How can IT ever protect others against harms?

The ugliness and evilness of heresy, falsehood, atheism and disbelief will be realized. It is naturally clear that disbelief is null and void. A man with reason will never like it. Without hesitation, it must be made known that disbelief is invalid. Their false gods which they worship must be intolerantly refused and banished. No doubt, and no hesitation, the real God is only the Creator of the heavens. 

Have those things which disbelievers worship and praise as creators created a mosquito? They cannot create anything even if they all come together. None of the things which they worship can defend itself against a mosquito which will bite it. How can it ever protect others against harms? Disbelievers, hearing that these doings of theirs are bad and realizing their faults, say that their idols and statues will intercede for them with Allâhu ta’âlâ, that they will make them approach Him, that for this reason they are worshiping them. They are so stupid. How do they know that those inanimate objects will intercede for them? Whence do they understand that Allâhu ta’âlâ will accept the intercession of these idols, which have been made His partners and which are His enemies? Their case is like that of those idiots who help those who revolt against the government and then say that when they are in trouble these rebels will intercede for them, will ask a favour for them so that they will attain the government’s help. They are so stupid that they both respect the rebels and say that the government will forgive them through their intercession. On the contrary, they should have helped the government and suppressed the rebels. In this case only would they approach the government, walk in the right way and attain safety and comfort. Idiots, dressing a piece of stone with their own hands, worship it for years. They expect its help on the Day of Rising. Then, it is obvious that disbelievers’ religions are false. 

__________________________

Seâdet-i Ebediyye Endless Bliss Third Fascicle / 

(Mektubat) 1 — SECOND VOLUME, 67th LETTER 

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"Until the earth is covered by kufr ... " Doomsday (hadith-i sherifs)

Imâm-i Rabbânî ‘rahmatullâhi ’alaih’, in his 68th letter in the second volume of Maktûbât, quotes a hadîth-i-sherîf which states: “Until the earth is covered by kufr, so that kufr is prevalent and disbelief is practised everywhere, Hadrat-i Mahdî will not come.” Hence; before Hadrat-i Mahdî, kufr and disbelief will cover the entire earth and Muslims and the Islamic religion will be gharîb (forlorn; with no one to help and support them).

Our Prophet ‘sall-Allâhu ’alaihi wa sallam’ informed us that towards the end of the world Muslims will become gharîb, and he said: “Worship done during the time of herj[1] and fitna will be similar to an immigration [from Mekka to Medina] to me.” Everybody knows that minor police or military operations executed during turmoil or commotion are incomparably more valuable than large-scale military manoeuvres conducted during times of peace. Heroism when there is no fitna will have almost no value at all. Thus, the most valuable of all prayers are those performed during times of fitna. If you want to be among people saved on the Day of Rising and be valuable at such a time, do the things which Allâhu ta’âlâ has approved of and the things He likes! Grasp the Sunnat-i seniyya, that is, the path of Muhammad ‘sall-Allâhu ’alaihi wa sallam’. Do nothing incompatible with this way. Ashab-i Kahf ‘rahmatullâhi ta’âlâ ’alaihim ajma’în’, by immigrating when fitna became widespread, attained a high rank. You are the Ummat (followers) of Muhammad ‘alaihissalâm’, the best Ummat of all. Do not waste your time in lahw and la’b, that is, in games and fun. Do not spend your time kicking a ball, like children!

My son! When fitna is widespread and fasâds are rife, it is time to repent and make istighfâr. You must keep aloof and not participate in fitna. Fitna is growing and spreading each day. Our beloved Prophet ‘sall-Allâhu ’alaihi wa sallam’ stated: “As the Doomsday approaches, fitna will increase. It will resemble the gathering of dusk as night begins. Many who leave their homes in the morning as Muslims, will return home as disbelievers in the evening. While they are Muslims in the evening, they will lose their faith during the night at places of amusement. During such times, to stay at home is better than being involved in fitna. Those who stay aloof are better than those who attack and lead in front. On that day, break your arrows! Leave your weapons and swords! Address everybody with a smiling face and sweet words! Do not leave your house!” This is the end of the translations from Maktûbât.

My son! When fitna is widespread and fasâds are rife, it is time to repent and make istighfâr. You must keep aloof and not participate in fitna. Fitna is growing and spreading each day.

__________

[1] turmoil, commoton, confusion.
__________

Seâdet-i Ebediyye Endless Bliss Second Fascicle / p.146
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Akhlaq is contagious like a disease.

Justice (’adalat), chastity (iffat), bravery (shajâ’at) and wisdom (hikmat), when they are not used with evil intentions are the sources of all virtues. One should associate with pious (sâlih) and good-natured people in order to be a good-natured person or to protect one’s virtues. A person’s akhlâq will be like his companion’s habits. 

Akhlâq is contagious like a disease. One should not make friends with ill-humoured people. It is stated as follows in a hadîth-i-sherîf: “A person’s faith will be like his companion’s.” 

One should shun from useless occupations and games, harmful jokes, and quarrels. One should learn knowledge and do useful deeds. One should not read books that undermine one’s morals or which promotes sex and should not watch television programs or listen to radio programs destructive of moral values or which arouse sexual desires. One should constantly remind oneself of the benefits of virtues and harmful effects of Islam’s prohibitions and the punishment they will incur in Hell. None of the pursuers of wealth and position has attained his wish. However, those who have wanted rank and worldly possessions to do good deeds with them have lived comfortably and happily. Worldly ranks and possessions should not be one’s goals but instead they should be vehicles to do goodness to others.

Worldly ranks and possessions are like an ocean and many people are drowned in that ocean. Fear of Allâhu ta’âlâ is the ship which one needs to survive in that ocean.

“I have a gold coin. How should I spend it?”

