Sunday, 27 March 2011

BRITISH ENEMITY AGAINST ISLAM : SECOND SECTION ( HISTORICAL DOCUMENTS)




Section Two

BRITISH ENMITY AGAINST ISLAM

People who read the British spy’s confessions given in the

first section will have an idea of what the British think about

Muslims throughout the world. The following is an account of

how British spies have applied the orders they received from

the Ministry of the Commonwealth on the world’s Muslims and

what activities the missionaries have been carrying on.

The British are a conceited and arrogant people. The high

value which they attach to themselves and to their own country

leaves its place to a symmetrical detestation when it comes to

other people and their countries.

According to the British, there are three groups of people on

the earth: The first group are the British, who are self-portraited

as the most developed beings Allah has ever created in the

human form. The second group are the white-coloured

Europeans and Americans. These people may also be worthy

of respect, as they so generously admit. The third group are the

people who have not had the luck of being born in either of the

first two groups. They are the sort of creatures between human

beings and animals. They are not worthy of respect at all; nor

do they deserve such things as freedom, independence or a

country. They have been created for living under others’

domination, especially that of the British.

Holding such a prejudice about other people, the British

never live among the inhabitants of their colonies. Throughout

their colonies there are clubs, casinos, restaurants, baths, and

even stores that are open only to British people. Native people

cannot enter these places.

French writer Marcelle Perneau, who is famous for his

travels to India in the early twentieth century, gives the following

account in his
Notes on My Travel to India:

“I made an appointment with an Indian scholar, who was

widely known in Europe, so much so that he had been granted

professorship by some universities; we decided to meet in a

British club in India. When the Indian arrived, the British did not

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let him in, disignoring his fame. It was only after I found out

what was happening and insisted that I was able to see the

Indian in the club.”

The British have treated other people with such cruelty as

could not be inflicted on animals.

Their biggest colony is India, where they perpetrated

savage, sadistic cruelties for years; in the Amritsar city of this

country a group of Hindus who had come together for a

religious rite did not pay due respect to a British woman

missionary. The missionary complained to the British General

Dyer. Upon this the general ordered his soldiers to open fire on

the people performing their rite. Seven hundred people were

killed in ten minutes, and more than a thousand people were

wounded. Unsatisfied with this, the general forced the people to

walk on their hands and feet like animals for three days. A

complaint was filed and reported to London, whereupon the

government issued an order for an investigation.

When the inspector sent forth to India for the investigation

asked the general for what reason he had ordered his soldiers

to open fire on defenceless people, the general answered, “I am

the commander here. I make the decisions about the military

executions here. I ordered so because I considered it right.”

When the inspector asked what was the reason for his ordering

the people to crawl face downwards, the general answered,

“Some Indians crawl face downwards before their gods. I

wanted them to know that a British woman is as sacred as a

Hindu god, and, therefore, they have to crawl in front of her,

too, let alone insulting her.” And when the inspector reminded

him that the people would have to go out for shopping and other

things, the general’s answer was, “If these people were human

beings they would not crawl on their faces in the streets. They

live in adjacent houses with flat roofs. They would walk on their

roofs like human beings.” These statements of the general’s

were publicized by the British press and the general was

declared a hero. [Dyer, Reginald Edward Harry was born in

1281 [A.D. 1864] and died in London in 1346 [A.D. 1927]. The

world’s histories mention him as “The famous British general

who quelled the riots against the British oppression in Amritsar

city by turning the city into a lake of blood on April 13, 1919.”

When large mass demonstrations against the British were

staged all over India, he was discharged from office and retired.

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However, the British House of Lords decided that his deeds

deserved laud and praise, and he must therefore be supported.

This fact makes it quite clear how British lords and counts look

on other peoples.]

The British apply a different administrative system in their

colonies with white and originally European people than the one

by which they colonize countries whose people are coloured

and aboriginal. The first group are privileged; that is, they are

partly autonomous. The second group moan with the pains of

cruelty. This second group of their colonies, which they call

‘dominions’, have self-governing states in their internal affairs,

while they are under British domination in their external matters.

Examples of these colonies are Canada, Australia, New

Zealand, etc.

Matters concerning the colonies have been assigned to two

ministries. They are the Ministry of the Commonwealth, and the

Ministry of India. The Ministry of the Commonwealth is presided

over by
Secretary of State for the Colonial Department. This

secretary (or minister) has two councillors and four assistants.

One of the councilors is chosen from among the House of

Commons. The other councilor and the assistants are in office

permanently. Change of power will not cause them to lose their

office. One of the four assistants are in charge of matters

concerning Canada, Australia, and some islands, another one

is responsible for Southern Africa, a third one governs Eastern

and Western Africa, and the last one has been assigned to

India.

Based on a fetid foundation, a mixture of hostility against

Islam, despotism, trickery and turpitude, the British Empire

formerly called itself a state on which “the sun never sets”. Such

countries as Canada, South Africa, Fiji, the Pacific Islands,

Papua, Tonga, Australia, the British Baluchistan, Burma, Aden,

Somali, Borneo, Brunei, Sarawak, India, Pakistan, Bangladesh,

Malaysia, Indonesia, Hong-Kong, a part of China, Cyprus,

Malta, (and in 1300 [A.D. 1882]) Egypt, Sudan, Niger, Nigeria,

Kenya, Uganda, Zimbabwe, Zambia, Malawi, Bahamas,

Grenada, Guiana (Guyana), Bostwana, Gambia, Ghana, Sierra

Leone, Tanzania, and Singapore were brought under the British

sway. These countries of the world lost their religions,

languages, customs and traditions. In addition, their sources

and resources were exploited by the Britsh.

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At the end of their invasions in the nineteenth century, the

Empire took possession of approximately one-fourth of the

earth’s surface, colonizing more than one-fourth of the earth’s

population.

India was the most significant, the most outstanding of the

British colonies. It was India’s tremendous population of over

three hundred million [well over seven hundred million as of

today] and its inexhaustible natural wealths that earned the

British their universal domination. In the First World War alone,

Britain utilized one and a half million of India’s population as

fighting soldiers and one billion rupees of its treasury as ready

money. They used most of these assets in smashing the

Ottoman Empire. In peace time as well, it was India that helped

Britain’s stupendous industries to survive and sustained the

British economy and finance. There were two reasons for

India’s being an incomparably important colony: First, India was

a country where Islam, which the British considered to be the

greatest hindrance to their exploiting the whole world, was

widespread, and Muslims were in the ascendant in this country.

Second, India’s natural riches.

In order to keep India under their domination, the British

mounted offensives on all the Muslim countries that had

transport links with India, sowed seeds of mischief and

instigation, set brothers against one another, took these

countries under their domination, and transported all their

natural riches and national wealth back to their own country.

The perfidious character inherent in the nature of the British

policy proves itself in that they meticulously followed the

movements in the Ottoman Empire, set the Ottomans on a war

with the Russians by using all sorts of political stratagems, and

thus put them into a position wherefore it would be impossible

for them to offer any help to India.

The European pioneers of India are the Portuguese. Landing

in the port city named Calcutta in India’s coastal Malabar region

in 904 [A.D. 1498], the Portuguese engaged in trade and took

possession of India’s trade business, only to lose it to the Dutch

some time later. Those who snatched India’s trade from the

Ducth were the French. It was not long after that, however, that

these people confronted with the British.

As it is related in the book
As-Sawrat-ul-Hindiyya, (which

means
‘the Indian Revolution’), written by Allâma Muhammad

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Fadl-i-Haqq Khayr-âbâdî, one of India’s great Islamic scholars,

and in its commentary entitled
Al-yawâkît-ul-mihriyya, it was in

the year 1008 [A.D. 1600] when the British first managed to

take Akbar Shâh’s permission to open trade centers in Calcutta,

India. The same year Queen Elizabeth I sanctioned the

regulations for the
East Indian Campaign. In accordance with

these regulations, the campaign was granted permission to

recruit soldiers in Britain, to arm them for its own use, to

establish a fleet of its own, and to organize military and

commercial expeditions to India.

They bought land in Calcutta in the time of Shâh-i-’Âlam I.
[1]

They brought soldiers with the pretext of protecting their land.

Akbar Shâh was a corrupt person in credal matters. He held all

religions equal. In fact, he convened scholars from various

religions and attempted to establish a common, universal

religion, a mixture of all religions, and made an official

announcement of this new religion, which he named
Dîn-i-ilâhî

(Divine Religion), in 990 [A.D. 1582]. From that time up until his

death, respect for Islamic scholars continuously decreased all

over India, especially in the palace, and people who tended

towards Akbar Shâh’s religion were esteemed highly. It was

during those days when the British entered India. In return for

their successful medical treatment of Sultân Farrûh Sîr Shâh in

1126 [A.D. 1714], they were awarded the privilege of buying

land anywhere they liked throughout India. After Shâh-i-’Âlam II

mounted the throne 1174 [A.D. 1760], they extended their

domination from Bengal to Central India and Racasthan. They

aroused mischief and tumults everywhere in India. In 1218 [A.D.

1803] the British eventually managed to take Shâh-i-’Âlam II

completely under their authority. The orders which they

announced from Delhi were now being issued in the name of

the Shâh. It did not take them long to equalize the powers of the

British governor general with those of Shâh-i-’Âlam II. They

deleted the names of the Muslim Indian emperors from the

Indian monetary coins. In 1253 [C.E. 1837] Bahâdir Shâh II

became the emperor. He could not stand the British

oppressions long and, encouraged by the army and the people,

commenced a great insurrection against the British in 1274

[A.D. 1857]. Thus, he managed to have money coined bearing

[1]
Shâh-i-’Âlam bin Alamgîr passed away in 1124 [C.E. 1712].

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his name and to have the khutba given with his name

mentioned in it, yet the British reaction to this was extremely

vehement and cruel. Entering Delhi, the British soldiers made

havoc of the city, ransacked houses and shops, and pillaged

whatever they found in the name of property and money. They

put all Muslims to the sword, regardless of whether they were

young or old, male or female, adult or infant. It was such a

massive destruction that the people could not even find any

water to drink.

One of the commanders of Bahâdir Shâh II, a general

named Baht Khân, persuaded the Sultan to withdraw his army.

However, another commander named Mirzâ Ilâhî Bakhsh, in an

effort to ingratiate himself with the British, misled Bahâdir Shâh,

saying that if he left his army and surrendered he would be able

to convince the British that he was innocent and had been

forced to preside over the insurrection and thus would be

forgiven by the British. So Bahâdir Shâh left the main body of

his retreating army and took asylum in Humâyûn Shâh’s

mausoleum, ten kilometres from a place called Qal’a-i-Muallâ

within Delhi.

A traitor named Rajab Alî betrayed the Emperor to a British

priest named Hudson, who was notorious for immoral and

maladroit acts and was serving as an intelligence officer in the

British army. This man, in his turn, reported the situation to

General Wilson, the then Army Commander, and asked for his

help to arrest the Emperor. When Wilson answered that he did

not have any mercenaries to lend him, Hudson suggested that

he could do this job with a few men, advising that the Emperor

must be given the guarantee that he and his family would not

be harmed if he surrendered. At first Wilson refused this

suggestion, but after a while he agreed. Upon this Hudson,

taking ninety men with him, went to Humâyûn Shâh’s

mausoleum and assured the Emperor that no harm would be

inflicted on him, his sons and wife. Falling for the priets’s

promise, Bahâdir Shâh surrendered. The Emperor had two

sons and a grandson who had not surrendered yet. So Hudson

set about to arrest them. Yet they had so many guards that it

was impossible to arrest them. Therefore he took General

Wilson’s permission to give them the guarantee that they would

not be harmed if they surrendered. Sending various

messengers to the Emperor’s two sons and grandson, Hudson,

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the villain, assured them that they would not be harmed. These

people also were taken in by the priest’s lies and surrendered.

As soon as Hudson arrested the Emperor’s two sons and

grandson, by having recourse to a policy and stratagem

peculiar to the British, he cast them into chains.

As the Shâh’s two sons and grandson were being taken to

Delhi with their hands tied, Hudson had the young princes

stripped of their clothes and he martyred them himself by firing

bullets into their chests. He drank from their blood. He had the

corpses of these young martyrs hung by the fortress gate in

order to intimidate the people. The following day he sent their

heads to the British governor general Henry Bernard. Then, he

had a bowl of soup made from the martyrs’ flesh and sent it to

the Shâh and his spouse. Being very hungry, they hastily put

some into their mouths. Yet, although they did not know what

kind of meat it was, they could not chew it or swallow it. Instead,

they vomited and put the soup dishes on the floor. The villian

named Hudson said, “Why don’t you eat it. It is delicious soup. I

had it cooked from your sons’ flesh.”

In 1275 [A.D. 1858] Bahâdir Shâh II was dethroned and was

subjected to a judicial trial for the crime of causing rebellion and

massacre of Europeans. On March 29, he was sentenced to life

imprisonment and was banished to Indo-China [Rangoon]. It

was during November of 1279 [A.D. 1862] that this last Sultan

of the Islamic Ghurghânî Empire, Bahâdir Shâh, passed away

in a dungeon far from his country. On the other hand, Allâma

(Muhammad) Fadl-i-Haqq was martyred by the British in a

dungeon on the Andaman Islands in 1278 [C.E. 1861].

