Narrated By 'Aisha : The Prophet intended to practice Itikaf and when he reached the place where he intended to perform Itikaf, he saw some tents, the tents of 'Aisha, Hafsa and Zainab. So, he said, "Do you consider that they intended to do righteousness by doing this?" And then he went away and did not perform Itikaf (in Ramadan) but performed it in the month of Shawwal for ten days.
The Life of The Prophet Muhammad(pbuh): The Conquest of Makkah and Afterwards
The Conquest of Makkah: Part 3
Setting off from Madinah
It was during the first days of the month of Ramadan.
Ten thousand mujahids, whose hearts were full of the love of the Messenger of God were ready in Madinah. Seven hundred of them were Muhajirs. They had three hundred horses. The number of Ansar was four thousand. They had five hundred horses. The remaining mujahids were the Muslims from the tribes around.
The Messenger of God appointed Abu Ruhm Kulthum b. Husayn as his deputy in Madinah.
The Islamic army was waiting for the command of movement from the Messenger of God.
Message Sent to the Polytheists
The Islamic army was waiting ready for the movement.
Meanwhile, the Prophet summoned Hazrat Ali, Zubayr b. Awwam and Miqdad b. Aswad and said to them,
“Go at once. When you arrive at the Khakh Orchard, you will find a woman on an animal; she has a letter. Take the letter from her and bring it to me.”
Without asking the reason for this order, the three Companions went very quickly to the Khakh Orchard and found the woman.
They asked her, “Where is the letter?”
The woman said, “I have no letter or anything like that.”
Thereupon, they made the camel of the woman kneel down. They made the woman dismount the camel and searched her belongings but they could not find the letter.
Thereupon, Hazrat Ali drew his sword and said to the woman angrily, “I swear by God that the Messenger of God (pbuh) never tells lies. Either give us the letter or we will make you take off your clothes and search you if necessary.”
The woman asked, “Are you not Muslims?”
The mujahids said, “Yes, we are Muslims but the Messenger of God (pbuh) told us that you had a letter.”
The woman realized that she had nothing else to do. She said to the mujahids, “Turn your faces away from me.”
When the Companions turned their faces away, she unbraided her hair and removed the letter; she gave it to Hazrat Ali.
The Companions took the letter to the Messenger of God.
Everybody was surprised and astonished. The letter had been written by Hatib b. Abi Baltaa, who had joined the Battle of Badr, to the polytheists in order to inform them about the preparation of the Prophet.
The Prophet summoned Hatib at once.
When Hatib arrived, the letter was read to him.
The Messenger of God asked, “Do you recognize this letter?”
He said, “Yes, I do.”
“Did you write it?”
Hatib did not deny writing it: “Yes, I did.”
The Prophet asked, “Why did you do it?”
Hatib explained, “O Messenger of God! Do not haste to decide about me. I am not from the Qurayshis. I have nobody to protect my family and belongings in Makkah like the other muhajirs. I did it so that I would make the notables of the Quraysh feel grateful to me and protect my family. I did not do it because I became a believer or exited my religion. By God, I maintain my belief in God and His Messenger.”
The Prophet said, “You told the truth.” Then, he turned to his Companions and said, “He told you the truth. Do not say anything bad to him.”
Hazrat Umar could not keep his temper and said, “O Messenger of God! Let me kill this hypocrite.”
The Messenger of God did not let him and said, “He joined the Battle of Badr. Who knows? Maybe God said about the people who took part in the Battle of Badr on the day of Badr, ‘Do whatever you want. I forgave you. Paradise is waiting for you; you deserve to enter Paradise’.”
Thereupon, Hazrat Umar started to cry and said, “God and His Messenger know everything better.”
Upon this incident, God Almighty sent down the following verse, warning the believers:
“O ye who believe! Take not My enemies and yours as friends (or protectors)― offering them (your) love, even though they have rejected the Truth that has come to you, and have (on the contrary) driven out the Messenger and yourselves (from your homes), (simply) because ye believe in God your Lord! If ye have come out to strive in My Way and to seek My Good Pleasure (take them not as friends), holding secret converse of love (and friendship) with them: for I know full well all that ye conceal and all that ye reveal. And any of you that does this has strayed from the Straight Path.”
The Islamic Army is on the Way of Conquest
After the preparations were made, the Messenger of God ordered the army of ten thousand soldiers that beat like a single heart to move.
