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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.[1894]. 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.

Hakikat Kitabevi Publications No: 8






The great Walî, a treasure of Allâhu ta’lâlâ’s blessings, a superior person in every respect, master of unattainable knowledge, a light of right, truth and religion

Turkish version by:

Hüseyn Hilmi Işık



The author of the book   I’tiqâd-nâma, Mawlânâ Diyâ’ ad-dîn Khâlid al-Baghdâdî al-’Uthmânî (b. 1192, A.H./1778 in Shahrazûr in the north of Baghdad, d. 1242/1826 in Damascus, quddisa sirruh), was called al-’Uthmânî because he was a descendant of ’Uthmân Dhu’n- nûrain,   the third caliph ‘radiy-Allâhu ta’âlâ’ ’anh’. While he was teaching his brother Hadrat Mawlânâ Mahmûd Sâhib the celebrated Hadîth al-Jibrîl, the second hadîth ash-sherîf in Al-ahâdîth al-arba’ûn by the great scholar an-Nawawî, Hadrat Sâhib requested his elder brother to write a commentary to that hadîth. Mawlânâ Khâlid, to please his brother’s lighted heart, accepted the request and explained the   hadîth ash-sherîf in Persian in a book, giving it the   title I’tiqâdnâma. Its Turkish translation, Herkese Lâz›m Olan Îmân, was translated into English (the present version Belief and Islam), French (Foi et Islam) and German (Glaube und Islam) in 1969, and later, into several other languages, such as Tamil, Yoruba, Hawsa, Malayalam and Danish. May Allâhu ta’âlâ bless the innocent youth with reading this book and learning the correct i’tiqâd (faith) conveyed by scholars of Ahl as-Sunna!


Publisher’s note:

Anyone who wishes to print this book in its original form or to translate it into any other language is granted beforehand our permission to do so; and people who undertake this beneficial feat are accredited to the benedictions that we in advance offer to Allâhu ta’âlâ in their name and also our best wishes of gratitude and we thank them very much. However, permission is subject to the 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 mistakes.

Note: Missionaries are striving to advertise Christianity; Jews are working to spread out 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 make the right one of these choices and will help to spread that for salvation of all humanity. There is no better way and more valuable thing to serve humanity than doing so.

“Subhân-Allâhi wa bi-hamdihi subhân-Allâhil-’ahîm.” This (prayer, called) Kalima-i-tenzîh, when it is said a hundred times in the morning and the same number of times in the evening, will cause one’s sins to be forgiven and protect one against resuming sinning. This prayer is quoted also in the three hundred and seventh (307) and three hundred and eighth leters of the (first volume of the) book entitled Maktûbât (and written by the great Walî and scholar Imâm Rabbânî ‘quddisa sirruh’), as well as in its Turkish version.

Yâ Rahmân, yâ Rahîm, ya ’afuwwu yâ Kerîm.

The mission of Hakîkat Kitâbevi, (the blessed bookstore at Fâtih, Istanbul,) is to teach our faith, Islam, and to make our blessed country loveable in the eyes of the world’s people. May Allâhu ta’âlâ be pleased with people who help us! Âmîn.

Dear reader, essalâmu ’alaikum wa rahmatullah.

We have borrowed all the writings in this book from books written by Islamic scholars. We have not added anything of our own to these borrowings. We have undertaken this useful job for the twofold purpose of serving mankind and gaining recognition from people who work for people’s happiness and who protect people’s rights. When you read the writings of these great and universally celebrated scholars with due attention and consideration, you will attain useful material and immaterial knowledge, inshâ-Allâhu ta’âlâ. We extend our salâm and love to you. May Allâhu ta’âlâ bless you with good health and fruitful longevity! Âmîn.

“Wa sall-Allâhu ’alâ Sayyidinâ Muhammadin wa ’alâ Âl-i- Muhammad wa bârik ’alâ Sayyidinâ Muhammadin wa ’alâ Âl-i- Muhammad. Allâhumma Rabbanâ âtinâ fi-d-dunyâ hasanatan wa fi-l-âkhirat-i-hasanatan wa qinâ ’adhâb-an-nâr bi-rahmatika yâ- Erham-er-Râhimîn! Âmîn.

Hakîkat Kitâbevi


‹hlâs Gazetecilik A.Ş.

Merkez Mah. 29 Ekim Cad. İhlâs Plaza No: 11 A/41

34197 Yenibosna-İSTANBUL Tel: 90.212.454 3000


Let us begin the book with the Basmala; Name of Allah affords the best protection. His gifts can be measured by no metre;

He is so merciful, and loves remission!

Allâhu ta’âlâ has mercy upon all people   on the earth. He creates useful things and sends them to everybody. He shows the way to Endless Bliss. He guides to the right path whomever He wishes among those who left the true way and followed the way to kufr (infidelity) and heresy as a result of being deceived by their own nafs, evil company, harmful books, and media. He saves them from eternal perdition. He does not bestow this blessing upon those who are cruel and exceed the limits. He lets them stay on the way of kufr, which they like and desire. In the next world, He will forgive whomever He chooses of those guilty Believers who are to go to Hell, and He will admit them to Paradise. He alone creates every living creature, keeps every being in existence every moment and protects all against fear and horror. Trusting ourselves to the honourable Name of Allâhu ta’âlâ, that is, expecting help from Him we begin to write this book.

May hamd[1] be to Allâhu ta’âlâ. Peace and blessings be upon His beloved Prophet Muhammad ‘’alaihi-s-salâm’. May all auspicious prayers be on his Ahl al-Bayt and on each of his just and devoted Companions (as-Sahâbat al-kirâm).

Thousands of valuable books have been written on the tenets of the Islamic faith and its commands and prohibitions, and many of them have been translated into   foreign languages and distributed to every country. On the other hand, ill-willed and short-sighted people have continuously attacked the useful, bountiful and lightsome rules of Islam and have striven to blemish and change it and to deceive Muslims.

[1] Praise and gratitude.

However, it is being observed with gratitude that in almost every country scholars of Islam are still striving to spread and defend this way. Unsuitable speeches and articles, on the other hand, are being witnessed, which are claimed to have been taken from – but out of misunderstanding of – the Qur’ân al-kerîm and hadîth ash-sherîfs by a few people who have not   read or understood books written by scholars of Ahl as-Sunna. Yet these speeches and articles have proven to be ineffective versus the firm îmân of our Muslim brothers and have had no influence, except indicating the ignorance of their agents.

A person who claims to be a Muslim and who has been seen performing namâz in jamâ’a must be looked on as a Muslim. If, later on, in his speech, writing or behaviour something is seen disagreeing with the knowledge of îmân as conveyed by the scholars of Ahl as-Sunna, he will be told that that is disbelief or heresy. He will be told to cease from it and repent. If, with his short mind and coarse reasoning, he answers that he will not, it will be understood that he is a heretic or a disbeliever. Even if he continues to perform the daily five namâzes, performs hajj and does all kinds of worship and good deeds, he will not escape from this disaster unless he ceases from things or acts which cause kufr and makes tawba.[1] he will not be a Muslim. By learning well the things that cause disbelief, each Muslim should protect himself from becoming a disbeliever and should know well the disbelievers and those liars who pretend to be Muslims, especially the British spies, and keep away from their harm.

Rasûlullah ‘sall-Allâhu   ta’âlâ ’alaihi wa sallam’ stated in a hadîth-i-sherîf that wrong, false meanings would be extracted from the Qur’ân al-kerîm and hadîth-i-sherîfs, and thus seventy-two heretical groups would appear. This hadîth-i-sherîf is explained in the books entitled al-Berîqa and al-Hadîqa, which quote it on the authority of (the two celebrated books of hadîth-i-sherîf entitled) Bukhârî and Muslim. We should not believe books and lectures of the men of these groups who come forward under such names as ‘great scholar of Islam’ or ‘professor of religion’, and we should be very alert not to fall into the traps of these thieves of faith and belief. Besides these unlearned Muslims, communists and freemasons and Christian missionaries, on the one hand, Wahhâbîs suborned by British plotters and Jewish zionists, on the other, are striving to misguide Muslim children by rejuvenated methods.

[1] To make tawba (for your sins) means   to feel sorry for having committed sins, to beg Allâhu ta’âlâ for forgiveness, by saying, for instance, the following prayer: “Estaghfirullah al-’adhîm al-ledhî, lâ ilâha   illâ Anta Huwal hayy-al-qayyûm wa atubu ilaih,” and to promise Him not to sin again.

They are doing their best to annihilate Islam and îmân by way of make-believe articles, movies, theatres, radio and television broadcasts, (and web-sites.) They are spending millions for this purpose. Islamic scholars ‘rahimahumullah’ have given necessary responses to them all and have shown Allâhu ta’âlâ’s religion and the way to happiness and salvation.

From among them, we have chosen the book entitled I’tiqâd- nâma and written by Mawlânâ Diyâ’ ad-dîn Khâlid al-Baghdâdî al- ’Uthmânî ‘quddisa sirruh’, who was a distinguished scholar of Islam. I’tiqâd-nâma was formerly translated into Turkish by the late Hâji Faizullâh Efendi of Kemah,   Erzincan, with the title Farâ’id al-fawâ’id and was printed in Egypt in 1312 A.H. This translation is simplified under the title Belief and Islam. Its first edition was accomplished in 1966. Our own explanations are given within square brackets. We thank Allâhu ta’âlâ for vouchsafing the lot of publishing this book for the twenty-eighth time in English. The original version of this book, I’tiqâd-nâma, is in Persian and exists in the Istanbul University Library (‹bnül Emin Mahmûd Kemal Dept. F. 2639).

It is written at the end of the subject   about ‘disbeliever’s marriage’ in Durr al-mukhtâr: “If a Muslim   girl with nikâh (marriage contract as prescribed by Islam)[1] does not know Islam when she reaches puberty, her nikâh becomes void [she becomes a renegade]. Attributes of Allâhu ta’âlâ must be coached to her, and she must repeat them and say, ‘I believe these.’ ” In explaining this, Ibn ’Âbidîn ‘rahimah-ullâhu ta’âlâ’ said: “If the girl is little, she belongs in her parents’ faith; she is a Muslim. When she reaches puberty, she does not belong to her parents’ faith any longer. When she reaches puberty, because of her unawareness of Islam, she becomes a renegade. Unless she learns and believes the six tenets of Islam and believes that it is necessary to live up to Islam, she will not continue to be a Muslim even if she utters the Kalimat at-tawhîd, that is, says, ‘Lâ ilâha il-l-Allah Muhammadun Rasûlullah.’ She has to believe the six tenets expressed in ’Âmantu bi-llâhi …,’ and she has to say, ‘I accept   the commands and prohibitions of Allâhu ta’âlâ.’ ” This explanation of Ibn ’Âbidîn shows that a disbeliever becomes a Muslim as soon as he says the Kalimat at-tawhîd and believes its meaning.

[1] Please see chapter 12 in the fifth fascicle of Endless Bliss.

But, like any other Muslim, when he has the chance he has to memorize the following words and learn their meaning   precisely: “Âmantu bi’llâhi wa Malâ’ikatihi wa Kutubihi wa Rusulihi wal-yawm-il-âkhiri wa bil- qadari khairihi wa sharrihi minallâhi ta’âlâ walbâ’thu ba’d-al-mawt haqqun ash-hadu an lâ ilâha illallâh wa ash-hadu anna Muhammadan ’abduhu wa Rasûluhu.” Also, if a Muslim boy does not learn   these six tenets and say that he believes them, he becomes a renegade when he reaches the age of discretion and puberty. After (learning and believing these six tenets of belief and thereby) attaining îmân, it immediately becomes farz for him to inquire and learn Islam’s teachings, i.e. (commandments of Islam, which are called) farzes, and (its prohibitions, which are termed) harâms, how to make an ablution, a ghusl, how to perform namâz, and how to cover his awrat parts. If he asks a person (about these teachings), it becomes farz (an Islamic commandment) for that person to teach him and/or to help him find a true Islamic book. If he cannot find anyone or any true book, it becomes farz for him to search for one. (The same responsibilities apply for a Muslim girl as well.) He becomes a disbeliever if he does not search for one. It will be an ’udhr for him not to be aware of these responsibilities until he finds one, (i.e. until he finds a person or a true Islamic book to teach him these responsibilities.) (An ’udhr is something, e.g. an excuse, which absolves a Muslim from observing an Islamic injunction.) A Muslim who does not perform acts of farz within their prescribed times and/or commits harâms will be subjected to torment in Hell. This work, Belief and Islam, contains detailed information on these six tenets. Every Muslim should read this book well and   do his best   to get his children and   all his acquaintances to read it. Parts of awrat are explained in the fourth fascicle of Endless Bliss.

In the text, meanings of âyat-i kerîmas are given as ma’âl, which means ‘meaning as reported by the scholars of tafsîr’; for, the meanings of âyat-i kerîmas were understood only   by Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’, who, in his turn taught these meanings to his Sahâba. The scholars of Tafsîr (science of explanation of the Qur’ân al-kerîm) differentiated these hadîths from false ones concocted by munâfiq,   and zindiqs who were suborned by British plotters and mistrained as men of religion without a certain Madhhab and, concerning those hadîth-i-sherifs they could not find, they themselves gave meanings to those âyats by following the (rules and principles of the) science of Tafsîr. What is understood by those people who are unlearned in the Islamic sciences, who speak Arabic but have no knowledge of Tafsîr, is not called the tafsîr (explanation) of the Qur’ân. That is why a hadîth-i-sherîf says: ‘A person who gives meanings to the Qur’ân al-kerîm according to his own understanding becomes a disbeliever.’ A glossary of Arabic and other non-English terms foreign to the English reader is appended.

May Allâhu ta’âlâ have us all keep to the right path shown by the scholars of Ahl as-Sunna! May he protect us from believing in the false, deceitful, insidious lies of the enemies of Islam and of the lâ-madhhabî people exploiting the names such as ‘great scholar of Islam’!

All the books published in multifarious languages are being spread over the entire world by way of internet.

A NOTE: Christian missionaries are striving to advertise Christianity, Jews are trying to propagate the Talmud, the Hakîkat Kitâbevi is doing its best to publicize Islam, and freemasons are struggling to annihalate religions. A wise, learned and reasonable person will use his logic and choose the right one. By supporting the promulgation of the right one, they will serve as a means for mankind’s attaining happiness in this world and in the Hereafter.

The present world’s Muslims have parted into three   main groups. The first group are the true Muslims who have been following in the Sahâba’s footsteps. They are called Ahl as-Sunnat or Sunnî Muslims or the Firqa-i-nâjiyya, which means the group who have saved themselves from Hell. The second group are enemies of the Sahâba. They are called Shi’îs (Shiites)   or the Firqa-i-dâlla, i.e. the deviating group. The third group are inimical both to the Sunnites and to the Shiites. They are called Wahhâbîs or Nejdîs (or Najdîs), from Najd, their birth place in Arabia. They are also called the Firqa-i-mel’ûna, (i.e. the accursed group.) For, it is written in our publications entitled Endless Bliss and The Rising and the Hereafter that people in that group call Muslims ‘disbelievers’. And our blessed Prophet put a curse on people who call Muslims as such. This tripartite state of the Muslim world is the outcome of Jewish and British intrigues.

Every Muslim should always say, “Lâ ilâha il-l-Allah,” for the tezkiya of his nafs, i.e. to cleans himself from ignorance and sinfulness, which are inherent in his nature, and always repeat the prayer, “Estaghfirullah,” for the tasfiya of his heart i.e. to save himself from unbelief and sinfulness, which have smothered his heart as a result of his indulgence in his nafs, in the devil, in evil company, and in harmful reading. Prayers said by people who obey Islam and make tawba for their sins will be accepted (by Allâhu ta’âlâ). If a person does not perform his daily (five) namâzes, looks   at women who have not properly covered themselves and at others’ exposed awrat parts, and eats and drinks what is harâm to eat and drink, it must be concluded that he does not obey Islam. His prayers shall not be accepted.

Mîlâdî Hijrî Shamsî Hijrî Kamarî
2001 1380 1422



[For a blessed and beautiful beginning, Mawlânâ Khâlid Baghdâdî ‘quddisa sirruh’ commences his book by quoting the 17th letter of the third volume of the book Maktûbât by al-Imâm ar-Rabbânî Ahmad al-Fâruqî as-Shirhindî[1] ‘‘rahmatullâhi ’alaih’. Imâm-i Rabbânî ‘quddisa sirruh’ states as follows in that letter)]:

I begin my letter with the Basmala. Infinite glory and gratitude be to Allâhu ta’âlâ who bestowed upon us all kinds of favours and honoured us by making us Muslims and valued us by making us the Umma of Rasûlullah Muhammad ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’, which is the highest blessing.

We should meditate and realize that Allâhu ta’âlâ alone blesses every favour upon everybody. He alone creates everything. He alone is the One who keeps every being in existence. Superior and good qualities of men are all His blessings and favours. Our life, reason, knowledge, strength, sense of hearing and speech are all from Him. He always is the One who sends innumerable blessings and favours. He is the One who rescues   human beings from trouble and distress, who accepts prayers and keeps away grief and disaster. Only He creates sustenances and causes them to reach us. His blessing is so bountiful that He does not cut off the sustenance of those who commit sins. His covering sins is so great that He does not disgrace or hold up to scorn or tear the honesty veil of those who do not obey His commands or abstain from His prohibitions. He is so forgiving, so merciful that He does not hurry in punishing those who deserve punishment and torture (’adhâb). He scatters His blessings and favours upon both those whom He likes and His enemies. He does not spare anything from anybody. And as the highest, the most valuable of His benefactions, He shows us the right path to happiness and salvation. He warns us not to go astray, so that we go to Paradise. And He commands us to adapt ourselves to His beloved Prophet ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ in order   that we may attain all the infinite blessings, endless and inexhaustible pleasures in Paradise, and His own grace and love. So, Allâhu ta’âlâ’s blessings are as obvious as the sun. The favours which come from others, in fact, come from Him. He, again, is the One who makes others intermediaries and gives wish, power and strength to do favours. For this reason, He is always the One who sends all the blessings that come through all places and all people. To expect favours from anybody but Him is like asking for something from the custodian or asking for alms from the poor.

[1] Imâm-i Rabbânî passed away in 1034 [1624 A.D.].

The ignorant as well as the educated, and blockheads as well as the intelligent and the keen know that what we say here is right and to the point, for, everything said is obvious facts. It is not necessary even to think them over.

He who   does favours is to be   thanked and respected. Therefore, it is a human duty for every man to thank Allâhu ta’âlâ, who has bestowed these favours. It is a debt, a duty which wisdom commands. But it is not easy to carry out this thanksgiving due to Him, for men, having been originally created out of nothing, are weak, indigent, faulty and defective.   As for Allâhu   ta’âlâ, He always and eternally exists. He is quite remote from defectiveness. Every kind of superiority belongs to Him only. Men have by no means any similarity or proximity to Allâhu ta’âlâ. Can men, who are so inferior, thank   such a high being as Allâhu ta’âlâ in a manner worthy of His Dignity? There are so many things that men consider beautiful and valuable, but He knows that they are evil and dislikes them. Things which we consider to be reverence or gratitude may be common things not liked at all. For this reason, men, with their own defective   minds and short sights, cannot discern the things that express gratitude and veneration to Allâhu ta’âlâ. Unless the ways of thanking and respecting Allâhu ta’âlâ are shown by Him, acts that are considered as praising may be slanderous.

So, the gratitude to be shown and the human duties to be done towards   Allâhu ta’âlâ with the heart, tongue and body were defined by Allâhu ta’âlâ   and communicated by His beloved Prophet ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’! The human duties which Allâhu ta’âlâ showed and ordered are called Islam. One thanks Him by following the way His Prophet taught. Allâhu ta’âlâ does not accept or like any thanks, any worship incompatible with or outside this way, because there are many things which men consider beautiful but which Islam disapproves of and regards as ugly.

Hence, in thanking Allâhu ta’âlâ, people   who have reason should adapt themselves to Hadrat Muhammad ‘’alaihis-salâm’. His way is called Islam. A person following Muhammad ‘’alaihis- salâm’ is called a Muslim. Thanking Allâhu ta’âlâ, that is, following Muhammad ‘’alaihis-salâm’, is called ’ibâda (worship). Islam’s teachings are of two parts: religious and scientific.

1) Teachings that must be believed with heart and are called Usûl-i-dîn or teachings of îmân. In short, îmân means to believe the six tenets taught by Muhammad ‘’alaihis-salâm’ and to accept Islam and to avoid saying and using signs of disbelief. Every Muslim has to learn the signs of disbelief (kufr) and avoid using them. A person with îmân is called a Muslim.

2) Teachings of worship that have to be practised with body and with heart and those which must be avoided with body and with heart. Teachings that have to be practised are called farz, and those which have to be avoided doing are called harâm. These teachings are called Furû-i-dîn or Ahkâm-i-islâmiyya or Islamic teachings.

[To say the Kalima-i-tawhîd, and to believe the fact it conveys, is initially necessary for every person to do. The Kalima-i-tawhîd is: “Lâ ilâha il-l-Allah Muhammadun Rasûlullah,” and it means: “Allah exists and   is One. Muhammad ‘’alaihis-salâm’ is His Prophet.” To believe this fact means to “have îmân,” and to “become a Muslim.” A person who has îmân is called a ‘Mu’min (Believer)’ and a ‘Muslim’. Îmân has to be continuous. Therefore, it is necessary to avoid doing acts that cause disbelief and using things that symbolize disbelief (kufr).

The Qur’ân al-kerîm is the Word of Allah. Allâhu ta’âlâ sent His Word to Muhammad ‘’alaihis-salâm’ as a message through an angel named Jebrâîl (Gabriel) ‘’alaihis-salâm’. The words used in the Qur’ân al-kerîm is in the Arabic language. But they have been arranged side by side by Allâhu ta’âlâ. The words in the Qur’ân al- kerîm descended in âyats, i.e. letters and words arranged side by side by Allâhu ta’âlâ. The meanings carried by these letters and words convey the Kalâm-i-ilâhî (Word of Allâhu ta’âlâ). These letters and words (in the aggregate,) are called the Qur’ân al- kerîm. The meanings that carry the Kalâm-i-ilâhî are the Qur’ân al-kerîm as well. This aspect   of the Qur’ân al-kerîm, i.e. the Kalâm-i-ilâhî, is not a creature. It is eternal and everlasting, like the other Attributes of Allâhu ta’âlâ. Every year Jebrâîl ‘’alaihis- salâm’ would visit the Messenger of Allah, recite (the âyats of) the Qur’ân al-kerîm that had already been revealed, in the same order as they had been recorded in the Lawh-i-mahfûdh,[1]   and our blessed Prophet would repeat after the Archangel. When the Best of Mankind was about to honour the Hereafter with his blessed Bliss.

[1] Please see the thirty-sixth chapter of the third fascicle of Endless existence, the most valuable angel visited him twice, repeating the entire Qur’ân  al-kerîm.  

Our blessed Prophet and most of the Sahâba had memorized the Qur’ân al-kerîm in its entirety. In the year when the Darling of Allâhu ta’âlâ honoured the Hereafter with his blessed being, Abû Bakr as-Siddîq, the earliest Khalîfa of the Messenger of Allah, brought together the Sahâbîs who had learned the   Qur’ân by heart and   the   already written parts, organized an ad-hoc committee, and thereby accomplished a written text of the entire Qur’ân. Hence, a heavenly book called the Mushaf, i.e. a written (or printed) copy of the Qur’ân al-kerîm. Thirty-three thousand Sahâbîs came together and   reached a consensus on that each and every letter of the existing Mushaf was in its right and original place.

Utterances of Muhammad ‘’alaihis-salâm’ are called hadîth-i- sherîfs. Hadîth-i-sherîfs whose meanings were inspired by Allâhu ta’âlâ although they were uttered by Muhammad ‘’alaihis-salâm’ are termed hadîth-i-qudsîs. There are many books of hadîth-i- sherîfs. Bukhârî and Muslim are the most widely known ones. Of the injunctions of Allâhu ta’âlâ, teachings that command belief are called îmân, those which must be practised are termed farz, and prohibitions are   termed harâm. Farzes and   harâms, in the aggregate, are called Ahkâm-i-Islâmiyya. A person who denies even one of Islam’s teachings is called a kâfir (disbeliever).

The second necessary thing for a person to do is to purify their heart. When said, “heart,” Two things will be understood. The piece of flesh in our chest is called ‘heart’ by almost all people. Heart in this sense exists in animals as well. The second heart is the invisible heart abiding in the (material) heart. This second heart also is called ‘heard’. It is this heart that is written in religious books. It is this heart which accomodates Islam’s teachings. It is this heart, again, which believes or denies. A heart that believes is pure. A heart that denies is dirty. It is dead. It is our first duty to purify the heart by striving hard. Worship, especielly performing namâz and saying the (special prayer called) istighfâr, purifies the heart. Committing harâms dirties the heart. Our blessed Prophet stated: “Say the istighfâr very much! If a Muslim says the prayer called istighfâr steadily, Allâhu ta’âlâ protects them against all illnesses and disasters. He sends them rizq (food, sustenance) from places that they do not expect at all.” Istighfâr means to say, “Estaghfirullah.” Prayers’ being accepted is conditional on the supplicant’s being a Muslim, making tawba for the sins committed, and saying the prayer consciously of its meaning and with belief.

Prayers said with a darkened heart will not be accepted (by Allâhu ta’âlâ). The heart of a person who says prayers three times and who steadily performs namâz five times daily will start saying. A prayer said only with the mouth without the heart’s also saying will be of no use.

The religious teachings dictated by the Islamic religion are the teachings written in the books of the Ahl as-sunnat scholars. There are âyat-i-kerîmas and hadîth-i-sherîfs with direct and open meanings, and which are therefore called nass, among the credal and Islamic teachings conveyed by the Ahl as-sunnat scholars. A person   who denies   even one of them   becomes   a kâfir (desbeliever). He will be called a munâfiq if he conceals his disbelief. And he will be called a zindiq if he both conceals his disbelief and pretends to be a Muslim   and thereby tries   to misguide Muslims. However, misbelief resulting from misinterpretation of nass with unclear meaning will not cause a person to become a kâfir. But deviation from the true way of Ahl as-sunnat will lead that person to Hell. Owing to his belief in the nasses with open meanings, that person shall not stay eternally in torment; he shall be rescued from Hell and shall be taken into Paradise. People of this sort are called people of bid’at or groups of dalâlat. There are seventy-two groups of dalâlat. None of the acts of worship or the favours or services to humanity performed by these people or by disbelievers or renegades shall be accepted (by Allâhu ta’âlâ); their charitable acts will do them no good in the Hereafter. Muslims with correct belief are called Ahl as-sunnat wa-l-jamâ’at or Sunnî Muslims. Sunnî Muslims have parted into four   (rightly-guided) sub-groups in performing their acts of worship. They look on one another as Muslims of the (essential credal group called) Ahl as-sunnat, and love one another.[1]

[1] These four groups (or Madhhabs) are: 1– The Hanafî Madhhab; 2– The Shâfi’î Madhhab; 3– The Mâlikî Madhhab; and 4– The Hanbalî Madhhab.

A person who is not in any one of these four groups (Madhhabs) is not a Sunnî Muslim. That a person who is not a Sunnî Muslim is either a kâfir or a holder of bid’at is written in letters written by Hadrat Imâm Rabbânî, particularly in the   two hundred and eighty-sixth letter of the first volume (of   his great work, Maktûbât), as well as in Tahtâwî’s annotation to the book entitled Durr-ul-mukhtâr, in its chapter entitled Zebâyikh, and in al-Besâir li-munkîr-it-tawassul-i-bi-ahl-il-maqâbir, with documents and proof-texts. Both books are in Arabic. The latter was written in India and   printed in 1395 [1975 A.D.]. Hakîkat Kitâbevi in Istanbul, Turkey, reproduced the book by offset process a number of times in Istanbul.

If a person who performs his acts of worship according to one of the four Madhhabs commits sins, or if he makes any mistakes in his acts of worship, Allâhu ta’âlâ will forgive him if he makes tawba. If he does not make tawba, Allâhu ta’âlâ will forgive him and will never put him into Hell, if He chooses to do so. However, he will torment him if He chooses to do so, but later he will be released from torment. Those who do not believe even one of the clear facts that must be believed in Islam, that is, that are heard even by ignorant people, are called kâfirs (disbelievers) and will be subjected to eternal torment in Hell.

There are two types of kâfirs: The kâfir with a heavenly book, and the one without a holy book. If a person with Muslim parents abandons Islam, he is called a “murtadd” (renegade, apostate). Ibn ’Âbidîn ‘rahimahullâhu ta’âlâ’. People   who are in one of the seventy-two heretical groups of Muslims and yet whose heresy has sunk into irreligiousness, “Renegades, mulhids, zindiqs, fireworshippers, such as the Taurah and the Bible, people called [Brahmins, Buddhists,] Bâtinîs, Ibâhatîs and Durzîs (Druzes), idolaters, ancient Greek philosophers and munâfiqs are all disbelievers without heavenly books.” Communists and freemasons also are disbelievers without heavenly books. Christians and Jews, who believe in revealed heavenly books, such as the Taurah and the Bible, which were later interpolated, are disbelievers with books. If such people deify a certain creature they become mushriks   (polytheists). Allâhu ta’âlâ’s Attributes called Sifât-i-thubûtiyya and Sifât-i-dhâtiyya are called Attributes of deity (ulûhiyyat).

If a disbeliever, with a heavenly book or without one, embraces Islam, he will escape from going to Hell. He will become a sinless, pure Muslim. But he has to become a Sunnî Muslim. To become a Sunnî Muslim means to read and learn a book written by one of the Scholars of (the true way called) Ahl as-Sunna and adapt his îmân, acts and words to what he learns from that book. In the world it is understood from a person’s clear words and actions said and done without darûra (strong necessity or compulsion) if he is a Muslim or not. It becomes definite at a person’s last breath if he has gone to the next world with îmân. If a Muslim with grave sins makes tawba for them, he or she will surely be forgiven and become a sinless, pure Muslim. It is explained in detail in ’ilm al- hâl books, for example, in the book entitled Belief and Islam (the current book) and in the six fascicles of Endless Bliss, what tawba is and how it will be made.]


In this book, I’tiqâd-nâma, the Prophet’s ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ hadîth-i-sherîf concerning îmân and Islam will be explained. I hope that, through the blessing of this hadîth-i-sherîf, the faith of Muslims will be perfected, and thereby they will attain salvation and happiness. And I hope again that it will cause me, Khâlid, whose sins are so many, to be saved. May Allâhu ta’âlâ, in whom I have the beautiful belief that He needs nothing and that His favours and blessings are so plentiful, and who pities His slaves much, forgive this poor Khâlid, whose stock is so little and heart so black, for his unsuitable words, and accept his defective acts of worship. May He protect us against the evils of the deceitful, lying satan [and against being deceived by false, erroneous words and writings of the enemies of Islam] and make us happy! He is the Most Merciful of the merciful and the Most Generous of the generous.

Islamic   schors state that every mukallaf male or female Muslim, who has reached the age of discretion and puberty, has to know and believe in the as-Sifât adh-Dhâtiyya[1] and as-Sifât ath- Thubûtiyya[2] of Allâhu ta’âlâ correctly. It is this which is primarily obligatory (fard) for everybody. Not to know is not an excuse; it is a sin. Khâlid ibn Ahmad al-Baghdâdî write this book not to make a show of superiority and knowledge to others   or to become famous, but to leave a reminder, a service behind. May Allâhu ta’âlâ help humble Khâlid[3]   with His Power and through His Prophet’s blessed soul! Âmin.

Everything other than Allâhu ta’âlâ is called the ma-siwâ or ’âlam (the creation, the universe), which is called “nature” now. All creatures were nonexistent. Allâhu ta’âlâ is the One who has created them   all. They all are mumkin (that may come into existence out of nonexistence) and hâdith (that came into being out of nothing); that is, they may come into existence while they are nonexistent, and they came into existence while they had been nonexistent. The   hadîth-i-sherîf, ‘Allâhu ta’âlâ   was existent, nothing else was existent,’ shows that this is true.

[1] Allâhu ta’âlâ has six Attributes that are called As-Sifât adh-Dhâtiyya: al-Wujûd, existence; al-Qidam, being   without a beginning, and eternal in the past; al-Baqâ’, being without end, and eternal in the future; al-Wahdâniyya, having no partner or match; al-Mukhâlafatu li-l-hawâdith, being dissimilar to every creature in every respect; al- Qiyâmu bi nafsihi, self-existence or being unneedy of anything for His existence. No creature has any of these six attributes, nor any relation with them. They belong to Allâhu ta’âlâ exclusively. Some Islamic scholars said that al-Mukhâlafatu li-l-hawâdith and al-Wahdâniyya were the same and that of the number of as-Sifât adh-Dhâtiyya is five.

[2] See pages 13 and 25.

[3] Khâlid-i Bagdâdî passed away in Damascus in 1247 [1826 A.D.].

A second evidence showing that the entire universe and all creatures are hâdith is the fact that creatures are transforming and changing into one another all the time; in fact, something qadîm (without a beginning) should never change. Allâhu ta’âlâ’s Dhât (Person, Essence) and   Attributes are   qadîm and   they   never change.[1] The changes in creatures cannot be coming from the eternal past. They should have a beginning and come   into existence   from elements or substances, which must have been created out of nonexistence.

Another evidence for the fact that the universe is mumkin, that is, it may come into being out of nonexistence, is that creatures, as we see, are hâdith; that is, they come into existence out of nothing.

There are two beings: the mumkin and the Wâjib.[2] If only the mumkin existed, or if Wâjib al-wujûd did not exist, nothing would exist.[3] For this reason, the mumkin could not come into existence or go on being on its own.

[1] However, in the universe the state of substances changes in physical events. In chemical reactions, the essence or structure of substances changes. We see objects or substances cease to exist and change into other substances. Today, in atomic changes and nuclear reactions, which have been discovered recently, the matter or element, too, ceases to exist and turns into energy.