During the Ottoman-Russian War, in 1294 [C.E. 1877], the

British declared India a British dependency. By submerging the

Ottoman Empire into this war, Midhat Pâsha, a registered

member of the notorious Scotch Masonic Lodge, orchestrated

the worst of the damage he had inflicted on the Islamic religion.

His having martyred Sultân Abd-ul-’Azîz Khân was another

favour he did for the British. The British had trained special

agents and had them appointed to high ranking positions in the

Ottoman government. These statesmen were Ottoman in name

but British in mind and speech. Mustafa Rashîd Pâsha, the

most infamous of these men, had been in office as the last

Grand Vizier only six days when he congratulated the British for

the Delhi massacre they perpetrated on the Muslims of India on

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28 Oct. 1857. Earlier than that, the British had asked permission

from the Ottomans to use the Egyptian route for the dispatch of

the British soldiers coming from Britain to suppress the Muslims

who had revolted against the British cruelty in India. The

permission had been provided by the masonic agents.

The British not only prevented the opening of new schools in

India, but they also closed all the madrasas and the primary

schools which were the foundations and the most salient

symbols of the Islamic Sharî’at, and they martyred all the

scholars and religious authorities who could have led the

people. At this point we consider it appropriate to relate a real

story that a friend of ours told us when he was back from his

travels to India and Pakistan in 1391 [A.D. 1971].

“After visiting the graves of the Awliyâ, such as Imâm-i-

Rabbânî and others ‘qaddas-Allâhu sirrah’ in Serhend city, I

went to Pâniput city, and thence to Delhi. Performing the Friday

prayer in the biggest mosque in Pâniput. I went to the imâm’s

house upon his invitation. On the way I saw a huge door locked

with a chain with thick rings. The inscription on the door said it

had been a primary school. I asked the imâm why it was locked.

The imâm said, ‘It has been closed since 1367 [A.D. 1947]. The

British provoked the Hindus against the Muslims and caused a

massacre of all the Muslims, women, men, children and old

people, all of them. This school has been closed since that day.

This chain and the lock remind us of the British cruelty. We are

emigrants who came and settled here afterwards.’ ”

The British did away with all the Islamic scholars, Islamic

books, and Islamic schools, a practice which they applied to all

the Islamic countries. Thus they brought up young generations

totally unaware of the religion.

The notorious British Lord Macauley, as soon as he arrived

in Calcutta in 1834, prohibited all sorts of Arabic and Persian

publications and ordered that the ones that were already in the

process of printing should be stopped, and this attitude of his

earned him a great deal of acclamation from his British

colleagues. This oppression was assiduously carried on in

places with a Muslim majority, especially in Bengal.

While closing the Islamic madrasas in India on the one hand,

the British opened one hundred and sixty-five colleges, eight of

which were for girls, on the other hand. The students educated

in these colleges were brainwashed and were made hostile

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towards their fathers’ religion, towards their own ancestors.

Two-thirds of the British army that perpetrated the aforesaid

cruelties and savageries in India was made up of the native

people who had been brainwashed, made hostile against their

own nation, Christianized, or hired.

The laws that were enacted in 1249 [C.E. 1833] served the

expansion of the missionary activities and the consolidation of

the Protestant organization in India. Before this spreading of

missionary activities and India’s being fully under British

domination, the British were respectful of the Muslims’ religious

belief; they would have cannons fired to celebrate the Muslims’

holy days, offer them help for the restoration of their mosques

and other places of worship, and even join services in the pious

foundations pertaining to mosques, convents, shrines and

madrasas. The imperative messages arriving from Britain in

1833 and 1838 prohibited the British from activities of this sort.

As these facts show clearly, the policy employed by the British

in their attacks on the Islamic religion is based on deceiving the

world’s Muslims by first pretending to be friendly and helpful

and by spreading the impression far and wide that they love

Muslims and serve Islam, and then, after attaining this

subsidiary goal, annihilating gradually and insidiously all the

Islamic essentials, books, schools, and scholars. This doublefaced

policy of theirs has done the worst harm to Muslims and

all but exterminated Islam. Later on, they increased their efforts

to have English adopted as the official language and bring up

Christianized new generations from the native people. To this

end they opened schools thoroughly under the control of the

missionaries. In fact, the British Prime Minister Lord Palmerston

and many other British Lords said that “God hath given India to

the British so that the Indian people might enjoy the blessings of

Christianity.”

Lord Macauley spent his utmost energy and support for

constituting in India a British nation who were Indian in blood

and colour and British in inclinations, thoughts, belief, moral

values, and mental capacity. Therefore, the schools opened by

the missionaries allotted very much importance and time in their

curricula to the teaching of the English language and literature

and Christianity. Scientific knowledge, (such as mathematics,

physics, chemistry, etc.), was totally disignored. Thus a number

of Christianized people who knew nothing but the English

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language and literature were educated and produced. Then

these people were employed in the civil service.

It being an Islamic rule that a Muslim who abandons his faith

will become an apostate, while Hindus considered those who

turn away from Hinduism irreligious, people who were

Christianized could not inherit property from their parents. In

order to eliminate this rule, the missionaries passed a law,

which was first enacted in Bengal, in 1832, and then

promulgated all over India, in 1850, thus making it possible for

the Christianized native apostates and renegades to have a

share from their parents’ inheritance. For this reason, Indians

called the British schools in India
Satanic Registers. [In India

and in the Ottoman Empire official bureaus and institutions were

called Defter (Register).] French writer Marcelle Permeau

visited India in 1344 [A.D. 1925] and published a book when he

returned. He says in this book of his, “Calcutta, India’s primary

city, was in such a miserable state that the poverty-stricken

purlieus around Paris and London would fall far short of

exemplifying. People and animals living together in cottages,

children crying, ill people moaning. Beside them you see people

utterly enervated from continuous use of alcohol and drugs,

sprawling on the ground in a manner no different from dead

people. Watching these exceedingly hungry, miserable, weak

and exhausted people, one cannot help asking oneself what on

earth these people could do.

“Clouds of people are scudding towards factories, and how

much of their profits are these factories paying these people?

Needs, difficulties, infectious diseases, alcohol and drugs are

destroying, annihilating the already enervated, defenceless

people. Nowhere else on earth has human life been treated

with such shameless indifference as it is here. No work, no toil

is considered to be hard or unhealthy here. It is not a problem if

a worker dies. Another one will take his place. The only concern

for the British here is how to increase the production rates and

how to earn more and more money.”

Williams Jennings Bryan, a former U.S. Foreign Secretary,

confirms with evidences that the British government is more

cruel and baser than Russia; the statements he makes in his

book
British Domination in India can be paraphrased as

follows: “The British, who claim to have bestowed welfare and

happiness on the living of the Indian people, sent millions of

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Indians to their graves. This nation (the British), who boast

everywhere that they instituted law courts and disciplinary

forces, robbed India to the core through a political

embezzlement. ‘Robbery’ may sound somewhat too tough a

term, yet no other word could depict the British atrocity more

explicitly.

“The conscience of the British people, who claim to be

Christians, is not willing to hear the Indian Muslims’ call for

help.”

Mister Hodbert Keombtun says in his book
Life of the

Indian,
“The Indian is tormented by his master [the British], yet

he continues to work and serve till he loses everything he has,

till he dies.”

The Indian Muslim workers being employed in the other

British colonies were even under worse conditions. In 1834 the

British industrialists began to employ Indian workers instead of

African natives. Thousands of Muslims were transported from

India to South African colonies. The position of these workers,

who were called
coolies, was worse than that of slaves. They

were bound by a contract called
indentured labour. According

to this contract, the coolie would be indentured for five years.

During this period he could not leave his work or get married; he

would have to work day and night under continuous whipping.

In addition, he was liable to a taxation of three British gold coins

yearly. “These facts were announced all over the world through

publications such as
Labour in India, Post-Lecturer in the

University of New York.”

Ghandi, a widely known Indian Ruler, received his education

in Britain and returned to India. He was the son of a

Christianized Indian. In fact, his father was the Archbishop of

Porbandar city. When in 1311 [A.D. 1893] he was sent by a

British company in India to South Africa and witnessed the

heavy conditions the Indians were being employed under and

the barbarous treatment they were being subjected to, he put

up a struggle against the British. Although he was the son of a

person brought up and even Christianized by the British, he

could not bear the sight of this British cruelty and savagery. This

was his first step towards the movement that would later earn

him his renown.

The basis of the policy which the British have followed

throughout the Muslim world consists of this three-word slogan:

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“Break, dominate, and destroy their faith.”

They have not hesitated to fulfil all the requirements of this

policy, whatsoever.

The first thing they did in India was to find the people who

would serve them. Using these people, they slowly lit the fire of

mischief. The people most suitable for this purpose were the

Hindus living under Muslims’ domination; so they used these

people. The Hindus were leading a peaceful life under the

equitable ruling of the Muslims, when the British approached

them and gradually imbued them with the thought that Hindus

were the real owners of India, that Muslims had been killing the

Hindu gods in the name of religious sacrifice, and that this

practice should soon be put an end to. The Hindus were on the

British side now. They employed some of them as mercenaries.

Thus the Hindu nescience and the British hostility against Islam

and avarice for money were brought together to carry out

Queen Elizabeth’s advice for the formation of an army. Discord

was sown between the Muslim governors and the Hindu

maharajahs. In the meantime, from amongst the Muslims,

people slack in their faith were hired.

The British Sir Lord Strachey, who served as the regent on

several occasions and who was a member of the (Indian

Organization), states about the Muslim-Hindu enmity, “Anything

that will be done in order to dominate or sow discord is

compatible with our government’s policy. The greater support

for our policy in India is the co-existence of two autonomous

societies who are hostile to each other.” Aggravating this

hostility, the British supported the Hindus continuously from

1164 [A.D. 1750] until 1287 [A.D. 1870], and joined them in all

the massacres of Muslims they perpetrated.

Commencing in 1858, the Muslim-Hindu conflicts grew wider

and wider. The British would provoke the Hindus against the

Muslims and then sit and enjoy the fights as the Hindus

attacked. Not a single year passed without bloody events and

mischievous tumults that broke out upon the killing of a cow as

a religious sacrifice and which resulted in the massacre of

hundreds, nay, thousands of Muslims. In order to kindle the

mischief from both ends, they, on the one hand, spread among

the Muslims the belief that killing one cow as a sacrifice would

be more pious than killing seven sheep, and, on the other hand,

they rumoured among the Hindus that rescuing their bovine

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gods from death would earn them a lot of rewards in the next

world. This mischief of theirs continued after their withdrawal

from India. We would like to exemplify this fact by relating an

event written in a magazine entitled
Ittilâ’at, which was

published in Iran in the time of its Prime Minister Musaddiq.

On a day of Qurbân
[1] two bearded Muslims wearing turbans

and long robes bought a cow to kill as a sacrifice. As they were

passing a Hindu quarter on their way home, a Hindu stopped

them to ask them what they were going to do with the cow.

When they said they were going to kill it as a sacrifice, the

Hindu began to shout, “Hey, people! Help! These men are

going to sacrifice our god.” And the two Muslims also shouted,

“O Muslims! Help! These men are going to seize our sacrifice.”

Hindus and Muslims gathered around the place and began to

fight by using sticks and knives. Hundreds of Muslims were

killed. Later, however, the two people who had been taking the

cow through the Hindu quarter were seen disappearing into the

British embassy. This comes to mean that this event was

provoked by the British. The correspondent who relates this

event adds, “We know how you spoiled Muslims’ day of

Qurbân.” With tricks of this sort and innumerable other types of

cruelty they tried to destroy Muslims.

Later on, when they saw that the Hindus were gradually

rising against them, they began, by 1287 [A.D. 1870], to support

the Muslims against the Hindus.

There appeared strange people who bore Muslim names yet

who were hostile against the Ahl as-sunna, said that it was not

fard to make Jihâd with the sword, said ‘halâl’ about what Islam

has prescribed to be harâm, and attempted to change Islam’s

principles of belief. Sir Sayyed Ahmad, Ghulâm Ahmad

Qâdiyânî, Abdullah Ghaznawî, Ismâ’îl-i-Dahlawî, Nazîr Huseyn

Dahlawî, Siddiq Hasan Khân Pehûpâlî, Rashîd Ahmad

Kenkuhî, Wahîd uz-zamân Haydar Âbâdî, Ashraf Alî Tahânawî,

and Muhammad Is-haq, who was Shâh Abd-ul-azîz’s grandson,

were only a few of these people. Supporting these people, the

British caused the appearance of other new sects. They strove

to make Muslims follow these sects.

The most notorious of these sects was the
Qâdiyânî, which

[1]
One of the Muslims’ holy days on which they slaughter a sheep, a cow,

or a camel as a religious sacrifice.

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appeared in 1296 [A.D. 1879]. Its founder, Ghulâm Ahmad, said

it was not fard (Islam’s commandment) to make Jihâd (Holy

War) by means of weaponry and that Jihâd which was fard was

advice. So did the British spy Hempher say to Muhammad of

Najd.

Ghulâm Ahmad was a heretic belonging to the Ismâ’îlî

group. He died in 1326 [C.E. 1908]. The British hired him for a

considerable sum of money. Formerly he claimed to be a

Mujaddîd; then he promoted his claim to being the promised

Mahdî; his next step was to assert that he was Jesus the

Messiah. Finally, he announced that he was a Prophet and had

been revealed a new religion. He called the people he had

managed to deceive his ‘ummat’, asserted that many âyats had

foretold of him and that he displayed more miracles than had

any other Prophet. He alleged that those who would not believe

him were unbelievers. His sect spread among the ignorant

people in Punjab and Bombay. The Qâdiyânî sect is still

spreading under the name
Ahmadiyya movement in Europe

and America.