In a hadîth-i-sherîf quoted on the authority of Abû Hureyra ‘radiy-Allâhu ’anh’ in (the celebrated books of hadîth entitled) Bukhârî and Muslim, Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ states: “Alms with khayr is that which is given by one who is not in need.” On the other hand, in an episode related on the authority of Abû Hureyra ‘radiy-Allâhu ’anh’ by Imâm Beghâwî, 

One day someone came to our Master Rasûlullah ‘sallAllâhu ’alaihi wa sallam’ and said, 

“I have a gold coin. How should I spend it?” 

“Spend it buying your needs", replied the blessed Prophet. 

When the man said, 

“I have another gold coin,” 

“Spend it buying what your child needs,” was the blessed answer. 

“I have another gold coin.” 

“Spend it for the needs of your family.” 

“I have one more gold coin.” 

“Spend it for the needs of your servant.” 

When the man said again that he had yet another gold coin, The Beloved one of Allâhu ta’âlâ stated: 

“You know better where you will use it.” 

In another hadîth-i-sherîf, quoted on the authority of Jâbir bin ’Abdullah ‘radiy-Allâhu ’anh’, in the book entitled Muslim, Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ states: “With your money, buy your own needs first. Spend the excess, if any, buying the needs of your household. If you still have money left, support your kinsfolk!”

___________________________
Seâdet-i Ebediyye Endless Bliss Sixth Fascicle
http://www.hakikatkitabevi.net/book.php?bookCode=030
~ Isrâf (wastefulness), fâiz (interest), and tobacco-smoking / p.92 ~

“My heart (spiritual) is clean. You should look at my heart.”

Vices cause disease in the heart or soul. Any increase in this disease will cause the death of the soul, i.e. it will cause kufr.
Disbelief (shirk), which is the worst of all vices, is a fatal poison of the soul. Some people who do not have belief claim: “My heart (spiritual) is clean. You should look at my heart.” Their claim is no more than empty words. A dead heart cannot be clean.
There are many types of disbelief. The worst of all is polytheism. Any variety of a certain vice is mostly specified with its most outstanding characteristic. For that matter, the word shirk used in âyat-i-kerîmas and in (our blessed Prophet’s utterances termed) hadîth-i-sherîfs represents all sorts of kufr (disbelief). Allâhu ta’âlâ, in the 48th and 116th âyats of the Sûra Nisâ of the Qur’ân states that He will never forgive the polytheists (mushriks). These verses point out that disbelievers will burn forever in the Hell fire.
>>“Shirk” means to attribute partners to Allâhu ta’âlâ. A person who does the attributing is called a polytheist and the thing which is attributed is called partner (sharîk). To believe that someone possesses one of the attributes of Divinity means to make him a partner (sharîk). The attributes possessed exclusively by Allâhu ta’âlâ are called “Attributes of Divinity.” Some Divine Attributes are the following: Existing eternally, creating, allknowing, and healing the sick. To believe that a human being or the sun or a cow or any other creature possesses a divine attribute, and thus to respect or beg that being or creature, is called to worship them. Those things become an idol. To say words that mean deification of such people or to speak respectfully before statues, pictures or graves of disbelievers assumed to be possessing divine attributes means to worship them and therefore it is polytheism. If one believes that a person does not possess a divine attribute but instead he is a person loved by Allâhu ta’âlâ or alternately if one believes that that person has served his nation much and therefore deserves respect, paying respect to his statues or pictures is not disbelief or polytheism. Nevertheless, since paying respect to any person’s picture is forbidden (harâm), anyone doing so becomes a sinner (fâsiq). If he slights the fact that it is forbidden, he will become an apostate (murtad), and so will those who flout a prohibited action (harâm).
Since those Jews and Christians who are not “mushriks” do not believe in the prophethood of Muhammad ‘alaihis-salam’, they are disbelievers. They are called “Disbelievers with a heavenly book.” Presently, most Christians are polytheists because they attribute divinity to prophet “Îsâ”, that is, Jesus ‘alaihis-salam’. Christians belonging to the sects of Barnabas and Arius (Arians) were among the People of the Book. However, they have not survived to the present time.

Benefits of USING MISWAK and how to actually use it?

It is sunnat-i muakkada to use a miswâk when performing an ablution. A hadîth-i-sherîf states: (A namâz which is performed after using a miswâk is seventy-fold superior to a namâz without a miswâk.)

It is declared in the book (Sirâj-ul-wahhâj) that using miswâk has fifteen benefits:

1- It causes one to say the kalimat ash-shahâda at one's last breath.

2- It strengthens the gums.

3- It stops phlegm.

4- It reduces stress on the gallbladder. It stops acid from forming in the stomach.

5- It stops toothaches.

6- It stops bad breath.

7- Allahu ta'âlâ will be pleased with that person.

8- It strenghthens the veins in the head.

9- Satan will be saddened.

10- That persons eyes will be bright.

11- He will do many favors and good deeds.

12- He will have acted in accordance with the sunnat.

13- His mouth will be clean.

14- He speaks eloquently.

15- The thawâb of a two rak'at namâz performed after using the miswâk in its ablution is more than a namâz of seventy rak'ats

performed without using the miswâk in its ablution.

The miswâk is derived from a branch of the erâk (peelo) tree growing in Arabia. Shaving it about two centimetres from the straight end, you keep this part in water for a couple of hours. When you press it, it will open like a brush. When the erâk tree cannot be found, a miswâk can be made from an olive branch. Women must use chewing gum when they are not fasting, instead of using a miswak, with the intention of performing the sunnat.

Muslim women, work, islam and NAFAQA

A judge in the Hanafî Madhhab will not separate a poor husband who does not pay nafaqa; instead he will determine a certain amount of money as the wife’s monthly or yearly nafaqa and, if the wife is rich, he will order her to use her own property to meet her own expenses or, if the wife is poor, he will order the husband’s or wife’s mahram relatives, for whom it would be farz to pay nafaqa to the wife and to her small children if her husband were dead, now to give her a loan or to sell her goods on credit. He will imprison the ones who decline to lend her or to sell her goods on credit. Thereby, when the husband becomes rich enough, the wife’s mother and/or father and/or paternal uncle(s) and/or brother(s) and her children’s paternal uncle(s) and/or brother(s) or she herself will get from him the expenses they have made.