[2] ‘Wujûd’ means ‘existence, being.’ There are three kinds of existence. The first one is Wâjib al-wujûd, the Necessary Existence. He always exists. He has never been nonexistent before, nor will He stop existing in the everlasting future. Only Allâhu ta’âlâ is Wâjib al- wujûd. The second one is mumtani’ al-wujûd, which cannot exist. It should never exist. Such is sharîk al-Bârî’ (partner to Allâhu ta’âlâ). Another god partner to Allâhu ta’âlâ or likeness to Him can never exist. The third one is mumkin al-wujûd, that may or may not exist. So are the universe, all creatures without any exception. The opposite of wujûd is ’adam (non-existence). All creatures were in ’adam, were nonexistent, before they came into existence.

[3] For, it is a change, an event, to come   into existence out of nonexistence, and, according to our knowledge in physics, in order for a change to take place in a substance, the substance has to be acted upon by an exterior power, the source of which has to precede the substance.

If some power had not affected it, it would have always remained in nonexistence and could not have come into existence. Since a mumkin could not create itself; it could not, naturally, create other mumkins, either. That which has created the mumkin has to be Wâjib al-wujûd. The existence of the ’âlam shows that a creator who created it out of nothing exists. So, the Unique Creator of all that are mumkin, the creatures, is the only Wâjib al-wujûd without being hâdith or mumkin, but always existent and qadîm   (eternal). ‘Wâjib al-wujûd’ means that   its existence is not from something else but from itself, that is, it is always self-existent and is not created by someone else. Were this not the case, then it would have to be a creature (mumkin and hâdith) created by someone else. And this is contrary to what is deduced above. In Persian ‘Khudâ’ (used as a Name for Allah) means ‘always self-existent, eternal.’

We see that the classes of beings are in an astounding order, and science discovers new laws of this order yearly. The Creator of this order must be Hayy (Ever-living), ’Alîm (All-knowing), Qâdir (Almighty), Murîd (All-willing), Samî’ (All-hearing), Basîr (All- seeing), Mutakallim (All-speaking) and Khâliq (Creating),[1]   for, death, ignorance, incapability or being disposed under others’ compulsion, deafness,   blindness and dumbness are all defects, imperfections. It is impossible that such defective attributes be in Him who has created this ’âlam or kâ’inât (all beings) in such an order and who protects them against annihilation.[2]

[1] These are the eight Sifât ath-Thubîtiyya of Allâhu ta’âlâ.

[2] Every being,   from atom to stars, has been created with some calculations and laws. The regularity in the known laws of physics, chemistry, astronomy and biology bewilders the human mind. Even Darwin had to say that when he thought of the order and delicacy in the structure of the eye, he felt as if he would go crazy. Air is a mixture of nitrogen (78%), oxygen (21%), and noble (inert) gases (1%). It is a mixture, not a compound. If the oxygen were more than 21 percent, it would burn our lungs. Were it less than 21 percent it would   be unable to burn the nutrients in blood. It would   be impossible for human beings and animals to live. This percentage, 21, never changes, nowhere, not even during rains. And this, in its turn, is a great blessing. Construction of the eye is a mere nothing when compared with this wonder. Is it possible that He who has created all the   laws, delicate calculations and   formulas taught as scientific knowledge be defective?

Moreover, we see the above attributes of perfection also in creatures. He has created them in His creatures. If these attributes did not exist in Him, how could He create them in His creatures, and His creatures would be superior to Him.

We should also add that the Creator of all these worlds of beings ought to possess   all the attributes of perfection and superiority and none of the attributes of deficiency, for, someone who is defective cannot be creative.

Aside from these reasonable evidences, âyat-i kerîmas   and hadîth-i-sherîfs explain clearly that Allâhu ta’âlâ has the Attributes of perfection. Therefore, it is not permissible to doubt it. Doubt causes disbelief. The aforesaid eight Attributes of perfection are called as-Sifât ath-Thubûtiyya. Allâhu ta’âlâ has all the eight Attributes of perfection. There is no defect, disorder or change in His Person, Essence, Attributes, or Deeds. The Sifât- adh-Dhâtiyya and the Sifât-adh-Dhâtiyya are called Attributes of Ulûhiyyat (Deity). If a person believes that a creature possesses the Attributes of Ulûhiyyat, the person becomes a mushrik (polytheist).


With the aid of and the strength given by Allâhu ta’âlâ, who keeps all ’âlams in existence and gives all the favours and gifts and who never sleeps, now we begin to explain the blessed utterance of our Prophet ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’.

Our beloved superior Hadrat ’Umar ibn al-Khattâb ‘radiy- Allâhu ta’âlâ ’anh’, who was a heroic leader of Muslims, one of the highest of the Prophet’s Companions, and was famous for his truthfulness, states:

“It was such a day that a few of us, the Sahâba, were in the presence and service of Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’.” That day, that hour was so blessed, so valuable a day that one could hardly have the chance to live it once again. On that day, it fell to our lot to be honoured with being in the Prophet’s company, near him, and to see his beautiful face, which was food for spirits and pleasure and comfort to souls. To emphasize the value, the honour of that day, the blessed Sahâbî says: “It was such a day…” Could there be another time as honourable and valuable as one at which it falls to one’s lot to see Jebrâ’îl (Jibrîl, Archangel Gabriel, ’alaihi ’s-salâm) in the guise of a human being, to hear his voice and to hear the knowledge men need as beautifully and clearly as possible through the blessed mouth of Rasûlullah ‘sall- Allâhu ta’âlâ ’alaihi wa sallam’?

“That hour, a man came near us like the rising of full moon. His clothes were extremely white and his hair was very black. Signs of travel, such as dust and perspiration were not seen on him. None of us, the Sahâba of the Prophet ‘sall-Allâhu ’alaihi wa sallam’, recognized him; i.e. he was not one of the people we had seen or known before. He sat down in the Presence of Rasûlullah ‘sall- Allâhu ta’âlâ ’alaihi wa sallam’. He placed his knees near the Prophet’s blessed knees.” This person, in the guise of a human figure, was the angel named Jebrâ’îl. Although his way of sitting seems to be incompatible with manners (âdâb), it showed us a very important fact: in learning religious knowledge, shyness has no place, nor does pride   or arrogance become a master. Hadrat Jebrâ’îl wanted to show the Sahâba that everybody should ask what he wants to know about Islam freely from teachers without feeling shy, for there should not be shyness in learning Islam or embarrassment in performing, teaching or learning one’s duties towards Allâhu ta’âlâ.

“That noble person put his hands on Rasûlullah’s ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ blessed knees. He asked Rasûlullah: ‘O Messenger of Allah! Tell me what Islam is and how to be a Muslim.’ ”

Lexical meaning of ‘Islam’ is ‘to hang one’s head in submission.’ Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ explained that the word ‘islam’ was the aggregate name of Islam’s five basic essentials, as follows:

1 – Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ said that the first of the five essentials of Islam was “to say the Kalimat ash- shahâda”; that is, one should say, “Esh’hadu an lâ ilâha il-l-Allah wa esh’hadu anna Muhammadan ’abdûhu wa rasûluh.” In other words, a discreet person who has reached the age of puberty and who can talk has to say vocally, “On the earth or in the sky, there is no one but Allâhu ta’âlâ worthy of being worshipped. The real being to be worshipped is Allâhu ta’âlâ alone. He is the Wâjib ul- wujûd. Every kind of superiority exists in Him. No defect exists in Him. His name is Allah,” and to believe in this absolutely with all their heart. And also one should say and believe: “The most noble person   who had a rose-pink skin, a white-reddish, bright and lovely face, black eyes and eye-brows; who had a blessed wide forehead, with beautiful manners and behaviour; whose shadow never fell on the ground, who was soft-spoken and was called Arab because he was born in Mekka   of Hashemite descent, named Muhammad ibn ’Abdullah, is Allâhu ta’âlâ’s human slave (’abd) and Messenger (Rasûl).” The   Prophet’s mother was Hadrat Âmina   bint Wahab. He was born in Mekka [at the dawn of Monday, 20th of April, 571 D.]. When he was forty, in the year called the ‘Bi’that’ year, he was informed that he was the Prophet. After this, he invited people to Islam for thirteen years in Mekka. Then he emigrated to Medina on the command of Allâhu ta’âlâ. There he spread Islam everywhere. Ten years after the Hijrat (Hegira), he passed away in Medina on Monday 12, Rabî’ al- Awwal (July, 632).[1]

[1] According to historians, the Prophet entered the cave at the Sawr Mountain towards evening on Thursday, 27th of Safar, 622 A.D., during his emigration from al-Mekkat al-Mukarrama to al-Madînat al-Munawwara. He left the cave on Monday night and entered Qubâ, a quarter near Medîna, on Monday, 8th of Rabî’ul-awwal (20th of September in Gregorian calendar and 7th of September in Julian calendar. This happy day became the beginning of Muslims’ hijrî (Hegiral) – Shemsî (solar) calendar.). The beginning   of the Hijrî Shemsî calendar adopted by the Shî’ites is six months earlier than this. That is, the Nawruz festival of the Mejûsî disbelievers (fire worshippers) begins on March 20. On Thursday, when all places in the world had day and night of equal length, he stayed at Qubâ and left the quarter on Friday, entering Medina the same day. The outset of the month of Muharram in the same year (Friday, 16th of June) was accepted as the beginning of Hijrî Qamarî calendar. The new year’s day of that Qamarî (lunar) year was the 16the of July, a Friday. The Hijrî shemsî year coinciding with any Western new year’s day is 622 years earlier than that Western new year. And the Western year coinciding with any Hijrî shemsî year’s day is 621 years later than that Hijrî shemsî new year.

  1. The second one of Islam’s five essentials is “to perform (he prayer called) namâz   (or salât) five times daily, fulfilling its conditions and observing its (essentials termed) farzes when the time for (each) prayer comes.” It is fard for every Muslim to perform namâz five times daily, performing each namâz within its prescribed time, neither earlier, nor later, and to know that you perform it within its prescribed time.[1]. It is gravely sinful to perform a namâz before the beginning of its prescribed time; this grave sin mostly results from using erroneous calendars prepared by ignorant and lâ-madhabî people; that namâz will not be sahîh (valid). (Lâ-madhhabî people are those who have not adapted themselves to any one of the four Madhhabs.) This misguidance causes Muslims to perform the earlier sunnat part of the early afternoon prayer and the farz part of the evening prayer within their (sinful) time called kerâhat (or karâhat). (Times of kerâhat are explained in the fourth fascicle of Endless Bliss, and also on the inner page of the soft cover of the book entitled Miftâh-ul- Janna. Please   see also footnote[1]   below.) Namâz has to be performed paying attention to its fards, wâjibs and sunnas, submitting the heart to Allâhu ta’âlâ and before its prescribed time is over. In the Qur’ân al-kerîm the namâz is called ‘salât’. Salât means man’s praying, angel’s saying istighfâr, and Allâhu ta’âlâ’s having compassion and pitying. In Islam, salât means to do certain actions, to recite certain things as shown in ’ilm al-hâl books. Salât is started with the words ‘Allâhu akbar,’ called the ‘takbîr al-iftitâh,’ and said after raising the hands up to the ears and completed after clasping the hands under the navel (for men). It ends with the salâm, which is made by turning the head to the right and left shoulders at the end of the last sitting posture.

[1] Please read the fourth fascicle of Endless Bliss for   detailed information on namâz. See also the book entitled Miftâh-ul-Janna. Its English version is available   from the Hakîkat Kitâbevi, Istanbul, Turkey.

  1. Islam’s third essential is “to pay zakât for one’s ” The lexical meaning of zakât is ‘purity, to praise, and become good and beautiful.’ In Islam, zakât means   ‘for a person who has property of zakât more than he needs and at a certain amount called nisâb to separate a certain amount of his property and give it to Muslims named in the Qur’ân al-kerîm without rubbing it in.’ Zakât is paid to seven kinds of people. There are four types of zakât in all four Madhhabs: the zakât of gold and silver, the zakât of commercial goods, the zakât of the stock animals [sheep, goats and cattle] that graze in the fields for more than half a year, and the zakât of all kinds of substances of necessity obtained from the earth. This fourth type of zakât, called ’ushr, is paid as soon as the crop is harvested. The other three are paid one year after they reach the amount of nisâb.
  2. Islam’s fourth essential is “to fast every day of the month of Ramadân.” Fasting is called ‘sawm.’ Sawm means to protect something against something else. In Islam,   sawm means to protect oneself against three things [during the days] of the month of Ramadân, as they were commanded by Allâhu ta’âlâ: eating, drinking and sexual intercourse. The month of Ramadân begins upon seeing the new moon on the (western) horizon. It may not begin at the time calculated in
  3. Islam’s fifth essential is “for the able person to perform the hajj (pilgrimage) once in his ” For an able person who has money enough to go to and come back from the city of Mekka besides the property sufficient for the subsistence of his family he leaves behind until he comes back, it is fard to perform tawâf around the Ka’ba and to perform Waqfa on the plain of ’Arafât, provided that the way will be safe and his body will be healthy, once in his lifetime.

“Upon hearing these answers from Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’, that person said, ‘Yâ Rasûl-Allah! You have told the truth.’ ” Hadrat ’Umar ‘radiy-Allâhu ’anh’ said that the Sahâbîs who were present were astonished at the behaviour of this person who asked a question and confirmed that the answer was correct. One asks with a view to learning what one does not know; but to say, “You have told the truth,” indicates that one already knows it.

The highest of the five essentials listed above is to say the Kalimat ash-shahâda and believe its meaning. The next highest is to perform namâz. Next to this is to fast. Then comes the hajj. The last one is to pay zakât. It is unanimously certain that the Kalimat ash-shahâda is the highest. About the sequence of the other four, most Islamic scholars said the same as we have said above. The Kalimat ash-shahâda was the first to become fard, in the beginning of Islam. Namâz five times daily became fard on the Mi’râj Night in the twelfth year of Bi’that, a year and some months before the Hegira. Fasting during Ramadân became fard in the month of Sha’bân, the second year of the Hegira. Paying zakât became fard in the month of Ramadân, in the same year when fasting became fard. And hajj became fard in the ninth year of the Hegira.[1]

If a person denies, disbelieves, refuses, makes fun of or flouts one of these five essentials of Islam, he becomes an unbeliever, may Allah protect us! Similarly, he who does not accept any of the things which are unanimously and clearly declared to be halâl (permitted) or harâm (forbidden), or who says halâl about harâm or harâm about halâl, becomes an unbeliever. If a person denies or dislikes one of the inevitably known Islamic teachings, i.e., teachings that are heard and known even by the common people living in Muslim countries, he becomes an unbeliever.[2] If an ordinary person does not know the teachings that are not so commonly spread or indispensable for him to know about them, he is not in denial (kufr); he is sinful (fisq).

[1] Detailed information about namâz, about fasting, about zakât, about hajj, and about Mi’râj is available from the fourth fascicle of endless Bliss, from the second and first, and seventh chapters of its fifth fascicle, and from the sixtieth chapter of its third fascicle, respectively. Bi’that means Allâhu ta’âlâ’s sending His blessed Archangel, Hadrat Jebrâ’îl, to His beloved Prophet to tell him that he was the final Prophet. Hegira (Hijrat) means Rasûlullah’s ‘sall-Allâhu ’alaihi wa sallam’ migration from Mekka to Medina.

[2] For example, to eat pork, to have alcoholic drinks, to gamble; for a woman or girl to show herself to others with nothing to cover her head, hair, arms and legs and; for a man to show himself to others without covering the part between the knees and the navel, are all harâm.   That is, Allâhu   ta’âlâ has forbidden these acts. The four Madhhabs, which explain the commands and prohibitions of Allâhu ta’âlâ, have had different accounts concerning the boundary marking the end of the awrat parts of a man’s body, i.e. parts of a man’s body that are harâm (forbidden) for him to show others and for others to look at. It is fard for every Muslim to cover those parts of the body as described by the Madhhab he belongs to. Also, it is harâm for others to look at those who have not covered these parts of their bodies. It is written in Kimyâ-yi Saâdet that it is harâm for women and girls to go out without covering their heads, hair, arms, legs, and it is also harâm to go out with thin, ornamented, tight and perfume scented dresses. Their mothers, fathers, husbands and brothers who permit them to go out as such and who think that it is appropriate and who condone them will share their sins and torments; that is, they will burn in Hell altogether. If they make tawba, they will be forgiven and will not be burned. Allâhu ta’âlâ likes those who make tawba. In the third year of the Hegira, girls and women who had reached the age of puberty were ordered not to show themselves to nâmahram men, and to cover themselves. (Please see the eighth chapter of the fourth fascicle of Endless Bliss.)

We should not believe lies fibbed by British spies and repeated by their inveigled and suborned imitators, who say that women did not use to cover themselves before the revelation of the âyat of hijâb (women’s covering themselves) and that the so-called commandment was fabricated later by scholars of (the Islamic science) called Fiqh.

If a person says that he is a Muslim, he has to know whether or not something he is to do is compatible with Islam. If he does not know, then he has to learn by asking a scholar of Ahl as-sunnat or by reading books written by scholars in this category. If his action violates Islam, he will not be exempted from the sin or heresy caused by that action. He has to make tawba daily in the true sense. When tawba is made, the sin or heresy (caused by that action) will definitely be forgiven. If he does not make tawba, he will pay for it both in the world and in Hell. Kinds of punishment (that will be inflicted on him) are written in various parts of our book. (Please see also the tenth chapter of the sixth fascicle of Endless Bliss.)

Parts of the body that men and women are to cover during namâz and elsewhere are called ‘awrat parts’. If a person says that Islam does not prescribe a certain part in the name of awrat, he becomes an unbeliever. Some parts of the body are awrat according to the ijma’ (unanimity, consensus) of all four Madhhabs, (and these awrat parts vary with sex). If a person flouts the importance of covering these parts of his (or her) body or of not looking at others’ exposed awrat parts, i.e. if he (or she) does not feel any fear concerning the torment (that will be incrurred by the violation of this prohibition), he (or she) becomes a disbeliever. In a man’s body, parts between the pelvis and the knees are not awrat in the Hanbalî Madhhab.

If a person says, “I am a Muslim,” he has to learn Islam’s tenets and the actions that are fard (obligatory) and those   that are harâm (forbidden) with the consensus (ijma’) of the four Madhhabs, and he has to pay due importance to this matter. Not to know is not a valid excuse. It is identical with intentional unbelief. A woman’s entire body, with the exception of her hands and face, is awrat according to all four Madhhabs. So is the case with a woman’s exposing her awrat parts, singing, or saying (aloud   the eulogy called) Mawlid in the presence of men. If a person slightingly exposes a part of his body which is awrat not with ijma’, i.e. which is not awrat in one of the

other three Madhhabs, (although it is awrat according to his own Madhhab and two of the other three Madhhabs,) he will have committed a grave sin although this violation will not make him an unbeliever. An example of this is a man’s exposing his legs between the pelvis and the knees, (which are, as we have already said, not awrat in the Hanbalî Madhhab although they are awrat in the other three Madhhabs.) It is fard to learn the Islamic tenets that you do not know. As soon as you learn them, you must make tawba and cover your awrat parts, (which you may not be covering on account of your unawareness of their being your awrat parts.)

Lying, gossip, backbiting, slander, theft, cheating, treachery, hurting someone’s feelings,   mischief-making, using someone’s property without permission, not paying a laborer’s or porter’s due, rebellion, i.e., opposing the laws and the government’s orders, and not paying taxes are sins, too. Committing them against disbelievers or in non- Muslim countries is equally harâm.


“This noble person asked again, ‘Yâ Rasûl-Allah! Now tell me what is îmân.’” Having asked what was Islam and the answer having been given, Hadrat Jabrâ’îl ‘’alaihi-s-salâm’ asked   our master Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ to explain the essence and reality of îmân. Lexically îmân means ‘to know a person to be perfect and truthful and to have faith in him.’ In Islam, ’îmân’ means to believe the fact that Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ is Allâhu ta’âlâ’s Prophet; that he is the Nabî, the Messenger chosen by Him, and to say this with belief in the heart; and to believe in brief what he conveyed briefly and to believe in detail what he conveyed in detail from Allâhu ta’âlâ; and to say the Kalimat ash-shahâda whenever possible. Strong îmân is such that, as we know for certain that fire burns, serpents kill by poisoning and we avoid them, we should deem Allâhu ta’âlâ and His Attributes great, be fully certain about this by heart, strive for His grace (ridâ’) and run to His beauty (jamâl), and beware of His wrath (ghadab) and torment (jalâl). We should write this îmân on the heart firmly like an inscription on marble.

Îmân and Islam are the same. In both, one is to believe the meaning of the Kalimat ash-shahâda. Although they differ in general and in particulars, and have different lexical meanings, there is no difference between them in Islam.

Is îmân one thing, or is it a combination of parts? If it is a combination, how many parts is it made of? Are deeds or ’ibâdât[1] included in îmân or not?

[1] Acts of worship.

While saying, “I have îmân,” is it right to add “inshâ-Allah” or not? Is there littleness or muchness in îmân? Is îmân a creature? Is it within one’s power to believe, or have the Believers believed under compulsion? If there is force   or compulsion in believing, why was everybody commanded to believe? It would take a long time to explain all these one by one. Therefore, I will not answer them separately here. But it should be known that, according to the Ash’arî Madhhab and the Mu’tazila, it is not jâ’iz (probable) for Allâhu ta’âlâ to command us to do something that is not possible. And according to the Mu’tazila, it is not jâ’iz for Allâhu ta’âlâ to command something which is possible but which is not within man’s power. According to the Ash’arî, it is jâ’iz, yet He has not commanded it. To command people to fly in the air is of this sort. Neither in îmân nor in ’ibâdât did Allâhu ta’âlâ command His creatures to do what they would not be able to do. For this reason, a person who goes mad or becomes ghâfil (forgetful, oblivious), or sleeps or dies while he is a Muslim   is still a Muslim, although he is not in a state of confirmation.

We should not think of the lexical meaning of ’îmân’ in this hadîth-i-sherîf, for, there was not a single ordinary man in Arabia who did not   know its lexical meaning: ‘considering truthful, belief.’ Certainly the Sahâbat al-kirâm ‘radiy-Allâhu ta’âlâ ’anhum ajma’în’ knew it, too; but Jebrâ’îl ‘’alaihi-s-salâm’ wanted to teach the meaning of îmân to the Sahâbat al-kirâm by asking what îmân meant in Islam. And Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ said that îmân was to believe in six certain facts:

  1. “First of all, to believe in Allâhu ta’âlâ,” he stated. Îmân is to have a sincere belief in six certain facts by finding through kashf (revelation) or wijdân (conscience) or by the comprehension of the ’aql (intellect, reason) through an evidence or by trusting and following a distinguished and approved statement, and to confirm this with the The first of these six facts is that Allâhu ta’âlâ is the Wâjib al- wujûd and the Real Ma’bûd (the One to be Worshipped) and the Creator of all creatures. It should be believed for certain that He alone creates everything [every substance, atoms, elements, molecules, compounds, organic substances, cells, life, death, every event, every reaction, all kinds of power and sorts of energy, movements, laws, spirits, angels and every being living or lifeless out of nothing, and He makes them all survive] in both this world and the next without material, time or similarity, out of nonexistence. As He created all creatures in the universe [in one moment while they had been nonexistent], likewise He [creates some of them from one another, and, when the time for Doomsday comes, in one moment He] will annihilate everything. He is the Creator, Owner,   Absolute Ruler   of all creatures. It has to be believed and acknowledged that there is nobody to dominate Him, to command Him or to be superior to Him. Every type of superiority, every attribute of perfection, belongs to Him only. No defect, no deficient attribute exists in Him. He is able to do what He wills. What he does is not intended to be useful to Him or to others. He does not do something for a reward. In everything He does, however, there are hidden causes (hikma), uses, blessings and favours.

Allâhu ta’âlâ does not have to do what is good and useful for His creatures, nor does He have to reward some people or torment some others. It would befit His superiority and benevolence if He would bring all the sinners to Paradise. And it would become His justice if He would put all of those who obey and worship Him into Hell. Yet He decreed and declared that He would put Muslims, those who worship Him, into Paradise and grant them favours, and that He would eternally torment disbelievers in Hell. He does not go back on His word. It would be of no use for Him if all the living creatures believed and worshipped Him, nor would it give Him any harm if all creatures became disbelievers, became excessive or disobeyed Him. If man wishes to do something, He creates it if He, too, wills it be so. He alone is the One who creates every action of His human creatures and all things. If He does not will or create, nothing can move. If He does not wish, no one can become a disbeliever or a rebel. He creates disbelief and sins, yet He does not like them. No one can interfere with His works. No one has the strength or the right to ask the reason why He has done this or that or to comment on how He must do. He will forgive, if He wills, a person who has committed any grave sin and has died without having made tawba, except if it is polytheism or disbelief. He will torment him, if He wills, for a merely venial sin. He declared that he would never forgive disbelievers and apostates and that He would torment them eternally.

He will torment in Hell Muslims who worship Him yet whose faith (i’tiqâd) is not compatible with the faith of the Ahl as-Sunna and who die without tawba. Yet such Muslims with (bid’a) will not remain in Hell eternally.

It is possible (jâ’iz) to see Allâhu ta’âlâ with eyes in this world, but no one ever has. On the Day of Judgment He will be seen by disbelievers and sinful Muslims in His Wrath and Jelâl, and by pious Muslims in His Kindness and Jemâl. Angels and women, too, will see Him. Unbelievers will be deprived of this. There is a sound report conveying that genies   also will be deprived of this. According to the majority of the ’ulamâ’, “Muslims whom Allâhu ta’âlâ   loves will be honoured with seeing   His Beauty every morning and every evening; Muslims   of low degree will be honoured every Friday, and women a few times in a year, like festivals in this world.”[1] It should be believed that Allâhu ta’âlâ will be seen. Yet we should not try to visualize how this will happen; His Works cannot be comprehended through intellect (’aql).   They are not like worldly matters. [They cannot be measured with physical or chemical criteria.] Such concepts as direction, being opposite or being toward   something have no connection with Allâhu ta’âlâ. He is not material. He is not an object, [nor is He an element, an alloy or a compound]. He is not countable, He cannot be measured, nor can He be calculated. No change takes place in Him. He is not at a place. He is not with time. He does not have a past or a future, front or back, bottom or top, right or left. Therefore, nothing of Him can human   reasoning comprehend, nor does human intellect or knowledge suffice to do this. So, man cannot comprehend how He will be seen.

[1] Hadrat Shaikh ’Abd al-Haqq ad-Dahlawî [passed away in Delhi in 1052 (1642 A.D.)] wrote in his Persian work Takmîl-ul-îmân: “A hadîth-i-sherîf says: ‘You will see your Rabb on the Day of Judgment as you see the [full] moon on the fourteenth [of the month].’ As Allâhu ta’âlâ is known incomprehensibly in this world, likewise He will be seen incomprehensibly in the Hereafter. Great scholars such as Abu’l-Hasan al-Ash’arî and al-Imâm as-Suyûtî and al-Imâm al- Bayhakî said that   also angels are going to see Allâhu ta’âlâ in Paradise. Al-Imâm al-a’zâm Abu Hanîfa and some other scholars said that genies did not earn thawâb and would not enter Paradise and that only faithful genies would escape Hell. Women will see Allâhu ta’âlâ a few times in a year like festivals in this world. Perfect (kâmil) Believers will see Him every morning and evening while other Believers   will see Him on Fridays. To this humble person myself, this good news covers the faithful women and angels and genies, too; it would be proper that the perfect and ’ârif women such as Fâtimat az-Zahrâ, Khadîjat al-Kubrâ, ’Â’ishat as-S›ddîqa and other Pure Wives [of the Prophet] and Hadrat Mariam and Hadrat Âsiya be given special treatment. Al-Imâm as-Suyûtî, too, meant this.”

Although such words as hand, foot, direction, place and the like, which are not suitable for Allâhu ta’âlâ, exist in âyats and hadîths, they are not used in the sense that we know and use today. Such âyats and hadîths are called mutashâbihât. We have to believe them, but we should not attempt to understand what or how they are. Or they can be explained away (te’wîl) briefly or in detail; that is, they can be given meanings suitable for Allâhu ta’âlâ. For example, the word hand may be interpreted as power.

Muhammad ‘’alaihi-s-salâm’ saw Allâhu ta’âlâ during the Mi’râj.[1] But this seeing was not with eyes, like seeing in this world. A person who says that he has seen Allâhu ta’âlâ in this world is a zindiq. The seeing experienced by the Awliyâ’ is unlike seeing in this world or seeing in the next world. In other words, it is not ru’yat (seeing) but shuhûd that they experience, [that is, they see the examples (mithâls) through the eyes of their hearts.] Some Awliya’ said that they had seen Him. However, they confused the shuhûd they experienced while in sekr, that is, when they were unconscious, with ru’yat. Or these words of theirs   are to be explained away.

Question: “It is said above that it is possible (jâ’iz) to see Allâhu ta’âlâ with eyes in this world. Then why should a person who says something possible happened be a zindiq? If a person who says so becomes a disbeliever, can it be said to be possible?”

Answer: In its lexical meaning ‘jâ’iz’ means ‘possible to happen or not.’ Yet according to the Madhhab of al-Ash’arî [Abu-l-Hasan ’Alî ibn Ismâ’il, passed away in Baghdâd in 330 (941 A.D.)], the possibility of ru’yat means that Allâhu ta’âlâ is capable of creating in man quite a different sense for seeing in this world, different from seeing closely or face to face with Him, and different from seeing through the physical laws He created in this world. For example, He is able, so it is possible, to show a mosquito in Andalusia to a blind man in China, and anything on the moon or on a star to a man on the earth. Such power is peculiar to Allâhu ta’âlâ only. Furthermore, to say, “I saw Him in this world,” is incompatible with the âyat al-kerîma and with the consensus of the ’ulamâ’. Therefore, he who makes such a statement is a mulhid or a zindiq. Thirdly, the phrase “it is possible to see Allâhu ta’âlâ in this world” does not mean “it is possible to see Him on the earth within the physical laws.”

[1] Please scan the sixtieth chapter of the third fascicle of Endless Bliss for ‘sacred nights’.

However, a person who says he saw Allâhu ta’âlâ means that he saw Him as he sees other things; this is a seeing which is not possible (jâ’iz). A person who makes statements that cause disbelief is called a mulhid or a zindiq.[1] [After these answers, Hadrat Mawlânâ Khâlid stated: “Be careful!” Thus he directs attention to the soundness of the second answer.]

Elapse of time, day or night, cannot be related to Allâhu ta’âlâ. There can be no change in Him in any respect, nor can it be said that He was in this manner in the past or He will be like that in future. He does not penetrate (hulûl) into anything. [A group of Shiites call themselves Nusayriya and believe and say that Allâhu ta’âlâ has entered Hadrat ’Alî. This wrong belief causes them to become kâfirs (unbelievers).] He does not unite with anything. He never has an opposite, reverse, likeness, partner, assistant or guide. He does not have a father, mother, son, daughter, or wife. He is always present with everybody, surrounds and overlooks everything. To everyone He is closer than the big artery in his neck. However,   His surrounding us, His presence or togetherness or closeness, is not like what we understand from these words. His closeness cannot be comprehended with the knowledge of scholars, with the intellect of scientists or with the kashf or shuhûd of Awliyâ’. Human reason cannot understand their inner meanings. Allâhu ta’âlâ is unique in His Person and in His Attributes. No change or differentiation takes place in any of them.

Allâhu ta’âlâ’s Names are tawqîfî; that is, it is permissible to use His Names shown by Islam and not permissible to use other words.[2] Allâhu ta’âlâ’s Names are infinite. It is well-known that He has one thousand and one Names; that is, He revealed one thousand and one of His Names to human beings.

[1] The mulhid or zindiq says that he is a Muslim. The mulhid is sincere in his words; he believes that he is a Muslim and is on the right path. However, the zindiq is an enemy of Islam. He feigns being a Muslim in order to harm Islam from within and to deceive Muslims.

[2] For instance, Allâhu ta’âlâ may be called “ ’Âlim” (the ‘Omniscient’), but we cannot use ‘faqîh’ which also means ‘’Âlim’ (scholar, one trained in Islamic sciences), for Islam does not use ‘faqîh’ for Allâhu ta’âlâ. Likewise, it is not permissible to say ‘God’ instead of Allah, because ‘god’ means ‘idol’; “Ox is the god of Hindus,” is said, for instance. It is permissible to say, “Allah is One; there is no god but He.” Words like Dieu (French) and Gott (German) can be used for god or idol, but not for Allah.

In the religion of Muhammad ‘’alaihis-salâm’, ninety-nine of them, called “al- Asmâ’ al-husnâ,” were revealed.

There are eight Attributes of Allâhu ta’âlâ called Sifât-i- thubûtiyya, according to the Mâturîdiyya Madhhab and seven in the Ash’ariyya Madhhab. These Attributes of His are eternal and everlasting like His Person; that is, they exist eternally. They are sacred. They are not like the attributes of creatures. They cannot be comprehended through reasoning or assumption or by comparing them   with beings in the world. Allâhu ta’âlâ has endowed upon human beings an   example of each of His Attributes. Seeing these examples, the Attributes of Allâhu ta’âlâ can be understood to a   small extent. Since man cannot comprehend Allâhu ta’âlâ it is not permissible to think of or to attempt to comprehend Allâhu   ta’âlâ. The eight Attributes of Allâhu ta’âlâ are neither the same as nor other than His Person; that is, His Attributes do not make up His Person, nor are they other than He. These eight Attributes are:

Hayât (Life), ’Ilm (Omniscience), Sem’ (Hearing), Basar (Seeing), Qudra (Omnipotence), Kalâm (Speech, Word), Irâda (Will), and Tekwîn (Creativeness). In the Ash’ariyya Madhhab, Tekwîn and Qudra make up the same attribute. Mashiyya and Irâda are synonymous.