The Sunnî Muslims said that it was fard to perform Jihâd

through arms and that it was heresy to serve the British.

Muslims who preached or advised this were punished

vehemently and mostly killed. The Sunnite books were gathered

and destroyed.

Islamic scholars who could not be hired or would not serve

the British purposes would be isolated from the Muslim

community. They would not be executed lest they should

become famous, but they would be given life imprisonment in

the notorious dungeons on the Andaman Islands. All the Islamic

scholars arrested throughout India on the pretext that they had

been collaborating with the rebels during the revolution were

sent to the same dungeons. [Likewise, when they invaded

Istanbul after World War I, they banished the Ottoman Pâshas

and scholars to Malta Island.]

In order that the Muslims should not notice their grudge

against Islam, they received fatwâs defining India as a Dâr-ulislâm

and not as a Dâr-ul-harb, and spread these fatwâs

everywhere.

The hypocrites whom they had trained and named scholars

propagated the impression that the Ottoman Sultans were not

Khalîfas, that caliphate belonged to the Qoureishis by right, that

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the Ottoman Sultans had taken possession of caliphate by force

and therefore should not be obeyed.

[The hadîth-i-sherîf,
“The Khalîfa shall be from the

Qoureish tribe,
(from their descendants),” means, “If there are

Qoureishis, [e.g. sayyids], among the people who deserve to be

and fulfil the conditions for being the Khalîfa, you should prefer

(one of) these people.” If there is not such a person, someone

else should be elected. If a person has not been elected the

Khalîfa, or has refused to obey the elected Khalîfa and has

seized power by using force or violence, this person will have to

be obeyed. There can be only one Khalîfa on the earth. All

Muslims have to obey him.]

In order to extirpate religious teachings and demolish Islam

from within, they opened a madrasa for the teaching of Islamic

knowledge and an Islamic university in Aligarh. In these schools

they educated religious men who were unaware of religion and

hostile to Islam. These people caused great harms to Islam. A

group of these people were chosen, sent to Britain, trained in

such a way as to demolish Islam from within, and brought to

government positions where they would preside over Muslims.

Ayyub Khân, who was made Pakistan’s president in place of M.

Jinnah, was one of them.

Although the British seem to have been one of the winners

of the Second World War, actually they lost the war. In fact,

Britain, “a country where the sun never sets,” as the British

called their land, became “a country where the sun never rises”

after the war. Having lost all its colonies, it was like a plucked

hen.

Ali Jinnah, who was made Pakistan’s president, was a Shiite

and a British fan. When he died in 1367 [A.D. 1948] Ayyub

Khân, a freemason, seized power by staging a coup d’etat.

Also Yahyâ Khân, who took this disbeliever’s place, was a

bigoted Shiite. When he was defeated in the war between

Pakistan and India in early 1392 [C.E. 1972], he lost control of

Eastern Pakistan and was imprisoned. In 1971 Yahyâ Khân

handed the government over to Zulfikâr Ali Bhutto, who was

another British agent educated and trained in Britain. In 1974,

the order that he gave for the killing of his adversaries cost him

his own execution.

Ziya-ul-Haqq, who took power by casting out Zülfikâr Ali

Bhutto, was keen enough to perceive the enemies’ plans to

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destroy Islam and annihilate Muslims; he would not carry out

their desires. He endeavoured for his country’s improvement in

science, technology and arts. Knowing very well that Islam is

the only source of welfare and prosperity for individuals, for

families, for the society, and for the whole nation, he was

thinking of making laws compatible with the Sharî’at. He

decided to refer this question to his people. A referandum was

held and the people voted for the proposal.

The British villains did their masters another service by

assassinating Ziya-ul-Haqq and all his suite. Some time later Ali

Bhutto’s daughter became prime minister and set free all the

villains who had been imprisoned for various crimes against the

State, the people, and Islam. She appointed them to high

adminisitrative positions. Tumults and conflicts commenced in

Pakistan. This state of affairs was what the British desired.

After the First and Second World Wars, in many countries

people who would carry out the British plans and protect the

British interests were brought to high positions by the British.

These countries have had their own national anthems, national

flags, and presidents, yet they have never attained religious

freedom.

For the last three centuries, any sort of treason committed

against the Turkish and Islamic worlds has had the British

plotters at its root.

They demolished the Ottoman Empire and established

twenty-three big and small states on its lands. Their purpose in

doing this was to hinder Muslims from establishing a powerful

and great state.

They always instigated hostilities and wars among countries

said to be Islamic countries. For instance, they made the ninepercent

Nusayrîs dominant in Syria, where the Sunnîs hold a

majority. In 1982 the armed forces attacked the cities Hama and

Humus, devastating the two cities and bombing the unarmed,

defenceless Sunnî Muslims.

They killed true Sunnî scholars, destroyed Islamic books,

including copies of Qur’ân al-kerîm. Instead of these Islamic

scholars, they brought religiously ignorant, heretical people they

had schooled. Of these people:

Jamâladdîn Afghânî
was born in Afghanistan in 1254 [A.D.

1838]. He read philosophy books. He spied on Afghanistan for

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the Russians. He went to Egypt, where he became a freemason

and was appointed the chief of the masonic lodge. Adip Is-haq

of Egypt states in his book
Ed-durer that he was the chief of

Cairo masonic lodge. It is stated as follows in the hundred and

twenty-seventh page of the book
Les Franço-Maçons, which

was printed in France in 1960: “Jamâladdîn Afghânî was

appointed chief of the masonic lodges founded in Egypt, and he

was succeeded by Muhammad Abdoh. They provided a great

deal of help in the spreading of freemasonry among Muslims.”

Alî Pâsha, a five-time Grand Vizier during the reigns of

Sultân Abd-ul-Majîd and Sultân Abd-ul-’Azîz, was a freemason

affiliated with the British lodge. He invited Afghânî to Istanbul.

He gave him some duties. The time’s Istanbul University

Rector, Hasan Tahsin, who had been declared a heretic

through a fatwâ, had Afghânî deliver speeches. Hasan Tahsin

had, in his turn, been trained by the Grand Vizier Mustafa

Rashîd Pâsha, an affiliated member of the British masonic

lodge. Afghânî strove to spread his heretical ideas far and near.

Hasan Fehmi Efendi, the time’s Shaikh-ul-islâm, confuted

Afghânî and proved that he was an ignorant heretic; hence, Alî

Pâsha had to expel him from Istanbul. This time he tried to

promulgate his ideas of revolution and religious reformation in

Egypt. He pretended to support the plotters of
A’râbî Pâsha

against the British. He made friends with Muhammad Abdoh,

who was the Muftî of Egypt in those days. He corrupted him

with his ideas of making reforms in Islam. Supported by

masonic lodges, he began to issue a periodical in Paris and

London. Then he went to Iran. He would not behave properly

there, either. Consequently, he was fastened with chains and

left somewhere on the Ottoman border. Freed somehow, he

went to Baghdad, and thence to London, where he wrote

articles castigating Iran. Then he went back to Istanbul and

used religion as a means for political ends by cooperating with

the Bahâîs in Iran.

The most notorious of the victims who fell for Jamâladdîn

Afghânî’s propagations intended to demolish Islam from within

under the cloak of a religious man, was
Muhammad Abdoh,

born in Egypt in 1265 [A.D. 1849], and died there in 1323 [C.E.

1905]. Spending a part of his life in Beirut, he left for Paris,

where he joined Jamâladdîn Afghânî’s activities prescribed by

masonic lodges. They began to issue a periodical named
Al-

92 -

urwat-ul-Wuthqâ.
Then he came back to Beirut and Egypt,

endeavouring to carry out in these places the decisions made

by the Paris masonic lodge. Backed by the British, he became

the Muftî of Cairo and assumed an offensive attitude towards

the Ahl as-sunna. The first step he took in this way was to defile

and spoil the curricula in the Jâmi’ul az-har madrasa, thus

hindering the teaching of valuable religious lore to the younger

generation. He had the lessons being taught at the university

level abrogated and put into their curricula the teaching of

books that were currently being taught in the secondary level.

Stripping the schools of their capacity as places of knowledge

on the one hand, he, on the other hand, vituperated the Islamic

scholars, pledged that these scholars hindered the teaching of

scientific knowledge, and claimed that he would enrich Islam by

adding this knowledge to it. He wrote a book entitled
Islam and

Christianity,
in which he says, “All religions are the same. They

are different only in their outward appearance. Jews, Christians

and Muslims should support one another.” In a letter he wrote to

a priest in London, he says, “I hope to see the two great

religions, Islam and Christianity, hand-in-hand, embracing each

other. Then the Torah and the Bible and the Koran will become

books supporting one another, being read everywhere, and

respected by every nation.” He adds that he is looking forward

to seeing Muslims read the Torah and the Bible.

In his interpretation of Qur’ân al-kerîm, which he wrote in

cooperation with
Shaltut, the director of Jâmi’ul az-har, he

gives the fatwâ stating that bank interest is permissible. Later

on, fearing that this might incur the wrath of Muslims, he

pretended to have withdrawn from this opinion.

Hannâ Abû Râshid, president of the masonic lodges in

Beirut, makes the following acknowledgement in the hundred

and ninety-seventh page of his book
Dâira-tul-ma’ârif-ulmasoniyya,

which he published in 1381 [A.D. 1961]:

“Jamâladdîn Afghânî was the chief of the masonic lodge in

Egypt. The lodge had nearly three hundred members, most of

them were scholars and statesmen. After him Muhammad

Abdoh, the imâm, the master, became the chief. Abdoh was a

great freemason. No one could deny the fact that he promoted

the masonic spirit all over the Arabic countries.”

Another most notorious disbeliver whom the British

propagate as an Islamic scholar all over India is Sir Sayyed

- 93 -

Ahmad Khân. He was born in Delhi in 1234 [A.D. 1818]. His

father had migrated to India during the reign of Akbar Shâh. In

1837 he began to work as a secretary for his paternal uncle, a

judge at a British law court in Delhi. He was made a judge in

1841 and was promoted to a higher judgeship in 1855.

Another so-called religious man educated by the British in

India is Hamîdullah. He was born in 1326 [A.D. 1908] in

Haydarâbâd, where the Ismâ’îlî group were the majority. He

was brought up in the Ismâ’îlî group and, therefore, as a

fanatical adversary of the Ahl as-sunna. He is a member of the

research institution called CNRS in Paris. He strives to

introduce Muhammad ‘alaihis-salâm’ as the Prophet for

Muslims only.

In their war to annihilate Islam, the most effective weapon

the British used for deceiving Muslims zealous for serving their

country and nation was the method of propagating that Islam

should be adapted to time, modernized and restored to its

original purity, which again was intended to establish an

irreligious society. The Shaikh-ul-islâm Mustafa Sabri Efendi, a

great Islamic savant, was one of the people who perceived this

very well. By stating, “To abrogate the madh-habs means to

build a bridge leading to irreligiousness,” he elucidated what

their real purposes were.

The British and the other enemies of Islam endeavoured

assiduously to corrupt the dervish convents and paths of

Tasawwuf. They strove hard to annihilate Ikhlâs,which is the

third component of the Sharî’at. The superior leaders of

Tasawwuf never busied themselves with politics, nor would they

expect any worldly advantages from anybody. Most of those

great people were profoundly learned mujtahids. For ‘tasawwuf’

means to follow the way guided by Muhammad ‘alaihis-salâm’.

In other words, it means to strictly observe the Sharî’at in

whatever one says or does, in everything. However, for a long

time, ignorant, sinful people, and even foreign agents, in order

to attain their vile goals, have instituted diverse guilds by using

the names of great men of Tasawwuf, and thus caused the

Islamic religion and its Sharî’at to collapse, to deteriorate. Dhikr,

(for instance), means to remember Allâhu ta’âlâ. This is

essentially the heart’s business. Dhikr purifies the heart of any

sort of love except that of Allâhu ta’âlâ, such as love of the

world or of other creatures, and thus love of Allah settles firmly

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in the heart. It is not dhikr for a number of people, men and

women, to come together and articulate some strange sounds

in the name of dhikr. The way followed by those superior men of

religion, by the As-hâb-i-kirâm, has already been forgotten. Sins

have been committed in the name of worshipping. So much so

that, especially recently, there is next to no dervish convent left

where wrongdoing and sins have not entered, where heretical

practices such as Shi’a have not penetrated. These practices

carried on in the name of Tasawwuf have become the most

effective weapons in demolishing the Sharî’at. Music has been

inserted into dervish convents. Playing musical instruments,

singing, men and women dancing together hand-in-hand and

without even women covering themselves, and all other

eccentricities of this sort have been called worships. Concepts

such as ‘Turkish Religious Music’ and ‘Music of Tasawwuf’ have

been fabricated.

Today there is virtually no scholar of Tasawwuf in Istanbul,

in Asia Minor, in Egypt, Iraq, Iran, Syria or Hedjaz, or in any

other Islamic country. There are, however, quite a number of

sham murshdîs and men of tasawwuf exploiting credulous

Muslims. The closing of the dervish convents in Turkey meant

closing of the sinning dens where people of doubtful origins had

been meeting and slandering the real great men of Tasawwuf.