They left Madinah on the first days of Ramadan. Therefore, the Messenger of God and the mujahids were fasting.
The weather was very hot. It was very tiring and difficult to walk in this heat. It was almost impossible to bear it. There could have been a clash any time; they could have been attacked. In fact, strength was necessary in a war. Fasting made the mujahids weak. However, they could not act on their own. Therefore, they were observing what the Messenger of God would do. Would they break the fast or would they go on fasting?
When the Islamic army reached the place called Qudayd, the Prophet broke his fast after the afternoon prayer and ordered his Companions to do so.
Meanwhile, a group of eight people and Abu Qatada, who had been sent to Najd, came and joined the army. Many Muslims living around came and joined the Islamic army.
Abbas, who was coming from Makkah with his family, met the Islamic army in a place called Juhfa. The Prophet was very glad to see Abbas. He told Abbas to stay with him and send his belongings to Madinah. He said, “O Abbas! You are the last Muhajir.” The Prophet kept Abbas near him during the expedition.
Those Who Became Muslims on the Way
The Islamic army under the command of the Messenger of God was proceeding magnificently. Meanwhile, some people came and embraced Islam. They were Abu Sufyan b. Harith, one of the cousins of the Prophet, and Abdullah b. Abi Umayya.
The Messenger of God first did not want to meet them and turned his face away because they were very close friends with him before his prophethood but became his enemy when he was given the duty of prophethood; they harassed and insulted him. Abu Sufyan b. Harith, who was a poet, used to satirize the Prophet and Muslims severely. Abdullah b. Abi Umayya, who was also a relative of the Prophet, used to disturb the Prophet with his words and acts.
However, Umm Salama mediated and said to the Prophet that he should not turn his face away from them. Nevertheless, the Messenger of God did not want to accept them saying, “I do not need them.”
When Abu Sufyan b. Harith heard the words of the Messenger of God, he held the hand of his young son, Jafar, and said, “By God, if you do not let me enter your presence, I will hold my son’s hand and wander on the earth until he is destroyed.”
The heart of the Prophet, who was the symbol of compassion and mercy, could not put up with his words. He invited them to his presence and forgave them. Thus, they became Muslims.
The Army is Deployed
The Prophet who stopped over at the place called Qudayd, arranged and deployed his army there; he gave standards and flags to the tribes and their standard-bearers and flag-bearers. Muhajirs had three flag-bearers: Hazrat Ali, Hazrat Zubayr b. Awwam and Hazrat Sa’d b. Abi Waqqas... Ansar had twelve flag-bearers. Apart from them, Ashjas and Sulayms had one flag-bearer each. There were also fourteen standard-bearers in the Islamic army. Three of them belonged to Muzaynas, two to Aslams, four to Juhaynas, three to Sons of Ka’b and two to Sulayms.
The Islamic Army is in Marruzzahran
Then, the Prophet stopped in Marruzzahran with his army.
The secret strategy of the Prophet became very successful up to that time; Makkans did not hear anything about them.
Ten Thousand Fires
They arrived in the valley of Marruzzahran at night. The Prophet wanted to inform Makkan polytheists, who were unaware of their arrival up to that time, through a magnificent fire show; he ordered every mujahid to light a fire.
Ten thousand fires were lit at the same time. This dazzling view illuminated Makkah. The polytheists were terrified. The Prophet, whom they had forced to migrate, was shining in the horizon of Makkah magnificently with ten thousand bright lights around him; he was rising in the horizon of Makkah to warm the spirits and hearts. The polytheists were astonished by this rise. This sun was not so bright two years ago; it did not have such strength and magnificence. How did it develop and grow so much and illuminate around? How did the light that they had wanted to extinguish become so bright as to make them dim? They could not understand the secret of this amazing development.
The Qurayshi polytheists realized the situation only when they saw this dazzling view of ten thousand fires and understood that Makkah had been surrounded.
The Prophet Says that he had Herded Sheep
The Islamic army had not left Marruzzahran yet.
The Messenger of God ordered some Companions to collect the fruits of the miswak (peelu) trees called arak and said, “I recommend you to collect the black ones because the black ones are the sweetest ones.”
The Companions were surprised. They said, “O Messenger of God! Shepherds know the good and bad kinds of this fruit. Did you use to herd sheep?”