[If she does not have a relative rich enough to lend her or to sell her something on credit, the Beyt-ul-mâl, i.e. the State will lend her. If this last alternative is not possible, either, she will find a job for women and work without mixing with men. For instance, she will work in a hospital, looking after female patients only and washing the corpses of women only, or work as a wet nurse or a midwife or a teacher for girls.] 

( A person whose property is the amount of nisâb for the performance of qurbân, (i.e. a person who has so much property as it has become wâjib for him to perform the act of worship termed ‘qurbân’,) is a rich person[1]. A person who does not possess that nisâb is called a poor person.) 

* If a woman or girl does not have parents or any mahram relatives or if they are poor although they exist, and if she is not supported or aided by the Beyt-ul-mâl, i.e. the State, or by anyone else or by any charity association, either, this woman or girl will have to work for her living and/or for the living of her children or her parents who are too old to work. She will work at places where women are employed and men are not allowed to mix with them. If she cannot find a job without any male employees and she has to work at least for a subsistence level of nafaqa so that she may protect her health, her faith, her chastity, and her honour and dignity as a Muslim, then it will be permissible for her to work at a job where men also are employed, provided she will cover herself in a manner prescribed by Islam as she works among those men who are nâmahram to her. Any attempt to prevent her from earning that indispensable nafaqa will fit into the category termed ‘ikrâh’, (which means ‘constraining’, ‘intimidation’, and which is one of the acts that Islam prohibits and inflicts a punishment for.) It will not be permissible for her to stay there any longer than she needs to. If she lives in the Dâr-ul-harb and the people she is working for oppress and persecute her by saying, for instance, “You cannot work here like that. Either work with your head and arms bare, or leave this place and find yourself another job,” and she cannot find a job where she can work covered as she is; according to the qawl of Abû Yûsuf, it will be permissible for her to work with her arms bare. It is written in Ibni ’Âbidîn and in Fatâwâ-i-Hindiyya that there have been Islamic scholars stating that it is not farz for a woman to cover the part of her hair hanging from her ears. It is permissible to avail oneself of the convenience offered by way of this qawl-i-dâ’îf in the event of a (quandary termed) haraj. (Please scan the fourth chapter of the fourth fascicle, and also the twentieth chapter of the second fascicle, of Endless Bliss for the term ‘haraj’.) Although it has been stated unanimously by Islamic scholars that it is farz for a woman to cover the hair on her head, it will be permissible to uncover it under ikrâh. A woman under ikrâh of this sort must always be looking for a job where she can work without having to mix with men or by covering herself properly. And as soon as she finds one she must change over to that new job. As she walks or commutes to and from work, she must always cover her head and arms. When she marries a Muslim man, her husband will have to provide her nafaqa. Although she will not have to pay nafaqa to her parents and children since she is not rich, she ought to support them by working with her husband’s permission. Learning the teachings that are farz to learn is like earning one’s nafaqa.] __________________________________

Post source: Seâdet-i Ebediyye Endless Bliss Sixth Fascicle / p. 113 ; p.123

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Namaz (salat) - the importance in Islam

The following excerpt has been translated from the book entitled el-Fiqh-u-’ala-l-madhâhib-ül-erbe’a:
Namâz is the most important one of the basic essentials of the Islamic religion. Allâhu ta’âlâ has commanded people who want to worship Him and thank Him for His blessings to do so by performing namâz. He has made it farz for them to perform namâz five times daily. A hadîth-i-sherîf reads: “Allâhu ta’âlâ has commanded His slaves to perform namâz five times daily. He has promised that He will put people who deem this command their prime duty and perform namâz into Paradise.” There is quite a number of hadîth-i-sherîfs stating the honour and high value of namâz and recommending to perform namâz. It has been declared that there is very bitter torment awaiting people who do not attach importance to namâz and people who are remiss in performing namâz. Performing namâz purifies hearts. It causes forgiveness of sins. However, a namâz performed in thoughts centred around worldly advantages and without thinking that it is one’s duty as a slave (of Allâhu ta’âlâ) will not yield any benefit, worldly and next worldly alike, even if it is sahîh because it has been performed in a way compatible with its rules. As you perform a namâz, you must ponder over the greatness of Allâhu ta’âlâ and be aware of that you are performing a command of Allâhu ta’âlâ. It is only a namâz performed so as to satisfy these criteria that will purify your heart and which will protect you from doing evil. Allâhu ta’âlâ will judge people by their hearts, not by their appearances and actions. That is, He will accept good deeds performed with a good heart and fear of Allah. The first thing to be done when performing a namâz is to put your niyyat right; the next important thing is to observe the farzes and the principles of the namâz being performed, and next comes covering your awrat parts. A namâz must be performed - both physically and spiritually. As you perform a namâz, you should never forget that Allâhu ta’âlâ sees you, that He hears the prayers you have been saying, and that He knows what you are thinking of. A slave possessed of such qualities will not harm anybody. They will always be good to others. They will be useful to their country and nation.
Lexical meaning of ‘namâz’ is to ask for goodness and to invoke a blessing on someone. In Islam ‘namâz’ means to do commanded actions and say commanded things in the meantime. Namâz is started by saying the Takbîr Iftitâh, and ends when the Salâm is made.

__________________________
O, SON 
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Islam and homosexuality ?! Islams teachings and resembling the opposite sex ?! Short and clear answers !!

What does our religion say about homosexuals? ... And how about those who resemble the opposite sex in their manners, clothing, lifestyle and attitude?