An example of these things is still being seen today on some

occasions, such as on the Mawlânâ Jalâladdîn-i Rûmî ‘quddisa

sirrûh’ memorial day, when some people who are no more than

ordinary sinners who drink alcohol and commit atrocities in the

open, cry religious chants and whirl in a so-called religious

ecstacy. Upon watching these things, people who are

unlearned in religious matters think that Islam means doing

these things.

As it is seen, British agents and missionaries first corrupted

these homes of knowledge, sagacity and beautiful morality, and

then, on the pretext that they were places of depravity, they

abrogated not only the corrupt ones but also the ones that had

not been adulterated. All the sects founded by the British, such

as Wahhabism, religious eclecticism and reformism, and the

Salafiyya sect, embody a systematic hostility against Tasawwuf.

Enemies of Islam, particularly the British, employed all sorts

of methods to retard Muslims in science and technology.

Muslims were hampered from trade and arts. Atrocities such as

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alcoholic spirits, indecencies, revels and gambling were

encouraged and popularized in order to spoil the beautiful moral

qualities existent in Islamic countries and to annihilate Islamic

civilizations. Byzantine, Armenian and other non-Muslim women

were employed as agents for depraving people. Young girls

were lured into losing their chastity by means of resplendent

decoys, such as fashion houses, dance courses, and schools

for training mannequins and actresses. Muslim parents still do

have very much to do in this respect. They have to be wide

awake so as not to let their children fall into the traps set by

these impious people.

Towards its declining years, the Ottoman Empire sent

students and statesmen out to Europe. Some of these students

and statesmen were persuaded into joining masonic lodges.

Those who were to learn science and technology were taught

techniques for demolishing Islam and the Ottoman Empire. Of

these people who did the greatest harm to the Empire and to

Muslims was Mustafâ Rashîd Pâsha. His stay in London was

entirely appropriated to disciplining him as an avowed and

insidious enemy of Islam. He cooperated with the Scottish

masonic lodges. It was too late when the Sultân, Mahmûd

Khân, took heed of Mustafâ Rashîd Pâsha’s treacherous acts

and ordered that he be executed; for the remainder of his

lifetime was not long enough for him to have his order carried

out. After the Sultân’s passing away, Mustafâ Rashîd Pâsha

and his colleagues returned to Istanbul and did Islam and

Muslims the severest harm they had ever suffered.

Abd-ul-majîd Khân, who became the Pâdishâh in 1255 [A.D.

1839], was in his eighteenth year yet. He was too young and

quite inexperienced. Nor did any of the scholars around him

warn him. It was this state that caused the deplorable turning

point in the Ottoman history and brought the whole Empire to a

declining rhythm
from which it could never recover. The

gullible, pure-hearted young Emperor fell for the cajolery of the

British, the formidable and insidious enemies of Islam, and

appointed the ignoramuses trained by the Scottish masons to

administrative positions. He was too immature to sense their

policy of demolishing the State from within. And there was no

one to caution him. Lord Rading, a cunning member of the

Scottish Masonic Organization,
which had been established

in Britain with a view to demolishing Islam, was sent to Istanbul

- 96 -

as the British ambassador. With blandishing statements such

as, “If you would appoint this cultured and successful vizier as

Grand Vizier, all the disagreements between the British Empire

and your great Empire would be solved, and the great Ottoman

Empire would make progress in economic, social and military

areas,” he managed to persuade the Khalîfa.

As soon as Rashîd Pâsha took possession of the position of

Grand Vizier in 1262 [A.D. 1846], he began to open masonic

lodges in large cities, using as a basis for his move the socalled

law of
Tanzîmât [Reorganization], which he had

prepared in coordination with Lord Rading as he was Foreign

Minister in 1253 and officially promulgated in 1255. Homes of

espionage and treason began to function. Young people were

educated without any religious knowledge. Following the plans

dictated from London, they, on the one hand, executed

administrative, agricultural, military reorganizations, thus using

these activities as show business to distract public attention,

and, on the other hand began to devastate Islamic morality,

love of ancestors, and national unity. Training agents suitable

for their purposes, they located these people in important

administrative positions. In those years Europe was taking

gigantic strides in physics and chemistry. New discoveries and

improvements were being made, and tremendous factories and

technical schools were being constructed. All these renovations

were being neglected by the Ottomans. On the contrary,

subjects such as science, arithmetic, geometry and astronomy,

which had been in the curricula of the madrasa system since

the reign of Fâtih (Muhammad the Conqueror of Istanbul), were

abrogated once and for all. Thus the education of scientifically

learned scholars was hampered under the sophistry that “men

of religion would not need scientific knowledge.” Then, enemies

of Islam who came afterwards tried to estrange Muslim children

from Islam by saying that “men of religion do not know science.

Therefore they are ignorant, backward people.” Whatever was

harmful to Islam and Muslims would be called ‘modern’ and

‘progressive’. Each law passed would be against the State.

Turks, the true owners of the country, would be treated as

second class citizens.

Whereas Muslims who would fail to do their military service

were fined very high amounts of money which were beyond

their ability to pay, the non-Muslims would have to pay very

- 97 -

insignificant fines for the same offence. While the real children

of this country were being martyred in the wars contrived by the

British, the country’s industries and trades were gradually being

transferred into the hands of non-Muslims and freemasons as a

result of the intrigues carried on by Rashîd Pâsha and his

masonic henchmen.

Alleging that the Russian Czar Nicholas I was provoking the

Orthodox community in Jerusalem against the Catholics, the

British urged the Emperor of France Bonaparte III, who was

already nervous about any probable Russian power in the

Mediterranean, into joining the Crimean War between the Turks

and the Russians. This cooperation, which was actually

intended for the British interests, was presented to the Turkish

people as a result of Rashîd Pâsha’s diplomatic

accomplishments. It was the Sultân himself, again, who was the

first to take notice of these destructive strategies which the

enemies were striving to conceal under falsely-adorned

advertisements and the ostentation of a counterfeit friendship.

He felt such bitter remorse that from time to time he would shut

himself up in his private section in the palace and sob bitterly.

He would desperately search for ways of fighting against these

enemies gnawing at the country and the people, and

deploringly beseech Allâhu ta’âlâ for help. Therefore, he

dismissed Rashîd Pâsha from the office of Grand Vizier several

times, yet each time this foxy man, who had appropriated for

himself such nicknames as ‘grand’ and ‘great’, somehow

managed to overthrow his rivals and resume his position.

Unfortunately, the deep feeling of distress and remorse the

Sultân had been suffering developed into turberculosis, which in

turn put an early end to the young Emperor’s life. What

remained for Mustafâ Rashîd Pâsha to do in the years to come

was to make sure that all sorts of administrative positions,

university fellowships and law court presidencies be shared

among his disciples only; and he did so, too. Thus he paved the

way for a period called the
Qaht-i-rijâl (scarcity of competent

men) in Ottoman history and caused the Ottoman Empire to be

called the
Sick Man.

Ömer Aksu, a professor of economics, says in his article

published on the January 22, 1989 issue of the daily
Türkiye

newspaper, “The 1839 Tânzimât Firman has been shown as the

starting point of our movement of Westernization. So far we do

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not appear to have understood the fact that what we should

borrow from the West is technology; culture, on the other hand,

should remain national. We have looked on Westernization as

adoption of Christianity. The trade agreement that Mustafâ

Rashîd Pâsha made with the British was the severest blow on

our efforts of industrialization.”

Scotch masonic lodges carried over their domination in the

Ottoman Empire. Pâdishâhs were martyred. Whatever would

have been useful for the country and the nation was objected

to. Rebellions and revolutions broke out one after another. Who

waged the most die-hard struggle against these traitors was

Sultân Abd-ul-hamîd Khân II (may his abode be Paradise).

They therefore announced him to be the “Red Sultân”. Sultân

Abd-ul-hamîd improved the Empire economically, opened very

many schools and universities, and developed the country. He

had a medical faculty built; this school did not have an equal in

Europe with the exception of the one in Vienna. A faculty of

political sciences was constructed in 1293 [A.D. 1876]. He

founded a faculty of law and the Audit Department in 1297. He

instituted an engineering department and a boarding high

school for girls in 1301. He had water from the Terkos lake

conveyed to Istanbul. He had a school for silkworm breeding

opened in Bursa, and a school for agriculture and veterinary

medicine established at Halkal
ı. He had a paper factory built at

Hamidiyye, a coal-gas factory established at Kad
ıköy, and a

wharf for the Beirut harbour constructed. He had the Ottoman

Insurance Company instituted. He had coal mines opened up in

Ere
ğli and Zonguldak. He had an insane asylum established, a

hospital called Hamidiyye Etfâl built at
Şişli, and the Dâr-ulaceze

instituted. He formed the most powerful army of the world

in his time. He had the old and obsolete ships towed into the

Golden Horn and reinforced the fleet with high-quality cruisers

and battleships newly made in Europe. He had Istanbul-

Eski
şehir-Ankara, Eskişehir-Adana-Baghdad, and Adana-

Damascus-Medina railways built. Thus the world’s longest

railway network was in the Ottoman country in those days.

These works of Abd-ul-hamîd Khân (may his abode be

Paradise) have survived to our time. People who travel by train

today will see with pride that all the train stations throughout this

country are the same ones built during the reign of Abd-ulhamîd

Khân.

- 99 -

Jews, supported and encouraged by the British, were

planning to establish a Jewish State in Palestinian territory.

Abd-ul-hamîd Khân, who was wise to their Zionistic activities

and aspirations and therefore was quite aware of the Jewish

threat in the region, advised the Palestinians not to sell the land

of Palestine to Jews. Theodor Hertzel, leader of the Universal

Zionist Organization, taking Rabbi Moshe Levi with him, visited

Sultân Abd-ul-hamîd and requested that Jews be sold land. The

Sultân’s answer was this: “I would not give you a tiniest piece of

land even if all the world’s states came to me and poured in

front of me all worldly treasures. This land, which cost our

ancestors their lives and which has been preserved until today,

is not saleable.”

Upon this, the Jews cooperated with the party called Union

and Progress. All the evil forces on the earth united against the

Sultân, eventually dethroning him and orphaning all Muslims, in

1327 [C.E. 1909]. The leaders of the Union and Progress Party

filled the highest positions of the State with enemies of the

religion and freemasons. In fact, Hayrullah and Mûsâ Kâz
ım,

whom they appointed as Shaikh-ul-islâm respectively, were

freemasons. They made the country bloody all over. In the

Balkan, Çanakkale (Dardanelles), Russian and Palestinian

wars, which were actually caused by British henchmen, the

world’s biggest armed force founded by Abd-ul-hamîd Khân

was annihilated through treacherous and base plans. They

martyred hundreds of thousands of innocent youngsters and

proved their own perfidious characters by fleeing the country at

a time when the country needed unity and protection more than

any other time.

Our non-Muslim compatriots who had been seduced in the

missionary schools opened in the Ottoman Empire and in

churches were provoked to rise against the Ottoman

administration. The black-caped spies, who were sent forth

under such names as ‘teachers for schools’ and ‘priests for

churches’, and the so-called newspaper correspondents took

money, weapons, and instigation wherever they went. Great

rebellions broke out. The massacres perpetrated by Armenians,

Bulgarians and Greeks still occupy the pages of history as

stains representing human cruelty. It was the British, again, who

brought the Greeks to Izmir. Allâhu ta’âlâ showed mercy to the

Turkish nation, so that they were able to defend this beautiful

- 100 -

country of ours at the end of a great struggle for independence.

When the Ottoman Empire collapsed, the whole world was

suffused with a state of utter chaos. The Ottoman Empire had

been serving as a buffer between states. It was a protector for

Muslims and a deterrent to war between disbelievers. After

Sultân Abd-ul-hamîd Khân, there was no more comfort or peace

left in any country. Nor did bloodbaths and massacres ever

come to an end in Europe, whose states first entered the First

World War, then underwent the Second World War, and then

were crushed under a Communist invasion and cruelty.

Those nations who had collaborated with the British and

attacked the Ottomans from the back were now in such a

miserable state that it appeared as if they were never going to

enjoy peace again. They were so penitent for their wrongdoing

that they began to have the Khutba performed in the name of

the Ottoman Khalîfa again. When finally an Israel State was

established in Palestine by the British, it became obvious how

valuable the Ottoman existence had been. The savageries the

Palestinians have been suffering under the Israelite cruelty are

being reported in newspapers and shown on television

programmes world over. Egyptian Foreign Minister Ahmad Abdul-

Majîd made the following statement in 1990: “Egypt lived its

most comfortable and peaceful days in the time of the

Ottomans.”

Christian missionaries appear to have been indispensable in

places where Europe’s Christian countries and America have

had interests. These missionaries are hunters of advantages

and spoilers of peace hidden behind the simulation of offering

service, peace and love to Îsâ (Jesus) ‘alaihis-salâm’, whom

they divinize, (may Allâhu ta’âlâ protect us against such

heresy). Their more important task is to make the countries they

have been assigned dependent on Christian countries.

Missionaries learn perfectly the languages, customs and

traditions of the countries they are going to go to. As soon as

they begin their mission in a country, they study its political

status, military power, geographical position, economic level,

and religious structure to the tiniest details, and report their

findings to the Christian government they are working for.

Wherever they go they find people to collaborate with and hire

these people. While still bearing names identical with those of

the native people, these people are now either Christianized

- 101 -

ignoramuses or hired traitors.

