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.

polytheists; they regarded them as Muslims. “Question: A hadîth sharîf says, “Of all that will befall you, polytheism is the one I fear most.” What would you say about that?’ “Answer: It is inferred from other hadîths that this hadîth sharîf alludes to shirk asghar (venial polytheism, see below). All similar hadîths related by Shaddân ibn Aws, Abu Huraira and Mahmûd ibn Labîd (radî-Allâhu ta’âlâ ’anhum) state that Rasûlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) feared that shirk asghar would be committed by his umma. It has happened as it was told in the hadîths, and many Muslims have fallen into shirk asghar. You confuse shirk asghar with shirk akbar (the greatest polytheism), thus accuse Muslims of disbelief and regard those believers who do not call Muslim ’disbelievers’ as disbelievers.” On page 451 of the book Al-hadîqa, the hadîth sharîf, “Oh Mankind! Avoid that very occult polytheism!” is explained and remarked: “This kind of polytheism is to see the causes (sababs) only and not to think that Allâhu ta’âlâ creates. To believe that the causes create the work is to attribute them as partners to Allâhu ta’âlâ. It is called shirk jalî (open, apparent polytheism) to attribute things seen or thought as partners of Him. And it is shirk khafî (occult polytheism) to believe that things considered as causes by Islam, reason or customs create.” Hadrat ’Abd al- Haqq ad-Dahlawî says on page fifty of his work Ashî’at allama’ât, “It is shirk akbar to worship idols. This is the kind of polytheism that causes kufr (disbelief). Shirk asghar is to perform rites and do goodness hypocritically. This minor polytheism does not make one a disbeliever.” These two kinds of polytheism are of shirk jalî. The above hadîth sharîf quoted from Al-hadîqa does not say that it is polytheism to ask something from souls and the dead. It means that it is polytheism to believe, while making use of the causes, that is, while asking something from human beings or using visible or invisible things, that the resultant work is done by the causes. It is polytheism, or the attribution of it as a partner to Allâhu ta’âlâ, to believe that a living or lifeless cause is able to create or do whatever he or it wishes; with such a belief in mind, to ask something from the cause means to worship it. To make use of a cause with the belief that not the cause but Allâhu ta’âlâ will create is not to worship it but to hold to it as a means. When Muslims want something from the living or the dead, from the present or the absent, they do not believe that their wish will be – 24 –

granted by these things themselves. Holding to the causes, they expect their wish from Allâhu ta’âlâ and believe that He will create. Therefore, Muslims’ asking something from souls and the dead does not mean that they worship them or regard them as beings to be worshipped. Allâhu ta’âlâ creates everything through a cause or means and commands us to hold fast to using causes. For this reason, we hold to the associated cause for attaining what we wish. Holding to the causes is neither polytheism nor a sin. Expecting from the causes is polytheism. It is shirk akbar to expect from them with the belief that they can create whatever wished, and it is shirk khafî to expect from them with the belief that they will create with the power given by Allâhu ta’âlâ. It is conformable to Islam to expect a wish not from the causes but from Allâhu ta’âlâ and to believe that not they but only Allâhu ta’âlâ will create. This is how Muslims request something of the dead and souls. Such lawful requesting is called tawassul or istighâtha. To know whether a person who requests something from a dead or living person worships him or makes tawassul of him, we examine whether he does something unconformable to Islam when he requests. If he does, that is, if he commits a harâm or omits a fard with a view to pleasing him, it can be concluded that he worships him. As it is seen, the Wahhâbîs who, while requesting something from living people, act unconformably to Islam to please them become polytheists. However, those Muslims who make tawassul without doing anything unconformable to Islam carry out Allâhu ta’âlâ’s command; that is, they hold to the causes. Of those who call these Muslims polytheists, the ones who do so without a ta’wîl become polytheists. If one does something unconformable to Islam to satisfy the desires of his nafs, he will have worshipped his nafs. However, our religion does not define worshipping one’s nafs as polytheism; that is, it makes one not a disbeliever but a sinner. 6 - On page 142, he writes, “The as-Sahâba and their successors did not intend to get blessings through anybody except the Prophet. No one can possess anything of the Prophet’s attributes peculiar to him.” Here is another lie of the author. Hadrat ’Umar had gotten blessings through Hadrat ’Abbâs before he went out for the prayers for rain. [1] Islamic scholars wrote in detail the attributes [1] Please see the 24th article for the details of this event. – 25 –

  • 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 11 and 12: Paradise. Those who attain the surf
  • Page 13 and 14: “The one who has attained the rea
  • Page 15 and 16: formerly had a few things to believ
  • 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: tasawwuf and the superior authoriti
  • 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
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  • Page 71 and 72: another grave, there is no unanimit
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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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