Others` rights and the hereafter !

There are two kinds of abstention from the harâms.

First, to abstain from those sins which only violate the rights of Allâhu ta’âlâ. 

Second, to abstain from those sins in which other people’s and creatures’ rights are also involved. The second kind is more important. Allâhu ta’âlâ does not need anything, and He is very merciful. But human beings not only need a lot of things but also are very stingy and mean. 

Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ said: “A person who has violated others’ rights or who has encroached on others’ property and chastity should pay the rights back and have himself forgiven before dying! For on that day gold and property will not have any value. On that day, his thawâbs will be taken away until the rights have been paid, or, if he does not have any thawâbs, the wronged person’s sins will be loaded on him.” 

[Ibni ’Âbidîn ‘rahmatullâhi ’alaih’, while explaining the book Durr-ul-mukhtâr, says on the two hundred and ninety-fifth page of the chapter dealing with the subject of intending for namâz: “On the Day of Judgment, if the right-owner does not forgive his right, for a right worth one dank, seven hundred prayers of namâz that have been performed in jamâ’at and accepted will be taken away and will be given to the right-owner.” One dank is one-sixth of a dirham, about half a gram, of silver.]

World, body, heart, hereafter ...

Give up what is transient so that you may obtain what is permanent. It would be astonishing if a person with self-consciousness were fond of this world. The wicked will be fond of this world. And the good will hold fast to what is eternal. Be in the world with your body, and enjoy the next world with your heart! 

He who forsakes the desires of the nafs will become clean and will be rescued from disasters. On a person who forsakes what Allâhu ta’âlâ disapproves, Allâhu ta’âlâ will bestow something better. He who knows the world will not lament over its inconveniences. He who understands the world abstains from it. He who abstains from the world knows his nafs. He who knows his nafs finds his Allah. He who serves his Allah is served by the world. 

The world is like a man’s shadow. If you chase it, it will evade you. If you run away from it, it will chase you. The world is a place of troubles for its lovers. It is a place of blessings for those who are not deceived by its flavours. It is a place of profit for worshippers. It is a place of hikmat for those who take warning. It is a place of salvation for those who know it. It is like Paradise when compared with one’s mother’s womb. It is like a rubbish-heap when compared with the Hereafter.

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"Seâdet-i Ebediyye Endless Bliss Second Fascicle" / p.116
http://www.hakikatkitabevi.net/book.php?bookCode=026

How a Muslim woman should dress herself ? Modern Islamic fashion !

Awrat parts - 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.

Embracing the comfort and beauty of the world!

Muslims try to learn, teach and do the things which Allâhu ta’âlâ commands. They search for knowledge even if it is possessed by disbelievers. It has always been so in the course of history; those who could not think of mankind as a superior being have borne hostility against the Islamic religion, have tried to deceive youngsters and, at a time they did not expect at all, they themselves died, leaving their worldly pleasures, which they had been clasping so tightly, and went to Hell. The names of many of them have been forgotten, with no fame, no sign of them having remained behind them, whereas the Islamic sun has continued to spread its light all over the world.

Disbelievers embrace the comfort and beauty of the world which is sweet outwardly but bitter inwardly, sequinned outside but poisonous inside, pleasing in the beginning but unworthy in the end. Muslims should embrace the commandments of the Qur’ân, which is the way of our Prophet ‘sall-Allâhu ’alaihi wa sallam’, and should ceaselessly struggle to improve in this way. They should beware from bid’ats, which have appeared later in Islam and have been concocted by enemies of the Islam,by Islam’s reformers, and by ignorant, stupid people.

Purpose of life and religion

The young human being, a mere child as he is, begins to wonder from whence and how the things he sees around him came into existence. As he grows older, he better realizes and thus marvels at what a tremendous masterpiece the earth is, whereon he lives. When he becomes a highly educated adolescent, his wonder turns into admiration as he begins to learn of the elaboration involved in the things and beings seen around us every day.
When Allâhu ta’âlâ created man, He granted him aql (intellect) and the power of mind and thought. Islamic scholars (rahimahum-Allâhu ta’âlâ) called man “Haywân-i nât›q” and the expression in Cartesian philosophy, “I think, therefore I am,” clearly expresses this fact. 

