The Sunni Path by Huseyin Hilmi Isik - HTML preview

FOOTNOTES (1-20)

[1] Praise and gratitude.

[2] The Persian Shamsî year begins six months before this, that is, on the twentieth of March, which is the day of the Magian festival.

[3] It is not permissible for Muslim girls to marry them. If a girl intends to marry a disbeliever, she will have slighted Allâhu ta’âlâ’s religion. Those who slight Islam become proselytes. Therefore, such a marriage will be one between two disbelievers.

[4] Tuhfat al-arîb fi ’r-raddi ’alâ ahli ’s-salîb, by ’Abdullah ibn ’Abdullah at-Tarjumân. He wrote this Arabic work in 823 (1420 A.D.), which was printed in London in 1290 (1872 A.D.) and in Istanbul in 1401 (1981 A.D.), and it was later translated into Turkish.

[5] A photostatic reproduction of the last three books was produced by Hakîkat Kitâbevi in 1986.

[6] Izhâr al-haqq was printed in Arabic in Istanbul in 1280 (1864 A.D.). In this book, Rahmatullah Efendi of India (rahmat-Allâhi ta’âlâ ’aleyh), who passed away in Mekka in 1306 A.H., writes in detail about the discussions he had with Christian priests in India in 1270 and in Istanbul later, and tells how he silenced them. Comments on these discussions were added in the Istanbul impression of the Persian book Saif al-abrâr. Izhâr al-haqq has two parts: the first part, which was translated into Turkish by Nüzhet Efendi, the Chief Secretary of the Ministry of Education, was printed with the title Îzâh al-haqq in Istanbul; the second part was translated into Turkish by Seyyid Ömer Fehmi bin Hasan in 1292 A.H. and was printed with the title Ibrâz al-haqq in Bosnia in 1293 (1876 A.D.). Diyâ’ al-qulûb by Is’haq Efendi of Harput was translated into English with the title Could Not Answer (in Istanbul in 1990).

[7] Islam prescribes who to kill an edible animal. When it is not killed in the prescibed manner, its flesh becomes maita, i.e. not edible.

[8] In 1954, the population of the world was 2.444 billion. There were 322 million Muslims, 800 million Christians (128 million the Orthodox, 470 million Catholics and 202 million Protestants), 11 million Jews, and 1.311 billion polytheists and unbelievers, who did not believe in any heavenly book or any prophet

[9] Those zindîqs who are called Ahmadiyya (Qâdiyânîs) and Bahâ’îs have no connection with Islam. Both groups are disbelievers.

[10] If they had been declared clearly, it would have been fard or sunna to do them exactly as they were declared. Those who would not do the fard would be sinful and those who would slight them would become non-Muslims; life would be very difficult for Muslims.

[11] Yet, in case of haraj (utter difficulty, impossibility of doing an action in accordance with his own Madhhab), it is permissible for him to follow another Madhhab in this matter. And this brings about some conditions. He has to observe the conditions of the latter Madhhab concerning the affair when making use of this option. It is written in Ibni Âbidîn, in the chapter headlined Nikâh-i-rij’î, that the scholars of Hanafî Madhhab have issued a fatwâ permitting to imitate Mâlikî Madhhab in such cases.

[12] Ijmâ’ means ‘unanimity, consensus; all of the Sahâbat al-kirâm’s commenting on or doing an action in the same manner.’ The ijmâ’ of the Tâbi’ûn, who succeeded the Sahâbat al-kirâm, also is a document. What the people who succeeded them did or said is not ijmâ’, especially if they are today’s people or religion reformers or religiously ignorant people.

[13] Al-hadîqa, p. 318

[14] This fact is written in Bahr, Hindiyya, in the section on “Zabâyih” of at-Tahtâwî and in the section on “Bâghîs” of Radd al-mukhtâr. Furthermore, it is written on page 52 of Al-basâ’ir that the tafsîr by Ahmad Sâwî states that the same is written in the Sûrat al-Kahf.

[15] Al-mîzân al-kubrâ, preface

[16] Durr al-mukhtâr, preface, and Radd al-muhtâr, annotation to it.