Each of the eight Attributes of Allâhu ta’âlâ is unique and in a uniform state. No change occurs in any of them. But each of them varies in its related quality in creatures. That an Attribute of His varies in its relation to creatures and in affecting them does not harm its uniqueness. Similarly, even though Allâhu   ta’âlâ has created so many kinds of creatures and is protecting all of them against annihilation, He is still One. No change ever occurs in Him. Every creature needs Him every moment in every respect. He does not need anybody in any respect.

  1. The second of the six essentials of îmân is “to believe in His ” Angels are material but ethereal (latîf), more ethereal than the gaseous phase of matter. They are nûrânî   (luminous, spiritual). They are alive. They have reason (’aql). Evils peculiar to human beings do not exist in angels. They can take any shape. As gases turn into liquid and solid and take any shape when becoming solid, likewise angels can form beautiful shapes. Angels are not souls that have parted from the bodies of great men. Christians presume that angels are such spirits. Unlike energy and power, they are not immaterial. Some ancient philosophers supposed so.

All of them are called malâ’ika. ‘Malak’ (angel) means ‘envoy, messenger’ or ‘power.’ Angels were created before all other living creatures. Therefore, we were commanded to believe in them before believing in the heavenly books, which come before belief in Prophets; and in the Qur’ân al-kerîm the names of these tenets of belief are given in this succession.

Belief in angels has to be as follows: angels are creatures of Allâhu ta’âlâ. They are not His partners, nor are they   His daughters as disbelievers and polytheists suppose. Allâhu ta’âlâ loves all angels. They obey His commands and never commit sins or disobey the commands. They are neither male nor female. They do not get married. They do not have children. They have life; that is, they are alive. Although, according to a narration traced back to Hadrat ’Abdullah ibn Mas’ûd ‘radiy-Allâhu ta’âlâ ’anh’, some angels had children among   which the Satan and genies were counted; its explanation is written in books in detail. When Allâhu ta’âlâ announced that He was going to create human beings, angels asked, “Yâ Rabbî! Are You going to create creatures who will corrupt the world and shed blood?” Such questions, called dhella, from angels do not change the fact that they are innocent.

Of all creatures, angels are the most plentiful. No one but Allâhu ta’âlâ knows their number. There is no empty space in the skies where angels do not worship. Every place in the skies is occupied by angels in rukû’ (bowing during namâz) or in sajda (prostrating). In the skies, on the earth, in grass, on stars, in every living and lifeless creature, in every rain-drop, plant leaf, atom, molecule, in every reaction, motion, in everything, angels have duties.   They carry out Allâhu ta’âlâ’s commands everywhere. They are intermediaries between Allâhu ta’âlâ and creatures. Some of them are the commanders of other angels. Some of them brought messages to Prophets among human beings. Some angels bring good thoughts, called “ilhâm” (inspiration), to the human heart. Some others are unaware of all human beings and creatures and have lost consciousness upon feeling Allâhu ta’âlâ’s Beauty. Each of these angels stays in a certain place and cannot leave its place. Some angels have two wings and some have four or more.[1]

[1] As the wings of each kind of fowl, and those of an aeroplane, are of their own structure and are different from the wings of others, likewise angels’ wings have their own structure. When we hear the name of something which we have not seen or do not know, we presume that it is like the things we know, which is, naturally, wrong. We believe that angels have wings, but we do not know how they are. Pictures of winged women in churches, publications or movies, which are regarded as angels, are all false. Muslims do not make such pictures. We should not regard these unrealistic pictures drawn by non-Muslims as true, and we should not believe our enemies.

Angels belonging in Paradise stay in Paradise. Their superior is Ridwân. Angels of Hell, Zabânîs, carry out in Hell what they are commanded. The fire of Hell does not harm them, as the sea is not harmful to fish. There are nineteen leading Zabânîs. Their chief is Mâlik.

For each human being, there are four angels who record all their good and bad acts. Two of them come at night and the other two come during the day. They are called kirâman kâtibîn   or angels of hafaza. There is another scholarly report stating that the angels of hafaza are different from the kirâman kâtibîn. The angel on one’s right side is superior to the one on the left and records the good deeds. The one on the left writes down the evil deeds. There are angels who will torment disbelievers and disobedient Muslims in their graves, and angels who will ask questions in graves. The questioning angels are called munkar and nakîr. Angels who will question Muslims are also called mubashshir and bashîr.

Angels have superiority to one another. The most superior angels are the four archangels. The first of them is Jabrâ’îl ‘’alaihi- s-salâm’. His duty was to bring wahy to Prophets, to inform them of the commands and prohibitions. The second one is Isrâfîl ‘’alaihi-s-salâm’, who will sound the last trump called ‘Sûr’. He will sound the Sûr twice. At the first sound every living being but Allâhu ta’âlâ will die.[1]     At the second sound all will be resuscitated. The third one is Mikâ’îl ‘’alaihi-s-salâm’. It is his duty to make up cheapness, expensiveness, scarcity, abundance [economic order, to bring comfort and ease] and to move every object. The fourth one is ’Azrâ’îl ‘’alaihi-s-salâm’, who takes the souls [jân, Persian for Arabic ‘rûh’] of human beings. After these four, there   are four superior classes of angels: four angels of Hamalat al-’Arsh, who will be eight on the Rising Day; angels in Divine Presence, called muqarrabûn; leaders of tormenting angels, called karûbiyûn; and angels of Mercy, named rûhâniyûn. All these higher angels are also higher than all human beings except Prophets ‘’alaihimu-s-salawâtu wa-t-teslîmât’. The   sulahâ’ and Awliyâ’ among Muslims are higher than common or lower angels.

[1] Please see the booklet entitled The Rising and the Hereafter, available from Hakîkat Kitâbevi in Istanbul, Turkey.

 And common angels are superior to common Muslims, i.e. disobedient, sinful ones. Disbelievers, however, are lower than all creatures.

At the first sound of the Sûr, all angels except the Hamalat al- ’Arsh and the four archangels will be annihilated. Then the Hamalat al-’Arsh and then the four archangels will be annihilated. At the second sound all angels will come back to life. The Hamalat al-’Arsh and the four archangels will rise before the second sound of the Sûr. That is, these angels will be annihilated after all the living creatures, as they were created before all.

  1. The third of the six essentials of îmân is “to believe the Books revealed by Allâhu ta’âlâ.” He sent these Books to some Prophets by making the angel read to them. To some He sent Books inscribed on tablets, and to some others by making them hear without the angel in between. All these Books are the Word of Allâhu ta’âlâ (Kalâm-Allah). They are eternal in the past and everlasting. They are not creatures. They are not words made up by angels, nor are they words of Prophets. The Word of Allâhu ta’âlâ is unlike the language which we write, keep in mind and speak. It is that which exists in writing, speech or mind. It does not have letters or sounds. Man cannot understand how Allâhu ta’âlâ and His Attributes are. But men can read that Word, keep it in mind and write it. It becomes hâdith, a creature, when it is with That is, the Word of Allâhu ta’âlâ has two aspects. When it is with human beings, it is hâdith[1] and a creature. When it is thought as the Word of Allâhu ta’âlâ, it is eternal (qadîm).

All the Books sent down by Allâhu ta’âlâ are true and right. There is no lie or error in them. The scholarly report stating that it is jâ’iz (possible, probable, permissible) for Him to forgive (some of His slaves) despite His declaration that He will punish and torment (them) should be considered within the wider context of the fact that that forgiveness is conditional on situations beyond our knowledge, or on His Own Will and Choice. Or the so-called report may have been intended to express a hope that He will forgive the torment that the slave deserves. Why should the declaration threatening with punishment and torment be a lie, since it is not intended to inform about a fact?

[1] ‘Hâdith’ means ‘(that) which did not exist before being created by Allâhu ta’âlâ and which will cease to exist whenever Allâhu ta’âlâ wills to annihilate it’.

 Although it is not jâ’iz for Allâhu ta’âlâ not to give the gifts He has promised, it is jâ’iz for Him to forgive the torment. Not only is this explanation is a plausible one, but also the fact that it is being laboured to prove has already been stated in âyat-i-kerîmas.

It is necessary to explain âyat-i-kerîmas and hadîth-i-sherîfs in their lexical meanings, unless there is a risk or an inconvenience. It is not permissible to give other meanings similar to their lexical meanings.[1] Âyat-i-kerîmas called mutashâbihât have unintelligible, occult meanings. Only Allâhu ta’âlâ knows and very few distinguished superiors who have been granted al-’ilm al- ladunnî understand their meanings as far as they are allowed. No one else can understand them. For this reason, we should believe that âyats of mutashâbihât are of the Word of Allâhu ta’âlâ, and we should not investigate their meanings. Scholars in the Ash’arî Madhhab said that it was permissible to explain away (ta’wîl) such âyats briefly or in detail. ‘Ta’wîl’ means ‘choosing, from among the several meanings of a word, the one which is not common.’ For example, about the âyat, “The Hand of Allah   is superior to theirs,” which is the Word of Allâhu ta’âlâ, we should say, “I believe whatever Allâhu ta’âlâ means by this.” It is the best to say, “I cannot understand its meaning. Only Allâhu ta’âlâ knows.” Or we must say, “Allâhu ta’âlâ’s knowledge is unlike our knowledge. His Will is not like our will. Similarly, Allâhu ta’âlâ’s Hand is not like the hands of His human creatures.”

In the Books which Allâhu ta’âlâ revealed, either the pronunciations or the meanings of some âyat-i-kerîmas, or both, were changed (naskh) by Him. The Qur’ân al-kerîm replaced all the Books and abolished the validity of their rules. There will never be any mistakes, additions, forgotten or missing points in the Qur’ân al-kerîm until the end of the world, nor will it be forgotten. All knowledge of the past and the future exist in the Qur’ân al- kerîm. For this reason, it is higher and more valuable than all the Books. The greatest mu’jiza of Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ is the Qur’ân al-kerîm. If all human beings and genies would assemble and try to say something similar to the shortest Sûra of the Qur’ân al-kerîm, they would fail to do it.

[1] The Qur’an al-kerîm and hadîth-i-sherîfs are in the Quraish language and dialect. But the words should be given the meanings used in the Hijâz thirteen hundred years ago. It is not correct to translate them by giving them contemporary meanings, which are the results of the changes throughout centuries.

 In fact, the eloquent, literary poets of Arabia assembled and strove very hard, but they failed to say something like three short âyats. They could not stand against the Qur’ân al-kerîm. They were stupefied. Allâhu ta’âlâ makes the enemies of Islam incapable and defeated before the Qur’ân al-kerîm. The eloquence of the Qur’ân al-kerîm is above human power. Human beings are incapable of saying as it says. Âyat-i-kerîmas in the Qur’ân al-kerîm are unlike the poetry, prose or rhymed verse of human beings. Nevertheless, it was said in the letters of the language spoken by the literary, eloquent men of Arabia.

One hundred and four of the heavenly Books were revealed to us: it is well-known that ten suhuf (pl. of sahîfa, little book) were revealed to Âdam ‘’alaihis-salâm’,   fifty suhuf to Shis (Shît) ‘’alaihis-salâm’, thirty suhuf to Idrîs ‘’alaihis-salâm’ and ten suhuf to Ibrâhîm ‘’alaihis-salâm’; the Tawrât (Torah) was revealed to Mûsâ (Moses) ‘’alaihis-salâm’, the Zebûr to Dâwûd ‘’alaihis- salâm’, the Injîl (Latin   ‘Evangelium’) to ’Îsâ (Jesus) ‘’alaihis- salâm’ and the Qur’ân al-kerîm to Muhammad ‘’alaihis-salâm’.

When a person wants to order or forbid something, to ask something or to give some news, first he thinks about and prepares it in his mind. These meanings in mind are called “kalâm nafsî,” which cannot be said to be Arabic, Persian or English. Their being expressed in various languages does not cause these meanings to change. Words expressing these meanings are called “kalâm lafzî.” Kalâm lafzî can be expressed in different languages. So, kalâm nafsî of a person is a pure, unchangeable, distinct attribute that exists in its possessor like other attributes such as knowledge, will, discernment, etc., and kalâm lafzî is a group of letters that express kalâm nafsî and which come out of the mouth of the person uttering them and which reach the ear. Likewise, the Word of Allâhu ta’âlâ is the eternal, everlasting, non-silent and non-created Word existent with His Person. It is an Attribute distinct from the Sifât adh-Dhâtiyya and from the Sifât ath-Thubûtiyya of Allâhu ta’âlâ, such as Knowledge and Will.

The Attribute Kalâm (Speech, Word) never changes and is pure. It is not in letters or sounds. It cannot be categorized or classified as a command, a prohibition, a narration or as Arabic, Persian, Hebrew, Turkish or Syriac. It does not take such forms. It cannot be written. It does not need such apparatuses or media as intelligence, ear or tongue. Nevertheless, it can be understood through them as a being distinct from all other beings that we know; it can be told in any language wished. So, if it is expressed in Arabic it is called the Qur’ân al-kerîm. If it is expressed in Hebrew it is the Tawrât. If it is expressed in Syriac it is the Injîl. [It is written in book entitled Sharh al-maqâsid[1] that if it is expressed in Greek it is the Injîl and if it is expressed in Syriac it is the Zabûr.]

The Kalâm al-ilâhiyya (the Word of Allâhu ta’âlâ) tells various subjects; if it narrates the events that happened or that will happen, it is called khabar (narration); if not so, it is called inshâ’. If it states things that should be done, it is called amr (command). If it states prohibitions, it is nahy (prohibition). But no change or increase occurs in the Kalâm al-ilâhiyya. Each book or each page revealed is a sheet of the Word of Allâhu ta’âlâ; that is, they are of His Kalâm an-nafsî. When it is in Arabic it is called the Qur’ân al- kerîm. The wahy revealed in poetry and that can be written and said and heard and kept in mind is called Kalâm al-lafzî or the Qur’ân al-kerîm. Since the Kalâm al-lafzî denotes the Kalâm an- nafsî, it is permissible to call it Kalâm   al-ilâhiyya   or Divine Attribute. Although this Word is in one mode, it can be divided and broken into parts with respect to people. As the whole of it is called the Qur’ân al-kerîm, likewise its parts are called the Qur’ân al-kerîm.

Scholars of the right way unanimously say that the Kalâm an- nafsî is not a creature and that it is qadîm (eternal). There is no unanimity on whether the Kalâm al-lafzî is hâdith or qadîm. Some who regarded the Kalâm al-lafzî as hâdith warned that it would be better not to say that it is hâdith lest it should be misunderstood and come to mean that the Kalâm an-nafsî is hâdith. This is the best remark about the matter. When the human mind hears something that denotes something else, it simultaneously remembers the denoted thing. When one of the scholars of the right way is heard   to have said that the Qur’ân al-kerîm was hâdith, we must understand that he referred to sounds and words which we utter with our mouth. The scholars of the right way have unanimously stated that both the Kalâm an-nafsî and the Kalâm al-lafzî are the Word of Allâhu ta’âlâ. Although some scholars considered this statement metaphoric, they all agreed that it was the Divine Word. That the Kalâm an-nafsî is the Word of Allâhu ta’âlâ means that it is Allâhu ta’âlâ’s Attribute of Speech, and that the Kalâm al-lafzî is the Word of Allâhu ta’âlâ means that it is created by Allâhu ta’âlâ.

[1] By Sa’d ad-dîn at-Taftâzânî, who passed away in Samarkand in 792 [1389 A.D.]

Question: “From the writing above it is understood that the eternal Word of Allâhu ta’âlâ cannot be heard. A person who says,

‘I have heard the Word of Allah,’ means ‘I have heard the sounds and words uttered’ or ‘I understood the eternal Kalâm an-nafsî through these words.’ All Prophets, even everybody, can hear it in both of these two manners. What is the reason for distinguishing Mûsâ ‘’alaihis-salâm’ as Kalîm-Allah (one to whom Allâhu ta’âlâ spoke)?”

Answer: Mûsâ ‘’alaihis-salâm’ heard the Eternal Word without letters or sounds, in a way different from the ’Âdat al-ilâhiyya (law of causation). He heard it in a manner that cannot be explained, as Allâhu   ta’âlâ will be seen in Paradise in an unintelligible and unexplainable manner. Nobody else heard it in this manner. Or, he heard the Word of Allâhu ta’âlâ in sounds not only through his ears but also through every particle   of his body, from every direction. Or, he heard it only from the direction of the tree, yet not in sounds or with the vibration of air or with other means. Because   he heard   it in one of these three conditions, he was honoured with the name ‘Kalîm-Allah’. Muhammad ‘’alaihis- salâm’ also heard the Divine Word in this manner on the Mi’râj Night. So was the hearing of Jabrâ’îl ‘’alaihis-salâm’ as he received wahy.

  1. The fourth of the six essentials of îmân is “to believe in Allâhu ta’âlâ’s Prophets,” who were sent to make people attain the way He likes and to guide them to the right way. Lexically, ‘rusul’ (pl. of rasûl) were the ‘people sent, messengers.’ In Islam, ‘rasûl’ means ‘noble, respectable person whose nature, character, knowledge and intellect are higher than those of all the people of his time, and who does not have a single bad trait in his character and no disliked manner.’ Prophets had the quality ’Isma; that is, they did not commit any grave or venial sins before or after they were informed of their nubuwwa (prophethood, prophetship).[1] After they were   informed of their nubuwwa and until their nubuwwa was known and spread   out, they did not have such defects as blindness, deafness or the like. It has to be believed that every Prophet had seven peculiarities:

[1] Some disbelievers who insidiously try to abolish Islam say, “Before becoming the Prophet, Muhammad ‘’alaihis-salâm’ had offered sacrificial animls to idols,” and give reference to lâ-madhhabî books as documents. The lines above prove that this assertion is a lie.

Amâna (trustworthiness) Sidq (devotion), Teblîgh (communication), ’Adâla (justness), ’Isma (immunity to sinning), Fatâna (superintelligence) and Amn al-’azl (security against dismissal from nubuwwa).

A Prophet who brought a new religion, (i.e. one with a new dispensation.) is called a “Rasûl” (Messenger). A Prophet who did not bring a new religion but invited people to the previous religion is called a “Nabî” (Prophet).[1] In the communication (teblîgh) of the injunctions and in calling the people to Allâhu ta’âlâ’s religion, there is no difference between a Rasûl and a Nabî. We have to believe that all Prophets, without an exception, were devoted and truthful. He who denies one of them is regarded as having denied all of them.

Nubuwwa cannot be attained by working hard, by suffering hunger or discomfort, or by praying devoutly much. It is attained only with Allâhu ta’âlâ’s favour and selection. Religions were sent through the mediation of Prophets in order to arrange a useful life for people in this world and the next, and to prevent them from harmful acts and make them attain salvation, guidance, peace and happiness. Although they had many enemies and were mocked and treated harshly, Prophets did not   fear the enemies and showed no hesitation in communicating to people Allâhu ta’âlâ’s commands about the tenets of belief and religious   practices. Allâhu ta’âlâ supported His Prophets with mu’jizas to show that they were devoted and truthful. No one could challenge their mu’jizas. People who follow a certain Prophet is called his umma. On the Day of Judgment, Prophets will be permitted to intercede for their ummas, especially for the ones who were gravely sinful, and their intercession will be accepted. Allâhu ta’âlâ will permit also the ’ulamâ’, sulahâ’ and awliyâ’ among their ummas   to intercede, and their intercession will be accepted. Prophets ‘’alaihimu-s-salawâtu wa-t-teslîmât’ are alive in their graves in a life we cannot know; earth does not cause their blessed bodies to rot. For this reason, it was stated in a hadîth-i-sherîf: “Prophets perform namâz and hajj in their graves.”[1]

[1] ‘Rasûl’ is also translated as ‘Prophet’ in the text.

[2] In today’s Arabia there are people called Wahhâbîs. They do not believe such hadîth-i-sherîfs. They call true Muslims who believe these hadîth-i-sherîfs “disbelievers”. They do not become disbelievers on account of their misinterpretation of âyat-i-kerîmas and hadîth-i-sherîfs with unclear and ambiguous meanings; they become people of bid’a. They greatly harm Muslims. Wahhâbism was founded by an idiot named Muhammad bin ’Abd-ul-Wahhâb of Najd city. Hempher, a British spy, misled him by using the heretical ideas of Ahmad Ibn Taymiyya (d. 728 [1328 A.D.], Damascus). It spread out among   the Turks and everywhere through the books   of an Egyptian named Muhammad ’Abduh (d. 1323 [1905 A.D.], Egypt). Scholars of Ahl as-Sunna proved in hundreds of their books that the Wahhâbîs were not followers of a fifth madhhab, and that they were heretical people following an altogether wrong way. Detailed information is provided in Endless Bliss, in Confessions of a British Spy, and in Advice for the Muslim. May Allâhu ta’âlâ protect young religious people from falling into the heresy of Wahhâbism, and may He not let us deviate from the right way of the scholars of Ahl as- Sunna, who are praised greatly in many hadîth-i-sherîfs! Âmin.

As the blessed eyes of a Prophet slept, the eyes of this heart did not sleep. All Prophets ‘’alaihim-us-salâm’ were equal in doing their duties as Prophets and in possessing the perfections of nubuwwa (prophethood). The above-mentioned seven peculiarities existed in all of them. Prophets were never dismissed from   nubuwwa. The   Awliyâ’, however, may be deprived of Wilâya. Prophets were human beings, not genies or angels, who could never be Prophets for human beings or attain the degree of a Prophet. Prophets had superiority to and honours above one another. For example, a certain Prophet’s umma may have been more numerous or the country whereon he was sent may have been larger than another Prophet’s or other Prophets’, or he may have been endowed with higher gifts and blessings, or his mu’jizas may have been more plentiful and perpetual; the Prophet of the Latest Age, Muhammad ‘’alaihi-s-salâm’, was higher than all other Prophets. The Prophets called Ulu-l-’azm were higher than the others.  The Rasûls were higher than the Nabîs who were not Rasûls.

The number of Prophets ‘’alaihim-us-salâm’ is not known. It is widely known that there were more than 124,000 of them. Of them, 313 or 315 were Rasûls; the six higher Rasûls among them, called Ulu-l-’azm, were: Âdam, Nûh (Noah), Ibrâhîm (Abraham), Mûsâ (Moses), ’Îsâ (Jesus) and Muhammad Mustafâ ‘’alaihim-us- salâtu wa-s-salâm’.

The following thirty-three Prophets are well-known: Âdam, Idrîs, Shît (or Shis), Nûh, Hûd, Sâlih, Ibrâhîm, Lût, Ismâ’îl, Is’hâq, Ya’qûb, Yûsuf, Ayyûb, Shu’aib, Mûsâ, Hârûn, Khidir, Yûshâ’ ibn Nûn, Ilyâs, Alyasa’, Dhu-l-kifl, Sham’un, Ishmoil, Yûnus ibn Matâ, Dâwûd, Sulaimân, Luqmân, Zakariyyâ, Yahyâ, ’Uzair, ’Îsâ ibn Mariam, Dhu-l-qarnain and Muhammad ‘’alaihimu-s-salâtu wa-s- salâm’.

The names of only twenty-eight of them are written in the Qur’ân al-kerîm. Shît, Khidir, Yûshâ’, Sham’un and Ishmoil are not written. Among the twenty-eight, it is not certain whether Dhu-l-qarnain, Luqmân and ’Uzair were Prophets or not. It is written in the thirty-sixth letter of the second volume of Maktûbât- i-Ma’thûmiyya that there are authentic reports stating that Khidir ‘’alaihis-salâm’ was a Prophet. And it is written as follows in the hundred and eighty-second letter: “That   Khidir ‘’alaihis-salâm’ appears in a human form (from time to time), and does some things, too, does not show that he is alive. Allâhu ta’âlâ has given his soul, as well as the souls of many other Prophets and Walîs, the permission to appear in a human form. Seeing them does not prove that they are alive.” Dhu-l-kifl ‘’alaihi-s-salâm’ was also called Harqil, who was also said to be Ilyâs, Idrîs or Zakariyyâ.

Ibrâhîm ‘’alaihi-s-salâm’ is Khalîl-Allah, because there was no love for creatures and there was only love for Allâhu ta’âlâ in his heart.   Mûsâ ‘’alaihi-s-salâm’ is Kalîm-Allâh, because he spoke with Allâhu ta’âlâ. ’Îsâ ‘’alaihi-s-salâm’ is Kalimat-Allâh, for he did not have a father and was born only upon al-Kalimat al-ilâhiyya (the Divine Word) ‘Be!’ Furthermore, he preached Allâhu ta’âlâ’s words, which were full of Divine Wisdom, and communicated them to the ears of people.

Muhammad ‘’alaihi-s-salâm’, who is the reason for   the creation of all creatures and the highest, the most prominent, the most honourable of mankind, is Habîb-Allah (Allâhu ta’âlâ’s Darling). There were many evidences proving his greatness and superiority and that he was Habîb-Allah. For this reason, such words as ‘was overcome’ or ‘was defeated’ cannot be said about him. On the Rising Day, he will rise from his grave before everybody. He will be first to go to the place of Judgment. He will go to Paradise before everybody. Although the beautiful traits in his character cannot be tallied, nor would human energy suffice to count them, we will ornament our book by writing some of them:

One of his miracles was his ascent to the Mi’râj: while he was in bed in al-Mekkat al-Mukarrama, he was awakened and his blessed body was taken to the Aqsâ Mosque in Jerusalem (Quds), thence to the heavens, and after the seventh heaven, to the places which Allâhu ta’âlâ determined. We have to believe in the Mi’râj in this manner.[1] How the Mi’râj happened is written in detail in many valuable books,   particularly in Shifâ’-i sherîf.[2]   He and Jebrâ’îl ‘’alaihis-salâm’ went from Mekka to Sidrat al-muntahâ, a tree in the sixth and seventh heavens. No knowledge, no ascent could go further than there. In Sidra, Rasûlullah ‘’alaihis-salâm’ saw Jebrâ’îl ‘’alaihis-salâm’ in his own shape with his six hundred wings. Jebrâ’îl ‘’alaihis-salâm’ remained in Sidra. From Mekka to Jerusalem, or to the seventh heaven, Rasûlullah ‘’alaihis-salâm’ was taken on Burâq, which was a white, very fast, sexless and unworldly animal of Paradise, smaller than a mule and bigger than an ass. It stepped beyond eyeshot. At   the   Aqsâ Mosque, Rasûlullah ‘’alaihis-salâm’ and other Prophets perormed namâz in jamâ’at, Rasûlullah conducting the namâz as the imâm; it was night prayer or morning prayer. Prophets’ souls were present there in their own human figures. From Jerusalem up to the seventh heaven, he was made to ascend in a moment with an unknown ladder named Mi’râj. On the way, angels lined up on the right and on the left, praised and lauded him. At each heaven, Jebrâ’îl ‘’alaihis-salâm’ announced the good news of Rasûlullah’s ‘’alaihis- salâm’ arrival. In each heaven he saw a Prophet and greeted him. In Sidra, he saw many astonishing things, the blessings in Paradise and the torments in Hell. He looked at none of the blessings of Paradise out of the desire for and the pleasure of seeing Allâhu ta’âlâ’s Jamâl. Beyond Sidra, he went ahead alone, among nûrs (lights). He heard the sounds of angels’ pens. He went through seventy thousand curtains. The distance between two curtains was like a way of five hundred years. After this, on a bed named Rafraf, which was brighter than the sun, he went through the Kursî and reached the ’Arsh. He went beyond the ’Arsh, beyond the worlds of time, space and matter. He reached the stage to hear Allâhu ta’âlâ’s Speech.

He saw Allâhu ta’âlâ in a manner that cannot be understood or explained, like Allâhu ta’âlâ will be seen in the next Hereafter without time and space. He spoke with Allâhu   ta’âlâ without letters and sounds. He glorified, praised and lauded Him.

[1] The Ismâ’îlî heretics and the enemies of Islam disguised as Islamic scholars try to deceive the youth by saying and writing that the Mi’râj was not a physical ascent but a spiritual state (hâl). We should not buy such corrupt books; we should not let them deceive us.

[2] Qâdî ’Iyâd al-Mâlikî, author of Shifâ’, passed away in Morocco in 544 [1150 A.D.].

He was given innumerable gifts and honours. He and his Umma (Muslims) were commanded to perform namâz fifty times daily. However, the number of namâzes   to be performed daily was gradually reduced to five with the mediation of Mûsâ ‘’alaihis-salâm’. Before this, namâz had been being performed only in the mornings and in the afternoons or at nights. After such a long journey, having attained gifts and blessings and having seen and heard so many bewildering things, he was back to his bed, which had not lost its warmth yet. What we have written above was understood partly from âyats and partly from hadîths. It is not wâjib to believe all. Yet, since the scholars of Ahl as-Sunna stated them, people who deny these facts will be separated from the Ahl as-sunna. And he who does not believe an âyat or a hadîth becomes a disbeliever.

Let us cite some of the innumerable evidences showing that Muhammad ‘’alaihis-salâm’ is the Most Superior (Sayyid al- Anbiyâ’) of Prophets ‘’alaihimu-s-salâwâtu wa-t-teslîmât’.

On the Day of Judgment all Prophets will shelter in the shade of his banner. Allâhu ta’âlâ commanded all Prophets ‘’alaihimu-s- salâm’ that, if they should remain alive till the time of Muhammad ‘’alaihis-salâm’, who, among creatures, was His Darling Elect, they should believe him and be his assistants. Also,   all Prophets ordered their ummas the same in their last requests.

Muhammad ‘’alaihis-salâm’ was the Khâtam al-anbiyâ’ (the Last Prophet); that is, no Prophet will succeed him. His blessed soul was created before all Prophets. The status of nubuwwa was given first to him. Nubuwwa was completed with his honouring the world. Towards the end of the world, during the time of Hadrat al- Mahdî, ’Îsâ ‘’alaihis-salâm’ will descend from heaven to Damascus and join Muhammad’s ‘’alaihis-salâm’ umma and preach Islam on the earth.

[The heretical people called Qâdiânîs, or Ahmadîs, who were organized by the British in India in the hijrî year 1296 [1880 A.D.], tell slanderous lies about ‘Îsâ ‘’alaihis-salâm’, too. Although they claim to be Muslims, they strive to destroy Islam from within. A fatwâ has been issued to declare that they are not Muslims.

Another heretical group of zindîqs who appeared in India are the group called   Jamâ’at-ut-tablîghiyya.[1]   Their sect was first founded in 1345 [1926 A.D.], by an ignoramus named Ilyâs.

[1] Please scan the thirty-sixth chapter of the second fascicle of Endless Bliss.

He asserted that Muslims had “deviated from the true path of Islam,” and that he had had a dream wherein he had been given the divine command to “rescue them from aberration.” He said what he had learned from the books written by his masters, namely, Nezîr Huseyn, Rashîd Ahmad Kankuhî and Khalîl Ahmad Sehâranpûrî, who also were heretical people. The ruse they have been using to mislead Muslims is to “always talk about the value of namâz and jamâ’at. The fact, however, is that none of the prayers of namâz and else performed by heretics is acceptable, since they are not in the group of Ahl as-sunnat. The first thing these people have to do is to read books written by (true) Islamic scholars, rid themselves of heretical beliefs, and become true Muslims. People who misinterpret the âyats with covered meanings in the Qur’ân al- kerîm are termed people of bid’at, or heretics. And enemies of Islam who give such âyats meanings suitable to their treacherous and heretical thoughts are called zindiqs. By doing so these people are trying to change the Qur’ân al-kerîm and Islam. The real great enemy who invent and feed these heresies are the British, who spend   billions for this ignominious purpose. Members of the Tablîgh-i-jamâ’at, who are merely ignorant and ignoble tools that have fallen into the traps set by the British unbelievers, are striving to deceive Muslims by calling themselves Sunnîs, by performing their daily prayers of namâz, and by telling lies. These people are like stork-nests built on the   tops of minarets, and   shall be subjected to eternal fire in the deepest ditches of Hell. Wearing huge turbans, growing their beard long, putting on their long robes called jubba, reading or reciting âyat-i-kerîmas, and then misrepresenting them, is one of the stratagems that these people use in their heinous programs to misguide Muslims. However, a hadîth-i-sherîf reads exactly as follows: “Inn-Allâha lâ yanzuru ilâ suwarikum wa siyâbikum   wa lâkin yanzuru ilâ qulûbikum wa niyyâtikum,” which means: “Allâhu ta’âlâ judges you not by your figures and attirements, but by your hearts and intentions.” A distich:

Kad-du buland dâred, dester pâra, pâra.

Chun âshiyâni laklak, ber kalla-i-minâra.

Because these people have been unable to answer the books published by Hakîkat Kitâbevi and   which prove that these ignorant idiots are liars, they say, “Books published by Hakîkat Kitâbevi are wrong and heretical. Do not read those books.” The most conspicuous symptom whereby to diagnoze the heretics and zindiqs, who are enemies of Islam, is their dissuading people from reading books publicizing the teachings   of savants of Ahl as- sunnat by stigmatizing   them with heresy. Our (Turkish) book Fâideli Bilgiler (Useful Information) enlarges on the harms these people have been causing to Islam and quotes the answers given to them by the scholars of Ahl as-sunnat.[1] ]

Muhammad ‘’alaihis-salâm’ is the highest of Prophets and is Allâhu ta’âlâ’s compassion for all creatures. Eighteen thousand ’âlams (worlds of beings) receive benefit from   his ocean of blessings. By the consensus (of Islamic scholars), he is the Prophet for all human beings and genies. Many (scholars) have said that he is the Prophet for angels, plants, animals and for every substance. While other Prophets had been sent to certain tribes in certain countries, Rasûlullah ‘’alaihis-salâm’ was and is the Prophet of all worlds and all the living and lifeless creatures. Allâhu ta’âlâ had addressed other Prophets by their names. As for Muhammad ‘’alaihis-salâm’, He favoured him by addressing   him, “Oh My Prophet (Rasûl)!” The like of every miracle that had been granted to every Prophet was presented to him. Allâhu ta’âlâ bestowed upon His Beloved   Prophet more gifts and granted him more miracles than He had done to any other Prophet of His. He was made superior to all Prophets with countless honours and excellences: the moon split into two when he made a sign with his blessed finger; the stones in his palm uttered the Name of Allah; trees greeted him by saying, “O Rasûlallah”; the dry log named Hannâna cried because Rasûlullah ‘’alaihis-salâm’ walked away and left it alone; pure water flowed down from between his blessed fingers; the high grades of al-Maqâm al-Mahmûd, ash-Shafâ’at al- kubrâ, al-Hawd al-Kawthar, al-Wasîla and al-Fadîla were promised to be given to him in the Hereafter; he had the honour of seeing Allâhu ta’âlâ’s Jemâl before entering Paradise; he had the most beautiful moral quality in the world, the most perfect faith, knowledge, gentleness, patience, gratitude, zuhd[2], chastity, justness, heroism, bashfulness, bravery, modesty, wisdom, beautiful manners, helpfulness, mercy and inexhaustible honors and honourable traits. No one but Allâhu ta’âlâ knows the number of miracles given to him.