The Messenger of God said, “All prophets herded sheep. I used to herd my family’s (his uncle Abu Talib’s) sheep in Ajyad (a place near Makkah).”
The mere notion of a merciful god can't coexist with hell. If there was no hell nothing for people to be scared of why would they bother.
This is why muslims hate exmuslims so much. If you go to heaven and he goes to heaven and everyone goes to heaven then why believe? Why fast? Why pray? why give out money? If nothing makes *me* better than the nonmuslim then what do i get out of this deal? Nothing. So hell comes to life.
If you don't believe you go to hell if you don't believe you are punished if you are a bad muslim you go to hell. Hell is the whip that muslims keep whipping themselves and everyone around them. They turn it into a competition who whips themselves the hardest who can go the longest who has the worst scars the worst pain.
This letter, written to Mirza Fathullah Hakim, informs us that of the seventy-three groups declared in the hadith, the one group that will be saved is the Ahl as-sunnat group.
May Allahu ta'ala bless you with the fortune of walking along the street of Shariat-i Mustafawiyya "ala sahibissalatu wassalam"!
Persian line in English:
This matters, nothing else!
A hadith declares that Muslims will break up into seventy-three groups. Each of these seventy-three groups claims to obey the Shariat. Each group says that it is the one that will be saved from Hell. It is declared in the fifty-fourth ayat of Muminun Sura and in the thirty- second ayat of Rum Sura: "Each group is happy thinking that it is in the right way." However, among these various groups, the sign, the symptom of the one that will be saved is given by our Prophet "sall-Allahu 'alaihi wa sallam' as follows: "Those who are in this group are those who follow the way which I and my Sahaba follow." After mentioning himself, the owner of the Shariat did not need to mention the Sahaba "ridwanullahi ta'ala 'alaihim ajmain; yet his mentioning them may come to mean: "My way is the way which my Sahaba follow. The way to salvation is only the way which my Sahaba follow." As a matter of fact, it is declared in the seventy-ninth ayat of Nisa Sura: "He who obeys my Messenger has certainly obeyed Allahu ta'ala." Obeying the Messenger is obeying Allahu ta'ala. Disobeying him is disobeying Allahu ta'ala. Declaring: "They want to differentiate between the way of Allahu ta'ala and the way of His Messenger. They say, "We believe some of what you say but we do not believe other aspects.' They want to open a different way between the two. Certainly they are disbelievers," about those who presume that obeying Allahu ta'ala is different from obeying His Messenger, in the hundred and forty- ninth ayat of Nisa Sura, He informs us that they are disbelievers. He who says that he follows the Prophet "alaihissalatu wassalam" though he does not follow the way of the Sahaba "ridwanullahi ta'ala 'alaihim ajmain' is wrong. He has not followed him "sall- Allahu 'alaihi wa sallam', but he has disobeyed him. He who has taken such a way will not be rescued in the Hereafter. In the eighteenth ayat of Mujadala Sura, "They think they are doing something right. Be it known that they are liars, disbelievers," He shows how such people are.
Those who follow the way of the Sahaba "alaihimurridwan' are no doubt the group of the Ahl as-sunnat wal-jamaat. May Allahu ta'ala give plenty of rewards to the superiors of this group, who worked undauntedly without falling tired! The group that will be saved from Hell is only this one. For, he who speaks ill of our Prophet's "sall-Allahu 'alaihi wa sallam' Sahaba "alaihimurridwan' is certainly deprived of following them. Such is the case for the sect of Shiite and the group of Khariji.
[There are twelve groups of Rafidis. Each group has parted into sub-groups. Some of them lead a life without an ablution, without a ghusl. Few of them perform namaz. They all hold heretical beliefs. They hold the Rafidi belief. They call themselves Alawi. But Alawi means a person who loves and follows the Ahl al-bayt. Imam-i Ali and his children from Hadrat Fatima are called the Ahl al-bayt. The honor of loving the Ahl al-bayt has fallen to the lot of the Ahl as-sunnat, who have said that loving and following them is a sign of dying with iman. Then, the Alawis are the Ahl as-sunnat, not the Shiis. Therefore, a person who wants to be an Alawi has to be Sunni. Today, Rafidis, zindiqs, and people who have no relationship with Islam appropriate the name of Alawi, stealing it from the Ahl as-sunnat. Under the shade of this beautiful name, they try to mislead the youth from Rasulullah's way.]
