Dialogue between Shaykh Gibril Haddad and a Shia' on the Hadith of the Quran & Sunnah

Dialogue between 

Dr Shaykh Gibril Haddad and a Shia' on the Hadith of the Quran & Sunnah

Hadith About the Quran and Sunnah Introduction The Shia propagandists often claim that the Hadith about the Quran and Sunnah (i.e. “I am leaving you with the Book of Allah and my Sunnah…”) is weak or even forged. This is a blatant lie; according to the standards of the Hadith scholars, the Hadith about the Quran and Sunnah is Sahih. It is a wonder how the Shia continually attempt to establish the Sunni position themselves. How can they say that this Hadith is considered weak, when in fact it has always been considered authentic by the Ahlus Sunnah? Whether or not the Shia consider it authentic is irrelevant to us because they have no credible science of Hadith to begin with. The following is a question/answer session with Shaikh Gibril Haddad. Questioner says: This Hadeeth about the Quran and Sunnah (i.e. “I am leaving you with the book of Allah and my Sunnah…”) is weak. Answer by Shaikh Gibril Haddad: [A] crass lie…The hadith in question is not weak. Questioner says: Ninowi said: Please note, that some people are using an alleged Hadeeth (that I am leaving you with the book of Allah and my Sunnah). Please be advised that this Hadeeth is extremely weak. Moreover, many leading scholars of Hadeeth have declared it as fabricated. Answer by Shaikh Gibril Haddad: What scholar(s) of hadith declared this hadith “extremely weak”? What scholars(s) declared it “fabricated”? I have listed over two dozen dictionaries of forgeries in an article titled “The ‘famous hadith’ and forgery compilations” available in full at livingislam.org / (pdf-file). Surely if “many leading scholars of Hadeeth have declared it as fabricated” it should be easy to say where, in any of those books, one of those supposedly “many leading scholars” can be seen declaring such a thing. Questioner says: The Hadeeth (i.e. that I am leaving you with the book of Allah and my Sunnah) is present in ONLY ONE book (al-Mustadrak of al-Hakim) and has ONLY ONE narrator. Answer by Shaikh Gibril Haddad: The hadith in question states that the Prophet said, upon him blessings and peace: “I have left among you two matters by holding fast to which, you shall never be misguided: the Book of Allah and the Sunna of His Prophet.” This is narrated from Anas by: *Abu al-Shaykh in Tabaqat al-Muhaddithin fi Asbahan (4:67 §549); also from `Amr ibn `Awf by: *Ibn `Abd al-Barr in al-Tamhid (24:331); and also from Ibn `Abbâs by: *Ibn Nasr al-Marwazi (202-294) in al-Sunna (p. 25-26 §68) *al-Hakim in his Mustadrak (1:93=1990 ed. 1:171 §318) who declared that all its narrators are “agreed upon” meaning in the two books of Sahih *al-Bayhaqi in al-Sunan al-Kubra (10:114 §20108) *al-I`tiqad (p. 228) by Malik in his Muwatta’. Ibn `Abd al-Barr narrated its chain in al-Tamhid (24:331) and describes it as “so famous and widespread as a Prophetic report among the people of knowledge” that it can be treated as mass-transmitted (mahfuz, ma`ruf, mashhur `an al-Nabi salla Allahu `alayhi wa-Sallam thamma ahl al-`ilm shuhratan yakadu yustaghna biha `an al-isnad) *Ibn Hazm who declared it sahih in al-Ihkam (6:243=6:810) even though he is overly strict in his criterion for soundness as stated by Shaykh Ahmad al-Ghumari in his student `Abd Allah al-Talidi’s biographical notes, Darr al-Ghamam al-Raqiq. Another version states: “I have left among you two matters by holding fast to which, you shall never be misguided: the Book of Allah and my Sunna. And these two shall never part ways until they show up at the Pond.” Narrated from Abu Hurayra by: *Ibn Shahin in al-Targhib fil-Dhikr (2:406 §528) as stated by Ahmad al-Ghumari in al-Mudawi (3:482 §3923) *al-Hakim in the Mustadrak (1:93=1990 ed. 1:172 §319) *al-Bayhaqi in al-Sunan al-Kubra (10:114 §20109) *al-Daraqutni in his Sunan (4:245 §149) *Abu Bakr al-Shafi`i in the Ghaylaniyyat as stated by al-Suyuti in the Jami` al-Saghir (§3923) *al-Lalika’i in Sharh Usul I`tiqad Ahl al-Sunna (1:80) *al-Khatib in al-Jami` li-Akhlaq al-Rawi (1983 ed. 1:111=1991 ed. 2:165-166 §89) and al-Faqih wal-Mutafaqqih (1:94) *Ibn `Abd al-Barr in al-Tamhid (24:331) *Ibn Hazm in al-Ihkam (6:243=6:810) *al-Suyuti declared it hasan in al-Jami` al-Saghir (§3923). Also narrated mursal from `Urwa as cited by: *al-Suyuti in Miftah al-Janna (p. 29 §35). Also narrated mursal through Ibn Ishaq from `Abd Allah ibn Abi Najih by: *al-Tabari in his Tarikh (2:205-206) *Ibn Hisham in his Sira (6:8-10). So there are chains through at least four different Companions corresponding to two versions which have in common the wording: “I have left among you two matters by holding fast to which, you shall never be misguided: the Book of Allah and the Sunna or my Sunna.” The fact that this wording in the Muwatta’ is enough proof that it is sahih, as further confirmed by Ibn `Abd al-barr’s remarks. Both these sources actually reflect that there is more to Hadith-grading than the mere documentation of chains of transmission. Questioner says: The Hadeeth is narrated by Al Hakem in his “Mustadrak” by way of Ibn abi owais by way of his father by way of thawr by way of Zayd through Ikrima, through ibn abbas, however, ibn abi owais and his father are unreliable people and fabricators. Answer by Shaikh Gibril Haddad: Says who exactly? Imam al-Bukhari narrates over 200 hadiths from Ibn Abi Uways. Over 170 of those are hadiths Ibn Abi Uways narrates from his maternal uncle, Imam Malik. As for his father `Abd Allah Abu Uways, he is one of the narrators of the Sunan and Muslim also uses him in his Sahih. Questioner says: See “tahtheeb al kamal” 3/127 by Imam Hafez Mizzy, and “Sharhh saheeh Al Bukhari” intro/391 by Imam Hafez Inb Hajr, also Imam Nasaaiy was among other scholars to denounce those narrators describing them as ” weak and unreliable”, similarly did Abu Hatem Arrazy in his book “aljarhh wat ta’deel in Elm Al hadeeth”, others who also mentioned their unreliability are Llakaiy, Assideeq, Ibn Mueen, Ibn Habban,. ….etc. Answer by Shaikh Gibril Haddad: None of the above called these two narrators “unreliable people and fabricators.” On the contrary, Ibn Hajar, Abu Hatim, and Ibn Ma`in all called him truthful (saduq). Questioner says: Even Imam Al Hakem himself who mentioned this hadeeth in his book, after he added another weak route to it, declared this Hadeeth immediately as a weak Hadeeth and admitted it’s great weakness.” Answer by Shaikh Gibril Haddad: Actually, al-Hakim followed up with another route because it came through another Companion, which strengthens the hadith. Nowhere does he declare the first hadith weak. Shaikh Gibril Haddad also said: Shaykh Abu al-Fadl Ahmad al-Ghumari in his book al-Mudawi li-`Ilal al-Munawi (3:482 §3923) supports the authenticity of this hadith and that his brother, Shaykh `Abd Allah ibn al-Siddiq al-Ghumari, Allah have mercy on both of them, included this hadith among the sound hadiths in his compilation of the sahih and hasan hadiths of Imam al-Suyuti’s al-Jami` al-Saghir which he titled al-Kanz al-Thamin fi Ahadith al-Nabi al-Amin salla Allahu `alayhi wa Sallam. And Allah knows best. Questioner says: We Shia instead follow the Hadeeth in which the Prophet says he left behind the Quran and Ahl al-Bayt. This hadeeth mentioning Ahlul Bayt and Quran as inseparable is very significant and has been narrated by 35 Sahaba (!!!) and is given in the Sahihs of Ahlu Sunnah and the many books of their scholars. It is Mutawattir! Answer by Shaikh Gibril Haddad: This is absolutely false, the hadith is NOT mutawatir nor narrated by anywhere near even 10 Sahaba. Questioner says: The Hadeeth about Quran and Sunnah is weak and narrated by only 1 Sahabi, whereas the other Hadeeth (Quran and Ahl al-Bayt) is mutawattir and narrated by 35 Sahabah. Answer by Shaikh Gibril Haddad: The hadith in question (Quran and Sunnah) is not weak…(and it is narrated by) at least four different Companions …the other hadith (Quran and Ahl al-Bayt) is not mutawatir as I already said…the hadith is NOT mutawatir nor narrated by anywhere near even 10 Sahaba. [Therefore, a similar number of Companions narrated BOTH Hadith, with perhaps only a couple more narrating the Hadith of the Quran and Ahl al-Bayt.] http://www.chiite.fr/en/hadith_02.html

