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
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  • Page 19 and 20: express their love for them. As the
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  • Page 23 and 24: tasawwuf and the superior authoriti
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  • Page 27 and 28: Rasûlullâh (sall-Allâhu ta’âl
  • Page 29 and 30: It is obvious that the Wahhâbite b
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  • 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
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  • Page 43 and 44: as’aluka bijâh-i Nabiyyika ’l-
  • Page 45 and 46: “Abu ’l-’Abbâs Ahmad ibn Muh
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  • Page 49 and 50: visited Hadrat Khâlid ibn Zaid (ra
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  • Page 53 and 54: 64th âyat of the Sûrat an-Nisâ d
  • Page 55 and 56: for those who have grave sins and w
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    Mi’râj Night.” Abu Nu’aim (r

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    ibn ’Umar committed an act not pe

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    is a command for both men and women

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    another grave, there is no unanimit

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    manâsik by Ayyûb Sabri Pasha (rah

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    put in the Khirka-i Sharîf Mosque,

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    grave. The remaining seventy martyr

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    of Rasûlullâh (sall-Allâhu ta’

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    prohibited in a hadîth ash-sharîf

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    First of all, we have to say that h

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    and khalk (creatures, human beings)

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    heart is not broken by the one who

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    knowledge causes grave sins to be f

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    forty persons.’ The hadîth ash-s

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    ordered Husain (radî-Allâhu ta’

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    month Dhu’l-Hijja]. Fudail ibn

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    Shihâb ad-dîn as-Suhrawardî [1]

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    person is not a walî. He is a poss

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    Without any sound, ‘Allah, Allah.

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    wa ’t-taslîmât) had requested A

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    The lâ-madhhabî author thinks Ibn

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    which, after saying, ‘It can be m

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    cannot find in Rasûlullâh’s sun

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    tasawwuf will help their followers

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    understand’; ‘Indeed the posses

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    Rasûlullâh (sall-Allâhu ta’âl

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    Hanafî, who passed away in 1119 A.

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    Tahâwî by Sa’îd ibn Mas’ûd.

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    elonged to the Hanafî madhhab. The

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    The author of this book confuses th

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    obeyed. Our knowledge and madhhab a

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    [who passed away in Damascus in 205

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    end of the subject on ‘murtadd’

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    23 - The lâ-madhhabî author write

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    him his wish or relieve him of trou

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    In the grave there are blessings or

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    ’ulamâ’ unanimously. It is wri

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    declared, “Anyone who has seen me

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    Then he leaned against the grave. H

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    which says that the dead do know. I

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

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    fi ’l-Imâm al-Ahmad, “It is no

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    mean nothing if the dead did not se

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    the right path as You have made us

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    meet one another.” The Hanafî

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    ta’âlâ ’anh) as saying, “Wh

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    These hadîths reveals that Allâhu

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    interpretation of [Qâdî ’Abdull

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    with my white beard. He declared He

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    is, by taking them as causes and me

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    A hadîth sharîf says, “Our sick

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    There are so many hadîths which co

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    and planted them on the graves. ‘

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    awliyâ’ are [or stem] from the s

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    whenever he visited her. She would

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    A qâri’, that is, a hâfiz, was

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    his wife by tayy al-makân. It is p

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    Power, that his own will and power

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    death. This is because the one who

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    (baraka) and tawassul from awliyâ

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    Muslim while ninety-nine of them sh

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    elated by ad-Dailamî (rahmat-Allâ

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    it can be concluded from the beginn

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    Everyone who says that he is a Musl

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    Allâhu ta’âlâ) become visible

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    prominent people of those four best

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    “The visitor turns his face to th

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    in the name of a person other than

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    knowledge just as he is ignorant in

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    has a wrong intention? Only Allâhu

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    e permissible for them to accept al

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    sharîf prohibits the performance o

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    indicates that this deed is permiss

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    eceive blessings or asks help from

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    “As for making nadhr for awliyâ

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    Hazm hated him. They disliked his i

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    those who keep away from those who

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    news that they would be martyred. T

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    ‘walking.’ That author tries to

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    Jazrî, who passed away in 833 A.H.

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    sinful.’ [Doing such harâm thing

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    such a deed does not deserve any th

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    also becomes harâm. Nevertheless,

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    of belief from six to ten. The book

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    oneself as non-existent and become

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    ’ibâda to keep company with ’

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    declared, “Ask the ones in graves

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    progress on the way of tasawwuf.

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    Besides, it was declared, ‘If oth

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    Believers more. Allâhu ta’âlâ

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    declared, ‘I dreamt that many peo

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    attained through wilâya. The above

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    eing useful.] Allâhu ta’âlâ de

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    “The ’ulamâ’ of the Ahl as-S

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    sallam) grave are to have wudû, to

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    undertaken. How would you explain t

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    “Somebody was recommended to atte

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    not be punished [for it in the next

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    did not think of spending that much

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    Rasûlullâh (sall-Allâhu ’alaih

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    Sahâbat al-kirâm (ridwân-Allâhi

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    Allâhu ta’âlâ’s awliyâ’ (

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    Divine Light. The ignoramuses who t

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    ‘There are as many ways of approa

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    that is, those who believe as those

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    prophets, angels, companions of You

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    He wrote what he learned from the B

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    well-documented books in refutation

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    worshipped and are not gods or All

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    Hadrat ’Umar took Hadrat ’Abbâ

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    Muslim believes that Allah is the o

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    his heart on increasing the taste o

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    such things in the Prophet’s time

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    if you want to save your lives,”

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    ‘It will bring ascent, do not gri

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    Ayyûb Sabrî Pasha (rahimah-Allâh

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    agreement with his enemies. You, to

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    to the heavens because of his corre

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    after capturing al-Makkat al-Mukarr

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    egged him much to forgive them and

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    world over a millennium. The fire o

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    to the Hijaz again to inspect and c

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    Muhammad ’Alî Pasha. [1] After t

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    They robbed and killed the pilgrims

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    paper Son Sâ’at in Istanbul on S

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    If it were not for the Turkish Inde

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    Amîr [Sharîf Husain Pasha]. There

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    ecorded in the presence of the judg

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    which is intended to execute the w

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    loyal to this unconscious, stupid a

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    spoiling the faith and morals of Mu

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    Quds (Jerusalem) to the Ka’ba in

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    y the ’ulamâ’ of the four madh

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    inspired (ilhâm) to the heart. Ima

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    forgotten. Their lights have been c

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    martyrs do not rot, either. Al-Imâ

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

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    the hearts of awliyâ’. ma’rûf

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    Bangsamoro Students Union Pakistan

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    - 351 -

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