The Mutazila group appeared later. Wasil bin Ata, its founder, used to be a disciple of Hadrat Hasan-i Basri "rahmatullahi 'alaih'; because he dissented from Hasan-i Basri's way by saying that there was a third aspect between iman and kufr, Hasan-i Basri said, "I'tazala anna," about him, which means, "He dissented from us." All the other groups, appeared later.
To slander the Sahaba means to slander Allahu ta'ala's Prophet "sall-Allahu 'alaihi wa sallam'. As declared: "He who disrespects the Sahaba does not have iman in Allahu ta'ala's Messenger." For, to slander them means to slander their owner, their master "sall-Allahu 'alaihi wa sallam'. May Allahu ta'ala protect us against falling into such a dirty creed. It is the Sahaba who brought us the Shariat, which originated from the Qur'an and from hadiths. When they are slandered, the thing which they brought loses its value. The Shariat was not brought to us by a few certain persons among the Sahaba. Each of them has a service, a share in this. They are all equal in trueness, in justice and in (the authenticity of) their teaching. When any one of the Sahaba "alaihimurridwan' is slandered, the Islamic din has been slandered, sworn at. May Allahu ta'ala protect us all from falling into such a loathsome situation!
If those who swear at the Sahaba say, "We still follow the Sahaba. It is not necessary to follow them all. In fact, it is not possible, for their words do not agree with each other. Their ways are different," We will answer them as follows:
To have followed some of the Sahaba, it is necessary not to deny any of them. When some of them are disliked, the others have not been followed. Amir [Ali "radi-Allahu 'anh'], for instance, respected the other three Khalifas, deemed them great and knew that they were worth obeying. He obeyed them willingly and accepted them as Khalifas. Unless the other three Khalifas are loved, it will be a lie, a slander to say that one follows Hadrat Ali "radi-Allahu ta'ala 'anhum'. In fact, it will mean to dislike Hadrat Ali and to refute his words. It would be a stupid and ignorant word to say about Hadrat Ali "radi-Allahu 'anh', who is Allahu ta'ala's Lion, that he handled them, that he only smiled at them. Which wisdom could admit that Allah's Lion, despite his great knowledge and bravery, concealed his enmity against the three Khalifas, pretended to be friends with them and established a superficial friendship with them for a full thirty years. Even the lowest Muslim could not manage such hypocrisy. We should recognize the ugliness of such words which belittle Hadrat Amir to such an extent and which make him impotent, deceitful and a munafiq. Even if we could admit for a moment that Hadrat Amir "radi-Allahu 'anh' was so -may Allah forbid- what would they say about the fact that our Master the Prophet "sall-Allahu 'alaihi wa sallam' praised these three Khalifas, lauded them and esteemed them throughout his life? Would they say that our Prophet "sall-Allahu 'alaihi wa sallam' was hypocritical, too? Never! It is impossible. It is wajib for the Prophet "sall-Allahu 'alaihi wa sallam' to tell the truth. He who says that he was handling them becomes a zindiq, becomes irreligious. Allahu ta'ala declares in the seventieth ayat of Maida Sura: "O My dear Messenger! Communicate what was sent down to you from your Allah to everybody! If you do not communicate this message correctly, you will not have done your duty as a Prophet! Allahu ta'ala will protect you against those who want to bear enmity towards you." The disbelievers had been saying that Hadrat Muhammad "sall-Allahu 'alaihi wa sallam' had been communicating whatever suited his purpose and not communicating whatever did not suit his purpose of the Qur'an that had been revealed to him. Upon this, this ayat descended to declare that he had been telling the truth. Our Prophet "sall-Allahu 'alaihi wa sallam' praised the three Khalifas and held them above all others until he honored the Hereafter with his presence. This means to say that it cannot be an error or wrong to praise them and to hold them superior.
It is necessary to follow all of the Sahaba in the tenets to be believed, for there is no difference among them in the things to be believed. There may be a difference in the furu', that is, in the actions to be done.