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REFUTING CLAIMS on TARIQA NAQSHBANDIYYA (7)

REFUTING CLAIMS on TARIQA NAQSHBANDIYYA (7)

Then they said – as translated into English:

<< And they believe that wearing a black turban will speed up the appearance of Imam al-Mahdi. >>

Comments:

1. I have never heard of this belief since I became affiliated with Mawlana Shaykh Nazim in the year 1991. I wish the source of this claim was given so that we could ask the person from whom he took that belief. It has nothing to do with the teachings of the Sunna nor with the teachings of our Shaykhs.

2. What we do know is that the Messenger of Allah (saws) wore a black turban on the day that he entered Mecca and conquered it; and in another hadith he gave a khutba at the door of the Ka‘ba wearing a black turban. It is also narrated that he would wear a black turban in the two Eids. Indeed, the Prophet (saws) used to wear the black and charcoal-colored (harqaniyya) turban more than any other color except white, and a great number of the Sahaba and Tabi‘in also wore the black turban. THEREFORE WEARING A BLACK TURBAN IS A SUNNA WITHOUT DOUBT. The scholars said—with regard to its significance—that it is a seeking of victory, blessing, and a good reminder of the leadership of Islam. Whoever wishes to read more about it should consult al-Suyuti’s treatise Thalj al-Fu’ad bi-Lubs al-Sawad and the book by the teacher of our teachers al-Hafiz Muhammad bin Ja‘far al-Kattani al-Di‘ama fi Ahkam al-‘Imama.

3. In any case the appearance of al-Mahdi is among the Signs of the Hour and its significance is deliverance for the Community of the Beloved Prophet (saws). So no one should say “the end of times is still far.” Rather, all the minor signs of the Hour and most of the medium signs have already appeared, as documented by the contemporary scholars of Ahl al-Sunna wal-Jama‘a who wrote about that subject such as al-Barzanji and al-Nabhani. Belief in the nearness of the appearance of al-Mahdi is part of correct belief since Allah said,

وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ قَرِيبٌ الشورى 17
And how can you know? It may be the Hour is near (al-Shura 17)

and the Prophet (saws) authentically said:

أَفْضَلُ العِبَادَةِ انْتِظَارُ الفَرَجِ
“The best worship is to expect deliverance.”

There is an allusion in the latter hadith—and Allah knows best—to the always uncomfortable state of the believer and the intensity of his hope that deliverance is imminent, because to ask for rest and comfort in the Abode of Delusion is delusion, and to have long hopes in dunya is not part of waiting for deliverance nor part of worship in any way. How could it be when “dunya is the prison of the believer” (hadith)? And the Prophet (saws) would mention the Dajjal so much that they said: “We feel as if he is about to come out and face us from between the palm-trees!”

كان رسول الله ﷺ يُكثر جداً من ذكر الدجّال حتى قالوا:
ذَكَرْتَ الدَّجَّالَ وَقَرَّبْتَ أَمْرَهُ حَتَّى ظَنَنَّا أَنَّهُ ثَائِرٌ عَلَيْنَا،
وَأَنَّهُ خَارِجٌ مِنَ النَّخْلِ عَلَيْنَا.

This is an implicit mention of the Mahdi, as he will fight the Dajjal as mentioned in the reports.

They also said:

<<And one of their leaders claims that he is al-Mahdi and that he is in contact with the Messenger of Allah (saws). >>

Comments:

1. What has reached us is that the one who made this claim is none other than [name deleted] who was already mentioned. We have already said that he is unconnected with the Naqshbandis, not to mention that he is certainly not one of their leaders. Rather he is, as we have already said, an unstrustworthy person who did not suffice himself to claim that he was seeing the Prophet (saws) while awake until he finally claimed that he was the greatest waliyyullah living on earth according to what I was told. We have long since declared that we have nothing to do with him or with his behavior. Thereore whatever he says or does carries no weight with regard to the status of this Tariqa.

