Mujaddid Alf-e-Thaani's Stance Against Bid'ah Hasanah

[SeekerOfGuidance]

Shirk (Polytheism) Amongst the Muslims

In this letter, Mujaddid Alf-e-Thaani brands as shirk, an act that resembles worship of other than Allah, despite the perpetrators maintaining that their intentions were aimed purely at Allah:

Volume 3, Letter 41

“Those animals that are offered on the names of the buzrugs [awliya] and they are slaughtered at the grave of the buzrug [awliya], according to the fiqhi [jurisprudent] ruling such acts are included as being amongst shirk [polytheism]. A great deal of discouragement from such acts has been recorded. Such offerings are in the same category as those which are made in the name of some jinnaat.

According to the Shariah such acts are prohibited and counted as shirk...Abstinence is also very necessary from such acts which bear resemblance to shirk. There are various ways of taking vows on the name of Allaah Ta`ala. What is the need for slaughtering an animal when taking a vow? Also for combining this slaughter with that which is made in the name of some jinnaat? There is a similarity between this is and the worship of jinnaats...

Included in such vows [which are made in the names of other than Allaah Ta`ala] are those rozas [fasts] which women keep, on the names of their peers [shaykhs]. For the iftaar of those rozas [fasts] they stipulate all special types of treats. They even specify a particular day for the roza. They combine their object and desire with the fast. Through the waseelah of these fasts they ask of their needs from their peers [shaykhs]. And they consider their shaykhs to be their helpers and solvers of difficulties [in the time of distress] through these fasts. This is shirk in ibadat...

One should clearly understand the gravity of making waseelah in the Ibaadat of anyone other than Allaah Ta`ala. When the evil and iniquity of this heinous sin becomes manifest, then the women aver that they kept the roza for Allah Ta`ala but they intended the thawaab [reward] for the peer [shaykh]. This is a glaring falsity. If they were true to their word, then why do they specify a particular day for the roza? And why do they stipulate all sorts of special and specific food for the Iftaar?”


The Views of Shah Waliullah

Another Mujaddid from the same region who has gained widespread acceptance by the Ummah, Shah Waliullah , mentions a view similar to the above, that merely changing the intentions behind acts that resemble worship, does not detract from the reality that they amount to abominable transgressions of the Deen. He highlights several times throughout his works, the lamentable state of the Muslims in his time and their involvement in acts of Shirk:

Al-Khayrul Katheer

“And you should know that seeking to fulfill needs (hajat) through the dead with the belief that they are [merely] a means to fulfillment, is disbelief (kufr) which must be avoided; the Kalimah Shahadah regards it as prohibited, but nowadays people are excessively involved in these things.” (Al-Khayrul Katheer)

Al-Tafhimatul Ilaahiyyah

“All who go to the land of Ajmer or to the grave of Salar Mas’ud or those that resemble them in order to request [to fulfil] a need, it is indeed a sin more grievous than murder and adultery. Its likeness is not but the likeness of those who worship the creation or like those who call on Al-Lat and Al-’Uzza. However, we do not [unequivocally] declare disbelief [upon them] due to the absence of a text from the Lawgiver in this specific matter. All who assign life to the dead and request their needs from them, ‘his heart is surely sinful’ (Qur’an, 2:283), and [this act] is included in His statement (Exalted is He), ‘that is iniquity’ (Qur’an, 5:3)...

The definition of associating (shirk) [partners] with Allah (Glorified is He) in worship is glorifying (ta’zim) other than Allah, intending thereby to come closer to Allah (Exalted is He) and salvation in the Final Abode. One of the greatest diseases in this age of ours is their worship of their shuyukh when [they are] alive or [worship] of their graves when [they are] dead. The ignorant [Muslims] imitate the disbelievers of India [i.e. Hindus] in worshipping their idols [which is] amongst their [ritual] acts. The definition of associating [partners] with Allah in seeking help (isti’anah) is to seek one’s need from another while believing he has the power to accomplish it by applying [his] powerful will (sarf al-iradah al-nafidhah), like curing the sick, giving life and death, giving provision and creating a child, and other things that are contained in the Names of Allah (Exalted is He). The definition of associating [partners] with Allah in supplication (du’a) is to mention other than Allah (Glorified is He) while believing this action of his will benefit him in his afterlife or in coming closer to Allah, just as they mention their shuyukh when waking up in the morning..."

