many different meanings. Twenty ofthese meanings are written in (the Arabic lexion called) Qâmûs. In what meaning a word of this sort is used (in a certain text) should be indicated by means of a special sign, denotation or connotation. It would be wrong to interpret it without such a sign. It is not certain whether it would be correct to give it all or some of its meanings; yet most (scholars) have said that it would be wrong. Supposing for acquiescence’s sake we said it would be correct. We agree with you in giving the meanings ‘lover’ and ‘helper’ to the word ‘mawlâ’. Yet we do not consider it appropriate to give other meanings. In such cases, it is better to give meanings agreed on. It is for this reason that Abd-ul-ghâfir bin Ismâil Fâris (451-529 [A.D. 1135]; in Nishâpur), in his explanation ofthe word (welî) in his book (Mejma’ul-gharâib), quotes this hadîth-i-sherîf as, ‘If a person loves me and knows me as his helper, he should know Alî as his helper, too!’ When the matter is pondered over carefully, it will be seen that this hadîth does not signify better fitness for caliphate, or superiority at all. For it would not be correct to explain the word ‘welî’ as ‘awlâ’, neither lexically nor from the Islamic point of view. That it would not be Islamic is plain. As for its lexical aspect; words belonging to the (mef’al) category have never been used in the (ef’al) category (in Arabic).” Upon this the head Molla said: “Abû Zeyd, a scholar of lexion, states that they are used in the Tafsîr of Abû Ubayda. And he interpretes the expression ‘(He) is your mawlâ’ as ‘(He) is more suitable for you.’ ” I said, “His statement cannot be a document. For none ofthe Arabic scholars has approved this statement of his. If they were synonymous expressions, it would not be wrong to say, ‘So and so is mawlâ (a helper, a lover) for you, instead of saying, ‘So and so is ewlâ (better, more suitable) for you.’ However, they (scholars of lexicon) have said that it would never be correct. Abû Ubayda’s statement is refuted by other ways as well. We have seen that the word ‘ewlâ’ cannot be used instead of ‘mawlâ’. Supposing we were to say it could be used, it still could not be used to mean ‘to have’, ‘to use’. Possibly, ‘ewlâ’ means ‘more suitable for respect and love’. Even if it were admitted that it meant ‘to use’, it would be disagreeable with the meaning ofthe âyat-i-kerîma. Could the word ‘ewlâ’ in the sixty-eighth âyat of Âl-i-’Imrân sûra, which purports, ‘To Ibrâhîm the ewlâ of people,’ be said to mean ‘to use (Ibrâhîm ‘alaihis-salâm)’? ‘Ewlâ’ in this context could mean ‘more suitable to love him’ for the very most. – 42 –
“Furthermore, the word (Wâli) used at the end ofthe hadîthi-sherîf means (to love). If it meant ‘being more suitable to be used, with respect to Rasûlullah,’ then he (Rasûlullah) would have said, ‘Whoever is more suitable for being used.’ Since he did not say so, it (the expression used in the hadîth-i-sherîf) means, ‘to love hadrat Alî and to avoid hostility against him,’ and not ‘to be suitable for being used.’ In fact, Abû Nu’aym Ahmad bin Abdullah ‘rahima-hullâhu ta’âlâ’, [who passed away in Isfahan in 430], reports from Hasan, the son of hadrat Hasan: Hasan was asked about this. They said, ‘Does the hadîth-i-sherîf (... for whoever I am the mawlâ, ...) show that hadrat Alî must be the (first) Khalîfa?’ His answer was that ‘If Rasûlullah ‘sall-Allâhu alaihi wasallam’ had meant to say by this hadîth-i-sherîf that hadrat Alî must be the (first) Khalîfa, he would have stated, ‘O men! This person is the walî of my duties (my trustee who will take over my duties). He is to be the Khalîfa after me. Hear and obey (this)!’ I swear by the name of Allâhu ta’âlâ that if Allâhu ta’âlâ and His Messenger ‘sall-Allâhu alaihi wa sallam’ had wished that Alî be the (first) Khalîfa, then Alî would have disobeyed Allâhu ta’âlâ by not trying to carry out His commandment in this respect, which would in its turn have been a very grave sin.’ When one ofthe listeners said, ‘Why, didn’t our Prophet say, (For whoever I am the mawlâ, Alî, too, must be his mawlâ)?’, Hasan said, (No. Wallahi (I swear by the name of Allah that), if Rasûlullah had wished Alî to be the (first) Khalîfa, he would have commanded this as clearly as he commanded (Muslims) to perform the namâz and to fast.’ So these statements of Hasan, an outstanding member ofthe Ahl-i-beyt and a grandson of hadrat Alî, reveals clearly that your statements are wrong and corrupt.” The head Molla was silent. Then he changed course: 9- “What will you say about the hadîth-i-sherîfs pointing out the fact that on the Judgement Day every Muslim will be questioned on whether he loved Alî and his children as well as on (his behaviour on) matters pertaining to this world and the Hereafter? For Alî bin Muhammad ibni Sabbâgh-i-Mâlikî, (who passed away in 855 [A.D. 1451]), in his book (Fusûl-ulmuhimma), derives from the book Al-manâqib and quotes Ibn-il- Muayyad as having said: Abû Burayda reports: One day I was sitting in Rasûlullah’s presence. Our master Rasûlullah stated, ‘I swear by Allâhu ta’âlâ, whose power holds my soul, that on the Judgement Day the first (set of) questions human beings will be – 43 –
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ISLAM AND CHRISTIANITY
This book is written in the nature of a “key” for those Muslim brothers of ours who have just a smattering of knowledge on how the Islamic religion has developed, and it has been written for those non-Muslims willing to know the fundamentals of Islam. Islam, the most up-to-date and the most immaculate of the world’s existing religions, is based upon very humane and very logical principles. Without going into details, this book touches upon the fundamentals of Islam and makes a comparison of Islam with other religions. It answers criticisms raised against Islam by its adversaries and explains as compendiously as possible the qualifications essential for being a good Muslim.
For those who would like to read valuable books on Islam written by Islamic scholars (rahimahumullâhu ta’âlâ) after learning the facts contained in this book, we advise that they read books published in different languages by the Hakîkat Kitabevi (Bookstore) in Istanbul. The names of these books are appended to our books. Read this book slowly and with reflection! Encourage others to read it, too! An ignorant person cannot be a good Muslim. Indeed, it is impossible for a person not to attach all his heart to Islam after learning its fundamentals. After reading this book, you will also realize what a lofty, sacred, logical, and perfect religion Islam is, and you will attach all your heart and soul to it in order to attain salvation and repose in this world and in the hereafter.
Islam that abrogated celestial religions of Judaism and Christianity along with their validity is explained first. That Qur’an-ı Karîm is word of Allah; miracles of Muhammad ׳alayhissalâm, his virtues, moral practices and habits; how to be a true Muslim; a comparison of Islam and Christianity; that Muslims are scientifically powerful; are explained next.
At the beginning of the book (The Blessed) superiority of Ashâb of our prophet, Muhammad ´alayhissalâm, is explained along with how unjust and ignorant are those who defame Ashâb-ı-kirâm. Besides, the meaning of ijtihâd is explained. In the part of cautioning, an answer is given to the book (Hüsniyye) written by an enemy of Islam. In another part, biographies of great savants of Islam - hadrat Imâm-ı Rabbâni and hadrat Sayyed Abdülhakîm-ı Arvâsi - are explained. In the part Two Apples of the Eye of Muslims superiority of hadrat Abû Bakr and hadrat Omar is explained; in the part The First Fitna in Islam events between Ashâb-ı-kirâm are explained beautifully from the pen of hadrat Imâm-ı Rabbâni Ahmad Fârûkî Sarhandi who explains that to love all of Ashâb-ı-kirâm is a fundamental condition of being Ahl-i-sunnat.