2. Furthermore, the Awaited Mahdi has certain signs and attributes which are mentioned in many hadiths that reach the rank of mass transmission with respect to meaning (tawatur ma‘nawi). Our belief is whatever is supported by that evidence; nothing else; and it is Allah Who grants success and guides to the right way.

3. We believe that these charges and accusations which have distracted us from our other obligations so that we could address them in this brief booklet are also from the Signs of the Hour since they represent a baseless accusation of treachery against those who are in reality trustworthy in religion, and this kind of accusation is a dajjal-like act against the innocent in the Umma of the Prophet (saws).

We ask Allah Who Hears and Sees to grant us prompt relief and safety from fitna, whatever has appeared and whatever is still to come.

© GF Haddad

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REFUTING CLAIMS ON TARIQA NAQSHBANDIYYA (6)

REFUTING CLAIMS ON  TARIQA NAQSHBANDIYYA (6)

Then they said – as translated into English:

<< And they believe in hanging (wearing) `azima (ta`wiz) to protect themselves from harm. Whoever believes that `azima can bring good or repel evil, it is from shirk and forbidden in Islam.>>

Comments:

1. None can bring goodness except Allah and none can remove evil except Allah. And we believe in Qadar, the good and the evil of it as all being from Allah. This is the creed of every Naqshbandi from the Salaf to the Khalaf—including Naqshbandi Nazimis—and it is the creed of Shaykh Muhammad Nazim Adil al-Qubrusi and Shaykh Muhammad Hisham al-Kabbani which we have received from them and which they received from their teachers all the way to the Messenger of Allah (s), and to Allah belongs all praise and thanks; and it is the creed of all their followers which the latter have declared when they gave them bay‘a whether individually or in groups, from the first to the last of them. Whoever contravenes that creed, we have nothing to do with them and their matter is deferred to Allah.

2. This being said, there is a huge difference between, on the one hand, the talisman (tamima) of Jahiliyya which is shirk with Allah, and, on the other hand, the lawful amulet or pendant (‘azima, hirz or ta‘wiz) which a Muslim may wear and which consists in a written healing supplication (ruqya) from the Book of Allah and/or du‘as transmitted to us.

‘Abd Allah bin ‘Amr bin al-‘As (ra) said that the Prophet (saws) said: “If one of you is frightened while sleeping, one should say: A‘udhu billah min hamazatish shayatin wa an yahduruni—‘I seek refuge in the perfect words of Allah from His anger, His chastisement, from the evil of His creatures, and from the murmurs and presence with me of devils.’ Then he will never be harmed.” ‘Amr bin Shu‘aib further related that ‘Abd Allah bin ‘Amr “used to teach this prayer to his older sons who could comprehend and memorize. For those who were not able to do so, he wrote these words down, wrapped them as pendants, and made them wear these around their necks.” Narrated by Abu Dawud, al-Nasa’i, and al-Tirmihi who declared it authentic. Al-Hakim said it is sound.

قال ﷺ إِذَا فَزِعَ أَحَدُكُمْ في النّوْمِ فَلْيَقُلْ أعُوذُ بِكَلِمَاتِ الله التّامَّات مِنْ غَضَبِهِ وَعِقَابِهِ وشَرّ عِبَادِهِ، ومِنْ هَمَزَاتِ الشّيَاطِينِ وأَنْ يَحْضُرُونِ فإِنّهَا لَنْ تَضُرَّهُ. قال ابن شعيب: وكانَ عَبْدُ الله بنُ عَمْرٍو يُعلِّمُها مَنْ بَلَغَ مِنْ وَلَدِهِ، وَمَنْ لَمْ يَبْلُغْ مِنْهُمْ كَتَبَهَا في صَكٍّ ثُمّ عَلّقَهَا في عُنُقِهِ.

In Southeast Asia Muslims routinely hang Qur’anic verses and du‘as on newborn children or above their heads in their cradles. Are all Malay Muslims practicing shirk?

3. Al-Nawawi considered this practice lawful and licit in his words on the hadith of Ibn ‘Amr in al-Majmu‘ Sharh al-Muhadhdhab (2:71), as does the erudite Shafi‘i Faqih of Madina, al-Habib Zayn bin Sumayt, in his book al-Ajwibat al-Ghaliya fi ‘Aqidat al-Firqat al-Najiya (The Precious Answers Concerning the Credal Doctrine of the Saved Group).

It is accepted in other madhhabs also. Abu Hayyan said in Tafsir al-Bahr al-Muhit (6:74) that Imam Malik bin Anas (rah) said:

To hang writings of the Names of Allah upon the necks of those who are sick for blessing is permitted …. As for after an affliction takes place, it is permissible just as the different allowed ruqyas which the Sunna mentioned are permissible, both against the evil eye and other than that. Wearing a ruqya was accepted by Ibn al-Musayyib, Ibn Sirin and Muhammad al-Baqir.

قال مالك: لا بأس بتعليق الكتب التي فيها
أسماء الله تعالى على أعناق المرضى.

4. There are literally hundreds or rather thousands of audio and video recordings on the internet showing the religious counsels and talks to millions, as well as circles of knowledge and circles of dhikr and awrad and du‘as performed by the Naqshbandi Nazimi Shaykhs and their followers since more than half a century in the open, East and West, without interruption, and these records show nothing but the pure Creed and ethics of Ahl al-Sunna wal-Jama‘a. I believe that those who accuse the followers of Shaykh Nazim and Shaykh Hisham of shirk and other grave sins are unaware of the above, otherwise they would refrain out of fear of committing a grave wrong.

Whether they are aware or unaware, Allah is enough for us and the best Defender. Hasbuna Allah wa ni‘ma al-Wakil, wa la hawla wa la quwwata illa billah.

© GF Haddad

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REFUTING CLAIMS ONTARIQA NAQSHBANDIYYA 5

REFUTING CLAIMS ONTARIQA NAQSHBANDIYYA (5)

Then they said – as translated into English:

<<And they leave out the recitation of al-Fatiha in Salat al-Janazah, whereas in the Shafi‘i madhhab the Fatiha is fardh and a rukn of the funeral prayer.>>

Comments:

1. Many Naqshbandi followers including myself never leave out the recitation of Surat al-Fatiha when praying Salat al-Janaza as imam, so the above generalization is incorrect.

