[51] Imâm Muhammad al-Bukhârî was the leader of the ’ulamâ’ of hadîth and passed away in Samarqand in 256 A.H. (870).
[52] The rest of the answer is given in that of the next question.
[53] Allâhu ta’âlâ had forbidden some actions before Islam, like war and killing human beings, in some certain months. Disbelievers used to forbid such actions in some months of one year but, in an another year, allow them in those months and forbid them in other months. In other words, they took what Allâhu ta’âlâ had forbidden (harâm) as permitted(halâl) and what He had permitted as forbidden. Allâhu ta’âlâ declares in the âyat that such unbelievers were in excessive disbelief and that they, by doing so, deceived themselves. Those who, saying that an action is halâl in a madhhab while being harâm in another, attempt to change the rules of Islam to suit their desires are like theseunbelievers.
[54] ’Abd as-Salâm ibn Ibrâhîm al-Laqânî al-Mâlikî (rahmat-Allâhi ta’âlâ ’alaih), who passed away in Egypt in 1078 A.H. (1668), wrote Ittihaf almurîd as a commentary to his father’s Jawharat at-tawhîd, which was in poetic form.
[55] Ahmad at-Tahâwî al-Hanafî’s relevant work ’Uqûd al-marjân fî manaqibi ’l-Abî Hanîfati ’n-Nu’mân is also well-known. At-Tahâwî passed away in 321 A.H. (933).
[56] Muhammad Hasan Jân as-Sirhindî al-Mujaddidî (rahmat-Allâhi ta’âlâ ’alaih), Usûl al-arba’a fî tardîdi ’l-wahhâbiyya, Persian text published in India in 1346 A.H. (1928) and reprinted in Istanbul in 1975. Hasan Jân passed away in Hyderabad, Pakistan, in 1349 A.H. (1931).
[57] This hadîth sharîf is quoted also on page 406 of the Wahhâbite book.
[58] Today, one should scrutinize, in these respects, the present-day writers of books on the religion. One should not read the books written by those who do not obey Islam.
[59] Summarized from (page 153 and on) ’Abd al-Ghanî an-Nablusî’s Alhadîqat an-nadiyya, Istanbul, 1290.
[60] Ibid, p. 182. Saying, “It is polytheism to expect prayer and help of awliyâ’ and to entreat them for this,” indicates disbelieving this hadîth sharîf.
[61] Extended summary from Al-hadîqâ.
[62] Quoted by al-Imâm ar-Rabbânî (rahimah-Allâhu ta’âlâ) in Maktûbât, I, 44th letter(Endless Bliss, I, p. 142). For Qasîdat al-Burda, see above, the 13th chapter, p. 38.
[63] First published in Bombay in 1305 A.H. A photostatic edition was produced in Istanbul in 1389 (1969); second impression in 1973 in Istanbul. The author, Sayyid Dâwûd ibn Sulaimân (born in Baghdad in 1222, died in Baghdad in 1299 A.H./1881), was the Khalîfa of the devamı profound ’âlim and great walî of karâmât Mawlânâ Diyâ’ad-dîn Khâlidal-Baghdâdî (rahimah-Allâhu ta’âlâ). For his biography see the entry ‘Khâlidî’ in the dictionary Al-munjid.
[64] Ahî-zâda ’Abdulhalîm ibn Muhammad (rahimah-Allâhu ta’âlâ), one of thedistinguished ’ulamâ’ who matured in the Ottoman State, proved with documents in his work As-sâdât fî ithbâti ’l-karâmâti lî ’l-awliyâi hâla ’l-hayât wa ba’da ’l-mamât that Allâhu ta’âlâ gave karâmât to awliyâ’ and that their karâmât continued also after their death. He passed away in 1013 A.H. (1604). His commentary on al-Marghinânî’s Alhidâya,supplement to Ashbâh and annotations to Durar and Ghurar are very valuable. Sa’d ad-dîn at-Taftâzânî (rahimah-Allâhu ta’âlâ), who passed away in Samarqand in 972 A.H. (1389), wrote in detail the karâmât of awliyâ’ in his commentary to Al-’aqâ’id an-Nasafiyya. Many ’ulamâ’ wrote annotations to his commentary. One of them is the Arabic,Nabrâs, by ’Abd ’al-’Azîz al-Farhârî (rahimah-Allâhu ta’âlâ) of India, who passed away there in 1239 A.H. (1824). And a very invaluable annotation of the latter is written by Muhammad Barhurdâr al-Multânî (rahimah-Allahu ta’âlâ), who said on page 476: “Thestrongest evidence which proves the soundness of karâma is that devamı karâmât occurred on most of the Sahâbat al-kirâm. Dalâ’il annubuwwa by Imâm Ja’far al-Mustaghfirî an-Nasafî (rahimah-Allâhu ta’âlâ), who passed away in 432 A.H. (1041), is one of the many books that report their karâmât. Although those in the heretical path of theMu’tazila denied karâmâ, the ’ulamâ’ of Ahl as-Sunna have given them detailed answers.” It was reported recently that the government of Saudi Arabia has organized a head office of propaganda for the dissemination of Wahhâbism all over the world and is spending millions of gold coins for this purpose every year. A few brainless people of bad race who might sell their religion and conscience play the broker’s part for lâ-madhhabism, poison the youth and lead them to disasters for the sake of money. And there are many who do the same because they do not know Islam and, being deceived, have fallen into the current of reforming the religion. These ignorant people who introduce themselves as men of religious authority do not even recognize âyats and hadîths. They do not know the words of the as-Sahâbat al-kirâm and the Tâbi’ûn. They are extremely ignorant. It is a sign of redoubled ignorance for them to think of themselves as ’ulamâ’ after they havelearnt a smattering of Arabic. Such people are not willing to read and learn and become men of knowledge. They have dived into sensuality and enjoyment with the money they are given. They have been living unaware of both the religion and worldly knowledge. The unlucky youth think them to be men of religion and, the worst, to be ’ulamâ’. These men are those who gnaw and ruin Islam. It will be a great disaster if these so-called ‘men of religious authority’ come up to be the leaders of Muslims. Such ignoramuses write about images which occur to their empty heads as the teachings of Islam. They have gone astray and will lead others astray. The hadîth ash-sharîf in al-Bukhârî’s Sahîh foretold that these people would increase.