The person who speaks ill of one of the Sahaba "ridwanullahi ta'ala 'alaihim ajmain' has blemished all of them. For, the iman, the belief of all of them is the same. He who slanders one of them has followed none of them. He has said that they disagreed with one another and that there was no unity among them. To slander one of them means to disbelieve what he said. Let us say once more that all the Sahaba communicated the Shariat. Each of them is just and right. There is something in the Shariat communicated by each of them. By each one communicating ayats, the Qur'an was collected. He who dislikes some of them will have disliked the one who communicated the Shariat. As it is seen, this person will have not acted in accordance with all of the Shariat. Can such a person be saved from Hell? Allahu ta'ala declares in the eighty-fifth ayat of Baqara Sura: "Do you believe some of the Qur'an and disbelieve some of it! The punishment of those who do so is to be disgraced and to be a subject of scorn in the world. And in the Hereafter they will be hurled down into the most vehement torment."
The Qur'an was collected by Hadrat 'Uthman "radi-Allahu 'anh'. In fact, it was collected by Abu Bakr-i Siddiq and 'Umar Faruq "radi-Allahu 'anhuma'. The Qur'an that was collected by Hadrat Amir was other than this one. As it can be understood, slandering these great people goes as far as slandering the Qur'an. May Allahu ta'ala protect all Muslims from falling into such a nuisance! One of the mujtahids of the Shiite sect was asked, "The Qur'an was collected by Hadrat 'Uthman "radi-Allahu 'anh'. What would you say about the Qur'an collected by him?" He answered, "I do not see any use in finding fault with the Qur'an, for slandering the Qur'an causes the din to be demolished."
Certainly, a wise person cannot say that all the Sahaba "radi-Allahu ta'ala 'alaihim ajmain' agreed about a wrong decision on the day when our Master the Prophet "sall- Allahu 'alaihi wa sallam' died. In fact, on that day thirty-three thousand of the Sahaba unanimously made Hadrat Abu Bakr-i Siddiq "radi-Allahu 'anhum' the Khalifa willingly. It is impossible for thirty-three thousand Sahabis to agree on a mistake. As a matter of fact, our Prophet "sall-Allahu 'alaihi wa sallam' had declared: "My Ummat never agrees concerning a wrong decision." The reason why Hadrat Amir was first sorry was because he was not called to those talks. He himself conveyed that this was so and said, "I was sorry because I was called to the talks late. But I know well that Abu Bakr "radi-Allahu 'anh' is superior to us all." There was a reason why he was called late. That is, he was then among the Ahl al-bayt; he was consoling them.
The disagreements among the Sahabis "radi-Allahu ta'ala 'alaihim ajmain' of our Prophet "sall-Allahu 'alaihi wa sallam' were not because of the desires of the nafs or for evil thoughts, for their blessed nafses had been purged and become quite pure. They had gotten rid of being ammara and attained itminan (to believe and understand the truth). Their only desire was to obey the Shariat. Their disagreements were out of a difference of ijtihad. Their intention was to find out what was right. Allahu ta'ala will give one grade of thawab to those who erred, too. There is at least two grades of thawab for those who were right. We should not hurt any of those great people with our tongues! We should mention each of them with good terms. Hadrat Imam-i Shafi'i "rahmatullahi 'alaih', who was one of the greatest savants of the Ahl as-sunnat, said, "Allahu ta'ala did not smear our hands with their blood. So let us not smear our tongues!" Again, he said, "After Rasulullah, the Sahaba pondered very much. Finding no one on earth superior to Abu Bakr-i Siddiq, they made him the Khalifa. They accepted serving under him." This statement of Imam-i Shafi'i also shows that Hadrat Ali was never hypocritical and that he willingly accepted Abu Bakr-i Siddiq the Khalifa.
Mayan Shaikh Abulkhayr's son, Mayan Sayyid, is a descendant of great and noble people. Also, he was in your service in the Dakkan campaign. It is hoped that he will be blessed with your help and kind treatment. Mawlana Muhammad Arif is also a student of knowledge and a descendant of the great. His father is dead. He was a khodja. He came to you in order to receive his salary. It is hoped that Your Highness will help him. Wassalam wal-ikram!
[Islamic savants wrote very many books in order to prove that the Shiites have deviated from the right path and that especially the Rafidis, the most unbridled and the most excessive of their twenty groups, have altogether dissented from Islam; they have even been striving to demolish Islam. The names of some of them together with their authors have been given below. On behalf of religious brotherhood and humanity, I pray to Allahu ta'ala that our brothers in Islam who say that they are Alawi will read these books carefully and will observe the difference between the Ahl as-sunnat and Rafidis and choose the right way through wisdom, conscience and reason and not believe the lies and slanders of the factious ignoramuses. In this way they will attain happiness in this world and in the Hereafter by holding fast to the way of safety and salvation.
