TAM İLMİHÂL
SE’ÂDET-İ EBEDİYYE
With the Basmala, let us begin reading this book!
The name Allah is the best shelter.
His blessings are immeasurable, incalculable.
He is the Lord, the most Compassionate, the most Merciful!
With the name of Allah, I begin writing the book Endless Bliss. Pitying all the people in this world, He creates and sends useful things to them. In the next world, favouring whomever He wants of those Muslims who are to go to Hell by forgiving them, He will put them into Paradise. He is the only One who creates every living creature, who keeps every being every moment in existence, and who protects all against fear and horror. Trusting myself to the honourable name of such a being as Allah, I begin to write this book.
FIRST FASCICLE
1 – May Allahu ta’âlâ honour us all with the prosperity of following Muhammad Mustafâ (sall-Allâhu ’alaihi wa sallam), who is the spiritual Master of this and the next world and who is the highest of all the people in every respect. Because Allahu ta’âlâ likes those who obey and follow him, a tiny act of following him is more exalted than all the worldly advantages and all the blessings of the next world. Real superiority consists of adapting oneself to his sunnat, and the honour and virtue of humanity entails following his Sharî’at. [The word sunnat has three different meanings. In this context, it means the Sharî’at.]
[Adapting oneself to him, or following him, is following the way on which he has guided us. His way is the way shown by the Qur’ân al-kerîm. This way is called Dîn-i Islâm. In order to adapt ourselves to him, we should first have îmân (belief); then learn Islâm well; then carry out the fard and abstain from the harâm; and then fulfill the sunnat and abstain from the makrûh. After all these, we should also try to follow him in what is mubah.]
It is essential for everyone to have îmân; îmân is necessary for everybody. Those who have îmân should carry out the fards and abstain from the harâms. Every Mu’min (Believer) is obliged to carry out the fards and abstain from the harâms, that is, to be a Muslim. Every Mu’min loves our Prophet (sall-Allâhu ’alaihi wa sallam) more than his own life and property. A symptom of this love is to carry out the sunnat and abstain from the makrûh. After following all of these, the more a Muslim adapts himself to him in what is mubâh, the more perfect and the more mature will he become. He will become all the closer and more beloved to Allahu ta’âlâ.
It is called Îmân to like and to admit sincerely, that is, to believe, all of what Rasûlullah (sall-Allâhu ’alaihi wa sallam) said. Those who believe so are called Mu’min. It is called Kufr not to believe even one piece of what he said, and to doubt if it is good and correct. People who disbelieve so are called Kâfir. Things which Allahu ta’âlâ clearly commands in the Qur’ân al-kerîm are called Fard. Things which He clearly forbids and prohibits by saying “don’t” are called Harâm. Things which Allahu ta’âlâ doesn’t clearly command but which are acts our Prophet praised or which he habitually did or which he did not prohibit, though seeing them done, are called Sunnat. It is kufr (disbelief) to dislike the sunnat. It is not a sin not to do them, as long as you like them. Those things which are not liked by him, and which also eradicate the blessings of worships are called Makrûh. The things which are neither commanded nor prohibited are called Mubâh. All these commands and prohibitions are called Sharî’at or Af’âl-i mukallafîn or Ahkâm-i Islâmiyya.
Af’âl-i mukallafîn consists of eight aspects: Fard, wâjib, sunnat, mustahab, mubâh, harâm, makrûh, mufsid. Things that are not prohibited, or though prohibited, their prohibition has been abolished through one of the reasons which the Sharî’at accepts as an excuse, a hindrance or a necessity, are called Halâl. All mubahs are halâl. For example, it is halâl to lie in order to reconcile two Muslims. Everything that is halâl may not be mubâh. For example, it is not mubâh, but it is makrûh to go shopping while the adhân is being called. Nevertheless, it is halâl. A Muslim crier calls Muslims to pray when it is prayer time; this public announcement is called the adhân.