Allah’s Messenger (Allah bless him and grant him peace) said, ‘You will surely follow the ways of those who went before you, hand span for hand span, arm’s length for arm’s length, until if they were to enter the hole of a lizard, you would follow them.’ We said, ‘O Messenger of Allah! The Jews and Christians?’ He said, ‘Then who?’ Al-Bukhari and Muslim transmitted it. Allah’s Messenger (Allah bless him and grant him peace) spoke the truth for indeed we have seen men amongst the feeble of the Muslims taking the pious as lords besides Allah and adopting their graves as mosques just as the Jews and Christians would do.” (Al-Tafhimatul Ilaahiyyah)

Al-Fawzul Kabeer

“If you, dear reader, are hesitant in accepting the accuracy of what was said about the beliefs of the mushrikin and their deeds, look at the superstitious distorters of this age, especially those of them who reside in the borders of the Abode of Islam [i.e. India], what their conceptions of “sainthood” (wilayah) are; for, despite recognising the sainthood of the early saints, they believe the existence of saints in this age is impossible, and they attend the graves and holy places [of the early saints] and are afflicted by all kinds of shirk, bid’ahs and superstitions; and distortion (tahrif) and assimilation (tashbih) have taken root in them and penetrated into their minds until no tribulation amongst the tribulations and no trial amongst the trials contained in the judgement that has come in the authentic hadith, ‘You will surely follow the ways of those who went before you…’ remained but a group from amongst the groups that are Muslims by name plunged into it and became attached to it. Allah (Glorified is He) save us from that.” (Al-Fawzul Kabeer)

Al-Budur al-Bazighah

“Some of them [Mushrikin] believe that Allah alone is Noble and the Master, and He alone has influence over the world, but [they also believe that] sometimes He grants some servants the garment of highness and majesty and provides them with power and discretion (tasarruf) in certain matters of the world, just like the emperors give some of their slaves the robe of ruling and set them as rulers of some parts of their empires… And this is the illness of the majority of the Jews and Christians, and the idolaters, and some of the extremists of the hypocrites of the religion of Muhammad (Allah bless him and give him peace) in today’s time...

People who have been prevailed upon by paralogism [their bad knowledge about Allah]… are like the hypocrites of the Muslim community. They follow the religion of Islam and conceal in their hearts others who they associate with Allah in their worship, as in their asking others besides Allah for help (isti’anah). They have thought that the pleasure of God is confined to the pleasure of His worshipping devotees.” (Al-Budur al-Bazighah)

Hujjatullah al-Baalighah

“And among that (the occasions where forbidden shirk is present): Surely they seek aid from [people] other than Allah for their needs — including cure for the ill and giving wealth to the poor; and they make vows (nadhr) and hope that their aims are successful on account of those vows; and they recite their [people's] names hoping to gain their blessings. Allah Most High has made it incumbent on them that they say in their prayers, ‘It is only you that we worship and it is only you that we seek aid from.’ Allah Most High says, ‘So, do not call with [the name of] Allah anyone else.’ And the meaning of du’a (supplication) is not ‘ibadah (worship), as the exegetes say, but it is isti’anah (seeking aid), according to the saying of God, may He be Exalted, ‘No, but you call upon Him and He removes the thing because of which you call upon Him’ (Qur’an, 6:41).” (Hujjatullah al-Baalighah)

Al-Qawlul Jameel

“Explanation of Major Sin: Among the major sins is ascribing partners with Allah in worship and in seeking aid [in a matter that is not established by the natural means (asbab) or established in the Shari‘ah] for livelihood, cure, and other such things. And an indication to repent from these two [ascribing partners in worship and in seeking aid] is His utterance (Exalted be He) ‘It is You we worship and You we ask for help’ (verse five of Surah Fatihah).” (Al-Qawlul Jameel)


Note: Shirk has its levels and does not necessarily cause a person to become a Mushrik

Just as perpetrating an act of Kufr does not always equate to becoming a Kaafir, perpetrating an act of Shirk does not always equate to becoming a Mushrik:

One person claimed this quote is odd because "It first equates it with shirk and then stays from from declaring disbelief because there is no clear proof against it in the source text of Islam."