2. This being said, it is established for other than the Shafi‘is that the Fatiha is not recited, and that is the madhhab of Abu Hanifa (rah) and Malik (rah). It is a well-known difference of opinion which never necessitates disapproval, let alone accusations of bid‘a or dalala, or being outside Ahl al-Sunna wal-Jama‘a, or being outside Islam, or having to repent.

3. Indeed, the prayer of the Shafi‘i follower is valid behind an imam who does not read Surat al-Fatiha in Salat al-janaza or reads it to the intention of du‘a and praise of Allah—as Hanafis and Malikis do—rather than as part of Qur’an or as recitation of it (because if they read it at times, they do so as a sunna not a fard).

4. As for us the Basmala is an Aya (verse) of al-Fatiha and an indissociable part of its being a rukn (integral); so whoever does not read the Basmala in the Fatiha has invalidated one of the integrals of Salat; however, WHEN A NON-SHAFI‘I IMAM BELIEVES IN THE SOUNDNESS AND PREVALENCE OF HIS OWN MADHHAB’S POSITION AND PRACTICES THAT POSITION IN HIS SALAT, A SHAFI‘I FOLLOWER’S SALAT IS VALID EVEN IF THAT POSITION IS DEEMED INVALID IN THE SHAFI‘I MADHHAB. This is why the salat of the Shafi‘i pilgrims is valid and correct even behind the imams of Mecca and Medina who do not recite the Basmala—whether out loud or silently—or anywhere else in the world, and it has been said that the majority position of Ahl al-Sunna wal-Jama‘a is that Basmala is not part of the Fatiha.

5. The scholars of the Salaf never condemned such madhhab differences because they had great minds and because they always practiced mercy towards the Umma of the Prophet (saws). In fact they warned against severity over this issue. Qatada, Qubaysa and Sa‘id bin ‘Aruba said: “Whoever did not study the legal divergences has not yet smelled the scent of fiqh, and will not achieve success, and is not counted among the scholars of knowledge!”

مَنْ لَمْ يَسمَعِ الخِلَافِيّاتِ لم يشُمَّ رائحة الفقه بَعْدُ،
ولن يَفلَحَ، ولا يُعَدُّ من أهل العلم.

Imam al-Layth bin Sa`d said: “The people of knowledge are the people of leeway!”

أهل العلم أهل التوسعة.

Note also the famous saying “The differences of the Umma are a mercy” which is an agreed-upon rule among the pious Salaf such as the Seven Jurists of Medina, ‘Umar bin ‘Abd al-‘Aziz, and the Four Imams among many others.

اِخْتِلَافُ الأُمَّةِ رَحْمَةٌ.
قاعدة متَّفق عليها عند السلف الصالح.

It is even a consensus (ijma‘) which none breached except the Mu‘tazila, Ibn Hazm al-Zahiri and Muhammad Nasir al-Albani in our time. Al-Nawawi rebutted Ibn Hazm in harsh terms and other Ahl al-Sunna scholars rebutted the rest, may Allah have mercy on all of them.

6. All of the above is part of the “undisputed givens” (musallamat) of legal principles, such as what Ibn Qudama gave as an axiom in his Creed entitled Lam‘at al-I‘tiqad, saying: “The consensus of the imams of fiqh is an overwhelming proof and their disagreement is a vast mercy.”

إجماعُ أئمّة الفقه حُجَّةٌ قاطعة، واختلافُهم رحمةٌ واسعة.

Ahmad b. Taymiyya often cites the above rule in his writings.

Therefore we do not consider it correct to adopt the Mu‘tazili-Zahiri-Wahhabi trend—which is rigid on appearance and forms, but in fact is lax and negligent on objectives and realities; nor do we buy curses in exchange of mercy; nor do we turn ease into difficulty. Rather, we apply the directive of Imam Sufyan al-Thawri (ra): “When you see anyone do something over which there is a definite difference of opinion, and you follow a different position, do not forbid them!”

إذا رأيتَ الرجل يعمل العمل الذي قد اختُلِف فيه،
وأنت ترى غيرَه، فلا تَنْهَهُ!

Meaning: even when you do not consider him to be following the correct position; yet you must not forbid him.

Likewise Imam al-Nawawi (rh) said in the chapter on al-Amr bil-ma‘ruf wan-nahy ‘an al-munkar in Sharh Sahih Muslim:

“SCHOLARS ONLY CONDEMN WHAT THERE IS CONSENSUS ABOUT; AS FOR WHAT IS DIFFERED ABOUT, CONDEMNATION IS IMPERMISSIBLE! because according to one of two positions, every mujtahid (top verifying scholar) is correct. This is the preferred position of many of the verifying scholars or even their majority.”

العلماء إنما يُنْكِرون ما أُجْمِعَ عليه؛ أما المختَلَفُ فيه، فَلَا إِنكارَ فيه.

Imam al-Suyuti reaffirmed this rule in al-Ashbah wan-Naza’ir in Shafi‘i fiqh.

And Allah knows best. Blessings and peace on our Prophet Muhammad, the Prophet of Mercy, and may Allah protect his Community, the Umma of Mercy, from intransigent views and people. "The intransigent will perish" (Hadith). May Allah take us back to him as believers and enlighten our graves with His Mercy!

© GF Haddad

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REFUTING CLAIMS ON TARIQA NAQSHBANDIYYA (4)

REFUTING CLAIMS ON TARIQA NAQSHBANDIYYA (4)

Then they said – as translated into English:

<< And they pray the salatu sunnat Nisfu Shaaban (mid-Shaaban prayer). [Then they mentioned the saying of the two Imams al-Nawawi and al-Haytami:] “It is an ugly and disgraceful bid‘a.”>>

Comments:

1. We did not hear anyone say it was a sunna in the legal sense, rather, it is considered a purely supererogatory act and is lawful in the latter sense since it is part of reviving the night of mid-Sha‘ban which the Prophet (saws) commanded us to do, as narrated in the Sunan of Ibn Majah:

“When the night of mid-Sha`ban comes, spend it prayer and fast its daytime.”

إِذَا كَانَتْ لَيْلَةُ النِّصْفِ مِنْ شَعْبانَ فَقُومُوا لَيْلَها
وَصُومُوا نَهَارَهَا.

This hadith, even if it is weak, nevertheless the hafiz al-Mundhiri
included it in al-Targhib wal-Tarhib and there are many other reports that establish the sunna character of praying more during the night of mid-Shaaban.