● Sodomy is harâm in every religion.
⚠ Our blessed Prophet ‘sall-Allâhu ’alaihi wa sallam’ stated: “If you catch people committing sodomy like the people of Lût (Lot) in the act, kill both partners!” According to some Islamic scholars, both the active homosexual and the passive one must be burned in fire.
(* Our blessed Prophet ‘sall-Allâhu ’alaihi wa sallam’ stated: ‘A woman who conceals the beginning or the end of her haid from her husband is an accursed one.’ Anal intercourse with a woman is harâm and gravely sinful, during haid or otherwise alike. It is called liwâta (pederasty).” A person who commits this act with his wife is an accursed one. An act even more gravely sinful is sodomy, i.e. to commit pederasty with a boy. People who practise sodomy will catch mortal illnesses such as canine tumor (hidranitis suppurativa) and AIDS. Sodomy is called a khabîth (abominable) act in Enbiyâ (or Anbiyâ) Sûra. )
● It is a grave sin (GHUNÂH-I-KEBÂIR) for women to wear men’s clothes.
● It is a grave sin (GHUNÂH-I-KEBÂIR) for men to wear women’s dresses.
● Umm-i-Salama ‘radiy-Allâhu ’anhâ’ narrates: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ was with me (in my room). My brother ’Abdullah bin Abî Umayya’s slave was in the room, too. That slave was muhanneth (effeminate). When Rasûlullah ‘sallAllâhu ’alaihi wa sallam’ saw that muhanneth person and heard his voice he said: “Do not admit people like this one into your house!” This hadîth-i-sherîf is quoted in Sahîh-i-Bukhârî and Sahîh-i-Muslim. Muhanneth is a man (or boy) who behaves, acts, talks, sounds, and dresses like a woman. People who do so are accursed.
● A hadîth-i-sherîf states as follows about them: “May Allah condemn men who make themselves resemble women and women who make themselves resemble men!” Women who wear clothes like men’s and have their hair cut like men and do things that are to be done by men and men who grow their hair long like women and adorn themselves like women, without an ’udhr compelling them to do so, are within the scope of this hadîth-i-sherîf.
● Abû Sa’îd-i-Hudrî ‘radiy-Allâhu ’anh’ (d. 64 [683 A.D.]) narrates: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated: “A man should not look at another man’s awrat parts, and a woman should not look at another woman’s awrat parts!” As is seen, it is harâm for men to look at women and for women to look at men’s awrat parts, and likewise it is harâm for men to look at other men’s awrat parts and for women to look at other women’s awrat parts. A man’s awrat parts (which are harâm) for other men (to look at) are between their knees and navels. The same rule applies among women. As for a woman’s awrat parts (that are harâm) for men (to look at); they are her entire body with the exception of her hands and face. Hence, women are called awrat(s).
● There are two kinds of harâm: One of them is harâm li-’aynihî, and the other one is harâm li-ghayrihî. The former is harâm in essence; it is always harâm. Examples of it are: Homicide, fornication, sodomy, consumption of wine or other alcoholic beverages, gambling, eating pork, and women’s and girls’ going out with their heads, arms and legs exposed. If a person says the Basmala-i-sherîfa as he or she commits the aforesaid sins or believes them to be halâl, i.e. if he or she does not attribute importance to the fact that Allâhu ta’âlâ has made them harâm, that person becomes a kâfir. However, if such people commit these sins although they believe that they are harâm acts and therefore fear the torment that Allâhu ta’âlâ will inflict on them, they will not become kâfirs, yet they will deserve torment in Hell.
● One of the fourty (40) things which may cause a person with îmân at the moment to lose their îmân later is: To commit sodomy and not to make tawba thereafter. Sodomy (liwâta) means to insert one’s dheker into another person’s anus. Dheker (penis) is the organ which a man uses for urination. The female organ used for the same purpose is called ferj (vagina).
⚠ The Sultân-i-Enbiyâ ‘sall-Allâhu ’alaihi wa sallam’ stated: “If a person wants to commit a sin and then fears Allâhu ta’âlâ and gives up to commit it, Hadrat Haqq ta’âlâ will give that slave two gardens of Paradise.” Examples of sin are to eat what is harâm; to take interest; [to let one’s wife and daughter(s) go out without properly covering themselves; to watch movie and television programs that mock Muslims and spoil their ethical values;] to look at people who are harâm for one to look at; to commit fornication and/or sodomy; to drink alcoholic beverages; homicide; to attribute a partner to Allâhu ta’âlâ; and suchlike... All these sins are gunâh-i-kebâir (grave sins).
______________________
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Imam Rabbani / Maktubat - "Hell fire torment topic" (3rd volume, 101st letter)

THIRD VOLUME, 101st LETTER 

This letter, written to Shaikh ’Abdullah, informs that it is not permissible to interpret or explain away the âyats of the Qur’ân as philosophers understand them:

May Allâhu ta’âlâ give you safety and protect you against disasters! You sent the book named Tabsîr-ur-Rahmân. I have read some parts of it. I am sending it back. [Tabsîr-ur-rahmân wa Teysîr-ul-menân is a book of Tafsîr. It was written by Zayn-ud-dîn ’Alî bin Ahmad Ermewî ‘rahmatullâhi ta’âlâ ’alaih’, one of in savants of the Hanbalî Madhhab. He died in the year 710.]

