By Abu Amina Elias
In the name of Allah, the Beneficent, the Merciful
Islam is against all forms of racism and bigotry. Racism is the belief that one race is superior to another, or one color of skin is superior to another, or the people of one country are superior to another. Such beliefs are the characteristic of pre-Islamic ignorance (jahiliyyah). In Islam, we believe all races are equal to Allah and the only characteristic that makes someone superior to another is righteousness (taqwa).
Allah has dignified all of the children of Adam, all human beings and all races in the world.
وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُم مِّنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَىٰ كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلًا
We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with definite preference.
Surat Al-Isra 17:70
Allah created different races and tribes so that different peoples would recognize each other and learn from each other, not so that the races would fight each other.
يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ
O people, We have created you male and female and made you nations and tribes that you may know one another. Verily, the most noble of you to Allah is the most righteous of you. Verily, Allah is knowing and aware.
Surat Al-Hujurat 49:13
In fact, Allah created different skin colors and languages as a sign of His creative power.
وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّلْعَالِمِينَ
Among His signs is the creation of the heavens and the earth and the diversity of your languages and your colors. Verily, in that are signs for people of knowledge.
Surat Ar-Rum 30:22
Abu Musa reported: The Messenger of Allah, peace and blessings be upon him, said:
إِنَّ اللَّهَ تَعَالَى خَلَقَ آدَمَ مِنْ قَبْضَةٍ قَبَضَهَا مِنْ جَمِيعِ الْأَرْضِ فَجَاءَ بَنُو آدَمَ عَلَى قَدْرِ الْأَرْضِ فَجَاءَ مِنْهُمْ الْأَحْمَرُ وَالْأَبْيَضُ وَالْأَسْوَدُ وَبَيْنَ ذَلِكَ وَالسَّهْلُ وَالْحَزْنُ وَالْخَبِيثُ وَالطَّيِّبُ
Verily, Allah the Exalted created Adam from a handful which He took from the earth, so the children of Adam come in accordance with the earth. Some come with red skin, white skin, or black skin and whatever is in between: thin, thick, dirty, and clean.
Source: Sunan At-Tirmidhi 2955, Grade: Sahih
Righteousness is the only quality that makes someone virtuous in the sight of Allah, not race or skin color or lineage or country. This teaching against racism was delivered by the Prophet during his farewell sermon, indicating how important he believed it was to the message of Islam.
Abu Nadrah reported: I heard the farewell sermon of the Messenger of Allah, peace and blessings be upon him, and he said:
يَا أَيُّهَا النَّاسُ أَلَا إِنَّ رَبَّكُمْ وَاحِدٌ وَإِنَّ أَبَاكُمْ وَاحِدٌ أَلَا لَا فَضْلَ لِعَرَبِيٍّ عَلَى أَعْجَمِيٍّ وَلَا لِعَجَمِيٍّ عَلَى عَرَبِيٍّ وَلَا لِأَحْمَرَ عَلَى أَسْوَدَ وَلَا أَسْوَدَ عَلَى أَحْمَرَ إِلَّا بِالتَّقْوَى أَبَلَّغْتُ
O people, your Lord is one and your father Adam is one. There is no virtue of an Arab over a foreigner nor a foreigner over an Arab, and neither white skin over black skin nor black skin over white skin, except by righteousness. Have I not delivered the message?
Source: Musnad Ahmad 22978, Grade: Sahih
Uqbah ibn Amir reported: The Messenger of Allah, peace and blessings be upon him, said:
لَيْسَ لأَحَدٍ عَلَى أَحَدٍ فَضْلٌ إِلا بِالدِّينِ أَوْ عَمَلٍ صَالِحٍ حَسْبُ الرَّجُلِ أَنْ يَكُونَ فَاحِشًا بَذِيًّا بَخِيلا جَبَانًا
No one is better than anyone else except by religion or good deeds. It is sufficient evil for a man to be profane, vulgar, greedy, or cowardly.
Source: Shu’b al-Iman 4767, Grade: Sahih
Abu Dharr reported: The Messenger of Allah, peace and blessings be upon him, said:
انْظُرْ فَإِنَّكَ لَيْسَ بِخَيْرٍ مِنْ أَحْمَرَ وَلَا أَسْوَدَ إِلَّا أَنْ تَفْضُلَهُ بِتَقْوَى
Behold! Verily, there is no good in red skin or black skin, but rather only by virtue of righteousness.
Source: Musnad Ahmad 20885, Grade: Hasan
Ibn Abbas, may Allah be pleased with him, said:
فَيَقُولُ الرَّجُلُ لِلرَّجُلِ أَنَا أَكْرَمُ مِنْكَ ، فَلَيْسَ أَحَدٌ أَكْرَمَ مِنْ أَحَدٍ إِلا بِتَقْوَى اللَّهِ
A man might say to another man that I am more noble than you, yet no one is made noble except by the fear of Allah.
Source: al-Adab al-Mufrad 898, Grade: Sahih
The Prophet would rebuke his companions if they ever denigrated people because of their race.
Abu Umamah reported: Abu Dharr reproached Bilal about his mother, saying, “O son of a black woman!” Bilal went to the Messenger of Allah, peace and blessings be upon him, and he told him what he said. The Prophet became angry and then Abu Dharr came, although he was unaware of what Bilal told him. The Prophet turned away from him and Abu Dharr asked, “O Messenger of Allah, have you turned away because of something you have been told?” The Prophet said:
أَنْتَ الَّذِي تُعَيِّرُ بِلالا بِأُمِّهِ وَالَّذِي أَنْزَلَ الْكِتَابَ عَلَى مُحَمَّدٍ مَا لأَحَدٍ عَلَيَّ فَضْلٌ إِلا بِعَمَلٍ إِنْ أَنْتُمْ إِلا كَطَفِّ الصَّاعِ
Have you reproached Bilal about his mother? By the one who revealed the Book to Muhammad, none is more virtuous over another except by righteous deeds. You have none but an insignificant amount.
Source: Shu’b al-Iman 4760, Grade: Sahih
Boasting about lineage and ancestors is forbidden in Islam, since all people are descended from Adam and his wife. The only criterion of superiority is faith and righteous deeds.
Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:
إِنَّ اللَّهَ قَدْ أَذْهَبَ عَنْكُمْ عُبِّيَّةَ الْجَاهِلِيَّةِ وَفَخْرَهَا بِالْآبَاءِ إِنَّمَا هُوَ مُؤْمِنٌ تَقِيٌّ وَفَاجِرٌ شَقِيٌّ النَّاسُ كُلُّهُمْ بَنُو آدَمَ وَآدَمُ خُلِقَ مِنْ تُرَابٍ
Verily, Allah has removed from you the pride of the time of ignorance with its boasting of ancestors. Verily, one is only a righteous believer or a miserable sinner. All of the people are the children of Adam, and Adam was created from dust.
Source: Sunan At-Tirmidhi 3955, Grade: Sahih
In another narration, the Prophet said:
يَا أَيُّهَا النَّاسُ إِنَّ اللَّهَ قَدْ أَذْهَبَ عَنْكُمْ عُبِّيَّةَ الْجَاهِلِيَّةِ وَتَعَاظُمَهَا بِآبَائِهَا فَالنَّاسُ رَجُلَانِ بَرٌّ تَقِيٌّ كَرِيمٌ عَلَى اللَّهِ وَفَاجِرٌ شَقِيٌّ هَيِّنٌ عَلَى اللَّهِ وَالنَّاسُ بَنُو آدَمَ وَخَلَقَ اللَّهُ آدَمَ مِنْ تُرَابٍ قَالَ اللَّهُ يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ
O people, Allah has removed the slogans of ignorance from you and the exaltation of its forefathers. The people are only two kinds: either a righteous, Godfearing believer dignified to Allah, or a wicked, miserable sinner insignificant to Allah. The people are all the children of Adam and Adam was created from dust. Allah said: O people, We have created you male and female and made you into nations and tribes that you may know one another. Verily, the most noble to Allah is the most righteous of you. (49:13)
Source: Sunan At-Tirmidhi 3270, Grade: Sahih
Likewise, tribalism (al-asabiyyah) is forbidden in Islam, which is the fanatical adherence to ethnic loyalty even when it leads to oppression and injustice. The Prophet disavowed himself and Islam from anyone who acts according to the ideologies of tribalism.
Jubair ibn Mut’im reported: The Messenger of Allah, peace and blessings be upon him, said:
لَيْسَ مِنَّا مَنْ دَعَا إِلَى عَصَبِيَّةٍ وَلَيْسَ مِنَّا مَنْ قَاتَلَ عَلَى عَصَبِيَّةٍ وَلَيْسَ مِنَّا مَنْ مَاتَ عَلَى عَصَبِيَّةٍ
He is not one of us who calls to tribalism. He is not one of us who fights for the sake of tribalism. He is not one of us who dies following the way of tribalism.
Source: Sunan Abu Dawud 5102, Grade: Hasan
Malcolm X, also known as Al-Hajj Malik El-Shabazz, was a famous African-American activist who struggled with the problem of race in America. At first, he embraced a path of extremism in his confrontation with white supremacy, but his heart changed when he performed his Hajj pilgrimage to Mecca. In Mecca, he saw white, black, red, and all kinds of people joining the Hajj as one brotherhood. He wrote back to his friends in Harlem, saying:
America needs to understand Islam, because this is the one religion that erases from its society the race problem. Throughout my travels in the Muslim world, I have met, talked to, and even eaten with people who in America would have been considered white, but the white attitude was removed from their minds by the religion of Islam. I have never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color.
During the past eleven days here in the Muslim world, I have eaten from the same plate, drunk from the same glass, and slept on the same rug, while praying to the same God, with fellow Muslims, whose eyes were the bluest of blue, whose hair was the blondest of blond, and whose skin was the whitest of white. And in the words and in the deeds of the white Muslims, I felt the same sincerity that I felt among the black African Muslims of Nigeria, Sudan and Ghana.
We were truly all the same, because their belief in one God had removed the white from their minds, the white from their behavior, and the white from their attitude. I could see from this, that perhaps if white Americans could accept the Oneness of God, then perhaps, too, they could accept in reality the Oneness of Man, and cease to measure and hinder and harm others in terms of their differences in color.
Source: Malcolm X’s Letter from Mecca
Muslims must spread the message of Islam to the peoples of the earth who still suffer from racism and tribal bigotry. Even among some Muslims, the scourge of racism exists and causes harm among communities. The only way to completely eradicate racism is to embrace the oneness of Allah (tawheed) and to accept its logical conclusion, the oneness of humanity.
Success comes from Allah, and Allah knows best.
In today’s world, racism has integrated itself into the core fabric of social structures that govern our modern day societies. Do you know the place of racism in Islam?
In today’s world, racism has integrated itself into the core fabric of social structures that govern our modern day societies. It has manifested into one of the most prevalent diseases plaguing human communities today. Not one day goes by where you pick up a newspaper or put on a news channel or tune into the radio, and you are not bombarded with news of racial discrimination, violence, war and terror. One cannot help but wonder about the triggers of such tragic instances prevailing across the globe.
Contrary to popular Western belief, Islam strictly rejects the whole notion of racism and condemns it to its very core. The religion of Islam stands on a solid foundation based on the concept of mutual love and brotherhood, which in essence, out rightly rejects discrimination based on color, race, ethnicity, blood, power or any man-made distinctions, for that matter.
All were created equal in the eyes of Allah (SWT). Islam out rightly rejects favoritism be it in terms of monetary privileges or biological differences. The only distinguishing factors among individuals is their level of faith and piety.
“O mankind, We have created you from a male and a female and have made you into nations and tribes for you to know one another. Truly, the noblest of you with God is the most pious. Truly, God is All-Knowing, All-Aware” (Quran, 49:13)
Equality and justice in Islam leaves no room for injustice and racism to exist. During the Prophet’s (PBUH) time, the problem of racism was purposefully eliminated so the concept of superiority was only valid when it came to a person’s level of fear of Allah (SWT) and his righteousness. Islam places great emphasis on the concept of brotherhood among humans, irrespective of their characteristics and position. Prophet Muhammad’s (PBUH) highlighted this matter in his last sermon as well, where he said:
“O people! Your God is one and your forefather (Adam) is one. An Arab is not better than a non-Arab and a non-Arab is not better than an Arab, and a red (i.e. white tinged with red) person is not better than a black person and a black person is not better than a red person, except in piety” (Musnad Ahmad, 22978)
The religion of Islam is not confined to any nation, race or ethnicity; it is for the entire human race. It is universal. It brings together the entire human race under one umbrella of equality and unites them in their ultimate purpose of worshipping Allah (SWT) and Allah (SWT) alone. This equality is also practically demonstrated through Islamic practices of worship like Hajj, the annual pilgrimage, where people from all around the globe gather in Makkah with the sole purpose of worshipping Allah (SWT). And they do so, wearing the same piece of cloth, carrying out the same acts of worship and speaking the same words- to further emphasize the fact that at the end of the day, everyone is equal in the eyes of Allah (SWT).