A candidate missionary is trained either in the country where

he is to carry on his mission or by another missionary trained in

that country.

Missionary activities increased in the aftermath of the

Gülhâne Firmân
prepared and proclaimed by Rashîd Pâsha,

the freemason. Colleges were opened in the most beautiful

places of Anatolia.
Fırat (Euphrates) College was opened in

Harput in 1276 [A.D. 1859]. No degree of expense was deemed

too much in building this school. In the meantime missionaries

established sixty-two centres on the plain of Harput, and twentyone

churches were built. Missionary organisations were

instituted in sixty-two of the sixty-six Armenian villages and one

church was constructed for every three villages. All the

Armenians, regardless of what age, were antagonized against

the Ottomans, and female missionaries spared no effort to train

Armenian women and girls for this purpose. The notorious

woman missionary Maria A. West wrote the following

explanation in her book ‘Romance of Mission’, which she

published afterwards: “We penetrated the souls of the

Armenians. We carried out a revolution in their lives.” This

activity was conducted in any place with an Armenian

population. Antep College in Gâziantep, Anadolu College in

Merzifon, and Robert College in Istanbul are only a few

examples. The Merzifon College, for instance, did not have any

Turkish students. Of its one hundred and thirty-five students,

one hundred and eight were Armenians and twenty-seven were

Byzantines. These students were boarders collected from all

parts of Anatolia. The director was a priest, like in the others. In

the meantime a kind of boiling motion began in Anatolia.

Militants from the clandestine Armenian Society ruthlessly killed

Muslims and burned Muslim villages, recognizing no right to live

for the Ottomans, who were the guards, the owners of the

country. The Armenians were pursued and an operation of

retaliation and repression was executed in 1311 [C.E. 1893],

whereupon it was found out that the militants were camouflaged

in that college and planned all their activities there, and that

their chieftains were two college teachers named Kayayan and

Tumayan. Upon this the missionaries raised a universal

clamour. In order to save the two villainous Armenians, great

public demonstrations were arranged in America and England.

- 102 -

Strange to say, this event was a cause of discord between

Britain and the Ottoman Empire. And what is even more strange

is that when the demonstrations arranged by the British

missionaries were held in 1893, the Director of the Merzifon

Anadolu College was in London, and among the demonstrators,

too. The massacre of Muslims in Anatolia, which were

perpetrated by Christians, were later reflected in the books of

Christian writers in totally the opposite way. One of these lies is

written in Mer’ash chapter of Arabic dictionary
Al-Munjid, a

book prepared in Beirut.

In 1893, three million copies of the Bible and four million

other Christian books were distributed by missionaries to the

Armenians in Turkey. Accordingly, every one of the Armenians,

including the newly born babies, was given seven books. The

amount of money spent yearly by the American missionaries

alone was 285,000 dollars. To elucidate how great an amount

this money was, we would like to state that seventeen hundred

and twenty-eight gigantic schools like the Merzifon Anadolu

College could have been constructed by an equal expenditure.

It would be sheer credulity to think that it was religious zeal

that motivated the missionaries to dispense with this

stupendous sum of money. For religion is a trade in the eyes of

missionaries. This amount of money, which the missionaries

spent in Anatolia for the purpose of demolishing Islam and

extirpating the Ottoman nation, was a tiny fraction of the money

they had collected through propagations that “Turks are

massacring Armenians. Let us help them.”

It was around the same years when our Greek compatriots

in Athens and Yeni
şehir, incited by the missionaries in colleges

and churches and supported by tremendous armed forces from

Britain, revolted and wildly massacred hundreds of thousands of

Muslims, children and women alike. This rebellion was quelled

by forces under Edhem Pâsha’s command in 1313 [A.D. 1895].

This was a victory which was achieved not only against the

Greek forces, but also against the British, the real inciters.

Britain is governed by three authorities: The King,

Parliament, and the Church (i.e. Westminister). Up until the year

918 [A.D. 1512], the parliament and the king’s palace was

within Westminister. After the conflagration in 1512, the king

moved to Buckingham Palace, and parliament and the church

remained under the same roof. In Britain the church and the

- 103 -

state are interlaced. Kings and Queens are crowned by the

archbishop in church.

According to a report entitled “Social Inclinations” and

published by the British Central Bureau of Statistics, out of

every hundred babies born in Britain, twenty-three are born as a

result of illegitimate relations.

According to a statistical report announced by the British

metropolitan police Scotland Yard and published in an Istanbul

daily newspaper dated May 7, 1990, there is no more security

of life in London, which has become a very dangerous city,

particularly for women. According to the British police reports, in

the last twelve years there has been an increase in all sorts of

offences, mainly rapes and robberies.

Family, in all countries and religions, is an institution formed

by a man and a woman who have come together in a legitimate

way. On the other hand, British laws have legitimized and

protected two men’s practising homosexual acts.

It is stated in a report headed ‘Scandal in the British army’

which appeared in a daily Istanbul newspaper dated November

12, 1987, that the newly enlisted lance corporals in the Guards

regiment belonging to Queen Elizabeth II were sexually

harassed and were subjected to sadistic torture.

In a research article published in the December 28, 1990,

issue of the daily
Türkiye, it is reported that the rate of

homosexuals in British churches has reached 15 per cent and

their number in the Houses of Lords and Commons is even

higher. Indecencies have spread out to the Parliament and

scandals like Profumo have erupted. Britain is the first

European country where homosexuals formed an organization.

Even in places where such indecencies are practised, British

hostility against Islam is quite conspicuous. The back streets of

London, where adultery, pederasty and all the other sorts of

indecencies are committed, are painted green, a colour Islam

holds sacred, and tablets depicting Mekka hang on the doors of

these dens of abhorrence.

According to a report published in the British daily

newspaper
Guardian, two hundred thousand girls resorted to

law courts and asked for protection against their fathers who

had been harassing them sexually since they had reached the

age of puberty. According to the BBC, on the other hand, the

- 104 -

number of those who did not resort to law courts (though having

been subjected to the same abominable treatment) is estimated

to be around five million.

With respect to land shares, Britain has the most inequitable

system world over. The ceaseless struggles waged by British

peasants against lords are recorded in history. It is a fact that

even today eighty per cent of British land is possessed by a

privileged minority.

It is written in the May 31, 1992 Sunday edition of
Türkiye,

“Unemployment and poverty which was caused by economic

depression increases the suicides in England. It was reported in

the British Medical periodical that a study which was carried out

by two doctors from Oxford Hospital showed that every year a

hundred thousand people commit suicide and 4500 of them

died. Of them, 62 percent were young girls.” No other State as

treacherous, aggressive and wild as the British who martyred

hundreds of thousands of Muslims every year and who led

hundreds of thousands of their own people to commit suicide

has been witnessed.

Ireland, on the other hand, has become a nuisance to

Britain. We hope that we shall all live up to see those happy

days when they will fall into the traps they have set for us.

In order to bless ourselves with the blessed name of Sayyid

Abd-ul-hakîm Arwâsî ‘rahmatullâhi aleyh’, we would like to end

the second section of our book with his following statements,

which define the British in a way covering all the main points

while leaving out any points that are not relevant:

“The British are the greatest enemies of Islam. Let us

compare Islam to a tree; other disbelievers will fell this tree by

cutting it by the lowest point of its trunk whenever they have the

opportunity. Consequently, Muslims will begin feeling hostility

towards them. Yet this tree may send forth roots some day.

British policy, on the other hand, is quite different. He will serve

this tree; he will feed it. So Muslims will develop a liking for him.

However, one night, when all the people are sound asleep, he

will administer poison to its root without anyone noticing it. The

tree will dry up for good and will never sprout again. He will go

on duping Muslims by expressing his solidarity with them. This

exemplification of poisoning represents the British stratagem of

extirpating Islamic scholars, Islamic literature and Islamic

learning through the hypocritical and ignoble natives he has

- 105 -

hired in return for the appeasement of sensuous desires, such

as money, rank, positions and women.”

May Allâhu ta’âlâ protect all Muslims against all sorts of evil.

May He protect statesmen, Islamic scholars and all Muslims

from falling for the deceit and tricks of missionaries and the

British and from serving them!

- 106 -

KHULÂSA-T-UL-KELÂM

The following chapter is the translation of the booklet

Khulâsa-t-ul-kelâm:

This booklet is in Arabic. Its author, Yûsuf Nebhânî, passed

away in Beirut in 1305 H. [1932 A.D.] May hamd (praise, laud

and thanks) be to Allâhu ta’âlâ! He blesses anyone He likes

with hidâyat (guidance to the right way and consequently to

salvation) and leaves anyone He wishes in dalâlat (aberration,

wrong way). [With His justice He accepts the prayers of those

who wish to be saved from dalâlat and attain eternal felicity.]

We pronounce benedictions over our master, Muhammad

‘alaihis-salâm’, who is the highest of Prophets and of all the

selected people. May blessings and salutations be upon his Âl

(close relatives, household) and upon all his As-hâb, who shine

on the earth like stars in the sky!

This small booklet has few pages. Yet it is rich with respect

to the knowledge it contains. People of knowledge and wisdom

will accept it if they read it with common sense, and those who

are blessed with the hidâyat of Allâhu ta’âlâ, with the right way,

will believe it outright. This booklet distinguishes the
Sirât-imustaqîm,

which is a blessing Allâhu ta’âlâ has bestowed on

Muslims, from the way of
Dalâlat, wherein He has forsaken His

enemies. I have named this boklet
Khulâsa-t-ul-kelâm fî terjîhi-

dîn-il-Islâm,
which means ‘a summary of the statements

which will help choose the Islamic religion.’

O man, who wishes to save himself from eternal torment and

to attain infinite blessings! If you spent all your time pondering

over this very important, very great truth, if you applied all your

energies to find out the means for safeguarding yourself against

- 107 -

endless torment, when you were alone and in all situtations, if

you cooperated with all other people and struggled to the best

of your abilities as a human being to attain this goal, all these

endeavors would be extremely insignificant when compared

with the importance of this means. In fact, it would be similar to

giving a grain of sand in return for all worldly treasures. The

importance of this truth could not be explained through this

writing of ours. This writing of ours is intended to give some

clues to the wise. A single implication will suffice for a wise

person to realise the purport. I, therefore, shall make a few cluebearing

statements to prime the pump for this realisation: Man

forms a liking to his settled tendencies. He does not want to

cease from doing them. When he is born, for instance, be gets

used to sucking milk, and hates to get weaned. As he grows, he

becomes accustomed to his home, to his quarter, to his

hometown. It becomes very difficult for him to part with them.

Later on, he becomes wont to his shop, to his profession, to his

scientific branch, to his family, to his language and religion, and

hates to part with them. Thus various communities, tribes,

nations come into being. Then, a nation’s love of their religion is

not the result of a realization that their religion is the best of

religions. A wise person should study his religion, compare it

with other religions, find out what religion is the true one and

hold fast to it. For adherence to a wrong religion will drift one to

eternal disasters and everlasting torments. O man, wake up

from oblivion! If you say, “How do I know what religion is the

true one? I believe that the religion I am accustomed to is the

true one. I love this religion,” then you should know that

“Religion means to obey the commandments and prohibitions

which Allah has sent through Prophets.” These injunctions are

men’s duties to their Rabb (Allah) and to one another.

Of all the existing religions, which one gives the most helpful

explanation of the Rabb’s Attributes, of worships, and of the

relations between creatures? Wisdom is a sense which

distinguishes between good and bad. What is bad should be

rejected and what is good should be studied. Studying a religion

means studying its beginning, its Prophet, his As-hâb

(companions) and Ummat (followers), especially the notable

ones. If you like them, choose that religion! Follow your mind,

not your nafs! Your nafs will mislead you by infusing feelings of

shame and fear into you pertaining to your family, your friends

- 108 -

and wicked and miscreant men of religion. The harms such

people may give you is a mere nothing when compared with

everlasting torment. A person who realizes this fact fully will

choose the
Dîn-i-islâm. He will believe in Muhammad ‘alaihissalâm’,

who is the last Prophet. Besides, Islam enjoins a belief

in all Prophets. It teaches that their religions and canonical laws

were true, that each new Messenger invalidated the Sharî’ats

prior to him, and that by the same token the advent of

Muhammad’s ‘alaihis-salâm’ Sharî’at invalidated all the earlier

Sharî’ats. A person’s realizing that the religion he has been

used to following is a wrong one, abandoning this religion and

having îmân in Muhammad ‘alaihis-salâm’ will be very difficult

for his nafs to tolerate. For the nafs has been created in a

nature inimical to Allâhu ta’âlâ, to Muhammad ‘alaihis-salâm’,

and to his Sharî’at. This inimical nature of the nafs is called

Hamîyat-ul-jâhiliyya
(mistaken zeal, fanaticism, bigotry).