My dear brother! It is understood that the author of this book has deviated into the way of philosophers. He almost holds them equal to Prophets. The meaning which he gave to an âyat of Hûd Sûra has caught my eye. He interprets the âyat like philosophers, disagreeing with Prophets’ teachings. He holds Prophets’ word and philosophers’ word equal as if they were of the same value, and says: “According to the unanimity of Prophets and philosophers” about the âyat, “For them there is nothing in the Hereafter” and says: “By feeling, or mentally, theoretically...” concerning the âyat, “Torment by fire only.” What value would philosophers’ unanimity ever have at a place where there is Prophets’ ‘’alaihimus-salawât-u wa-t-tehiyyât’ unanimity? What importance could their words have which inform of the torment in the next world, especially when they disagree with Prophets’ statements? Philosophers say that Hell torment is mental and theoretical, and he says so, too. These words of theirs show that they deny the fact that the torment will be felt physically! However, Prophets have stated unanimously that torment will be felt. The book, also in its other parts, writes about the âyats of the Qur’ân so as to agree with philosophers’ statements. On account of its writings which disagree with those who follow Prophets’ way, the book bears hidden harm; nay, its harm is quite obvious. Seeing that it would be necessary to inform you of this fact, I have caused your head to ache with a few words. I send my salâm. 

__________________
Seâdet-i Ebediyye Endless Bliss Third Fascicle
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MAKTUBAT - Imam Rabbani "rahmatullahi aleih"
Read more of his valuable letters @

Endless bliss - http://www.hakikatkitabevi.net/?HKLanguage=en

“Do you know who is called bankrupt?” explanation

One day, when Rasûlullah asked the Sahâba, “Do you know who is called bankrupt?” they said, “A person without any money or property left.”
He stated, “Among my Ummat, a bankrupt is a person whose deed-book contains many thawâbs of namâz, fasting and zakât on the day of last judgment. But he has sworn at a person, slandered him and taken away his property. His thawâbs will be divided and distributed to such right-owners. If his thawâbs are finished before the rights are paid, the sins of the right-owners will be loaded upon him. Then he will be flung down into the fire of Hell.”
[As this hadîth points out, he who speaks ill of or swears at any one of the Sahâba ‘ridwânullâhi ta’âlâ ’alaihim ajma’în’ will certainly be punished in the next world.]
__________________
Maktubat FIRST VOLUME, 76th LETTER
Seâdet-i Ebediyye Endless Bliss Second Fascicle / p. 118
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Imam Rabbani / Maktubat - "the wickedness of the nafs-i ammâra" - (1st volume, 52nd letter)

FIRST VOLUME, 52nd LETTER
(This letter, written to Sayyid Shaikh Ferîd, explains the wickedness of the nafs-i ammâra, the illness peculiar to it, and its medicine)


We have been honoured with reading your blessed letter, which you mercifully offered to your inferiors who pray for you. May Allâhu ta’âlâ, for the sake of your great ancestor (Muhammad) ‘’alaihis-salâm’, increase your rewards, heighten your degree, enlarge your chest, which is a source of knowledge, and facilitate your work! May Allâhu ta’âlâ keep our body and soul in His way and forgive (the sins of) those who say “Âmîn” after our prayer! Âmîn. 


You complain about the existence of evil-spirited people who want to sow discord and arouse instigation among your officials. My dear son! Man’s nafs-i ammâra has the ambition to seize a post, to come to the fore. Its only desire is to be the chief so that everybody will bow their heads before it. It does not like to need anybody or to be under someone else’s command. These desires of the nafs mean that it wants to be a god, an idol, so that everybody will worship it. It wants to be a partner with Allâhu ta’âlâ. Even more, the nafs is so base that it does not like partnership but wants to be the only ruler, commander, with everybody under its command. Allâhu ta’âlâ declares in a hadîth-i qudsî: “Bear hostility against your nafs! For, your nafs is My enemy.” This means to say that to strengthen the nafs, to gratify its desires to obtain property, positions, ranks, to be superior to everybody and to abhor everybody, would mean to help and strengthen this enemy of Allâhu ta’âlâ; it should be realized what a terrible, horrible felony this is. Allâhu ta’âlâ declares in a hadîth-i qudsî: “Greatness, superiority are peculiar to Me. He who wants to be My partner in these two is My great enemy. Without pitying him, I shall fling him into Hell fire.” [As is seen, such worldly wealths as property, rank, post, commandership and leadership should be desired not for following the nafs but for doing and practising Allah’s commands, for serving people and Muslims. It will be a great act of worship to desire them with this intention and to do them.]

The reason why Allâhu ta’âlâ is hostile against the world, why the world is so base, is because it causes the nafs to get its desires and because it strengthens the nafs. He who helps the nafs, which is Allah’s enemy, will certainly be Allah’s enemy. Our Prophet ‘sall-Allâhu ’alaihi wa sallam’ praised being poor, for poverty will not allow the nafs to obtain its desires. It will not listen to it. It will take its conceit out of it. The sending of Prophets, Islam’s commands and prohibitions are all intended to break the nafs, to crush it, and to prevent its excessive activities. The more Islam is obeyed, the fewer desires will the nafs have. It is for this reason that doing one command of Islam is more effective in annihilating the desires of the nafs than thousands of years of riyâzat and mujâhada done on one’s own.

[Riyâzat means not to do the desires of the nafs. Mujâhada means to struggle against the nafs, to do what the nafs dislikes.] In fact, those riyâzats and mujâhadas that are not suitable with Islam augment the desires of the nafs. They cause it to become inordinate. The Brahmin priests in India and the magicians called jukiyya went quite far into riyâzat and mujâhada; yet all their endeavours proved useless. In fact, they made their nafs even more thoroughgoing and outrageous.
[Irreligious people in India call the highest of the four spiritual classes Brahmin, which means the chief of the Hindu priestly caste of Brahmin. Jûkî is the name given to the dervishes of Hindu disbelievers.]

