[65] Last volume, section on the Mi’râj, chapter one.
[66] Hâlid ibn Zaid (radî-Allâhu ta’âlâ ’anh) died of dysentery as one of the soldiers commanded by Sufyân ibn ’Awf, who besieged Constantinople (Istanbul) in 49 A.H. (670). His shrine at the location called “Eyyûb” in Istanbul is magnificient; visitors make tawassul of his soul.
[67] Muhammad ibn ’Abd al-Wahhâb misused this âyat for forbidding visiting graves.
[68] He was the son of Zainab bint Harb, the sister of Abu Sufyân. He passed away during the caliphate of Hadrat Abu Bakr.
[69] Another book of Husain Ibn Yahyâ az-Zanduwistî al-Bukharî Rawdat al- ’ulamâ’, is famous, too. He passed away in 400 A.H. (1010).
[70] This âyat is written on the 97th page of the Wahhâbite book, which also quotes Qatâda as saying, “Approach closer to Allâhu ta’âlâ by performing the ’ibâda He approves,” but adds that prophets and their followers’ paths were intermediaries and that they themselves were not.
[71] It is obvious that the Khârijîs either do not know of these scholars’ books devamıor knowingly persist in obstinacy which means they have evil intentions and thoughts.
[72] This hadîth sharîf clarifies once more that Hind became a believer and will not go to Hell.
[73] Muhammad Ma’sum al-Fârûqî as-Sirhindî left India by ship at the beginning of the year 1068 A.H. (1658) and first went to al-Madînat al- Munawwara and came to al-Makkat al-Mukarrama at the beginning of the month of Rajab. After performing hajj with his blessed sons, he returned to India at the beginning of 1069. During his visits to the greatpersonages at Jannat al-Mu’allâ and Jannat al-Baqî’ and to Rasûlullâh (sall-Allâhu ’alaihi wa sallam) at Hujrat as-Sa’âda in this one year, they appeared in their own figures and everyday he reported to his sons the good news they had given.
[74] Ismâ’il al-Mûsulî (rahmat-Allâhi ’alaih), one of leading Shafi’î scholars who passed away in 654 A.H. (1255), proved with documents that awliyâ’ are the possessors of karâmât.
[75] Author, Muhammad as-Samarqandî al-Hanafî passed away in 556 A.H. (1162).
[76] Kashf an-Nûr min as’hâbi ’l-qubûr by ’Abd al-Ghanî an-Nabulusî, d. 1143 A.H. Hand-written copy in the Suleymaniyya Library, Istanbul. Magnificent first edition in Pakistan, Lahor, 1397 A.H. (1977); reproduced by photo-offset in a volume with the bookMinhat al- Wahbiyya in Istanbul in 1398 A.H. (1978).
[77] Especially in the 41st letter in Maktûbât, 111 (Endless Bliss III, 1981, p. 149.
[78] For details of this and other karâmât of his, see Yûsuf an-Nabhânî’s Jâmi’ al-karâmât al-awliyâ’. ’Allâma al-Jailî, a Shâfi’î scholar, wrote in his commentary to theSahîh of al-Bukhârî: “The Devil cannot appear in the shapes of perfect walîs, who areRasûlullâh’s (sall-Allâhu ’alaihi wa sallam) inheritors, just as it cannot take Rasûlullâh’s shape.”
[79] Seyyid ’Abdulhakîm Arvâsî, Râbita-i Sharîfa, Istanbul, 1342 (1924).
[80] Sun’-Allâh al-Halabî al-Makkî al-Hanafî passed away in 1117 A.H. (1705). His work Saif-Allâh ’alâ man kadhdhaba ’alâ awliyâ’illâh narrates the karâmât of awliyâ’ (rahimahum-Allâhu ta’âlâ) in detail.