2. There is no doubt that the legal status (hukm) of spending the night of mid-Shaaban in prayer in unqualified terms is an emphasized sunna for Imam al-Shafi‘i and the vast majority of the Salaf as asserted by Ibn Rajab in the chapters on Shaaban of his book Lata’if al-Maarif, in which he cited many quotations and proofs. May Allah reward him for that. As for whether it is prayed in congregation or alone, and how many rak‘as, and what is recited inside them etc.: all this falls under what we have already resolved when discussing Salat Tarawih, Duha, Haja, Shukr and Najat.

3. The Prophet (saws) used to make his (non-fard) prayer very long that night, as narrated from ‘A’isha (ra), and he would also make his du‘a very long.

كان رسول الله ﷺ يطيل الصلاة فيها جداً
كما ورد في حديث إطالة سجوده ودعائه.

4. Many Sahaba were famous for praying all night, among them ‘Umar, his son ‘Abd Allah bin ‘Umar, ‘Uthman bin ‘Affan, ‘Abd Allah bin ‘Amr bin al-‘As, Shaddad bin Aws and others (ra). Also among the Tabi‘in who prayed hundreds of rakaats at night were Masruq, Abu Muslim al-Khawlani, Bilal bin Sa‘d al-Ash‘ari, ‘Amir bin ‘Abd Allah (1,000 rak‘as), Sa‘id bin Jubayr, ‘Umayr bin Hani’ (1,000 rak‘as), al-Aswad bin Yazid (700 rak‘as), Sa‘id bin al-Musayyib, ‘Ali Zayn al-‘Abidin, Qatada and many more (ra).

5. Also among the great Shafi‘i Fuqaha’ (jurisprudents) who rejected very strenuously the fatwa that the Salatu Nisfu Shaaban was a bid‘a was Imam Ibn al-Salah al-Shahrazuri al-Dimashqi the author of the famous Muqaddima fi ‘Ulum al-Hadith, Adab al-Mufti wal-Mustafti, the Fatawa Ibn al-Salah and others and the teacher of Imam al-Nawawi, and he considered it lawful and an excellent ‘ibada. He based his reasoning on the generality of the Quranic verses and authentic hadiths encouraging prayer, such as:

“Salat is a light.”
الصَّلَاةُ نُورٌ.

“Know that the best of your deeds is Salat.”
اِعْلَمُوا أَنَّ خَيْرَ أَعْمَالِكُمْ الصَّلَاةُ.

“Salat is a great good made available; so whoever can pray much, let him do so, and whoever wishes may pray less.”
الصَّلَاةُ خيرٌ موضوعٌ فَمَنِ اسْتَطَاعَ أَنْ يَسْتَكْثِرَ
فَلْيَسْتَكْثِرْ وَمَنْ شَاءَ اسْتَقَلَّ.

6. The debate Ibn al-Salah had with al-‘Izz Ibn ‘Abd al-Salam over this issue is well-known and can be consulted. Also among the major jurists who supported the same position—that it is excellent to pray Salatu Nisfu Sha‘ban—is the Hanafi student of Imam Ibn Hajar al-Haytami, Mulla ‘Ali bin Sultan al-Qari al-Harawi al-Makki, in his treatise entitled Fath al-Rahman bi-Fada’il Sha‘ban.

THEREFORE it is among the issues over which there is a difference of opinion and not a matter of consensus, and it is incorrect for anyone to condemn it. And Allah knows best.

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REFUTING CLAIMS ON TARIQA NAQSHBANDIYYA (3)

REFUTING CLAIMS ON TARIQA NAQSHBANDIYYA (3)

Then they said—as translated into English:

<<And they perform the shukr prayer. Ash-Shafi‘iyyah ulama said there is no such prayer so this is an innovation.
Then they mentioned the hadith: “Whoever innovates something in this matter of ours which does not belong to it, it is rejected.”

مَنْ أحْدَثَ في أمْرِنَا هَذَا ما لَيْسَ مِنْهُ فَهُوَ رَدٌّ>>

Comments:

1. It is true that we as Shafi‘is have no evidence fit to serve as decisive proof for its sunna status (whether emphasized sunna or other); but others might have such evidence. It does not mean that whoever prays the shukr prayer commits an innovation of misguidance. How could it mean such a thing when it is transmitted from the Infallible Prophet (saws) that he would make prostration to Allah out of gratitude whenever he got news that made him happy? It is also established that he prayed eight rakaats in the house of Umm Hani’ the day Mecca was conquered as narrated in the Sahih. The Hafiz Ibn Kathir said in al-Bidaya wal-Nihaya: “This is the prayer of thanks (salatush shukr) for victory according to the most famous of the two positions of the scholars on the issue.” The other position is that it was Salat al-Duha.

سجد ﷺ ثماني ركعات في بيت أم هانئ يومَ فتح مكّة. قال الحافظ ابن كثير في البداية والنهاية: لما دخلها اغتسل وصلى ثماني ركعات، وهي صلاة الشكر على النصر، على المشهور من قولَي العلماء.

2. More than that, according to a group of scholars the prayer of shukr is established by the Qur’an and is the one being referred to when Allah said:

فَسُبْحَانَ الله حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ الروم 17
Allah be exalted when you reach evening and when you reach morning! al-Rum 17

فَسَبّحْ بِحَمْدِ رَبّكَ قَبْلَ طُلُوعِ الشمس طه 130
Therefore exalt your Lord before the sun rises… Taha 130

فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا النصر 3
So exalt your Lord and ask His forgiveness. Truly He is Oft-Relenting! al-Nasr 3

Imam al-Razi said in his Tafsir: “Some said what is meant [in those verses] is Salat al-shukr. He prayed it on the day of the conquest of Mecca as eight rakaats. Others said it was salat al-Duha.” Something similar is in Tafsir al-Khazin.

3. In reality every salat is a salat of shukr: the five prayers, the accompanying sunan and all supererogatory prayers without exception, are all fit to be called salat al-shukr because there is no salat without the Fatiha and it is the Sura of shukr as stated by Imam al-Baydawi in his Tafsir:

تُسَمَّى أُمَّ الْقُرْآنِ ... وَسُورَةَ الْكَنْزِ، وَالْوَافِيَةَ، وَالْكَافِيَةَ لِذَلِكَ؛ وَسُورَةَ الْحـَمْدِ، وَالشُّكْرِ. إلى أن قال: لَمـَّا كَانَ الْحَمْدُ مِنْ شُعَبِ الشُّكْرِ أَشْيَعَ لِلنِّعْمَةِ، وَأَدَلَّ عَلَى مَكَانِهَا ... جُعِلَ رَأْسَ الشُّكْرِ وَالْعُمْدَةَ فِيهِ، فَقَالَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: الحَمْدُ رَأْسُ الشُّكْرِ، وَمَا شَكَرَ اللهُ مَنْ لَمْ يَحْمَدْهُ.

