Views
9 months ago

Advice for the Muslim

ADVICE FOR THE MUSLIM Brief passages from the reputed books of ahl as-sunnat scholars are quoted for refuting corrupt Wahhabi and la-madhhabiyya beliefs.

disbeliever. The author

disbeliever. The author of the book, unable to understand this, accuses millions of Muslims of disbelief. Although anyone who calls a Muslim “kâfir” (disbeliever) becomes a kâfir himself, those who say so with a ta’wîl do not become kâfirs. The forty-third verse of the famous book Qasîdat al-Amâlî [1] says, “The fard ’ibâdât are not included in îmân.” Hadrat al-Imâm al-a’zam Abu Hanîfa declared that deeds were not a part of îmân. ‘Îmân’ means ‘belief.’ There is neither paucity nor plentifulness in believing. If ’ibâdât were of îmân, îmân would increase or decrease. The belief will not be accepted after the curtain rises up from in front of the eyes and the torture is seen [at the moment one dies]. Those who pass away with îmân at that moment, when ’ibâdât cannot be performed, believe only by heart. And this is called “îmân” in the âyat. In many âyats, those who have îmân are ordered to perform ’ibâdât. Therefore, belief is separate from ’ibâdât. Furthermore, the Qur’ânic phrase “Those who believe and those who do pious deeds” shows that ’ibâdât and îmân are distinct. The âyat al-karîma, “Those who, being believers, do pious deeds...” shows clearly that deeds are separate from belief. For, stipulation must be different from what (who) is stipulated. It was said unanimously that anyone who, just after becoming a believer, died and found no time to perform any ’ibâda was a believer. It is declared in the Hadîth al-Jibrîl that îmân is only belief. Imâm Ahmad, al-Imâm ash-Shâfi’î, many scholars of hadîth and Ash’arîs (rahimahum-Allâhu ta’âlâ) and the Mu’tazîla said that ’ibâda was of îmân, and îmân would increase and decrease, and that if îmân and ’ibâda were separate from each other, the îmân of the prophets (’alaihimu ’s-salawâtu wa ’t-taslîmât) and that of sinners should be the same. They said that the âyat, “Their îmân increases when they hear My âyats,” and the hadîth, “Îmân, when it increases, takes its possessor to Paradise, and it takes him to Hell when it decreases,” meant that îmân would increase and decrease. Long before, al-Imâm al-a’zam (rahmat- Allâhi ta’âlâ ’alaih) had given information as an answer to them. He had said that the ’increase’ of îmân means its ’lasting, longevity.’ Imâm Mâlik (rahmat-Allâhi ta’âlâ ’alaih) also said so. Plentifulness of îmân means the increase of the number of the things to be believed. The as-Sahâbat al-kirâm, for instance, [1] Nuhbat al-la’âlî, a very valuable Arabic annotation of this qasîda, was published in Istanbul in 1975. – 14 –

formerly had a few things to believe, and, as new orders descended, their îmân increased. The increase of îmân means the augmentation of nûr (spiritual light) in the heart. This brilliance increases by performing ’ibâdât and decreases by committing sins. Further information can be found in the book Sharh-i Mawâqif and Jawharat at-tawhîd. On page 91 of the Wahhâbite book, it is said: “A sahâbî did not give up drinking wine. He was punished with a penalty of flogging called ‘hadd.’ When a few sahâbîs cursed him, Rasûlullâh declared, ‘Do not call down curses upon him! For he loves Allâhu ta’âlâ and His Rasûl.’ “ He, too, confirms that a Muslim who commits sins does not become a kâfir. This hadîth sharîf refutes the Wahhabîs’ saying that Muslims who commit grave sins or who do not perform the fard would become disbelievers. Also it proves that the hadîth ashsharîf “He who has îmân does not commit zinâ (adultery or fornication). He does not steal,” refers not to îmân itself but to its maturity. ’Abd al-Ghanî an-Nabulusî, while explaining the writings of ’Allâma al-Birgiwî (rahimahumallâhu ta’âlâ) wrote on the 281st and following pages of his book Al-hadîqa: “Îmân is the belief by the heart in and confirmation by the tongue of the knowledge Muhammad (’alaihi’s-salâm) revealed from Allâhu ta’âlâ. It is not necessary to study or to understand every piece of this knowledge. The Mu’tazila group said it was necessary to believe after understanding. ’Aynî (rahimah-Allâhu ta’âlâ), in the commentary on the Sahîh of al-Bukhârî, said that muhaqqiqîn or the most profound ’ulamâ,’ for example, Abu ’l- Hasan al-Ash’arî, Qâdî ’Abd al-Jabbâr al-Hamadânî al-Mu’tazilî, Ustâdh Abu ’l-Is’haq Ibrâhim al-Isfarâini, Husain ibn Fadl and many others had said, ‘Îmân is the belief accepted by the heart in the facts that were declared clearly. It is not îmân to say it with the tongue or to perform ’ibâdât.’ Sa’d ad-dîn at-Taftazânî (rahimah-Allâhu ta’âlâ), too, wrote this in his Sharh-i ’aqâ’id and reported that ’ulamâ’ like Shams al-a’imma and Fakhr al- Islâm ’Alî al-Pazdawî (rahimahumallâhu ta’âlâ) said it was necessary to confirm it with the tongue. The revelation with the tongue of the îmân in the heart is necessary for the reason that it will help Muslims to recognize one another. The Muslim who does not say he is a believer is a believer, too. Most ’ulamâ’, for example, al-Imâm al-a’zam Abu Hanîfa (rahimah-Allâhu ta’âlâ), said that deeds or worship were not included in îmân. Though – 15 –