Another point of equality visible in the Islamic realm is the rules and laws governing humans. The laws of prohibition and allowance are directed towards each and every living individual, it is not limited to any group or characteristic. What is lawful for one person is also lawful for the other, and whatever is prohibited for one individual is prohibited for the other as well. All rules and their consequences are applicable upon every human depending on what each individual deserves based on their deeds.
This speaks volumes about the anti-racism sentiment prevalent in the religion that is so dear to us. In truth, racism and any other kinds of man-made discrimination categories, are completely alien to the essence of Islam and what it means to be a true Muslim. Therefore, it is our duty to instill these fundamental beliefs in the coming generations and curb the negativity that is emanated through the practice of racism. No one is higher in rank in front of Allah (SWT) except according to our level of faith and devotion to Allah (SWT).
If you want to raise your rank in comparison to your fellow believers, increase your piety and work towards building a stronger bond with Allah (SWT) instead of running after temporary materialistic gains and monitory benefits. Instead of hatred and injustice, practice love and equality, for Allah (SWT) loves those who love His creation. Condemn racism and promote acceptance and tolerance, for it is our duty as Muslims to play our part, however little, in making this world a better one.
by Amna Anwaar Monday March 13, 2017
Are you familiar with this incredible information?
The main cause of cancer was officially discovered before 1923, and the person who made this discovery won the Nobel Prize for medicine in 1931. Very few people in the world know about it, but unfortunately, the truth is hidden from the public.
In 1931, the German scientist Otto Heinrich Warburg (1883 1970) received the Nobel Prize for finding the underlying cause of cancer. Dr. Warburg discovered that cancer is the result of anti-physiological way of life.
Anti-physiological way of eating (mostly food that is acidifying) and physical inactivity, the body creates an acidic environment that is poorly oxygenated.
Cellular acidity displaces the oxygen, andthe lack of oxygen in the cells creates an acidic environment.
Dr. Warburg said: “The lack of oxygen and acidity are two sides of the same coin: if someone has one, it also has the other”.
If you have high acidity levels, you will automatically have a lack of oxygen in the body; if you lack oxygen you will have acidified body. Acidic environment is an environment without oxygen.
“If you take away 35% of oxygen from a healthy cell, you can turn it into a cancer cell in two days,” claimed Dr. Warburg.
“All normal cells have an absolute need for oxygen, but cancer cells can live without it. This is a rule without exception. ”
Tumor tissues are acidic, while the healthy tissues are alkaline.
In his work “The metabolism of tumors,” Dr. Warburg showed that all cancerous forms fulfill two basic conditions: blood acidity and hypoxia (lack of oxygen).
He discovered that tumor cells are anaerobic (do not breathe in oxygen) and cannot survive in the presence of high concentrations of oxygen.
Tumor cells can only survive with the help of glucose and in an environment that does not have oxygen.
Therefore, cancer is nothing more than a defense mechanism that our cells use in order to survive in an acidic environment without oxygen.
Healthy cells live in alkaline environment full of oxygen, which allows its normal functioning. Tumor cells live in an acid environment poor of oxygen.
The acidity and alkalinity of the organism depends on the food.
After the process of digestion has finished, the food, depending on their nutritional profile, creates the conditions of acidity or alkalinity in the body.
In order to put it in simpler words, the alkalinity of the organism depends on what we eat.
An acidic or alkaline condition is measured on a PH scale from 0 to 14, where 7 is the neutral zone. From 0 to 7 is acidic, and 7 to 14 is alkaline.
In order to function successfully, our cells should have a slightly alkaline pH, slightly above 7.
In a healthy individual, the blood pH is between 7.40 and 7.45.
The blood constantly regulates itself to prevent inflammation in the metabolic acidity.
However, some foods are acidifying the blood andpollute the body.
Food that is acidifying the body
- Refined sugar and all of its derivatives. It is the worst from all because it does not contain protein, fat, vitamins, minerals, only refined carbohydrates, which damage the pancreas. Its pH is 2.1 (very acidic).
- Meat (all types)
- Animal products — milk, cheese, cream, yogurt, etc.
- Refined salt
- Refined flour and all its derivatives such as pasta, cakes, biscuits etc.
- All industrially processed and canned foods, which contain preservatives, artificial colors, flavors, stabilizers, etc.
- Antibiotics and generally all kinds of medications
Foods that are alkaline
- All the raw vegetables. Even though some of them have a sour taste, they change when they are entered in the body and become alkaline.
- For example, lemon inside the body has a very high degree of alkalinity. (Do not be fooled by its very sour taste).
- They are very alkaline.
- Whole grains: the only alkaline whole grain is millet. All the other plants are slightly sour, but for an ideal diet you need a certain amount of acidity so it means that it is healthy to consume some whole grains. All whole grains need to be cooked before consumption.
- Honey has high alkalinity
- Green plants contain chlorophyll, which has high alkalinity.
- It is important for the production of oxygen. Be always well hydrated, and drink small sips of water throughout the day.
- Exercises help maintain the alkalinity of the body because they provide oxygen. Sedentary lifestyle is destroying life.
Chemotherapy does not cure, it rather worsens the acidity of the body.Chemotherapy is acidifying the body to the extent that it must reach out to the alkaline reserve of the body, in order to neutralize the acidity of vital minerals (calcium, magnesium, potassium) embedded in bones, teeth, limbs, nails and hair.
For this reason, we see changes in people receiving chemotherapy, including hair loss.
Other medications can also worsen the acidity of the body, so they should be avoided as much as possible.
The correct ratio of pH
As pointed out, it is nearly impossible the cancer to appear in a person who eats healthy, drinks plenty of clean water and exercises.
To be properly fed, make sure your diet is 60% alkaline, and avoid products that are mostly acidic, such as soft drinks, sweets and fast food.
Do not abuse the salt and use it as little as possible.
If you are sick, it is ideal that your diet is 80% alkaline.
If you have cancer, the advice is to alkalize the body as much as possible. This can be achieved with the help of proper diet, exercise, avoiding stress and additional input of chlorophyll.