“It is also named the Mother of the Qurʾān… the Sura of the Treasure; hence, like¬wise, the Abundant and the Sufficient; the Sura of Praise, and of Thanksgiving… Since praise, as an off¬shoot of gratitude, publicizes favors more and indicates their existence… it was made the heading of gratitude and its mainstay. Hence he said, upon him blessings and peace: ‘Praise is the head of thanks: he does not thank Allah, who does not praise Him [first].’” (‘Abd al-Razzaq, al-Bayhaqi and others)

4. The reasons for givings thanks are innumerable, hence the Prophet (saws) said: “Every morning, each one of you owes almsgiving for each of his joints, so every tasbih is a charity, etc…”

يُصْبحُ على كُلّ سُلامَى مِنْ أحَدِكُمْ صَدَقَةٌ، فَكُلُّ تَسْبِيحَةٍ صَدَقَةٌ، وكُلّ تَحْمِيدَةٍ صَدَقَةٌ، وكُلُّ تَهْلِيلَةٍ صَدَقَةٌ، وكُلُّ تَكْبِيرَةٍ صَدَقَةٌ.

and in the hadith qudsi: “O son of Adam! Do not fall short of giving me four rakaats at the beginning of your day, I will suffice you the rest of it.”

يا ابنَ آدَم لا تُعْجِزْنِي مِنْ أَرْبَعِ رَكَعَاتٍ في أَوّلِ نَهَارِكَ أَكْفِكَ آخِرَهُ

We even need to give shukr for being able to give shukr, and so forth forever, as stated in the Risala Qushayriyya (chapter on shukr) and elsewhere.

5. In the Fatwas of al-Azhar it is mentioned:

Question: What is salat al-shukr, and how is it prayed? Answer: What is lawful according to the vast majority is the prostration of shukr when a blessing happens to a person which makes it incumbent for them to thank Allah for it; and of the manifestations of thanks is prostration to Allah Most High. It is a single prostration. It is narrated from Abu Bakrah (ra) that whenever the Prophet (saws) received news that gladdened him or was given good news, he would fall prostrate to Allah out of gratitude.

كان ﷺ إذا أتاه أمر يسرّه أو بُشِّر به خرّ ساجدًا شكرًا لله تعالى.

It is also narrated that he prostrated out of thanks to Allah when Jibril gave him the glad tidings that “Allah blesses and greets whoever blesses and greets the Prophet (saws).”

سجد شكرًا لله عندما بشّره جبريل بأن الله يصلى ويسلم على من يصلى ويسلم عليه ﷺ.

The precondition of sujud al-shukr is whatever is also a precondition of salat with respect to ritual purity, facing the qiblah, covering one’s nakedness and so forth. … This is the case according to the vast majority of the jurists and consists in a single takbirah with intention, then prostration, then salam. But the Malikis said: “There is no such thing as a [single] prostration for shukr, rather, what is desirable is to pray two rakaas when a blessing occurs or a disaster is averted.”

This being said, some of the scholars deemed that the prostration of shukr does not have the same precondition as salat. The author of Fath al-‘Allam (in Shafi‘i fiqh by al-Jurdani) said: “This is nearest to right.” End of excerpt from Fatawa al-Azhar.

6. And in al-Jami‘ li-Ahkam al-Salat by Mahmud Abdullatif ‘Uwayda, 4th ed. (Hashemite Kingdom of Jordan) it is written:

M. The sajda of shukr and the salat al-shukr. It is desirable for the Muslim, whenever he obtains a blessing or is spared a harm, that he make one prostration to Allah Most High and this is called sajdat al-shukr and is identical to the prostration of Qur’anic recitation from the perspectives of takbir, prostration, dhikr in it, rising and giving salam. … [Then he mentioned the same reports as the text from al-Azhar, and added the following report] From al-Bara’: “The entire tribe of Hamdan entered Islam, so Ali (r) wrote to the Prophet (saws) informing him of their Islam. When the Prophet (saws) read it, he fell prostrate. Then he raised his head and said: Salam on Hamdan! Salam on Hamdan!”

أسلَمَتْ همْدانُ جميعاً، فكتب علي رضي الله عنه إلى رسول الله ﷺ بإسلامهم، فلمّا قرأ ﷺ الكتاب خر ساجداً، ثم رفع رأسه فقال: السلام على همدان، السلام على همدان.

Another time the news of the victory of one of the Muslim armies reached the Prophet (saws) as he was resting with his head in ‘A’isha’s lap, whereupon he got up and made a sajda of shukr.

أتاه ﷺ بَشيرٌ يُبَشِّره بظَفَرِ جُندٍ له على عدوِّهم، ورأسُه في حِجْر عائشةَ رضي الله عنها، فقام فَخَرَّ ساجداً

It is also narrated from Abd Allah b. Abi Awfa that the day the Prophet (saws) received the tidings of Abu Jahl’s death he prayed two rakaas. He did the same when he was given the glad tidings of the conquest of Mecca.

أن رسول الله ﷺ صلَّى يوم بُشِّر برأس أبي جهل ركعتين. رواه ابن ماجة . ورواه البزَّار ولفظه: أن رسول الله ﷺ صلى ركعتين حين بُشِّر بالفتح، وحين بُشِّر برأس أبي جهل.

So this is a proof of the lawfulness of salatu al-shukr and that it consists in two rak‘as, so whoever wishes can just make a single prostration and whoever wishes can pray two rak‘as, and there is good in all of the above. End of excerpt from al-Jami‘ li-Ahkam al-Salat by Mahmud Abdullatif ‘Uwayda.

7. As for the hadith “Whoever innovates something in this matter of ours which does not belong to it, it is rejected” it is the strongest proof for the lawfulness of the excellent innovation in Islam (al-bid‘a al-hasana), because what it says conversely is: “Therefore every new matter that belongs to Islam is accepted.” This is precisely the same meaning as the famous rule stated by Imam al-Shafi‘i, the saying of Shaykh al-Islam al-Ansari, and the consensus of the Shafi‘i school on dividing all bid‘as into five categories as already mentioned.