[17] ibid, section on times of salât.

[18] Radd al-muhtâr, v. II. p. 542. A formal intention is farz in the Shâfi’î Madhhab, whereas it is not fard in the Hanafî.

[19] Radd ul-mukhtâr, section on ta’zîr.

[20] ibid, section on witness.

FOOTNOTES (21-40)

[21] In order to inform Muslim brothers of the tricks and harms of this book, we prepared ourAnswer to an Enemy of Islam in 1394 (1974 A.D.) and published it in Turkish and English. Also, seeing that the book Khulâsat at-tahqîq fî bayâni hukmi ’t-taqlîd wa ’t-talfîq by the great Muslim scholar ’Abd al-Ghanî an-Nabulusî (rahmatullâhi ta’âlâ ’aleyh) and the book Hujjat-Allâhi ’ala ’l-âlamîn by Yûsuf an-Nabhânî (rahmatullâhi ta’âlâ ’aleyh) and Saif al-abrâr by Muhammad ’Abd ar-Rahmân as-Silhatî ‘rahmatullâhi ta’âlâ aleyh’, one of the ’ulamâ’ of India, were the exact refutations to this harmful book, we reproduced these books by offset process and published them.

[22] Hawd kabîr, ‘great pool’ of at least 25 square meters; qullatain, 217.75 kg.

[23] Khulâsat at-tahqîq, final part.

[24] At-Tayyîbî passed away in Damascus in 743 (1343 A.D.). First edition of his book was published in India in 1300 (1882 A.D.).

[25] At-Tahtâwî’s commentary to Durr al-mukhtâr, section on ‘Zabâyih’.

[26] Kimyâ’ as-Sa’âda. Muhammad al-Ghazâlî (rahmatullâhi ta’âlâ ’aleyh) was one of the greatest Islamic scholars. He wrote hundreds of books. All his books are very valuable. He was born in 450 (1068 A.D.) in Tûs, i.e. Meshed, Persia, and passed away there in 505 (1111 A.D.).

[27] Sayyid Abdulhakîm Arwâsî was born in Başkal’a in 1281 (1864 A.D.) and passed away in Ankara in 1362 (1943 A.D.).

[28] The ’ulamâ of Ahl as-Sunna collected ’ilm at-tasawwuf by learning this second task of our Prophet (’alaihi ’s-salâm) from the Twelve Imâms (rahmatullâhi ta’âlâ ’alaihim). Some people do not believe in Awliyâ’, karâmât or tasawwuf. This shows that they have no connection with the Twelve Imâms. If they had followed the Ahl al-Bait, they would have learned this second task of our Prophet from the twelve Imâms and there would have been many scholars of tasawwuf and Awliyâ’ among them. But there have not been any, and besides, they do not even believe that such scholars could exist. It is obvious that the Twelve Imâms are the Ahl as-Sunna’s imâms. It is the Ahl as-Sunna who love the Ahl al-Bait and follow the Twelve Imâms. To become a scholar of Islam, one has to be an heir of Rasûlullah (’alaihi ’s-salam) in these two tasks. That is, one has to be an expert in these two branches of knowledge. ’Abd al-Ghanî an-Nabulusî (rahmatullâhi ta’âlâ ’aleyh), one of such scholars, quoted, on pages 233 and 649 in his work Al-hadîqat an-nadiyya, the hadîths describing the spiritual rules of Qur’ân al-kerîm and pointed out that disbelieving these rules indicates ignorance and wretchedness.

[29] Al-hadîqa, p. 323 and in preface to Radd al-muhtâr.

[30] These were counted among fiqh scholars because they could understand what they read, and explained them to the muqallids who could not understand them.

[31] It is explained in the second fascicle of Endless Bliss that a mawdû’ hadîth does not mean ‘false, made-up hadîth’ in ’ilm al-usûl al-hadîth.