It is fard to learn and know the tenets of îmân, and the various fards and harâms. Thirty-three fards are well-known. Four of them are basic; to perform namâz, to fast, to give zakât, and to perform hadj (pilgrimage). These four fards together with îmân are the basis of Islâm. He who has îmân and who worships, that is, he who carries out these four fards is called a Muslim or Muslimân. He who carries out all four of them and abstains from the harâm is a complete Muslim. If one of these is defective or nonexistent, his state of being a Muslim will also be defective. He who does not carry out any of them may be a Mu’min (believer), but he is not a true Muslim. Though such an îmân protects one in this world only, it is difficult to transmigrate to the Hereafter in possession of this kind of îmân. Îmân is like a candle. Ahkâm-i İslâmiyya is like the lantern, the glass globe around the burning candle. The candle and the lantern which contains it represent Islâm and Dîn-i Islâm. The candle without the lantern will go out quickly. Islâm cannot exist without îmân. Therefore, where there is no Islâm, there is no îmân, either.
Dîn (religion) means the way prescribed by Allahu 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, Allahu ta’âlâ has sent mankind a religion by means of a prophet every thousand years. These prophets (salawatullahi 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 communicated the same îmân; they have asked their ummat to believe in the same things. Yet, since their Sharî’ats, that is, the things that are to be done and avoided through the heart and body, were different, their being Muslims was different.
He who has îmân and adapts himself to the Sharî’at is a Muslim. Those who want to adapt the Sharî’at to their desires and pleasures are disbelievers. They don’t understand that Allahu ta’âlâ has sent down the Sharî’at in order to break the desires and pleasures of the nafs and to prevent their excessive indulgence.
Every subsequent Sharî’at has abolished or changed the Sharî’at previous to itself. The latest Sharî’at that has changed all the Sharî’ats prior to it, which has assimilated all the previous Sharî’ats within itself, and which will never change until the end of the world is Hadrat Muhammad’s Sharî’at. Today, the religion which Allahu ta’âlâ likes and loves is the Islâmic religion, which is based on this Sharî’at. To those who perform the fard and abstain from the harâm, which this Sharî’at communicates, Allahu ta’âlâ will bestow blessings and favors in the next world. That is, they will receive thawâb (rewards). For those who do not carry out the fards and do not abstain from the harâms, there are punishments and suffering in the next world. That is, such people become sinful. The fard performed by those who have no îmân will not be accepted. That is, they will not be given rewards. The sunnat performed by the Muslims who don’t carry out the fard, that is, who owe a debt to Allahu ta’âlâ, will not be accepted, and they will not be given rewards. They are not looked upon as having adapted themselves to our Prophet (sall-Allâhu ’alaihi wa sallam). If a person does all the fards and omits one fard without an excuse, none of his nâfila (supererogatory) worships and sunnats of this kind will be given rewards, until he pays this debt of his. Hadîth-i Sharîfs declare this clearly as quoted in the book Miftâh-un-Najât: “O ’Ali! When the people are busy with the fadâil (supererogatory) try to complete the fards.” Also, it states at the end of the third fasl (part) of the book Durrat-ul-Fâkhira by Imâm-i Ghazâlî: “Allahu ta’âlâ will not accept the nâfila salât of the person who has a debt of qadâ salât.” The book Miftâh-un-Najât has already been published by Hakîkat Kitâbevi in İstanbul. When the mubâhs are done with good intentions and with beautiful thoughts, one will receive rewards. When they are done for evil purposes, or if doing them prevents one from performing a fard or causes the delaying of a fard, they will be sins. While the fard and sunnat are being done, if evil thoughts are involved, the debt will be paid and punishment will be averted, but no reward will be obtained. It may be a sin instead. The fard and sunnat of those who commit harâms will be acceptable. That is, they have paid their debt, yet they won’t receive rewards. The book al-Hadîqa in explaining the hadîth: “The worships of people of bid’at will not be accepted,” says, “The worships of those Muslims who do not abstain from sinning are not accepted, even if they are sahîh.” A harâm cannot be mubâh (permitted), even if done with goodwill. In other words, a harâm will never be rewarded, and he who commits a harâm without an excuse is certainly sinful. He who abstains from the harâm and gives it up with goodwill, fearing Allah, will receive rewards. If he doesn’t commit a harâm for other reasons, he won’t receive rewards. He will only escape its sin. It is out of place for those who commit harâms to say, “You should look at my heart, it is pure. Allahu ta’âlâ looks at the heart only.” It is nonsensical. This is only said to deceive Muslims. It is written in the thirty-ninth letter [of Hadrat Imam-i Rabbânî] that the smyptom of a heart’s purity is in adhering to the Sharî’at, that is, obeying its commands and prohibitions. The book Hadîqa and Shirât ul-Islâm, on its 246th page, while explaining taqwâ says, “Committing the harâms with good intentions does not deliver them from being harâms. A good intention does not affect either the harâms or the makrûhs. It does not change them into tâ’at.”
