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Written by Hüseyn Hilmi Işık
Published by Hakîkat Kitâbevi at Smashwords
Copyright © 2011 by Hakîkat Kitâbevi
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PART ONE: THE BELIEFS OF THE WAHHABIS AND THEIR REFUTATION BY THE SCHOLARS OF AHL AS-SUNNA
1-Mutasawwifs' books do not contain polytheism (Maktubat by al-Imam ar-Rabbani) [Subject discussed (and reference)]
2-Iman does not include 'ibadat (Qasîdat al-Amalî and Alhadiqa)
3-To ask help of prophets and pious Muslims
4-Do Muslims worship awliya'? (Al-usul al-arba'a)
5-Do Muslims worship tombs? (As-sawa'iq al-ilahiyya)
6-To receive blessings from someone other than the Prophet
7-The origin of tasawwuf (Maktubat by Muhammad Ma'sum)
8-The dead; the souls of awliya'
9-To praise and to ask help of the Prophet (Mir'at al-Madîna)
10-The dead's intercession
11-Has Ahmad al-Badawi been deified?
12-The Prophet and the Sahabat al-kiram
13-On Qasîdat al-Burda (Maktubat by Muhammad Ma'sum)
14-Shall tombs be demolished (Zawajir by Ibn Hajar al-Hitami)
15-To enter the Prophet's masjid, but not visit his shrine? (Mir'at al-Madîna)
16-The salawat said for the Prophet
17-Awliya' do help (Al-hadith al-arba'în by 'Allama Ahmad S. ibn Kamal)
18-Karamat of awliya' (Maktubat by al-Imam ar-Rabbani and Al-mawahib by al-Imam al-Kastalani)
19-A walî does not make a show of karamat (Maktubat by Muhammad Ma'sum)
20-The ayat "Allah and the Believers are sufficient for you."(Beriqa)
21-To follow the imams of the madhhabs; taqlid
22-To expect something from somebody (Al-hadiqa)
23-The Ahl as-Sunna and Qasidat al-Burda
24-The dead and the absentee (Al-minhat al-wahbiyya)
25-The Wahhabis' ijtihads are false
26-Visiting shrines (Rabita-i sharifa)
27-The Prophet hears the salawat
28-The superiority of the as-Sahabat al-kiram and the Tabi'un
29-Help from living people and the dead (Maraq al-falah and Zawajir)
30-To vow, to slaughter an animal for the dead (Ashad al-jihad in Al-minhat al-wahbiyya)
31-Fatwa on the heresy of Wahhabism (Arabic original appended to Al-minhat al-wahbiyya)
32-The Wahhabite book Cewab-i Nu'man (Maktubat by Muhammad Ma'sum); the lawfullness of reading the Mawlid and Dala'il al-khairat
33-Tasawwuf and tariqas are not invented, but commanded in Islam (Irshad at-talibih)
34-To disbelievers of tasawwuf and karamat (Al-hadiqa)
35-In the next world, one will be with whom one loves (Al-hadîqa)
PART TWO: THE BEGINNING AND SPREAD OF WAHHÂBISM
36-The origins of Wahhabism
37-The first Wahhabite mission
38-The massacre and looting of the Muslims of Ta'if
39-The Wahhabite persecutions in Mecca
40-The Wahhabis in Medina
41-The Ottomans clear the blessed cities of the Wahhabite bandits
42-Invaluable works done in Mecca and Medina after the clearance
There are very many books teaching Islam. The book Maktûbât, written by Imâm Rabbânî and consisting of three volumes, is the most valuable. Next after that book is another book with the same title, Maktûbât, and consisting of three volumes, yet written by Muhammad Ma’thûm (Imâm Rabbânî’s third son and one of his most notable disciples). Hadrat Muhammad Ma’thûm states as follows in the sixteenth letter of the third volume of his Maktûbât: “Imân means to believe both of the facts stated in the (special expression of belief called) Kalima-i-tawhîd, which reads: Lâ ilâha il-l-Allah, Muhammadun Rasûlullah.” In other words, being a Muslim requires also belief in the fact that Muhammad ‘alaihis-salâm’ is the Prophet. Allâhu ta’âlâ sent him the Qur’ân al-kerîm through the angel named Jebrâ’îl (Gabriel). This book, the Qur’ân al-kerîm, is the Word of Allah. It is not a compilation of Hadrat Muhammad’s ‘alaihis-salâm’ personal views or of statements made by philosophers or historians. Muhammad ‘alaihis-salâm’ made a tafsîr of the Qur’ân al-kerîm. In other words, he expounded it. His expoundings are called hadîth-i-sherîfs. Islam consists of the Qur’ân al-kerîm and hadîth-i-sherîfs. The millions of Islamic books worldover are the expoundings of the Qur’ân al-kerîm and hadîth-i-sherîfs. A statement not coming from the Qur’ân al-kerîm cannot be Islamic. The meaning of Îmân and Islam is to believe the Qur’ân al-kerîm and hadîth-i-sherîfs. A person who denies the facts stated in the Qur’ân al-kerîm has not had belief in the Word of Allah. Muhammad ‘alaihis-salâm’ conveyed to his Sahâba the facts which Allâhu ta’âlâ had stated to him. And the Sahâba, in their turn, conveyed those facts to their disciples, who in their turn wrote them in their books. People who wrote those books are called scholars of Ahl as-Sunnat. Belief in those books of Ahl as-Sunnat, therefore, means belief in the Word of Allah, and a person who holds that belief is a Muslim. Al-hamd-u-lillah, we are learning our faith, (Islam,) from books written by the scholars of Ahl as-Sunnat, and not from fallacious books fabricated by reformers and freemasons.
Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated: “When fitna and fesâd become rife among my Ummat (Muslims), a person who adheres to my Sunnat will attain thawâb (blessings, rewards in the Hereafter) equal to the total sum of the thawâb that will be given to a hundred people who have attained martyrdom.” Adherence to the Sunnat is possible only by learning the books of the scholars of Ahl as-Sunnat. The scholars affiliated in any one of the four Madhhabs of Muslims are scholars of Ahl as-Sunnat. Imâm a’zam Abû Hanîfa Nu’mân bin Thâbit was the leader of the scholars of Ahl as-Sunnat. The anti-Islamic campaigns which the British had been carrying on for centuries for the purpose of Christianizing at least one Muslim ended in outright failure. In their search for new methods to achieve their goal, they established the masonic lodges. Masons deny Hadrat Muhammad’s ‘alaihis-salâm’ words as well as all heavenly religions, and such basic religious facts as Rising after death, and existence of Paradise and Hell.
The following poem is the translation of a part of the Persian Dîwân by Mawlânâ Diyâ’ ad-dîn Khâlid al-Baghdadî (qaddas-Allâhu ta’âlâ sirrah al-’azîz).
OH WHAT A PITY!
I’ve idled my life away, oh what a pity!
Never thought of the Morrow, oh what a pity!
I’ve set the building in the air so foolishly,
My faith on weak foundation, oh what a pity!
I’ve gone too far saying His Mercy is endless,
Forgotten His Name “Qahhâr,” oh what a pity!
I’ve dived into sins and never done any good,
Why gone astray the right path, oh what a pity!
I’ve struggled to win the world and worldly virtue,
And missed the endless blessings, oh what a pity!
The road is rough and dark, the Devil leads the way,
Sins are heavy, I weep all day, oh what a pity!
Without a single virtue to appear in my deed-book,
How will this Khâlid be saved, oh what a pity!
Bismi’llâhi ’r-Rahmâni ’r-Rahîm
Allâhu ta’âlâ, pitying all the people in the world, creates and sends useful things to them. In the next world, favouring whomever He wishes of those guilty Muslims who are to go to Hell, He will forgive them and put them into Paradise. He alone is the One who creates every living creature, keeps all beings in existence every moment and who protects all against fear and horror. Trusting ourselves to the honourable name of Allâhu ta’âlâ, we begin to write this book.
Infinite thanks be to Allâhu ta’âlâ! Peace and blessings be on His most beloved Prophet, Muhammad (’alaihi ’s-salâm)! Auspicious prayers be for the pure Ahl al-Bait and for each of the just, faithful Companions, as-Sahâbat al-kirâm (radî-Allâhu ta’âlâ ’anhum ajma’în), of that exalted Prophet!
Allâhu ta’âlâ is Rabb al-’âlamîn. He created every kind of the living things and also the non-living orderly, well-calculated and beneficial. With His attributes Khâliq, Bârî, Musawwir, Badî’ and Hakîm, He created all beings in perfect order and very beautiful. He set relations between them so that they would be orderly and beautiful. He made them reasons, means, and causes for one another so that they would be existent and go on existing. We give names, such as natural events, physical or chemical laws, astronomical formulae and physiological processes to these relations and their being causes of one another. Science is the research into the design, calculations, interactions and relations between the beings created by Allâhu ta’âlâ, and thereafter making use of them.
Allâhu ta’âlâ willed every being to be orderly and well-calculated and created as He willed. He made substances, power and energy causes and means for His creating. Allâhu ta’âlâ willed the life of human beings to be in order and benefical, too, and He made the willpower of mankind the reason and means for this. When man wants to do something, Allâhu ta’âlâ creates it if He wills. Men have to wish good, right and useful things so that their individual, private and social life may be in harmony. Allâhu ta’âlâ endowed wisdom (’aql) on them so that their wishes would be good. Wisdom is a power which distinguishes good from evil. As human beings need many things and have to get what they need, the force called “nafs” in man, while striving to acquire them, misleads wisdom. It makes anything desired look beautiful to wisdom, even if it is harmful.