For example, paying one cent of zakât, which Islam commands, to people prescribed by Islam, destroys the nafs very much more than giving thousands of gold coins as alms or by doing favours on one’s own. On the day of Bayram (’Iyd), eating and drinking instead of fasting, because Islam commands us to do so, is more useful than fasting for years. Performing the two rak’ats of morning prayer in jamâ’at is better than performing supererogatory prayers all night till morning and then (falling asleep and) not performing morning prayer in jamâ’at.
In short, unless the nafs is purified and wakes up from the dream of being a chief or being superior, it is impossible to escape perdition. Before going to endless death, it is necessary to consider saving the nafs from this illness. The blessed word Lâ ilâha il-l-Allah dispels all the mendacious idols inside and outside of man, and so it is the most useful, the most effective medicine for purifying the nafs. Great men of Tasawwuf chose this word for the purification of the nafs. Translation of a Persian couplet:

Unless the road is cleaned with the broom of Lâ,
You will not attain the palace of il-l-Allah!

If the nafs goes astray and becomes obstinate, it is necessary to refresh the îmân by expressing this word. Our Prophet ‘sallAllâhu ’alaihi wa sallam’ stated: “Renew your îmân by saying Lâ ilâha il-l-Allah!” It is always necessary to say it, for the nafs-i ammâre is always filthy. The following hadîth-i-sherîf states the virtues of this beautiful word of tawhîd: “If they put the earth and the heaven on one scale of the balance and this word of tawhîd on the other scale, certainly the scale on which this word is laid will weigh heavier.”
Salâms to those who are on the right way and to those who follow the footsteps of Muhammad Mustafâ ‘sall-Allâhu ’alaihi wa sallam’!

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Seâdet-i Ebediyye Endless Bliss Second Fascicle / p. 143
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A DEFINITION of WISDOM

A DEFINITION of WISDOM

  Wisdom (’aql) is a Quwwa-i derrâka, i.e. a comprehensive power. It has been created so as to distinguish right from wrong, good from bad, useful from harmful. Therefore, wisdom has been created in human beings, genies and angels, who may mistake right for wrong. There cannot be confusion between right and wrong regarding the Person of Allâhu ta’âlâ or in the knowledge pertaining to Him. Therefore, in that knowledge, wisdom, alone, cannot be a means for documentation by itself.
  Wisdom is a gauge. There cannot be a qiyâs [comparison] in the knowledge pertaining to Allâhu ta’âlâ. But there is a comparison in the knowledge about creatures; therefore, a correct comparison will deserve thawâb, while an incorrect comparison will be rewarded with forgiveness.
  Only in proving the existence of Allâhu ta’âlâ does wisdom have some function. This knowledge is profound and difficult.
  First, let us see if wisdom is musheqqiq or mutawâtî.
* What does mutawâtî mean? Mutawâtî means an attribute which exists in equal amounts in all the individuals of the same species, like the attributes of humanity or animality. Humanity is equal in the highest and the lowest of human beings. For example, the humanity of a Prophet is equal to that of a disbeliever. Humanity is not more or greater in a Prophet. There is no difference between the humanity of a Prophet and that of a disbeliever.
* Musheqqiq is an attribute which does not exist in equal amounts in all the individuals of the same species; like knowledge. Knowledge exists in smaller amounts in some savants than it does in other savants. The knowledge of an Islamic savant who is at the same time a great scientist is certainly more, vaster and brighter than that of a village khodja.
Is wisdom mutawâtî like humanity, or is it musheqqiq like knowledge? For certain it is musheqqiq. That is, it does not exist equally in the individuals of the same species. Then, there are thousands of grades between the highest wisdom and the lowest wisdom. Then, how can the expression, “The one that wisdom will admit,” be appropriate? And whose wisdom is meant; that of the person who is the wisest, or that of anybody who is said to be wise?
There are two principal kinds of wisdom: ’Aql-i selîm, ’Aql-i saqîm. Both of these are forms of wisdom.
’Aql-i selîm: The wisdom which is selîm never goes wrong and never errs. It never does anything to entail repentance. It does not make mistakes in the things it considers. It always follows the course of actions that are good and that turn out good. It thinks properly, and finds the right way. Its deeds are always correct. This wisdom existed in Prophets only. They were successful in every activity they had started. They would not do anything that would make them repent or that would harm them. The one which is close to theirs is the wisdom of the Sahâba, of the Tâbi’ûn, of the Taba-i tâbi’ûn, and of the religious imâms. Theirs was a wisdom that was suitable for the rules of Islam.
’Aql-i saqîm: The wisdom that is saqîm is quite the opposite. It errs in its acts and thoughts, which always incur sorrow, repentance, harm and trouble.
[Wisdom and intelligence should not be mistaken for each other. It is an act of intelligence to understand the relationships, the resemblances and the differences between cause and effect. Claparede, a Swiss, defined intelligence as “Mind’s best ability to adjust itself to new requirements and circumstances.” .... Intelligence is a state of mind which is above instincts and below wisdom.
The intellect is the power of thinking. But wisdom is necessary for the thoughts to be correct. An intelligent person needs a number of principles for having correct thoughts. It is wisdom that formulates these principles. Then, it would be incorrect to think that every intelligent person is wise too.
For examples Napoleon’s intellectually brilliant military plans and victories, versus the disasters that were the results of his lack of wisdom. It is written on the pages of history how Napoleon fled from Syria after the defeat he had suffered against Muslim armies in the era of Sultan Selîm Khan III.

Religious matters cannot be built upon wisdom. For, wisdom does not remain in the same state. Every person does not have the same wisdom, and, while a man’s wisdom which is not selîm finds what is right occasionally, it errs more often than not.
Something that seems suitable to the wisdom of someone may seem not suitable at all to the wisdom of someone else.
Only, wisdom and Islam together can make up a precise and sound scale and witness. For this reason, Islamic savants said: “Do not commit your faith and îmân to the deductions of human thoughts, and do not adapt them to the conclusions reached by reasoning!”
The wisdom which is selîm, which is the wisdom of Prophets, sees clearly that all the religious rules are very suitable and correct.

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Seâdet-i Ebediyye Endless Bliss Second Fascicle / p. 74

Imam Rabbani / Maktubat - "the harm of the wicked men of knowledge" - (1st volume, 33rd letter)

FIRST VOLUME, 33rd LETTER

This letter, written to Molla Hadji Muhammad Lâhôrî, describes the harm of the wicked men of knowledge who love the world and who barter knowledge for the world, and praises savants who are not fond of the world.