“All the so-called natural deaths are nothing but the terminal point of high body acidity,” — George W. Crile of Cleveland, one of the most renowned surgeons in the world.
“The innumerable names of the diseases are not important, but the fact that they all stem from the basic causes is — too much acidity in the body.” — Dr. Theodore A. Baroody, book “Alkalise or die” (“Alkaliseor Die”)
“Increased acidification of the body is the cause of degenerative diseases. If there is an imbalance and the body begins to store toxins and acidity to a greater extent, your body will start to experience diseases “- Dr. Robert O. Young.
Since Allah is the Absolute and the Sole Master of men and the universe, He is the Sovereign Lord, the Sustainer and Nourisher, the Merciful, Whose mercy enshrines all beings; and since He has given each man human dignity and honor, it follows that, united in Him and through Him, and apart from their other human attributes, men are substantially the same and no tangible and actual distinction can be made among them, on account of their accidental differences such as nationality, color or race. Every human being is thereby related to all others and all become one community of brotherhood in their honorable and pleasant servitude to the most compassionate Lord of the Universe. In such a heavenly atmosphere the Islamic confession of the oneness of God stands dominant and central, and necessarily entails the concept of the oneness of humanity and the brotherhood of mankind.
Although an Islamic state may be set up in any part of the earth, Islam does not seek to restrict human rights or privileges to the geographical limits of its own state. Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances whether such a person is resident within the territory of the Islamic state or outside it, whether he is at peace or at war. The Holy Quran from the English translation of the “Kanzul Iman” very clearly states:
“O believers, stand up firmly by the Commandments of Allah, bearing witness
with justice and let not the enmity of any people incite you that you should
not do justice. Do justice that is nearer to piety and fear Allah,
undoubtedly, Allah is aware of your doings.” (5:8)
Human blood is sacred in any case and cannot be spilled without justification. And if anyone violates this sanctity of human blood by killing a soul without justification, the Holy Quran from the English translation of the “Kanzul Iman” equates it to the killing of entire mankind.
“…whosoever killed a soul not to retaliate for a soul, nor for creating
disorder in the land, then it is as if he had killed all mankind. And whoso
gave life to one soul, then it is as if he had given life to all
It is not permissible to oppress women, children, old people, the sick or the wounded. Women’s honor and chastity are to be respected under all circumstances. The hungry person must be fed, the naked clothed and the wounded or diseased treated medically irrespective of whether they belong to the Islamic community or are from among its enemies.
When we speak of human rights in Islam we really mean that these rights have been granted by God; they have not been granted by any king or by any legislative assembly. The rights granted by the kings or the legislative assemblies, can also be withdrawn in the same manner in which they are conferred. The same is the case with the rights accepted and recognized by the dictators. They can confer them when they please and withdraw them when they wish; and they can openly violate them when they like. But since in Islam human rights have been conferred by God, no legislative assembly in the world or any government on earth has the right or authority to make any amendment or change in the rights conferred by God. No one has the right to abrogate them or withdraw them. Nor are they basic human rights which are
conferred on paper for the sake of show and exhibition and denied in actual life when the show is over. Nor are they like philosophical concepts which have no sanctions behind them.
The charter and the proclamations and the resolutions of the United Nations cannot be compared with the rights sanctioned by God; because the former are not applicable on anybody while the latter are applicable on every believer. They are a part and parcel of the Islamic Faith. Every Muslim or administrator who claims himself to be Muslim, will have to accept, recognize and enforce them. If they fail to enforce them, and start denying the rights that have been guaranteed by God or make amendments and changes in them, or practically violate them while paying lip service to them, the verdict of the Holy Quran from the English translation of the “Kanzul Iman” for such government is clear and unequivocal:
“Undoubtedly, We have sent down Taurah, wherein is the guidance and light.
According to it the Jews were ordered by Our obedient prophets and men of
learning and jurists for it was desired from them to preserve the Book of
Allah and they were witnesses to it, then fear not people, but fear Me and
do not accept mean price for Our Signs. And whoso judges not according to
what Allah has sent down, they are the persons who are infidels.”(5:44)
Human Rights In An Islamic State
The Security Of Life And Property:
In the address which the Holy Prophet (Peace be upon HIM) delivered on the occasion of the Farewell Hajj, he said:
“Your lives and properties are forbidden to one another till you meet your
Lord on the Day of Resurrection.” The Prophet (Peace be upon HIM) has also
said about the dhimmis (the non-Muslim citizens of the Muslim state): “One
who kills a man under covenant (i.e., dhimmi) will not even smell the
fragrance of Paradise.”
The Protection Of Honor:
The Holy Quran from the English translation of the “Kanzul Iman” lays down:
“O believers! let not the men scoff at the men, perchance they may be better
than those who scoff, and nor the women at other women, perchance that
they may be better than those women who scoff, and do not taunt one
another and nor call one another by nicknames. What a bad name is, to be
called a disobedient after being a Muslim, and those who repent not, they
are the unjust. O believers! avoid most suspicions, verily some suspicion is a
sin and do not look out for faults and do not backbite one another. Would
any of you like to eat the flesh of his dead brother? You would abominate it.
And fear Allah, Verily Allah is Oft Returning, Merciful.” (49:11-12)Sanctity And Security Of Private Life:
The Holy Quran from the English translation of the “Kanzul Iman” has laid down the injunction:
“O believers! enter not houses other than you own, until you take
permission and salute the residents thereof. This is better for you, haply
you may be heedful.” (24:27)The Security Of Personal Freedom:
Islam has laid down the principle that no citizen can be imprisoned unless his guilt has been proven in an open court. To arrest a man only on the basis of suspicion and to throw him into a prison without proper court proceedings and without providing him a reasonable opportunity to produce his defense is not permissible in Islam.The Right To Protest Against Tyranny:
Among the rights that Islam has conferred on human beings is the right to protest against government’s tyranny. Referring to it the Holy Quran from the English translation of the “Kanzul Iman” says:
“Allah likes not the utterance of evil words except one who is being
oppressed. And Allah is Hearing, Knowing.” (4:148)
In Islam, as has been argued earlier, all power and authority belong to Allah, and with man there is only delegated power which becomes a trust; everyone who becomes a recipient of such a power has to stand in awful reverence before his people toward whom and for whose sake he will be called upon to use these powers. This was acknowledged by Hazrat Abu Bakr (R.A.) who said in his very first address:
“Cooperate with me when I am right but correct me when I commit error;
obey me so long as I follow the commandments of Allah and His Prophet
(S.A.W.); but turn away from me when I deviate.”