Allâhu ta’âlâ, pitying His servants, sent the knowledge called “dîn” (religion) by means of an angel to selected men called “prophets” (’alaihimu ’s-salawâtu wa ’t-taslîmât).Prophets taught it to human beings. The Dîn, Islam, preached by the Prophet Muhammad (’alaihi ’s-salâm) distinguishes between good and evil, beneficial and harmful, which anyone may come across anywhere and orders us to do what is beneficial.
Still the nafs deceives men and does not want to obey Islamic knowledge. It even tends to change and distort it and the essentials of faith which are to be believed. Allâhu ta’âlâ’s Prophet, Muhammad (’alaihi ’s-salâm), foretold that mankind, following their nafs, would attempt to change Islam. He said, “My umma will divide into seventy-three groups; only one of them will go to Paradise.” The seventy-two groups which, as it had been declared, would go to Hell because of their heretical beliefs, did come into being. These seventy-two groups are not disbelievers for their erroneous understanding of the ambiguous, obscure meanings of the Qur’ân al-karîm and the Hadîth ash-sharîf. But they will go to Hell because they changed Islam. They are called ahl al-bid’a or dalâla, that is, dissenters. The dissenters, because they are Muslims, will later be taken out from Hell and will go to Paradise. Besides them, there are those who are nominally Muslims, but change Islam according to their corrupt knowledge and short sight, thus going out of Islam. They will remain in Hell eternally. They are zindîqs and reformers.
Today, the lâ-madhhabî people, by spending millions and millions of dollars, have been striving to disseminate their heretical beliefs in every country. It is seen with regret that most of the ignorant of Islam, with a desire for much money, or being deceived, have gone into this distorted heretical path, departing from the right path shown by the ’ulamâ’ (scholars) of Ahl as-Sunna. They have been struggling to cast aspersions upon the books by the scholars of Ahl as-Sunna. It therefore became an obligation to explain the evil beliefs unconformable to Ahl as-Sunna as held by the Wahhâbîs, a group of the lâ-madhhabî, in a separate book with documents and to explain the oppression and persecution directed towards Muslims by these cruel, ignorant people. Hence, it became necessary for Muslims to see this terrifying danger and to protect themselves from being taken in by false, deceitful words and writings.
A man named Muhammad ibn’Abd-ul-Wahhâb wrote a booklet entitled Kitâb at-tawhîd. Although his grandson Sulaimân ibn ’Abdullâh had started expounding this booklet, he died when Ibrâhîm Pasha went to Dar’iyya and punished them in 1233 A.H. (1817). His second grandson, ’Abd ar-Rahmân ibn Hasan, expounded it in a book entitled Fat’h al-majîd. Later on he prepared a second book, Qurrat al-’uyûn, abridging his former commentary. In the seventh edition of the commentary published with additions by a Wahhâbî named Muhammad Hâmid in 1377 A.H. (1957), the âyats which descended about kâfirs and many hadîths were written to delude Muslims, and wrong, distorted meanings were extracted from them to attack Ahl as-Sunna, the true Muslims, and to call those pure Muslims “kâfirs.” On many pages of this book, he spits fire, calling the Shî’ites “damned polytheists.” He takes most of this commentary from Ibn Taimiyya and his student Ibn al-Qayyim al-Jawziyya and his grandson Ahmad ibn ’Abd al-Halîm, for whom he says “Radî-Allâhu ’Anh.” “’allâma” and “Shaykh al-Islâm, Abu ’l-’Abbâs.” respectively.
We came by a small Wahhâbite book entitled Jewâb-i Nu’mân in Turkish while preparing this book. It was reprinted for the second time in Damascus in 1385 A.H. (1965) and was being distributed free of charge, deluding the Turkish pilgrims to mislead them away from the path of Ahl as-Sunna. By Allâhu ta’âlâ’s benevolence and favour, it fell to our lot to write documented correct answers to the heretical and false statements in that book, too.
The book Advice for the Muslim consists of two parts. In the first part, statements from the books Fat’h al-majîd and Jewâb-i Nu’mân are quoted and answers from the books of Islamic scholars (rahimahum-Allâhu ta’âlâ) are given in thirty-five articles.
The second part deals with how the Wahhâbîs came forth, how they spread out, how those ignorant and brutal people who infiltrated into the Wahhâbîs to obtain wealth and power massacred Muslims and destroyed their possessions, how they brutally attacked Muslim countries, how they were punished by the Ottoman State, and how they established a new state after the First World War.
May Allâhu ta’âlâ protect Muslims from catching the pestilence of Wahhâbism and Shî’ism! May He redeem the unlucky people who have slipped into these paths from this perdition! Âmin.
In the text, the interpreted âyats of the Qur’ân al-karîm are given as ma’âl sharîf (meaning concluded by the mufassirs), which may or may not be the same as what Allâhu ta’âlâ meant in the âyat. A glossary of Arabic and other non-English terms foreign to the English reader is appended.
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