There is no contradiction between these two statements. Mawlana Murtada Hasan Chandpuri wrote in his lengthy treatise on istighathah:

"And if someone makes extreme effort and takes it to the furthest degree of ta’wil, the consequence will only be that shirk is saved from kufr, but there is no way it can stop being haram and forbidden. Isti‘anah and istimdad in the fourth form [asking for help in umur ghayr ‘adiyah (means that are not ordinary) – with certain rare exceptions] is haram and forbidden by agreement, which is established from the speech of Shaykh [‘Abd al-Haqq] and Shah [‘Abd al-‘Aziz] Sahib.

"However, whatever the situation, calling [even] this isti‘anah and istimdad “shirk” [even though it is not kufr] is not unfamiliar [in the Shari‘ah] because it is not necessary that every shirk is kufr, because one shirk that is of a lesser type is taking an oath with other than Allah (لأن الشرك دون شرك حلف بغير الله), and ostentation (riya) has been determined as shirk in the Qur’an and hadith, even though it is not kufr. Similarly, the one who calls this isti‘anah “shirk” [even though in some situations it may not be kufr] he is completely correct." (Sabil al-Sadad fi Mas'alat al-Istimdad, p. 101-2)...

http://www.sunniforum.com/forum/show...l=1#post809801

In fact, on the contrary, Mawlana Ashraf 'Ali Thanawi and Mawlana Zafar Ahmad al-'Uthmani have explained the difference between the shirk of the Barelwi "grave-worshippers" and the shirk of the Hindus and Arabian polytheists. The first are not necessarily disbelievers, and they can still be regarded as Muslims, while the second are disbelievers. You can find the article called Nihayat al-Idrak fi Aqsam al-Ishrak (The Peak of Comprehension on the Categories of Polytheism) (in a mix of Urdu and Arabic) in Mawlana 'Uthmani's collection of fatwas called Imdad al-Ahkam (1:119 - 32) and there is a supplement from Mawlana Thanawi. The Muslims who "worship" graves are engaging in practical polytheism (shirk 'amali), while the Hindus and ancient Arab polytheists engaged in creedal and practical polytheism, so the first are sinful believers and the second are damned disbelievers. The reasons for this distinction are explained in the fatwa...

If a belief is described as shirk it does not mean the person who believes it is a mushrik. The Deobandis do rightly regard some Barelwi beliefs as shirk, for example their belief that the Prophet (sallAllahu 'alayhi wasallam) knows literally everything in existence, which is the exclusive attribute of Allah. A mushrik as explained in the fatwa of Mawlana 'Uthmani I referred to above, Nihayat al-Idrak, is one who believes in a partner in Allah's divinity and is estranged from the statement of Tawhid. Therefore, although certain beliefs and acts may be described as shirk, it does not necessarily mean the ones who are perpetrating them are declared mushriks.

[SeekerOfGuidance]

Volume 2, Letter 55

"It is commonly agreed that in determing the legality of acts and their priorities what counts is the Qur'an, the Sunnah of the Prophet (Allah bless him and grant him peace), and the reasoning (Qiyas) of a qualified jurist (mujtahid) and lastly the consensus (Ijma') of the Ummah. No other principle apart from these four, is to be taken into consideration in order to determine the legality of rules. Inspiration (ilhaam) does not determine the legality of rules. Inspiration (ilhaam) does not determine the rightness or wrongness of anything, and the kashf of the Sufis does not establish the degree of a rule as to whether it is obligatory or commendable. Saints have to follow, like an ordinary Muslim, the opinions of the great jurists (mujtahids) Their revelations and inspiration do not raise their status, and relieve them from following the opinions of the fuqaha (jurists). Dhun Nain and Bistaami, Junayd and Shibli are just at the level of Zayd, Umar, Bakr and Khalid, the common folk; they have to follow the opinion of the jurists in the matters open to legal reasoning (ijtihad)."