The major factors distinguishing man from other creatures are: He has a soul besides his body; he can think, assess all events with his mind; he can decide by using his mind and carry out his decisions; he can distinguish good from evil; and he can realize his errors and repent for them, and so forth. But the question is: Can man use this most powerful weapon given to him without a guide, or can he find the right path and understand Allâhu ta’âlâ by himself?
Allâhu ta’âlâ sent Prophets (’alaihimu’s-salâm) to teach His human slaves how to use the powers of mind and thought, to teach them about His Oneness, and to distinguish good from evil. Prophets (’alaihimu’s-salâm) were human beings like us. They ate, drank, slept and felt tired, too. What distinguished them from us was that their intellectual and assessment abilities were much greater than ours. Moreover, they had pure moral qualities and, hence, the ability to communicate Allâhu ta’âlâ’s commandments to us. Prophets (’alaihi mu’s-salâm) were the greatest guides. The final and highest Prophet (sall-Allâhu ’alaihi wa sallam), who communicated the Islamic religion, is Hadrat Muhammad and his holy book is the Qur’ân al-kerîm.
The guiding utterances of Hadrat Muhammad (sall-Allâhu ’alaihi wa sallâm) are called al-Hadîth ash-sherîf. They have been collected in many valuable books. Besides the Qur’ân al-kerîm and the Hadîth ash-sherîfs, there are great religious scholars who also provided us with guidance. But there are people who slight and disregard these religious scholars, saying, “Why should such scholars be necessary? Cannot one find the right way and become a good Muslim by reading Islam’s book, the Qur’ân al-kerîm, and by studying the Hadîth as-sherîf?” This presumption is false. A person who has no knowledge about the fundamentals of the religion cannot properly comprehend the deep meanings in the Qur’ân al-kerîm. Even the most perfect athlete will look for a trainer when he prepares to climb a high mountain. A big factory employs master workmen and foremen, as well as engineers. A worker who begins to work in such a factory learns the basic aspects of his job first from this master workman and then from his foreman. If he tries to see the chief engineer before learning them, he will not understand anything from the engineer’s words and calculations. Even the best gun expert cannot correctly use a new gun given to him unless he is first taught how to use it. It is for this reason that in matters pertaining to religion and belief, besides the Qur’ân al-kerîm and the Hadîth ash-sherîfs, we should utilize the works of those great religious scholars whom we call “Murshid-i kâmil” (perfect guide). The highest ones of the murshid-i kâmils in Islam are the imâms (leaders) of the four madhhabs. They are al Imâm al-a’zam Abû Hanîfa, al-Imâm ash-Shafi’î, Imâm Mâlik and Imâm Ahmad bin Hanbal (rahmatullâhi ’alaihim ajma’în)
These four imâms are Islam’s four pillars. We have to read the books of one of them to learn the correct meanings of the Qur’ân al-kerîm and the Hadîth as-sherîf. Thousands of scholars have explained the books of each of them. He who reads these explanations will understand the Islamic religion correctly and well. The beliefs revealed in all these books are the same. This correct belief is called “the belief of the Ahl-as-sunna.”
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Islam and Christianity
http://www.hakikatkitabevi.net/book.php?bookCode=022

The business of pondering

One of the Believers of Mûsâ (Moses) ‘alaihis-salâm’ prayed for thirty years. The shadow of an overhanging cloud was protecting him against the sun. One day the cloud did not show up, so that he had to stay under the sun. When he asked his mother what the reason could be, she said that he probably committed a sin. When he said that he had not committed any sins, his mother inquired, “Didn’t you look at the skies, or at flowers? When you saw them, didn’t you think of the greatness of the Creator?” “I did look at them,” he replied, “but I was remiss in the business of pondering.” There upon she said, “Is there any other sin bigger than this? Make tawba right away.”
A sensible person should not forget about the duty of pondering. Is there anyone who has any guaranty that he will not die tomorrow? Allâhu ta’âlâ did not create anything without any use. The uses which men have so far been able to discern are by far more numerous than those which they have not. 