Freedom Of Expression:
Islam gives the right of freedom of thought and expression to all citizens of the Islamic state on the condition that it should be used for the propagation of virtue and truth and not for spreading evil and wickedness. The Islamic concept of freedom of expression is much superior to the concept prevalent in the West. Under no circumstances would Islam allow evil and wickedness to be propagated. It also does not give anybody the right to use abusive or offensive language in the name of criticism. It was the practice of the Muslims to inquire from the Holy Prophet (Peace be upon HIM) whether on a certain matter a divine injunction had been revealed to him. If he said that he had received no divine injunction, the Muslims freely expressed their opinion on the matter.Freedom Of Association:
Islam has also given people the right to freedom of association and formation of parties or organizations. This right is also subject to certain general rules.Freedom Of Conscience And Conviction:
Islam has laid down the injunction in the Holy Quran from the English translation of the “Kanzul Iman”:
“There is no compulsion in religion; no doubt the virtuous path has become
clearly distinct from the erring; then whoso does not accept devil and
believes in Allah, he grasped a very firm knot which is never to open and
Allah Hears and Knows.” (2:256)
On the contrary, totalitarian societies totally deprive the individuals of their freedom. Indeed, this undue exaltation of the state authority curiously enough postulates a sort of servitude, of slavishness on the part of man. At one time slavery meant total control of man over man – now that type of slavery has been legally abolished but in its place totalitarian societies impose a similar sort of control over individuals.
Protection Of Religious Sentiments:
Along with the freedom of conviction and freedom of conscience, Islam has given the right to the individual that his religious sentiments will be given due respect and nothing will be said or done which may encroach upon his right.Protection From Arbitrary Imprisonment:
Islam also recognizes the right of the individual not to be arrested or imprisoned for the offenses of others. The Holy Quran from the English translation of the “Kanzul Iman” has laid down this principle clearly:
“And no soul bearer of burden will bear the burden of another. And if any
one heavily loaded calls any other to share its load, not anyone will bear
anything from its burden, even though he may be a near relation…” (35:18)The Right To Basic Necessities of Life:
Islam has recognized the right of the needy people for help and assistance to be provided to them. In the Holy Quran from the English translation of the “Kanzul Iman”, it states:
“And in their wealth there was the right of the beggars and the
unfortunate.” (51:19)Equality Before Law:
Islam gives its citizens the right to absolute and complete equality in the eyes of the law.Rulers Not Above The Law:
A woman belonging to a high and noble family was arrested in connection with theft. The case was brought to the Holy Prophet (Peace be upon HIM), And it was recommended that she might be spared the punishment of theft. The Holy Prophet (Peace be upon HIM) replied:
“The nations that lived before you were destroyed by Allah because they
punished the common man for their offenses and let their dignitaries go
unpunished for their crimes; I swear by Him Who holds my life in His hand
that even if Fatima, the daughter of Muhammad, had committed this crime,
I would have amputated her hand.”The Right To Participate In The Affairs Of State:
It states in the Holy Quran from the English translation of the “Kanzul Iman”:
“And those who obeyed the command of their Lord and established prayer and
their affairs are decided by mutual consultation and they spend something
out of Our provision in Our way.” (42:38)
The “Shura” or the legislative assembly has no other meaning except that the executive head of the government and the members of the assembly should be elected by free and independent choice of the people. Lastly, it is to be made clear that Islam tries to achieve the above mentioned human rights and many others not only by providing certain legal safeguards but mainly by inviting mankind to transcend the lower level of animal life to be able to go beyond the mere ties fostered by the kinship of blood, racial superiority, linguistic arrogance, and economic privileges. It invites mankind to move on to a plane of existence where, by reason of his inner excellence, man can realize the ideal of the brotherhood of man. The Holy Quran quotes come from the English translation of the “Kanzul Iman”. This is, by far, the best English translation of the Holy Quran. The faults of the article above are entirely my own. All correct information gathered and written in the article above are entirely attributed to Allah. For He, in His Mercy and Kindness, shows this slave of His, the Right Path. A thousands blessings and Salams go to my hero, Prophet Muhammad (Peace be upon HIM) As-Salatu Wa-Assalamu Alaikah Ya Rasulullah.
Author: Dr. Zubair Fattani
Islam has laid down universal and fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances. These basic rights are associated with Islamic faith and belief because they are divinely ordained. Thus, human rights in Islam are religious obligations, meaning that it is obligatory for every Muslim to protect them and restore them if they are violated.
Islam declares all people equal in terms of human values, and all individuals are equal before the Islamic code of law. Its judgments and legal penalties are applicable to all races and classes of people without any distinction, and without any person, group or nation acquiring immunity or privilege. Every human being is entitled to his integrity, honor and reputation during his life and after his death.
Islam condemns the abuse of power, position and authority and commands people to assist an oppressed person even with the use of force when necessary. Every individual in an Islamic society, regardless of his faith or religious affiliation, position or social status, has certain immutable rights, which include:
• The right to be consulted on issues that concern their economic and social affairs
• The right to be considered innocent unless proven guilty
• The right to seek judgment against oppressors and to have an equal hearing before the judge
It is an unfortunate reality of our time, however, that the governments of many so-called “Muslim” countries do not apply these principles but rather suppress public opinion and violate human rights. However, such tyranny is in no way representative of Islamic teachings. In fact, the Prophet of Islam warned, “The most ruthless in punishing people in this world will be the most ruthlessly punished of people by God on the Day of Resurrection.” [Narrated by Ahmad – saheeh] And the Qur’an clearly commands:
“O you who have believed, stand up firmly for God and witness with justice, and do not let hatred of a people prevent you from being just. Be just; that is nearer to righteousness.” [ 5:8]
No one may be arrested, exiled, punished or his freedom restricted without adequate legal action. No one may be subjected to physical or psychological torment, medical experimentation, or any other humiliating treatment. And it is not permitted to empower executive authority to issue exceptional laws.
These human rights are comprehensive and applicable to every person under Islamic jurisdiction, regardless of his race, religion, nationality or social status. They cannot be altered at any time or under any circumstance. Violation of these rights is a violation against the divine decree and necessitates punishment in the Hereafter in addition to that of this world, unless the offender repents and reforms.
If such human rights had never been enforced at some time in human history, they would have remained no more than theoretical ideals in people’s minds. But Prophet Muhammad founded a civilization in which they were fully implemented, serving as an outstanding example for all future generations of mankind.