[32]. Al-Imâm al-a’zam Abû Hanîfa’s two leading disciples were Imâm Muhammad ash-Shaibânî and Imâm Abû Yûsuf (rahmatullâhi ta’âlâ ’alaihim)

[33] First published in India in 1264 (1848 A.D.); reprinted in Persian in Istanbul in 1401 (1981 A.D.).

[34] Saif al-muqallidîn ’alâ a’nâqi ’l-munkirîn.

[35] Crying out of love for Allâh ta’âlâ in salât does not break the salât in the Hanafî Madhhab.

[36] The seventh volume of the former’s 12-volume Târîkh-i Othmânî and the third volume of the latter’s 5-volume Mir’ât al-Haramain (p. 99. Turkish, the Library of Süleymâniyye).

[37] Ahmad Dahlân ‘rahmatullâhi ’aleyh’, (1231 [1816], Mekka-1304 [1886], Medina), Mufti of Mekka.

[38] Meccan scholars wrote very beautiful answers to Kitâb at-tawhîd and refuted it with sound documents in 1221. The collection of their refutations, titled Saif al-Jabbâr,which was later printed in Pakistan, was reproduced in Istanbul in 1395 [1975 A.D.].

[39] The correct meanings of these âyats by the ’ulamâ’ of the Ahl as-Sunna and the matters of tawhîd and tawakkul are written in detail in Endless Bliss, Third Fascicle, Chapter 35. Those who know the correct meaning of ‘tawhîd’ will understand that the Wahhâbîs, who consider themselves muwahhids, are not muwahhids (believers in tawhîd Majâz is the use of a word not in its usual or obvious literal meaning but in a sense connected to its meaning. When a word special to Allâhu ta’âlâ is used for men in a majâzî (figurative, symbolic) sense, the Wahhâbîs take it in its literal meaning and call the one who uses it symbolically a polytheist and disbeliever; they are unaware that such words are used for men in symbolical senses in Qur’ân al-kerîm and Hadîth ash-sherîf.).

[40] Majâz is the use of a word not in its usual or obvious literal meaning but in a sense connected to its meaning. When a word special to Allâhu ta’âlâ is used for men in a majâzî (figurative, symbolic) sense, the Wahhâbîs take it in its literal meaning and call the one who uses it symbolically a polytheist and disbeliever; they are unaware that such words are used for men in symbolical senses in Qur’ân al-kerîm and Hadîth ash-sherîf.

FOOTNOTES (41-60)

[41] A skin-diseased person, albion or vitiligo, with complete or partial whiteness, respectively, of the skin.

[42] Al-usûl al-arba’a fî tardîd al-Wahhâbiyya (in Persian), end of the second part, India, 1346 (1928 A.D.); photographic reproduction, Istanbul, 1395 (1975 A.D.). This book was written by Muhammad Hasan Jân Sâhib, one of the grandsons of hadrat Imâm Rabbânî ‘rahmatullâhi ta’âlâ alaihimâ’. The author, Jân Sâhib, refutes the Wahhâbîs and other lâ-madhhabî people also in his Arabic work Tarîq an-najât, India, 1350 (with Urdu translation); photographic reproduction, Istanbul, 1396 (1976 A.D.).

[43] Jamîl Sidqî az-Zahâwî (rahmatullâhi ta’âlâ ’aleyh) an ’âlim of Iraq, in his work Al-fajr as-Sâdiq fi ’r-raddi ’ala ’l-munkiri ’t-tawassuli wa ’l-karâmati wa ’l-hawâriq,[published in Egypt in 1323 (1905 A.D.), photographic second reproduction, Istanbul, 1396 (1976 A.D.)], explained this âyat-i kerîma and proved that it had been misinterpreted. Jamîl Sidqî taught ’ilm al-kalâm at the University of Istanbul. He died in 1355 (1936 A.D.). The 1956 edition of Al-munjid gives a picture of him.

[44] Al-milal wa ’n-nihal (Turkish), p. 63, Cairo, 1070 A.H.

[45] See pp. 18 and 31 above. See also our Advice for the Muslim for details on the same subject.