Pondering can be done in four ways, according to (Islamic) scholars.
- Pondering about the beautiful arts of Allâhu ta’âlâ which manifest on human
beings causes one to believe Him and love Him.
- Pondering about the rewards promised by Him for the worships causes one to perform those worships.
- Pondering about the punishments informed by Him causes one to be afraid of Him and thereby inhibits one from wronging others.
- Pondering about one’s having enslaved oneself to one’s nafs and committing sins and living in a state of heedlessness regardless of all the blessings bestowed by Him causes one to have shame towards Allâhu ta’âlâ.
Allâhu ta’âlâ loves those who observe the terrestrial and celestial creatures and take lessons from them. It is stated as follows in a hadîth-i-sherîf: “No other act of worship is so valuable as meditation.” And another hadîth-i-sherîf reads: “A momentary meditation is more useful than sixty years’ worship.”
The book Kimyâ-i-sa’âdat, in Persian, by Imâm Ghazâlî ‘rahimahullâhu ta’âlâ’ contains a lengthy discourse on tafakkur (meditation, pondering).

The "walking tree" - MIracles of Muhammad 'sallallahu alaihi wa salam'

One day, when some people asked him to show them a miracle, he called to a tree in the distance, asking it to come before him. The tree uprooted itself, moved towards him, with its roots dragging behind, came before him, greeted him, (i.e., said “Assalâmu ’alaikum,”) and said, “Esh-hadu an lâ ilâha il-l-Allah, wa esh-hadu anna Muhammadan ’abduhu wa Rasûluh”, (which means, “I believe in and testify to that Allâhu ta’âlâ exists and He is One. And again, I believe in and testify to that Muhammad ‘alaihis-salâm’ is His born slave and His Messenger.”) Then it moved back to its place and resumed its stand.

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With respect to time, the miracles of Muhammad ‘alaihissalâm’ fall into three categories:
* In the first category are those miracles that took place in the period beginning with the creation of his blessed soul and ending with his Bi’that, (which is the time when Allâhu ta’âlâ appointed him His Messenger, which He notified to him through His angel Jebrâîl ‘alaihis-salâm’).
* The second category consists of those which took place within the time from the Bi’that to his transposition to the Hereafter.
* Into the third category fall his miracles that have happened since his passing away, as well as those which will take place till the end of the world.
Miracles in the first category are called Irhâs, i.e. the beginners.
Each category is divided into two classes: Miracles that were seen; and those which are inferred mentally. All these miracles are so many that it has never been possible to tally them. Miracles in the second category are estimated to be around three thousand.
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WHY DID THEY BECOME MUSLIMS? >> p. 210
http://www.hakikatkitabevi.net/book.php?bookCode=033

Everyone shall die when their time of death comes!

Everyone shall die when their time of death comes. The thirty-third âyat-i-kerîma of A’râf Sûra purports: “... when their term is reached, not a little can they cause delay, nor (a little time) can they advance (it in anticipation).”

Before a person is born, it has been foreordained how long they shall live. And it all has been written in the Lawh-i-mahfûz: where that person shall die, whether they shall die having made tawba or
without having made tawba, what illness they shall die from (if any), whether they shall die with îmân or without îmân. In fact, this fact is pointed out in the final âyat of Loqmân Sûra.
Khallâq-i-’âlam created death. Thereafter He created life.Thereafter He created our rizq and wrote it in the Lawh-il-mahfûz.
Haqq ta’âlâ knows the number of the breaths you are to take. And He wrote it in the Lawh-il-mahfûz. Angels watch over it, and when the time comes they let the Melek-ul-mewt (Angel of death) know.
If you have spent your life believing the facts stated in theQur’ân al-kerîm and practising the commandments declared therein, you will go (to the next world) as a happy person! Deem everything from Allâhu ta’âlâ! Do not cry out behind a person who has passed! Things of this sort cause a person to die without îmân. We take refuge in Allâhu ta’âlâ. Should we commit a sin or a fault, we should make tawba-i-nasûh.
Haqq subhânallâhu wa ta’âlâ orders Azrâîl ‘’alaihis-salâm’(Angel of death): “Take away My friends’ souls with ease, and My foes’ souls harshly!” Al-ayâz-u-billah, if one should be disobedient!
One day in the Hereafter is as long as one thousand or fifty thousand years. There are various explanations concerning this matter. This fact is understood from the fifth âyat-i-kerîma ofSajda Sûra and from the fourth âyat-i-kerîma of Me’ârij Sûra.

What is Qada & Qadar? Can we change them?