Savants’ loving the world and being fond of it is like a black stain on their beautiful faces. Although such men of knowledge are useful to people, they are not useful to themselves. The honour of strengthening the religion and spreading Islam belongs to them, yet sometimes a disbeliever or a fâsiq also does this job. As a matter of fact, the Master of Prophets ‘’alaihi wa ’alâ âlihissalawâtu wa-t-teslîmât’ indicated that evil people also will strengthen Islam, saying, “Allâhu ta’âlâ certainly strengthens this religion through fâjir people, too.” They are like flintstones. There is energy in a flint. Men start fires with the power in this flint, thus making use of it. But the flint itself does not gain an advantage. Likewise, these people do not benefit from their own knowledge. In fact, their knowledge harms them. For, on the Day of Judgment they will not be able to say, “We did not know. If we had known that it was a sin we would not have done it.” It is stated in a hadîth: “On the day of Judgment, the person who will be tormented most is the savant whom Allâhu ta’âlâ did not enable to benefit from his own knowledge.” Certainly, knowledge, which Allâhu ta’âlâ esteems and which is honoured above all, will be harmful to those who make it a means for seizing property and position, for coming to the fore. In fact, being fond of the world is something which Allâhu ta’âlâ does not like at all. Therefore, it is a very loathsome deed to spend knowledge, which Allâhu ta’âlâ esteems, in a way which He resents. It means to abhor what He esteems and to esteem and promote what He resents. To be more clear, it means to stand against Allâhu ta’âlâ. Giving lectures, preaching, issuing religious articles, books and magazines are useful only when they are for Allah’s grace, not for gaining a rank, property and fame. And the symptom of such a pious and pure thought is not to be fond of the world. Those men of religion who have incurred this bane and who are fond of the world, are in fact worldly men. They are evil savants; they are the basest of people; they are the thieves of faith and îmân. However, they think of themselves and represent themselves as men of religion, as men of the next world, and as the best of people. Müjâdala Sûra purports about them: “They think of themselves as Muslims. They are liars. The devil has seized them. They do not remember Allâhu ta’âlâ, nor do they mention His Name. They have adapted themselves to the devil and have become devils. You should know that those who followed the devil suffered loss. Abandoning the endless bliss, they threw themselves down into endless torment.” One of our superiors saw the devil sitting idly, not trying to deceive people, and asked him why. The devil answered, “The evil savants of today who pass for men of religion help me so much that there is no need for me to do this important job.” As a matter of fact, the recent slacknesses in performing the commandments of Islam and men’s turning away from Islam are all because of the statements made and articles written by false religious men and because of these men’s ill will. [There are three kinds of religious men: Owners of wisdom, owners of ’ilm (knowledge), owners of religion. Any man of religion who possesses these three attributes is called a savant of religion. If one of his attributes is lacking, his word is not dependable. To be an owner of knowledge, it is necessary to be specialized in religious and scientific knowledge.]

Savants of religion who have not allowed their hearts to be seized by the world and who are not ambitious about gaining property, rank, fame or coming to the fore, are men of the Hereafter. They are the inheritors, the representatives of Prophets ‘’alaihimussalâm’. They are the best of people. On the day of Last Judgment, their ink will be weighed against the blood of martyrs, who gave their lives for the sake of Allâhu ta’âlâ, and the ink will weigh heavier. They are the people who are praised in the hadîth, “Savants’ sleep is worship.” They are the people who understand the beauty of infinite blessings in the next world, who see the ugliness, the evil of the world, and who know that the next world is eternal but the world is transient and exhaustible. For this reason, not turning away from the things that are not staying but changing and perishing, they hold fast to what is permanent, to the beauties which do not deteriorate or perish. Understanding the greatness of the next world is possible by seeing the infinite greatness of Allâhu ta’âlâ. And he who understands the greatness of the next world does not care for the world. For, this world and the next world are polar opposites. If you please one of them, the other one will become hurt. He who esteems the world offends the next world. And he who dislikes the world has esteemed the next world. It is impossible to esteem or abhor both of them. Two opposite things cannot be put at the same place together. [Fire and water cannot be kept together in the same place.]

Some great men of Tasawwuf, after forgetting about themselves and the world altogether, pretend to be worldly men for many reasons and benefits. They are thought of as loving and demanding the world. However, there is no worldly love or desire in them. An âyat-i-kerîma which purports: “Their trading, buying and selling do not ever prevent them from remembering Allâhu ta’âlâ,” in the Nûr Sûra, means these people. They seem to be attached to the world, but they have no such attachment. Khwâja Bahâeddin-i Naqshiband Bukhârî ‘quddisa sirruh’ says: “At the bazzar of Minâ in Mekka, a young merchant was purchasing some goods which were worth about fifty thousand gold coins. At the same time, his heart did not forget about Allâhu ta’âlâ even for a moment.”

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Seâdet-i Ebediyye Endless Bliss Second Fascicle
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Imam Rabbani / Maktubat - "times of trouble & sorrows" (2nd volume, 32nd letter)

SECOND VOLUME, 32nd LETTER 

This letter was written to Mirzâ Kilinjullah. It answers his letter saying that he cannot concentrate his heart, and intimates the prayers to be said during times of fear: 

I express my hamd (praise and gratitude) to Allâhu ta’âlâ, pronounce benedictions over His beloved Prophet and over you. Your cherished letter of azâ, that is, letter of condolence due to bereavement, has arrived. We all are under Allah’s command and will, and we all will enter His presence! With His aid, we have been acquiescent in His qadâ. You, too, must acquiesce to it! Ask for help by saying prayers and the Fâtiha! The news informing that you are already free of that problem has pleased us very much. So we have gotten rid of one of the two problems. Thank Allâhu ta’âlâ for this! You write that you cannot rid your heart of worldly thoughts. Yes, the outward deed’s being disorderly and disorganized causes the heart to become untidy, too. When there is sorrow or melancholy in your heart say tawba and istighfâr to remove it! During times of fear [and against the harm of genies] say the prayer of Kalima-i temjîd, that is, “Lâ hawla walâ quwwata illâ billâhil ’aliyyil ’adhîm.”