[SeekerOfGuidance]

Mujaddid states that way of the Sufis is employed only to perfect the Shari'ah:

Volume 1, Letter 71

"To be thankful to Allah, which is our primary duty, it is necessary, first, to have the correct beliefs as defined by the People of Salvation, namely, the Ahlus Sunnah Wa'l Jama'ah; and, second, to follow the practical injunctions of the Shari'ah as enunciated by the Mujtahids of this group; and third, to purify oneself on the principles laid down by the Sufis among them. The first two are obligatory, because they form the basis on which the structure of Islam has been raised; the third is required for perfection, since perfection in Islam depends upon it. Every action or practice which is opposed to these principles is a sin, a disobedience to Allah, and ungratefulness to that great Benefactor. the Brahmins of India, and the Philosophers of Greece have not lagged behind in austere practices and severe devotions. But these devotions were not in accord with the Codes of the Prophets (may Allah shower His blessings on them in general, and on our Prophet in particular) they have not availed and will not save their practitioners in the Hereafter. There, you must follow the Prophet and follow his righteous successors (Khulafa Rashideen)"

[SeekerOfGuidance]

Ahlus Sunnah Wa'l Jama'ah, the Middle Path

Mujaddid Alf-e-thani states that the Ahlus Sunnah Wal Jama'ah is defined by those who follow Allah, the way of the Prophet (Allah bless him and grant him peace), and the way of the Sahabah (radhiyallahu anhum). Following the way of the Sahabah (radhiyallahu anhum) is obeying the Prophet's command to follow them. And following the Prophet (Allah bless him and grant him peace) is obeying Allah's command to follow him (on him be peace and blessings). Those who attempt to differentiate between the obedience of the Sahabahs, the Prophet (Allah bless him and grant him peace), and Allah ta'ala, have gone astray...

The Middle Path

What transpires from the teachings of the clearly accepted Mujaddids (revivers of the religion sent by Allah), such as Mujaddid Alf-e-Thaani, is the fact that there is a patently distinct path treaded by the Ulama-e-Haqq (the authentic scholars), which runs between two extremes the Ummah tends to veer towards. These two extremes are represented today by the various shades of pseudo-traditionalism and pseudo-salafism that appear to exist throughout the world, each of which appear to perpetuate their excesses imperceptibly, causing the other to entrench themselves further into their extremism.

Examples of issues that portray this phenomenon vividly include the fact that while one group perpetrates acts of extreme veneration at the graves, the other perpetrates acts of extreme desecration; while one group propagates the idea that the Auliyah are freely roaming about controlling the universe at their own discretion, the other propagates the belief that even the Prophets are dead, and displays a clear allergy to belief in Karamah (miracles); while one group justifies newly added acts of worship in the religion, under the guise of bid'ah hasanah (good innovation), the other denies the Sunnah status of even those acts initiated or accepted by the Khulafa-e-Rashideen (the rightly-guided Caliphs); and there are many such examples. Both groups, however, appear to share the same trait of swarming around and leeching onto isolated anomalies that exist in our tradition, and then subjecting the Qur'an and Sunnah to mutilation in order to wrest the desired meanings from them. Mujaddid Alf Thaani (rahmatullah alayh) mentions the fact that the Ahlul bid'ah use Qur'an and Sunnah to justify their deviances:

“Because every bid`atee (innovator) and deviate substantiates his concocted belief from the Kitaab (Qur'aan) and Sunnah, in accordance to his concocted desire.” (Volume 3, Letter 193)

The very purpose of the Mujaddid sent by Allah, is to delineate clearly where the middle path lies. Naturally both extremes will tend to find this middle path confusing and contradictory, and will tend to view it as a milder form of the other side.