Our Prophet ‘sall-Allâhu ’alaihi wa sallam’ stated: “A person commits all through his life-time the sins that will lead him to Hell-fire. Performing the good deeds that will lead him to Paradise during the final days of his life, this very person goes to Paradise.” Whence does this sinning scholar infer that it is Allah’s knowledge that he will go on living in this manner and his life-time will be completed as such, so that he thinks he has to commit sins until his last breath and gives up hope of becoming good? It is a frequent event that many stubborn, excessive disbelievers have come round to having îmân towards their final days in this world. Why does he not give a share to the possibility that he, too, will correct himself in the same manner? Why does he not convert to being good? Has he been informed that he will sin till his death? None can tell that it is Allâhu ta’âlâ’s knowledge that even a certain disbeliever will remain a disbeliever eternally. Also, it is wrong to say that the disbelievers described in the Qur’ânal-kerîm are compelled to bear disbelief or that to invite them to îmân would mean to ask them to do what is not within their power. For, knowledge is dependent upon the known. Allâhu ta’âlâ knows the things that will happen because they will happen. And the things communicated in the Qur’ân al-kerîm are communicated because they will happen. 

A painter’s painting a horse is because the horse has that shape. The horse’s having that shape is not because the painter paints it in that shape. 

Allâhu ta’âlâ’s knowing that some people will not have îmân and His communicating it in the Qur’ân al-kerîm is because they intend to remain in disbelief of their own accord and do not want to have îmân. Their being disbelievers is not because Allâhu ta’âlâ knows and declares them as disbelievers. If they remained disbelievers because Allâhu ta’âlâ knew it, Allâhu ta’âlâ would not have will or option in His own creating, either, and He would be compelled. For, He knew in eternity what He would create, too. Then, they become disbelievers with their own options and wills. They do not have to become disbelievers because Allâhu ta’âlâ knew in eternity and stated His knowledge. So, to invite them to îmân does not mean to ask for something impossible. Believing in the Qur’ân as a whole is sufficient. We are not asked to have îmân in each part separately; then it is not necessary for those disbelievers who are described in the Qur’ân al-kerîm to believe in their own disbelief.

Mûsâ ‘’alaihissalâm’ said to Âdam ‘’alaihissalâm’, ‘Allâhu ta’âlâ created you with His might. He gave you from His own spirit. He made angels prostrate themselves before you. He put you into Paradise. And then men were evicted from Paradise because of you.’ In response, Âdam ‘’alaihissalâm’ asked, ‘Allâhu ta’âlâ made you a Prophet. He sent you the Tawrât in sheets and informed you about everything. When was the Tawrât written on those sheets?’ ‘Before He created you,’ was the answer. Upon this Hadrat Âdam asked again, ‘Was it written in the Tawrât that I would make a mistake and then would be taken out of Paradise?’ ‘Yes,’ the latter said. Then Hadrat Âdam said, ‘Then, I did what Allâhu ta’âlâ had written in His Book.’ ... Âdam ‘’alaihissalâm’ meant to say, “Since you have read in the Tawrât that Allâhu ta’âlâ knew in eternity that I would wish and will to commit the deed, and since you know about the numerous benefits that will arise from committing it, it is not worthy of you to blame me.” Allâhu ta’âlâ knows the truth of everything.
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Qada & Qadar
Part of a pamphlet written by Abussu’ûd Efendi ‘rahmatullâhi ta’âlâ ’alaih’.
(Seâdet-i Ebediyye Endless Bliss Third Fascicle -http://www.hakikatkitabevi.net/book.php?bookCode=027 page 228)

Imam Rabbani / Maktubat - "Fondness for the world" - (1st volume, 197th letter)

May Allâhu ta’âlâ keep you in the right way! The best person is the one whose heart is not attached to the world and palpitates with love of Allah. 