  • Page 1 and 2: Hakikat Kitabevi Publications No: 1
  • Page 3 and 4: Bismi’llâhi ’r-Rahmâni ’r-R
  • Page 5 and 6: obligation to explain the evil beli
  • Page 7 and 8: CONTENTS PART ONE: THE BELIEFS OF T
  • Page 9 and 10: PART ONE THE BELIEFS OF THE WAHHÂB
  • Page 11 and 12: Paradise. Those who attain the surf
  • Page 13: “The one who has attained the rea
  • Page 17 and 18: perform them. Muhammad al-Hâdîmî
  • Page 19 and 20: express their love for them. As the
  • Page 21 and 22: him, says, ‘Yâ Rasûl-Allâh!’
  • Page 23 and 24: tasawwuf and the superior authoriti
  • Page 25 and 26: granted by these things themselves.
  • Page 27 and 28: Rasûlullâh (sall-Allâhu ta’âl
  • Page 29 and 30: It is obvious that the Wahhâbite b
  • Page 31 and 32: would weigh more,’ for he was the
  • Page 33 and 34: “You ask whether it is permissibl
  • Page 35 and 36: Muhammad Ma’sûm (rahimah-Allâhu
  • Page 37 and 38: sharîf order that these rules shou
  • Page 39 and 40: created genies and men so that they
  • Page 41 and 42: the dead are not asked for succour.
  • Page 43 and 44: as’aluka bijâh-i Nabiyyika ’l-
  • Page 45 and 46: “Abu ’l-’Abbâs Ahmad ibn Muh
  • Page 47 and 48: him and told him to give me food.
  • Page 49 and 50: visited Hadrat Khâlid ibn Zaid (ra
  • Page 51 and 52: smelling, with beard and mustache c
  • Page 53 and 54: 64th âyat of the Sûrat an-Nisâ d
  • Page 55 and 56: for those who have grave sins and w
  • Page 57 and 58: ’alaihi wa sallam) prophesied the
  • Page 59 and 60: (’alaihi ’s-salâm), to whom he
  • Page 61 and 62: that Allâhu ta’âlâ’s beloved
  • Page 63 and 64: It is prohibited by hadîths to com
  • Page 65 and 66:

    Mi’râj Night.” Abu Nu’aim (r

  • Page 67 and 68:

    ibn ’Umar committed an act not pe

  • Page 69 and 70:

    is a command for both men and women

  • Page 71 and 72:

    another grave, there is no unanimit

  • Page 73 and 74:

    manâsik by Ayyûb Sabri Pasha (rah

  • Page 75 and 76:

    put in the Khirka-i Sharîf Mosque,

  • Page 77 and 78:

    grave. The remaining seventy martyr

  • Page 79 and 80:

    of Rasûlullâh (sall-Allâhu ta’

  • Page 81 and 82:

    prohibited in a hadîth ash-sharîf

  • Page 83 and 84:

    First of all, we have to say that h

  • Page 85 and 86:

    and khalk (creatures, human beings)

  • Page 87 and 88:

    heart is not broken by the one who

  • Page 89 and 90:

    knowledge causes grave sins to be f

  • Page 91 and 92:

    forty persons.’ The hadîth ash-s

  • Page 93 and 94:

    ordered Husain (radî-Allâhu ta’

  • Page 95 and 96:

    month Dhu’l-Hijja]. Fudail ibn

  • Page 97 and 98:

    Shihâb ad-dîn as-Suhrawardî [1]

  • Page 99 and 100:

    person is not a walî. He is a poss

  • Page 101 and 102:

    Without any sound, ‘Allah, Allah.

  • Page 103 and 104:

    wa ’t-taslîmât) had requested A

  • Page 105 and 106:

    The lâ-madhhabî author thinks Ibn

  • Page 107 and 108:

    which, after saying, ‘It can be m

  • Page 109 and 110:

    cannot find in Rasûlullâh’s sun

  • Page 111 and 112:

    tasawwuf will help their followers

  • Page 113 and 114:

    understand’; ‘Indeed the posses

  • Page 115 and 116:

    Rasûlullâh (sall-Allâhu ta’âl

  • Page 117 and 118:

    Hanafî, who passed away in 1119 A.

