Hakikat Kitabevi Publications No: 11 Advice for the Muslim Hüseyn Hilmi Iş›k TWENTY-FIFTHEDITION Ha kî kat Ki tâ be vi Da rüş şe fe ka Cad. 53/AP.K.: 35 34083Fa tih-IS TAN BUL/TURKEY Tel: 90.212.523 4556–532 5843 Fax: 90.212.523 3693 http://www.hakikatkitabevi.com e-mail: [email protected] MARCH-2014 The following poem is the translation of a part of the Persian Dîwân by Mawlânâ Diyâ’ ad-dîn Khâlid al-Baghdadî (qaddas- Allâhu ta’âlâ sirrah al-’azîz). OH WHAT A PITY! I’ve idled my life away, oh what a pity! Never thought of the Morrow, oh what a pity! I’ve set the building in the air so foolishly, My faith on weak foundation, oh what a pity! I’ve gone too far saying His Mercy is endless, Forgotten His Name “Qahhâr,” oh what a pity! I’ve dived into sins and never done any good, Why gone astray the right path, oh what a pity! I’ve struggled to win the world and worldly virtue, And missed the endless blessings, oh what a pity! The road is rough and dark, the Devil leads the way, Sins are heavy, I weep all day, oh what a pity! Without a single virtue to appear in my deed-book, How will this Khâlid be saved, oh what a pity! TYPESET AND PRINTED IN TURKEY BY: ‹h lâs Ga ze te ci lik A.Ş. Merkez Mah. 29 Ekim Cad. İhlâs Plaza No: 11 A/41 34197 Yenibosna-İSTANBUL Tel: 90.212.454 3000 – 2– Bismi’llâhi ’r-Rahmâni ’r-Rahîm PREFACE Allâhu ta’âlâ, pitying all the people in the world, creates and sends useful things to them. In the next world, favouring whomever He wishes of those guilty Muslims who are to go to Hell, He will forgive them and put them into Paradise. He alone is the One who creates every living creature, keeps all beings in existence every moment and who protects all against fear and horror. Trusting ourselves to the honourable name of Allâhu ta’âlâ, we begin to write this book. Infinite thanks be to Allâhu ta’âlâ! Peace and blessings be on His most beloved Prophet, Muhammad (’alaihi ’s-salâm)! Auspicious prayers be for the pure Ahl al-Bait and for each of the just, faithful Companions, as-Sahâbat al-kirâm (radî-Allâhu ta’âlâ ’anhum ajma’în), of that exalted Prophet! Allâhu ta’âlâ is Rabb al-’âlamîn. He created every kind of living and non-living thing as orderly, well-calculated and beneficial. With His attributes Khâliq, Bârî, Musawwir, Badî’ and Hakîm, He created all beings in perfect order and very beautiful. He set relations between them so that they would be orderly and beautiful. He made them reasons, means, and causes for one another so that they would be existent and go on existing. We give names, such as natural events, physical or chemical laws, astronomical formulae and physiological processes to these relations and their being causes of one another. Science is the research into the design, calculations, interactions and relations between the beings created by Allâhu ta’âlâ, and thereafter making use of them. Allâhu ta’âlâ willed every being to be orderly and well- calculated and created as He willed. He made substances, power and energy causes and means for His creating. Allâhu ta’âlâ willed the life of human beings to be in order and beneficial, too, and He made the willpower of mankind the reason and means for – 3– this. When man wants to do something, Allâhu ta’âlâ creates it if He wills. Men have to wish good, right and useful things so that their individual, private and social life may be in harmony. Allâhu ta’âlâ endowed wisdom (’aql) on them so that their wishes would be good. Wisdom is a power which distinguishes good from evil. As human beings need many things and have to get what they need, the force called “nafs” in man, while striving to acquire them, misleads wisdom. It makes anything desired look beautiful to wisdom, even if it is harmful. Allâhu ta’âlâ, pitying His servants, sent the knowledge called “dîn” (religion) by means of an angel to selected men called “prophets” (’alaihimu ’s-salawâtu wa ’t-taslîmât). Prophets taught it to human beings. The Dîn, Islam, preached by the Prophet Muhammad (’alaihi ’s-salâm) distinguishes between good and evil, beneficial and harmful, which anyone may come across anywhere and orders us to do what is beneficial. Still the nafs deceives men and does not want to obey Islamic knowledge. It even tends to change and distort it and the essentials of faith which are to be believed. Allâhu ta’âlâ’s Prophet, Muhammad (’alaihi ’s-salâm), foretold that mankind, following their nafs, would attempt to change Islam. He said, “My umma will divide into seventy-three groups; only one of them will go to Paradise.” The seventy-two groups which, as it had been declared, would go to Hell because of their heretical beliefs, did come into being. These seventy-two groups are not disbelievers for their erroneous understanding of the ambiguous, obscure meanings of