Fondness for the world is the head of all sins. And cleansing yourself from fondness for the world is the head of worship. For, Allâhu ta’âlâ resents fondness for the world. He has never liked it since the day He created it. The world and people who are fond of the world are accursed and are far from the mercy of Allâhu ta’âlâ. A hadîth-i-sherîf reads: “The world is accursed, and so is anything in the world and which is not done for the grace of Allah.” [Please read the last seven paragraphs of the eleventh chapter of the first fascicle of Endless Bliss!] For, people who remember Allâhu ta’âlâ make dhikr of Allâhu ta’âlâ, and so do all the motes of their bodies. For that matter, people who make dhikr of Allâhu ta’âlâ, [i.e. those who remember His Name and His Attributes in their hearts,] are not accursed. They are not called worldly people. For, the meaning of ‘world’ consists of things that make your heart unaware of Allâhu ta’âlâ, which make you forget Him, and which bring things other than Allah into your heart. Such things as property, causes, positions and honours are defined as ‘world’ inasmuch as they make you forget Allâhu ta’âlâ. That it is the case is shown clearly by the twenty-ninth âyat-i-kerîma of Wa-n-Najm Sûra, which purports: “Therefore turn away from those who do not think of Us and turn away from Our Message (and desire nothing but the life of this world). Do not love them!” So, this world is man’s mortal enemy. People who are fond of this world never pull themselves together or come to their senses. And in the Hereafter they will feel deep remorse and will encounter bitter pains.
Ceasing from the world means the heart’s resenting it, not being fond of it and not attaching any value to it. And not being fond of it means its making no difference whether or not it exists.
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Part of FIRST VOLUME, HUNDRED and NINETY-SEVENTH LETTER
Book 'O SON' / p 343
http://www.hakikatkitabevi.net/book.php?bookCode=191

When any person says "I", they mean "Their Nafs" !

Man’s nafs-i-ammâra refuses to have îmân (belief) and to adapt itself to the sûrat of Islam. This refusal is inherent in its creation. Therefore the îmân (belief) of people who have adapted themselves to the sûrat (outward appearance) of Islam is the sûrat (outward appearance) of îmân. In other words, it is îmân in appearance. The acts of worship that they perform, such as namâz, fasting, and all the others, are the sûrats of the (true) acts of worship. That is, they are worship in appearance. For, when the word ‘man’ is used ‘man’s nafs’ is meant. When any person says, “I,” they mean ‘their nafs’. As a person performs an act of worship, their nafs is in a state of kufr (denial of Islam). Their nafs denies the fact that what they have doing is a proper act. Can such a person have true and proper îmân and perform their acts of worship properly? Allâhu ta’âlâ, being so merciful and compassionate, kindly accepts the sûrats, appearances of îmân and worship as if they were true îmân and proper worship. He promises and gives the glad tidings that He will put such slaves of His into Paradise. Allâhu ta’âlâ loves Paradise and His slaves who are in Paradise. He is pleased with them. Because Allâhu ta’âlâ has endless kindness, He has accepted only the heart’s confirmation and belief as îmân. He has not enjoined that the nafs also should understand and have îmân. Be that as it may, Paradise also has an outer appearance as well as a haqîqat (true inner essence). Those who have attained only the sûrat of Islam in the world will attain and enjoy only the sûrat of Paradise in the Hereafter. People who have attained the haqîqat of Islam in the world will also attain the haqîqat of Paradise in the Hereafter.
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People who attain only the sûrat and (those who attain) only the haqîqat of Paradise will be relishing different flavors although they will be eating the same fruit in its Garden.
.....
A Muslim who progresses in one of those paths is called a sâlik. The sâlik’s nafs slowly frees itself from being a nafs-i-ammâra and attains itmi’nân and ease. Its state of excessive rebelliousness evanesces. It should be known well that a sâlik who endeavors to attain the Wilâyat-i-khâssa has to be in a constant state of obedience to the sûrat of Islam. The Dhikr-iilâhî, the most important duty throughout the progress in Tasawwuf, is one of Islam’s commandments. Also necessary during the course is to avoid Islam’s prohibitions. Performing the (acts of worship that are) farz will facilitate the sâlik’s progress. Islam commands to look for a guide, a scholar who knows Tasawwuf well, so that he will lead the sâlik by the hand. For, it is declared in Mâida Sûra: “Look for a means for attaining Him!”
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Paragraphs taken from 2nd volume / 15th letter "Mektubat" - Imam Rabbani 'rahmetullahi aleih'
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Read the whole letter @:
http://www.hakikatkitabevi.net/book.php?bookCode=030
Page 311

Wisdom (Hikmat) - The lost property of a Muslim

The scientific knowledge is called “Wisdom” (Hikmat). Our Prophet ‘sall-Allâhu alaihi wa sallam’ said, “Wisdom is the lost property of a Muslim. He should pick it up wherever he may find it.” This hadîth commands us to learn scientific knowledge.