Parents, teachers, vicious friends, [radio and television

programs, statesmen] in the wrong religion will support this

bigoted feeling. Hence the saying, “Teaching the child is like

inscribing on stone.” For eliminating this bigotry it is necessary

to strive hard, to struggle against the nafs, and to convince the

nafs through reason. If you read my following writings with

attention, it will help you with this struggle of yours:

Adapting oneself to a certain religion is for attaining eternal

happiness and securing oneself against everlasting disasters. It

is not for boasting about a religion which one has inherited from

one’s parents. And each Prophet is a human being who

possesses the qualifications of prophethood and conveys the

injunctions of Allâhu ta’âlâ to His born slaves. One has to adapt

oneself to a Prophet who has these qualifications and enter his

religion. People who worship icons and idols called Wasanî

(Vesenî) and godless people called Dehrî, [also freemasons

and communists] are like beasts. Also, the Nazarene (Christian)

and Judaic religions have become obsolete for the following

reasons:

1- In the Islamic religion, Allâhu ta’âlâ has attributes of

perfection. He does not have attributes of deficiency. The

worships are easy to perform. Social relations are based on

justice. Worships and social relations taught in the other

religions, however, have changed in the course of time, so that

they are no longer reasonable or practicable.

- 109 -

2- A comparative study of the lives of Muhammad, Îsâ

(Jesus) and Mûsâ (Moses) ‘alaihimus-salâm’ will show that

Muhammad ‘alaihis-salâm’ is of the highest lineage, the noblest,

the bravest, the most beneficent, the most knowledgeable, the

wisest, the most superior, and the most sagacious in knowledge

pertaining to this world and the next. On the other hand, he was

ummî (illiterate). In other words, he had never read books nor

learned anything from anybody.

3- The mu’jizas (miracles) worked through Muhammad

‘alaihis-salâm’ were much more numerous than the total of

those wrought through the others. The mu’jizas of the others

are past and over. A number of Muhammad’s ‘alaihis-salâm’

mu’jizas, on the other hand, especially the mu’jiza of Qur’ân alkerîm,

have been continuing and will last till the end of the

world. And the kerâmats
[1] of his Ummat (Muslims), especially

those wrought through the Awliyâ,
[2] have been occurring

continually and everywhere.

4- Among the reports communicating these three religions to

us, those which are conveyed through Qur’ân al-kerîm and

Hadîth-i-sherîfs are more numerous and more dependable. All

of them have been committed to books and spread throughout

the world. Muhammad ‘alaihis-salâm’ was forty years old when

he was informed that he was the Prophet. And he was sixtythree

years old when he passed away. His prophethood lasted

for twenty-three years. He passed away after the entire Arabic

peninsula had obeyed him, after his religion had spread and

had been learned everywhere, after his call had been heard in

the east and in the west, and after the number of his As-hâb

had reached 150 thousand. He performed his Farewell Hajj

together with his 120 thousand Sahâbîs, and passed away

eighty days after this. The third âyat-i-kerîma of Mâida sûra,

which purports,
“Today I have completed your religion and

consummated my blessing on you and called Islam as your

religion,”
was revealed during this Hajj. All these Sahâbîs were

[1]
An extraordinary event which Allâhu ta’âlâ creates through a person

whom He loves is called a wonder, or a miracle. When a miracle occurs

through a Prophet it is termed a
mu’jiza. When it occurs through a

Walî
, i.e. a person loved by Allâhu ta’âlâ, it is called a kerâmet. Please

see our book
Proof of Prophethood.

[2]
Plural form of Walî.

- 110 -

faithful and true. Most of them were profoundly learned in Islam

and were Awliyâ. They spread Rasûlullah’s religion and

mu’jizas over the earth. For they travelled to other countries for

Jihâd. Whereever they went they conveyed the religious

teachings and mu’jizas to men of knowledge living there. And

these people, in their turn, taught others. Thus, scholars living in

each century taught many other scholars belonging to the next

generations. And these scholars wrote these teachings in

thousands of books, and also wrote the names of those people

who conveyed these teachings. They classified the hadîth-isherîfs

they learned in a number of categories and gave them

such terms as Sahîh, Hasan, etc. They did not let false

statements fabricated by liars [and Jews] in the name of hadîths

enter their books. They were very stringent, extremely sensitive

in this respect. Owing to their stringent efforts the Islamic

religion was established on very solid foundations and spread

without any change. None of the other religions spread in such

a healthy way. The mu’jizas of our beloved Prophet Muhammad

‘alaihis-salâm’, substantially proves that he is the true Prophet.

Islam’s fundamental and essential teachings, existence and

unity of Allâhu ta’âlâ, His Attributes of perfection, prophethood

of Muhammad ‘alaihis-salâm’, that he was faithful and

dependable and the highest of all Prophets, that people will rise

again after death and will be called to account, the bridge of

Sirât, blessings of Paradise, torments in Hell, that it is farz (a

plain Islamic commandment) to perform the prayer called

namâz five times daily, the farz (obligatory) parts of early and

late afternoon and night prayers have four rak’ats each, that

(the farz part of) morning prayer contains two rak’ats and (that

of) evening prayer contains three rak’ats, that it is farz to begin

fasting when the new moon for the month of Ramadân is seen

in the sky and to celebrate the Bayram (feast) called Fitr when

the new moon for the month of Shawwâl is seen, that it is farz

(or fard) to perform (the worship called) Hajj once in one’s

lifetime, that it is harâm (forbidden) [for women and girls to go

out without covering their heads, their hair, (for everyone, men

and women alike) to practise pederasty] to commit fornication,

to drink wine [or even a drop of any hard drink which would

intoxicate in case it were taken in large amounts], for a person

who is junub (canonically unclean, needing a ritual washing)

and for a menstruating woman to perform namâz, to perform

- 111 -

namâz without a ritual ablution, and all the other essential

religious teachings were conveyed correctly to all Muslims,

educated and ignorant ones alike, and eventually to us without

any changes having been made in them. This fact is known by

reasonable Christians and Jews as well. These people

acknowledge that the means by which they learned their own

religion do not have equally dependable authenticity. Because

Muhammad’s ‘alaihis-salâm’ time is closer to ours and because

the number of scholars who conveyed the Islamic religion to us

is enormous, it has not been possible to insert superstitions into

Islam. Christianity and Judaism do not possess these two

blessings. There is a space of about six hundred years

[according to historians] between the bi’that [appearing] of Îsâ

‘alaihis-salâm’ and that of Muhammad ‘alaihis-salâm’. For [they

say] that there are six hundred and twenty-one years between

Îsâ’s ‘alaihis-salâm’ birth and Muhammad’s ‘alaihis-salâm’ hijra

(migration) from Mekka to Medîna. [On the other hand, this

space of time is one thousand years according to Islamic

scholars.] During this space of time ignorance was widespread

all over the earth. It was therefore very difficult to distinguish

between true reports and false ones.

Îsâ’s ‘alaihis-salâm’ call did not last long. Allâhu ta’âlâ raised

him up to heaven when he was thirty-three years old. During

this short time he was weak and defenceless against

unbelievers. The conditions were not convenient enough for

him to carry out successfully the duty which his Rabb had

assigned to him. The time’s Jewish community and their

government were an additional impediment. Nor did he have

any supporters except those few people called Hawârîs

(Apostles). His only believers were these twelve Apostles, who

were no more than poor, ignorant hunters. After his ascension
[1]

to heaven, various reports and narrations were compiled in

[four] books called the Injîl, which, being transferred from one

incompetent hand to another and being translated from one

language to another, underwent various interpolations. Much of

the information contained in these gospels therefore is

contradictory with one another and illogical. In fact, reports

[1]
Contrary to the Christian credo, which theorizes that Îsâ ‘alaihis-salâm’

was crucified and then ascended to heaven, Islam teaches that this

exalted Prophet was not crucified, and that Allâhu ta’âlâ raised him,

alive, up to heaven. Please see our book
Could Not Answer.

- 112 -

given in one of them confute and belie those written in another.

The same case applies to different versions of the same gospel.

To eliminate these differences and contradictions, priests had to

convene in every century and correct the existing gospels, thus

making additions and excisions and meanwhile inserting

absurdities that have nothing to do with religion. They forced

people to believe these books. Most of the statements in these

books do not belong to Îsâ ‘alaihis-salâm’ or to his Apostles. As

a result, they parted into various groups. New sects appeared in

every century. Most of them dissented from earlier ones. And

they all know that the gospels they have now are not the holy

book teaching the religion revealed to Îsâ ‘alaihis-salâm’.

So are the Judaic books narrating the religion and the

mu’jizas of Mûsâ ‘alaihis-salâm’. The space of time here is

longer. Mûsâ ‘alaihis-salâm’ passed away two thousand three

hundred and forty-eight (2348) years before Muhammad’s

‘alaihis-salâm’ hijrat. During the long time of ignorance between

them it was impossible to convey the Judaic religion correctly.

In addition, Jewish men of religion were killed by cruel tyrants

like Nebuchadnezzar, and others were taken as captives and

transported from the Bayt-ul-muqaddas to Babylon. In fact,

there were times when Jerusalem did not contain one single

person educated well enough to read the Torah. Danyâl

(Daniel) ‘alaihis-salâm’ knew the Torah by heart, so that he

would recite and dictate it. This served to delay its being

interpolated only till after this blessed Prophet’s death. As a

matter of fact, the additions made after him were far too amoral

to be attributed to Allâhu ta’âlâ or to Prophets.

That ignorance did not become widespread after the time of

Muhammad ‘alaihis-salâm’ is known by all peoples. In fact,

knowledge became a widespread common attribute among all

Muslims, great Islamic states were established and they spread

knowledge, science, justice and human rights everywhere.

Now, if a wise and reasonable person examines these three

religions, he will definitely adapt himself to Islam. For the

purpose is to find the true religion. Lying and slandering are

harâm in Islam. Âyat-i-kerîmas and hadîth-i-sherîfs vehemently

prohibit these two vices. When it is a grave sin to slander an

ordinary person, it is much worse, much more harâm to slander

the Messenger of Allah. For this reason, there cannot be any

lies, any errors in books telling about Muhammad ‘alaihis-salâm’

- 113 -

and his mu’jizas. A wise person should overcome his

pertinacity, abandon the religion that will lead to perdition, and

adapt himself to the true religion which will guide him to

happiness. Life in this world is very short. Its days are passing

by and turning into mere visions one by one. Every human

being will end in death, whereafter there is either eternal

torment or an everlasting life of blessings. And their time is

approaching everybody with great speed.

O man! Have mercy on yourself! Remove the curtain of

oblivion from your mind! See what is wrong as wrong and try to

get rid of it! See what is right as right and adapt yourself to it,

hold fast to it! The decision you will make is very great, very

important. And the time is very short. You will certainly die!

Think of the time when you will die! Prepare yourself for what

you are going to experience! You will not escape everlasting

torment unless you adapt yourself to Haqq. Repenting when it is

too late will be useless. Confirming the truth at the last breath

will not be accepted. Making tawba after death will not be valid.

That day, if Allâhu ta’âlâ says, “O My slave! I gave thee the light

of mind. I commanded thee to use it for knowing Me and for

having belief in Me, in My Prophet Muhammad ‘alaihis-salâm’,

and in the Islamic religion revealed through him. I informed in

the Torah and the Bible about the advent of this Prophet. I

spread his name and religion in every country. You cannot say

you did not hear about him. You worked day and night for

worldly earnings, worldly pleasures. You never thought of what

you were going to experience in the Hereafter. In a state of

unawareness you fell into the talons of death,” how will you

answer?

O man! Think of what is going to happen to you! Come to

your senses before your lifetime is over. People you had been

seeing around you, you had been talking to, you had been

sympathizing with, you had been afraid of, died one by one.

They do not exist now. They came and went by like fancies.

Think well! What a horrible thought it is to burn in eternal fire!

And how great a fortune it is to live in everlasting blessings. You

have the choice now. Everybody will end up in one of these two

extremes. Another alternative is impossible. It would be utter

ignorance, insanity not to consider this and take precautions

accordingly. May Allâhu ta’âlâ bless us all with following reason!

Âmîn.

- 114 -

It is stated as follows in the book
Qawl-us-sabt fî rad-d-i-

’alâ deâw-il-protestanet:
Allâma Rahmatullah Hindî[1] states in

his book
(Iz-hâr-ul-haqq), “Before the beginning of Islam there

were no original copies of the Torah or the Bible left anywhere.

The existing ones today are history books made up of true and

false reports. The Torah and the Bible mentioned in Qur’ân alkerîm

are not the existing books in the name of Torah and

Bible. Of the teachings written in these books, the ones affirmed

by Qur’ân al-kerîm are true and those which it rejects are false.

We would not say true or false about those which are not

mentioned in Qur’ân al-kerîm. There is no documentary

evidence to prove that the four Gospels are the word of Allah. A

British priest with whom I spoke with in India admitted this fact

and said that all the documents in this respect had been lost

through tumults that had happened in the world until A.D. 313”.

It is written in the second volume of the interpretation of the

Bible by Heron, in the sixty-fifth page of the first volume of the

historian Moshem’s history, printed in 1332 [A.D. 1913], and in

the hundred and twenty-fourth page of the fifth volume of the

explanation of the Bible by Lardis that the Gospels underwent

various interpolations. Jerome says, “As I translated the Bible, I

saw that different copies contradicted one another.” Adam Clark

says in the first volume of his interpretation, “The Bible

underwent various interpolations during its translation into Latin.

Contradictory additions were made.” Ward Catholic says on the

eighteenth page of his interpretation, printed in 1841, “Oriental

heretics changed many parts of the Bible. Protestant priests

submitted a report to King James I and said: The Psalms in our

book of prayers are unlike the ones that are in Hebrew. There

are almost two hundred changes. On the other hand, Protestant

priests made even more changes.” Numerous examples of

these changes are given in the book
Iz-hâr-ul-haqq.