the Qur’ân al-karîm and the Hadîth ash-sharîf. But they will go to Hell because they changed Islam. They are called ahl al-bid’a or dalâla, that is, dissenters. The dissenters, because they are Muslims, will later be taken out from Hell and will go to Paradise. Besides them, there are those who are nominally Muslims, but change Islam according to their corrupt knowledge and short sight, thus going out of Islam. They will remain in Hell eternally. They are zindîqs and reformers. Today, the lâ-madhhabî people, by spending millions and millions of dollars, have been striving to disseminate their heretical beliefs in every country. It is seen with regret that most of the ignorant of Islam, with a desire for much money, or being deceived, have gone into this distorted heretical path, departing from the right path shown by the ’ulamâ’ (scholars) of Ahl as- Sunna. They have been struggling to cast aspersions upon the books by the scholars of Ahl as-Sunna. It therefore became an – 4– obligation to explain the evil beliefs unconformable to Ahl as- Sunna as held by the Wahhâbîs, a group of the lâ-madhhabî, in a separate book with documents and to explain the oppression and persecution directed towards Muslims by these cruel, ignorant people. Hence, it became necessary for Muslims to see this terrifying danger and to protect themselves from being taken in by false, deceitful words and writings. A man named Muhammad ibn’Abd-ul-Wahhâb wrote a booklet entitled Kitâb at-tawhîd. Although his grandson Sulaimân ibn ’Abdullâh had started expounding this booklet, he died when Ibrâhîm Pasha went to Dar’iyya and punished them in 1233 A.H. (1817). His second grandson, ’Abd ar-Rahmân ibn Hasan, expounded it in a book entitled Fat’h al-majîd. Later on he prepared a second book, Qurrat al-’uyûn, abridging his former commentary. In the seventh edition of the commentary published with additions by a Wahhâbî named Muhammad Hâmid in 1377 A.H. (1957), the âyats which descended about kâfirs and many hadîths were written to delude Muslims, and wrong, distorted meanings were extracted from them to attack Ahl as-Sunna, the true Muslims, and to call those pure Muslims “kâfirs.” On many pages of this book, he spits fire, calling the Shî’ites “damned polytheists.” He takes most of this commentary from Ibn Taimiyya and his student Ibn al-Qayyim al-Jawziyya and his grandson Ahmad ibn ’Abd al-Halîm, for whom he says “Radî- Allâhu ’Anh.” “’allâma” and “Shaykh al-Islâm, Abu ’l-’Abbâs.” respectively. We came by a small Wahhâbite book entitled Jewâb-i Nu’mân in Turkish while preparing this book. It was reprinted for the second time in Damascus in 1385 A.H. (1965) and was being distributed free of charge, deluding the Turkish pilgrims to mislead them away from the path of Ahl as-Sunna. By Allâhu ta’âlâ’s benevolence and favour, it fell to our lot to write documented correct answers to the heretical and false statements in that book, too. The book Advice for the Muslim consists of two parts. In the first part, statements from the books Fat’h al-majîd and Jewâb-i Nu’mân are quoted and answers from the books of Islamic scholars (rahimahum-Allâhu ta’âlâ) are given in thirty-five articles. The second part deals with how the Wahhâbîs came forth, how they spread out, how those ignorant and brutal people who infiltrated into the Wahhâbîs to obtain wealth and power – 5– massacred Muslims and destroyed their possessions, how they brutally attacked Muslim countries, how they were punished by the Ottoman State, and how they established a new state after the First World War. May Allâhu ta’âlâ protect Muslims from catching the pestilence of Wahhâbism and Shî’ism! May He redeem the unlucky people who have slipped into these paths from this perdition! Âmin. In the text, the interpreted âyats of the Qur’ân al-karîm are given as ma’âl sharîf (meaning concluded by the mufassirs), which may or may not be the same as what Allâhu ta’âlâ meant in the âyat. A glossary of Arabic and other non-English terms foreign to the English reader is appended. Mîlâdî Hijrî Shamsî Hijrî Qamarî 2001 1380 1422 ____________________ Publisher’s Note: Permission is granted to those who wish to print this book in its original form or to translate it into another language. We pray that Allâhu ta’âlâ will bless them for this beneficial deed of theirs, and we thank them very much. However, permission is granted on condition that the paper used in printing be of a good quality and that the design of the text and setting be properly and neatly done without any mistakes. ____________________ A Warning:Missionaries are striving to advertise Christianity, Jews are working to spread the concocted words of Jewish rabbis, Hakîkat Kitâbevi (Bookstore), in Istanbul, is struggling to publicize Islam, and