It is written on the seventy-third page of the book Mir’ât-ul-maqâsid concerning an intention for an abdast (ritual ablution, wudû) in Ibni Âbiddîn (rahmat-Allahî ’alaih) and on the fifty-fourth page in the translation of Milal-Nihal that there are three kinds of actions: The first is, ma’siyyat, that is, sinful actions. These are the actions which Allahu ta’âlâ dislikes. It is ma’siyyat not to do what Allahu ta’âlâ has ordered to be done, or to do what He has prohibited. The second one is tâ’at, those actions which Allahu ta’âlâ likes. These are also called Hasana. He has promised that He will give Ajr, that is, Thawâb (blessings) to a Muslim who performs tâ’at. The third group of actions are called Mubâh,which have not been declared to be sinful or tâ’at. They are tâ’at or sinful depending on the intention of the person who does them.
Sins are not exempted from being sins if they are committed with or without a good intention. The hadîth “Actions are good or bad depending on the intention,” declares that the tâ’at and mubâh actions will be given rewards in accordance with the intention. If a person, in order to please someone, offends another person, or if he gives alms with someone else’s property, or if he builds mosques or schools with haram money, he won’t be given rewards. It will be ignorant to expect rewards for these efforts. Cruelty and sins are still sins even if they are committed with a goodwill. It is blessed not to do such actions. If one does them knowing that they are sins, it will become a grave sin. If one does them without knowing, it will be a sin also not to know or not to learn the things that are known by most Muslims. Even in Dâr-ul-harb it is not an excuse, but a sin, not to know the Islâmic rules which are common.
When the tâ’ats are done without an intention or intended for Allah’s sake, blessings are given.
When one does a tâ’at, it will be accepted whether one knows or not that one is doing it for Allah’s sake. If a person does a tâ’at knowing that he does it for Allah’s sake, it is called Qurbet. While doing an action which is qurbet, one does not have to intend so that rewards will be given. The tâ’at in which it is necessary to intend for Allah’s sake so that rewards are given is called Ibâdat (worshipping). The abdast (ritual ablution) that is performed without an intention is not an act of worshipping, but it is qurbet. However, one has cleaned oneself and can perform namâz. It is understood that every worship is qurbet and tâ’at. Reading the Qur’ân al-kerîm, donating property to a religious foundation, emancipating a slave, giving alms, making a wudu’ (in the Hanafî Madhhab) and the like, since an intention is not necessary in order to receive blessings, they are tâ’at and qurbet. Yet they are not acts of worship. While doing an action which is tâ’at or qurbet, if one intends for Allah’s sake, one has done an act of worship. However, these are not commanded as worships. It is not qurbet, but it is tâ’at to learn such branches of knowledge as physics, chemistry, biology and astronomy, which help men to know Allah. Unbelievers comprehend Allah’s existence, not while learning them, but after learning them. It is a sin to perform any tâ’at with a bad intention. Beautiful thoughts increase the reward of a tâ’at. For example, it is a tâ’at to be in a mosque. It will be more rewarding if one intends to visit the House of Allah, thinking that the mosque is the House of Allah. Also, if one intends to wait for the next prayer or stays inside the mosque to prevent the eyes and ears from committing sins or goes into seclusion to think about the next world or to mention Allah’s name in a mosque or perform amr-i ma’ruf and nahy-i munkar to teach the people about Allah’s commands and prohibitions or to listen to the preaching of others or to strive to feel embarrassment before Allah, one will receive different rewards for each act, depending on one’s intention. Every tâ’at has various intentions and rewards. Ibni Âbidîn (rahmat-Allâhi ’alaih) explains these while explaining how to send a proxy to Mecca for pilgrimage.