8. To conclude we remind the objectors that if the Salaf al-Salih did not consider the Salat of Shukr an integral part of Islam, Imam al-Darimi would not have devoted a chapter to it, which he called “Chapter of the prostration of thanks” and in which he narrated the hadith already cited, that “the Prophet (upon him blessings and peace) prayed two rakaats at Duha when he was given the glad tidings of the conquest, or the head of Abu Jahl.”

قال الإمام الدارمي في سننه: بَابٌ فِي سَجْدَةِ الشُّكْرِ. حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سَلَمَةُ بْنُ رَجَاءٍ، حَدَّثَتْنَا شَعْثَاءُ قَالَتْ: رَأَيْتُ ابْنَ أَبِي أَوْفَى صَلَّى رَكْعَتَيْنِ وَقَالَ: صَلَّى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الضُّحَى رَكْعَتَيْنِ حِينَ بُشِّرَ بِالْفَتْحِ، أَوْ بِرَأْسِ أَبِي جَهْلٍ

And Allah knows best and He is enough for us.

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REFUTING CLAIMS ON TARIQA NAQSHBANDIYYA (2)

REFUTING CLAIMS ON TARIQA NAQSHBANDIYYA (2)

Then they said – as translated into English:

<<They perform the Najat prayer. This has no nass [supporting text], therefore it is a baseless innovation. It is bid‘ah dalalah.

Hadith: “Every innovated thing is a bid‘a and every bid‘a is misguidance.”
كلُّ محدَثَةٍ بدعةٌ وكل بدعةٍ ضلالة>>

Comments:

1. “Every” (kull) in the above hadith is not understood in absolute terms. It is well-established that our Imam al-Shafi‘i said (Allah be well-pleased with him): “Innovations are two types: whatever conforms to the Book and the Sunna—and this is praiseworthy; and whatever does not—and this is blameworthy.”

قال الشافعي: المُحْدَثَةُ مُحْدَثَتَانِ: مَا هُوَ مُوَافِقٌ لِلْكِتَابِ وَالسُّنَّةِ ـ فَهَذَا مَحْمُودٌ ـ وَمَا هُوَ غَيْرُ ذَلِكَ ـ فَهَذَا مَذْمُومٌ.

This was narrated by Imam al-Bayhaqi in his book Manaqib al-Shafi‘i and by the Hafiz Abu Nu‘aym al-Asbahani in Hilyat al-Awliya, both of them with sound (sahih) chains from two of the major students of Imam al-Shafi‘i, namely Harmala al-Tajibi and al-Rabi‘ b. Sulayman al-Muradi.

2. There are innumerable innovated practices that were not done in the time of the Prophet (saws) and which were even named bid‘a by the major Sahaba, such as Salat al-Tarawih in congregation for 20 rak‘as; Salat al-Duha; the 2 rakaas a person might pray in the mosque the just before Eid prayer; the gathering of the Qur’anic Volume; dotting its letters and inserting in it what is not part of Qur’an such as Sura titles, number and numerotation and place of revelation (Makki/Madani). Even congregational Salatul Haja (prayer of need) prayed in the mosque before the adhan of Jumuah, which certain communities practice regularly. Similarly the congregational dhikr in unison and the celebration of the birth of the Holy Prophet (saws), of which Imam Abu Shama al-Madisi – the teacher of Imam al-Nawawi – said in his book al-Hawadith wal-Bida‘: “It is one of the best bid‘as.”

3. There are also innumerable innovated forms of salawat on the Prophet (saws), although it is purely an act of worship (ibadah), from the time of the Sahaba down to modern times, perhaps the most famous of which being the compendium of Imam al-Jazuli entitled Dala’il al-Khayrat. Also among such books is the one called Maulid Sharaful Anam, which contains terms and expressions that were unknown both in the time of the Prophet (saws) and the centuries that followed. Imam Ibn Hajar al-Haytami in his book al-Durr al-Mandud fis Salat was Salam ala Sahib al-Maqam al-Mahmud cited Shaykh al-Islam Zakariyya al-Ansari’s statement concerning invented forms of salawat on the Prophet: “The how is bid‘a but the principle is sunna.”

الكَيْفُ بِدْعَةٌ، وَالْأَصْلُ سُنَّةٌ

And that is like a concise explanation of the principle enunciated by Imam al-Shafi‘i concerning the excellent bid‘a.

4. The hadith specialist and renewer of the Religion in India, Abu al-Hasanat al-Laknawi in his book Iqamat al-Hujja ‘ala man Za‘ama anna al-Ikthar min al-Ta‘abbudi Bid‘a (The Establishment of the Proof Against Whoever Claims that Doing a Lot of Worship is a [bad] Innovation) and also the former Presiding Qadi of Hadramawt Shaykh ‘Abd Allah Mahfuz Muhammad al-Haddad in his book al-Sunna wal-Bid‘a gathered hundreds of proofs showing the ijtihad of Sahaba and Tabi‘in in worship such as Salat, Du‘a, Dhikr and Salawat which did not exist before, such as the two rakaat that Khubayb bin Yasaf prayed before he was tortured and executed and which Abu Hurayra said he started in Islam.

5. It is all accepted in the Religion even though it is bid‘a, but it is a good bid‘a. This is a terminology that has the nass of the ulema of all four madhhabs but it is most developed in the Shafi‘i madhhab because of the principle spelled out by the Imam as already shown, and which was followed by al-Ghazali, Ibn ‘Abd al-Salam, Ibn al-Salah, Ibn al-Athir, al-Nawawi, the Hafiz Ibn Hajar and others. They even divided bid‘a into wajib, mustahabb, mubah, makruh and haram. Whoever wants to read more about those proofs and their discussion in English can consult Sunna Notes II: The Excellent Innovation in the Qur’an and Hadith by Gibril Fouad Haddad, published in the UK, which contains 161 proofs to that effect.

6. Now that this is clear, let is be known that a Muslim’s voluntary worship in the dead of night with two rak‘as or more to the intention of salvation (najat) from hellfire is one of the best acts of drawing near to Allah Most High since the Prophet (saws) said: “Pray while people are fast asleep, you will enter paradise safely.”

صَلُّوا وَالنَّاسُ نِيامٌ تَدْخُلُوا الجَنَّةَ بِسَلَامٍ.

It means: “on condition that you do such a thing, I guarantee salvation from hellfire for you.” He also said: “Control your tongue, let your house be enough for you, and weep over your sins.”