[46] Shaikh ’Alî Mahfûz, Al-ibdâ’, p. 213, Cairo, 1375 (1956 A.D.); ’Abdullah ad-Dasûqî and Yûsuf ad-Dajwî, professors at Jâmî’ al-Azhar, wrote eulogies praising the book at the end of Al-ibdâ’.

[47] ’Abd al-Ghanî an-Nabulusî, Al-hadîqat an-nadiyya, p. 182, Istanbul, 1290.

[48] Al-hadîqa an-nadiyya, p. 290.

[49] These three booklets were published together with Ahmad Zainî Dahlân’s (rahimah-Allâhu ta’âlâ ’aleyh) Ad-durar as-saniyya fi ’r-raddi ’alâ ’l-Wahhâbiyya in Cairo in 1319 (1901 A.D.); photographic reproduction, Istanbul, 1396 (1976 A.D.).

[50] Berîqâ, p. 269.

[51] Mir’ât al-Madîna (Mir’ât al-Haramain) p. 106.

[52] Please see the sixth chapter in the second fascicle of Endless Bliss for kinds of hadîth.

[53] ‘Justness’; he will become unreliable on religious matters; he will not be accepted as a witness.

[54] This hadîth qudsî is quoted also in al-Imâm ar-Rabbanî’s (rahimah-Allâhu ta’âlâ)Maktûbât, vol III, 122nd letter.

[55] Mir’ât al-Madîna, p. 1282.

[56] Al-hadîqa.

[57] Hâdimî, Berîqa, Istanbul, 1284.

[58] Fat’h al-Majîd, p. 259; see above p. 53 for this book.

[59] ibid, p. 234.

[60] Shawâhid al-haqq, p. 80. 3rd. ed., Cairo, 1385 /(1965 A.D.). The next six quotations with page numbers refer to this book, too.

FOOTNOTES (61-71)

[61] This hadîth is also quoted on the 381st page of the book Fat’h al-majîd.

[62] Hâshiyatu Durr al-mukhtâr by the great scholar Ahmad at-Tahtâwî and Al-basâ’ir ’ala ’l-munkiri ’t-tawassuli bi ’l-maqâbir, which was written in Pakistan as a refutation to fat’h al-majîd and reprinted in Istanbul.

[63] Ibn ’Âbidîn, Hâshiyatu Durr al-mukhtâr (Radd al-muhtâr) p. 232, vol. V, Bulaq, 1272; Kashf an-nûr and Jalâl ad-dîn as-Suyûtî’s (rahimah-Allâhu ta’âlâ) Tanwîr al-khalak fî imkâni ru’yati ’n-Nabî jihâran wa ’l-malak were published together with the title Al-minhat al-wahbiyya, Istanbul, 1393 (1973 A.D.).

[64] See article 15 in Advice for the Muslim for more detail.

[65] One of the chief idols worshipped by the Arabs during the pre-Islamic era called the Jâhiliyya Ages.

[66] Fat’h al-majîd, p. 133.

[67] Because the Prophet said, ‘When Awliyâ’ are seen Allâhu ta’âlâ is remembered,’which is quoted in Ibn Abî Shaiba’s Musnad, in Irshâd at-Tâlibîn, and in Kunûz ad-daqâiq, this hadîth sherîf shows that Awliyâ’, too, are among the sha’âir. It is written in Jâmî’ ul-fatâwâ that it is permissible to build domes over the graves of Awliyâ and ’Ulamâ in order to show them honour.

[68] Al-usûl al-arba’a, part one.

[69] Those who are in the disguise of scientists are called ‘sham scientists’, while those in the disguise of religious men are called ‘zindîqs’.

[70] The writings of the ’ulamâ’ on this subject are quoted in Ahmad bin Zainî Dahlân’s Ad-durar as-.

[71] Knowledge that is acquired not for the purpose of practising it with ikhlâs, will not be beneficial. Please see the 366 th and 367 th pages of the first volume of Hadîqa, and also the 36th and the 40 th and the 59 th letters in the first volume of Maktûbât. (The English versions of these letters exist in the 16th and the 25 th and the 28 th chapters, respectively, of the second fascicle of Endless Bliss).