[1] Please see our other publications in English, particularly The Sunnî Path, Endless Bliss, in six fascicles, Belief and Islam, and Documents of the Right Word.

[2] Turning away from worldly tastes and enjoyments.

His religion abrogated all the other religions previous to it.[1] His religion is the best and highest of all the religions. His umma is higher than all other ummas. The Awliyâ’ of his umma are more honourable than the Awliyâ’ of other ummas.

Among   the Awliyâ’ of the Umma   of Muhammad ‘’alaihis- salâm’, the one who deserved to be his (earliest) Khalîfa (caliph) was Abû Bakr as-Siddîq ‘radiy-Allâhu ta’âlâ ’anh’, who was loved most by the Awliyâ’ and by the imâms and was more suited for the caliphate than others. After Prophets, he is the highest and the most auspicious of all human beings that have come and that will come. He was the first to attain the status and honour of caliphate. As a favour and blessing from   Allâhu ta’âlâ, he had not worshipped idols   before Islam commenced. He had been protected against the defects of disbelief and heresy.[2]

After him, the highest of human beings is the second Khalîfa ’Umar ibn al-Khattâb ‘radiy-Allâhu ta’âlâ ’anh’, whom Allâhu ta’âlâ chose as a friend to His Beloved Prophet.

After him the highest of human beings is the third Khalîfa of Rasûlullah ‘’alaihis-salâm’, Dhu-n-Nûrain ’Uthmân ibn ’Affân ‘radiy-Allâhu ta’âlâ ’anh’, a treasure of favours and blessings and a source of modesty, faith and spiritual knowledge.

After him, the most auspicious of human beings is the fourth khalîfa of Rasûlullah ‘’alaihis-salâm’, ’Alî ibn Abî Tâlib ‘radiy- Allâhu ta’âlâ ’anh’, possessor of astonishing superiorities and the Lion of Allâhu ta’âlâ.

Hadrat Hasan ibn ’Alî ‘radiy-Allâhu ta’âlâ ’anhum’[3] became the Khalîfa after him. The thirty years of caliphate mentioned in the hadîth   ash-sherîf   was completed with him. After   him, the highest human being is Hadrat Husayn ibn ’Alî ‘radiy-Allâhu ta’âlâ ’anhum’, the light of Rasûlullah’s ‘’alaihis-salâm’ eyes.

[1] (It goes without saying that it is the final religion.)

[2] It can now be understood by this statement about Abû Bakr as-Siddîq ‘radiy-Allâhu ta’âlâ ’anh’ how poor and how ignorant are people who think and write that Rasûllah ‘’alaihis-salâm’ worshipped idols before his nubuwwa.

[3] Hasan bin Ali was poisoned to death in Medina-i Munawwara in [669 A.D.].

These superiorities were based on their having earned more thawâb; abandoned their country and their beloved ones for the sake of Islam; being Muslims before others; adapting themselves to Rasûlullah ‘’alaihi’s-salâm’ to the highest extent; giving themselves up to his sunna; struggling in spreading his religion; and preventing disbelief, fitna and corruption.

Hadrat ’Alî ‘radiy-Allâhu ’anh’ embraced Islam before all others, with the exception of Hadrat Abû Bakr ‘radiy-Allâhu ’anh’. Yet he was a child and had no property and lived in Rasûlullah’s ‘’alaihis-salâm’ house and served him. Therefore, his embracing Islam did not cause unbelievers to embrace Islam, to follow his example, or to be defeated. On the other hand, the embracement of the other   three Khalîfas strengthened Islam. Because Hadrat ’Alî and his sons ‘radiy-Allâhu ta’âlâ ’anhum’ were the closest relatives   of Rasûlullah ‘’alaihis-salâm’ and of Rasûlullâh’s blessed blood, they might be said to have been higher than Hadrat Abû Bakr and Hadrat ’Umar, but their superiority was not a superiority in every respect   and did not help them surpass these great persons in every way. It was similar to Khidir’s ‘’alaihis-salâm’ having taught something to Mûsâ ‘’alaihis-salâm’.[1]

Hadrat Fâtima was higher than Hadrat Khadîja and Hadrat ’Âisha ‘radiy-Allâhu ta’âlâ ’anhunna’ because she was closer   to the Prophet in respect of blood. But one type of superiority should not show a superiority in every respect. Islamic   scholars made statements diagreeing with one another on which of these three was the highest. As is understood from the hadîth as-sherîf, these three, Hadrat Mariam and the Pharaoh’s wife, Hadrat Âsiya, were the five highest of all the worldy women. The hadîth ash-sherîf, “Fâtima is superior to the women of Paradise, and Hasan and Husayn are   the   highest youths of Paradise,” referred to a superiority only in one respect.

The next highest ones of the Sahâbat al-kirâm (Companions of the Prophet) were al-’Asharat al-Mubashshara, the ten people blessed with the good news of [going to] Paradise. After them, the highest Muslims were the 313 Muslims who took part in the Holy Battle of Badr. The next were the 700 brave Muslims who took part in the Holy Battle of Uhud. Next to them were the Bî’at ar- Ridwân, the 1400 Muslims who took the oath of allegiance to Rasûlullah under the tree.

[1] If blood relationship were the only criterion for superiority, Hadrat ’Abbâs should have been regarded superior to   Hadrat ’Alî. Moreover, Abû Tâlib and Abû Lahab, who were very close in respect of blood, did not even have the honour and superiority existing in the lowest Believer.

As-Sahâbat al-kirâm ‘radiy-Allâhu ta’âlâ ’anhum ajma’în’ sacrificed their lives and property for the sake of Rasûlullâh ‘sall- Allâhu ta’âlâ ’alaihi wa sallam’ and assisted him. It is incumbent (wâjib)   upon us to mention the name of any of them with veneration and love. It is never permissible to say words unbecoming their greatness. It is heresy to mention their names disrespectfully.

One who loves Rasûlullah ‘’alaihis-salâm’ has to love all of his Sahâba (Companions). A hadîth-i-sherîf that reads: “He who loves my Sahâba loves them because he loves me. He who does not love them does not love me. He who hurts them hurts me. And he who hurts me hurts Allâhu ta’âlâ. A person who hurts Allâhu ta’âlâ will certainly   suffer torment.” In another hadîth-i-sherîf he stated: “When Allâhu ta’âlâ wants to bless one of my Umma, He places in his heart the love of my Sahâba, and he loves them dearly.”

Therefore, it should not be supposed that the Sahâbat al-kirâm fought each other for becoming Khalîfa or satisfying their evil thoughts or their sensual desires. It is hypocrisy which leads one to ruination to speak ill of them out of such a supposition, since jealousy and desire for position and addiction to the world had been completely cleared out from their hearts by sitting in the presence of Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ and hearing his blessed words. They were corrected and became free from greed, ambition, grudge and evil nature; they were entirely purified. Considering the fact that a person who stays for a few days in the presence of one of the Walîs of the Umma of the Exalted Prophet benefits from the Walî’s beautiful morals and excellences and becomes purified from worldly ambitions, how could it ever be presumed that the Prophet’s Sahâba, our masters, who loved Rasûlullah more than anybody else and sacrificed their property and lives for him and abandoned their country for him and were fond of his company, which was nourishment for spirits, were not free from bad morals, that their nafses were not clean and that they fought for this carcass-like temporary world? Those great people were certainly cleaner than everybody. It is unfair to liken the disagreements and combats between them to matters among us, ill-willed people, or to say that they fought to satisfy their evil, sensual and worldly desires. It is not permissible to bear such improper thoughts against the Sahâbat al-kirâm. A person who would say something against them should know that to be hostile towards the Sahâbat al-kirâm is to be hostile towards Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’, and to speak ill of them means to speak ill of him, who educated and trained them. For this reason, the great men of Islam say that lack of respect and high opinion of the   Sahâbat al-kirâm is, in effect,   denial of the Messenger of Allah. The battles of “Jamal” (Camel) and “Siffîn” cannot be taken as grounds for slandering them. For   some religious reasons, none of the Sahâbîs who stood against Hadrat ’Alî in those battles   was evil; in fact, they all deserved to be rewarded on the Day of Judgment. A hadîth-i-sherîf says: “One reward will be given to the mujtahid who is mistaken, and two or ten to him who finds what is right. One of the two rewards is for employing ijtihâd. The other one is for finding the truth.” The disputes and combats among those great people of Islam were not out of obstinacy or hostility but because of their [different] ijtihâds and out of their wish to carry out what Islam commanded. Each of the Sahâbat al-kirâm was a mujtahid.[1]

It was fard for every mujtahid to act in accordance with the conclusion he had found by his own ijtihâd, even if his ijtihâd might not be in agreement with that of a mujtahid much higher than he. It was not permissible for him to follow another’s ijtihâd. Abû Yûsuf and Muhammad ash-Shaibânî, the disciples of al-Imâm al-a’zam Abû Hanîfa Nu’mân ibn Thâbit (d. Baghdad, 150 A.H. [767]), and Abû Sawr and Ismâ’îl al-Muzanî, the disciples of Imâm Muhammad ibn Idrîs ash-Shâfi’î, (d. 204 [820 A.D.], Egypt,) disagreed with their masters on many aspects, and about some of the things which their masters said ‘harâm’ (forbidden) they said ‘halâl’ (permitted), and about   some of the things which their masters said ‘halâl’ they said ‘harâm.’ They cannot be said to be sinful or evil on that account. No one has said so, for they were mujtahids like their masters.

It is true that Hadrat ’Alî ‘radiy-Allâhu ta’âlâ ’anh’ was higher and more hearned than Hadrat Mu’âwiya and Hadrat ’Amr ibn al- ’Âs ‘radiy-Allâhu ta’âlâ ’anhumâ’. He had many superior qualities to distinguish him from them, and his ijtihâd was more powerful and keener than their ijtihâds. However, since all the Sahâbat al- kirâm were mujtahids, it was not permissible for those two to follow the ijtihâd of that great religious leader. It was necessary for them to act upon their own ijtihâds.

[1] For example, it is stated in the hadîth as-sherîf in the 298th page of al- Hadîqa that ’Amr   ibn al-’Âs ‘radiy-Allâhu ta’âlâ ’anh’ was a mujtahid.

Question: “In the battles of ‘Jamal’ and ‘Siffîn’, a great many of the Muhâjirûn and Ansâr among the Sahâbat al-kirâm took part with, obeyed and followed Hadrat ’Alî. Although all of them were mujtahids, they considered it was wâjib to follow him. This shows that it was wâjib also for mujtahids to follow Hadrat ’Alî. They had to follow him even if their ijtihâds did not agree with his, didn’t they?”

Answer: Muslims who followed Hadrat ’Alî and fought on his side joined him not with the view of following his ijtihâd but because their   ijtihâds were in agreement with his ijtihâd and showed that it was wâjib to follow Imâm ’Alî. Similarly, the ijtihâds of many prominent Companions of the Prophet did not agree with that of Hadrat ’Alî, and it became wâjib for them to fight against him. The   ijtihâds of as-Sahâbat al-kirâm came out in three different ways then: Some of them understood that Hadrat ’Alî was right, and it became necessary for them to follow Hadrat ’Alî; another group saw that the ijtihâd of those who fought Hadrat ’Alî was right, and it became wâjib for them to follow those who fought Hadrat ’Alî and to fight against him; the third group said it would be necessary not to follow either side and not to fight, and their ijtihâd required them not to join the war. All these three groups were certainly right and deserved to be rewarded in the Hereafter.

Question: “The answer [above] shows that those who fought against Hadrat ’Alî ‘radiy-Allâhu ta’âlâ ’anh’ were also right. On the other hand, the scholars of Ahl as-Sunna have said that Hadrat ’Alî was right, that his opponents were wrong, that they were forgivable because they had an ’udhr, and that they even gained thawâb. What can be said about that?”

Answer: Al-Imâm ash-Shâfi’î and ’Umar ibn ’Abd al-’Azîz, two great men of Islam, said that it was not permissible to use the word ’wrong’ about any of the Sahâbat al-kirâm. For this reason, it was said: “It is wrong to say ‘wrong’ about superiors.” It is not permissible for inferiors to say such words as, “He did right,” “He did wrong,” “We approve,” or “We disapprove,” about their superiors. As Allâhu ta’âlâ did not smear our hands with the blood of these great people, so we should protect our tongues against uttering such words as ‘just’ and ‘unjust.’ Those profound scholars who studied the evidences and events and said that Imâm ’Alî was right and his opponents were mistaken, in fact, meant   that if Hadrat ’Alî had had the opportunity to talk with those on the other side, he would have guided them to employ ijtihâd   in conformity with his ijtihâd. As a matter of fact, Hadrat Zubair ibn Awwâm was against Hadrat ’Alî in the Battle of ‘Jamal’ but, after studying the facts more deeply, he changed his ijtihâd and stopped fighting. The words of the scholars of Ahl as-Sunna who consider the mistake as permissible should be taken as such. And it is not permissible to say that Hadrat ’Alî and those who were with him were in the right way and the other Companions of the Prophet, who were in the other group with our mother ’Â’ishat as-Siddîqa, were on the wrong way.

These combats among the Sahâbat al-kirâm were results of differing ijtihâd in the branches of the Ahkâm ash-Shar’iyya (rules of Islam). They did not have any disagreements on the essentials of Islam. Today, some people speak ill and disrespectfully of the great men of Islam such as Hadrat Mu’awiya and ’Amr ibn al-’Âs ‘radiy-Allâhu ta’âlâ ’anhumâ’. They cannot realize that they in effect defame and belittle Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ by defaming the Sahâbat al-kirâm. It is written in Shifâ’ ash-sherîf that Imâm Mâlik ibn Enes said: “A person who swears at and slanders Mu’âwiya[1] and ’Amr ibn al-’Âs[2]   deserves the words he says against them. It is necessary to punish severely those who talk and write against them and do not show respect for them.” May Allâhu ta’âlâ   fill our hearts with love for His Beloved’s Sahâba! Not munâfiqs or sinful people but pious and Allah-fearing Muslims love those superiors.

[People who realize the value and greatness of Rasûlullah’s ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ Sahâba and who love and respect all of them and follow them are called Ahl as-Sunna. Those who claim to love some of them and dislike the others and thus slander most of them, and those who do not follow any of them, are called Shî’ites. There are many Shî’ites in Iran, India and Iraq. There are none in Turkey. Some of them, in order to deceive the pure Muslim ’Alawîs in Turkey, call themselves ’Alawîs, which means ‘Muslim who loves Hadrat ’Alî’. Loving someone necessitates following in his footsteps and loving those whom he loves; if they loved Hadrat ’Alî ‘radiy-Allâhu ta’âlâ ’anh’ they would follow in his footsteps. He loved all of the Prophet’s Sahâba. He was a counsellor to Khalîfa Hadrat ’Umar, the second Khalîfa, who confided his woes to him. He married his and Hadrat Fâtima’s daughter Umm Ghulthum to Hadrat ’Umar. In a khutba, he said about Hadrat Mu’âwiya: “Our brethren disagree with us.

[1] Hadrat Muâwiya bin Abû Sufyân passed away in Damascus in 60 [680 A.D.].

[2] ’Amr Ibn al-Âs passed away in Egypt in 43 [663 A.D.].

Yet they are not disbelievers or sinners. Their ijtihâd shows them to behave so.” When Hadrat Talhâ ‘radiy-Allâhu ta’âlâ ’anh’, who was fighting against him, attained martyrdom, he himself cleaned the dust from his face and became imâm in the namâz performed after his death. Allâhu ta’âlâ declares: “Believers are brothers.” In the last âyat-i-kerîma of the   Sûrat al-Fat-h He declares: “The Prophet’s Companions love one another.” Not to love even one of the Prophet’s Companions, or the worst of it, to bear hostility towards him, is to deny the Qur’ân al-kerîm. Scholars of Ahl as- Sunna understood the superiority of the Sahâbat al-kirâm ‘radiy- Allâhu ta’âlâ ’anhum ajma’în’ correctly and commanded Muslims to love all of them and thereby rescued Muslims from the danger.

People who hated   and bore hostility towards our superiors Hadrat ’Alî ‘radiy-Allâhu   ta’âlâ ’anh’ and his sons and descendants, the Sunnî Muslims’ most beloved darlings,   were called Khârijîs (Khawârij). Now they   are called Yazîdîs.   So rancorous are their credal tenets that they hardly have any relation left with Islam.

The Wahhâbîs, while claiming to love all the Sahâbat al-kirâm, follow not those blessed people but their own heretical way which they ascribe to the Sahâba. They do not like the scholars of Ahl as- Sunna, great sûfîs and ’Alawîs, and slander all of them. They suppose that they alone are Muslims. They regard people who are not like them as ‘polytheists’ and say that it is halâl for them to take away life and property of such people. Therefore, they become Ibâhîs. They draw wrong, heretical meanings from the Qur’ân al-kerîm and   hadîth ash-sherîfs and   think that Islam consists merely of those meanings. They deny the adillat ash- Shar’iyya and most hadîth-i-sherîfs. Great scholars of the four Madhhabs wrote many books proving with documents that those who disagree with the Ahl as-Sunna are heretics and cause grave harm to Islam.[1]

[1] For more detailed information, please read our books in English, such as Advice for the Muslim and the six fascicles of Endless Bliss, and also the Arabic al-Minhat al-wahbiyya fî-r-raddi-l-Wahhâbiyya, at-Tawassuli bi-n-Nabî wa jahâlat-l-Wahhâbiyyîn and Sebîl-un-nejât and the Persian Seyf al-abrâr. These works and the valuable books written in refutation to ahl al-bid’a are published by Hakîkât Kitâbevi in Istanbul. Both in Radd al-muhtâr, (written by Muhammad Emin Ibni ’Âbidin who passed away in Damascus in 1252 [1836 A.D.] (volume III, the chapter on “Bâghî”) and in the Turkish Ni’met-i Islâm (the chapter on “Nikâh”), it is clearly written that the Wahhâbîs are Ibâhîs. Eyyûb Sabri Pasha [d. 1308 A.H. (1890)], Rear-Admiral during the time of Sultân ’Abd al-Hamîd Khân II, in his Turkish works Mir’ât al-Haramain and Târîkh-i Wahhâbiyyûn, and Ahmed Cevdet Pasha, in the seventh volume of his Turkish Ottoman History, provide detailed information about the Wahhâbîs. Also Yûsuf an- Nebhânî, in his Arabic work Shawâhid al-haqq (3rd ed. Cairo, 1385/1965), refuted the Wahhâbîs and Ibn Taymiyya at length. Fifty pages of his work have been reproduced within the Arabic book ’Ulamâ-al-Muslimîn wa Wahhâbiyyûn (Istanbul, 1972).

Eyyûb Sabrî Pasha ‘rahimah-Allâhu ta’âlâ’ said: “Wahhâbism appeared with a bloody, torturous and gruesome rebellion on the Arabian Peninsula in 1205 [1791 A.D.].” Muhammad ’Abduh of Egypt was one of the people who tried to spread Wahhâbism and anti-madhhabism through his books around the world. In the time of the Union and Progress Party, ’Abduh’s books were translated into Turkish and were offered to the youth as the “works of the great scholar of Islam, the enlightened man of ideas, the eminent reformer ’Abduh.” However, ’Abduh had openly written that he admired Jamâl ad-dîn al-Afghânî (d. 1314 A.H. [1897 A.D.]), who was a freemason and chief of the Cairo Masonic Lodge. Enemies of Islam, who were in ambush to obliterate the (true way called) Ahl as-Sunna   and thereby to annihilate Islam by dissembling championship of Islam, insidously incited this fitna by disguising themselves as religious men. ’Abduh was lauded   to the skies. Great scholars of Ahl as-Sunna, the a’immat al-madhâhib, were announced to have been ignorant people. Their names were no longer mentioned. But the pure and noble descendants of our ancestors, who had sacrificed their lives for the sake of Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ and Islam,   the sons of honourable martyrs, would not succumb to propagandas and advertisements, for which millions of pounds had been spent. They would not even listen to or acknowledge these false ‘heroes of Islam.’ Allâhu   ta’âlâ protected the children of martyrs against these heinous attacks. Today, translated books of the lâ-madhhabî people like Mawdûdî[1], Sayyid Qutb,[2] the group called ‘Teblîgh-i- jamâ’at’ and Hamidullah are being offered to the youth.

[1] Mawdûdî is the founder of the association in India named Jamâ’atul- islâmiyya. He died in 1399.

[2] Sayyid Qutb was put to death in Egypt in 1386 [1966 A.D.].

They contain heretical ideas disagreeable with the statements of the scholars of Ahl as-sunnat and are being extolled extravagantly with gigantic advertisements. We must be always on the alert and careful. May Allâhu ta’âlâ wake up Muslims from unawareness for the grace of His Beloved Prophet Muhammad ‘’alaihis-salâm’! May He protect us against being deceived by the lies and slanders of the enemies! Âmin. Let us not deceive ourselves by praying only! To pray without adhering to the ’Âdat al-ilâhiyya (Divine Law) of Allâhu   ta’âlâ, without working or holding on to the means, would be to ask for miracles from Allâhu ta’âlâ. A Muslim should both work and pray. We should first hold on to the means and then pray. The first means for escaping from disbelief is to learn and teach Islam. As a matter of fact, it is obligatory (fard) and everybody’s primary duty, man or woman, to learn the credal tenets of Ahl as-Sunna and Islam’s commandments and prohibitions. Today it is quite easy to learn these things. For, there is freedom to write and publish true Islamic books. Every Muslim must support the State, which has given this freedom to Muslims.

People who do not learn the credal tenets and teachings (’ilm al-hâl) of Ahl as-Sunna   and teach them to their children are exposed to the danger of deviating rom Islam and falling into the abyss of disbelief. The prayers of such people are not acceptable. Then, how can they protect themselves against disbelief? Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ said: “There is Islam where there is knowledge. There is no Islam where there is no knowledge.” As it is necessary to eat and drink in order not to die of hunger, likewise it is necessary to learn our religion in order not to be deceived by disbelievers and not to become non- Muslims. Our ancestors frequently assembled and read ’ilm al-hâl books and thereby remained Muslims and enjoyed Islam. They handed this light of bliss correctly on to us. So, for remaining Muslims and lest our children should be captured by the enemies inside or outside,   the first and the most necessary preventive measure is to read and digest the ’ilm al-hâl books prepared by the scholars of Ahl as-Sunna. Parents who want their child to be a Muslim should send it to a teacher and make certain that it shall learn how to read the Qur’ân al-kerîm. Let us read, learn and teach our children and those we are responsible for as we have the chance. It will be difficult and even impossible for them when they go to school. It will be useless to lament after the degeneration takes place. We should not believe the enemies of Islam, their deceptive and false books, newspapers, magazines, television and radio programs, motion pictures, and web sites. Ibn ’Âbidîn ‘rahimah-Allâhu ta’âlâ’ wrote in the third volume [of Radd al- muhtâr] that insidious disbelievers who, although they do not believe in any religion, pretend to be Muslims and teach things that cause disbelief as if they were Islamic, and who strive to misguide Muslims and lead them out of Islam, are called zindiqs.”

Question: “A person who has read translations of their corrupt books says: ‘We should read explanations (tafsîr) of the Qur’ân al- kerîm. To entrust the job of learning our religion and the Qur’ân al-kerîm to religious scholars is a dangerous and petrifying thought. The Qur’ân al-kerîm does not say, “O Religious Scholars.” It says, “O Muslims” and “O Mankind.” For this reason, every Muslim should understand the Qur’ân al-kerîm himself and should not expect this job from anybody else.’ ”

“This person   wants everybody to read books of tafsîr and hadîth. He does not recommend reading the books of kalâm, fiqh and ’ilm al-hâl written by Islamic scholars and great scholars of Ahl as-Sunna. The publication of Rashid Ridâ’s[1]   book Islâmda Birlik ve Fikh Mezhebleri by the Chief Office of Religious Affairs (publication no. 157; 1394/1974) has all the more confused readers. In many of its pages, particularly in the “Sixth Dialogue,” the book states: ‘They [muqallids, followers of one of the four Madhhabs] extolled the mujtahid imâms to the degree of prophethood. They even preferred a mujtahid’s word which disagreed with the Prophet’s hadîth to the hadîth. They said that the hadîth could have been annulled (naskh) or there could have been another hadîth in their imâm’s view. By acting upon the words of those people who might have been wrong in their judging and who might have not known the matter, and by leaving aside the hadîth of the Prophet, who was free from error, these muqallids also contradict mujtahids. They even contradict the Qur’ân by doing so. They say that no one but a mujtahid imâm could understand the Qur’ân. Such words of faqîhs and other muqallids show that they have adopted them from Jews and Christians.

[1] Rashid Ridâ is the disciple of Muhammad Abduh. He died in 1354 [1935 A.D.].

On the contrary, it is easier to understand the Qur’ân and hadîths than understanding the books written by the men of fiqh. People who have digested Arabic words and grammar will not have difficulty in understanding the Qur’ân and hadîths. Who on earth could deny the fact that Allah is capable of explaining His own religion explicitly? Who could object to   the fact that Rasûlullah was more able than anybody else to understand what Allah meant and could explain it better than others? To say that the Prophet’s explanations were insufficient for Muslims is to claim that he was unable to carry out his duty of communication (tablîgh) precisely. If the   majority of people had not been able to understand the Qur’ân and the Sunna, Allah would not have charged all people with the rules in the Book and the Sunna. One should know what one believes together with its documentary evidences. Allah disapproves of taqlîd (adapting oneself to a Madhhab) and says that their [muqallids’] imitating their fathers and grandfathers would not be deemed excusable. Âyats show that taqlîd is never approved by Allah. It is easier to understand that part of the religion concerning the furû’ from its dalîl (document, source) than it is to understand the part pertaining to faith (usûl, îmân).   While charging with the difficult one, would not He charge with the easy one? It will be difficult to draw rules from some rare matters, yet then it will be deemed as an excuse not to know or practise them. Men   of fiqh invented a number of mas’alas (problems, matters) by themselves. They produced rules for them. They attempted to introduce such things as ra’y, qiyâs jalî and qiyâs khafî as documents for them. These things were made to overflow into the field of ’ibâdât, on which it is impossible to acquire knowledge through reasoning. Thus they expanded the religion several times. They drove Muslims into trouble. I do not deny qiyâs; I say that there is no qiyâs in the field of ’ibâdât. Îmân and ’ibâdât were completed in the time of the Prophet. No one can add anything to them. The mujtahid imâms prohibited people from imitating (taqlîd) and made taqlîd a prohibition.’

“This passage, which is taken from the book published by the Chief Office of Religious Affairs, like all lâ-madhhabî books, prohibits following the imâms of   the four Madhhabs. It commands that everybody should learn tafsîr and hadîth. Whatwould you say about it?”

Answer: If the passages written by lâ madhhabî people are read with attention, one will easily see that they try to deceive Muslims by embellishing their heretical thoughts and separatist views with an unsound series of reasoning and false statements. The ignorant, thinking that the writing is based upon knowledge within the framework of logic and reason, may fall for it, yet the learned, keen-sighted people will never be caught in their traps.

In order to warn   the   youth against the   danger of non- maddhabism or anti-Sunnism, which has been driving Muslims towards eternal perdition, scholars of Islam ‘rahimahum-Allâhu ta’âlâ’ have written   thousands of valuable books for fourteen centuries. The following is the translation of some passages from the book Hujjat-Allâhi ’ala-l-’âlamîn by Yûsuf an-Nabhânî [d. Beirut, 1350 A.H. (1932)] as an answer to the question above:

“Not everybody can draw ahkâm (rules, conclusions) from the Qur’ân al-kerîm. Since even the mujtahid imâms would not be able to draw all the rules from the Qur’ân al-kerîm, Rasûlullah ‘sall- Allâhu ta’âlâ ’alaihi wa sallam’ explained the rules in the Qur’ân al-kerîm in his hadîths-i-sherîfs. As the Qur’ân al-kerîm was explained by him only, likewise the hadîth-i-sherîfs could be understood and   explained by as-Sahâbat al-kirâm and   the mujtahid imâms only. In order that they could understand them, Allâhu ta’âlâ endowed upon His mujtahid imâms scientific and religious knowledge, powerful comprehension, keen sight, exceedingly keen mind, and many other superior faculties. Ahead of all these virtues was taqwâ. Next came the Divine Light in their hearts. With the help   of these virtues, our mujtahid imâms understood what Allâhu   ta’âlâ and Rasûlullah meant   in their words, and, as for those they could not understand, they showed [solutions for] them through qiyâs. Each of the four a’immat al- madhâhib informed that he did not speak out of his own opinion and said to his disciples: ‘If you find a sahîh hadîth, leave my word aside and follow Rasûlullah’s hadîth!’ People to whom   our a’immat al-madhâhib gave this command were profound scholars who were mujtahids like them. These scholars were the mujtahids of tarjîh who knew the proof-texts whereon the (leaders of the) four Madhhabs based their ijtihâds. They studied the proof-texts and the transmitters of the hadîth on which the Madhhab leader had based his ijtihâd and those of the newly encountered sahîh hadîths, and examined which was said later   and many other variables, and thereby understood which one was to be preferred (tarjîh). Or, the mujtahid imâm [the imâm al-madhhab] decided about a problem (mas’ala) through qiyâs because he did not know the hadîth which would document [or solve] it, and his disciples, finding that hadîth-i-sherîf, decided differently. Yet, while employing such ijtihâd, the disciples did not go beyond the rules adopted by the imâm. Mujtahid muftîs who succeeded them gave fatwâ in this manner, too. As is understood from all that has been written here, Muslims who have been following the four a’immat al-madhhâhib, and the mujtahids who were educated in their Madhhabs, have been following the rules of Allâhu ta’âlâ and His Messenger. These mujtahids understood the rules in the Qur’ân al- kerîm and   the   hadîth ash-sherîfs, which nobody else could understand, and conveyed what they understood. Muslims have been living up to what mujtahids understood and communicated from the Nass, i.e., the Book and the Sunna. For, Allâhu ta’âlâ declares in the 43rd âyat kerîma of sûrat an-Nakhl: “If you do not know, ask those who know.”[1]

“Only upon the Umma of His Beloved Prophet ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ did Allâhu ta’âlâ bestow the fortune that the a’immat al-madhâhib would perform ijtihâd and establish their Madhhabs, and that all Muslims would come together in these Madhhabs. Allâhu ta’âlâ, on the one hand, created the imâms of i’tiqâd[2]   and prevented heretics, zindiqs, mulhids and Satanic people from defiling the knowledge of i’tiqâd, and, on the other, protected His religion from being defiled by creating the imâms of Madhhabs.

[1] This âyat shows that not everybody can understand the Book and the Sunna correctly. It commands those people who cannot understand them not to try personally to understand the Qur’ân al-kerîm or the hadîth ash-sherîfs   but to learn them by asking people who have understood them. If everybody had understood the meanings in the Qur’ân al-kerîm and the hadîth ash-sherîfs correctly, the seventy-two heretical groups would not have emerged. All people who caused these groups to emerge were deeply learned, but none of them was able to understand the meanings in the Qur’ân al-kerîm and hadîth ash-sherîfs correctly. Misunderstanding them, they deviated from the right way and caused millions of Muslims to end up in perdition. Some of them have been very excessive in giving wrong meanings to âyats and hadîths, so much so that they have become as heretical as to call Muslims of the right way ‘disbelievers’ and ‘polytheists’. In the book entitled Kashf ash-shubuhât, which has been translated into Turkish and slipped into Turkey in a clandestine way, it is said that it is mubâh (permitted) to kill and confiscate the property of Muslims who hold the belief of Ahl as-Sunna.

[2] Tenets of belief; credal tenets.

 Since this blessing did not exist in Christianity and Judaism, their religions were   defiled and were   turned into playthings.

“By consensus of the Islamic scholars, there came no deep scholar capable of employing ijtihâd after the four hundred years following Rasûlullah’s ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ death. A person who says that it is necessary to employ ijtihâd now must be mad or quite unlearned in Islam. When the great scholar Jalâl ad-dîn as-Suyûtî ’Abd ar-Rahmân ‘rahimahullâhu ta’âlâ’, (d. 911 A.H. [1505 A.D.], Egypt,) said that he had reached the grade of ijtihâd, other contemporary scholars asked him about a question to which two different answers had been given and inquired of him to tell which answer was more dependable. He could not answer them. He said he was too busy to spare any time for it. However, what he was asked to do was to employ ijtihâd on a fatwâ, which was the lowest degree of ijtihâd. Seeing that such a deep scholar as as-Suyûtî evaded employing ijtihâd on a fatwâ, what should we call those who force people to employ absolute (mutlaq) ijtihâd, if we should not call them mad or spiritually ignorant? Al-Imâm al-Ghazâlî[1] ‘rahimah-Allâhu ta’âlâ’ stated in his book Ihyâ’ ’Ulûm ad-Dîn that there were no mujtahids in his time.