Every mubâh is a tâ’at when done with goodwill. It is a sin when done with ill will. If a person uses perfumes, dresses well and smartly in order to enjoy worldly benefits, to make a show, to boast, to cherish himself or to hunt girls and women, he will be sinful. He won’t be tormented for his intention to enjoy worldly advantages, yet it will cause the blessings of the next world to decrease. He will be tormented for his other intentions. If this person dresses smartly and uses perfumes because it is a sunnat, if he intends to pay reverence to a mosque and not to hurt the Muslims who sit by him in the mosque, to be clean, to be healthy, to protect Islam’s dignity and honour, he receives different rewards for each of these intentions of his. Some scholars say that one shouldn’t forget to make an intention for every mubâh action, even before eating, drinking, sleeping and going to the water-closet. One should be careful about one’s intention when beginning a mubâh action. If one’s intention is good, one should do that act. If the intention is not only for Allahu ta’âlâ, one shouldn’t do it. It is declared in a hadîth-i-sherîf, “Allahu ta’âlâ does not look at your beautiful faces or possessions; He looks at your hearts and deeds.” That is, Allahu ta’âlâ doesn’t give anybody rewards or gifts in consideration of his new, clean clothes, good deeds, possessions and rank. He gives him rewards or torments because of his thoughts, or the intention behind his actions.
Then, the thing which is of the highest necessity, which is the most important fard for every Muslim, is learning îmân, the fards and the harams. There is no Islâm unless these are learned. Îmân cannot be maintained, the debts to Allah and to human beings cannot be paid, intentions and morals cannot be corrected and purified unless the basic principles of Islam are learnt. Unless correctly intended, no fard will be accepted. It was declared in a hadîth in ad-Durr-ul-Mukhtâr: “Learning or teaching knowledge for one hour is more blessed than worshipping until morning.” The author of the book Hadarât-ul-quds states on the ninety-ninth page, “I studied the books Bukhârî, Mishkat, Hidâya and Sherh-i-mawâqif under Imâm-i-Rabbânî’s supervision. He would encourage young people to acquire knowledge. ‘Knowledge first, and tasawwuf next,’ he would say. Noticing my shirking from knowledge and taking pleasure from tarîqat, he pitied me and advised me, ‘Read books! Acquire knowledge! An ignorant sufi will be a plaything in the hands of the devil,’ [that is, he will fall into disesteem.]”
It is called Ibâdat (worship) to do the fard and sunnat and to abstain from the harâm and makrûh, that is, to carry out the rules of Islâm in order to attain Allahu ta’âlâ’s love and receive thawâb (rewards). There is no worship without an intention. In other words, it is necessary first to have îmân and then to learn and carry out the rules of Islâm in order to follow Rasûlullah (Hadrat Muhammad).
To have îmân means to begin following him (Rasûlullah) and to enter into the door of happiness. Allahu ta’âlâ sent him to invite all the people of the world to happiness and declared in the twenty-eighth ayat of Sûrat-us-Saba’: “O my beloved Prophet! (sall-Allâhu ’alaihi wa sallam) I send you to humanity so that you should give the good news of the endless bliss to all the people in the world and to guide them toward this way to happiness.”
For example, a little midday sleeping of a person who adapts himself to him is much more valuable than spending many nights worshipping without following him. It was his honourable habit to perform Qaylûla, that is to sleep for a while before noon. Also, not fasting on the feast day, but eating and drinking because his Sharî’at commands it, is more valuable than years of fasting that doesn’t exist in his Sharî’at. A small amount given to the poor according to his Sharî’at, which is called zakât, is better than giving a pile of gold coins as big as a mountain with one’s own wish. After performing a morning prayer in jamâ’at, Hadrat ’Umar, the Amîr-ul-mu’minîn, looked at the jamâ’at and, seeing that one of the members was absent, he asked where he was. His companions said, “He prays until morning at nights. Maybe he fell asleep.” The Amîr-ul-mu’minîn said, “I wish he had slept all the night and performed the morning prayer in congregation; it would have been better.” Those who have deviated from the Sharî’at blunt their nafs by subjecting themselves to inconveniences and by striving hard. Yet, this is worthless and low because they don’t do it compatibly with the Sharî’at. The benefit for these efforts of theirs, if there is any, consists of a few worldly advantages. Then, in fact, this world is worthless; therefore, of what could be the value of a part of it? These people are like dustmen; dustmen work harder and become more tired than anybody else, but their wages are lower than anybody else’s. As for those who adapt themselves to the Sharî’at, they are like jewellers, who deal with fine jewels and precious diamonds. They do a little work, but their earnings are great. Sometimes an hour’s work provides them a hundred thousand years’ earning. The reason for this is that an action compatible with the Sharî’at is accepted and liked by Allahu ta’âlâ; He loves it.