Interpolations in various editions of the Gospels are exemplified

also in the book
Al-fâsilu-bayn-al-haqq wa’l-bâtil, by Izz-addîn

Muhammadî, and
Tuhfat-ul-erîb, by Abdullah Terjumân.

All priests know that Îsâ ‘alaihis-salâm’ did not write

anything. Neither did he leave behind any written documents

nor have anyone write anything. He did not teach his Sharî’at in

written form. After his ascension to heaven, disagreements

[1]
Rahmatullah Hindî passed away in Mekka in 1306 [A.D. 1889].

- 115 -

began among the Nazarenes. They could not come together to

consolidate their religious knowledge. As a result, more than

fifty Gospels were written. Four of them were chosen. Eight

years after Îsâ ‘alaihis-salâm’ the Gospel of
Matthew was

written in the Syrian language in Palestine. The orignial copy of

this Gospel does not exist today. There is a book said to be its

Greek version. The Gospel of
Mark was written in Rome thirty

years after him. The Gospel of
Luke was written in Greek in

Alexandria twenty-eight years after him. And thirty-eight years

after him, the Gospel of
John was written in Ephesus. All these

Gospels contain narrations, stories, and events that happened

after Îsâ ‘alaihis-salâm’. Luke and Mark are not among the

Apostles. They wrote what they had heard from others. Authors

of these Gospels did not call their books Injîl (Bible). They said

that theirs were history books. Those who called them the Bible

were those who translated them afterwards.

This book,
Qawl-us-sebt, was written in 1341 [A.D. 1923] by

Sayyid Abd-ul-qâdir Iskenderânî as a response to the book

Aqâwîl-ul-Qur’âniyya,
written in Arabic and printed by a

Protestant priest in Egypt; in 1990, (Hakîkat Kitâbevî)

reproduced this book together with the books
As-sirât-ulmusteqîm

and
Khulâsa-t-ul-kelâm.

The original Injîl was in the Hebrew language and was

destroyed by the Jews when they arrested Îsâ ‘alaihis-salâm’ for

the purpose of crucifying him. Not even a single copy of the

original Holy Book was written during the three years, the period

of Îsâ’s ‘alaihis-salâm’ call. Christians deny the original Injîl. The

four Gospels which they call the Bible do not contain any

system of worship. All they contain are the discussions between

Îsâ ‘alaihis-salâm’ and the Jews. However, a religious book

must teach forms of worship. If they should claim to have been

doing their worship in accordance with the Torah, then why do

they ignore its very important commandments such as

observing the Sabbath [on Saturday], circumcision, and

abstention from eating pork? Their Gospels do not contain any

information telling that these commandments should be

disregarded. On the other hand, Qur’ân al-kerîm covers detailed

knowledge pertaining to all sorts of worships, ethics, law, trade,

agriculture, and science, and encourages these branches. It

prescribes solutions for all sorts of physical and spiritual

problems.

- 116 -

For fourteen hundred years no poet, no man of literature, no

obdurate unbeliever has been able to express a statement

similar to any one âyat of Qur’ân al-kerîm, try as they would.

That not a single one of its âyats could be said in its exactitude,

despite the fact that the vocabulary used in it consists of

commonly used ordinary words, shows clearly that it is a mu’jiza

(miracle wrought through a Prophet). The other mu’jizas of

Muhammad ‘alaihis-salâm’ are past events; they exist only in

name today. As for Qur’ân al-kerîm; it shines as brightly as the

sun, always and everywhere. It is a medicine for every illness, a

remedy for every disease. Allâhu ta’âlâ, the Most Kind, has

bestowed it on His Habîb-i-akram (Blessed beloved one) and

revealed it to him so that all His slaves would be happy. With

His infinite Kindness and Compassion, He has protected it

against changes and interpolations. He did not make this

promise concerning other heavenly books.

The sharî’ats of all Prophets, having been suited (by Allâhu

ta’âlâ) to the requirements of the times they lived in, were

naturally different from one another. Tenets of belief, however,

were identical in all of them. They all taught that Allâhu ta’âlâ is

One, and that there will be a resurrection after death. It is stated

in the thirty-ninth verse of the Deuteronomy: “... the LORD he is

God in heaven above, and upon the earth beneath: there is

none else.” (Deut: 4-19), and in the sixth chapter: “Hear, O

Israel: The LORD our God is one LORD:” (Ibid: 6-4). In II

Chronicles Suleymân (Solomon) ‘alaihis-salâm’ is quoted as

having said, “... O LORD God of Israel, there is no God like thee

in the heaven, nor in the earth; ...” (2 Chr: 6-14) “... behold,

heaven and the heaven of heavens cannot contain thee; how

much less this house which I have built!” (Ibid: 6-18) after

building the Bayt-ul-muqqaddas (the Masjîd al-Aqsâ in

Jerusalem). It is written in the fifteenth chapter of I Samuel that

Prophet
Samuel said, “... the Strength of Israel will not lie nor

repent: for he is not a man, that he should repent.” (Sam: 15-29)

It is stated as follows in the forty-fifth chapter of the book

attributed to Prophet
Isaiah: “I am the LORD, and there is none

else, ...” (Is: 45-5) “I form the light, and create darkness: I make

peace, and create evil: ...” (Ibid: 45-7) It is written in the

nineteenth chapter of the Gospel of Matthew, “And, behold, one

came and said unto him, Good Master, what good thing shall I

do, that I may have eternal life?” “And he said unto him, Why

- 117 -

callest thou me good? there is none good but one, that is, God:

but if thou wilt enter into life, keep the commandments.” (Matt:

19-16, 17) It is stated as follows in the twelfth chapter of Mark:

“And one of the scribes came, and ... asked him, Which is the

first commandment of all?” “And Jesus answered him, The first

of all the commandments is, Hear, O Israel; The Lord our God

is one Lord:” “And thou shalt love the Lord thy God with all thy

heart, and with all thy soul, and with all thy mind, and with all thy

strength: ...” (Mark: 12-28, 29, 30) Muhammad ‘alaihis-salâm’

stated so, too.

A person who contradicts [disbelieves] Muhammad ‘alaihissalâm’

will have disbelieved all the Prophets. Belief in
Trinity

[existence of three Gods] means to deny all the Prophets. The

doctrine of the Trinty appeared long after Îsâ’s ‘alaihis-salâm’

ascension to heaven. Formerly, all the
Nazarites held the belief

of
Tawhîd (Unity of Allah) and observed most of the principles

in the Torah. When a number of idolaters and Greek

philosophers joined the Nazarites they mixed their former belief,

the Trinity, with the Nazarene religion. It is written in a French

book, which was translated into Arabic and given the title

Qurrat-un-nufûs,
that the person who interpolated the doctrine

of the Trinity into the Nazarene religion first was a priest named

Seblius, in the year 200 of the Christian Era, and that this first

interpolation caused much bloodshed. At that time many

scholars defended the belief of Unity and said that Îsâ ‘alaihissalâm’

was a human being and a Prophet. It was sometime

around the year 300 when Arius of Alexandria proclaimed the

belief of Unity and announced that the doctrine of the Trinity

was wrong and void. In the (first) Nicene council convened by

Constantine the Great in 325, belief in the Unity was rejected

and Arius was excommunicated. They themselves do not know

what they mean by the name
Holy Ghost (or Spirit), which they

suppose to be the third god of the Trinity. They say that it was

the Holy Ghost through which Îsâ ‘alaihis-salâm’ came into

being in the womb of his mother, Mary. Islam teaches that the

Rûh-ul-Quds (the Holy Spirit) is the Archangel named Jebrâîl

(Gabriel).
[1]

[1]
The Turkish book Izâh-ul-merâm was written by Abdullah Abdî bin

Destân Mustafâ Bey of Manastir ‘rahmatullâhi aleyh’. He passed away

in 1303 [A.D. 1885]. The book was printed in the printhouse that

- 118 -

Shams-ad-dîn Sâmî Bey wrote in the 1316 [A.D. 1898]

edition of
Kâmûs-ul-a’lâm: The Islamic Prophet is Muhammad

‘alaihis-salâm’. His father is Abdullah and his grandfather is

Abd-ul-muttalib bin Hishâm bin ’Abd-i-Menâf bin Qusey bin

Kilâb. According to historians, he was born in Mekka towards a

Monday morning, which coincided with the twelfth day of

Rabî’ul-awwal month, the twentieth of April, in 571 A.D. His

mother is Âmina, the daughter of Wahab, and his grandfather is

’Abd-i-Menaf bin Zuhra bin Kilâb. Kilâb is Abdullah’s great

grandfather. Abdullah passed away at a place called
Dâr-unnâbigha

in the vicinity of Medîna on his way back from a

commercial expedition to Damascus. He was twenty-five years

old. He did not see his son. He (Muhammad ‘alaihis-salâm’)

stayed with his wet nurse Halîma among her tribe for five years.

This tribe, which was called Benî Sa’îd, were the most eloquent

people of Arabia. For this reason, Muhammad ‘alaihis-salâm’

spoke very eloquently. When he was six years old Âmina, (his

blessed mother), took him to his maternal uncles in Medîna and

passed away there. His nurse, Umm-i-Eymen, took him to

Mekka and delivered him to Abd-ul-muttalib, (his blessed

paternal grandfather). He was eight years old, when Abd-ulmuttalib

passed away and he began to stay in the home of his

paternal uncle Abû Tâlib. When he was twelve years old he

joined Abû Tâlib on a commercial journey to Damascus. When

he was seventeen years old his paternal uncle Zubeyr took him

to Yemen. When he was twenty-five years old he went to

Damascus as the leader of Hadîja’s ‘radiy-Allâhu anhâ’ caravan

on a commercial expedition. He became famous for his

excellent manners, beautiful moral character, and industrious

habits. Two months later he married Hadîja. When he was forty

years old the angel named Jebrâ'îl (Gabriel) visited him and he

was informed of his prophethood. Hadîja was his first Believer,

and she was followed by Abû Bekr, then Alî, who was a child

yet, and then Zeyd bin Hârisa. When he was forty-three years

old he was ordered to invite everybody to Islam. Heathens

persecuted him severely. He was fifty-three years old when he

migrated to Medîna-i-munawwara. He arrived in the Kubâ

village of Medîna on Monday the eighth of Rabî’ul-awwal, which

belonged to Yahyâ Efendi, the shaikh of Mustafâ Pâsha convent

immediately outside Edirnekap
ı, Istanbul.

- 119 -

coincided with the twentieth day of September, in the 622

nd

year of the Christian era. It was during the cliphate of hadrat

’Umar when this year, (i.e. A.D. 622), was accepted as the

beginning of the Muslim era and the first day of the month of

Muharram as the first day (new year’s day) of the
Hijrî Lunar

year. It was the sixteenth day, a Friday, in the month of July.

And the twentieth day of September was accepted as the first

day of the Hijrî Solar year. The 623
rd new year’s day of the

Christian era took place during the first hijrî solar and lunar

years. When the first commandment to perform Ghazâ and

Jihâd against the unbelievers was given (by Allâhu ta’âlâ), the

Ghazâ
(Holy War) of Bedr was made in the second year of the

Hijrat. Of the nine-hundred-and-fifty-strong army of unbelievers,

fifty were killed and forty-four were taken as captives. In the

third year, the
Ghazâ of Uhud was made. The number of

unbelievers was three thousand, whereas Muslims numbered

seven hundred. Seventy-five Sahâbîs were martyred. In the

fourth year the
Ghazâ of Hendek (Trench) and in the fifth year

the
Ghazâ of Benî Mustalaq were made. It was during this

same year when women were commanded to cover

themselves. The
Ghazâ of Hayber and the peace agreement

called
Bî’at-ur-ridwân, at Hudaybiya, were made in the sixth

year. In the seventh year the Kaiser and the Chosroes were

sent letters of invitation to Islam. In the eighth year the
Ghazâ of

Mûta
was conducted against the Byzantine army under

Heraclius’ command, Mekka was conquered and the
Ghazâ of

Huneyn
was accomplished. In the ninth year an expedition for

the
Ghazâ of Tabuk was made. In the tenth year the Hajj of

Wedâ’
(Farewell) was made. In the eleventh year, after

suffering fever for thirteen days, the blessed Prophet passed

away in the room adjacent to his masjîd on Monday the twelfth

of Rabî’ul awwal, when he was sixty-three years old.

Rasûlullah ‘sall-Allâhu alaihi wa sallam’ was always affable

and softspoken. There was a nûr shining on his blessed face.

Those who saw him would fall in love with him. His mildness,

patience, beautiful moral habits are written in thousands of

books. He had four sons and four daughters from Hadîja ‘radiy-

Allâhu anhâ’. And he had one son from Mâriya of Egypt. All his

children except Fâtima passed away while he was alive. This is

the end of our citation from
Kâmûs-ul-a’lâm.

- 120 -

Imâm-i-Ghazâlî wrote in his book
Kimyâ-i Sa’âdat, “Allâhu

ta’âlâ sent Prophets to His slaves. Through these great people

He informed His slaves about ways guiding to happiness and

those leading to disasters. The highest, the most superior and

the last of the Prophets is
Muhammad ‘alaihis-salâm’. He is the

Prophet for all people, for all nations. All people all over the

world have to believe in that exalted Prophet.” A person who

believes in him and adapts himself to him will attain blessings in

the world and in the Hereafter. He who does not believe in him,

on the other hand, will be subjected to everlasting torment in

the Hereafter.