“If   a non-mujtahid Muslim learns a sahîh hadîth and thereupon begins to feel uneasy about doing something in the manner taught by the îmâm of his Madhhab because the manner taught by the imâm of his Madhhab disagrees with the hadîth, he has to search and find within the four Madhhabs another mujtahid whose ijtihad was based   on that hadîth and do that thing in accordance with the Madhhab that that mujtahid belonged to. Great scholar al-Imâm Yahyâ an-Nawawî ‘rahimah-Allâhu ta’âlâ’, (d. 676 A.H. [1277 A.D.], Damascus,) explained this in detail in his Rawdat at-tâlibîn. For, it is not permissible for people who have not reached the grade of ijtihâd to draw rules from the Nass, i.e., the Book and the Sunna. Now some ignorant people claim that they have reached the grade of absolute ijtihâd, that they can draw rules from the Nass and that they no longer need to follow one of the four Madhhabs, and they abandon the Madhhab they have followed for years.

[1] Imâm-ı Muhammed Ghazâlî passed away in the city of Tus is 505 [1111 A.D.].

 They attempt to   refute the Madhhabs with   their unsound reasoning. They make such ignorant, idiotic statements as, ‘We will not follow the opinion of a religious man who was as ignorant as we are.’ Deluded by the Satan and provoked by their nafs, they claim superiority. They cannot realize that by saying so they reveal not their superiority but their idiocy and ignominy. Among them, we see also some ignorant heretics who say and write that everybody should read and derive rules from tafsîr books and [the Sahîh of] al-Bukhârî. O my Muslim brother! Definitely avoid making friends with such idiots or supposing that they are religious men! Hold fast to the Madhhab of your imâm! You are free to choose whichever you like of the four Madhhabs. But it is not permissible to collect the facilities (rukhsas) of the Madhhabs, that is, to   unify the Madhhabs, which is called ‘talfîq’.[1]

“A Muslim who can read and understand hadîth-i-sherîfs well should learn the hadîth-i-sherîfs that are his Madhhab’s proof- texts, then do the actions praised and shun those prohibited by the hadîth-i-sherîfs and learn the greatness and value of the Islamic religion, the perfection of Rasûlullah’s ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ and Allâhu ta’âlâ’s Names and Attributes, Rasûlullâh’s life, his virtues and miracles, the order of this world and the next, of the Rising, of the Judgment and Paradise and Hell, angels, genies, ancient ummas, Prophets and their heavenly books, the superiorities peculiar to Rasûlullah and to the Qur’ân al-kerîm, the lives of his Âl (immediate relatives) and those of his Sahâba, the harbingers of the Last Day and many other items of information pertaining to this world and   the   next.   All the   information pertaining to this world and the next has been accumulated in Rasûlullah’s hadîth-i-sherîfs.

“When what we have   written here is understood, it will become apparent how ignorant are those who say that those rules of Islam which were not derived from hadîths are useless.

[1] ‘Talfîq’ means ‘performance of an act by unifying or mixing the easy ways of (the four) Madhhabs and in a way which is not compatible with any of them’. After a person   performs an Islamic practice according to one of the four Madhhabs, that is, after his performance is sahîh (valid, suitable) in that Madhhab, his observing additionally as many as possible of the conditions that are put in the other three Madhhabs with the view that the act shall be sahîh and acceptable also in these Madhhabs is called ‘taqwâ’, which yields much thawâb, (i.e. rewards in the Hereafter.)

Among the innumerous items of information given in hadîths, those hadîths teaching ’ibâdât and mu’âmalât are very few. According to some scholars, there are about five hundred; [including the repetitive ones, there are no more than   three thousand.] It is not presumable that any one of the four a’immat al-madhâhib might not have heard one sahîh hadîth among so few hadîths. Each sahîh hadîth was used as a proof-text by at least one of the four a’immat al-madhâhib. A Muslim who sees that a certain matter in his own Madhhab is unsuitable with a sahîh hadîth should   follow another Madhhab which based its ijtihâd on that hadîth concerning that matter. Perhaps the imâm of his own Madhhab also heard of the hadîth, yet, following another hadîth which he understood seemed closer to being sahîh or was [uttered by the Prophet] later in date and annulled the former, or, for some other reasons known to mujtahids, he did not take the former hadîth as a proof-text. It is good for a Muslim who understands that the former hadîth is sahîh to give up his own Madhhab’s ijtihâd   which is not suitable with the hadîth and to follow the hadîth, yet, in this case he has to imitate another Madhhab which used that hadîth in its ijtihâd for the matter in question. For, the îmâm of that   second Madhhab, knowing those documents of the rules (ahkâm) which   that person did not know, found out that there was nothing to deter acting upon that hadîth. Nevertheless, it is as well permissible for him to   carry out that matter in accordance with his own Madhhab, for it is doubtless that the imâm of his own Madhhab relied upon   a sound document in his ijtihâd. Islam deems it excusable for a muqallid not to know that document. For, none of the imâms of the four Madhhabs overflowed the Book and the Sunna in ijtihâd. Their Madhhabs are the explanations of the Book and the Sunna. They explained the meanings and rules in the Book and the Sunna for Muslims. They explained them in a way that Muslims   can understand them, and wrote them in books. This work of the   a’immat al-madhâhib ‘rahimahum- Allâhu ta’âlâ’ was such a tremendous service to Islam that human power would not have sufficed for doing it if Allâhu ta’âlâ had not helped them. [Existence of] these Madhhabs is one of the most   perfect evidences of the fact that Rasûlullah ‘sall- Allâhu ta’âlâ ’alaihi wa sallam’ is the True Prophet and Islam is the True Religion.

“The difference in the ijtihâds of our a’immat al-madhâhib were only in matters pertaining to furû’ ad-dîn, that is, in matters of Fiqh. There was no disagreement among them in respect to usûl ad-dîn, i.e., in the knowledge of i’tiqâd or îmân. Nor did they differ from one another in those teachings of furû’ which are known to be essential   in the religion and which were taken from those hadîths whose documents were conveyed by way of tawatûr. They differed only in some aspects of knowledge concerning furû’ ad- dîn. This arose from the difference in their understanding the soundness of the documents of these matters. And   this little difference among them is [Allâhu ta’âlâ’s] compassion over the Umma; it is permissible (jâ’iz) for Muslims to follow any Madhhab they like and find easy. Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ foretold this difference as glad tidings, and it has happened as he foretold.

“It is not permissible to employ ijtihâd in the knowledge of i’tiqâd, i.e., in the facts to be believed. It gives way to deviation and heresy. It is a grave sin. There is only one correct way in matters pertaining to i’tiqâd: ahl as-Sunnat wa ’l-Jamâ’a. The difference which was declared to be [Allâhu   ta’âlâ’s] compassion in the hadîth ash-sherîf was the difference in furû’ or ahkâm.

“In a matter on which the judgments of the four Madhhabs differ from one another, only one of the judgments is correct. Those who do this correct way will be given two thawâbs, and those who act according to one of the incorrect judgments will be given one thawâb. That the Madhhabs are compassion shows the fact that it is permissible to leave aside one Madhhab and follow another. But it is not permissible to follow any Madhhab –other than the four– that belongs to Ahl as-Sunna, nor   even as- Sahâbat al-kirâm, since their Madhhabs were not put into written form and have been forgotten. There is now   no possibility for following any Madhhab other than the known four. Imâm Abû Bakr Ahmad ar-Râzî [rahimah-Allâhu ta’âlâ, d.370 A.H. (980)], too, reported that it had been declared unanimously by scholars of Islam that it was not permissible to follow [directly] as-Sahâbat al-kirâm. I recommend that those who want to understand well the superiority of the Madhhabs, of mujtahids, especially of the four a’immat al-madhhâhib, the fact that their Madhhabs did not go beyond the Book and the Sunna and that the rules which they conveyed through ijmâ’ and qiyâs were not their own opinions but were taken from the Book and the Sunna, should read the books Al-mîzân al-kubrâ and Al- mîzân al-Khidriyya by Imâm ’Abd al-Wahhâb ash-Sha’rânî (rahimah-Allâhu ta’âlâ).”[1]

It is not correct to say, “Qur’ân al-kerîm does not say ‘religious scholars.’ ” There are various âyats in praise of scholars (’ulamâ’) and knowledge (’ilm). Hadrat ’Abd al-Ghânî an-Nablusî [d. 1143 A.H. (1731)] wrote in his Al-hadîqa: “The 7th âyat of Sûrat al- Anbiyâ purports: ‘Ask the men of dhikr what you do not know.’

‘Dhikr’ means ‘knowledge’. This âyat-i-kerîma commands people who do not know to find scholars and learn from them.” It is purported in the seventh   âyat-i-kerîma of Sûrat al-Âl ’Imrân: “Only possessors of knowledge understand the   meanings of inexplicit âyats”; in the 18th âyat-i-kerîma of the same Sûra: “That Allâhu ta’âlâ is existent and unique is understood and reported by possessors of knowledge”; in the 81st âyat-i-kerîma of Sûrat al- Qasas: “Possessors of knowledge said to them, ‘Shame on you! The rewards Allâhu ta’âlâ will give to those who believe and do good deeds are better than worldly favours’ ”; in the 56th âyat-i- kerîma of Sûrat Rûm: “Possessors of knowledge and belief will say, ‘Well, this is the Day of Rising which you denied in the world’ ”; in the 108th âyat-i-kerîma of Sûrat Isrâ: “Possessors of knowledge, upon hearing al-Qur’ân al-kerîm, will prostrate and say, ‘There is no defect in our Owner, who does not break His Word’ ”; in the 54th âyat of Sûrat Hajj: “Possessors of knowledge understand that al-Qur’ân al-kerîm is the Word of Allah”; in the 50th âyat-i-kerîma of Sûrat Ankabût: “Al-Qur’ân al-kerîm has settled in the hearts of possessors of knowledge”; in the sixth âyat- i-kerîma of Sûrat Saba’: “Possesssors of knowledge know that al- Qur’ân al-kerîm is the Word of Allah and makes (one) attain Allâhu ta’âlâ’s love”; in the eleventh âyat-i-kerîma of Sûrat al- Mujâdala: “High ranks will be granted to possessors of knowledge in Paradise”; in the 27th âyat-i-kerîma of Sûrat al-Fâtir: “Only possessors of knowledge fear Allâhu ta’âlâ”; in the 14th âyat-i- kerîma of Sûrat al-Hujurât: “Most valuable among you is the one who fears Allâhu ta’âlâ much.”

[1] Yûsuf an-Nabhânî, Hujjat-Allâhi ’ala ’l-’âlamîn, p. 771. The above quotation, which is translated from the Arabic original, does not contain any words added by the translator, who, as done in all our books, has put additions from other books in brackets here, too, to prevent confusing them with the translated text. The Arabic original of the above passage from Hujjat-Allâhi ’ala-l-âlamin was reproduced by offset in Istanbul in 1394 [1974].

It is declared in the hadîths quoted in the 365th page of the same book: “ ‘Allâhu ta’âlâ and angels and all creatures pray for him who teaches people what is good’; ‘On the Day of Judgment, first Prophets, then scholars and then martyrs will intercede’; ‘O Men! Be it known that knowledge can be acquired by listening to the scholar’;   ‘Learn knowledge! Learning knowledge is an ’ibâda. The teacher and the learner of knowledge will be given the reward of jihâd. Teaching knowledge is like giving alms. Learning knowledge from the scholar is like performing midnight salât.’ ” Tâhir Buhâri,[1] the author of the fatwâ book entitled Khulâsa, states: “Reading Fiqh books yields more thawâb than performing namâz at nights. For, it is fard to learn the fards and harâms from [’âlims or their] books. To read Fiqh books in order to carry out what is learned or to teach others is better than performing salât at-tasbîh. It is declared in a hadîth ash-sherîf: ‘Learning knowledge yields more thawâb than do all supererogatory acts of worship, for it is useful both for oneself and for those whom one will teach’; ‘The person who learns in order to teach others will be rewarded like Siddîqs.’ Islamic knowledge can be learned only from a master and from books. People who say that Islamic books and guides are unnecessary are liars or zindiqs. They deceive Muslims and lead them to ruination. The knowledge in religious books is derived from the Qur’ân al-kerîm and hadîth- i-sherîfs.” The translation from Hadîqa[2] ends here.

Allâhu ta’âlâ sent His Messenger ‘’alaihi’s-salâm’ so that he would communicate and teach the Qur’ân al-kerîm. As-Sahâbat al-kirâm learned the knowledge in the Qur’ân al-kerîm from Rasûlullah. The Islamic scholars learned it from as-Sahâbat al- kirâm, and all Muslims learned it from the Islamic scholars and their books. It is declared in hadîth ash-sherîfs: “Knowledge is a treasure. Its key   is to ask and learn”; “Learn and teach knowledge!” “Everything has a source. The source of taqwâ is the hearts of ’ârifs.” “Teaching knowledge is an atonement for sins.”

Al-Imâm ar-Rabbânî ‘rahmatullâhi ta’âlâ ’alaih’ wrote in the 193rd letter of the first volume of his work Maktûbât: “A mukallaf person (one at the age of puberty and discretion) first has to correct his îmân, his faith. That is, it is to learn the knowledge of i’tiqâd (tenets of belief) as written by the scholars of Ahl as-Sunnat wa’l-Jamâ’a and adjust his belief to their teachings. May Allâhu ta’âlâ plentifully reward those great men for their works.

[1] Tâhir Buhâri passed away in 542 [1147 A.D.].

[2] The author of the book Hadîqa passed away in 1143 [1731 A.D.].

Âmîn. Salvation from torment in the Hereafter depends only upon learning and believing the knowledge which these great people deduced correctly. [People who follow their path are called Sunnî.] It is declared in a hadîth sherîf that one group will be saved from Hell, and they are Muslims who follow in the footsteps of these scholars. The real Muslims who follow the path of Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ and his Companions ‘radiy- Allâhu ta’âlâ ’anhum’ are only these   Muslims. The right and valuable knowledge derived from the Qur’ân al-kerîm and hadîth ash-sherîfs, is the knowledge which the scholars of Ahl as-Sunna derived   from the Qur’ân al-kerîm   and hadîth ash-sherîfs. For, every heretical man of religion carrying a Muslim name claims that his own heretical beliefs have been taken from the Qur’ân al- kerîm and hadîth ash-sherîfs. Every person with wrong ideas and heresies says that he adapts himself to the Book and the Sunna. As is seen, not what everybody understands and deduces from the Qur’ân al-karîm and the Hadîth ash-sherîfs is right.

For learning the precise credo of Ahl as-Sunna, the Persian book al-Mu’tamad, written by Hadrat Tur Pushtî,[1] a great Islamic scholar, and which explains the true credo conveyed by the Ahl as- Sunna scholars, and is quite valuable. The meaning conveyed in the book is very clear. It is easy to understand. The book was printed by Hakîkat Kitâbevi (Bookstore) in 1410 [1989 A.D.].

After adapting our belief to the credal teachings, we should learn and obey halâls, harâms, fards, wâjibs, sunnas, mandubs and makrûhs from books of Fiqh written by the scholars of Ahl as- Sunna. We should not read the heretical books published by ignorant people who could not understand these great scholars. Muslims who have a belief disagreeable with the faith of Ahl as- Sunna will not escape going to Hell in the Hereafter — may Allâhu ta’âlâ protect us! If a Muslim whose faith is correct is slack in worship, he may be forgiven even if he does not make tawba. Even if he is not forgiven, he will be saved from Hell after torment. The main thing is to correct   one’s belief. Khwâja ’Ubaid-Allâh al- Ahrâr [qaddas-Allâhu ta’âlâ sirrahu-l-’azîz’, d. Samarkand, 895 A.H. (1490)] said: ‘If I were given all the kashfs and all the karâmât, and yet if I were deprived of the credo of Ahl as-Sunna, I would consider myself ruined. If I did not have any kashf or karâma but had lots of faults, and if (only) the faith of Ahl as-Sunna were bestowed on me, I wouldn’t feel sorry.’

[1] Fadlullah bin Hasan Tur Pushtî, a Hanafî Fiqh scholar, passed away in 661 A.H. (1263).

“Today, Muslims in India are quite desolate. Enemies of Islam attack from every direction. One coin disposed for serving Islam today is more thawâb than thousands of coins given some other time. The greatest service to be done for Islam is to get the books   of Ahl as-Sunna, which teach îmân and Islam, and to distribute them to villagers and young people. A person who is vouchsafed this fortune must rejoice over it and thank Allâhu ta’âlâ profusely; he is so lucky, so fortunate. It is always a good deed to serve Islam. But at such a time as this, when Islam is weakened, when   many efforts are   made to annihilate Islam through lies and slanders, it is a much better deed to strive to disseminate the faith of Ahl as-Sunna. Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ said to his Sahâba: ‘You live in such a time that if you obeyed nine-tenths of Allâhu ta’âlâ’s commands and prohibitions but disobeyed one,   you would perish. You would be tormented! After you, there will come such a time that people who obey only one-tenth of   the commands and prohibitions will be saved.’ [These facts are written in Mishkât-ul mesâbih, vol. 1, 179th article and in Tirmizi, Kitâb-al Fitan, 79th article.] It is the present time that the hadîth ash-sherîf points out. It is necessary to struggle against disbelievers, to know those who attack Islam and to dislike them.[1] For disseminating the books and words of the scholars of Ahl as-Sunna, one does not have to be a man of karâma or a scholar. Every Muslim should struggle to do it. The opportunity should not be missed. On the Day of Judgment, every Muslim will be questioned on this and will be asked why they did not serve Islam. Those who do not strive to distribute the books teaching Islam and those who do not help people and institutions promulgating Islamic knowledge will be tormented very bitterly. Excuse or pretext will not be accepted. Although Prophets ‘’alaihimu-s-salâm’ were the highest and the most superior human beings, they never looked after their own comfort. In disseminating Allâhu ta’âlâ’s religion,   the way to endless bliss, they strove day and night. To those who asked for miracles they replied that Allâhu ta’âlâ created miracles and their duty was to communicate Allâhu ta’âlâ’s religion.

[1] Jihâd through force (jihâd qatlî) is made by the State, by its army. Muslims’ making jihâd is their undertaking as soldiers the duty given to them by the State. That jihad qawlî, which is made through speech and writing, is better than jihâd qatlî is also written in the 65th letter.

As they worked for this purpose, Allâhu ta’âlâ helped them and created miracles. We,   too, should disseminate the books and the statements of the scholars of Ahl as-Sunna ‘rahimahum-Allâhu ta’âlâ’ and tell young people and our friends the baseness of disbelievers and expose the lies of the enemies and of those who slander and persecute Muslims.[1] People who do not work for this purpose through wealth,   power or profession will not escape torment. While working for this purpose, suffering distress and persecution must be deemed as a great happiness and a big profit. Prophets   ‘’alaihimu-s-salâm’, while communicating Allâhu ta’âlâ’s commands to people, underwent the attacks of ignorant and ignoble people. They suffered very much. Muhammad ‘’alaihis-salâm’, Allâhu ta’âlâ’s Beloved, who was chosen to be the greatest of those great men, stated: ‘No Prophet experienced so much ill-treatment as I have.’ ”

Ahl   as-sunna scholars who showed the   right way to all Muslims on the earth and guided   us to learn the religion of Muhammad ‘’alaihis-salâm’ without any change or interpolation are the scholars of the four Madhhabs who reached the grade of ijtihâd. Four of them are the most prominent. The first one of them is al-Imâm al-a’zâm Abu Hanîfa Nu’mân ibn Thâbit ‘rahimah-Allâhu ta’âlâ’. He   was one   of the greatest Islamic scholars. He became the leader of Ahl as-Sunna. His biography is written in the Turkish books Seadet-i Ebediyye and Faideli Bilgiler.[2] He was born in Kûfa in 80 A.H. [699] and was martyred in Baghdad in 150 [767].

The second one is the great scholar Imam Mâlik ibn Enes ‘rahimah-Allâhu ta’âlâ’. The book Ibni ’Âbidîn says that he lived eighty-nine years. His grandfather was Mâlik bin Ebî ’Âmir.

The third one is Imâm Muhammad ibn Idrîs ash-Shâfi’î ‘rahimah-Allâhu ta’âlâ’, who was adored by all Islamic scholars.

[1] Telling them will not be gossip but al-amru bi’l-ma’rûf. Every Muslim has to learn the credo of Ahl as-Sunna and teach it to people whom he can influence. Books, magazines and papers explaining the words of the scholars of Ahl as-Sunna should be bought and sent to young brothers and acquaintances. We should strive hard in order that they read them. Also, books exposing the real purposes of the enemies of Islam should be distributed.

[2] Also in the first chapter of The Sunni Path and in the fifth and sixth chapters of the first fascicle of Endless Bliss.

He was born in 150 [767] in Ghazza, Palestine, and passed away in Egypt in 204 [820].

The fourth one is Imâm Ahmad ibn Hanbal ‘rahimah-Allâhu ta’âlâ’, who was born in Baghdad in 164 [780] and passed away there in 241 [855]. He is the archstone of the Islamic building.

Today, a person who does not follow one of these four great imâms is in great danger. He is in heresy. Besides them there were many other Ahl as-sunna scholars who had righteous madhhabs, too. But in the course of time their madhhabs were forgotten and could not be committed to books. For instance, the seven great Medinan scholars who were called al-Fuqahâ’ as-sab’a and ’Umar ibn ’Abd al-’Azîz, Sufyân ibn ’Uyayna,[1]   Is’haq ibn Râhawah, Dâwûd at-Tâ’î, ’Âmir ibn Sharâhil ash-Sha’bî, Layth ibn Sa’d, ’A’mash, Muhammad ibn Jerîr at-Tabarî, Sufyân ath-Thawrî (d. Basra, 161 A.H. [778]) and ’Abd ar-Rahmân Awzâ’î ‘rahimahum- Allâhu ta’âlâ’ are among them.

All the Sahâbat al-kirâm ‘radiy-Allâhu ta’âlâ ’anhum ajma’în’ were rightfully the “stars” for guidance. Any of them would have sufficed to guide the entire world to the right way. They were mujtahids, each belonging in his own madhhab. Most of their madhhabs were alike. Yet, since their madhhabs were not written into books, it is not possible for us to follow them. The Madhhabs of the four Imâms, that is, what they taught about the things to be believed and about the things to be done, were gathered together and explained by their disciples. They were committed to books. Today every Muslim must belong to the Madhhab of one of the abovementioned four Imâms and live up to and perform ’ibâdât in accordance with that Madhhab.[2]

Among the disciples of these four Imâms, two scholars reached very high grades in spreading the teachings of îmân. Thus, there became two Madhhabs in i’tiqâd or îmân. The right faith in accord with the Qur’ân-al-kerîm and hadîth ash-sherîfs, is only the faith shown by these two Imâms, who spread on the earth the faith of Ahl as-Sunna, which is the Group of Salvation. One of them was Abu ’l-Hasan ’Alî al-Ash’arî   ‘rahimah-Allâhu ta’âlâ’, who was born in Basra in 226 A.H. [879] and died in Baghdad in 330 [941].

[1] Sufyân bin ’Uyayna passed away in the city of Mekka in 198 [813 A.D.].

[2] A person who does not want to follow one of these four Madhhabs is not a person among Ahl as-Sunna.

The other one was Abu   Mansûr al-Mâturîdî ‘rahimah-Allâhu ta’âlâ’, who died in Samarkand in 333 [944]. In îmân, every Muslim has to follow one of these two great Imâms.

The paths (turuq) of the Awliyâ’ are right. Not to a smallest degree have they deviated from Islam.[1]   The Awliyâ’ do possess karâmât. All their karâmât are right and true. Al-Imâm ’Abdullah al-Yâfi’î (d. Mekka, 768 A.H. [1367]) said: “Ghawth ath-Thaqalain Mawlânâ ’Abd al-Qâdir al-Jîlânî’s ‘qaddas-Allâhu ta’âlâ sirrahu-l-’azîz’[2] karâmât have been so widely known that one cannot doubt or deny them since tawâtur (the state of being widespread) is a sanad (documentary evidence) for authenticity.”

It is not permissible to call, by imitating others, a person who performs salât “disbeliever” unless his disbelief is understood from his saying, openly and without darûra (strong necessity or compulsion), a word   or his using something causing   him to become a disbeliever. We cannot put curse on him unless it is certainly known that he died as a disbeliever. It is not permissible to curse even a disbeliever. For that matter, it is better not to curse Yazîd.

  1. The fifth of the six fundamentals of îmân is “to believe in the Last Day (al-Yawm al-âkhir).” It begins on the day when a person dies and continues till the end of Doomsday. The reason it is called the “Last Day” is because there is no night to come after it, or because it comes after the world. The “Day” mentioned in this hadîth sherîf is not like the day or night we know. It denotes some time. It was not made known when Doomsday will occur. No one could estimate its time.

[1] In every century there have been liars and heretics who exploited the religion as a means for their worldly advantages and who came forward in disguise of Walîs, murshids or men of religious authority. There are still evil people in every profession, in every branch of crafts and in every official post today. Seeing people who look for their advantages and pleasures in others’ harm, it would be injustice or ignorance to blemish all crafts and people with whom they are mixed. It would help separatists. For this reason, the existence of heretical men of religion and ignorant, false men of turuq (orders, paths) should not cause us to speak ill of Islamic scholars or great men of Tasawwuf whose honourable services have filled up annals of history. We should realize that people who slander them are unjust.

[2] Abdulqâdir Geylânî passed away in Baghdâd in 561 [1161 A.D.].

Nevertheless, our Prophet ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ pointed out many of its harbingers and precedents: Hadrat al-Mahdî[1] will come; ’Îsâ ‘’alaihis-salâm’ will descend to Damascus from heaven; ad-Dajjâl[2] will appear; people called Ya’jûj and Ma’jûj[3] will put the whole world into turmoil; the sun will rise in the west; violent earthquakes will occur; religious knowledge will be forgotten; vice and evil will increase; irreligious, immoral, dishonest people will become leaders; Allâhu ta’âlâ’s orders will be forbidden; harâms will be committed everywhere; fire will come out of Yemen; seas and mountains will split into pieces; the sun and the moon will darken; seas will mix with each other, boil and dry up.

A Muslim who commits sinful acts is called fâsiq. Fâsiq people and all disbelievers will be tormented (’adhâb) in their graves. These facts must   certainly be believed. After interment, the deceased will return to an unknown life and will either   enjoy blessings or undergo torment. As it was declared in hadîth ash- sherîfs, two angels named munkar and nakîr, in the guise of two horrific people, will come to his grave and question him.

[1] Hadrat al-Mahdî will be a descendant of our blessed Prophet Muhammad ‘‘alaihis-salâm’. His name will be Muhammad and his father’s   name   will be ‘Abdullah. He will preside over Muslims, strengthen Islam and spread it everywhere. He will meet ‘Îsâ ‘’alaihis- salâm’, and together they will fight and kill ad-Dajjâl. During his time, Muslims will settle everywhere and live in comfort and ease.

[2] Ad-Dajjâl (who is called Antichrist by Christians, and who will also be called Masih because his fame will spread over the word) will be a son of a Jew of Khurasan, northern Iran, and an enemy of Islam commanding innumerable soldiers. He will kill Muslims and bring discomfort and disorder to the Middle East. After shedding much blood,   he will be killed by Hadrat al-Mahdî. It is written with references in Mukhtasaru Tadhkirat al-Qurtubî by ’Abd al-Wahhâb ash-Sha’rânî (2nd ed., Istanbul, 1302) that ad-Dajjâl’s name will be Ibn as-Sayyâd.

[3] It is written in the Qur’ân al-kerîm that Yâ’jûj and Ma’jûj (Gog and Magog) are two evil peoples, who, at a very ancient time, were left behind a wall, and that they will spread on the earth towards the end of the world. Considering that archeological research finds cities buried under the ground and sea fossils on the peaks of mountains, that wall does not have to have been found yet, nor do those peoples have to be so numerous that we see or know them today; it can be thought that, as thousands of millions of today’s people originated out of two poeple, those two peoples will spread on the earth multipliying out of a few people, whose place may not be known today.

Questions in the grave will be on some essentials of îmân according to some scholars or on the whole of îmân to some others. For this reason, we should teach our   children the   answers to the   following questions: Who is your Rabb   (Allah)? What is your religion? Whose umma (which Prophet’s community) do you belong to? What is [the name of] your Holy Book? What is your qibla? What are your Madhhabs in îmân and in ’ibâdât (or ’amal)? It is written in Tadhkirat al-Qurtubî[1] that those who are not Sunnî will not be able to answer correctly. The graves of those who will give precise answers will enlarge and a window will be opened to Paradise. Every morning and every evening they will see their places in Paradise, and angels will do them favours and give them good news. He who cannot answer precisely will be beaten with iron mallets so severely that every creature but mankind and genies will hear him cry out. His grave will become so tight that he will feel as if his bones would intertwine. A hole will be opened to Hell. In the morning and in the evening he will see his place in Hell. He will be tormented bitterly in his grave till Rising Day.

It is necessary to believe in life after death. After the flesh and bones rot and turn into earth and gas, they will come together again; the souls will enter the bodies they belong to, and everybody will rise up from their graves. Therefore, this time is called the Day of Qiyâma (Rising).[2]

All living creatures will gather at the place of Mahshar. The deed-books will fly to their owners. Almighty Allah, the Creator of the earth, heavens, stars and all particles, will make all these happen. Allâhu ta’âlâ’s Messenger ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ reported that these will happen.

[1] Muhammad Qurtubî Mâlikî, the author of the book Tadhkirat al- Qurtubî passed away in 671 [1272 A.D.]. Please see the previous page.

[2] Plants absorb carbon dioxide   from the air and water and salts (mineral substances) from the soil and unite them with one another and form organic substances, the living matter of our organs. It is known today that a chemical reaction taking years happens in less than a second when a catalyst is used. Similarly, Allâhu ta’âlâ will unite water, carbon dioxide and mineral substances in graves and create organic substances and   the   living organs in a moment. Mukhbir-i sâdiq (the Truth Reporter, the Prophet) reported that we would come to the other life in this manner. And science shows that this is being done in the world. Please see our book entitled the Rising and the Hereafter.

 It is for certain that what he said is true. All will certainly happen.

The deed-books of the pious (sâlih) and good people will be given from their right, and those of the sinful (fâsiq) and bad people will be given from their back or left. Every action, good or evil, big or little, done secretly or openly, will be in that book. Even those deeds unknown to the kirâm kâtibîn angels will be revealed by the human organs’ witnessing and by Allâhu ta’âlâ, who knows everything, and   there will be questioning and   settlement of accounts on every action. During the Day of Judgment, every secret action will be revealed if Allâhu ta’âlâ wills it so. Angels will be questioned on what they have done on the earth and in heavens, Prophets ‘’alaihimus-salâm’ on how they announced Allâhu ta’âlâ’s commands and His religion to men, and people on how they adapted themselves to Prophets, how they lived up to the duties revealed to them, and on how they took care of one another’s rights. On the Day of Judgment, people who have îmân and whose actions and morals are beautiful will be rewarded and blessed, and people with a bad behaviour and wrong deeds will be punished severely.

Allâhu ta’âlâ, with His Justice, will torment some Muslims for their venial sins and He will, with His Mercy, forgive grave and venial sins of some other   Muslims whom He chooses. Except disbelief (kufr) and polytheism (shirk), He will forgive every sin if He wills, and He will torment for a venial sin if He wills. He declares that He will never forgive disbelief and polytheism. Disbelievers with or without a heavenly Book, i.e., people who do not believe that Muhammad ‘’alaihis-salâm’ is the Prophet for all human beings   and   who disapprove even one   of the   rules [commands and prohibitions] he communicated, will certainly be put into Hell and tormented eternally.

On the Day of Judgment, there will be a Mîzân (‘balance’), different from those we know, for weighing deeds and conduct. It will be so large that one of its scales can hold the earth and the sky. The scale for good deeds will be bright and to the right of the ’Arsh where Paradise is, and the scale for sins will be dark and to the left of the ’Arsh where Hell is. Actions, words, thoughts and looks that are done in the world will take shapes there, and the good deeds in bright figures and the evils in dark and ugly figures will be weighed on this balance, which does not resemble worldly balances; it was said that the scale carrying the heavier load will go up and the one carrying the lighter load will go down. According to some scholars, there will be various balances. And many others said: “It was not shown clearly in Islam how and how many the balances will be, so it would be better not to think of it.”[1]

There will be a bridge called Sirât, which will be built over Hell upon Allâhu ta’âlâ’s command. Everybody will be ordered to cross that bridge. That day, all Prophets will entreat: “O Allah! Give safety!” People who are to go to Paradise will cross the bridge easily and reach Paradise. Some of them will pass with the speed of lightning, some with that of wind, and some others   like a galloping horse. The Sirât Bridge will be thinner than a hair and sharper than a sword. Adapting yourself to Islam in this world has a similar aspect; adapting yourself precisely to Islam   is like crossing the Sirât. Those who withstand the difficulty of struggling with their sensual desires (the nafs) here will cross the Sirât easily there. Those who do not follow Islam because of the nafs will cross the Sirât with difficulty. For this reason, Allâhu ta’âlâ called the right path, pointed out by Islam, the “Sirât al-Mustaqîm.” This similarity in names shows that staying within Islam’s path is like crossing the Sirât. Those who deserve Hell will fall off the Sirât down into Hell.

There will be a body of water called Hawd al-Kawthar reserved for our master Muhammad Mustafâ ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’. It will be vast like a journey of one month. Its water will be whiter than milk, and its scent will be more pleasant than musk. The drinking glasses around it are more plentiful than stars. A person who drinks its water would never become thirsty again even if he were in Hell.

It must be believed that there will be shafâ’a (intercession). Prophets, Walîs, pious Muslims, angels and those who are allowed by Allah will intercede for the forgiveness of the venial and grave sins of Muslims who die without having repented, and their intercession will be accepted. [Our Prophet ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ stated: “I will make shafâ’a (intercession) for those who commit grave sins of my umma.” In the next world, shafâ’a will be of five sorts:

Firstly, the sinful, becoming tired of the crowd and of waiting so long at the place of Judgment, will wail and ask that the Judgment commence as soon as possible. There will be shafâ’a for this.

[1] In other words, it would be useless to try to make a picture of the balance or balances in your mind.