  • Page 119 and 120:

    Tahâwî by Sa’îd ibn Mas’ûd.

  • Page 121 and 122:

    elonged to the Hanafî madhhab. The

  • Page 123 and 124:

    The author of this book confuses th

  • Page 125 and 126:

    obeyed. Our knowledge and madhhab a

  • Page 127 and 128:

    [who passed away in Damascus in 205

  • Page 129 and 130:

    end of the subject on ‘murtadd’

  • Page 131 and 132:

    23 - The lâ-madhhabî author write

  • Page 133 and 134:

    him his wish or relieve him of trou

  • Page 135 and 136:

    In the grave there are blessings or

  • Page 137 and 138:

    ’ulamâ’ unanimously. It is wri

  • Page 139 and 140:

    declared, “Anyone who has seen me

  • Page 141 and 142:

    Then he leaned against the grave. H

  • Page 143 and 144:

    which says that the dead do know. I

  • Page 145 and 146:

    (818)], and in that by [Abu Muhamma

  • Page 147 and 148:

    fi ’l-Imâm al-Ahmad, “It is no

  • Page 149 and 150:

    mean nothing if the dead did not se

  • Page 151 and 152:

    the right path as You have made us

  • Page 153 and 154:

    meet one another.” The Hanafî

  • Page 155 and 156:

    ta’âlâ ’anh) as saying, “Wh

  • Page 157 and 158:

    These hadîths reveals that Allâhu

  • Page 159 and 160:

    interpretation of [Qâdî ’Abdull

  • Page 161 and 162:

    with my white beard. He declared He

  • Page 163 and 164:

    is, by taking them as causes and me

  • Page 165 and 166:

    A hadîth sharîf says, “Our sick

  • Page 167 and 168:

    There are so many hadîths which co

  • Page 169 and 170:

    and planted them on the graves. ‘

  • Page 171 and 172:

    awliyâ’ are [or stem] from the s

  • Page 173 and 174:

    whenever he visited her. She would

  • Page 175 and 176:

    A qâri’, that is, a hâfiz, was

  • Page 177 and 178:

    his wife by tayy al-makân. It is p

  • Page 179 and 180:

    Power, that his own will and power

  • Page 181 and 182:

    death. This is because the one who

  • Page 183 and 184:

    (baraka) and tawassul from awliyâ

  • Page 185 and 186:

    Muslim while ninety-nine of them sh

  • Page 187 and 188:

    elated by ad-Dailamî (rahmat-Allâ

  • Page 189 and 190:

    it can be concluded from the beginn

  • Page 191 and 192:

    Everyone who says that he is a Musl

  • Page 193 and 194:

    Allâhu ta’âlâ) become visible

  • Page 195 and 196:

    prominent people of those four best

  • Page 197 and 198:

    “The visitor turns his face to th

  • Page 199 and 200:

    in the name of a person other than

  • Page 201 and 202:

    knowledge just as he is ignorant in

  • Page 203 and 204:

    has a wrong intention? Only Allâhu

  • Page 205 and 206:

    e permissible for them to accept al

  • Page 207 and 208:

    sharîf prohibits the performance o

  • Page 209 and 210:

    indicates that this deed is permiss

  • Page 211 and 212:

    eceive blessings or asks help from

  • Page 213 and 214:

    “As for making nadhr for awliyâ

  • Page 215 and 216:

    Hazm hated him. They disliked his i

  • Page 217 and 218:

    those who keep away from those who

  • Page 219 and 220:

    news that they would be martyred. T

  • Page 221 and 222:

    ‘walking.’ That author tries to

  • Page 223 and 224:

    Jazrî, who passed away in 833 A.H.

  • Page 225 and 226:

    sinful.’ [Doing such harâm thing

  • Page 227 and 228:

    such a deed does not deserve any th

  • Page 229 and 230:

    also becomes harâm. Nevertheless,

  • Page 231 and 232:

    of belief from six to ten. The book

  • Page 233 and 234:

    oneself as non-existent and become

  • Page 235 and 236:

    ’ibâda to keep company with ’

  • Page 237 and 238:

    declared, “Ask the ones in graves

  • Page 239 and 240:

    progress on the way of tasawwuf.