BELIEF AND ISLAM
star This work, Belief and Islam, originally was written in Persian under the title I’tiqâd-nâma by Hadrât Mawlânâ Khâlid al-Baghdâdî, a profound ‘âlim of Islam and a specialist in ma’ârif of tasawwuf. Hâji Faydullah Effendi of Kemah, a khalîfa of great walî Mavlânâ Mahmûd Sâhib, the brother of the author, translated the book into Turkish and named it Farâid-ul-fawâid which was printed in Istanbul in 1312 A.H.. Our bookstore had it translated again from the Persian original into Turkish and, some explanations and three chapters, published it with the title Imân ve Islâm in 1966. German, French and Arabic versions are also published by our bookstore. This book, explains five fundamentals of Islam, six fundamentals of îmân and the contemporary information about the matter and refutes those who are against Islam and those who are lâ-madbhabî.
The Turkish original of the book Se’âdet-i Ebediyye consists of three parts, all of which add up to more than a thousand pages. We have translated the entire book into English and have published six individual fascicles. Se’âdet-i Ebediyye is a book prepared according to the Hanafî Madhhab. There is not a bit of knowledge or word which does not confirm the creed of the Ahl-i Sunnat and Jamâ’at in this book. This is the first fascicle. We invoke Allâhu ta’âlâ to help us deliver it to our dear readers.
There are two hundred and forty (240) chapters in Se’âdet-i Ebediyye, and it consists of three parts. Forty-one of the ninety-eight chapters in the first part, thirty-four of the seventy-two chapters in the second part and thirty-three of the seventy chapters in the third part are translations of the letters in the Persian original of Maktûbât (The Letters) by Hadrat Imâm-i Rabbânî ‘rahmat-Allâhi ’alaih’ . A few of them are translations of letters by Hadrat Muhammad Ma’sûm ‘rahmat-Allâhi ’alaih’. The remaining chapters are taken from many valuable books. Maktûbât by Hadrat Imam-î Rabbânî consists of three volumes (I, II, III) and they contain five hundred and thirty six letters. All of them were published in two volumes in Pakistan in 1392 [1972 A.D.], and it was printed by offset in 1397 [1977 A.D.] in Istanbul. Maktûbât by Hadrat Muhammad Ma’sûm, his son, is also of three volumes (IV, V, VI). The volume number and the number of each letter translated is given below. The additions in brackets are explanations made by the translator, (i.e. Hadrat Hüseyn Hilmi Işık 'quddisa sirruh'.).
Subjects relating to belief of ahl as-Sunnat are quoted from famous Ahl as-Sunnat scholars' books.
THE SUNNI PATH
The beginning of (The Sunni Path), the book by a statesman of the Ottoman Empire Ahmet Cevdet Pasha (Ma’lûmat-ı Nâfia=Beneficial Information), gives a succinct information about how to believe in the religion of Islam and makes the classification of the science of Islam. Imâm-ı Gazâli, one of the greatest savants of Islam, briefly explains the explanations of Ahl-i-sunnat savants of the true religion of Islam preached by Muhammad ׳alayhissalâm. In addition to this, the life of Imâm-ı A’zam Ebû Hanifa, a great Ahl-i-sunnat savant, is summarized in the book (The Sunni Path). Besides, given are an answer to the slanderers and an explanation to (How to be a True Muslim?)
In this precious book written by Imâm-ı Rabbânî Ahmed Fârûkî Serhendi, one of the greatest savants of Islam, explained are the proof of Prophethood, the special features of a Prophet that distinguish him from other men, a miracle, the Prophethood of Muhammad ׳alayhissalâm. In addition to this, the lives of great savants of Islam such as Sayyed Abdülhakîm-i Arvâsî, Sayyed Fehîm-i Arvâsî, Sayyed Tâhâ-i Hakkârî and Hüseyn Hilmi bin Sa’id Effendi are briefly narrated.