Secondly, there will be shafâ’a so that the questioning will be done easily and fast.

Thirdly, there will be shafâ’a for the sinful Muslims so that they shall not fall off the Sirât into Hell and so that they shall be saved from Hell’s torment.

Fourthly, there will be shafâ’a for taking gravely sinful Muslims out of Hell.

Fifthly, there will be shafâ’a for the promotion of Muslims to a higher grade in the Garden of Paradise where, although there will be innumerable favours and an eternal stay, there will be eight grades and every person’s grade will be in proportion to the degree of his îmân and deeds.

Paradise and Hell exist now. Paradise is above the seven heavens. Hell is below everything. There are eight Gardens of Paradise and seven hells. Paradise is larger than the earth, the sun and the heavens, and Hell is much larger than the sun.

  1. The last one of the six essentials of îmân is “to believe in qadar, that good (khair) and evil (sharr) are from Allâhu ta’âlâ.” Good and evil, advantage and harm, profit and loss coming onto human beings are all by Allâhu ta’âlâ’s Will. ‘Qadar’ means ‘measuring a quantity; decision, order; muchness and largeness.’ Allâhu ta’âlâ’s Eternal Will for the existence of something is called qadar (predestination). The (instance of) occurrence of qadar, that is, the thing willed, is called qadâ’. Qadâ’ and qadar are also used interchangeably. Accordingly, qadâ’ means Allâhu ta’âlâ’s predestination in eternity of things that have been and will be created from eternity in the past to the everlasting future, and qadar means the (instance of) creation of anything just compatibly with qadâ’, neither less nor more. In eternal past, Allâhu ta’âlâ knew everything that would happen. This knowledge of His is called qadâ’ and qadar. Ancient Greek philosophers called it al- ’inâyat al-azaliyya (the eternal favour). All creatures came about from the qadâ’. Also the creation of things according   to His knowledge in the past eternity is called qadâ’ and qadar. In believing qadar we should know for certain and believe that if Allâhu ta’âlâ willed in eternity to create something, it certainly has to exist exactly as He willed, neither less nor more; nonexistence of things He determined to create, or existence   of things He determined not to create, is impossible.

All animals, plants, non-living creatures [solids, liquids, gases, stars, molecules, atoms, electrons, electromagnetic waves, every movement of every creature, physical events, chemical and nuclear reactions, relations of energy, physiological events in the living creatures] existence or nonexistence of everything, good and evil deeds of human beings, their punishment in this world and in the next world and everything existed in Allâhu ta’âlâ’s Knowledge in eternity. He knew all in eternity. Things   that happen from eternity in the past to everlasting future, their peculiarites, movements and every event, are created by Him in accord with what He knew in eternity. All the good and evil deeds of human beings, their belief or disbelief in Islam, all their actions, done willingly or unwillingly, are created by Allâhu ta’âlâ. He alone is the One who creates and makes everything that happens through a sabab (cause, means, intermediary). He creates everything through some means.

For example, fire burns. In reality, Allâhu ta’âlâ is the One who creates burning. Fire does not have anything to do with burning. But His Custom (’Âdat) is such that unless fire touches something He does not create burning.[1] Allâhu ta’âlâ alone is the One who does the burning.

[1] Fire does nothing except to heat up to the ignition temperature. It is not fire that unites carbon and hydrogen with oxygen in organic substances or that supplies electron movements. Those who cannot realize the truth presume that fire does these. It is neither fire, nor oxygen, nor heat, nor the electron movement that burns or makes this reaction of burning. Only Allâhu ta’âlâ is the One who burns it. He created each   of these as means for burning. A person lacking knowledge thinks that fire burns. A boy who finishes elementary school disapproves of the statement “fire burns.” He says, “The air burns,” instead. A person who finishes junior high school does not accept this. He says, “The oxygen in the air burns.” A person who finishes high school says that burning is not peculiar to oxygen, but any element attracting electron burns. A university student takes into consideration energy as well as matter. It is seen that the more a person knows the closer does he get to the inside of a matter and realizes that there are many causes behind the things regarded as causes. Prophets ‘’alaihis-salâm’, who were in the highest degree of knowledge and science and who could see the reality of everything, and the Islamic scholars, who, following in their footsteps, attained drops from their oceans of knowledge, pointed out that each of the things   supposed to be combustive or constructive today is an incapable and poor causal means put as an intermediary by the Real Creator.

He can burn without fire as well, but it is His Custom to burn with fire. If He wills not to burn, He prevents burning even in fire. He did not burn Ibrâhîm ‘’alaihis-salâm’ in fire; because He loved him very much,  He suspended His Custom.[1] [As a matter of fact, He creates also substances that prevent fire’s burning. Chemists have been finding those substances.]

If Allâhu ta’âlâ had willed, He could have created everything without means, burning without fire, nourish us without us eating and make   us fly without an airplane and hear   from a long distance without a radio. But He did men the favour of creating everything through some intermediaries. He willed to create certain things through certain intermediaries. He did His works under intermediaries. He concealed His Power behind intermediaries. He who wants Him to create something holds on to its means and thus obtains it.[2]

If Allâhu ta’âlâ did not create His Works through intermediaries, no one would need anybody else; everybody would ask everything directly from Allâhu ta’âlâ and would   have recourse to nothing; there would not be social relations between people such as the superior and the subordinate, foreman and workman, pupil and teacher and so forth, and thus this world and the next would be in disorder and there would not   be any difference between the beautiful and the loathsome, good and evil, the obedient and the disobedient.

If Allâhu ta’âlâ had willed, He would have created His Custom in some other way and He would have created everything according to it.

[1] As a matter of fact, Allâhu ta’âlâ created substances to prevent the burning of fire. Chemists discover these substances.

[2] He who wants to light a lamp uses matches; he who wants to extract oil from olive uses crushing and grinding tools; he who has a headache takes an aspirin; he who wants to go to Paradise and attain infinite favours adapts himself to Islam; he who shoots himself with a pistol or who drinks poison will die; he who drinks water when in a sweat will lose his health; he who commits sins and loses his îmân will go to Hell. Whatever intermediary a person applies, he will obtain the thing for which that intermediary has been made a means. He who reads Islamic books learns Islam, likes it, and becomes a Muslim. He who lives amongst the irreligious and listens to what they say becomes ignorant of Islam. Most of those who are ignorant of Islam become disbelievers. When a person gets on a vehicle, he goes to the place it has been assigned to go.

For example, if He had willed, He would put disbelievers, those who are addicted to pleasures in the world, those who hurt others and the deceitful into Paradise, and He would put the faithful, worshippers and the benevolent into Hell. But âyats and hadîths show that He did not will so.

He is the One   who creates all optional or voluntary and involuntary actions and movements of human beings. He created ikhtiyâr (option) and irâda (will) in His born   slaves for His creating their optional, voluntary actions, and made this option and will a means for creating their actions. When man wants to do something, Allâhu ta’âlâ creates this action if He wills, too. If man does not want or will and if Allâhu ta’âlâ does not will, either, He does not create. Allâhu ta’âlâ creates upon not only man’s wish; He creates if He wills, too. Allâhu ta’âlâ’s creating man’s optional actions is similar to when fire touches something, He creates burning of that thing, and if fire does not touch it, He does not create burning. When a knife touches something, He creates cutting. It is not the knife but He who cuts. He has made the knife a means for cutting. In other words, He creates man’s optional actions for the reason (sabab) that he opts, prefers and wills these actions. However, the movements in nature do not depend on man’s option, but are created through some other causes when only Allâhu ta’âlâ wills. There is no creator besides Him, who alone creates every motion of everything, of suns, particles, drops, cells, germs and atoms, their   substances and properties. Yet there is a difference between the movements of lifeless substances and the optional, voluntary actions of man and animal: when a man or an animal opts, prefers and wills an action and if He wills, too, He makes him or it act, and He creates his or its action. Man’s action is not in man’s power. In fact, he does not even know how he acts.[1] There is no option in the movements of the lifeless. Allâhu ta’âlâ creates burning when fire touches something, and it is not through fire’s preferring or opting to burn.[2]

[1] His each action is a result of so many physical and chemical events.

[2] Allâhu ta’âlâ, too, wishes and creates the good, useful wishes of those slaves of His whom He loves and pities. He does not wish or create the realization of their evil and harmful wishes. Always good, useful deeds are done by those beloved slaves. There is many a thing which they regret having failed to do but if they thought and knew that those deeds were not created because otherwise they would have been harmful, they would not be sorry at all. Instead, they would be pleased with it and would thank Allah, who willed in eternity that He would create men’s optional, voluntary actions after their hearts’ opting and willing them; He willed it so. If He had not willed it so in eternity, He would always create even our optional actions by force, involuntarily, without our wishing them. His creating our optional actions after we wish them is because He willed it so in eternity. Then, the only dominant factor is His Will.

Man’s optional actions happen after two circumstances. First, his heart’s option, will and power are involved. For that matter, man’s actions are called kesb (acquirement), which is an attribute of man. Second, Allâhu ta’âlâ’s creation takes place. Allâhu ta’âlâ’s orders, prohibitions, rewards and torment are all because kesb has been given to man. In the ninety-sixth âyat of the sûrat as- Sâffât, He says: “Allah created you and He created your actions.” This âyat not only shows the existence of kesb, or the heart’s option and irâdat juz’iyya (partial free will) in the actions of man and the nonexistence of any compulsion –for this reason, [actions may be attributed to man and] it may be said “man’s actions” as we say, “Ali hit and broke”– but also points out that everything is created with qadâ and qadar.

For the creation of man’s actions, first his heart has to opt and will it. Man wills actions which are within his power. This will or wish is called kesb (acquirement). The late ’Âmidî said that kesb caused and had effect in the creation of actions. However, it would not be wrong to say that kesb does not have any effect in the creation of an optional action since the action wished by man and the one created are not different from each other. Then, man cannot do whatever he wants; things which he does not want may happen, too. If man did everything he wanted and if anything he did not wish would not happen, then he would not be a man but one who would claim divinity. Allâhu ta’âlâ pitied and favoured His human creatures and gave them power and energy only as much as they would need to   observe His   commands and prohibitions. For example, a person who is healthy and rich enough can perform hajj once in his life; he can fast (during the days of) one month a year when he sees the Ramadân’s new moon in the sky; he can perform the five-times-a-day, fard namâz; he who has as much money or property as the amount of nisâb can pay one-fortieth of it in gold or silver to Muslims as zakât one Hijrî year after his money or property surpasses nisâb.[1] So, man does his optional actions if he wants and he does not if he does not want to. Allâhu   ta’âlâ’s greatness is realized here, too. Because the ignorant and idiots cannot comprehend the knowledge of qadâ’ and qadar, they do not believe what the scholars of Ahl as-Sunna said and doubt the power and option in man. They think that man is incapable and compelled in his optional actions. Seeing that man cannot act optionally in some cases, they speak ill of (Muslims called) Ahl as-Sunna. This wrong stance of theirs shows that they do have will and option.

Ability to do or not to do an action is a matter of qudra (power). Preferring, choosing to do or not to do an action is called ikhtiyâr (option). Wishing to do what is opted is called irâda (will). (Inclination) to accept something or not to disapprove of it is called ridâ’ (consent). When power and will come together where ‘will’ is effective in the occurrence of something, Khalq (Creation) takes place. If they come together without being effective, it is called kesb (acquirement). Anyone who opts is not necessarily a creator. Similarly, everything willed is not necessarily something given consent to. Allâhu   ta’âlâ is called Khâliq (Cerator) and Mukhtâr (One having Option), and man is called kâsib (possessor of kesb) and mukhtâr (one having option).

Allâhu ta’âlâ wills and creates the ’ibâdâ (acts of worship) and sins of His slaves. Yet He likes ’ibâdât and dislikes sins. Everything comes into existence by His Will and Creation. In the 102nd âyat of the Sûrat al-An’âm, He declares: “There is no god but Him. He alone is the Creator of everything.”

The (group called) Mu’tazila, being unable to   see the difference between will and consent, were confused and said: “Man himself creates the action he wishes.” They denied qadâ’ and qadar. The Jabriyya were altogether confused; they could not understand that there might be option without creation. Thinking that there was no option in man, they likened him to stone and wood. They said –may Allâhu ta’âlâ   protect us against that heresy!–: “Men are not sinners. It is Allah who makes all sins committed.” If there were not will and option in men and if Allâhu ta’âlâ caused evils and sins to be done by force as the members of the Jabriyya said, there would not be any difference between the movements of a man who is thrown down from the mountain with fastened hands and feet and those of a man who walks down looking around.

[1] Please see the fourth and the fifth fascicles of Endless Bliss and also book entitled Miftâh-ul-Janna (Way to Paradise) for details concerning these acts of worship.

As a matter of fact, the former is compelled to roll down by force and the latter descends with his will and option. People who cannot see the difference between them are the short-sighted people who also deny the âyats. They consider Allâhu ta’âlâ’s commands and prohibitions unnecessary and out of place. To presume that man himself creates what he wishes, as this group called the Mu’tazila or Qadariyya (fatalism) believed, is to deny the âyat-i-kerîma, “Allâhu ta’âlâ alone is the Creator of everything,” as well as to ascribe man a partner to Allâhu ta’âlâ.

The Shî’ites, like the Mu’tazila, say that man himself creates what he wants. As a support they say that the ass does not cross the rill although it is thrashed. They do not ever think that if a man wills to do something and if Allâhu ta’âlâ does not will it to be done, these two wills cannot happen at the same time: if what Allâhu ta’âlâ wills happens, then the Mu’tazila’s argument is wrong; that is, a man can neither create nor do everything   he wants; if whatever man willed happened, like they say, then Allâhu ta’âlâ would have been incapable and unsuccessful. Allâhu ta’âlâ is far from being incapable. Only what He wills happens. He is the only One who creates everything. And such is Allâhu ta’âlâ. It is very loathsome to say and write words like, “Man created this,” “We created that,” or “They created that.”[1] It is rudeness towards Allâhu ta’âlâ.

[1] As is explained above, man’s optional actions happen through many physical, chemical and physiological events, which do not depend on his will and which he is not even conscious of. A reasonable scientist who has realized this subtlety would be ashamed to say, “I have done,” let alone saying, “I have created,” about his optional actions. He would feel modest towards Allâhu ta’âlâ. A person with little knowledge, understanding and modesty, however, does not feel ashamed to say anything at any place. Allâhu ta’âlâ has mercy upon all people on the earth. He creates whatever they need and sends them to everybody. He notifies them plainly of what they should do so that they can live in this world in peace and happiness, and attain the endless bliss of the next world. He guides to the right path whomever He wishes among those who left the true way and followed the way to kufr (infidelity) and heresy as a result of being deceived by their own nafs (human desires),   bad friends, harmful books, and media. He pulls them towards the right way. He does not bestow this blessing upon those who are cruel and exceed the limits. He lets them stay in the swamp of disbelief where they dropped in and liked and desired.

It causes disbelief.[1]

[1] Translation of the   book I’tiqâd-nâma is completed here. Haji Fayzullah Efendi, who did this translation, was from Kamâh, a town of Erzincan. He lectured as a professor in the town of Söke (in Turkey) for many years, and passed   away in 1323 [1905 A.D.]. Mawlânâ Khâlid-i Baghdâdî ’Uthmânî ‘quddisa sirruh’, the author of the book, was born in the hegiral year 1192 in the city of Shahrazûr, to the north of Baghdâd, and passed away in Damascus in 1242 [1826 A.D.]. He is called ’Uthmânî because he comes from the family tree of Hadrat ’Uthmân-i Zinnûrayn ‘radiy-Allâhu ’anh’. As he was teaching his brother Mawlâna Mahmûd Sâhib about the second hadîth in the book Hadîth-i Arbaîn by Imâm-i Nawawî, the well- known Hadîth-i Jibrîl, Mawlânâ Mahmûd-i Sâhib requested his elder brother to write an explanation of this hadîth-i   sherîf. Mawlânâ Khâlid, ‘rahmatullâhi ’alaih’ accepted this request in order to please the bright heart of his brother and explained this hadîth-i sherîf in Persian.


Sheref ed-dîn Ahmad ibn Yahyâ Munîrî (d. in 782 A.H./1380), one of the great Islamic scholars educated in India, wrote in the 18th letter of his Persian book Maktûbât:[1]

“Most people go wrong by acting upon doubts and illusions. Some of such ill-thinking people say: ‘Allâhu ta’âlâ does not need our ’ibâdât (acts of worship). Our ’ibâdât do Him no good. It is indifferent to His Greatness whether people worship Him or disobey Him. People who perform ’ibâdât go to trouble and bother themselves in vain.’ This reasoning is wrong; people who do not know Islam say so because they think that ’ibâdât are commanded because they are useful to Allâhu ta’âlâ. This is a very wrong supposition and it makes one confuse impossible with possible. Any ’ibâda done by anybody is useful to himself only. Allâhu ta’âlâ declares clearly in the eighteenth âyat of the Sûrat Fâtir that this is so. A person who bears this wrong thought is like an invalid whom the doctor recommends to diet but who does not diet and says, ‘It won’t harm the doctor if I don’t diet.’ He is right to say that it will not harm the doctor.   But it will harm him. The doctor recommends him to diet not because it will be useful to the doctor himself but to cure the patient’s disease. If he follows the doctor’s advice he will recover. If he does not, he will die, and this will not harm the doctor at all.

[1] There are 100 letters in this collection of letters, (Maktûbât). It was compiled in 741 [1339 A.D.] and printed in India in 1329 [1911]. There is a manuscript copy in the Süleymâniyye Library in Istanbul. Irshâd as-sâlikîn and Ma’din al-ma’ânî are his two other valuable works. Ghulâm ’Alî ’Abdullah ad-Dahlawî ‘rahimah-Allâhu ta’âlâ’, a great scholar of Ahl as-Sunna who died in 1240 A.H. [1824], recommended Ahmad ibn Yahyâ Munîrî’s Maktûbât in his ninety- ninth (99) letter and wrote that it was very helpful in purifying the nafs. Sheref ad-dîn Ahmad ibn Yahyâ Munîrî ‘rahimah-Allâhu ta’âlâ’ lived in Bihar, India, where his grave is. Munîr is a village in Bihar. His detailed biography is written in Shâh ’Abd al-Haqq ad-Dahlawî’s ‘rahimah-Allâhu ta’âlâ’ Persian work Akhbâr al-akhyâr, which was published in Deoband, India, in 1332 [1914 A.D.] and was later reproduced in Lahore, Pakistan.

“Some other wrong-thinking people never perform any ’ibâda; and they do not stop committing prohibitions (harâms). That is, they do not obey Islam. They say, ‘Allah is Kerîm and Merciful. He pities His human slaves very much. His Forgiveness is endless. He will not torment anybody.’ Yes, they are right in their first statement, but wrong in their last statement. The Devil deceives and misleades them to disobedience. A reasonable person will not be deceived by the Devil. Allâhu ta’âlâ is not only Kerîm and Merciful, and yet He will torment very vehemently, very bitterly. We witness that He makes many people live in poverty and trouble in this world. He makes, without hesitation, many of His slaves live in torment. Although He is very Merciful and the Razzâq (Sustainer), He will not give even one morsel of bread unless the   trouble of agriculture and   farming is undertaken. Although He is the One who keeps everybody alive, He will not let a person survive without eating and drinking. He will not cure an invalid person who does not take medicine. He created means for all the worldly blessings such as living, not becoming ill, and owning property, and showed no mercy in depriving those who would not hold fast to the means of the worldly blessings. There are two kinds   of medicine: Material medicine, and spiritual medicine. Spiritual medicine to cure any sort of illness is to give alms and say prayers. Two widely known hadîth-i-sherîfs read as follows: “Cure your invalids by giving alms!” and “A medicine that will cure any illness whatsoever is to say (a certain prayer called) istighfâr.”[1]   very often. There is quite a number of material medicines. It takes experience to know them. A frequent use of spiritual medicines will help one to find material medicines as well. So is the case with attaining the blessings of the next world. He made disbelief   and ignorance poisons fatal to the soul. And laziness makes the soul sick. If medicine is not used, the soul will become sick and die. The one and only medicine for disbelief and ignorance is knowledge and ma’rifa. And the medicine for laziness is to perform namâz and all kinds of ’ibâdât. In this world, if a person takes poison and then says, ‘Allah is Merciful, and He will protect me against the harm of poison,’ he will become ill and die.

[1] (The prayer called) istighfâr is said as follows: “Estaghfirullah al ’adhîm al-ledhî lâ ilâha illâ Hu-w-al Hayy-al-Qayyûma wa atubuilaih.” It should be said very often. Its short form, i.e. to say, “Estaghfirullah,” will do at times of urgency.

If a person with diarrhoea drinks castor oil [or if a diabetic eats sugar or starchy food], he will get worse. Because the human body is delicate, there is a wide variety of things that it needs, [such as food, clothes, and dwelling.] It is quite difficult to find them and prepare them so as to utilize them. A separate force called nafs was created in the human nature so that the toil (of finding and preparing these vital needs) should be managed with ease and comfort. Animals do not need this force to be created in them. The nafs yearns for the accomplishment of physical needs. It enjoys doing such things in excess. Such desires of the nafs are called shahwa (lust). Gratification of shahwa more than needed and in violation of mind’s supervision will give harm to one’s heart and body and to others, which in turn is sinful. Please scan the final part of the thirteenth chapter of the first fascicle of Endless Bliss!

“Another group of wrong-thinkers undergo riyâda by suffering hunger, for the purpose of eradicating their lust (shahwa), wrath (ghadab) and sensual desires, which are disapproved by Islam. They think that Islam commands them to be eradicated. After suffering hunger for a long time, they see that these evil desires of theirs have not perished, and conclude that Islam commands something which cannot be done. They say: ‘This command of Islam cannot be done. Man cannot get rid of the habits existing in his nature. To try to get rid of them is like striving to make a coloured person white. To try to do something impossible is to waste one’s life.’ They think   and act in the wrong direction. However, their claim that Islam commands so is sheer ignorance and idiocy, for Islam does not command eradication of the human attributes like wrath and lust. Such a claim is a slander against Islam. If Islam had commanded so, Muhammad ‘’alaihis-salâm’, the master of Islam, would not have had these attributes. In fact, he said: ‘I am a human being, too. Like anybody, I will become angry, too.’ From time to time, he would be seen angry. His anger was always for the sake of Allâhu ta’âlâ. Allâhu ta’âlâ praises the people ‘who can overcome their wrath’ in the Qur’ân al-kerîm. He does not praise those who do not get angry. The wrong-thinker’s saying that one should eradicate one’s lust is quite groundless. The fact that Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ married nine women ‘radiy-Allâhu ta’âlâ ’anhunna’ clearly shows that that person’s statement is wrong. If a person loses his lust, he will have to regain it by taking medicine. So is the case with wrath; a man can protect his wife and children with his attribute of wrath. He fights (jihâd) against the enemies of Islam with the aid of this attribute. It is owing to lust that one has children and is talked of with honour and fame after his death. These are things liked and praised by Islam.

“Islam commands not to eradicate lust and wrath but to control both of them and to use them as prescribed by Islam. It is similar to that it is necessary for a horseman or a hunter not to do away with his horse or dog but to tame it in such a manner as to utilize it. In other words, lust and wrath are like the dog of a hunter and the horse of a horseman. Without these two, the blessings of the next world cannot be hunted. But utilizing them requires training, them and using them suitably with Islam. If they are not trained they will become excessive and overflow Islam’s limits, leading one to ruination. Riyâda is intended not   to eradicate these two attributes but to train them and make them obey Islam. And this is possible for everybody.[1] It is not civilization to use atomic power or to make things like jet planes. It is civilization to use them for serving mankind. And that, in turn, is attainable by following Islam.

“As for the fourth group of wrong-thinkers; they deceive themselves by saying, ‘Everything was predestined in the eternal past. Before a child is born, it is determined if it is going to be sa’îd (one who deserves Paradise) or shaqî (one who deserves Hell). This will not change afterwards. Therefore, it is no good to worship.’ So said the as-Sahâbat al-kirâm when Rasûlullah ‘sall- Allâhu ta’âlâ ’alaihi wa sallam’ stated that qadâ’ and qadar would not change and that everything had been predestined in eternity:

‘Let us rely on the eternal predestination and not perform ’ibâdât.’ But Rasûlullah replied: ‘Do perform acts of worship! It is easy for everbody to do what was predestined for him in eternity!’ That is, he who was determined to be sa’îd in eternity will be made to do what the sa’îd do. Hence, it is understood that the fact that people who were determined to be sa’îd in eternity perform ’ibâdât and those who were determined to be shaqî disobey Him is similar to the fact that people who were predestined to live healthfully in eternity take food and medicine and those who were predestined to become ill and die do not take food or medicine. People whose destiny is to die of hunger or illness are unable to benefit from food or medicine. Ways of earning are open for a person whose predestination is to become rich. A person whose destiny is to die in the east finds the ways leading to the west closed.

[1] Please see the twenty-sixth chapter of the sixth fascicle of Endless Bliss.

As reported, when ’Azrâ’îl ‘’alaihis-salâm’ visited [the Prophet] Sulaimân ‘’alaihis-salâm’, he looked intently at one of the people who were sitting there. The man was frightened by the angel’s stern looks. When ’Azrâ’îl ‘’alaihis-salâm’ was gone, he begged Sulaimân ‘’alaihis-salâm’ to command the wind to take him to a western country   so that he would escape from ’Azrâ’îl ‘’alaihis-salâm’. When ’Azrâ’îl ‘’alaihis-salâm’ came back,   Sulaimân ‘’alaihis- salâm’ asked why he had looked intently on the man’s face.

’Azrâ’îl ‘’alaihis-salâm’ said, ‘I had been commanded to take away his soul in a western town in an hour. But when I saw him in your company, I could not help looking at him with astonishment. Later I went to the west to carry out the command and saw him there and took his life.’[1]   As is seen, the man feared ’Azrâ’îl ‘’alaihis- salâm’ so that the eternal predestination would take place, and Sulaimân ‘’alaihis-salâm’ complied; the predestination in eternity was effected through a chain of means. Likewise, a person who was determined to be sa’îd in eternity will attain the lot of having îmân and correcting his bad habits by undergoing riyâda. The 125th âyat of the Sûrat al-An’âm purports: ‘Allâhu ta’âlâ places Islam into the heart of a slave of His whom He wishes to guide to the right way.’ A person who was shaqî in eternity, that is, who was predestined to go to Hell, is given the thought, ‘There is no need to perform ’ibâdât. It was predestined in eternity whether a person would be sa’îd or shaqî.’ He does not perform ’ibâdât because of this thought. His not performing ’ibâdât because of this thought shows that he was determined to be shaqî in eternity. Likewise, a person whose ignorance was predestined in eternity is given the thought, ‘Everything was predestined in eternity. Reading or learning will be of no benefit to a person if he was predestined to be ignorant.’ Thus he does not study or learn anything. He remains ignorant. If it was predestined for a person to farm and get crops abundantly, he is given the lot of ploughing his field and sowing seeds. So is the case with those who were preordained as sa’îd in eternity to have îmân   and   to worship and   those who were preordained as shaqî   to deny and disobey. Idiots, unable to understand this, say, ‘What do îmân and ’ibâdât have to do with being sa’îd in eternity, or disbelief and disobedience with being shaqî?’ With their   short   reason, they try to comprehend this relation and to solve everything with their own intellect.

[1] This story is told in detail in Methnewî by Jalâl ad-dîn Rûmî, who passed away in Konya in 672 A.H. [1273 A.D.].

But the human reason is limited, and it is stupidity or idiocy to attempt to understand the things beyond reason’s comprehension with reason. Those who think so should be judged to be idiots. ’Îsâ ‘’alaihis-salâm’ said: ‘It was not difficult for me to make   the congenital blind see, nor even to resuscitate the dead. But I was unable to explain the truth to any idiot.’ Allâhu ta’âlâ, with His Infinite Knowledge and Wisdom (Hikma), promotes some of His slaves to the grade equal to that of angels, nay, to a higher grade than that. And some others He demotes to the grade of dogs or hogs.”

Hadrat Sheref ad-dîn Ahmad ibn Yahyâ Munîrî states in his 76th letter: “ ‘Sa’âda’ means ‘deserving Paradise.’ And ‘shaqâwa’ means ‘deserving Hell.’ Sa’âda and shaqâwa are like Allâhu ta’âlâ’s two warehouses. The key to the first warehouse is obedience and ’ibâda. The key to the second warehouse is sinfulness. Allâhu ta’âlâ destined in eternity whether a person would be sa’îd or shaqî. [We call it destiny.] A person   who was called sa’îd in eternity is given the key to sa’âda in this world, and he obeys Allâhu ta’âlâ. And a person who was shaqî in eternity is given the key to shaqâwa in this world, and he always commits sins. In this world, everyone can understand whether he is sa’îd or shaqî by looking at the key in his hand. The religious scholars who think of the next world understand from this whether a person is sa’îd or shaqî. But a man of religious post who is addicted to this world does not know it. Every honour or blessing is in obeying and worshipping Allâhu ta’âlâ. And every evil or trouble originates from sinning. Trouble and misfortune come to everybody through sinning. And comfort and ease come through obedience.[1] There was a man who had spent his life praying and performing ’ibâdât for many years in the Aqsâ   Mosque in Jerusalem; when he neglected one sajda (prostration) because   he had not learned conditions of worship and ikhlâs, he lost so much that he was utterly destroyed. However, because   the As’hâb al-kahf’s dog walked for a few steps behind the siddîqs, it was promoted so high that it was not demoted back although it was dirty.

[1] This is Allâhu ta’âlâ’s Divine Law. No one can change this. We should not consider something that seems easy and sweet to our nafs as sa’âda. Nor should we think of things that look difficult and bitter to the nafs as shaqâwa or perdition.

This fact is very astonishing; men of knowledge have not been able to solve this riddle for centuries. The human reason cannot comprehend the Divine Wisdom hidden in it. Allâhu ta’âlâ told ’Âdam ‘’alaihis- salâm’ not to eat wheat, but He let him eat it because the knew in eternity that he would eat it; He commanded Satan to prostrate itself before Âdam   ‘’alaihis-salâm’, but He willed him not to prostrate itself; He said we should look for Him, but He did not will that attainment for people without ikhlâs. [On these matters] wayfarers   on the Divine Way have had to acknowledge their inadequacy to understand this subtlety, and they have said no more. Then, how can we say anything? He does not need the belief or worship of human beings, nor would disbelief or sinning on their part harm Him. He never needs His creatures. He has made knowledge a means for clearing away disbelief and   created ignorance as a means for sinning. Belief and obedience originate from knowledge, while disbelief and sin stem from ignorance. Obedience should   not be missed even if it may seem rather menial! And sinning should be avoided even if it may seem quite venial! Islamic scholars stated that three things would cause three other things: obedience causes Allâhu ta’âlâ’s Ridâ’ (Grace); sinning causes His Wrath   (Ghadab); îmân causes one to earn honour and dignity. For this reason,   we should strictly avoid committing even a venial sin; Allâhu ta’âlâ’s Wrath might be in that sin. We should regard every Believer as better than we are. He may be a slave whom Allâhu ta’âlâ loves very much. Each person’s destiny, which was determined in eternity, can never be changed. If Allâhu ta’âlâ wishes, He may forgive a person who always sins and does not observe His orders. When angels asked, ‘Yâ Rabbî! Are You going to create those creatures who will make malicious mischief over the world and shed blood?’ He did not say that they would not cause malicious mischief, but He said: ‘I know that which you do not know.’ He meant: ‘I make (something) worthy from (something) unworthy. I make those who are far off come near. I make (something) honourable from (something) lowly. You judge them by their conduct, but I look at their hearts. You take your sinlessness into account; they trust themselves to My Mercy. As I like your innocence, likewise I like to forgive Muslims’ sins. You cannot know that which I know. I make them attain My eternal blessings and fondle them all with My everlasting favour.’

”Here we end our translation from the seventy-sixth letter.

Sherefuddîn Ahmad bin Yahyâ Munîrî ‘rahmatullâhi ta’âlâ ’alaih’ passed away in 732 [1380 A.D.]. He lived in the city of Bihar, India. His grave is there, too. Munir is one of the names of the villages in the region of the city of Bihar. His biography is written in details in the book Akhbâr-ul akhyâr, by Shah ’Abdulhaq Dahlawî ‘rahmatullâhi ta’âlâ ’alaih’. This book is in Persian, and it was printed in the city of Diobend, India, in 1332 [1914 A.D.], and later in Lahor, Pakistân. Those books, Irshad-us- sâlikîn, Ma’din-ul-ma’ânî, and Maktûbât are extremely valuable. Ghulam ’Alî ’Abdullah-i Dahlawî ‘rahmatullâhi ta’âlâ alaih’,[1] one of the great Ahl as-Sunna scholars, recommends reading Ahmad bin Yahya Munîrî’s book Maktûbât and states in his 99th letter that it is very effectual in purifying the heart.

[Imâm-i-Rabbânî ‘rahmatullâhi ’alaih’ states as follows in various of his letters: “Commandments of Allâhu ta’âlâ are called farz(es), and His interdictions are termed harâm(s). (Acts, utterances, behaviours) that are neither farzes nor harâms and which have been declared to be free (by Islam)   are termed mubâh(s). It is called worship to perform the farzes, to avoid the harâms, and to do the mubâhs for the purpose of pleasing Allâhu ta’âlâ, (i.e. for His grace.) An act of worship’s being sahîh and maqbûl, i.e. its being correct and for its being liked by Allâhu ta’âlâ, is conditional on ’ilm (knowledge), i.e. on learning the stipulations for its having been done correctly, on ’amal, i.e. on doing it compatibly with the conditions stipulated, and on doing it with ikhlâs. And to do something with ikhlâs means to do it only for the purpose of attaining Allâhu ta’âlâ’s grace and love and only because He has commanded it, without considering worldly advantages such as money, position, and fame. ’Ilm (knowledge) is obtained by reading books of Fiqh under the supervision of a competent religious teacher, and ikhlâs is attained by observing the words and and manners of a Walî and reading his books on the science of Tasawwuf. Islamic knowledge consists of two components: Religious knowledge, and Scientific knowledge. It is farz, (i.e. compulsory,) to learn them as much as necessary. For instance, it is farz to learn the manners and ways of using a medicine one is to take and the dosages to be taken, or for a person who needs to use an electrical implement to acquire the necessary information on electricity. Otherwise, a violent death may be met.

