[It is a grave sin to omit the five daily prayers of namâz, that is, not to perform them (within the times allotted to them) without any ’udhr (a good excuse for doing or not doing something). Fawt [missing or omitting them] because of illness or another ’udhr is not sinful. For this, it is necessary to make qadâ of them, (that is, to pay one’s debts pertaining to namâz), instead of the sunnats of the five daily prayers of namâz except the sunnat of morning namâz. That these sunnats are supererogatory prayers is explained in the books Jawhara and Futûh-ul-ghayb as well as in Newâdir-i-fiqhiyya, by Muhammad Sâdiq Efendi, the Qâdi of Jerusalem, and in Eshbâh and in Se’âdet-i Ebediyye (Endless Bliss)].
SECOND VOLUME, 67th LETTER
Namâz is the Believer’s Mi’râj.[82] The following hadîth-i-sherîfs are well-known: “Who Allâhu ta’âlâ loves most is His born servant making the sajda.” “If a person performs namâz in jamâ’at and then prays, Allâhu ta’âlâ will give him whatever he wishes.” “There is one thawâb for a namâz performed at home, twenty-seven thawâbs for a namâz performed in the mosque belonging to one’s quarter, five hundred thawâbs (for one performed) in the Great mosque, five thousand (for the namâz) in the Mesjîd-i-aqsâ, fifty thousand thawâbs (for a namâz performed) in this mosque of mine in Medîna, and one hundred thousand thawâbs (for one performed)in the Mesjîd-i-harâm.” “A person who is steady in performing these five daily prayers of namâz in jamâ’at shall cross the Bridge of Sirât as fast as lightning. Allâhu ta’âlâ shall make him join (those fortunate people called) Sâbiqûn when people rise and gather (for the Last Judgement). Allâhu ta’âlâ shall protect him against afflictions and disasters. He shall give him the (same amount of) thawâb He gives to one thousand martyrs who died in their struggle for the sake of Allah.” “Ahl-i-Qur’ân are Ahlullah (People of Qur’ân are people of Allah).” A hâfid (person who has committed Qur’ân al-kerîm to his memory) who is fond of the world cannot be among the people of Qur’ân. What they read earlier was a deed peculiar to the Ebrâr. It is very useful to repeat the Kelima-i-tawhîd and will cause progress. With the barakat of this blessed word, the heart will be purified [of the love it has for creatures]. One will become (a person who is) Ahl (qualified to read) Qur’ân al-kerîm. The âyat al-kerîma which purports, “Only those who are pure are to hold it (Qur’ân al-kerîm),” in Al-wâqi’a sûra, includes purity of heart, too. Also, there are the following hadîth-i-sherîfs: “Those who are in love with Allâhu ta’âlâ should listen to the word of Allah!” “He who wants to talk to Allâhu ta’âlâ should read Qur’ân al-kerîm!” “Allâhu ta’âlâ loves hâfids. He who bears enmity towards them will have borne emnity towards Allâhu ta’âlâ. He who loves them will have loved Allâhu ta’âlâ.”
SECOND VOLUME, 68th LETTER
Latest members of the Sôfiyya-i-aliyya stated that Allâhu ta’âlâ can be perceived in the world. Perceiving (in this connection) means seeing through the heart. Author of the book Taarruf, [namely, Abû Is-haq Muhammad Ghulâbâdî[83]], states, “It has been stated unanimously (by scholars) that Allâhu ta’âlâ cannot be seen in this world, neither with the eyes, nor through the heart.” As it is seen, the early members of Sôfiyya-i-aliyya said that Allâhu ta’âlâ cannot be seen through the heart, either. Imâm-i-Rabbânî said so, too. That is, one of the zils (shades) is perceived in the world. A zil is by no means the Zât-i-ilâhî (Divine Person) Himself. This fact is very well expressed by Shâh-i-Naqshibend, who states, “Eveything said or heard or seen or known is not He. All these things should be annihilated as one says, ‘Lâ’.” Molla Jâmî states in Nefehât, “Or Prophet was asked what Tawhîd was in (someone’s) dream. He answered, ‘Everything that comes to your heart or imagination is not He’.” (We would like to ask) those who convey this (event of) perceiving from some great men of Tasawwuf: how do they know that those great people were not promoted from that grade and that state of perception did not come to an end?