A Muslim believer is obligated to oppose injustice and oppression no matter who the victim happens to be. When seeing another human being in distress or critical need of assistance, it is his duty to help that person; otherwise, he is accountable for whatever increase in suffering was caused by his neglect. Even during war it is not permissible to harm women, children, the elderly, the sick or the wounded. The hungry person must be fed, the naked clothed, and the wounded or diseased treated medically, irrespective of who they are.
Under Islam the lives and properties of all citizens are inviolable, whether they are Muslims or not. The right of security and protection to a person and his family is the most basic of all rights. It is unlawful in a Muslim society for any of its citizens to be harassed or threatened by words, acts or weapons of any type. For the protection of human life in particular, Islam has required severe punishments for criminals who murder, injure and harm others.
One of the fundamental rights established by the sacred texts is that no one can be compelled to accept Islam. It is the duty of Muslims to establish the proofs of Islam to people so that truth can be distinguished from falsehood. After that, whoever wishes to accept Islam may do so, and whoever wishes to continue in unbelief may do so.
Brief passages from the reputed books of ahl as-sunnat scholars are quoted for refuting corrupt Wahhabi and la-madhhabiyya beliefs.
Translated, for the most part, from Ayyûb Sabri Pasha’s Turkish work Mir’ât al-Haramain; 5 volumes, Matba’a-i Bahriye, Istanbul, 1301-1306 A.H.
PART ONE: THE BELIEFS OF THE WAHHÂBÎS AND
THEIR REFUTATION BY THE SCHOLARS OF AHL ASSUNNA
1 Mutasawwifs’ books do not contain polytheism (Maktûbât by al-Imâm ar-Rabbânî) ….9
A man named Muhammad ibn’Abd-ul-Wahhâb wrote a booklet entitled:
Although his grandson Sulaimân ibn ’Abdullâh had started expounding this booklet, he
died when Ibrâhîm Pasha went to Dar’iyya and punished them in 1233 A.H. (1817).
His second grandson, ’Abd ar-Rahmân ibn Hasan, expounded it in a book entitled
Fat’h al-majîd. Later on he prepared a second book, Qurrat al-’uyûn, abridging his former commentary.
In the seventh edition of the commentary published with additions by a Wahhâbî named Muhammad Hâmid in 1377 A.H. (1957), the âyats which descended about kâfirs and many
hadîths were written to delude Muslims, and wrong, distorted meanings were extracted from them to attack Ahl as-Sunna, the true Muslims, and to call those pure Muslims “kâfirs.”
On many pages of this book, he spits fire, calling the Shî’ites “damned polytheists.” He takes most of this commentary from Ibn Taimiyya and his student Ibn al-Qayyim al-Jawziyya and his grandsonAhmad ibn ’Abd al-Halîm, for whom he says “Radî- Allâhu ’Anh.” “’allâma” and “Shaykh al-Islâm, Abu ’l-’Abbâs.” respectively.
We came by a small Wahhâbite book entitled Jewâb-i Nu’mân in Turkish while preparing this book. It was reprinted for the second time in Damascus in 1385 A.H. (1965) and was being distributed free of charge, deluding the Turkish pilgrims to mislead them away from the path of Ahl as-Sunna. By Allâhu ta’âlâ’s benevolence and favour, it fell to our lot to write documented correct answers to the heretical and false statements in that book, too.
The book Advice for the Muslim consists of two parts.
In the first part, statements from the books Fat’h al-majîd and Jewâb-I Nu’mân are quoted and answers from the books of Islamic scholars (rahimahum-Allâhu ta’âlâ) are given in thirty-five articles.
The second part deals with how the Wahhâbîs came forth, how they spread out, how those ignorant and brutal people who infiltrated into the Wahhâbîs to obtain wealth and power
massacred Muslims and destroyed their possessions, how they brutally attacked Muslim countries, how they were punished by the Ottoman State, and how they established a new state after the First World War.
1 – On page 75 of the Wahhâbite book Fat’h al-majîd, it is written:
“Abd al-Wahhâb ash-Sha’rânî’s books and ’Abd al-’Azîz Dabbâgh’s book Ibrîz and Ahmad at-Tijânî’s books are full of shirk [polytheism] that Abu Jahl and the like could not have conceived.”
Ahmat at-Tijânî (rahmat-Allâhi ta’âlâ ’alaih, may Allâhu ta’âlâ bless him), who was born in Algeria in 1150 A.H. (1737) and died in Morrocco in 1230 (1815), was the rehber (guide, leader) of the Tijâniyya way, which was a branch of Khalwatiyya. The book Jawâhir al-ma’ânî fî faid-i Shaykh Tijânî written about this way is famous.
The Wahhâbî, too, writes that the superior ones among men, that is, the prophets (salawât-Allâhi ta’âlâ wa taslîmâtuhu ’Alaihim ajma’în) are higher than the superior angels and believes in angels’ power and effect, but does not believe that Allâhu ta’âlâ has given the power of disposition and effectiveness to His awliyâ’ (rahimahum-Allâhu ta’âlâ) as a karâma, and calls the people who believe so “mushriks” (polytheists).
The scholars of Ahl as-Sunna (rahimahum-Allâhu ta’âlâ), as a karâma, realizing even then, refuted them years beforehand.
Muhyiddîn ibn al-’Arabî,
Sadr ad-dîn al-Qonawî,
Jalâl ad-dîn Rûmî and Sayyid Ahmad al-Badawî and the aforementioned awliyâ (rahimahum-Allâhu ta’âlâ) were the leading ones who, as a karâma, foretold these things.
This is the reason why the Wahhâbîs do not like these awliyâ’.
PART TWO: THE BEGINNING AND SPREAD OF
36- The origins of Wahhâbism……………………………………p,276
37 -The first Wahhâbite mission…………………………………p,286
38- The massacre and looting of the Muslims of Tâ’if….p,289
39- The Wahhâbite persecutions in Mecca………………….p,293
40- The Wahhâbîs in Medina……………………………………..p,300
41- The Ottomans clear the blessed cities of the
Wahhâbite bandits ………………………………………………………p,305
42- Invaluable works done in Mecca and Medina
after the clearance…………………………………………………………p,327
36 – During the time when the Ottoman reign was dominant in the Arabian Peninsula, each state was governed by an official selected from the state. Later on, every region except the Hijaz came into the possession of whomever could usurp it and was governed as shaikhdoms. The tenets of Wahhâbism disseminated by Muhammad ibn ’Abd al-Wahhâb changed into a political form in a short time in 1150 A.H. (1737) and spread all over Arabia. Later, by the order of the Caliph in Istanbul, Muhammad ’Alî Pasha, the Governor of Egypt, liberated Arabia from them with the armed forces of Egypt.