[It is written in the 174th letter (of the first volume of Maktûbât) that this prayer is said against the haunting of genies. Muhammad Ma’thûm ‘rahmatullâhi ’alaih’ writes in his third letter of the second volume: “You should recite Lâ hawla walâ quwwata illâ billâh five hundred times with the salawât-i sherîfa a hundred times before and after it and make a du’â in order to get rid of problems and attain your wishes.”]

At such times of trouble it is very useful to recite the two sûras of Mu’awwizatayn, that is, the two sûras beginning with Qula’ûdhu. We have been well and comfortable, may hamd be to Allâhu ta’âlâ always! “Alhamdu-li-l-lâhi dâiman wa ’alâ kulli hâl wa a’ûdhu bi-l-lâhi min hâl-i ahl-in-nâr.” I am too weak to write any longer. May Allâhu ta’âlâ not separate us and you from Muhammad Mustafâ’s religion! Wassalâm. [It is written in the 174th letter (of the first volume of Maktûbât) that this prayer is said against the haunting of genies. Muhammad Ma’thûm ‘rahmatullâhi ’alaih’ writes in his third letter of the second volume: “You should recite Lâ hawla walâ quwwata illâ billâh five hundred times with the salawât-i sherîfa a hundred times before and after it and make a du’â in order to get rid of problems and attain your wishes.”]At such times of trouble it is very useful to recite the two sûras of Mu’awwizatayn, that is, the two sûras beginning with Qula’ûdhu. We have been well and comfortable, may hamd be to Allâhu ta’âlâ always! “Alhamdu-li-l-lâhi dâiman wa ’alâ kulli hâl wa a’ûdhu bi-l-lâhi min hâl-i ahl-in-nâr.” I am too weak to write any longer. May Allâhu ta’âlâ not separate us and you from Muhammad Mustafâ’s religion! Wassalâm. 

[It is written in Tafsîr-i Mazharî, in the explanation of the eighty-eighth âyat of the Sûrat-ul-Anbiyâ that a hadîth-i sherîf says: “During times of sorrows and hardships recite the prayer of the Prophet Yûnus. Surely Allah will rescue you. The prayer is: Lâ ilâha illâ anta subhânaka innî kuntu minaz-zâlimîn.” A hadîth-isherîf quoted in the fifty-third chapter of the book Terghîb usSalât reads as follows: “If a person, after getting up every morning, says the following prayer three times, no trouble or disaster will befall him until evening: Bismillâh-illedhî lâ yedhurru ma’asmihi shey’un fi-l-ardi wa lâ fi-s-semâ’ wahuwa-s-samî’ ul-’alîm.”

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MAKTUBAT - Imam Rabbani "rahmatullahi aleih"

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Hypocrisy ... ?!?

Do not try to divulge a Muslim’s faults, and do not pry into anyone’s private affairs! Our Prophet ‘sall-Allâhu ’alaihi wa sallam’ stated: “On the night of Mi’râj I saw some people inflicting sheer, sadistic torture on themselves. I asked Jebrâ’îl ‘’alaihissalâm’: ‘Yâ Jebrâ’îl! What sin did these people commit? Why are they tormenting themselves?’ Jebrâ’îl ‘alaihis-salâm’ said: ‘These are the people who divulged other people’s (private) faults.’ ” Mûsâ (Moses) ‘’alaihis-salâm’ asked Haqq ta’âlâ on the Tûr-iSînâ (Mount Sinai): “Yâ Rabbî! What punishment awaits people who divulge others’ secret faults?” Haqq ta’âlâ declared: “Hell is their destination if they expire without (having made) tawba.”

Imâm Ghâzâlî ‘rahmatullâhi ’alaihi bârî’ states that there are three gravest sins. They are: 1– Being bahîl. 2– Jealousy. 3– Hypocrisy.

Bahîl means miserly, close-fisted. You would be bahîl if, say, someone needed you for something and you felt too jealous to teach them what they needed. [The worst close-fisted people are those who do not perform emr-i-ma’rûf and nahy-i-munker to Muslims. They are people who do not teach Islam to them. Or, they are people who teach them wrongly.] Our Prophet ‘’alaihissalâm’ states: “Bahîl people cannot enter Paradise no matter how zâhid they are.” (Zâhid is the adjectival form of zuhd, which in turn means (Islamic) asceticism.)

As for jealousy: Supposing a certain person has something useful, such as an occupation, a house, property, knowledge; it will be jealousy if you wish these benefits to desert him and come to you. [It will not be jealousy to wish these benefits to be yours as well without deserting that person. This wish means envy, apetite, which is not something sinful.]
The Sultân-ul-Enbiyâ ‘sall-Allâhu ’alaihi wa sallam’ stated: “Jealousy will consume your hasenât [good deeds], like fire’s consuming wood.”
Hypocrisy means to perform good deeds such as namâz, fasting, almsgiving, building roads and mosques so that people will see and admire you. All deeds performed with motivations of this sort are within the scope of hypocrisy (riyâ). Hypocrisy is a minor version of shirk (polytheism, attributing a partner to Allâhu ta’âlâ). Unless a tawba is made, it will never be forgiven (by Allâhu ta’âlâ). Not to act compatibly with your knowledge, not to have salâh and ikhlâs in your deeds, and not to attach value to Islamic scholars, to worshippers, to the Azân (Adhân), and to sacred days are signs of shaqâwat.


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