Our Prophet’s (sall-Allâhu alaihi wa sallam) utterances praising and encouraging knowledge are so plentiful and so well known that even non-Muslims know of them. For example, while describing the virtues of knowledge, the books Ihya al-’ulûm and Mawdû’ât al-’ulûm quote the Hadîth ash-sherîf: “Go and get knowledge even if it is in China,” which means: “Go and learn even if knowledge is in the farthest place in the world and even if it is possessed by disbelievers! Another Hadith ash-sherîf declares: “Work and learn from the cradle to the grave!” That is, even an old man of eighty who has one foot in the grave has to work. His learning is an act of worship. Another Hadîth ash- sherîf declares: Work for the next world as if you were to die tomorrow, and work for this world as if you were never going to die.” And another Hadîth ash-sherîf: “Little worship done with understanding is better than much worship done with ignorance.” And yet another Hadîth ash-sherîf states: “Satan fears a savant more than he does a thousand devoted worshippers who are uneducated.”
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Morning prayer

If a person recites the Sûra “Innâ a’taynâ...,” before going tobed and then entreats, “Yâ Rabbî (O my Allah)! Please wake me up in time for morning prayer tomorrow,” Bi-iznillâhi ta’âlâ, that person will wake up in time for morning prayer.
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It is stated in a hadîthi-sherîf that a person who says the following prayer ten times after morning prayer will be given much thawâb: “Lâ ilâha il-l-Allahwahdahu lâ sherîka leh lehul-mulku wa lehul-hamdu yuhyî wa yumît wa huwa ’alâ kulli shey’in qadîr.”
(Imdâd) [Abul-Ikhlâs Hasan bin Ammâr Shernblâlî ‘rahmatullâhi ta’âlâ ’alaih’, (994-1069 [1658 A.D.], Egypt,) wrote a book entitled Nûr-ul-îdhâh, and another book, entitled ‘Marâqilfalâh’, which was a commentary to the former, and which is also known with the title Imdâd-(ul-Fattâh).].

What is an Islamic scholar and what Fayz means?

An Islamic scholar is a Muslim who is learned in Islam, who performs namâz (five times daily), who avoids harâms, who does not let his wife and daughter(s) go out without properly covering themselves, and who avoids being in groups of men and women mixed together. Sit with âdâb in their presence, for plenty of benefits can be garnered from them. Try to take lessons, counsels, and fayz from them! When you take fayz from them, your heart will become enlightened with nûrs; you will cast lights around you. When you sit in their presence, do not talk much, and talk with circumspection when you do! Among them are sources and treasures of Islamic knowledge. Never hurt their hearts, but try to be blessed with their benedictions, and say, “Es-salâmu ’alaikum,” as you leave, and kindly ask them how they have been! When you see two people conversing with each other, do not interrupt them!An important note: A hadîth-i-sherîf reads as follows: “Human beings love their benefactors and those who do them favours. This love is innate in the human nature.” The more valuable and greater the favour granted the deeper will be the love felt. Therefore, everybody loves their parents, their teacher, their master, their government, their homeland, their Muslim brothers very much. A Muslim’s Murshid (Guide) teaches him his religious and worldly knowledge, his îmân, his Allah, his Prophet, his beautiful moral behaviour; therefore he loves his Murshid more than anybody else. This love is inborn. It is innate in the human nature. Anyone deprived of this love is not a real human being. He is like an animal. A person loved very much will never leave one’s heart and mind. His appearance will settle in one’s heart. This state of heart is called râbita.