“If a Muslim who neglects his duties pertaining to worship as a result of sloth or evil company dies without having made tawba, although he believes in farzes and harâms, he will be tormented in the fire of Hell as much as he deserves on account of his sin.

[1] ’Abdullah-i Dahlawî passed away in Delhi in 1240 A.H. (1824).

 A person who does not learn the   farzes or does not attach importance to them although he may know   them, and who neglects them without feeling any scruples or any fear of Allâhu ta’âlâ, will go out of Islam and become an unbeliever. He will be subjected to the fire of Hell eternally. This rule applies also to committing harâms.

“If a person does not acquire the information pertaining to a certain act of worship and therefore is unaware of the conditions stipulated for its being sound, the worship he has performed will not be sahîh (valid), although he may have done it with ikhlâs. He will be subjected to Hell’s fire as if he had not performed that worship at all. Worship performed by a person who knows the conditions stipulated and satisfies them will be sahîh and it will save him from Hell. However, if he has not done it with ikhlâs, his worship will not be accepted, and his no other good deeds, either. He will not earn any thawâb (rewards in the Hereafter) for them. Allâhu ta’âlâ declares that   He will not be pleased with that worship of his or his other good and charitable acts. Worship performed without ’ilm and ikhlâs will be no good. It will not protect the worshipper against unbelief, sinfulness, and torment. Quite a number of lifelong hypocritical worshippers have been witnessed to die as unbelievers. Worship performed with ’ilm and ikhlâs will protect the worshipper against unbelief and sinfulness and make him ’azîz (highly esteemed) in the world. As for his life in the Hereafter, Allâhu ta’âlâ promises in the ninth âyat-i-kerîma of Mâida Sûra and also in Wa-l-’asr Sûra that He shall save him from torment in Hell. Allâhu ta’âlâ is true to His promises. He always keeps His promises.”]

Allâhu ta’âlâ takes His vengeance also through His slave. To those without ’ilm-i-ladunnî it’s been done by the slave. All things belong to the Creator wrought through the slave. Not a straw will move without divine drive.


We recognize the things around us through our sense-organs. Things that affect our sense-organs are called beings or creatures. Beings’ effects on our five senses   are called properties or attributes, by which they are distinguished from one another. Light, sound, water, air and glass material are all beings; they all exist. Beings that have size, weight and volume, in other words, that occupy a place in space are called substances   or matter. Substances are distinguished from one another by their properties or qualities. Air, water, stone and glass are each a substance. Light and sound are not substances because they neither occupy space nor have weight. Every being carries energy or power; that is, it can do work. Every substance can be in three states: solid, liquid and   gas. Solid substances have shapes. Liquid and   gaseous substances take the shape of the container they are in, and they do not have specific shapes. A substance having a shape is called an object. Substances are mostly objects. For intance, key, pin, tongs, shovel and nail are different objects having different shapes. But they all may be made of the same matter, i.e. iron. There are two kinds of substances: elements and compounds.

Changes always take place in every object. For instance, it may move and change its place or become bigger or smaller. Its colour may change. It may become ill or die if it is a living being. These changes are called events. No change occurs in matter unless there is an exterior effect. An event that does not make any change in the essence of matter is called a physical event. Tearing a piece of paper is a physical event. Some power must affect a substance so that a physical event may happen to that substance. Events that change the   composition or essence of substances are   called chemical events. When a piece of paper burns and turns into ashes, a chemical event takes place. A substance has to be affected by another substance so that a chemical event may happen in that substance. When two or more substances interact and a chemical event takes place in each, it is called a chemical reaction.

Chemical reaction between substances, that is, their affecting one another, occurs between their tiniest units (which can take part in a chemical change and are) called atoms. Every object is made of a mass of atoms. Although the structures of atoms are alike, their sizes and weights are different. Therefore, we know of a hundred and five kinds of atoms today. Even the biggest atom is so tiny that it cannot be seen through the most   powerful microscope. When similar atoms come together they form an element. Since there are a hundred and five kinds of atoms, there are a hundred and five elements. Iron, sulphur, mercury, oxygen and carbon   are each an element. When different atoms come together they form a compound. There are hundreds of thousands of compounds. Water, alcohol, salt and lime are compounds. Compounds form by the compacting of two or more elements or atoms.

All objects, e.g. mountains, seas, all kinds of plants and animals are composed of the hundred and five elements. The building stones of all living and lifeless substances are the hundred and five elements. All substances are formed by the combination of the atoms of one or more of these hundred and five elements. Air, soil, water, heat, light, electricity and germs dissociate the compounds or cause substances to combine with one another. “No change happens without a cause.” In these changes, atoms, the units of elements, migrate from one substance to another or leave one substance and become free. We see objects disappear but, because we judge by their outlook, we are mistaken, for this outward “disappearing” or “appearing” is nothing but a transformation into other substances; the disappearing of an object, e.g. that of a corpse in the grave, is a change into new substances such as water, gases and earthen substances. If the new substances that come into being through a change do not affect our sense-organs, we cannot realize that they come into being. For this reason, we say that the former object disappeared, while it only underwent a change. We see also that the nature of each of the hundred and five elements changes and that there happen physical and chemical events in each   element. When an element combines with another (or others) in a compound, it ionizes, that is, its atoms lose or gain electron(s), and thus the element’s various physical and chemical properties change. The atom of each element is made up of a nucleus and a varying number of small particles called electrons. The nucleus is at the center of the atom. The nuclei of atoms of all elements except hydrogen are made up of particles called protons and charged with positive electricity, and neutrons, which carry no electric charge. The electron is the negative-electric-laden particle which moves round the nucleus. The electrons do not revolve in their orbits every moment; they change their orbits.

It is evidenced in the radioactive elements that there are changes called fissions taking place in the nuclei of atoms, too. Further, in these nuclear fissions one element turns into another; and some mass of matter ceases to exist and turns into energy, and this change has even been formulated by the Jewish physicist Einstein (d. 1375 A.H. [1955]). So, like compounds, elements change and may turn from one into another.

Every substance, living or lifeless, changes, i.e. the old one disappears and a new one comes into being. Every living being, plant or animal that exists today used to be nonexistent, and there were other living beings. And in future, none of the present living beings will remain, and some other living beings will come into existence. So is the case with all lifeless beings. All living and lifeless beings, e.g. the element iron and the compounds stone and bone, and all particles always change, i.e. the old ones disappear, and others come into being.   When the peculiarities of the substance that comes into being and those of the substance that disappears are alike, man, being unable to notice this change, supposes that the substance is always existent. An example of this is seen in a movie, where a different picture comes before the eye at certain short intervals; yet, unable to notice this, the watchers suppose that the same picture moves on the screen. When a piece of paper burns and   becomes ashes, we say that the   paper disappeared and ashes came into being, because we notice this change. When ice melts, we say that ice disappeared and water came into being.

It is written at the beginning of the book Sharh al-’Aqâ’id: “Because all beings signify Allâhu ta’âlâ’s existence, all creatures are called the ’âlam. Also, each class of beings of the same kind is called an ’âlam, for example, the ’âlam of human beings, the ’âlam of angels, the ’âlam of animals, the ’âlam of the lifeless. Or each object is called an ’âlam.”

It is writen in the 441st page of the book Sharh al-Mawâqif:[1]

[1] Sayyid Sherif Alî Jurjânî, the author of the book Sharh-i Mawâqif, passed away in Shiraz in 816 [1413 A.D.]. The book itself is a sharh (commentary) to Mawâqif, which in turn had been written by Qâdî ’Adûd ’Abd-ur-Rahmân bin Ahmad ’Alâ’uddîn Îjî ‘rahmatullâhi ’alaih’ (700 A.D., Îj, Shîrâz – 756 [1354 A.D.]). He wrote an abridged version for his own book and entitled it Jewâhîr, and later Shems-ad- dîn Fenârî ‘rahmatullâhi ’alaih’ (751 A.H. – 834 [1431 A.D.]) wrote a commentary to the abridged version.

“The ’âlam is hâdith, i.e. everything is a creature. In other words, they came into being later while they had been nonexistent. [And we have explained above that creatures always come into being from one another.] Both matter and peculiarities of substances are hâdith. On this subject, there have been four different beliefs:

1) According to Muslims, Jews, Christians and fire worshippers (Magians), both matter and peculiarities of substances are hâdith.

2) According to Aristotle and the philosophers following him, both matter and peculiarities of substances are eternal. They said that they had not come into being out of nothing and that they always existed. Modern chemistry positively   proves that this argument is wrong. A person who believes or says so goes out of Islam and becomes a disbeliever. Also, Ibn Sînâ[1] (Avicenna) and Muhammad Fârâbî (d. Damascus, 339 A.H. [950]) said so.

3) According to the philosophers preceding Aristotle, matter is eternal but the peculiarities are hâdith. Today most scientists have this wrong belief.

4) No one has said that the matter is hâdith   and that the peculiarities are eternal. Calinos was unable to decide on any of these four types.”

Muslims prove in several ways that matter and its peculiarities are hâdith. The first way is based on the fact that matter and all its particles are always changing. Something that changes cannot be eternal; it has to be hâdith, since the process of each substance’s coming into being from the one that precedes it cannot go as far back as to the eternal past. These changes should have a beginning, that is, some initial substances should have been created out of nothing.   If there were not an initial substance created out of nothing, that is, if the process of succession whereby a substance originates from another substance preceding it went far back to the endless past, there would not be a beginning for substances coming into being from one another, and no substance would exist today. The present existence of substances and their originating from one another shows the fact that they have multiplied from the initial substances which were created from nothing.

[1] Ibni Sînâ Husain died in 428 [1037 A.D.].

Furthermore, a stone that falls from the sky cannot be said to have come   from infinitude, infinite space (infinity) or time (eternity), since these words denote ‘having no beginning or bound.’ Coming from infinitude, then, comes to mean coming from nonexistence, and something which is said to have come from infititude should have not come at all. It would be ignorant and preposterous to say, “It comes from infinitude.” Likewise, men multiplying from one another cannot be coming from eternity. They must have multiplied beginning with the first man who was created out of nothing. If there had not been a first man created out of nothing and men’s multiplying from one another had come from eternity, no man would have existed today. The case is the same with every being. It would be ignorant and incompatible with reason and science to say, “So has it come and so will it go. There was no initial substance created out of nothing,” on the substances’ or beings’ originating from one another. Change does not indicate being eternal, but it shows being created out of nothing; that is, it shows not the quality of being Wâjib al-wujûd but being mumkin al-wujûd.

Question: “The Creator of the ’âlam   Himself and His Attributes are   eternal. Since His Attribute ‘Creativeness’ is eternal, does not the ’âlam have to be eternal, too?”

Answer: We always witness the fact that the Creator, who is eternal, changes substances and particles through various means or causes; that is, He annihilates them and creates others in place of them. The Eternal Creator creates whenever He wills; that is, He always creates substances from one another. As He creates every ’âlam, every substance and every particle   through some means or causes, likewise He can create them without any cause or means whenever He wills.

A person who believes that beings are hâdith will also believe that they will be annihilated again. It is obvious that the beings that were created at one time while having been   nonexistent can become nonexistent again. We see now that many beings cease to exist or change into a state making them incapable of affecting our sense organs.

Being a Muslim requires believing the fact that substances and objects and all beings were created from nothing, and that they will cease to exist again. We have been seeing that substances have been coming into existence while having been nonexistent and ceasing to exist again; that is, their shapes and properties have been disappearing. When objects cease to   exist their substances remain. However, as we have explained above, these substances are not eternal, either; they were created a very long time ago by Allâhu ta’âlâ, and He will annihilate them again when the end of the world comes. Today’s scientific knowledge does not deter us from believing this fact. Not to believe it means to denigrate science and signifies hostility against Islam. Islam does not reject scientific knowledge. It   rejects omission of learning religious knowledge and of the duties of worshipping. Nor does scientific knowledge deny Islam. On the contrary, it confirms and verifies it.

Because the ’âlam is hâdith, it must have a creator who created it from nothing, since, as we have explained above, no event can take place by itself. Today, thousands of medicines, household appliances, industrial and commercial goods, electronic equipments, and weaponry are being manufactured in factories. Most of them are produced through sophisticated calculations and after hundreds of tests. Do they say that even one of them became existent by itself? No, they say that these are made consciously and with discretion and each and every one of them requires a maker; yet they claim that millions of substances related to the living and lifeless and the newly found things and events, the structures of which are still unknown, were self-produced accidentally. What could this be, if not hypocrisy, mulish obstinacy or sheer idiocy? It is evident that there is only one Creator who makes the existence of every substance and motion possible. This creator is Wâjib al- wujûd, that is, He did not come into being after being nonexistent; He must necessarily be eternally existent. He does not need anything for His existence. If He had not necessarily existed eternally, He would have been of mumkin al-wujûd, or hâdith, a creature as the ’âlam is; like a creature, He would have been created out   of nothing or, through changes, out of another creature which, too, had to be created by another creator, thus an infinite number of creators being necessary; if we think in the same way as we have explained above that changes in creatures cannot be infinite, it will be understood that there cannot be an infinite number of creators and that creation was begun by a first and only creator. For, if creators’ creating one another one after the other had gone back to eternity, there would have been no creator to begin with, and no creator would exist. Therefore, the first non- created creator is the Unique Creator of all creatures. There is no creator before or after Him. The Creator is not created. He always exists. If He ceased to exist for a moment, all creatures would also cease to exist. Wâjib al-wujûd does not need anything   in any respect. He who has created the earth, the heavens, atoms and the living in such a regular and calculated order should be omnipotent, omniscient, able to create at once whatever He wishes, and should be one, but there should be no change in Him. If His power were not infinite, if He were not omniscient, He would not have been able to create creatures in such a regular and calculated order. If there were more than one creators, and when their wishes for creating something would not concur, the ones whose wishes were left undone would not be creators and the things that would have been created would be all mixed up. For further information, please read the Arabic and Turkish commentaries to ’Alî Ûshî’s (d. 575 A.H. [1180]) Qasîdat al-Amâlî.

No change occurs in the Creator. Before creating the universe He was the same as He is now. As He created everything out of nothing, likewise He always and still cerates everything; otherwise, any change   would indicate being a creature and having been created from nothing. We have explained above that He always exists and will never cease to exist. Therefore, no change occurs in Him. As creatures needed Him in their creation initially, so they need Him every moment. He alone creates   everything, makes every change. He creates everything through a means so that men can survive and be civilized, and so that everything will be in order. As He creates causes, likewise He creates the power, the effect in causes. Man cannot create anything. Man’s work is only to be a medium in causes’ affecting substances.

To eat when hungry, to take medicine when sick, to strike a match for lighting a candle, to pour some acid on zinc for obtaining hydrogen, to mix lime with clay and to heat the mixture up for making cement, to feed the cow for getting milk, to build a hydro- electric power-station for generating electricity and to construct any kind of factory are all examples of acting as mediums, using the causes, so that Allâhu ta’âlâ will create new things. Man’s will and power, too, are the means created by Him. And men are means for Allâhu ta’âlâ’s creating. Allâhu ta’âlâ wants to create in this manner. As is seen, it would be an ignorant, absurd word incompatible with reason and science to say, “So and so created,” or “We created.”

Men have to love the unique Creator, Who creates them, makes them survive and creates and sends the things they need. They should be His servants and slaves. That is, every creature has to worship and obey and respect Him. This fact is written at length in the letter in the introduction to the current book. He Himself declared that the Name of this Wâjib al-wujûd, of this Deity, of this God, who is One, is Allah. Men have no right to change His Name which He Himself made known. An act which would be done without having the right to do it would be a very wrong, loathsome deed.

Christians and   their priests believe that there are   three creators. The arguments we have presented above reveal the fact that there is only one creator and that the arguments offered by Christianity and priests are spurious and heretical.

When knowledge is gone, Islam will be gone as well; Then, from this odium, which we call ignorance,

We should try to unfetter ourselves, nation-wide. Is the recent disaster still short of advice?

Would that you just thought what that augur has cost! Your brain would melt, tears its serum would replace!

What do recent events tell of, I wish you knew! The nation will perish, unless they convalesce!

For, a new quake would be hardly sufferable.

For, sleep this time would mean death, with no recompense!

Correct your moral conduct, and dive into science; Army with bombs atomic and fighters pious!

Advanced should they be in Islam and in warfare; These two, combined, would carry a nation to peace.


We will say at the very outset that the books written by the scholars of Ahl as-Sunna ‘rahmatullâhi ta’âlâ ’alaihim ajma’în’ do not mention anything in the name of “Salafiyya” or a “Salafiyya madhhab.” These names, forged later by the lâ- madhhabî, have spread among the Turks through the books of the lâ-madhhabîs translated from Arabic to Turkish by ignorant men of religion. According to them:

“Salafiyya is the name of the madhhab which had been followed by all the Sunnîs before the madhhabs of Ash’ariyya and Mâturîdiyya were founded. They were the followers of the Sahâba and the Tâbi’în. The Salafiyya madhhab is the madhhab of the Sahâba, the Tâbi’în and Taba at-Tâbi’în. The four great imâms belonged to this madhhab. The first book to defend the Salafiyya madhhab was Fiqh al-akbar written by al-Imâm al-a’zam. Al-Imâm al-Ghazâlî wrote in his book Iljâm al-awâm ’ani-l-kalâm that the Salafiyya madhhab had seven essentials. The ’ilm al-kalâm of the mutaakhirîn (those who came later) began   with al-Imâm al-Ghazâlî. Having studied the madhhabs of the early ’ulamâ’ of kalâm and the ideas of Islamic   philosophers, al-Imâm al-Ghazâlî made changes in the methods of ’ilm al-kalâm. He inserted philosophical subjects into   ’ilm al-kalâm with a view to refuting them. Ar-Râdî and al-Âmidî conjoined kalâm and philosophy and made them a branch of knowledge. And al- Beydâwî made kalâm and philosophy inseparable. The ’ilm al-kalâm of the mutaakhirîn prevented the spreading of the Salafiyya madhhab. Ibn Taimiyya and his disciple Ibn al- Qayyim al-Jawziyya tried to enrich the Salafiyya madhhab which later broke into two parts; the early Salafîs did not go into details about the attributes of Allâhu ta’âlâ or the nass of mutashâbih. The later Salafîs were interested in detailing about them. This case becomes quite conspicuous with the later Salafîs such as Ibn Taymiyya and Ibn al-Qayyim al- Jawziyya. The early and the later Salafîs altogether are called Ahl as-Sunnat al-khâssa. The men of kalâm who belong to Ahl as-Sunna interpreted some of the nass, but the Salafiyya were opposed to it. Saying that Allah’s face and His coming are unlike   people’s faces and their coming, the Salafiyya differs from the Mushabbiha.”

It is not right to say that the madhhabs of al-Ash’arî and al- Mâturîdî were founded later. These two great imâms explained the knowledge of i’tiqâd and îmân communicated by the Salaf as-sâlihîn, arranged it in classes and   published it, making it comprehensible for youngsters. Al-Imâm al-Ash’arî was in al- Imâm ash-Shâfi’î’s chain of disciples. And al-Imâm al-Mâturîdî was a great link in al-Imâm al-a’zam Abû   Hanîfa’s chain of disciples.   Al-Ash’arî and al-Mâturîdî did not go out of their masters’ common Madhhab; they did not found new Madhhabs. These two   and their teachers and the imâms of the four Madhhabs had one common Madhhab: the Madhhab in belief well known with the name Ahl as-Sunnat wa-l-Jamâ’a. The credal tenets held by the people of this group are the same as the credal tenets held by the Sahâbat al-kirâm, the Tâbi’în and Taba’ at-Tâbi’în. The book, Fiqh al-akbar, written by al-Imâm al-a’zam Abû Hanîfa, defends the Madhhab of Ahl as-Sunna. The word ‘Salafiyya’ does not exist in that book or in al-Imâm al-Ghazâlî’s Iljâm Al-awâm ’ani-l-kalâm. These two books and Qawl al-fasl,[1] one of the commentaries to the book Fiqh al-akbar, teaches the Madhhab of Ahl as-Sunna and answers the heretical groups and philosophers. Al-Imâm al-Ghazâlî writes in his book Iljâm al- awâm: “In this book I shall inform that the Madhhab of the Salaf is right and correct. I shall explain that those who swerve from this Madhhab are holders of bid’a. The Madhhab of the Salaf means the   Madhhab held by the   Sahâbat al-kirâm and the Tâbi’în. The essentials of this Madhhab are seven.” As is seen, the book Iljâm writes the seven essentials of the Madhhab of the ‘Salaf.’ To say that they are the essentials of the “Salafiyya’ is to distort the   writing of the   book and to slander al-Imâm al- Ghazâlî. As in all the books of Ahl as-Sunna, it is written below the entries ‘Salaf’ and ‘Khalaf’ in the chapter dealing with “Witnessing” in the book Durr al-mukhtâr, a very valuable book of Fiqh: “Salaf is an epithet for the Sahâba and the Tâbi’în. They are also called the Salaf as-sâlihîn. And those ’ulamâ’ of Ahl as- Sunna succeeding the Salaf as-sâlihîn are called ‘Khalaf.’” Al- Imâm   al-Ghazâlî, al-Imâm ar-Râdî and al-Imâm al-Beydâwî, who were loved and honoured above all by the ’ulamâ’ of Tafsîr, were all in the Madhhab of Salaf as-sâlihîn.

[1] The books Fiqh al-akbar, Iljâm and Qawl al-fasl have been reproduced by Hakîkat Kitabevi in Istanbul.

Groups of bid’a that appeared in their time mixed ’ilm al-kalâm with philosophy. In fact, they founded their îmân on philosophy. The book al-Milal wa-n-nihal gives detailed information on the credo held by those heretical groups. While defending the Madhhab of Ahl as-Sunna against those corrupt groups and rebutting their heretical ideas, these three imâms gave extensive answers to their philosophy. Giving these answers does not mean mixing philosophy with the Madhhab of Ahl as-Sunna. On the contrary, they purged the knowledge of kalâm from the philosophical thoughts interpolated into it. There is no philosophical thought or philosophical method in al-Beydâwî’s work, or in the tafsîr of Shaikh-zâda, the most valuable of its annotations. It is a very nefarious calumny to say that these exalted imâms   took to philosophy. This stigma was first attached to the ’ulamâ’ of Ahl as-Sunna by Ibn Taymiyya in his book al-Wâsita. Further, to state that Ibn   Taymiyya and his disciple Ibn   al-Qayyim al- Jawziyya tried to enrich the Salafiyya madhhab is to divulge a very important crux where people who are in the right way and those who have deviated into error differ from   each other. Before those two   people there was not a madhhab called “Salafiyya,” nor even the word ‘Salafiyya’; how could they be said to have tried to enrich it? Before those two, there was only one right Madhhab, the Madhhab of Salaf as-sâlihîn, which was named Ahl as-Sunna wa-l-Jamâ’a. Ibn Taymiyya tried to distort this right Madhhab and invented many bid’as. The source of the books, words and heretical, corrupt thoughts of today’s lâ- madhhabî people and religion reformers is only   the bid’as invented by Ibn Taymiyya. In order to decieve Muslims and to convince the youth that their heretical way was the right way, these heretics devised a horrible stratagem; they   forged the name “Salafiyya” from the term “Salaf as-sâlihîn” so that they might ratify Ibn Taymiyya’s bid’as and corrupt ideas and drift the youth into his wake; they attached the stigmas of philosophy and bid’a to Islamic scholars, who are the successors of the Salaf as-sâlihîn, and blamed them for deviating from their invented name Salafiyya; they put forward Ibn Taymiyya as a mujtahid, as a hero that resuscitated Salafiyya. Actually, the scholars of Ahl as-Sunna ‘rahmatullâhi ta’âlâ ’alaihim ajma’în’, who are   the successors of the scholars called   Salaf as-sâlihîn, defend the teachings of i’tiqâd of Ahl as-Sunna, which was the Madhhab of the Salaf as-sâlihîn, and, in the books which they have written up to our time and which they are still writing today, they inform that Ibn Taymiyya, ash-Shawkânî and the like have deviated from the way of the Salaf as-sâlihîn and have been   drifting Muslims towards perdition and Hell.

People who read the books at-Tawassuli bi-n-Nabî wa bi-s- sâlihîn, Ulamâ’   al-muslimîn wa ’l-mukhâlifûn, Shifâ’ as-siqam and its preface, Tathîr al-fu’âd min danasi-l-i’tiqâd, will realize that the inventors of the corrupt beliefs called “New Salafiyya” are leading Muslims towards perdition and demolishing Islam from within.

Nowadays, some mouths frequently use the name of ‘Salafiyya.’ Every Muslim should know very well that in Islam there is nothing in the name of the madhhab of Salafiyya but there is only the Madhhab of the Salaf as-sâlihîn, who were the Muslims of the first two Islamic centuries which were praised in a hadîth sherîf. The Islamic scholars who lived in the third and fourth centuries (of Islam) are called Khalaf   as-sâdiqîn. The i’tiqâd of these honourable people is called the Madhhab of Ahl as-Sunnat wa-l-Jamâ’a. This is the Madhhab of îmân, tenets of faith. The îmân held by the Sahâbat al-kirâm and by the Tâbi’în was the same. There was no difference between their beliefs. Today most Muslims on the earth are in the Madhhab of Ahl as- Sunna. All the seventy-two heretical groups of bid’a appeared after the second century of Islam. Founders of some of them lived earlier, but it was after the Tâbi’în that their books were written and they appeared in groups   and defied   the Ahl as- Sunna.

Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ brought the beliefs of Ahl as-Sunna. The Sahâbat al-kirâm derived these teachings of îmân from the source. And the Tâbi’în Izâm, in their turn, learned these teachings from the Sahâbat al-kirâm. And from them learned their successors; thereby the teachings of Ahl as- Sunna reached us by way of transmission and tawâtur. These teachings cannot be explored by way of reasoning. Intellect cannot change them and will only help to understand them. That is, intellect is necessary for understanding them, for realizing that they are right and for knowing their value. All the scholars of Hadîth held the beliefs of Ahl as-Sunna. The imâms of the four Madhhabs in deeds, too, were in this   Madhhab. Also, al- Mâturîdî and al-Ash’arî, the two imâms of our Madhhab in beliefs, were in the Madhhab of Ahl as-Sunna. Both these imâms promulgated this Madhhab. They   always defended this Madhhab against heretics and against materialists, who had been stuck in the bogs of ancient Greek philosophy. Although they were contemporaries, they lived at different places and the ways of thinking and dealing with the offenders they had to meet were different, so the methods of defence used and the answers given by these two great scholars of Ahl as-Sunna were different. But this does not mean that they belonged to different Madhhabs. Hundreds of thousands of profoundly learned scholars and Awliyâ coming after these   two highly-learned imâms studied their books and stated in consensus that they both belonged to the Madhhab of Ahl as-Sunna. The scholars of Ahl as-Sunna took the nass with their outward meanings. That is, they gave the âyats and hadîths their outward meanings, and did not explain away (ta’wîl) the nass or change these meanings unless there was a darûra to do so. And then they never made any changes with their personal knowledge or opinions. But people who were in heretical groups and the lâ-madhhabî did not hesitate to change the teachings of îmân and ’ibâdât as they had learned from Greek philosophers and from sham scientists, who were Islam’s adversaries.

When the state of the Ottomans, who were Islam’s guardians and the Ahl as-Sunna scholars’ servants, dissolved, succumbing to the centuries’ contrivances carried on by freemasons, missionaries and the nefarious policy   waged by the British Empire, who mobilized all their material forces, the lâ-madhhabî took the opportunity. With devilish lies and stratagems, they began   to attack the Ahl as-Sunna and demolish Islam from within, especially in countries like Saudi Arabia, where the scholars of Ahl as-Sunna are not allowed to talk freely. The immeasurable gold dispensed by the Wahhâbîs helped this aggression spread all over the world. As it is understood from the reports from Pakistan, India and African countries, some men of religion with little religious knowledge and no fear of Allah were given posts and apartment houses in return for their buttressing up these aggressors. Especially, their treachery of deceiving youngsters and estranging them from the Madhhab of Ahl as-Sunna procured them those abominable advantages. In one of the books they wrote in order to mislead the students in the madrasas and Muslims’ children, the author says: “I have written this book with a view to eliminating the bigotry of madhhabs and helping   everybody to live peacefully in their madhhabs.” This man means that the solution to eliminating the bigotry of madhhabs is in attacking the Ahl as-Sunna and belittling the scholars of Ahl as-Sunna. He thrusts a dagger into Islam, and then says he does this so that Muslims will live in peace. At another place in the book,   he says: “If a thinking person hits the point in his thinking, he will be rewarded tenfold. If he misses, he will get one reward.” Accordingly, everybody, no matter if he is a Christian or a polytheist, will be rewarded for his every thought; and he will get ten thawâbs for his correct thoughts! See how he changes the hadîth ash-sherîf of our Prophet ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’, and how he plays tricks! The hadîth ash-sherîf states: “If a mujtahid hits the point as he extracts rules from an âyat kerîma or from a hadîth-i-sherîf, he will be given ten thawâbs. If he is wrong he will be given one thawâb.” The hadîth ash-sherîf shows that these thawâbs will be given not to everybody who thinks but to an Islamic scholar who has reached the grade of ijtihâd, and that they will be given to him not for his every thought but for his work in extracting rules from the Nass. For, his work is an ’ibâda. Like any other ’ibâda, it will be given thawâb.

In the time of the Salaf   as-sâlihîn and of the mujtahid scholars, who were their successors, i.e., until the end of the fourth century of Islam, whenever a new matter came about as a result of changing life standards and conditions, the mujtahid scholars worked day and night and derived how the matter must be handled from the four sources called al-adillat ash-Shar’iyya, and all Muslims did their practices pertaining to   that by following the deduction of the imâm of their Madhhab. And those great scholars who did so were given ten thawâbs or one. After the fourth century, people went on following these mujtahids’ deductions. In the course of all this long time not a single Muslim was at a loss or in a dilemma as to how to act. In the course of time, no scholars or muftîs were educated even so as to attain the seventh grade of ijtihâd; therefore, today we have to learn from a Muslim who can read and understand the books of one of the scholars of one of the four Madhhabs, and from his translations and adapt our ’ibâdât and daily life to them. Allâhu ta’âlâ declared the rules of everything in the Qur’ân al-kerîm. His exalted Prophet Muhammad ‘’alaihis-salâm’ explained all of them. And the scholars of Ahl as-Sunna, learning them from the Sahâbat al-kirâm, wrote them in their books. These books exist all over the world now. Every new practice that will come about in any part of the world till Doomsday can be exemplified in one of the teachings in these books. This possibility is a mu’jiza of the Qur’ân al-kerîm and a karâma of Islamic   scholars. But it is essentially important to learn by asking a true Sunnî Muslim. If you ask a lâ-madhhabî man of religion, he will mislead you by giving you an answer inconsistent with books of Fiqh.

We have previously explained how the youth are deceived by those lâ-madhhabî ignoramuses who   have stayed in Arab countries for a few years, learned how to speak Arabic, frittered away their times by leading a life of amusement, pleasures and sinning, and then, getting a sealed paper from a lâ-madhhabî enemy   of Ahl as-Sunna, went back to Pakistan or to India. Youngsters who see their counterfeit diplomas and hear them speak Arabic think that they are religious scholars. However, they cannot even understand a book of Fiqh. And they know nothing of the teachings of Fiqh in books. In fact, they do not believe these religious teachings; they call them bigotry. Of old, Islamic scholars looked up the answers to the inquiries made to them in the books of Fiqh, and gave the inquirers the answers they found. But   the lâ-madhhabî man of religion, being incapable of reading or understanding a book of Fiqh,   will mislead the questioner by saying whatever occurs to his ignorant head and defective mind, and will cause him to go to Hell. It is to this effect   that our Prophet ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ stated: “The good scholar is the best of mankind. The bad scholar is the worst of mankind.” This hadîth-i-sherîf shows that the scholars of Ahl as-Sunna are the best of mankind, and the lâ-madhhabî are the worst of mankind, because the former guide people to following Rasûlullah, i.e. to Paradise, and the latter lead them to their heretical thoughts, i.e. to Hell.

Ustâd Ibn Khalîfa Alîwî, a graduate of the Islamic University of Jâmi’ al-Azhar, writes   in his book Aqîdat as-Salafi wa-l- khalaf: “As ’Allâma Abû Zuhra writes in his book Târîkh al- madhâhibi-l-Islâmiyya, some people, who dissented from the Hanbalî Madhhab in the fourth century after   Hegira, called themselves Salafiyyîn. Abu-l-Faraj ibn   al-Jawzî and other scholars in the Hanbalî Madhhab, too, by proclaiming that those Salafîs were not the followers of the Salaf as-sâlihîn and that they were holders of bid’a, belonging to the group of Mujassima, prevented this fitna from spreading. In the seventh century Ibn Taymiyya waged this fitna again.”[1]

The lâ-madhhabî have adopted the name ‘Salafiyya’ and call Ibn Taymiyya ‘The “great imâm of Salafîs’. This word is true in one respect since the term ‘Salafî’ had not existed before him. There had existed Salaf as-sâlihîn whose Madhhab was Ahl as- Sunna. Ibn Taymiyya’s heretical beliefs became a source for the Wahhâbîs and other lâ-madhhabî people. Ibn Taymiyya had been trained in the Hanbalî Madhhab, that   is, he had been Sunnî. However, as he increased his knowledge and reached the grade of fatwâ, he took to self-sufficiency and began to assume superiority to the scholars of Ahl as-Sunna. The increase in his knowledge brought about his heresy. He was no longer in the Hanbalî Madhhab, because being in one of the four Madhhabs requires holding the credal tenets of Ahl as-Sunna. A person who does not have the credal tenets of Ahl as-Sunna cannot be said to be in the Hanbalî Madhhab.