SECOND VOLUME, 80th LETTER
Cruelties and harassments coming from government officials and others have their impact only on the zâhir [on the body and brain]. They do not penetrate the bâtin [heart]. They will cause benefits such as thawâb in the Hereafter and an increase in the resplendence of the bâtin in the world. One will not lose one’s attributes as a human being. Whereas the bâtin will accept the incidences because they are created by Allâhu ta’âlâ, the zâhir will grieve over them. It is very useful to say istighfâr for the elimination of afflictions and disasters. It has been experienced many times. It is stated in a hadîth-i-sherîf, “If a person says the istigfâr steadily and very often, Allâhu ta’âlâ will save him from cares and troubles. He will send him sustenance in a way he does not expect at all.” [It is stated in a hadîth-i-sherîf, which is quoted in Merâq-il-felâh, “If a person says the following prayer after every namâz, all his sins will be forgiven: “Estaghfirullah al ’azîm al-lezî lâ ilâha illâ huw-al-hayy-al-qayyûma wa etubu ileyh.’ ” This faqîr [Muhammad Ma’thûm] says the istighfâr seventy times after every farz namâz. Following (the recipe given in) the hadîth-i-sherîf, I first say,“Estaghfirullah al ’azîm al-lezî lâ ilâha illâ huw-al-hayy-al-qayyûma wa etubu ileyh,” three times, and say only “Estaghfirullah” the rest of the number. Alî bin Ebî Bekr says in Maârij-ul-hidâya, “Of all the ways of istighfâr, the most common one is the one taught by our Prophet: “If a person says the following prayer twenty-five times, no accident or misfortune will befall on his room, on his family, on his home or town: ‘Estaghfirullah al-lezî lâ ilâha illâ huw-ar-rahmân-ir-rahîm al-hayy-ul-qayyûmal-lezî lâ-yemûtu wa etubu ileyh Rabbi-ghfirlî’.” This prayer must be said every morning and every evening. Most scholars advised their disciples and children to say this prayer. They derived much benefit from this prayer.”
SECOND VOLUME, 83rd LETTER
Scholars of the Madh-hab of Ahl as-sunnat wa’l-jamâ’at explained the knowledge of Qadâ and Qader as follows: All the deeds of human beings, regardless of whether good or evil, come about only through the Decree and Will of Allâhu ta’âlâ. Taqdîr (Decree), (in this sense), means to invent, to create. There is no khâliq, mûjid, creator except Allâhu ta’âlâ. Allâhu ta’âlâ declares, as is purported in the ninety-sixth âyat of Sâffât sûra, “Allah creates you and all your deeds.” The group called Mu’tazila, being mostly ignorant and stupid people, deny qadâ and qader. They say that man does his deeds with his own power and option [choice]. They think that man creates his own deeds. [These people are also called Qaderiyya]. Scholars of Ahl as-sunnat say, “Magians [fire worshippers] are not so evil as the group called Qaderiyya. For the former group attribute one partner (to Allâhu ta’âlâ). The group called Qaderiyya attribute many partners.”
Although good and evil are created by Haqq ta’âlâ, (man’s) will and option have a share of responsibility in the deeds performed. First, man uses his will. Then, if Haqq ta’âlâ, too, activates His Will agreebly with man’s, He creates his deed. This option of man’s is called Kasb (acquiring, acquisition). Allâhu ta’âlâ is the creator of man’s deed, and man himself is acquirer. The statement, “Nothing can move without His permission!”, points to (His) creation.