If a Murshid’s or Walî’s râbita (love by heart) takes place in a person’s heart, the fayz that has arrived into that Murshid’s or Walî’s heart from his own Murshids will flow into that person’s heart, too.
Fayz is a nûr, a force that travels from heart to heart and makes a Muslim do things that please Allâhu ta’âlâ. Fayz originates from Rasûlullah’s blessed heart, travels through hearts of the Awliyâ. Hearts of the Awliyâ are like mirrors. Lights reflected by a mirror reach another mirror, which in turn reflects it onto another mirror. Likewise, fayz gushing out of Rasûlullah’s heart reach the hearts of the Awliyâ contemporary with us. [It is like mirrorring. Lights coming towards a mirror and objects placed against it are seen in the mirror. If another mirror is placed against it and a third mirror is placed against the second one, the same images will be seen in the third one as well. By the same token, the fayz and the nûrs called ma’rifat emanating from Rasûlullah’s blessed heart reach other hearts that are attached to that heart. Love is the tie that attaches hearts to one another. The Sahâba attained these nûrs owing to the deep affection that they felt for the Messenger of Allah. The stronger the affection felt, the more plentiful will be the fayz coming. What is meant by ‘affection’ here is to ‘believe and adapt oneself, one’s behaviour and habits to him’. The fayz that reached the Sahâba’s hearts also reached the hearts of younger generations living in the later centuries. It was thereby easy and sweet for them as well to obey Islam. They became a Walî each. As well, Walîs in graves in a distant country emanate fayz, which reaches their lovers’ hearts and fills them with nûr. The fayz gushing out from Rasûlullah’s blessed heart is attained also by the hearts of the lovers living in later centuries, and thence it reaches the hearts of he Awliyâ living in our time, so that we, too, attain it in the meantime.] Islamic and scientific knowledge is obtained by way of thinking, calculation and reasoning. The ’aql (mind, reason) exists in the human brain. On the other hand, the place of îmân, affection, ma’rifat and remembrance of something is the heart. The heart of a person who has attained fayz becomes a treasure of knowledge, ma’rifat, and karâmât. This person is now called a Walî or a Murshid. Attaining this fortune is conditional on having a creed agreeable with the creed held and taught by the scholars of Ahl as-sunnat, perfect obedience to Islam, and affection felt for a Murshid. Rizq that feeds the body and fayz that purifies the heart were predestined and doled out in the eternal past. However, to attain them we ought to follow the requirements of the ’Âdat-iilâhiyya, seek the causes for attaining them, and work hard. People who work compatibly with the conditions stipulated will certainly attain the blessing offered. Allâhu ta’âlâ may give this fortune to anyone He chooses without them working.

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O,SON

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GRATITUDE for BLESSINGS

Hadrat Haqq ta’âlâ stated: “Yâ Mûsâ! If a person knows that the blessing that I have given them is from Me and that it is not something that they have earned on their own, then they will have shown gratitude for My blessings. If a slave of Mine looks on their means of living as something they have earned instead of knowing that they are My blessings, they have not shown gratitude for the blessing.” What becomes human beings is a continuous consciousness of the fact that their rizq (sustenance, living) is from Allâhu ta’âlâ. This consciousness means to make hamd. And, in return for the blessings, they should make shukr and tesbîh and tahmîd day and night. When Mûsâ ‘’alaihis-salâm’ heard these words, he said: “Yâ Rabbî! All Your Words are the truth.”

Belief and what does Din (religion) mean?

Dîn (religion) means the way prescribed by Allâhu ta’âlâ in order to guide people to endless bliss. The unwholesome ways which people make up under the name of religion are not called religion; they are called irreligiousness and disbelief. Since the time of Hadrat Âdam 'alaihi salam', Allâhu ta’âlâ has sent mankind a religion by means of a Prophet every thousand years. These Prophets ‘salawâtullâhi ta’âlâ ’alaihim ajma’în’ are called Rasûl. On the other hand, in every century, by making the purest person the Prophet, He has strengthened the religion through him. These Prophets who followed the Rasûls are called Nabî. All the Prophets have taught the same îmân; they have asked their ummat to believe in the same tenets. Yet, since their Sharî’ats, i.e., the things that are to be done and avoided through the heart and body, were different, they were different in being Muslims.

He who has îmân and adapts himself to the Ahkâm-i-islâmiyya is a Muslim. Those who want to adapt the Ahkâm-i-islâmiyya to their desires and pleasures are disbelievers. They don’t understand that Allâhu ta’âlâ has sent the Ahkâm-i-islâmiyya in order to break the desires and pleasures of the nafs and to prevent their excessive indulgence.

___________________

Hakikat Kitabevi 

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. 

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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.

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[1] turmoil, commoton, confusion.
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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!”

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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. 

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MAKTUBAT - Imam Rabbani "rahmatullahi aleih"
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