- 121 -

CONCLUSION

In short,
Din (religion) means the system of rules revealed

by Allâhu ta’âlâ to Prophets in order to teach the beliefs,

behaviour, words and attitudes liked by Allâhu ta’âlâ, worships

to be performed, and ways of attaining happiness in this world

and in the Hereafter. Illusions and imaginary stories fabricated

by the imperfect human mind are not called Din. Mind is useful

in learning and obeying the religious commandments and

prohibitions. Yet it cannot grasp the mysteries, the ultimate

divine causes in the commandments and prohibitions. Nor can it

reason on them. Such occult facts can be learned if Allâhu

ta’âlâ intimates them to Prophets or inspires and reveals them

to the hearts of Awliyâ. And this, in its turn, is a blessing that

can be bestowed only by Allâhu ta’âlâ.

Now, attaining happiness in this world and the next and

deserving love of Allâhu ta’âlâ requires being a Muslim. A non-

Muslim is called kâfir (disbeliever, unbeliever). And
being a

Muslim,
in its turn, requires having îmân and worshipping.

Worshipping
means adapting oneself completely to the

Sharî’at of Muhammad ‘alaihis-salâm’, both in words and in

actions. The prescribed worships must be performed only

because they are the commandments of Allâhu ta’âlâ and

without expecting any worldly advantages from doing them. The

Sharî’at means the
canon [commandments and prohibitions]

taught in Qur’ân al-kerîm and explained through hadîth-isherîfs,

and can be learned from what we term books of fiqh, or

ilmihâl. It is
Fard-i-ayn for everyone, men and women alike, to

learn the Sharî’at, that is, the religious principles incumbent (to

do or not to do) for every individual Muslim. These principles

are remedies protecting men against spiritual and physical

diseases. Learning medicine, arts, trade or law would take a

person years in a high school and then years in a university. By

the same token, learning the books of ilmihâl and the Arabic

language requires studying for a number of years. People who

do not learn these things will easily fall for the lies and slanders

- 122 -

fabricated by British spies and by mercenary, hypocritical, and

so-called religious men and treacherous statesmen misled by

British spies, and will consequently end up in a disastrous and

afflictive destination in this world and in the Hereafter.

Expressing
the Kalima-i-shahâdat and believing in its

meaning is called
îmân. A person who expresses the Kalima-ishahâdat

and believes the facts purported by this word is called

a
Mu’min (Believer). The Kalima-i-shahâdat is “Ashhadu an lâ

ilâha ill-Allah wa ash-hadu anna Muhammadan ’abduhu wa

rasûluh.” It means: “There is no ilâh (being to be worshipped)

except Allah; and Muhammad ‘alaihis-salâm’ is His born slave

and His Messenger whom He has sent to (guide) all humanity.”

No Prophet shall come after him. It is stated as follows in the

Tahtâwî footnotes, at the end of the subject dealing with how to

perform the daily prayers of namâz one has somehow missed

or omitted, in the book
Merâq-il-felâh, “Islam is not only

believing that Allâhu ta’âlâ exists. Those disbelievers who

attribute partners to Him believe in His existence, too. For being

a Mu’min (Believer) it is necessary to believe that He exists, that

He has attributes of perfection such as being One, being Alive,

Omnipotence, Omniscience, and Will, that He sees and hears

all, and that there is no creator except Him.” To believe that

Muhammad ‘alaihis-salâm’ is the (Messenger=Prophet) means

to believe that all his teachings were dictated to him by Allâhu

ta’âlâ. Allâhu ta’âlâ revealed
Islam, that is, îmân and the

teachings of the Sharî’at to him through Qur’ân al-kerîm. The

commandments to be observed are called
Fard. Prohibitions

are called
Harâm. Altogether they are called Sharî’at. As soon

as a person becomes a Muslim, it becomes fard for him to

perform namâz (five times daily) and to learn the Islamic

teachings commonly known among the people. If he slights

learning them, e.g., if he says that it is unnecessary to learn

them, he loses his îmân and becomes a
kâfir (disbeliever). It is

written in the 266th letter in our book
Müjdeci Mektuplar that

those who died as kâfirs will not be forgiven and will be

subjected to an eternal fire in Hell. A person who loses his îmân

is called a
murtad (renegade). People who hold correct belief

concerning the facts taught in Qur’ân al-kerîm and hadîth-isherîfs

are called
Ahl as-sunna (Sunnite Muslims). Allâhu

ta’âlâ, being very compassionate, did not declare everything

overtly. He expressed some facts in a covert language. People

- 123 -

who believe in Qur’ân al-kerîm and hadîth-i-sherîfs but do not

agree with the scholars of Ahl as-sunna in interpreting some of

their parts, are called people without a
Madh-hab. Of the

people without a madh-hab, those who misinterpret only the

teachings of îmân expressed covertly are called people of

bid’at
or deviated Muslims. Those who misinterpret the openly

declared ones are called
Mulhids. A mulhid is a disbeliever,

although he may consider himself a Muslim. A person of bid’at,

however, is not a disbeliever. Yet he will certainly be subjected

to very bitter torment in Hell. Among the books which inform

that Ahl as-Sunnat ’ulamâ are on the right path and are

superior, the book
Mahzan ul-fiqh il-kubrâ of Muhammad

Suleiman Efendi, a virtuous Sudanese, is very valuable. On the

other hand, kâfirs who pretend to be Muslims though they are

not and interpret the overt teachings of Qur’ân al-kerîm in

accordance with their own personal mental capacities and

scientific information, and mislead Muslims, are called
zindiqs.

Different scholars of Ahl as-sunnat drew different

conclusions and meanings from the covertly expressed parts of

the Sharî’at. Thus four different madh-habs appeared in matters

pertaining to religious practices, that is, in adapting oneself to

the Sharî’at. These madh-habs are named
Hanafî, Mâlikî,

Shâfi’î
and Hanbalî. These four madh-habs agree in matters

pertaining to îmân (belief). They differ slightly only in ways of

worship. People who belong to these four madh-habs consider

one another brothers in Islam. Every Muslim is free to choose

and to imitate any of the four madh-habs and to perform all his

deeds in accordance with that madh-hab. Muslims’ parting into

four madh-habs is the result of the mercy, the great compassion

Allâhu ta’âlâ has over Muslims. If a Muslim has trouble

performing a worship compatibly with his own madh-hab, he

can imitate another madh-hab and thus do his worship easily.

Conditions to be fulfilled for imitating another madh-hab are

written in the (Turkish) book
Se’âdet-i Ebediyye (Endless

Bliss).

The most important worship is the namâz. If a person

performs namâz it will be understood that he is a Muslim. If a

person does not perform namâz it will be doubtful whether he is

a Muslim. If a person values namâz and yet neglects it because

of indolence though he does not have a good excuse for not

doing so, the law courts of Mâlikî, Shâfi’î and Hanbalî madh
-

124 -

habs will give him death penalty, (if he is in one of these madhhabs).

If he is in the Hanafî Madh-hab, he will be kept prisoner

until he begins performing namâz regularly and will be

commanded to perform all the prayers of namâz he has

omitted. It is stated as follows in the books
Durr-ul-muntaqa

and
Ibni Âbidîn, and in Kitâb-us-salât, published by Hakîkat

Kitâbevi in Turkey: “Omitting the five daily prayers of namâz, i.e.

not performing them in their prescribed times without any good

excuse for not doing so, is a grave sin. Forgiveness for this sin

requires making a hajj or tawba.” And the tawba made for it, in

its turn, will not be acceptable unless one performs the prayer,

or the prayers, of namâz one has omitted. One must free

oneself from this state of harâm by performing the omitted

prayers of fard namâz instead of the daily prayers of sunnat

namâz called Rawâtib. It is written in authentic religious books

that if a person has debts of fard prayers of namâz none of his

sunnat or supererogatory prayers of namâz will be accepted

even if they are sahîh. That is, he will not attain the thawâbs

(rewards), the benefits which Allâhu ta’âlâ promises (for

performing supererogatory prayers). Their writings are quoted in

our (Turkish) book
Se’âdet-i Ebediyye. It is not sinful to miss a

namâz for good reasons (prescribed by Islam). Yet all the four

madh-habs agree that one has to perform as soon as possible

any prayers of namâz one has missed or omitted be it with good

excuses or not. In Hanafî Madhhab only, it would be permissible

to postpone them as long as the time necessary for working for

one’s living or for performing the prayers of sunnat namâz

called Rawâtib or the supererogatory prayers of namâz advised

through hadîth-i-sherîfs. That is, it will be good to postpone the

qadâ namâzes with these reasons. According to the other three

Madh-habs, however, it is not permissible for a person who has

debts of namâz omitted for good reasons to perform the socalled

prayers of sunnat namâz or any sort of supererogatory

namâz; it is harâm. The fact that the prayers of namâz omitted

for good reasons are not the same with those neglected without

good reasons is written clearly in
Durr ul-Mukhtâr, Ibni

Âbidîn, Durr ul-Muntaqâ, Tahtâwî explanation of Merâk ilfelâh

and
Jawhara.

- 125 -

P.O.Box 4249 11th. Nov. 1991

Kaduna

Nigeria

Bismillahir-Rahmanir-Raheem

Assalamu alaikum Warahmatullahi ta’ala Wabarakatuhu

Dear brother(s),

I am writing to request for Islamic literature for my family and

myself from your organisation.

My problem is that I do not have a deep understanding of Islam

especially as regards its history, philosophy and general principles.

This has been a source of great worry for me because, having

acquired quite a considerable amount of western knowledge that

has been completely devoid of any Islamic touch, the system has

unconsciously built into my frame of mind certain biases that

always tend to do serious damage to my faith. I seem to be in a

perpetual struggle with these biases — a struggle that often

manifests in my tendency to rationalise certain serious issues

contained in our Holy Book — the Qur’an also, many of my non—

moslem colleagues and friends, particularly Christians have always

sought to know about Islam, the Holy Qur’an and certain

contemporary issues that concern muslims or border up on Islam

generally from me. I, most often, find myself severely handicapped

to respond adequately and effectively to their enquiries because I

do not myself have a sound base in Islamic literature. Moreover, I

do not understand the arabic language, though I am making a lot of

effort in that regard because of my profound interest and

determination to know all that I am supposed to know in Islam.

I, therefore, need your assistance very badly, I sincerely believe

that, in-Sha-Allah, you can help me and my family a lot to

strengthen our faith based on sound knowledge. This would also

adequately equip us, in-Sha-Allah, to effectively spread the light of

Islam within our environment and even beyond. I will be particularly

grateful if your kind response to my request will include

publications on Islamic Regious knowledge generally as well as

any other which you consider appropriate and useful for our own

spiritual growth.

Anxiously awaiting your anticipated favourable response.

Wassalaam.

Your brother in Islam

ISMAIL ALHASSAN SATI

- 126 -

A’ûdhu billah-imin-esh-shaytân-ir-rajîm

Bi-s-mi-llâh-ir-Rahmân-ir-Rahîm

Resûlullah ‘sall-Allâhu ’alaihi wa sallam’

stated:
“When fasâd (mischief, instigation,

disunion, tumult)
runs rife among my Ummat

(Muslims)
, a person who abides by my

Sunnat will acquire blessings equal to the

amount deserved by a hundred martyrs.”

Scholars affiliated with any one of the four

Madhhabs, (which are, namely, Hanafî, Mâlikî,

Shâfi’î and Hanbalî,) are called
Scholars of

Ahl as-Sunna
. The leader of the scholars of

Ahl as-Sunna is al-Imâm al-a’zam Abû Hanîfa.

These scholars recorded what they had heard

from the Sahâba-i-kirâm, who, in their turn,

had told them what they had heard from the

Messenger of Allah ‘sall-Allâhu ’alaihi wa

sallam’.

The earth is populated by three groups of

people today:

1– Disbelievers. These people say that

they are not Muslims. Jews and Christians are

in this group.

2– The Sunnî Muslims. These people exist

with an ever-increasing population in every

country.

3– (Hypocrites called) Munâfiqs. They say

that they are Muslims. With respect to îmân

and some acts of worship, they are not

comparable to the Ahl as-Sunnat. They are

not true Muslims.

Our Prophet ‘sall-Allâhu ’alaihi wa

sallam’ stated,
“A person whom Allâhu

ta’âlâ loves very much is one who

learns his religion and teaches it to

others. Learn your religion from the

mouths of Islamic scholars!”

A person who cannot find a true scholar

must learn by reading books written by the

scholars of Ahl as-sunna, and try hard to

spread these books. A Muslim who has ’ilm

(knowledge), ’amal (practising what one

knows; obeying Islam’s commandments and

prohibitions), and ikhlâs (doing everything only

to please Allâhu ta’âlâ) is called an
Islamic

scholar.
A person who represents himself as

an Islamic scholar though he lacks any one of

these qualifications is called an ‘evil religious

scholar’, or an ‘impostor’. An Islamic scholar is

a guard who protects Islam. An impostor is

Satan’s accomplice.
[1]

______________

[1]
Knowledge that is acquired not for the purpose

of practising it with ikhlâs, will not be beneficial.

Please see the 366
th and 367th pages of the first

volume of
Hadîqa, and also the 36th and the

40
th and the 59 th letters in the first volume of

Maktûbât.
(The English versions of these

letters exist in the 16
th and the 25th and the 28th

chapters, respectively, of the second fascicle of ENDLESS  BLISS.

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