Translations of letters from Imam-i Rabbani's Maktubat and Sayyid Abdulhakim Arwasi's books. Subjects include kinds of hadiths, justice, qada, qadar, madhhabs, bid'ats, fiqh, shafa'at, corrupt religions, Islam&Science and various aspects of sufism.
WHY DID THEY BECOME MUSLIMS?
The book Why Did They Become Muslims consists of 3 sections. Section I is a book of Islam and Christianity. Information about Prophets, books, religions (Judaism, Christianity and Islam) is given, conditions of being a true Muslim are explained, the words of those filled with admiration for Islam and the lives of 42 people who being a member of other religions chose Islam are narrated. Section II is a book of the Qur’an-ı Karîm and the Torah and the Bibles as of Today. Information about today’s Torah and Bibles is given, errors in the Bible are explained; that the Qur’an-ı Karîm is the last and unchangeable book is explained scientifically. Besides, explained are miracles, virtues, moral practices and habits of Muhammad ´alayhissalâm. Section III is a book of Islam and Other Religions. That Islam is not a religion of savageness, that a true Muslim is not ignorant, that there can be no philosophy in Islam are explained along with explanations of primitive religions and celestial religions.
CONFESSIONS OF A BRITISH SPY
Must read for every Muslim!
This book ConfessionbyaBritishspy, translated from the book (Muzakkarat-ul Mister Hempher) which was published in Cairo by (Dâr-ul-kitâb-is-sufi), consists of the memoirs of Hempher, one of the thousands of spies, men or women, send to islamic countries by Ministry of the British Colonies, to demolish the Islamic religion. In this confession, the spy, Hempher, disclosed the lies and slanders fabricated by the Ministry; how he had deceived Muhammad bin Abdulwahhab, the founder of Wahhâbism; how he had strived to divide Muslims into groups and to corrupt their religion.
Answer to an Enemy of Islam
This is a refutation of the lies and slanders which the lâ-madhhabî Rashîd Rıdâ of Egypt, who appeared in the disguise of a religious man and wrote against the scholars of Islam in his book Muhâwarât.
It is a translation of (Cevap Veremedi) into English. Harputlu Ishâk Effendi explains how the Bible - the true book revealed to Isa 'alaihis-salam - was distorted; how words that belonged to people were put into firstly written four Gospels; that the theory of trinity is erroneous; the belief of Tawhid (the unity of Allahu ta’ala) in Islam. Besides, a few very precious letters - a food of a soul by Muhammad Ma’sûm-î Fârûkî - take place. Information about Judaism, Torah and Talmud is also given.
THE BOOK ‘O SON’
Al-hamdu lillâhi Rabbil ’âlamîn. Wa-s-salâtu wa-s-salâmu ’alâ
Rasûlinâ Muhammadin wa Âlihi wa Sahbihi ajma’în.
1– O son! Collecting from books written by the scholars of the
Hanafî Madhhab three hundred and sixty hadîth-i-sherîfs and
forty-four khabars and also the seven essentials and the five rukns
and the seven wâjibs and the fourteen sunnats and the twenty-five
mustahabs and the fourteen mufsids of namâz, I have explained
them for you. Adapt your acts and deeds to these teachings so that
you attain fayz and nejât (salvation)!
2– Also for your information, I have collected a thousand and
ninety âdâb (adabs) for you and for other young Muslims like you.
If you adapt your actions and acts of worship to these teachings,
they will be sufficient for you. If you laze, disobey Allâhu ta’âlâ
and cease from these practices and manners, you will be afflicted
with slavery and disgrace in the world and subjected to torment in
the world to come.
If you live up to them and advise your Muslim brothers to do
the same, it will be useful for you. They will say blessings over you.
And Haqq ta’âlâ will accept their invocations. For, a slave will be
pardoned on account of another slave’s invocations for them.