Of the books written by Islamic savants in order to advise the Shiites, here are a few:
1- The book Ibtal-ul-Manhaj-il batil was written by Fadl bin Ruzbahan. It refutes the book Minhaj-ul-karama by Ibn-ul-Mutahhir, one of the Shiite savants, and rebuts its errors through documents. He wrote the book in Isfahan in 852 A.H.
2- The book Nuzhat-ul-isna ashariyya, written by Mirza Ahmad bin Abdurrahim-i Hindi. It gives information about Shiites. He passed away in 1255 [A.D. 1839].
3- The book Nawaqid was written by Mirza Mahdum. The book An-nawaqid lil- Rawafid was written by Sayyid Muhammad bin AbdurRasul Barzanji, who was drowned in the sea in 1103 [1711 A.D.].
4- The book Muhtasar-i Nawaqid is a summary of the book Nawaqid. It was summarized by Muhammad bin AbdurRasul-i Barzanji.
5- The book Sayf-ul-batir li-riqab-ushshat-i warrafida-til-kawafir was written by Shaikh Ali bin Ahmad Hiti in Istanbul in 1025 A.H.
6- The book Ajwiba-tul Iraqiyya Alal'as'ilatil-Iraniyya was written by Shihabuddin Sayyid Mahmud bin Abdullah Alusi.
7- The book Ajwiba-tul Iraqiyya Alal'as'ilatil-Lahoriyya was written by Alusi. Also, Haydari wrote a similar book.
8- The book Nafahat-ul-qudsiyya fi mabahis-il-imamiyya fi-radd-ish-Shia, written by Alusi, refutes the Shiites.
9- The book Nahj-us-salama also was written by Shihabuddin Alusi.
10- The book Sarim-ul-hadid was written by Muhammad Amin bin Ali Baghdadi. It responds to the slanders of Ibni Abil-Hadid.
11- The book Raddu-alal-imamiyya was written by Ali bin Muhammad Suwaydi Baghdadi. He was in the Shafi'i Madhhab. He passed away in Damascus in 1237 [1822 A.D.].
12- The book Hadiqa-tus-sarair was written by Abdullah bin Muhammad Bitushi. He was a Shafi'i and Baghdadi, and passed away in Basra in 1211 [1797 A.D.].
13- The book Tuhfa-i isna ashariyya fi radd-ir-rawafid was written in Persian by Shah Abdulaziz-i Dahlawi. He passed away in 1239 [1824 A.D.]. Its Arabic translation was abridged by Shukri Alusi and printed with the title Mukhtasar-i Tuhfa in Baghdad, and it was reproduced in Istanbul in 1976.
14- The book Minha-tul-ilahiyya mukhtasar-i Tuhfa-i isna ashariyya was written by Mahmud Shukri Alusi. It was printed in Cairo in 1373 A.H.
15- Imam-i Rabbani "rahmatullahi ta'ala 'alaih' explains the superiorities of the Sahaba very well through documents and disgraces the Shiites in his book Maktubat.
16- The book Hujaj-i qatiyya was written in Arabic by Abdullah-i Suwaydi. It was printed together with the Arabic book An-Nahiya an'ta'n-i-Amir-ul-Muminin Muawiya in Istanbul in 1981.
17- In the books Milal-Nihal by Shihristani "rahmatullahi ta'ala 'alaih' and in its Turkish, English, French and Latin versions, Shiism is explained in detail and answers are given.
18- The Turkish book Tazkiya-i Ahl al-bayt gives beautiful answers to the Shiites. It was written by 'Uthman Bey, who was the Shaikh of Topkapi Mevlevihanesi, and it was printed in Istanbul in 1295 A.H. Along with Hujaj-i Qatiyya, it was printed in the Latin alphabet in the Turkish book Hak Yolun Vesikalari in Istanbul.
19- Hadrat Imam-i Rabbani's "rahmatullahi ta'ala 'alaih' book Radd-i-Rawafid is in Persian and its Turkish version has been printed in the Latin alphabet in the book Hak Yolun Vesikalari in Istanbul.
20- The great savant Ibni Hajar-i Haitami "rahmatullahi ta'ala 'alaih' proves that Shiites are wrong through ayats and hadiths in his book Sava'iq-ul-muhriqa.