’Abd al-’Azîz ibn Muhammad, who believed in the Wahhabîs, declared war for the first time in 1205 A.H. (1791) against the amîr of Mecca, Sharîf Ghâlib Effendi. They had disseminated Wahhâbism secretly till then. They had killed and tortured many Muslims, enslaved their women and children and usurped their possessions.
Muhammad ibn ’Abd al-Wahhâb belonged to the Banî Tamîm tribe. He was born in Uyaina village near the town of Huraimila in the Najd Desert in 1111 A.H. (1699) and died in 1206 (1792). Formerly, with the idea of trading, he went to Basra, Baghdad, Iran, India and Damascus, where he won the name “Shaikh an- Najdî” due to his clever and aggressive attitude. He saw and learnt a great deal at these places and set his heart on the idea of becoming a chief. In 1125 (1713 A.D.), he met Hempher, a British spy, in Basra, who understood that this inexperienced young person (ibn ‘Abd al-Wahhâb) has a desire to be a chief by way of revolution, established a long-term friendship with him. He inspired him the tricks and lies that he had learned from the British Ministry of the Commonwealth. Seeing that Muhammad enjoys these inspirations, he proposed him to establish a new religion. So, the spy and Muhammad ibn ‘Abd al-Wahhab got what they were looking for. He had thought it proper to found a new tarîqa to reach his goal, and, in preparation for this goal, attended the lectures of the Hanbalî ’ulamâ’ in the blessed city of Medina and later in Damascus for some time. When he went back to the Najd, he wrote pamphlets on religious subjects for villagers.
He wrote what he learned from the British spy and mixed corruptin formation from the Mu’tazila and other groups of bid’a. Many ignorant villagers, particularly the inhabitants of Dar’iyya and their ignorant chief, Muhammad ibn Sa’ûd, followed him.
The Arabs esteemed ancestral distinctions very highly, and because he did not belong to a well known family, he used Muhammad ibn Sa’ûd as a tool to disseminate his tarîqa, which he named Wahhâbism. He introduced himself as the Qâdî (Head of the Religious Affairs) and Muhammad ibn Sa’ûd as the Hâkim (Ruler). He had it passed in their constitution that both would be succeeded only by their children.
In 1306 (1888) when the book Mir’ât al-Haramain was written, the amîr of the Najd was ’Abdullâh ibn Faysal, a descendant of Muhammad ibn Sa’ûd, and the qâdî was a descendant of Muhammad ibn ’abd al-Wahhâb. Muhammad ibn ’Abd al-Wahhâb’s father, ’Abd al-Wahhâb, who was a pious, pure ’âlim in Medina, his brother Sulaimân ibn ’Abd al-Wahhâb and his teachers had apprehended from his statements, behaviour and ideas, which he frequently had put forward as questions to them when he was a student in Medina, that he would become a heretic who would harm Islam from the inside in the future.
They advised him to correct his ideas and advised the Muslims to avoid him. But they soon encountered the very thing they were afraid of, and he started disseminating his heretical ideas openly under the name of Wahhâbism.
To deceive ignorant and stupid people, he came forward with reforms and innovations incompatible with the books of the ’ulamâ’ of Islam. He dared to be so impetuous as to deem the true Muslims of Ahl as-Sunnat wa ’l-Jamâ’a as disbelievers. He regarded it as polytheism to ask Allâhu ta’âlâ for something through the mediation of our Prophet (sall-Allâhu ’alaihi wa sallam) or other prophets or awliyâ’, or to visit their graves.
According to what Muhammad ibn ’Abd al-Wahhâb learned from the British spy, he who talks to the dead while praying near a grave becomes a polytheist. He asserted that Muslims who said that someone or something beside Allah did something, for example, saying “such-and-such medicine cured” or “I obtained what I asked through our master Rasûlullâh” or “such-and-such walî” were polytheists.
Although the documents Ibn ’Abd al- Wahhâb made up to support such statements were nothing but lies and slanders, the ignorant people who could not distinguish right from wrong, the unemployed, raiders, ignoramuses, opportunists and the hard-hearted soon assented to his ideas and took their part on his side and regarded the pious Muslims of the right path as disbelievers.
When Ibn ’Abd al-Wahhâb applied to the rulers of Dar’iyya with the view of disseminating his heresies easily through them, they willingly cooperated with him with the hope of extending their territories and increasing their power. They strove with all their might do disseminate his ideas everywhere. They declared war against those who refused and opposed them.
The bestial people and pillagers of the desert competed with one another in
joining the army of Muhammad ibn Sa’ûd when it was said that it was halâl to plunder and kill Muslims. In 1143 (1730), Muhammad ibn Sa’ûd and Muhammad ibn ’Abd al-Wahhâb
hand in hand arrived at the conclusion that those who would not accept Wahhâbism were disbelievers and polytheists, and that it was halâl to kill them and confiscate their possessions, and publicly announced their declaration seven years later.
Then, Ibn ’Abd al-Wahhâb started fabricating ijtihâd when he was thirty-two years old and announced his false ijtihâds at the age of forty.
As-Sayyid Ahmad ibn Zainî Dahlân (rahmat-Allâhi ’alaihi), Muftî of the blessed city of Mecca, described under the topic “Alfitnat al-Wahhâbiyya” the tenets of Wahhâbism and the tortures the Wahhâbis inflicted upon Muslims?  [ Al-futûhât al-Islâmiyya, second volume, page 228, Cairo, 1387
(1968); photo-offset reproduction of a comparable part, Istanbul, 1395 (1975).]
He wrote: “To deceive the ’ulamâ’ of Ahl as-Sunna in Mecca and Medina, they sent their men to these cities, but these men could not answer the questions of the Muslim ’ulamâ’. It became evident that they were ignorant heretics. A verdict declaring them disbelievers was written and distributed everywhere. Sharîf Mas’ûd ibn Sa’îd, Amîr of Mecca, ordered that the Wahhâbîs should be imprisoned. Some Wahhâbîs fled to Dar’iyya and recounted what had happened to them.”