[He declares in many places in Qur’ân al-karîm that this is so. For example, He declares in the thirty-first ayat of Sûrat-u Âl-i ’Imrân: “O my beloved Prophet ‘sall-Allâhu alaihi wa sallam’! Tell them, ‘If you love Allahu ta’âlâ and if you want Allahu ta’âlâ to love you also, adapt yourselves to me! Allahu ta’âlâ loves those who adapt themselves to me’.”]
Allahu ta’âlâ does not like any of the things that are incompatible with the Sharî’at. Is it possible that rewards will be given for the things that are disliked? Maybe they will bring about punishment.
2 – Allahu ta’âlâ declares in the Qur’ân al-kerîm, in the eightieth âyat of the Surât-un-Nisâ that obedience to Hadrat Muhammad is obedience to Him. Then, unless His Messenger is obeyed, He will not be obeyed. In order to make it known that this is absolutely certain and clear, He declared in an âyat-i-kerîma: “Of course, it is certainly so.” Thus, giving no opportunity for some people who cannot think properly to see these two orders as being different from each other. Again, stating dissatisfaction with those who see these two orders as being different, in the 150th and 151st ayâts of sura Nisâ in Qur’ân al-karîm, Allahu ta’âlâ declares: “The disbelievers want to differentiate Allah’s commands from His prophets’ commands. They say they believe in certain parts, but not in others. They want to establish a new path between belief and disbelief. All of them are kâfir. For all of them we have prepared the torments of Hell with very bitter torments.”
3 – Attaining endless bliss requires being a Muslim. To be a Muslim, no formality is necessary, such as going to a mufti or imâm. It is stated in the twelfth chapter of Maqâmât-i-maz-hâriyya, “It will be enough to say: ‘I believe Allâhu ta’âlâ and His Messenger and all the messages he (the Prophet) brought from Allâhu ta’âlâ. I love the friends of Allâhu ta’âlâ and His Messenger, and hate their enemies.’ It is scholars’ duty to prove every religious teaching with documents and to indicate the âyat-i-kerîmas and hadîth-i-sherîfs that are its fulcrums. Not every Muslim is encumbered with it.” As it is stated in Ibni Abidîn’s book at the end of the chapter “The disbeliever’s marriage”: [“It is not a condition for an old man who becomes a Muslim to be circumcised at once. Some ’âlims said that it is even permissible not to circumcise him since circumcision does not legitimize the exposing of one’s private parts.” It is written in the book al-Hadîqa and Barîqa that “Old or unhealthy men who become Muslim will not be circumcised if they can’t stand its pain.” Doctor Najmuddîn Ârif bey (1343 [1925 A.D.]) says in his book Amelî Cerrâhî puslished in Istanbul, “The Jews circumcise their boys when they are seven days old, but Muslim boys are circumcised at any age. Many Christians in Europe and in the United States have themselves and their boys circumcised thinking that it is good for their health. This is written also in the book Fann-i hitân by doctor Rızâ Nur bey, who was a deputy of Sinop.”
4 – The first thing necessary for all people is to have îmân and the creed of the Ahl-i sunnat scholars as communicated in their books. It is these scholars who have explained the way of our Prophet Hadrat Muhammad ‘alaihis-salâm’, who have comprehended murâd-ı ilâhî (the divine purpose) of the Qur’ân al-kerîm, and who have extracted the Prophet’s purpose from the hadîth-i-sherîfs. It is the way shown by them that will save us on the Day of Resurrection. It is the Ahl-i sunnat scholars who have transferred the way of Allah’s Prophet and his companions (radî-Allâhu ta’âlâ ’anhum ajma’în) into books and who have protected them against being changed or defiled.
5 – Those scholars in the four madhhabs who reached the grade of ijtihâd and the great scholars educated by them are called the Ahl-i sunnat scholars. The leader and the founder of the Ahl-i sunnat is (Imâm-i a’zâm Abû Hanîfa Nu’mân bin Thâbit (radiy-Allâhu ta’âlâ anh).)
