Documents of the Right Word

pronounced curses upon the Ahl-i-Bayt. This practice continued
until ’Umar bin Abd-ul-Azîz canceled it. ’Umar bin Abd-ul Azîz
annulled this malediction and recited the ninetieth âyat-i-kerîma
of Nahl sûra for its place.” Did this vile event really take place, or
not?
Answer: Hadrat Emîr ‘kerrem-Allâhu ta’âlâ wajhah’, who was
rahmat from head to foot, never, never cursed any Muslim at all,
none the less for uttering maledictions against the As-hâb of our
master, the Prophet ‘sall-Allâhu alaihi wa sallam’, especially
aganist Mu’âwiya ‘radiy-Allâhu anh’, on whom the Messenger of
Allah asked a blessing many times. Hadrat Emîr said about those
who were with Mu’âwiya, “Our brothers have not agreed with us.
They are not disbelievers or sinners. They have acted on their
ijtihâd.” This statement of his keeps disbelief and sinfulness away
from them. Why should he have cursed them, then? The Islamic
religion does not contain a kind of worship comprising
malediction, be it against the worst unbeliever. Since it is
necessary to utter benedictions and to ask blessings after the five
daily prayers of namâz, why should he have given up benedictions
for the sake of maledictions which would have served only for the
appeasing of personal hatred. Do these people put down hadrat
Emîr, who had attained the highest grade of Fanâ [1] and the end of
Itmi’nân [2]
and completely renounced his personal desires, as a
simpleton whose nafs seethed with grudge, contumacy, animosity
like their own nafs-i-emmâra? [3] Is it this stupid supposition that
causes them to traduce that very exalted person in such a
despicable way as this? Hadrat Emîr had attained the highest
grades of Fanâ fi-llâh (see footnotes) and Muhabbat-i-Rasûlillah
(love of the Messenger of Allah), and had relinquished his life and
property for the sake of his ‘sall-Allâhu alaihi wa sallam’ way.
Why should he have wasted the time allotted for him to pray
[1] The highest grade of Tasawwuf. In this grade the person concerned
totally forgets about his own existence and disappears into the
existence of Allâhu ta’âlâ.
[2] The grade in which the malignant component existent in man’s nature,
which is called NAFS, forgets about its own sensuous desires and
adapts itself to the commandments of Allâhu ta’âlâ.
[3] The malignant being in man’s nature; all the desires of the nafs run
counter to the commandments of Allâhu ta’âlâ. It is one’s nafs that
causes one to feel reluctant to do Islam’s commandments. And it is
this very nafs again that may tempt one into the very dangerous
position of being proud of the worships one has done.
– 92 –