[110] Al-hadîqa, v. II, p. 113.
[111] See above, p. 126, where it is meant that a walî, unlike a prophet, is notpermitted to tell the friend or the enemy that he is a walî. But as meant here, a walî, who has been given the duty to guide (irshâd), has to tell by implication (e.g. “Inshâ-Allâh, you will obtain faid,”) that he is a walî, a rehber, and has to prescribe assignments (wazîfa) to the disciple who comes with ikhlâs to him to obtain faid. He who, though with sincerity and devotion, affiliates with and carries out the wazîfa given by one who is not a real walî, will be harmed rather than get any faid or good from him.
[112] Al-hadîqa, v. II, p. 124. See also the article 20, p. 102.
[113] Translated, for the most part, from Ayyûb Sabri Pasha’s Turkish work Mir’ât al-Haramain; 5 volumes, Matba’a-i Bahriye, Istanbul, 1301-1306 A.H.
[114] Al-futûhât al-Islâmiyya, second volume, page 228, Cairo, 1387 (1968); photo-offset reproduction of a comparable part, Istanbul, 1395 (1975).
[115] Ibid, p. 234.
[116] See above, p. 23, for the passage translated from Hadrat Sulaimân ibn ’Abd al-Wahhâb’s work As-sawâ’iq al-ilâhiyya fî ’r-raddi ’ala ’lwahhâbiyya; first published in 1306; second edition (reproduced by photo-offset) in Istanbul in 1395 (1975).
[117] See the last paragraph of article 30.
[118] Mahjûb Sayyid ’Abd ar-Rahmân, the most profound ’âlim of his time, passed away in 1204 A.H. (1790) and was buried in the Mu’allâ Cemetery.
[119] For the details of this oppression and massacre which is unbearable to the heart, see Ahmad ibn Zainî Dahlân’s Khulâsat al-kalâm (reprint, Istanbul, 1395/1975) and Ayyûb Sabri Pasha’s Târîkh-i Wahhâbiyyân, Istanbul, 1296 A.H. (1879).
[120] For details, see Saif al-Jabbâr, a collection of the Meccan ’ulamâ’s refutations of Wahhâbism, later printed in Pakistan; reprint in Istanbul in 1395 (1975).
[121] It is now seen with sorrow that the Saudi government is in a struggle todisseminating their heretical beliefs all over the world by expending many more dollars. There is no way out other than to learn true Islam by reading the books of religion written by the ’ulamâ’ of Ahl as-Sunna in order to save ourselves from the destruction of lâ-madhhabism.
[122] Ayyûb Sabrî Pasha comments in his text: “It should be thought that Sharîf Ghâlib Effendi took them with the purpose of saving them from being plundered by the Wahhâbite looters. Muhammad ’Alî Pasha said, ‘Yes, that is right!’ not because he believed that Sharîf Ghâlib Effendi really looted, but because he accepted the reason why there were so very few things in the casket.”
[123] This is not in the year of the Hijra (Hegira), with which Arabic months are used, but in the Rûmî calendar, which was introduced after the Tanzîmât (1839). The Ottoman State used only the Hijrî calendar before the Tanzîmât.
[124] ‘Unionists’; members of Ittihâd wa Taraqqî Jam’iyyati, the secret ‘Union and Progress Society,’ which later became the Union and Progress Party.
[125] ’Abd-ul-’Azîz ibn ’Abd ar-Rahmân took over Mecca and Tâ’if in 1342 A.H. (1924) and Medina in 1349 (1931) from the British forces and founded the state of Saudi Arabia on September 23, 1351 (1932). After his death in 1373 (1953), his successor was his son, Sa’ûd, who was the twentieth descendant of the Sa’ûdî lineage. Having led a life ofdebauchery, he died in a drunken sexual debauch in Athens in 1964. His succeeding brother Faisal generously expended millions of gold coins, which he collected from petroleum companies and pilgrims every year, in the dissemination of Wahhâbism in every country. He was killed by his nephew in his palace in Riyadh in 1395 (March 1975), and his brother Khâlid became the ruler of Saudi Arabia. In 1402 (1982), Khâlid died and was succeeded by Fahd.