6 – Sahl bin Abdullah Tusturî ‘rahmatullâhi aleyh’, one of the great Awliyâ who has reached the grade of haqîqat (the highest grade in sufism), says, “If there had been a person like Imâm-ı a’zâm Abû Hanîfa (rahmat-Allâhi ta’âlâ ‘alaih) among the ummats of Hadrat Mûsâ and ’Isâ, they wouldn’t have turned into Jews or Christians.” [Awliyâ are people whom Allah loves.]
7 – Millions of books written by this great leader and by hundreds of his disciples and by thousands of the great people educated by them, correctly spread and promulgate our Prophet’s way all over the world. Today, there is not a city, a village or a person left in the free world that has not heard about the Islam communicated by our Prophet. Upon hearing about Islam, if someone sincerely wants to learn it correctly, Allâhu ta’âlâ promises that He will grant him true knowledge. Today, there are catalogues giving the names of the books on Islâm that fill the world’s libraries. For example, there are about fifteen thousand names of books and some ten thousand names of authors in the book Kashf-uz-Zunûn by Kâtib Çelebi. This book, in two volumes, is in Arabic. Ismâ’îl Pasha from Baghdad wrote two supplementary volumes to this book. Nearly ten thousand names of books and authors exist in these supplementaries. Kashf-uz-Zunûn was first printed in 1250 [1835 A.D.] in Leipzig; the upper portions of its pages were written in Arabic, while the lower portions were in Latin. Before that, it was translated into French in 1112 [1700 A.D.] At exactly the same time it was printed in Egypt, too. Lastly, together with its two supplementaries, it was printed in Arabic in Istanbul between 1360-1366 (1941-1947). The books are in the order of the Arabic alphabet. Four of them were sold at the libraries of the Ministry of Education in Turkey. The two-volumed Arabic book Asmâ-ul-muallifîn by Ismâ’îl Pasha was printed in Istanbul in 1370 and 1374 (1951 and 1955). In these two volumes, the authors of the books in Kashf-uz-Zunûn and its supplementaries are written in the order of the Arabic alphabet and under each name are the books written by the owner of the name. Today, another very useful and valuable book listing only the Arabic Islamic books existing all over the world and their authors and in which library they can be found and at which call number they exist in each country is Carl Brockelmann’s German book Geschichte der Arabischen Literatur, which was printed in Leiden in 1362 (1943). The book Miftâh-us-sa’âdah by Tashköprüzâde Ahmad Efendî (rahmat-Allâhi ta’âlâ ’alaih), the author of the book Shaqâyiq-i Nu’mâniyya, which gives the biographies of the scholars educated in the Otttoman Empire, defines and explains nearly five hundred branches of knowledge and gives information about the books written in every branch of knowledge and their writers. His son, Kemâladdîn Muhammad, translated this book from Arabic to Turkish. It lists the Islâmic savants and their works, and he gave it the name Mawdû’ât-ul-’ulûm. This book was printed at the printing office of the newspaper Iqdâm in 1313. It is available in bookstores. After seeing Islam’s twenty main branches of knowledge and its eighty – one sub – branches and the scholars of these branches and the books which each of them wrote tirelessly and perseverently, an understanding and reasonable person cannot help admiring the great number of Islâmic scholars and their skill at diving into the ocean of knowledge.
[In these books of theirs, refuting through documents and argumentations the words of naturalists and materialists and the absurdities which non-Muslims wanted to inject into Islâm, they silenced them all, and thus extinguished the fire of instigation and corruption prepared by enemies of the religion. Moreover, exposing the shame of those who tried to give wrong meanings to the Qur’ân and who strove to prepare defiled translations with evil intentions, they, on the one hand, clearly wrote all the facts that have to be believed in one by one, and, on the other hand, they very correctly presented to humanity the religious aspect of every event and action that has happened all over the world and that will happen until the end of the world.
The names and biographies of more than eight hundred of Îmâm-i a’zâm Abû Hanîfa’s ‘rahmat-Allahu ta’âlâ alaih’ and those who attended his lectures, are written in books. Five hundred and sixty of these are well known in the knowledge of fiqh, and among these, thirty-six have reached the grade of ijtihâd.]
8 – Every bid’at holder has inferred wrong meanings from âyats of Qur’ân al-kerîm and hadîth-i-sherîfs with covered meanings. Our Prophet ‘alaihis-salâm’ said, “He who gives a false interpretation to the Qur’ân according to his own mind, thought and knowledge, and who writes made up interpretations [those opposed to the interpretations which the great men of religion have prepared after