21- Ibni Hajar, again, proves very well that Hadrat Muawiyya "radi-Allahu 'anh' cannot be spoken ill of in his book Tathir-ul-janan wallisan an Muawiya-tabni-Abi Sufyan.
22- Ibni Taymiyya, in his book Minhajus-sunnat-tinnabawiyya fi naqdi kalam-ish-Shias wal-qadariyya, refutes the book Minhaj-ul-karama by Ibnil-Mutahhir, one of the Shiite savants, through strong documents.
23- Ibni Taymiyya, again, explains the superiorities of the Sahaba, through strong documents in his book Fadail-i Abu Bakr wa 'Umar.
24- In the translation of Mawahib-i ladunniyya and in Mirat-i kainat the glory of the Sahaba is explained.
25- The Turkish pamphlet captioned Sahaba-t-al kiram by Sayyid Abdulhakim-i Arwasi "rahmatullahi ta'ala 'alaih' was printed in Istanbul.
26- The book Nur-ul-Huda, written by Qaraqashzada 'Umar bin Muhammad Bursawi Halwati in 1005 A.H. [1597 A.D.], answers the Shiites and Baktashis. It was printed in Istanbul in 1286 A.H. He passed away in Edirne in 1047 [1638 A.D.].
27- Manaqib-i Jihar yar-i guzin, which is in Turkish, explains the superiorities of the Sahaba "radi-Allahu 'anhum ajmain' very well. It was written by Sayyid Ayyub bin Siddiq Urmawi. It was reprinted various times. The edition of 1264 A.H. is very beautiful.
28- Shiism is explained and the advice which Islamic savants gave to them are explained in full length in the books Ashab-i kiram, Hak Yolun Vesikalari, Herkese Lazim Olan Iman, and Faideli Bilgiler, which have been edited various times in Istanbul. [Of these three books, the second one, Hak Sozun Vesikalari, was rendered into English in 1992. The English version, entitled Documents of the Right Word, consists of 480 pages and is vastly informative and competently corroborative.]
29- It is written in the books Bariqa and Hadiqa that those who believe in transmigration and those who hold the belief that Allah entered a certain person's body are disbelievers.
30- Yusuf Nabhani, in the final part of his book Shawahid-ul-haqq, gives very beautiful responses through documents to the Shiites.
31- Sayyid Ahmad Dahlan "rahmatullahi 'alaih' vehemently refutes the Shiites in his book Al-fat-hul-mubin. This book of his was printed as an addition at the end of Hujaj-i qatiyya by Suwaydi. (Please see item 18.)
32- Shah Waliyyullah-i Dahlawi "rahmatullahi 'alaih' refutes the Shiites through strong documents and praises Hadrat Muawiya very much in his book Izalat-ul-hafa an khilafat-ul- khulafa. The book, in Persian, was printed in Pakistan in 1392 [1972 A.D.] together with its Urdu translation. It is of two volumes.]
لا إله إلا الله.. هو حسبكم وكفيلكم، لا إله إلا الله صداها يخيفهم، لعنة الله على اليهود الملاعين، يقتحمون المسجد الأقصى ويروعون المسلمين، مشهد يجعل الولدان شيبًا. اللهم إنا نبرأ إليك من تخاذل أولي الأمر.
No God except Allah .. He is according to you and your sponser, No God except Allah. Its echo scares them. May God’s curse be on the damned Jews, they break into the Al-Aqsa Mosque and terrify the Muslims, a frightening scene.
Will you explain the basic values that Islam orders to be protected?
There are many rights that Islam gives to people. The ones that are regarded as basic rights can be listed as follows: Life, religion, mind, property and lineage.
1. Right to Live:
The religion of Islam regards man as the best creature and includes protection of human life among basic principles. It is stated in the Quran that killing a person unjustly is a severe crime as if killing all people and that saving a person’s life is a lofty and valuable act like saving all people.
The Prophet (pbuh) addressed all Muslims as follows: in the Farewell Hajj:
"Just as this day, this month and this city is sacred, so too are your lives, property and honor sacred." (Bukhari, Ilm, 37, Hajj, 132; Muslim, Hajj, 147)
Thus, he stated that man’s right to live was untouchable. He stated the following in another hadith:
"Avoid seven destructive things. One of them is to kill a person that Allah renders haram except for justified cases." (Bukhari, Wasaya, 23; Tibb, 48; Hudud, 44; Muslim, Iman, 144; Abu Dawud, Wasaya, 10)
Even during the state of war, the killing of those who do not actually participate in the war like women, children, clerics and elderly men is forbidden.It is forbidden for a person both to kill another person and to commit suicide; they are regarded among major sins.