A point of Moderation in the Aqeedah of Tawheed is the Maslak of the ‘Ulama of Deoband

Hadhrat Maulana Qari Muhammad Tayyab sahib (ra) writes:

"To consider the honouring of Ahlullah [the Men of Allah} and the respecting of pious personalities a negation [of Tawheed], has no part in the Maslak [of the 'Ulama of Deoband.] Hence, to be absorbed in Tawheed and [then] to audaciously and boldly claim to be independent from honouring [pious] personalities is not part of this maslak. This is not a perfection of Tawheed, [in fact], it is an exaggeration of Tawheed. Similarly, to be excessive in honouring [pious] personalities to such an extent that it interferes with Tawheed or that it implies Shirk (associating Partners with Allah}, is also not part of this Maslak. This is not considered respect, [in fact] it is an exaggeration of respect. Hence, to limit the honouring of pious personalities to the extent that it does not interfere with Tawheed, and Tawheed to the level that the honouring of pious personalities is not affected, is the point of moderation in the Maslak of the ‘Ulama of Deoband."

[SeekerOfGuidance]

The Mujaddid states that the Sufi tariqah and haqiqah are subservient to the Shari'ah: they are meant to produce sincerity (ikhlas) which is one of the three parts of the Shari'ah, the other two being faith (Iman) and action (Amal):

Volume 1, Letter 36

"The Shari'ah has three parts: knowledge, action, and sincerity of motive (ikhlaas); unless you fulfil the demands of all these parts, you do not obey the Shari'ah. And when you obey the Shari'ah you obtain the pleasure of Allah, which is the most supreme good in this world and the Hereafter. The Qur'an says: "The pleasure of Allah is the highest good"

Hence the Shari'ah comprehends all the good of this world and the next, and nothing is left out for which one has to go beyond the Shari'ah. The tariqah and the haqiqah for which the Sufis are known, are subservient to the Shari'ah, as they help to realise its third part, namely, sincerity. Hence, they are sought in order to fulfil the Shari'ah, not to achieve something beyond the Shari'ah. The raptures and ecstasies which the Sufis experience, and the ideas and truths which come to them in the course of their journey, are not the goal of Sufism. They are rather myths and fancies on which the children of Sufism are fed. One has to pass over them all and reach the stage of satisfaction (rida) which is the final goal of Suluk and Jadhbah. The purpose of traversing the stages of tariqah and haqiqah is nothing other than the realisation of ikhlas which involves the attainment of rida. Only one out of a thousand Sufis is graced with the three illuminations and gnostic visions, given ikhlas, and elevated to the stage of rida.

It is the fools who consider emotional experiences and ecstasies part of the goal and regard visions and illuminations as ends. They remain captive to their fancies and never know the real perfections of the Shari'ah. "What you are calling to is very hard on the polytheists. Allah chooses whom He likes, and guides to Himself whom He wills."

To be sure, the realisation of ikhlas and rida depends upon passing through these states and experiences and realising these ideas and truths. But they are means to an end, and a way to the goal.I came to know this truth by the blessings of the Prophet (Allah bless him and grant him peace) and discovered that the Shari'ah bore witness to it, after I had travelled full ten years in this way. Although from the beginning, I had no fascination for emotional experiences and ecstasies, and never sought anything other than the reality of the Shari'ah, the truth as it is, was revealed to me only after a period of full ten years. I thank Allah for this favour a thousand times."

[SeekerOfGuidance]

The perfect Wali is not one who is absorbed in Allah, but the one who is engaged in the world on the pattern of the prophets.

Volume 2, Letter 93

"Know that the outer self which the gnostic retains is completely turned to the world. His obedience and worship are all asociated with it, and his preaching and instruction are connected with this self. The inner self of the perfect gnostic is also directed to the external world, no matter whether it is occupied with the levels of possibility or the levels of Necessity. Moreoever, whatever happens in the outer world is also directed to the same end: namely, the education and development (of people) and the perfection of service (to Allah). This life is for work, and this world is for preaching. The vision (of Allah) in the real sense is possible only in the next world, and the revelations of truth are available only in the Hereafter. To serve Allah here is better than to be absorbed in Him, and to wait for the desired (vision) in love is better than annihilating oneself in it, whether the people of ecstasy believe it or not. The gnostic who has reached the stage of perfection keeps his outer as well as inner self occupied with people till he meets death, which brings the mission of preaching to an end. When death comes he will pass over that bridge to proceed to embrace his Love, and will enjoy His company and communion which no one will share with him"

