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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