اِمْلِكْ عَليكَ لِسانَكَ، وَلْيَسَعْكَ بَيْتُكَ، وَابْكِ عَلَى خَطِيئَتِكَ

Al-Imam al-Awza‘i practised that advice and his mother invariably found his place of prayer wet with the tears he had shed in the night while praying.

In reality every single Salat in Islam is for the purpose of Najat or Salvation from hellfire but if you do not wish to call it a Salat of Najat then don't. The reality and the meaning, however, were etablished in the Qur'an and the Sunna and they will remain despite your objection to the name. And Allah knows best.

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REFUTING CLAIMS ON TARIQA NAQSHBANDIYYA 1

REFUTING CLAIMS ONTARIQA NAQSHBANDIYYA (1)

Then they said – as translated into English:

"And the Seniors of the Tariqa Naqshbandiyya Aliyya Haqqani claim that the sins of Shaykh Muhammad Nazim are no longer being recorded because he has reached the rank of Awliya of Allah. (I.e. the claim that he is infallible – ma‘sum)."

Comments:

1. Neither Mawlana Shaykh Muhammad Nazim (1341-1435/1922-2014)—may Allah grant him mercy and give him Jannat al-Firdaws—nor the Seniors of this Tariqa ever said what they are being accused of by anonymous accusers and without evidence. It has been said that “Sourcing (isnad) is part of the religion, and without sourcing, anyone can say anything.”
الإسناد من الدين، ولولا الإسناد لقال من شاء ما شاء.

The Seniors of this Tariqa are three people: our teacher Shaykh Muhammad Hisham Kabbani; his brother Shaykh Muhammad Adnan Kabbani; and the son of Mawlana Shaykh Nazim, Shaykh Muhammad Adil (hafizahum Allah). None of those three said the above. Nor did Shaykh Nazim ever claim wilaya nor infallibility—subhan Allah!—nor did the above-mentioned three ever claim it for him. As infallibility is only for Prophets, and “a single Prophet is better than all Awliya put together” (Aqida Tahawiyya).
نبيٌّ واحد خيرٌ من جميع الأولياء.

2. On the contrary Shaykh Muhammad Nazim is the one who all his life said: “ I am a weak servant, I am sinful, I am in need of Allah, I am helpless, I ask for repentence, I ask for forgiveness, I am poor were it not for the generosity of Allah.” All that took place was that when he reached the age of ninety (90) years, he made a reference to certain hadiths that gave glad tidings to those who grow old in Islam, and he referred to them as a teaching for people and to commemorate the favors of Allah.

3. Know, therefore, that the Infallible Prophet (saws) said:

o “When the Muslim servant of Allah reaches 50 years of age, Allah makes the Account lenient for him. When he reaches 60, Allah grants him to always turn back to Him. When he reaches 70, those in heaven and on earth love him. When he reaches 80, Allah ratifies his good deeds and erases his bad ones. When he reaches 90, Allah forgives him whatever was in the past of his sins and whatever is yet to come, and he gives him intercession for his relatives and he is recorded in heaven as Allah’s prisoner on earth.” (Ahmad, Abu Ya‘la, al-Tabarani, and others from various Sahaba.)

الْعَبْدُ المُسْلِمُ إِذَا بَلَغَ خَمْسِينَ سَنَةً لَيَّنَ اللهُ عَلَيْهِ الْحِسَابَ، وَإِذَا بَلَغَ سِتِّينَ رَزَقَهُ اللهُ الْإِنَابَةَ إِلَيْهِ، وَإِذَا بَلَغَ سَبْعِينَ سَنَةً أَحَبَّهُ أَهْلُ السَّمَاءِ، وفي رواية: أَهْلُ السَّمَاءِ وَأَهْلُ الْأَرْضِ، فَإِذَا بَلَغَ ثَمَانِينَ سَنَةً ثَبَّتَ اللهُ حَسَنَاتِهِ وَمَحَا سَيِّئَاتِهِ، فَإِذَا بَلَغَ تِسْعِينَ سَنَةً غَفَرَ اللهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ وَشَفَّعَهُ اللهُ عَزَّ وَجَلَّ فِي أَهْلِ بَيْتِهِ وَكُتِبَ فِي السَّمَاءِ: أَسِيرُ اللهِ فِي الْأَرْضِ.

o “Allah says: Truly if My servant—man or woman—grow old in Islam I am too shy to punish them after that with hellfire.” (al-Tabarani, Abu Ya‘la, Ibn Abi al-Dunya and others.)

إِنِّي لَأَسْتَحْيِي مِنْ عَبْدِي وَأَمَتِي يَشِيبَانِ فِي الْإِسْلَامِ ثُمَّ أُعَذِّبُهُمَا بَعْدَ ذَلِكَ فِي النَّارِ.

o “Truly it is part of magnifying the majesty of Allah to honor the one who grew old in Islam.” (Abu Dawud, Ibn Abi Shayba, al-Bukhari in al-Adab al-Mufrad, al-Tabarani and al-Bayhaqi.)

إِنَّ مِنْ إِجْلَالِ اللهِ وفي رواية مِنْ تَعْظِيمِ جَلاَلِ اللهِ إِكْرَامَ ذِي الشَّيْبَةِ فِي الْإِسْلَامِ.

o “There are three types of people which only a hypocrite treats lightly: someone who grew old in Islam; someone who possesses Islamic learning; and a just leader.” (Abu Dawud, Ibn Abi Shayba, al-Bukhari in al-Adab al-Mufrad, al-Tabarani and al-Bayhaqi.)

ثَلَاثَةٌ لَا يَسْتَخِفُّ بِحَقِّهِمْ إِلَّا مُنَافِقٌ: ذُو الشَّيْبَةِ فِي الْإِسْلَامِ، وَذُو الْعِلْمِ، وَإِمَامٌ مُقْسِطٌ.

4. Therefore whoever wishes to receive the good news let him do so, and let him invoke blessings and salutations on the Prophet since Allah has given Mawlana Shaykh Nazim all three of those attributes—old age in Islam, spiritual knowledge and leadership—and He has also given him more followers and converts to Islam than any other propagator of Islam (da‘i) in the past 100 years. His excellent reputation has reached all the countries of the world through his followers, both before the internet existed and after. If all this is not what can be justly described as characteristic of a wali Allah, then Allah has no awliya. May Allah grant him mercy, honor him and enter him into the vastest paradise. Allah is all-Hearing and He answers. O Allah! Do not deprive us of his ample reward, and do not afflict us with strifes and troubles after him.

© GF Haddad

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