The lâ-madhhabî take every opportunity to vilify the Sunnî men of religious duty in their own country. They have recourse to all kinds of stratagem to impede Sunnî books from being read and the teachings of Ahl as-Sunna from being learned. For example, a lâ-madhhabî person, mentioning a true scholar’s name said, “What’s a pharmacist’s or a chemist’s business in religious knowledge? He must work in his own branch and not meddle with our business.” What an   ignorant and idiotic assertion! He thinks that a scientist will not have religious knowledge. He is unaware of the fact that the Muslim scientists observe the Divine   Creation every moment, realize   the Creator’s Perfect Attributes that are exhibited in the book of Creation, and, seeing the creatures’ incapability compared with Allâhu ta’âlâ’s Infinite Power, continuously perceive that Allâhu ta’âlâ is not like anything and is far from all defects. Max Planck, a famous German nuclear physicist, expressed this very well in his work Der Strom. Yet this lâ-madhhabî ignoramus, relying on the document which he obtained from a heretic like himself and on the chair provided by heretics, and perhaps enraptured with the fancy of the gold supplied from abroad, presumes that religious knowledge is in his own monopoly.

[1] In that book of 340 pages, several bid’ats of the Salafîs and the Wahhâbîs, their slanders about Ahl as-Sunna and the replies to them are written in detail. It was printed in Damascus in 1398 A.H. [1978 A.D.].

 May Allahu ta’âlâ guide this wretched person and all of us. May He also protect the innocent youngsters from the traps of these certified thieves of religion. Âmîn.

In fact, the said scholar served his nation humbly for more than thirty years in the field   of pharmacy and chemical engineering. Yet, at the same time, acquiring religious education and working day and night for seven years, he was honoured with the ’ijâza given by a great Islamic scholar. Crushed under the grandeur of scientific and religious knowledge, he fully saw his incapability. In this realization he tried to be a servant in its due sense. The greatest of his fears and worries was to presume, by falling for the charms of his diplomas and ’ijâza, that he is an authority on these subjects. The greatness of his fear was conspicuous in all his books. He did not have the courage to write his own ideas or opinions in any of his books. He always tried to offer his young brothers the valuable writings of the scholars of Ahl as-Sunna that   were admired by people who understand them by translating them from Arabic or Persian. His fear being great, he had not thought of writing books for many years. When he saw the hadîth ash-sherîf on the first page of Sawâiq-ul Muhriqa, “When fitna becomes rife, he who knows the truth must inform others. Should he not do so, may he be accursed by Allah and by all people!” he began to ponder. On the one hand, as he learned the superiority of the Ahl as-Sunna scholars’ understanding and mental capacity in religious knowledge and in the scientific knowledge of their time and their perseverance in ’ibâdât and taqwâ, he saw his humbleness: versus the ocean of knowledge that those great scholars had, he deemed his own knowledge a mere drop. On the other hand, seeing that fewer and fewer pious people could read and understand the books written by the scholars of Ahl as-Sunna and that the ignorant heretics had mixed themselves with men of religious duty and had written corrupt and heretical books, he felt grieved; the threat of damnation declared in the hadîth ash- sherîf dismayed him. Also the mercy and compassion he felt for his dear young brothers compelling him to serve them, he began to translate and publish his selections from the books of the scholars of Ahl as-Sunna. Alongside the innumerable letters of congratulation and appreciation that he had received, now and then he came across criticism and vilification on the part of the lâ-madhhabî. Because he had no doubt about his ikhlâs and trueness to his Rabb and to his conscience, trusting himself to Allâhu ta’âlâ and making tawassul to the blessed soul of His Messenger ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ and those of His devoted slaves, he went on with his service. May Allâhu ta’âlâ keep all of us on the True Way He is pleased with! Âmîn.

The great Hanafî scholar Muhammad Bahît al-Mutî’î, a professor at Jâmi’ al-Azhar University in Egypt, wrote in his book Tat’hîr al-fu’âd min danisi-l-i’tiqâd:

“Of all people, Prophets ‘’alaihimu-s-salâtu wa ’s-salâm’ had the highest and maturest souls. They were immune from such things   as being wrong, erring, unawareness, perfidy, bigotry, obstinacy, following the nafs, grudge and hatred. Prophets communicated and explained the things revealed to them by Allâhu ta’âlâ. Islam’s   teachings, commands and prohibitions communicated by them, are all true. Not a single one of them is wrong or corrupt. After Prophets, the highest and maturest people were their sahâbas (companions) since they were trained, matured and purified in the suhba of Prophets. They always repeated and explained what they had heard from Prophets. All the things they conveyed are true and they are far from the aforesaid vices. They   did not contradict one another out of bigotry or obstinacy, nor did they follow their   nafs. The as- Sahâbat al-kirâm’s explaining the âyats and hadîths and employing ijtihâd for communicating Allâhu ta’âlâ’s religion to His slaves is His great blessing upon this Umma (Muslims) and His compassion for His beloved Prophet, Muhammad ‘’alaihis- salâm’. The Qur’ân al-kerîm declares that the Sahâbat al-kirâm were stern towards disbelievers but tender and endearing with one another, that they performed salât diligently, and that they expected everything and Paradise from Allâhu ta’âlâ. All their ijtihâds, on which ijmâ’ was reached, are right. All of them were given thawâb since the truth is only one.

“The highest people after   the Sahâbat al-kirâm are those Muslims who saw them and were trained in their suhba. They are called the Tâbi’în. They acquired their religious knowledge from the Sahâbat al-kirâm. The highest people next to the Tâbi’în are Muslims who saw the Tâbi’în and were trained in their suhba. They are called Taba’-at-Tâbi’în. Among the people coming in the centuries after them until Doomsday, the highest and the best ones are those who adapt themselves to them, learn their teachings and follow them.   Among the men with a religious authority coming after the Salaf as-sâlihîn, an intelligent and wise person whose words and deeds agree with the teachings of Rasûlullah and the Salaf as-sâlihîn, who never   diverges from their way in beliefs and deeds, and who does not exceed the limits of Islam, will not fear others’ denigrations. He will not succumb to their misguidance. He will not listen to the words of the ignorant. He will use his mind and will not go out of the four Madhhabs of the mujtahid imâms. Muslims must find such a scholar, ask him and learn what they do not know and should follow his advice in everything they do, because a scholar in this capacity will know and let people know the spiritual medicines which Allâhu ta’âlâ created to protect His slaves from erring and to make them always act correctly; that is, he will know the curatives for the soul. He will cure psychopaths and the unintelligent. This scholar will follow Islam in everything he says, does, and believes. His   understanding will always be correct. He will answer every question correctly. Allâhu ta’âlâ will like all his deeds. Allâhu ta’âlâ will give guidance to people who seek the ways to His love. Allâhu ta’âlâ will protect people who have îmân and who fulfil the requirements of îmân, against oppression and trouble. He will make them attain nûr, happiness and salvation. In everthing they do they will be in ease and comfort. On the Day of Rising,   they will be with Prophets, Siddîqs, Martyrs and Sâlih (devoted) Muslims.

“No matter in what century, if a man with a religious position does not follow the statements of the Prophet and his Sahâba, if his words, deeds and beliefs do not agree with their teachings, if he follows his own thoughts and exceeds the limits of Islam, if he oversteps the four Madhhabs in sciences which he could not understand, he will be judged to be a corrupt man   with a religious position. Allâhu ta’âlâ has sealed off his heart. His eyes cannot see the right way. His ears cannot hear the right word. There will be bitter torment for him in the Hereafter. Allâhu ta’âlâ does not like him. People of this sort are Prophets’ enemies. They think that they are in the right way. They like their own behavior. However, they are Satan’s followers. Very few of them come to their senses and resume the right way. Everything they say seems polite, delightful or useful, but all of what they think and like are evil. They deceive idiots and lead them to heresy and perdition. Their words look   bright and spotless like snow, but, exposed to the sun of truth, they melt away. These evil men with religious positions, whose hearts have been blackened and sealed off by Allâhu ta’âlâ, are called ahl al- bid’a or lâ-madhhabî men with religious positions. They are people whose beliefs and deeds   are not compatible with the Qur’ân al-kerîm, with hadîth ash-sherîfs or with the ijmâ’ al- Umma. Having diverged from the right way themselves, they mislead Muslims into perdition, too. People who follow them will end up in Hell. There were many such heretics in the time of the Salaf as-sâlihîn and among the men of religious authority that came after them. Their existence among Muslims is like gangrene [or cancer] in one of the parts of the body. Unless the disease is done away with, the healthy parts will not escape the disaster. They are like people affected with a contagious disease. People who have contact with them will suffer harm. We must keep away from them lest we should suffer harm from them.”

Of the corrupt, heretical men of religious position, Ibn Taymiyya has been the most harmful. In his books, particularly in al-Wâsita, he disagreed with the ijmâ’ al-Muslimîn, contradicted the clear declarations in the Qur’ân al-kerîm and hadîth ash-sherîfs, and did not follow the way of the Salaf as- sâlihîn. Following his defective mind and corrupt thoughts, he deviated into heresy. He was a man of extensive knowledge. Allâhu ta’âlâ made his knowledge the cause of his heresy and perdition. He followed the desires of his nafs. He tried to spread his wrong and heretical ideas in the name of truth.

The great scholar Ibn Hajar al-Makkî ‘rahmatullâhi ta’âlâ ’alaih’ wrote in his book Fatâwâ al-hadîthiyya:

“Allâhu ta’âlâ made Ibn Taymiyya tumble into heresy and perdition. He made him blind and deaf. Many scholars informed that his deeds were corrupt and his statements were false, and they proved it with documents. People who read the books of the great Islamic scholars Abû Hasan as-Subkî, his son Tâj-ad-dîn as-Subkî and Imâm al-’Izz ibn Jamâ’a, and those who study the statements said and written in respone to him by the Shafî’î, Mâlikî and Hanafî scholars living in his time, will see well that we are right.

“Ibn Taymiyya slandered and cast nefarious aspersions upon the scholars of Tasawwuf. Furthermore, he did not hesitate to attack Hadrat ’Umar and Hadrat ’Alî, who were he mainmasts of Islam.

His   words overflowed the measure and rules of decorum, and he threw arrows even at steep cliffs.   He stigmatized the scholars of the right way as holders of bid’a, heretics and ignoramuses.

“He said: ‘Corrupt ideas of Greek philosophers disagreeable with   Islam were placed in the books of the great men of Tasawwuf,’ and   strove to prove it with his wrong, heretical thoughts. Young men who do not know the truth may be misled by his ardent, deceitful words. For example, he said:

‘Men of Tasawwuf say that they see   the Lawh al- mahfûz.[1] Some philosohers, such as Ibn Sînâ (Avicenna), call it an-nafs al-falakiyya. They say that when man’s soul reaches perfection, the soul unites with an-nafs al-falakiyya or al-’aql al-fa’âl while awake or asleep, and when a person’s soul   unites with these two, which cause everything to happen in the world, he becomes informed of the things existing   in them.   These   were   not   said   by Greek philosophers. They were said by Ibn Sînâ and the like, who came later. Also, Imâm Abû Hâmid al-Ghazâlî, Muhyiddîn ibn al-’Arabî and the Andalusian philosopher Qutb ad-dîn Muhammad ibn Sa’bîn made statements of this sort. They are the statements of philosophers. Such things do not exist in Islam. With these arguments they diverged from the right way. They became mulhids like those mulhids called the Shî’a, Ismâ’îliyya, Qarâmitîs and Bâtinîs. They left the right way followed by the scholars of Ahl as-Sunna and by scholars in (the science called) Hadîth and by Sunnî men of Tasawwuf   like Fudayl ibn ’Iyâd. While   diving into philosophy on the one hand, they struggled against such groups as the Mu’tazila and Kurâmiyya on the other hand. There are three groups of men of Tasawwuf: the first group are adherent to the Hadîth and the Sunna. The second group are the heretics like the Kurâmiyya. The third group are the followers of the books of Ikhwan as-safâ and the words of Abu-l-Hayyân. Ibn al-’Arabî and Ibn Sa’bîn and the like adopted philosophers’ statements and made them statements of men of Tasawwuf. Ibn Sînâ’s book Âkhir al-ishârât ’alâ maqâmi-l-’ârifîn contains many such statements.

[1] For detailed information about Lawh al-mahfûz, see chapter 36 in Endless Bliss, III.

 Also, al-Imâm al-Ghazâlî made similar statements in some of his books, such as al-Kitâb al-madnûn and Mishkât al- anwâr. In fact, his friend, Abû Bakr ibn al-’Arabî, tried to save him from it by saying that he had taken to philosophy, but he failed. On the other hand, al-Imâm al-Ghazâlî said that philosophers were disbelievers. Towards the end of his life he read [the Sahîh of] al-Bukhârî. Some said that this made him cease from the ideas he had written. Some others said that   those statements were ascribed to al-Imâm al- Ghazâlî to defame him. There are various reports about al- Imâm al-Ghazâlî in this respect. Muhammad Mâzarî, a Mâlikî scholar educated in Sicily, Turtûshî, an Andalusian scholar, Ibn al-Jâwî, Ibn ’Uqail and others said many things.’

“The assertions quoted above from Ibn Taymiyya show his ill thoughts about the scholars of Ahl as-Sunna clearly. He cast such aspersions upon even the greatest ones of the Sahâbat al- kirâm. He stigmatized most of the scholars of Ahl as-Sunna as heretics. Meanwhile, as he heavily denigrated the great Walî and the qutb al-’ârifîn Hadrat Abu ’l-Hasan ash-Shâdhilî on account of his books Hizb al-kebîr and Hizb al-bakhr and cast squalid aspersions upon the great men of Tasawwuf such as Muhyiddîn Ibn al-’Arabî, ’Umar ibn al-Fârid, Ibn Sab’în and Hallâj Husain ibn Mansûr, the scholars in his time declared unanimously that he was a sinner and a heretic. In fact, there were scholars who issued fatwâs stating that he was a disbeliever.[1] A letter written to Ibn   Taymiyya in 705 A.H. (1305) reads: ‘O my Muslim brother, who considers himself a great scholar and the imâm of this time! I loved you for Allah’s sake. I took exception to the scholars who were against you. But hearing your words unbecoming to love have puzzled me. Does a wise person doubt that the night begins when the sun sets? You said that you were on the right path and that you were doing al-amr-u-bi-l-ma’rûf wa-n-nahyi ’ani-l-munkar. Allâhu ta’âlâ knows what your purposes and intentions are. But one’s ikhlâs is understood from his deeds. Your deeds have torn off the cover from your words.

[1] The profound Islamic scholar ’Abd al-Ghanî an-Nablûsî wrote the names of these superiors of Tasawwuf on the 363rd and 373rd pages of his book al-Hadîqat an-nadiyya and added that they were Awliyâ’ and that people who spoke ill of them were ignorant and unaware.

Deceived by people who follow their nafs and whose words are unreliable, you have not only defamed people living in your time but also stigmatized the dead ones as disbelievers. Dissatisfied with attacking the successors of the Salaf as-sâlihîn, you have slandered the Sahâbat al-kirâm, especially the greatest ones. Can’t you imagine in what a situation you will be when those great people demand their rights on the Day of Rising? On the minbar of Jâmi’ al-jabal in the Sâlihiyya   city, you said that Hadrat ’Umar ‘radiy-Allâhu ta’âlâ ’anh’ had had some wrong statements and disasters. What were the disasters? How many of such disasters were reported to you by the Salaf as-sâlihîn? You say that Hadrat ’Alî ‘radiy-Allâhu ta’âlâ ’anh’ had more than three hundred errors. If it had been true for Hadrat ’Alî, could there be a single instance where you were right, then? Now I am beginning to act against you. I shall try to protect Muslims against your villainy, for you have overflowed the measure. Your torture has reached all the living and the dead. Believers must shun your evil.’

“Taj ad-dîn as-Subkî listed the matters on which Ibn Taymiyya disagreed with the Salaf as-sâlihîn, as follows:

1 – He said: ‘Talâq (divorce as prescribed by Islam) does not become actual; [in case it happens,] it is necessary to pay kaffâra (equal to that which is paid) for an oath.’ None of the Islamic scholars that came before him had said that kaffâra would be paid.[1]

2 – He said: ‘Talâq given to a hâid (menstruating) woman will not become actual.’

3 – He said: ‘It is not necessary to make qadâ for a namâz omitted deliberately.’

4 – He said: ‘It is mubâh (permissible) for a hâid woman to perform tawâf of the Ka’ba. [If she does] she will not have to pay kaffâra.’

5 – He said: ‘One talâq given in the name of three talâqs is still one talâq.’ However, before saying so, he repeatedly said for many years that the ijmâ’ al-Muslimîn did not state so.

[1] ‘Talâq’ is defined and explained in detail in the fifteenth chapter of the sixth fascicle, and in the sixth chapter of the fifth fascicle, of Endless Bliss.

6 – He said: ‘Taxes incompatible with Islam are halâl for those who demand them.’

7 – ‘When taxes are collected from tradesmen, they stand for zakât even if they are not intended [for zakât],’ he said.

8 – He said: ‘Water does not become najs when a mouse or the like dies in it.’

9 – He said: ‘It is permissible for a person who is junub to perform supererogatory namâz without making a ghusl at night.’

10 – He said: ‘Conditions stipulated by the wâqif (person who devotes property as a waqf) are not taken into consideration.’[1]

11 – He said: ‘A person who disagrees with the ijmâ’ al-umma does not become a disbeliever or a sinner.’

12 – He said: ‘Allâhu ta’âlâ is mahall-i hawâdith and is made up of particles coming together.’

13 – He said: ‘The Qur’ân al-kerîm was created in the Dhât (essence, person) of Allâhu ta’âlâ.’

14 – He said: ‘The ’âlam, that is, all creatures are eternal with their kinds.’

15 – He said: ‘Allâhu ta’âlâ has to create good things.’

16 – He said: ‘Allâhu ta’âlâ has a body and directions; He changes His place.’

17 – He said: ‘Hell is not eternal; it will go out at last.’

18 – He denied the fact that Prophets are sinless.

19 – He said: ‘Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ is no different from other people. It is not permissible to pray through his intercession.’

20 – He said: ‘It is sinful to go to Medina with the intention of visiting Rasûlullah.’

21 – He also said: ‘It is harâm to go there to ask for shafâ’a (intercession).’

22 – He said: ‘The books Tawrât and al-Injîl did not differ in vocabulary. They differed in meaning.’

“Some   scholars said that   most   of the above-quoted statements did not belong to Ibn Taymiyya, but there has been none who denied his saying that Allâhu ta’âlâ had directions and that He was made of particles coming together.

[1] Please see the forty-fourth chapter of the fifth fascicle of Endless Bliss for ‘waqf’, ‘wâqif’, etc.

However, it was declared by consensus that he was rich in ’ilm, in jalâla and in diyâna. A person who has fiqh, knowledge, justice and reason must first observe a matter and then decide about it with prudence. Especially, judging a Muslim’s disbelief or apostasy or heresy   or that he must be killed requires very minute observations and utter circumspection.”

Recently it has become fashionable to imitate Ibn Taymiyya. They defend his heretical writings   and reproduce his books, particularly his al-Wâsita. From beginning to end, this book is full with his ideas disagreeable with the Qur’ân al-kerîm, hadîth ash-sherîfs and the ijmâ’ al-Muslimîn. It rouses great fitna and faction among the readers and causes hostility among brothers. The Wahhâbîs in India and ignorant men of religion who were caught in their traps in other Muslim countries have made Ibn Taymiyya a banner for themselves and have given him such names as ‘Great Mujtahid’ and ‘Shaikh al-Islâm.’ They embrace his heretical thoughts and corrupt writings in the name of faith and îmân. For stopping this horrifying current, which brings about faction among Muslims and demolishes Islam from within, we must read the valuable books written by the scholars of Ahl as-Sunna which refute and rebut these heretics with documents. Among this literature, the Arabic book Shifâ as-siqâm fî ziyârat- i-khayri-l-anâm written by the great imâm and the profoundly learned scholar Taqî ad-dîn as-Subkî ‘rahmatullâhi ta’âlâ ’alaih’ destroys Ibn Taymiyya’s heretical ideas, eliminates his faction and exposes his obstinacy. It prevents the spreading of his evil intentions and wrong beliefs.


Entries related to Tasawwuf can be learned best from Hadrat Ahmad al-Fârûqî as-Sirhindî’s Maktûbât.

-adillat ash-Shar’iyya: the four sources of Islam: al-Qur’ân al- kerîm, hadîth-ash-sherîfs, the ijmâ’ al-Umma and the qiyâs al- fuqahâ’.

ahl: people; Ahl al-Bayt, immediate relatives of the Prophet: (according to most Islamic scholars) ’Alî (first cousin and son-in- law), Fâtima (daughter), Hasan and Husain (grandsons); Ahl as- Sunna(t)wa-l-Jamâ’a.

a’immat al-madhâhib: pl. of imâm al-madhhab.

Allah: Allâhu akbar, Allâhu ta’âlâ, Allah to whom all kinds of superiority belong.

Âmin: (to Allâhu ta’âlâ) “Accept my prayer.”

-amru bi-l-ma’rûf (wa-n-nahyu ’ani ’l-munkar): duty to teach Allâhu ta’âlâ’s commands (and to prevent or to dissuade others’ commiting His prohibitions).

-Ansâr: Medinans who embraced Islam before the conquest of Mekka.

’aqâ’id: faith, beliefs, credal tenets, credo.

’Arafât: the open space located 24 kilometers north of Mekka.

’ârif: an ’âlim who knows what is possible to know of ma’rifa. See ‘ma’rifa’.

-’Arsh: the end of matter bordering the seven skies and the Kursî which is without the seventh sky and within the ’Arsh.

As-hâb al-kahf: the seven Believers (in a cave in Tarsus) who attained high status on account of their emigration to another place in order not to lose their faith, when disbelievers invaded their land.

-Basmala: the Arabic phrase “Bismi-llâhi-r-Rahmân-ir-Rahîm” (In the Name of Allah the Compassionate, the Merciful).

Bâtinî: a follower of the Bâtiniyya heresy.

-Fadîla, -Wasîla: the two highest grades in Paradise.

faqîh: (pl. fuqahâ’) profound scholar of Fiqh; fuqahâ’ as-sab’a.

fard: (act, behaviour, word) that is commanded by Allâhu

ta’âlâ in al-Qur’ân al-kerîm,

fatwâ: i) ijtihâd (of a mujtahid): ii) conclusion (of a muftî) from books of Fiqh whether something not shown in them is permitted or not; answer given to religious questions by Islamic scholars.

Fiqh: knowledge dealing with what Muslims should do and should not do; ’ibâdât, a’mâl.

fitna: the widespreading of statements and actions that harm Muslims and Islam.

ghusl: ablution of the whole body as defined in Fiqh.

hadîth (sherîf): i) an utterance of the Prophet; al-Hadîth ash- sherîf, all the hadîths as a whole; ii) science or books of the Hadîth; hadîth sahîh, a hadîth soundly transmitted, authentic according to the conditions laid by the scholars of Hadîth.

Hadrat: title of respect used before the names of Prophets and Islamic scholars.

halâl: (act, thing) permitted in Islam.

Hanafî: (a member) of the Madhhhab founded by Abû Hanîfa.

Hanbalî: (a member) of the Madhhab founded by Imâm Ahmad ibn Hanbal.

harâm: (act, thing) forbidden in Islam.

-Hijâz: the region on the Arabian Peninsula on the Red Sea coast where Mekka and Medina are situated.

ijâza: diploma testifying to the holder’s authority on Islamic knowledge.

ijmâ’ (al-Umma, al-Muslimîn): the Sahâbat al-kirâm’s and the Tâbi’ûn’s common act or unanimous judgment on a matter; such unanimity or consensus.

ijtihâd: (meaning or conclusion drawn by a mujtahid through) endeavouring to understand the hidden meaning in an âyat or a hadîth.

Ibâhatîs: people, e.g. the Wahhâbîs, who say ‘halâl’ about killing or confiscating Muslims unjustly, which is harâm.

ikhlâs: (quality, intention or state of) doing everything only for Allâhu ta’âlâ’s sake.

’ilm: (branch of) knowledge; ’Ilm; ’ilm al-hâl: (books of) Islamic teachings (of one Madhhab) commanded to be learned by every Muslim; ’ilm al-kalâm; the knowledge of îmân; al-’ilm al-ladunnî, knowledge inspired by Allâhu ta’âlâ to the hearts of Awliyâ’.

imâm: i) profound ’âlim; founder of a Madhhab (imâm al- madhhab, mujtahid imâm), al-Imâm al-a’zam, ii) leader in a namâz in jamâ’at; iii) caliph.

inshâ-Allah: “if Allâhu ta’âlâ wills”.

istighfâr: begging Allâhu ta’âlâ for forgiveness.

jalâla: greatness.

jamâ’a: community; body of Muslims (except the imâm) in a mosque; companions; union; namâz in jamâ’a.

junub: state of a Muslim needing a ghusl.

Ka’ba: the big blessed structure in the great mosque in Mekka.

kalimat: word or statement;

karâma: (pl. -ât) miracle wrought by Allâhu ta’âlâ through a Walî.

Karîm: Gracious.

khutba: the homily delivered at the pulpit by the imâm at the prayers of Friday and of Islamic festivals, which must be read in Arabic all over the world (sinful if read in another language).

-Kursî: see the ’Arsh.

-Madînat al-munawwara: the illuminated city of Medina.

-Mahshar: the Last Judgment.

Makkat al-Mukarrama: the honoured city of Mekka.

makrûh: (act, thing) improper, disliked and abstained by the Prophet.

Mâlikî: (a member) of the Madhhab founded by Imâm Mâlik.

mandub: (act, thing) that brings thawâb if done, but neither sin if omitted nor kufr if disliked; adab, mustahab.

ma’rifa: knowledge, inspired to the hearts of Awliyâ’, about the Dhât and Sifât of Allâhu ta’âlâ.

Mîlâdî: of the Christian Era; of the Gregorian calendar.

minbar: high pulpit in a mosque climbed with stairs, where the khutba is read.

mu’âmalât: a division of Fiqh.

mubâh: (act, thing) neither commanded nor prohibited; permitted.

mudarris: professor at madrasa (Islamic school or university).

mufassir: expert ’âlim of tafsîr.

muftî: great ’âlim authorized to issue fatwâ.

-Muhâjirûn: Meccan people who embraced Islam before the conquest of Mekka.

mu’jiza: miracle wrought by Allâhu ta’âlâ through a Prophet.

mujtahid: great ’âlim capable of employing ijtihâd; mujtahid imâm, mujtahid muftî.

munâfiq: one in the disguise of a Muslim but denies Islam; a hypocrite.

murshid: guide, director.

mutashâbih: (of an âyat or hadîth) with unintelligible, hidden meaning; mutashâbihât.

-Mushabbiha: people who believe that Allâhu ta’âlâ   is a material being.

najs: religiously impure thing.

nafs: a force in man   which wants him to harm himself religiously.

nass: (general term for) an âyat or a hadîth; the Nass.

qadâ’: performance, after its prescribed time is over, of an ’ibâda which has not been performed at its prescribed time.

qibla: the direction turned towards during worship (in Islam, toward the Ka’ba).

qiyâs (al-fuqahâ’): analogy; (conclusion drawn by a mujtahid by way of) likening or comparing a matter not clearly stated in the Nass and ijmâ’ to a similar one stated clearly; (a style of) ijtihâd.

qutb al-’ârifîn: a Walî of the highest degree. Rabb: Allâhu ta’âlâ, the Creator and “Trainer.” Ramadân: the sacred month in the Muslim calendar.

rasûl: (pl. rusul,), Messenger, Prophet; (Rasûl-Allah), Muhammad, the Prophet of Allâhu ta’âlâ.

riyâda: not to do what the nafs likes; austerity.

Sahâba: the community of those who believed and saw a

Prophet; as-Sahâbat al-kirâm, Companions of Rasûlullah.

salâm: i) greeting, peace, good wish; ii) the phrase “Assalâmu

’alaikum wa rahmatullah” said at the end of salât.

sâlih: (pl. sulahâ’) one who is pious and abstains from sins.

Shâfi’î: (a member) of the Madhhab founded by al-Imâm ash- Shâfi’î.

Shaikh al-Islâm: Head of the Islamic Affairs Office.

Siddîq: one faithfully loyal to the Prophet; a Walî of highest grade.

sûfî: muttasawwif, one who was trained and has become perfect in an order of Tasawwuf.

suhba: companionship; company of a Prophet or a Walî.

sulahâ’: pl. of sâlih.

sunna: (act, thing) that that has not been commanded by Allâhu ta’âlâ and which is done and liked by the Prophet as an ibâda (there is thawâb if done, but not sinful if omitted, yet it causes sin if continually omitted and disbelief if despised); the Sunna: i) (with fard) all the sunnas as a whole; ii) (with the Book or the Qur’ân al-kerîm) the Hadîth ash-sherîf; iii) Fiqh, Islam.

sûra(t): a chapter of al-Qur’ân al-kerîm.

taqwâ: fearing Allâhu ta’âlâ; abstention from harâms.

Tasawwuf: knowledge and (after   adapting oneself to Fiqh) practice of the manners of the Prophet which strengthens îmân, makes the practice of Fiqh easy and provides one to attain ma’rifa.

tawâf: the ’ibâda of circumambulation around the Ka’bâ in

Mekka during hajj.

tawba: repentance; make tawba: beg Allâhu   ta’âlâ for sins committed, and promise Him not to commits them again.

thawâb: (unit of) reward promised and will be given in the next world by Allâhu ta’âlâ as a recompence for the doing and saying of what He likes.

’ulamâ’: pl. of ’âlim.

umma: Believers who followed a Prophet; the Umma, the Muslim umma.

wahy: the knowledge revealed to the Prophet by Allâhu ta’âlâ.

wâjib: (act, thing) never omitted by the Prophet, so almost as compulsory as fard and not to be omitted; al-Wâjib, Wâjib al- wujûd: Being whose existence is indispensable and nonexistence is impossible.

Walî: (pl. Awliyâ’) one who is loved and protected by Allâhu ta’âlâ.

Wilâya: the state of being a Walî.

zuhd: not setting one’s heart on worldly things; abstention from (even) mubâhs.

HÜSEYN HİLMİ IŞIK, ‘Rahmat-Allahi ’alaih’

Hüseyn   Hilmi Işık, ‘Rahmat-Allahi ’alaih’, publisher of the Hakikat Kitabevi Publications, was born in Eyyub Sultan, Istanbul in 1329 (A.D. 1911).

Of the one hundred and forty-four books he published, sixty are   Arabic, twenty-five Persian, fourteen Turkish, and   the remaining are books in French, German, English, Russian, and other languages.

Hüseyn Hilmi Işık, ‘Rahmat-Allahi ’alaih’ (guided by Sayyid ’Abdulhakim Arwâsî, ‘Rahmat-Allahi ’alaih’, a profound scholar of the religion and perfect in virtues of Tasawwuf and capable to guide disciples in a fully mature manner; possessor of glories and wisdom), was a competent, great Islamic scholar able to guide to happiness, passed away during the night between October 25, 2001 (8 Sha’bân 1422) and October 26, 2001 (9 Sha’bân 1422). He was buried at Eyyub Sultan, where he had been born.



1– Endless Bliss I, 304 pp.

2– Endless Bliss II, 400 pp.

3– Endless Bliss III, 336 pp.

4– Endless Bliss IV, 432 pp.

5– Endless Bliss V, 512 pp.

6– Endless Bliss VI, 352 pp.

7– The Sunni Path, 128 pp.

8– Belief and Islam, 128 pp.

9– The Proof of Prophethood, 144 pp.

10– Answer to an Enemy of Islam, 128 pp.

11– Advice for the Muslim, 352 pp.

12– Islam and Christianity, 336 pp.

13– Could Not Answer, 432 pp.

14– Confessions of a British Spy, 128 pp.

15– Documents of the Right Word, 496 pp.

16– Why Did They Become Muslims?, 304 pp.

17– Ethics of Islam, 240 pp.

18– Sahaba ‘The Blessed’, 384 pp.

19– Islam’s Reformers, 320 pp.

20– The Rising and the Hereafter 112 pp.

21– Miftah-ul-janna, 288 pp.


1– Islam, der Weg der Sunniten, 128 Seiten

2– Glaube und Islam, 128 Seiten

3– Islam und Christentum, 352 Seiten

4– Beweis des Prophetentums, 160 Seiten

5– Geständnisse von einem Britischen Spion, 176 Seiten

6– Islamische Sitte, 288 Seiten


1– L’Islam et la Voie de Sunna, 112 pp.

2– Foi et Islam, 160 pp.

3– Islam et Christianisme, 304 pp.

4– L’évidence de la Prophétie, et les Temps de Prières, 144 pp.

5– Ar-radd al Jamil, Ayyuha’l-Walad (Al-Ghazâli), 96 pp.

6– Al-Munqid min ad’Dalâl, (Al-Ghazâli), 64 pp.


1- Besimi dhe Islami, 96 fq.

2- Libri Namazit, 208 fq.

3- Rrefimet e Agjentit Anglez, 112 fq.


1- Creencia e Islam, 112


1- Vsem Nuynaq Vera, (128) str.

2- Priznaniq Anglijskogo Wpiona, (144) str.

3- Kitab-us-Salat (Molitvennik) Kniga o namaze, (224) str.

4- O Syn Moj (256) str.

5- Religq Islam (256) str.


1- Vqra i Islqm. (128) str.

2- NAMAZ KITAB+ (256) str.


1- Iman i Islam. (128) str.

2- Odgovor Neprijatelju Islama, (144) str.

3- Knjiga o Namazu, (192) str.

4- Nije Mogao Odgovoriti. (432) str.

5- Put Ehl-i Sunneta. (128) str.

6- Ispovijesti Jednog Engleskog Spijuna. (144) str.