Punishments, such as death penalty inflicted on the murderer and torture meted out to sinners (in Hell), are administered because man has (the option called) kasb. The group called Jebriyya (Necessitarians) say that the born slave (man) does not have an option [choice]. They say that man is compelled to do his deeds. They say that men’s actions are like movements of leaves. They go even further; they do not say that these actions are men’s actions. They say that they are Allah’s actions. These statements of theirs cause kufr. By saying so, they are denying Qur’ân al-kerîm. They say, “Thawâb will be given to those who carry out the commandments of Allâhu ta’âlâ. However, those who commit harâm will not be tormented. Disbelievers and wrongdoers are excusable. They will not be questioned or tormented. For Allâhu ta’âlâ is the agent of deeds. Men are compelled.” These statements of theirs are disbelief. Allâhu ta’âlâ declares in the twenty-fourth âyat of Sâffât sûra, “Keep them at the place ofjudgement! They shall be called to account.” And it is purported in the ninety-third âyat of Hijr sûra, “For the haqq ofthine Rabb, We shall question them all on what they have done.” The group called Murjiya, who are declared to be accursed, hold the same belief (as the one held by the group named above). Seventy Prophets cursed them. The creedo held by these foul people is not compatible with reason, either. There is difference between the trembling of one’s hand and one’s moving it. Nusûss-i-qat’iyya [âyats and hadîths] rebut these people. The fourteenth âyat of Ahkâf sûra purports, “It is the retribution of their deeds.” And the twenty-ninth âyat of Kahf sûra purports,“Let him who wishes to have îmân do so. And let him who wishes to deny do so, too. We have prepared Hell fire for the cruel.” If the born slave did not have will and option, Allâhu ta’âlâ would not call these people cruel. The hundred and seventeenth sûra of Âl-i-’Imrân sûra and the thirty-third sûra of Nahl sûra purport, “Allâhu ta’âlâ does not torment them. They have tormented themselves.” Most mulhids [people who hold disbelief and îmân equal] disobey the Sharî’at under the false pretext that “Man does not have option.” They want to escape the interrogation and torment promised for those who commit harâm. They say that they are excusable and compelled.
Men have been given as much option and power as will enable them to obey the Sharî’at. The difference between trembling and moving is obvious. Allâhu ta’âlâ has very much mercy. He did not command His born slaves things which they would not be able to do; He gave them commandments which they would be able to carry out. He declares in the last âyat of Baqara sûra, “Allâhu ta’âlâ has commanded His born slaves what they will be able to do.” These people bear enmity towards those who annoy them. They educate their sons and servants by beating them (when necessary). They become angry when other men see their wives. They do not say that these people are excusable. On the other hand, they use this false pretext to escape Hell torment, which is clearly stated in âyats and hadîths. They say that they should be free to do whatever they wish and all sorts of evil and should not be interrogated at all. Allâhu ta’âlâ declares, as is purported in the seventh âyat of Tûr sûra, “Verily, thine Rabb shall inflict torment. There is no escape from it.” If these people see an insane stranger in their home, they will not become angry and will say that he is mentally deranged and does not have an option. On the other hand, if they see a sane person they will become angry. They will not say that this person is excusable. While in worldly matters they distinguish between a person who has an option and one who does not, they deny the existence of option when it comes to obeying the Sharî’at.
The groups of Qaderiyya and Jebriyya have deviated from haqq [the right way], because the former deny qadâ and qader and the latter say that man does not have an option [choice]. They have become people of bid’at and dalâlat (aberration). The moderate way without any excess or deviation is (the one taken by people who make up) the Madh-hab (called) Ahl as-sunnat(t) wa’l-jamâ’a(t). Imâm-i-a’zam Abû Hanîfa asked Imâm-i-Ja’fer Sâdiq, “O the grandson of the Messenger’s grandson! Has Allâhu ta’âlâ left men’s deeds to themselves?” “Allâhu ta’âlâ will not make His born slaves partners to Himself in being Rabb,” was the answer. This time the former asked, “Will He compel His born slaves?” The Imâm said, “It is incompatible with His Justice to compel His born slaves and then to torment them.” And when Imâm-i-a’zam finally asked, “How should we believe, then?”, the latter replied, “Between these two extremes. He does not have actions done by force. Nor does He completely let them act as they wish.” All good and evil deeds are dependent upon the Taqdîr and Irâda of Allâhu ta’âlâ. The disbelievers called Jebriyya not only assert that they are compelled to do their evil deeds, but also disignore the fact that the state of disbelief and disobedience they are in is evil in itself. They say that “Allâhu ta’âlâ likes whatever He wills (creates). He would not will it if He did not like it. Even the state of being a polytheist is something Allah likes. He will not torment anyone for having done something He likes.” However, Allâhu ta’âlâ belies them through âyats, such as the hundred and forty-eighth âyat of An’âm sûra, which purports, “Earlier ones (people) also disbelieved.” Allâhu ta’âlâ informs that He hates disbelief, that disbelief is evil, in Qur’ân al-kerîm and in the (heavenly) Books He revealed to other Prophets. He declares that disbelievers are accursed, that they are far from forgiveness and mercy, and that their punishment shall be eternal torment. He states that the assertions of Jebriyya are sheer ignorance. For will and liking are quite different things. Something willed is not necessarily something liked. Allâhu ta’âlâ wills and creates disbelief and sins. Yet He does not like them, He hates them. [By the some token, man does not necessarily like something he does by using his will. For instance, a person who is led to a place where he knows he is going to be beaten, killed or imprisoned, takes his steps by using his will. Yet he does not like the idea of going there]. The assertions made by the group called Jebriyya are expressions of their beliefs. They are intended for derision. Also, they are wrong to say, “Because men’s deeds are dependent upon the Will of Allâhu ta’âlâ and because good and evil were foreordained in eternity, there is no will left for man to use, and he is compelled to do what he is doing.” For what was foreordained in eternity is that man would do his deeds by using his will. [Qader does not mean Jebr-i-mutahakkim (domineering compulsion). It is ’ilm-i-mutaqaddim (knowing beforehand). This taqdîr (qader) shows that man has an option. If this taqdîr in eternity had abrogated option,Allâhu ta’âlâ also would be devoid of option in His deeds and creations. He would be compelled to create conformably with His Taqdîr and Will in eternity. However, this is not the case.