The ’ulamâ’ of the Hijaz belonging to all the four madhhabs, including Muhammad ibn ’Abd al-Wahhâb’s brother Sulaimân and also his teachers who had trained him, studied Muhammad’s books, prepared answers to his disunionist writings, which were destructive to Islam, and wrote, to call to the attention of Muslims, well-documented books in refutation to his heretical writings.
[See below, page. 23], for the passage translated from Hadrat Sulaimân ibn ’Abd al-Wahhâb’s work As-sawâ’iq al-ilâhiyya fî ’r-raddi ’ala ’lwahhâbiyya; first published in 1306; second edition (reproduced by
photo-offset) in Istanbul in 1395 (1975).]
These books did not help much but rather increased the Wahhâbîs’ resentment against Muslims and excited Muhammad ibn Sa’ûd to attack Muslims and augment the bloodshed.
He belonged to the Banî Hanîfa tribe, so was a descendant of a stupid race that believed in the prophethood of Musailamat al- Kadhdhâb.
Muhammad ibn Sa’ûd died in 1178 (1765), and his son ’Abd al-’Azîz succeeded him.
’Abd al-’Azîz was assasinated, stabbed in the abdomen by a Shî’ite, in the Dar’iyya Mosque in 1217 (1830). Then, his son Sa’ûd ibn ’Abd al-’Azîz became the chief of the Wahhâbîs.
All three strove very hard, as if competing with one another, to shed Muslim blood in order to deceive the Arabs and to disseminate Wahhâbism.
The profound scholar Sulaimân ibn ’Abd al-Wahhâb an-Najdî(rahimah-Allâhu ta’âlâ), the author of As-sawâ’iq al-ilâhiyya fî ’rraddi ’ala ’l-Wahhâbiyya , was the brother of Muhammad ibn ’Abd al-Wahhâb, the founder of Wahhâbism. He proved with documents that the path opened in the name of Wahhâbism by his brother was heretical.
He wrote on page 44 of his book:
“One of the documents showing that your path is heretical is the hadîth ash-sharîf written in Sahîhain, the two genuine hadith books, one by al-Bukhârî and the other by Muslim. ’Uqba ibn Âmir (radî-Allâhu ’anh), the relater of the hadîth ash-sharîf, said, ‘Rasûlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam), ascended the minbar. It was the last time I saw him on the minbar. He declared: “I do not fear whether you will become polytheists after I die. I fear that you, because of worldly interests, will kill one another and thus be destroyed like ancient tribes.” ’
Rasûlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) foretold all that would happen to his umma till the Resurrection. This sahih hadîth states that his umma will never worship idols, that he was assured of it. This hadîth sharîf demolishes Wahhâbism by the roots, for the Wahhâbite book claims that the Ummat al- Muhammadiyya worship idols, that Muslim countries are full of idols, that tombs are idol-houses. It says that one also becomes a disbeliever by not believing that he who expects help or intercession at shrines is a disbeliever. However, Muslims have visited graves and asked the mediation and intercession of awliyâ’ for centuries.
No Islamic scholars have called such Muslims polytheists; they regarded them as Muslims.]
 [First published by Nukhbat al-Akhbâr press in Baghdad in 1306 A.H. Second edition was produced by photo-offset in Istanbul, 1395 (1975).]
PART ONE: THE BELIEFS OF THE WAHHÂBÎS AND
THEIR REFUTATION BY THE SCHOLARS OF AHL ASSUNNA
1 Mutasawwifs’ books do not contain polytheism (Maktûbât by al-Imâm ar-Rabbânî) ….9
2 Îmân does not include ’ibâdât (Qasîdat al-Amâlî and Alhadîqa)….13
3 To ask help of prophets and pious Muslims …19
4 Do Muslims worship awliyâ’? (Al-usûl al-arba’a)….20
5 Do Muslims worship tombs? (As-sawâ’iq al-ilâhiyya) …22
6 To receive blessings from someone other than the Prophet ….25
7 The origin of tasawwuf (Maktûbât by Muhammad Ma’sûm)….26
8 The dead; the souls of awliyâ’ ….39
9 To praise and to ask help of the Prophet (Mir’ât al- Madîna) ….40
10 The dead’s intercession ….54
11 Has Ahmad al-Badawî been deified? …..55
12 The Prophet and the Sahâbât al-kirâm…56
13 On Qasîdat al-Burda (Maktûbât by Muhammad Ma’sûm)….57
14 Shall tombs be demolished (Zawâjir by Ibn Hajar al- Hîtamî) ….60
15 To enter the Prophet’s masjid, but not visit his shrine? (Mir’ât al-Madîna) ….62
16 The salawât said for the Prophet …..77
17 Awliyâ’ do help (Al-hadîth al-arba’în by ’Allâma Ahmad S. ibn Kamal)….77
18 Karâmât of awliyâ’ (Maktûbât by al-Imâm ar-Rabbânî and Al-mawâhib by al-Imâm al-Kastalânî)…82
19 A walî does not make a show of karâmât (Maktûbât by Muhammad Ma’sûm)….95
20 The âyat “Allah and the Believers are sufficient for you.” (Berîqa) …102
21 To follow the imâms of the madhhabs; taqlîd …..104
22 To expect something from somebody (Al-hadîqa)…..122
23 The Ahl as-Sunna and Qasîdat al-Burda…. 131
24 The dead and the absentee (Al-minhat al-wahbiyya) ….131
25 The Wahhâbîs’ ijtihâds are false…..185
26 Visiting shrines (Râbita-i sharîfa)…..187
27 The Prophet hears the salawât…..194
28 The superiority of the as-Sahâbat al-kirâm and theTâbi’ûn….194
29 Help from living people and the dead (Marâq alfalâh and Zawâjir) …195
30 To vow, to slaughter an animal for the dead (Ashad al-jihâd in Al-minhat al-wahbiyya) ….198
31 Fatwâ on the heresy of Wahhâbism (Arabic original appended to Al-minhat al-wahbiyya) …..210
32 The Wahhâbite book Cewâb-i Nu’mân (Maktûbat by Muhammad Ma’sûm); the lawfullness of reading the Mawlid and Dala’il al-khairât….215
33 Tasawwuf and tarîqas are not invented, but commanded in Islam (Irshâd at-tâlibîn) …..237
34 To disbelievers of tasawwuf and karâmât (Al-hadîqa)……257
35 In the next world, one will be with whom one loves (Al-hadîqa) ……267
(Edited by ADHM)