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Mawdudi's slander of Islamic Belief and the Ulama ul Haqq - Page 10 PDF Print E-mail
Radd al Salafiyya - Fitnatul Mawdudiyyah
Written by hizmetbooks.org   
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n the book Endless Bliss, Shah Wali-Allah's invaluable writings praising the four madhhabs in his works Al-insaf and 'Iqd al-jayyid [These two arabic books are reproduced photostatically in one volume by Hakikat Kitabevi, Istanbul, 1395 (1975).] are quoted lengthily. Even the Turkish book Nimat ul-Islam clearly states that the madhhabs cannot be united and it is superstitious to be a mulfiq. In the fatwa book Fatawa al-Haramain and Persian Saif al-abrar, which were written in India, and in Hadrat 'Abd al-Wahhab ash-Sharani's preface to his Al-Mizan al-kubra, [These three books are reproduced in Istanbul.] 'madhhab' is explained clearly, and it is proved with documents that the madhhabs cannot be united. To pioneer something about which has been unanimously said "cannot be done" for a thousand years means to turn Islam upside down. Are those who defend it Muslims or are they are enemies of Islam? It is left to the readers to decide about it.

Shah Wali-Allah explained and praised tasawwuf and the Tariqas throughout his Persian work Hama'at (Pakistan, 1944), from which the following lines are extracted:

"If the salik is not so learned as to study the hadith books or the knowledge coming from as-Sahaba and the Tabiin, he should follow one of the four madhhabs. All the Tariqas are the same in respect of belief, of doing the commands and abstaining from the prohibitions. They have been different in doing the dhikr and supererogatory worship. If worldly thoughts come to one's mind while performing the dhikr, one should sit near an exalted person whose tawajjuh is strong and pay his tawajjuh to him. Or one should pay his tawajjuh to the souls of the mashayikh al-kiram, and, therefore, visit their graves and beg them to attract him towards themselves. If the dhikr causes vexation to the nafs, this has various reasons. One of them is the lack of following the rules of adab towards the mashayikh of the Tariqa he follows. If the salik cannot understand the reason, the shaikh will understand it with his tawajjuh and insight and will let him know of it. This faqir [Wali-Allah ad-Dahlawi himself] paid my tawajjuh to the world of souls and understood that each Tariqa had a different relationship to it. Also i'tikaf in shrines will help one make progress. Speaking ill of the Salaf as-Salihin is one of the reasons which block the way. It has often been seen that angels scatter blessings onto the gatherings of dhikr and that those who perform the dhikr are surrounded by light. If one's soul is in relation with the pure souls of prophets or of awliya' or with angels, facts not taught to others will be taught to him. If one understands that someone is a wali and loves him, his soul gets attached to the wali's soul. Or, he loves his murshid or his pious ancestor and gets attached to his soul. He gets faid from him. Visiting the graves of awliya', reading the Qur'an and giving alms and sending its thawab to their souls, and revering their works and children will help one get attached to their souls. One will dream of them. Appearing in their own figures, they will help and rescue one at dangerous places. One who gets benefit from the souls is called an Uwaysi. Because his attraction is very strong, Hadrat El-Sheikh 'Abd al-Qadir al-Gilani has the ability to be beneficial as alive awliya have. This faqir paid my tawajjuh to the souls of the mashayikh and attained many blessings. Five hundred years after the death of the mashayikh, there is not any natural power left in their bodies and their effects on those who visit their graves become more. Benefit by tawajjuh to the soul can be done in two ways: by thinking that the two souls are attached to each other, which is like seeing somebody in the mirror; or by visiting his grave and thinking of him, which is like opening one's eyes and seeing somebody facing him."

Wali-Allah ad-Dahlawi (rahmat-Allahi 'alaih) further wrote: "One is permitted to gather the rukhsas of the four madhhabs only when it is not prohibited by the explicit nasses of the Qur'an and Hadith, by the ijma' of the Salaf as-Salihin or by an explicit qiyas." [Izalat al-khafa, p. 522, Pakistan, 1386 (1966), original Persian and translated Urdu versions together.] As it is seen, Shah Wali-Allah, let alone saying that the madhhabs should be united, he makes conditions even for taking their rukhsas.