[SeekerOfGuidance]

Volume 1, Letter 71

"To be thankful to Allah, which is our primary duty, it is necessary, first, to have the correct beliefs as defined by the People of Salvation, namely, the Ahlus Sunnah Wa'l Jama'ah; and, second, to follow the practical injunctions of the Shari'ah as enunciated by the Mujtahids of this group; and third, to purify oneself on the principles laid down by the Sufis among them. The first two are obligatory, because they form the basis on which the structure of Islam has been raised; the third is required for perfection, since perfection in Islam depends upon it. Every action or practice which is opposed to these principles is a sin, a disobedience to Allah, and ungratefulness to that great Benefactor. the Brahmins of India, and the Philosophers of Greece have not lagged behind in austere practices and severe devotions. But these devotions were not in accord with the Codes of the Prophets (may Allah shower His blessings on them in general, and on our Prophet in particular) they have not availed and will not save their practitioners in the Hereafter. There, you must follow the Prophet and follow his righteous successors (Khulafa Rashideen)"

[afriki_haqq]

Mufti Afzal H Elias writes in his series of articles on bid'ah:

One must know that the exceptions (tafaroodat) of the scholars or Ahl al-Tasawwuf should not be classified as the main stream of Islam and one should not adhere to these otherwise a very strange form of Shari'ah will emerge. Thus certain practices of the Ahl al-Tasawwuf should be put into this category to avoid confusion amongst the masses.
At a particular time a pious personality did an action. Now people grip upon this as proof of justification, whereas it is the standard basic accepted rule in Shari'ah that the speech, action, statement, inspiration (ilhaam) or dream of a pious person is not proof in Shari'ah. Thus the laws of Shari'ah and valid jurisprudence must be given preference over the actions of pious personalities.
Some pious personalities, during the latter part of their lives performed some actions due to an ecstatic condition (haal). This will not be regarded as Shari'ah, and should be regarded as an exception to the rule.
The idea and concept that the Masjid becomes a Khanqah as and when one feels like is a completely fallacious theory having no legs to stand on.

[SeekerOfGuidance]

The Status of Cursing Others

The Mujaddid explains that cursing others is not the way of the believers, and that if cursing was permissible and encouraged in Islam, then preference would have been first given to cursing those who had directly abused the most beloved of Allah's creation (Allah bless him and grant him peace).

Volume 2, Letter 36

"Hadrat Ali, who was mercy from head to foot, never cursed any Muslim, let alone his having cursed our Prophet's Sahaba, particularly Hadrat Muawiya, over whom he (Rasulullah) had pronounced benedictions various times. Hadrat Ali said about Muawiya and those who were with him, "Our brothers disagree with us. They are not disbelievers or sinners. They have acted upon their own ijtihad." This statement of his keeps disbelief and sinfulness away from them. Could it ever be the case, then, that he cursed them!

It is not an act of worship in Islam to curse anybody, nor even a disbeliever. While it is necessary to send prayers after each of the five prayers of namaz each day, could he ever have uttered maledictions because of his personal enmity instead of praying? Do they think Hadrat Ali's nafs, which had reached the highest grade of Fana (a state of complete absorption in Allah) in tasawwuf and the end of itminan (a state of complete contentment and satisfaction) and which had gotten rid of personal desires, was steeped in a grudge, stubbornness and enmity, like their own nafses? They slander that very exalted person so basely. Hadrat Ali had reached the highest grades of Fana-fillah and muhabbat-i Rasulillah (love for Rasulullah) (Allah bless him and grant him peace), and had sacrificed his life and property for his 'sallAllahu alaihi wa sallam' sake.