THIRD VOLUME, 6th LETTER
This letter is (a piece of) advice to the Sultân.[84] Mu’âz bin Jebel relates: (One day) the Messenger of Allah ‘sall-Allâhu alaihi wa sallam’ held me by the hand. After walking for a few steps, he said, “Yâ Mu’âz! Act with taqwâ steadily. Always tell the truth. Abide by your promises. Never commit a breach of trust. Have mercy on orphans. Observe the rights of your neighbor. Do not become angry with anyone.Always talk softly. Greet every Muslim. Know that an Imâm is necessary. Learn the knowledge of fiqh, which is the way taught by Qur’ân al-kerîm, and never turn away from these teachings. Whatever you do, think of the Hereafter. Prepare to the yourself for the Judgement Day. Do not set your heart to the world. Always do what is beautiful and useful! Do not backbite any Muslim. Never bear false witness. Admit the right word. Do not revolt against an Imâm (religious leader) who administers justice. Do not arouse fitna on the earth. Always make dhikr of Allah. Make secret tawba for your secret sins. Make open tawba for your open sins!” Abdullah ibni ’Umar relates: Someone asked the Messenger of Allah, “How many times should I pardon my servant?” There was no answer. So the person asked again. The Messenger stated, “Pardon him seventy times daily!” O Emîr-ul-mu’minîn! I present my regards and love to you. I should like to express my gratitude. I am very thankful to see you in safety and peace and also for the services you have rendered to Islam and for the supports you have given to the Sharî’at. My disciples and I have been wishing you a long life and praying very earnestly day and night that you be given more strength and that you be victorious over your enemies. Relying on the fact that sincere benedictions pronounced (over a person) in absentia are more likely to be accepted, we carry on our prayers. May thine sun of sultanate and sovereignty always shine on high horizons! Âmîn.
THIRD VOLUME, 34th LETTER
Do not leave the way guided by our superiors! Serve the disciples and guests very well! Hold fast to the Sharî’at! Adhere to Rasûlullah’s Sunnat! Avoid bid’ats! Do not keep company with bid’at holders. Run away from them! It is stated in a hadîth-i-sherîf, “Bid’at holders will be dogs for people tormented in Hell.” Never forget this hadîth-i-sherîf! Never make bid’at [changes] in the way shown by our superiors! Fayz and barakat will keep coming from our superiors as long as bid’ats are not made. Always look for ways to please Allâhu ta’âlâ! Endeavour to attain His ma’rifat! Run in the direction whence you sense the smell of this blessing! The purpose of one’s coming to this world is to attain this blessing. It is a shame to have to say that what should be yearned for is being vacated. Other things are being run after, instead. May Allâhu ta’âlâ save you and us from the slumber of busying ourselves with creatures. May He bless us with the lot of looking for Him! May he protect us against falling for the sequined beauty of creatures! The cruelties and misfortunes befalling us are the consequences of our ill deeds. The statement, “Your commanders are your deeds,” is a hadîth-i-sherîf. Try to correct yourself! Cling to wara’ and taqwâ! The second âyat of Talâq sûra purports, “We (shall) save people of wara’ from troubles.”