freemasons are trying to annihilate religions. A person with wisdom, knowledge and conscience will understand and admit the right one among these and will help in these efforts for salvation of all humanity. There is no better way nor more valuable thing to serve humanity than doing so. – 6– CONTENTS PART ONE: THE BELIEFS OF THE WAHHÂBÎS AND THEIR REFUTATION BY THE SCHOLARS OF AHL AS- SUNNA 1 Mutasawwifs’ books do not contain polytheism (Maktûbât by al-Imâm ar-Rabbânî)[1]..................................9 2 Îmân does not include ’ibâdât (Qasîdat al-Amâlî and Alhadîqa).........................................................................13 3 To ask help of prophets and pious Muslims......................19 4 Do Muslims worship awliyâ’? (Al-usûl al-arba’a).............20 5 Do Muslims worship tombs? (As-sawâ’iq al-ilâhiyya).....22 6 To receive blessings from someone other than the Prophet....................................................................................25 7 The origin of tasawwuf (Maktûbât by Muhammad Ma’sûm)...................................................................................26 8 The dead; the souls of awliyâ’..............................................39 9 To praise and to ask help of the Prophet (Mir’ât al- Madîna)...................................................................................40 10 The dead’s intercession.........................................................54 11 Has Ahmad al-Badawî been deified?.................................55 12 The Prophet and the Sahâbât al-kirâm...............................56 13 On Qasîdat al-Burda (Maktûbât by Muhammad Ma’sûm)...................................................................................57 14 Shall tombs be demolished (Zawâjir by Ibn Hajar al- Hîtamî)....................................................................................60 15 To enter the Prophet’s masjid, but not visit his shrine? (Mir’ât al-Madîna)...................................................62 16 The salawât said for the Prophet.........................................77 17 Awliyâ’ do help (Al-hadîth al-arba’în by ’Allâma Ahmad S. ibn Kamal)............................................................77 18 Karâmât of awliyâ’ (Maktûbât by al-Imâm ar- Rabbânî and Al-mawâhib by al-Imâm al-Kastalânî)........82 19 A walî does not make a show of karâmât (Maktûbât by Muhammad Ma’sûm)...................................95 [1] Subject discussed (and reference). – 7– 20 The âyat “Allah and the Believers are sufficient for you.” (Berîqa).....................................................................102 21 To follow the imâms of the madhhabs; taqlîd.................104 22 To expect something from somebody (Al-hadîqa).........122 23 The Ahl as-Sunna and Qasîdat al-Burda..........................131 24 The dead and the absentee (Al-minhat al-wahbiyya)....131 25 The Wahhâbîs’ ijtihâds are false........................................185 26 Visiting shrines (Râbita-i sharîfa)......................................187 27 The Prophet hears the salawât...........................................194 28 The superiority of the as-Sahâbat al-kirâm and the Tâbi’ûn...................................................................................194 29 Help from living people and the dead (Marâq al- falâh and Zawâjir)...............................................................195 30 To vow, to slaughter an animal for the dead (Ashad al-jihâd in Al-minhat al-wahbiyya)...................................198 31 Fatwâ on the heresy of Wahhâbism (Arabic original appended to Al-minhat al-wahbiyya)...............................210 32 The Wahhâbite book Cewâb-i Nu’mân (Maktûbat by Muhammad Ma’sûm); the lawfullness of reading the Mawlid and Dala’il al-khairât......................................215 33 Tasawwuf and tarîqas are not invented, but commanded in Islam (Irshâd at-tâlibîn)..........................237 34 To disbelievers of tasawwuf and karâmât (Al-hadîqa)............................................................................257 35 In the next world, one will be with whom one loves (Al-hadîqa)..........................................................................267 PART TWO: THE BEGINNING AND SPREAD OF WAHHÂBISM[1] 36 The origins of Wahhâbism..................................................276 37 The first Wahhâbite mission...............................................286 38 The massacre and looting of the Muslims of Tâ’if..........289 39 The Wahhâbite persecutions in Mecca.............................293 40 The Wahhâbîs in Medina....................................................300 41 The Ottomans clear the blessed cities of the Wahhâbite bandits...............................................................305 42 Invaluable