Why at that time of prayer didn't he curse Allahu ta'ala's and His Messenger's 'sallAllahu alaihi wa sallam' enemies who had tormented our Master, the Prophet, the sultan of both worlds, by all methods of tormenting, but would curse his own enemies, instead? In actual fact, Hadrat Ali's statement, "They have acted upon their own ijtihad," shows that he was not their enemy. Essentially, those wars and combats did not originate from enmity or a grudge. They originated from ijtihad, from knowledge of the din. Blame whatsoever, therefore, is out of place, let alone cursing them. If slandering a person or cursing him were an act of worship, it would be one of Islam's requirements to curse Iblis-i lain (the Devil), Abu Jahl, Abu Lahab, and the furious disbelievers of the Quraish, who hurt, tormented and tortured our Master, the Prophet 'sallallahu alaihi wa sallam', and who were hostile, perfidious and perversely against Islam..."


Mufti Shafi' in Ma'riful Qur'aan explains that the Prophet (Allah bless him and grant him peace) only cursed certain people due to his certain knowledge of their damnation in the hereafter:

"Cursing an individual is not permissible

From the words of the text, "and died while they were disbelievers", commentators al-Jassas, al-Qurtubi and some others have formulated the view that it is not permissible to curse an infidel about whom it is not certain that he is to die in a state of infidelity. Now that we have no way of finding out for sure that a person will die in a given state, we are bound to obey the ruling that it is not permissible to curse an infidel by name. That the Holy Prophet (Allah bless him and grant him peace) has cursed some infidels by name is explained by the fact that their death in a state of infidelity was divinely revealed to him. As far as the infidels as a whole are concerned, including the tyrants and the unjust, it is technically correct, if cursed without any particularization.

From this we also find out that the act of cursing is so grave that it has been disallowed even if the target be an infidel about whom it is not certain that he is going to die as one. If so, how can this become permissible if the target is a Muslim or, even if it is directed at an animal? Common people in Muslim societies seem to neglect this aspect of standard Muslim behaviour, specially our Muslim sisters who are prone to use very hard language about those they do not like among the circle of their acquaintances. It should be clearly understood that the act of cursing becomes effective not only by using the word, 'curse' but all synonyms used are subject to the same ruling. The word 'La'nah' (curse) means: 'to remove away from the mercy of Allah Almighty'. Therefore, all damnatory swearing and cursing, whatever the shade, circumstance or language, falls under the purview of "la'nah" or 'curse'."

Mufti Shafi' states in Ma'riful Qur'aan:

Rules About La'nah
La'nah is the denouncing of something or the calling down of evil on someone. 'Curse' is the most widely used equivalent for it. Two formal substitutes for 'curse' in this sense are 'execration' and 'imprecation'. 'Execration' is the face-to-face denunciation or the ill wished, while 'imprecation' is somewhat privately expressed. Call it by whatever name, the act of invoking 'La'nah' is a terrible thing to do. Because of the amount of evil it releases, corresponding heavy restrictions have been placed against its use. Invoking La'nah against a Muslim is haram (forbidden) and the sole condition when this can be done against a kafir (disbeliever) is that the imprecator must be sure that the disbeliever will die clinging to his disbelief. Given below are some authentic sayings of the Holy Prophet Sallallahu 'Alayhi Wasallam on this subject:

"According to Sayyidna Ibn Mas'ud Radhi-Allahu Anhu, the Holy Prophet Sallallahu 'Alayhi Wasallam: 'A true Muslim is no taunter or imprecator, nor is he foul-mouthed.'" (Tirmidhi, from Mishkat)

"Sayyidna Abu al-Darda' Radhi-Allahu Anhu says that he heard the Holy Prophet Sallallahu 'Alayhi Wasallam: 'When a servant of Allah curses something, the curse goes up towards the sky whereupon the doors of the sky are closed on it. After that, it comes down towards the earth whereupon the doors of the earth are closed on it (that is, the earth does not accept this curse). After that, it takes a right, and then a left, but, as it finds no access anywhere, it returns to the one who was cursed. So, if he is really deserving of it, on him it falls; otherwise, it returns back to its pronouncer and falls on him." (Abu Dawud, cited by Mishkat)