  • Page 241 and 242:

    Besides, it was declared, ‘If oth

  • Page 243 and 244:

    Believers more. Allâhu ta’âlâ

  • Page 245 and 246:

    declared, ‘I dreamt that many peo

  • Page 247 and 248:

    attained through wilâya. The above

  • Page 249 and 250:

    eing useful.] Allâhu ta’âlâ de

  • Page 251 and 252:

    “The ’ulamâ’ of the Ahl as-S

  • Page 253 and 254:

    sallam) grave are to have wudû, to

  • Page 255 and 256:

    undertaken. How would you explain t

  • Page 257 and 258:

    “Somebody was recommended to atte

  • Page 259 and 260:

    not be punished [for it in the next

  • Page 261 and 262:

    did not think of spending that much

  • Page 263 and 264:

    Rasûlullâh (sall-Allâhu ’alaih

  • Page 265 and 266:

    Sahâbat al-kirâm (ridwân-Allâhi

  • Page 267 and 268:

    Allâhu ta’âlâ’s awliyâ’ (

  • Page 269 and 270:

    Divine Light. The ignoramuses who t

  • Page 271 and 272:

    ‘There are as many ways of approa

  • Page 273 and 274:

    that is, those who believe as those

  • Page 275 and 276:

    prophets, angels, companions of You

  • Page 277 and 278:

    He wrote what he learned from the B

  • Page 279 and 280:

    well-documented books in refutation

  • Page 281 and 282:

    worshipped and are not gods or All

  • Page 283 and 284:

    Hadrat ’Umar took Hadrat ’Abbâ

  • Page 285 and 286:

    Muslim believes that Allah is the o

  • Page 287 and 288:

    his heart on increasing the taste o

  • Page 289 and 290:

    such things in the Prophet’s time

  • Page 291 and 292:

    if you want to save your lives,”

  • Page 293 and 294:

    ‘It will bring ascent, do not gri

  • Page 295 and 296:

    Ayyûb Sabrî Pasha (rahimah-Allâh

  • Page 297 and 298:

    agreement with his enemies. You, to

  • Page 299 and 300:

    to the heavens because of his corre

  • Page 301 and 302:

    after capturing al-Makkat al-Mukarr

  • Page 303 and 304:

    egged him much to forgive them and

  • Page 305 and 306:

    world over a millennium. The fire o

  • Page 307 and 308:

    to the Hijaz again to inspect and c

  • Page 309 and 310:

    Muhammad ’Alî Pasha. [1] After t

  • Page 311 and 312:

    They robbed and killed the pilgrims

  • Page 313 and 314:

    paper Son Sâ’at in Istanbul on S

  • Page 315 and 316:

    If it were not for the Turkish Inde

  • Page 317 and 318:

    Amîr [Sharîf Husain Pasha]. There

  • Page 319 and 320:

    SHARÎF HUSAIN PASHA’S FIRST DECL

  • Page 321 and 322:

    ecorded in the presence of the judg

  • Page 323 and 324:

    which is intended to execute the w

  • Page 325 and 326:

    loyal to this unconscious, stupid a

  • Page 327 and 328:

    spoiling the faith and morals of Mu

  • Page 329 and 330:

    Quds (Jerusalem) to the Ka’ba in

  • Page 331 and 332:

    y the ’ulamâ’ of the four madh

  • Page 333 and 334:

    TRANSLATION OF A LETTER 182nd LETTE

  • Page 335 and 336:

    inspired (ilhâm) to the heart. Ima

  • Page 337 and 338:

    forgotten. Their lights have been c

  • Page 339 and 340:

    martyrs do not rot, either. Al-Imâ

  • Page 341 and 342:

    ahl: people; Ahl al-Bait (an- Nabaw

  • Page 343 and 344:

    the hearts of awliyâ’. ma’rûf

  • Page 345 and 346:

    WHAT IS A TRUE MUSLIM LIKE? The fir

  • Page 347 and 348:

    Bangsamoro Students Union Pakistan

  • Page 349 and 350:

    BOOKS PUBLISHED BY HAK‹KAT K‹TA

  • Page 351 and 352:

    - 351 -

Ideal-Muslim-Dec-2013_Corrected-File-2
Collection Of Articles (Refuting Shia) - Enjoy Islam
Muslim Christian Dialogue - Islamicbook.ws
REFUTING INSULTS UPON PROPHET MUHAMMAD ... - E-Masjid
Ibn Warraq - Why I Am Not a Muslim
all . 2013 Fall . 2013 all . 2013 $4.00 Fall . 2013 $4.00 - The Muslim ...
Mercy Book eBook Posting - Downtown Islamic Center
Seadet-i Ebediyye - Endless Bliss First Fascicle
Islams Reformers
Islam and Christianity
Why Did They Become Muslims
Sahaba - The Blessed
Belief and Islam
Documents of the Right Word
Seadet-i Ebediyye - Endless Bliss Second Fascicle
33 Lessons for every Muslim - Islam Awareness
The Sunni Path
Confessions of a British Spy and British Enmity Against Islam
ACW five years on - Understanding Islam and Christian-Muslim ...
It is a pleasure and honour for the Muslim community to open the ...