works done in Mecca and Medina after the clearance...............................................................327 [1] Translated, for the most part, from Ayyûb Sabrî Pasha’s Turkish work Mir’ât al-Haramain; 5 volumes, Matba’a-i Bahriye, Istanbul, 1301-1306 A.H. – 8– PART ONE THE BELIEFS OF THE WAHHÂBÎS AND THEIR REFUTATION BY THE SCHOLARS OF AHL AS-SUNNA Al-hamdu li’llâh (Infinite thanks be to Allâhu ta’âlâ)! If any person thanks anybody in any manner for anything at any place at any time, this thanking will have been done for Allâhu ta’âlâ, for always He is the One who creates, trains and grows everything, who has every favour done and who sends every goodness. He alone is the possessor of strength and power. Unless He reminds, nobody wills or desires to do goodness or evil. After man’s willing (proposing), unless He wills (disposes) and gives strength and opportunity, nobody can do a bit of favour or evil to anybody. Everything which man wants happens when He also wills, decrees it. Only what He decrees happens. He reminds us of doing good or evil through various means. He neither wills nor creates evil when His human servants, whom He pities, wish to do it. He wills and creates when they wish goodness. Always goodness arises from such people. Also, He wills to create the evil wishes of His enemies with whom He is angry. Since these evil people do not wish to do goodness, only evil arise from them. This means to say that all men are tools, means. They are like the pen in a writer’s hand. Only, with their irâdat juz’iyya (partial free will) that has been endowed on them, those who want goodness to be created will receive thawâb (reward). The ones who want evil to be created will gain sins. Therefore, we should always want Him to create goodness. We should learn what is beneficial. We have to know what is good and what is evil by reading the books by the scholars of Ahl as- Sunna (rahimahum-Allâhu ta’âlâ), who are the sources of goodness. The scholars of Ahl as-Sunna prove, with documents, that Wahhâbism is an erroneous path. We will explain thirty-five of these documents in the first part of our book. 1 - On page 75 of the Wahhâbite book Fat’h al-majîd, it is written: “Abd al-Wahhâb ash-Sha’rânî’s books and ’Abd al-’Azîz Dabbâgh’s book Ibrîz and Ahmad at-Tijânî’s books are full of – 9– shirk [polytheism] that Abu Jahl and the like could not have conceived.” Ahmat at-Tijânî (rahmat-Allâhi ta’âlâ ’alaih, may Allâhu ta’âlâ bless him), who was born in Algeria in 1150 A.H. (1737) and died in Morrocco in 1230 (1815), was the rehber (guide, leader) of the Tijâniyya way, which was a branch of Khalwatiyya. The book Jawâhir al-ma’ânî fî faid-i Shaykh Tijânî written about this way is famous. The Wahhâbî, too, writes that the superior ones among men, that is, the prophets (salawât-Allâhi ta’âlâ wa taslîmâtuhu ’Alaihim ajma’în) are higher than the superior angels and believes in angels’ power and effect, but does not believe that Allâhu ta’âlâ has given the power of disposition and effectiveness to His awliyâ’ (rahimahum-Allâhu ta’âlâ) as a karâma, and calls the people who believe so “mushriks” (polytheists). The scholars of Ahl as-Sunna (rahimahum-Allâhu ta’âlâ), as a karâma, realizing even then, refuted them years beforehand. Muhyiddîn ibn al-’Arabî, Sadr ad-dîn al-Qonawî, Jalâl ad-dîn Rûmî and Sayyid Ahmad al-Badawî and the aforementioned awliyâ (rahimahum-Allâhu ta’âlâ) were the leading ones who, as a karâma, foretold these things. This is the reason why the Wahhâbîs do not like these awliyâ’. Hadrat al-Imâm ar-Rabbânî Ahmad al-Fârûqî as-Sirhindî (quddisa sirruh) wrote in the fiftieth letter of the second volume of his Maktûbât: “Islam has a surface and a real, inner essence. The surface of Islam is firstly to believe and then to obey the orders and prohibitions of Allâhu ta’âlâ. The nafs al-ammâra (the headstrong, unregenerate self) of a person who has attained the surface of Islam is in denial and disobedience. The belief (îmân) of this person is on the surface of belief. The salât he performs is the appearance of salât. His fast and other kinds of worship (’ibâda) are also of that grade. The reason is that the basis of the existence of man is the nafs al-ammâra. When he says ‘I,’ he refers to his nafs. So his nafs has not attained îmân, has not believed. Could the belief and worship of such people be real and right? Since Allâhu ta’âlâ is very merciful, He accepts the attainment of the façade. He announces the good news that He will put into Paradise those with whom He is pleased. It is a great benevolence of His that He accepts the belief of the heart and does not lay down a condition that the nafs also should believe. However, there are the surface and also the real essence of the blessings of – 10–