"It has been reported by Sayyidna Ibn 'Abbas Radhi-Allahu Anhu that the wind swooped away the sheet-cloak of a man and he cursed the wind, whereupon the Holy Prophet Sallallahu 'Alayhi Wasallam: 'Do not curse it for it is under orders (from Allah) and (remember) whosoever curses something which does not deserve the curse, then, the curse returns to none but him." (Tirmidhi, cited by Mishkat, p. 413)

Mufti A. Desai (Damat barakatuhum) said:

"Cursing is never of the ways and attributes of the Mu’min. The Mu’min is not permitted to curse even the zaalim (oppressor). The objective of a curse is vengeance. The oppressed one, unable to retaliate, seeks revenge, hence he curses. If the oppressor is deserving of the curse, it will settle on him. If not, it will rebound on the one who had cursed. Thus, the one who curses has no certitude for the validity of his curse. He may be in error and what he has received may be his just due. Rasulullah (sallallahu alayhi wasallam) advising abstention from cursing, said: “He who has cursed his oppressor has taken his revenge.” In other words, he is deprived of Allah’s aid. When the oppressed refrains from cursing the oppressor, but turns to Allah Ta’ala in supplication, Divine assistance will be with him. It is therefore safest to adopt sabr (be patient) and make dua, Allah Ta’ala will do the rest."

[adam talha]

Salam

Brother could you give a reference for the following excerpts from the maktubat of imam sirhindi rahmatullah 'alayh? A letter to his shaykhs sons, Khawaja Baqi billah rahmatullah 'alayh says:

"“The acquisition of tasfiyah and tazkiyah (spiritual purification) are connected to completing righteous actions which are for the pleasure of Allah Most High. This is also dependent on the sending of the prophets. Hence, without their sending, he acquisition of the reality of tasfiyah and tazkiyah is not possible. As to that purification (safa) which is acquired by the unrighteous (ahl al-fisq) and disbelievers, then this is in reality purification of the soul and not the purification of the heart; the purification of the soul only leads to deviancy and loss. The unveilings (kashf) of some unseen matters that are experienced by the disbelievers and unrighteous in the state of purifying the soul is istidraj (Istidraj is opposite to karamat and can be best described as miraculous powers gained by a sinner on account of mujahada and purification of the soul (not the heart). The extraordinary physical or supernatural feats carried out by sadhus and practitioners of yoga fall into this category. Muslims should not be overawed by such occurrences, as they do not serve as a yardstick in measuring ma’rifah (translator)…)""

(1) With regard to fasiqs and disbelievers and the purification of the "soul", is nafs intended?

(2) And is there any other references from imam sirhindi rahmatullah 'alayh, like this excerpt? And also, from other ulama? Could you provide them?


***

Also:

"“Then, after correcting the beliefs, there is no escape from learning fiqh rules. It is necessary to learn the fard, the wajib, the halal, the haram, the sunnah, the mandub (preferable), the mushtabah (doubtful) and the makruh (disliked). It is likewise necessary to act according to the demands of fiqh. After having acquired the two wings of correct beliefs and actions, then — if a person has divine accordance (tawfiq) — the next step is traversing (suluk) the Path of the Sufis. This traversing is not to acquire something that is extra or new in beliefs and actions. Its purpose, rather, is to gain such firm conviction and assurance in those beliefs that the firm conviction and assurance do not disappear if a person was to place a doubt in it, and nor become obsolete by the coming of a doubt. In addition, the other benefit of Suluk is that it makes the performance of actions easy, and removes the laziness and rebelliousness which results from a soul that enjoins evils (al-nafs al-ammarah bi ‘l-suw). The purpose of treading the Path of the Sufis is not to view unseen images and forms, and lights (anwar) and colours; these are all useless play and entertainment (lahw and la’ib). What are the shortcomings of tangible forms and colours that one leaves them and undertakes mujahadah and riyadah with the hope of seeing unseen forms and lights? This is because these tangible forms and those unseen forms, and these lights and those lights are all created; they are signs bearing witness to Allah Most High’s existence.”"

(1) could you explain this excerpt?
(2) has he said similar things elsewhere?
(3) have other ulama said the same?

References would be useful.

Wasalam

Salam
Brother did you get a chance to look in to these questions ?