2. Right of Religion:
Everybody has the right to prefer a religion.
“Let there be no compulsion in religion.” (al-Baqara, 2/256),
“To you be your Way, and to me mine...” (al-Kafirun, 109/6)
This issue is emphasized in the verses above. Non-Muslims are given the right to practice their religion under the domination of the Islamic state.
Mind is the most superior property of man. For, the things entrusted by Allah are accepted thanks to the mind and man can attain Allah's consent thanks to it. The source and root of knowledge (ilm) is mind. Knowledge is to the mind like fruit is to the tree, light is to the sun and sight is to the eye. What distinguishes man from the other living and non-living beings in the universe and what makes him superior is the mind.
The warnings that lead people to reason and to think in the Quran like “Think!”, “Do you ever not think?”, “Do they ever not think?”, “Look!”, “Do they not look?”, “O those who are sane! Take lessons!” show the importance given to mind.
Badiuzzaman said Nursi defines mind as the summary of consciousness distilled from consciousness and feelings, the most valuable possession of man, a luminous essence, a key that explains the secrets of the universe, a tool that examines Allah’s names and attributes that are manifest on the realm, a discoverer that decodes the secrets in nature, a divine guide that prepares man for the happiness in the eternal life, a wise gift to man that proceeds based on evidence and that shows man lofty purposes and eternal fruits, that is isolated from matter in terms of its essence but related to matter in terms of its deeds.
In order to protect such an important essence, the religion of Islam renders intoxicating alcoholic drinks haram and imposes penalties for those who do not act in accordance with this prohibition. In Islamic law, along with alcoholic drinks, all of the other substances that numb man and eliminate his ability to think and reason are regarded as haram and are strictly forbidden.
4. Property (Wealth):
The religion of Islam guarantees the right to own things.Islam wants man, who is the vicegerent on earth, to lead a life that fits the honor of humanity. Islam is not against being rich. It does not want wealth to be something that is circulated among the members of a certain group; it wants wealth to circulate among all people.
Our religion regards killing people a major sin; similarly, it regards grabbing and stealing things as a major sin; furthermore, it imposes a severe sanction on the crime of theft like amputating the hand.
The institution of marriage is necessary for the continuationand development of lineage. The continuation of human species and the preservation of lineage can be possible only through the establishment of the family institution, which is the building block of the community, with marriage. The institution of marriage based on a contract forms the essence of the Islamic community.
Our religion, which gives importance to a strong Islamic community, adopts having children and increasing the lineage and encourages it. As a matter of fact, the Prophet (pbuh) said,
"Marry the one who is loving and fertile, for I will feel proud of your large numbers before the other prophets on the Day of Resurrection." (Ahmed b. Hanbal, I/412).
Hz. Zakariyya prayed to Allah for the continuation of his lineage as follows:
"Now I fear (what) my relatives (and colleagues) (will do) after me: but my wife is barren: so give me an heir as from Thyself - (One that) will (truly) represent me, and represent the posterity of Jacob; and make him, O my Lord, one with whom Thou art well-pleased!" (Maryam, 19/5-6)
In Islam, having children and ensuring the continuation of lineage is regarded as worshipping.Due to this importance, harming man in any way, through deliberate miscarriage, abortion, etc. is regarded as killing a living child. It is haram to kill a baby whose organs have formed in the uterus. For, when the Messenger of Allah (pbuh) accepted the allegiance of women, he laid it as a condition "not to kill their children in any way". This condition is very important. The child is under the protection of the mother before he is born. However, after he is born, the father becomes responsible. In that case, the condition "not to kill their children in any way" is the condition of not killing the children (fetuses) in the uterus.
"O Prophet! When believing women come to thee to take the oath of fealty to thee, that they will not associate in worship any other thing whatever with Allah, that they will not steal, that they will not commit adultery (or fornication), that they will not kill their children, that they will not utter slander, intentionally forging falsehood, and that they will not disobey thee in any just matter,- then do thou receive their fealty, and pray to Allah for the forgiveness (of their sins)..." (al-Mumtahina, 60/12)