THIRD VOLUME, 55th LETTER
The twenty-eighth âyat of Âl-i-’Imrân sûra purports, “Believers should not love people other than Believers, i.e.disbelievers. A person who likes them will not have loved Allâhu ta’âlâ. It is permissible to be friends with them outwardly in case of strong necessity in the Dâr-ul-harb.” The author of Tafsîr-i-kebîr[85] explains this âyat-i-kerîma very well, and states, “This âyat-i-kerîma prohibits us from liking disbelievers.” The hundred and eighteenth âyat-i-kerîma of Âl-i-’Imrân sûra purports, “O Believers! Do not be friends with non-Believers, disbelievers!” The twenty-second âyat-i-kerîma of Mujâdala sûra purports, “If a person believes in Allâhu ta’âlâ and in the Hereafter, he will not like the enemies of Allah and His Messenger.” The fifty-fourth âyat-i-kerîmaof Mâida sûra purports, “O Believers! Do not like Jews and Christians!” The first âyat of Mumtahina sûra purports, “O Believers! Do not like My and your enemies.” The seventy-second âyat of Tawba sûra purports, “Believing men and women like one another.” These âyat-i-kerîmas, too, forbid to like disbelievers.
There are three kinds of a Believer’s liking a disbeliever. The first kind is his liking him on account of his disbelief. This kind of liking is forbidden because it means to like his disbelief, his (wrong) religion. A person who likes disbelief will become a disbeliever. This kind of liking eliminates one’s îmân. The second kind of liking is to pretend to be friends with the disbeliever only for the sake of getting on well with everybody. This kind of friendship is not forbidden. The third kind is something between the former two kinds. The person concerned is inclined towards them (disbelievers). Though he knows that their religion is invalid, he makes friends with them on account of his kinship or business relationship with them. This kind of closeness is not permissible although it will not cause disbelief. For this relationship will cause one to like their religion in the course of time. The âyat-i-kerîma quoted above means this (third) kind of liking. Should it be asked, “Does not this âyat-i-kerîma prohibit from hating Believers and liking disbelievers? Will it not be permissible if one likes Believers, too (that is, while liking disbelievers)?”; then, the other âyat-i-kerîmas forbid it, too. Two Sahâbîs were captivated by men of Musaylamat-ul-kezzâb.[86] When Musaylama asked one of them, “Do you believe in Muhammad’s prophethood?”, he said, “Yes.” This time the former asked, “Do you believe that I am a Prophet also?” The answer was, “Yes,” again. Musaylama believed that he was a prophet for the tribe of Benî Hanîfa and that Muhammad ‘alaihis-salâm’ was a prophet for the tribe of Qoureish. He set him free. When they brought the other Sahâbî, he asked him the same questions. While answering in the affirmative to the first question, this Sahâbî said, “I am deaf,” when he was asked the second question. Musaylama killed him. When the event was reported to Rasûlullah ‘sall-Allâhu ta’âlâ alaihi wa sallam’, he stated, “The second one attained martyrdom on account of his îmân. The first one utilized the permission given by Allâhu ta’âlâ.” The hundred and sixth âyat-i-kerîma of Nahl sûra, which purports, “If a person whose heart is full with îmân says (something that causes) disbelief as a result of ikrâh [under duress], he will be pardoned,” gives permission for disbelief under duress.
Taqiyya means to say (or do) the opposite of what one has in one’s heart. This is also called Mudârâ, which means to conceal one’s belief and Madh-hab. It has various types: The first type is for a person who is among disbelievers and therefore fears for his property or life to sympathize with them though his heart does not like it. This (type of taqiyya) is permissible. The second type is to say frankly what one has in one’s heart, which is preferable. An example of this type is the way chosen by the Sahâbî martyred by Musaylama. The third type embodies harmful deeds such as homicide, fornication, usurpation, false witness, qazf of a chaste woman [imputing unchaste motives to her], betraying Muslim women to disbelievers, which are forbidden. The fourth type of taqiyya is permissible at places where there are disbelievers. In Shâfi’î Madh-hab it is permissible also when one is among cruel Muslims. The fifth type of taqiyya is done in order to protect one’s property and it is permissible. The hadîth-i-sherîf, “The Believer’s property is as valuable as his life,”confirms this fact. Another hadîth-i-sherîf in this connection is: “A person who is killed in his struggle for protecting his property attains martyrdom.” Property is extremely necessary for a person. For instance, when water (is so scarce that it) is sold at exorbitant prices called Ghaban-i-fâhish, it is not farz to make an ablution (for types of worship, e.g. namâz, which require ablution). In such cases it becomes permissible to make tayammum. The sixth type is the one which, as Imâm-i-Mujâhid[87] states, was employed during the initial years of Islam. For at that time Muslims were lonely and weak. When an Islamic state was established this rule was modified. There are scholars who say that taqiyya is permissible till the end of the world. This inference of theirs is preferable. For a Believer has to do his best to elude harms.
Ignorant pantheistics and Mulhids, whose credal eclecticism has exceeded the limits of belief laid down by Islam, do not hesitate to be friends with disbelievers. They say, “The essence of Tasawwuf is to get on well with everybody.” Rasûlullah ‘sall-Allâhu alaihi wa sallam’ was the leader of Awliyâ and said, “I am proud of poverty.” However, Allâhu ta’âlâ commanded (him) as is purported in the seventy-fourth âyat of Tawba sûra: “O My Prophet! Make Jihâd against disbelievers! Do hostility against them!” The way taken and guided by the Messenger of Allah ‘sall-Allâhu alaihi wa sallam’ was hostility towards disbelievers and Jihâd against them. What kind of sufis are these people? They have strayed from the way guided by the Messenger of Allah and wandered away into an altogether different way. The way taken by these people is sheer aberration, which means abandonment of the right way. It is stated plainly in Qur’ân al-kerîm and in hadîth-i-sherîfs that Allâhu ta’âlâ is hostile against disbelievers. Is it possible for a person who sympathizes with His enemies to love Him? If disbelievers and fâsiqs were not enemies of Allâhu ta’âlâ, Bughd-i-fillâh (enmity for Allah’s sake) would not be wâjib. It would not be the most superior way to make one attain Allâhu ta’âlâ and the most effective cause of perfection of îmân. It is stated in a hadîth-i-sherîf, “If a person does not love Allâhu ta’âlâ and does not know enemies of Allâhu ta’âlâ as his enemies, his îmân will not be true. If he loves Believers for Allah’s sake and knows disbelievers as enemies, he will attain love of Allâhu ta’âlâ.” It is stated in another hadîth-i-sherîf, “If a person loves Allah’s friends and knows His enemies as his enemies, too, and gives for Allah’s sake and does not give, again for Allah’s sake, his îmân will be mature.” And another hadîth-i-sherîf: “Become close to Allah by doing hostility towards the disobedient!” Another hadîth-i-sherîf states, “Allâhu ta’âlâ intimated to a Prophet through Wahy: Say to such and such âbid (a person who worships very much): ‘By making zuhd in the world you have provided peace for your nafs and made yourself valuable. What have you done for Me?’ When the âbid asked, ‘Yâ Rabbî! What should be done for Thee,’ Allâhu ta’âlâ said: ‘Have you done hostility to My enemy for My sake and have you loved My darlings for My sake?’ ” A person who loves should love whomever the darling loves and hate whomever the darling hates. This state of love and hostility is not within his will. It is a consequence of love. In this case, will and acquisition, which are necessary in other sorts of behaviour, are not needed. It is an involuntary state. Friend’s friends will look amiable. And friend’s enemies will seem unlovely. If a person claims love for someone, he will not be believed unless he estranges himself from his darling’s enemies. If he does not do so, he will be called a hypocrite. Shaikh-ul-islâm Abdullah-i-Ansârî says: I do not like Abu-l-Hasan Sem’ûn because he annoyed my master Hidrî. If a person annoys your teacher and you are not upset by this, you must be lower than a dog. Allâhu ta’âlâ purports in the fourth âyat of Mumtahina sûra, “Take lessons from the statements made by Ibrâhîm ‘alaihis-salâm’ and those Believers who were with him! They said to the disbelievers: ‘We are far from you and your idols. We dislike your religion. There is enmity between you and us until you believe in Allâhu ta’âlâ.’ ”And the âyat-i-kerîma following it purports, “These statements of theirs contain lessons for you and for those who wish love of Allâhu ta’âlâ and the blessings in the Hereafter.” Hence, this tabarrî [keeping away] is necessary for those who wish to attain love of Allâhu ta’âlâ. Allâhu ta’âlâ purports, “To love disbelievers means not to love Allâhu ta’âlâ. One could not love both of two opposites.” Two enemies cannot be loved at the same time. If a person claims to love someone and at the same time does not keep away from his enemies, this claim of his will not be believed. The twenty-eighth âyat of Âl-i-’Imrân sûra purports, “Allâhu ta’â