chapter 02 innallaha amerani

8/8/2019 CHAPTER 02 Innallaha Amerani

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ISLAM THE RELIGION OF PEACE

MIR SYED MUHAMMADNOORBAKHSH AS I

UNDERSTANDShah Syed Muhammad Noorbakhsh and his

Teachings

Engr. Nazir Hussain

2/2/2010

Understanding the Nurbakhshi school of Thought


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CHAPTER 02

RELIGIOUS DUTY OF A MURSHID(INTERPRETATION OF ANALLAHA AMARANI?)


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INTERPRETATION OF ANALLAHA AMARANI?

Mir Syed Muhammad Noorbakhsh (Qudesa hullaho Sirraho) writes in his bookon Islamic Jurisprudence popularly known as Al-Fiqhul Ahvat that: Annallaha amarani -"

The quoted phrase describes two things one the difference among "MuslimOmma" community of faithful, and the other among all religions of the world- Muslim,Christianity, Judaism, Hinduism, Sikhism, Buddhism, and non-atheists.

This is the translation of the extract: Being a Murshid -one who is Mujtahidin Shariah laws, and secondly a practitioner of all teachings of Islamic lawsonto his daily affairs, and has the ability of seeing all hidden things with anopen eye through his Maarifa, to an extend of Haq-ul-Yaqeen and thus hasacquired the position of Wilaya allah, it is my obligatory duty to elaborate the

fiqhi differences of Muslims-Haneifi, Shafi, Maliki, Jafari, and Hanbali, in

such a way as it used to be in the life time of the Holy prophet, and secondly I would like to differentiate the differences of anthology among all religions of the world

It is pertinent to highlight that Taqleed- imitation, is only allowed in those issueswhich do not constitute the fundamentals- Usul, of Islam: that is to say, issues that arewidely known and whose proofs are definite, clear cut, and univocal. It is in the Furu,the details of the sacred law, where in the proofs are zanni,-analogical inferences, opento more than one legitimate reading, that Taqleed is allowed. The religious decree of MirNoorbakhsh (A.R) is entirely based on true knowledge derived from the teachings of theperfect prototypes of Gods creations- supermen, the infallible, twelve Imams (A.S). MirNoorbakhsh (A.R) writes in his book Al-Fiqhul Ahvat:When you build a mosque and

Mahrab (i.e.) the central place of imam of prayer), the foundations of that

should be in the names of the infallible Imams (A.S) who are preachers of personally realized and lived knowledge, and purified from the doubts of mythologists. (Chapter: 2, P: 38)

That superman (A.S) led pious lives and died in the aroma of sanctity. ImamJaffer Sadiq (A.S) narrates that: My words are words of my father, sayings of my fatherare sayings of my grandfather, sayings of my grandfather are words of Imam Hussain(A.S), sayings of Imam Hussain (A.S) are sayings of Imam Hassan (A.S) Sayings of Imam Hassan (A.S) are sayings of Imam Ali(A.S) sayings of Imam Ali(A.S) are sayings


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of the Holy Prophet (saw) and words of the Holy Prophet (PBUH) are words of Allah.( Al-Kafi, Vol: 1, P: 68, Tabqat ul Kubra Vol. 1, P: 28, Hilyatul Awlia, Vol.3, P: 193,Nurul Huda, P: 8, An Introduction to Islamic Sharia, P:10) And Holy Prophet never saysanything by his own until it is revealed from God (Quran) so followers of Shah SyedMuhammad Noorbakhsh (RA) follow his book Al-Fiqh ul Ahvat- the jurisprudence basedon superlatively precautions.

Mir Syed Muhammad Noorbakhsh has written in the preamble of Al-Fiqh ul Ahvatthat:

God has commanded me to remove the differences from among this Umma it meansfrom the worldwide Muslim community-first regarding the legal provisions (furu) andsecondly regarding the principles of religion (Usul)".

Some of researchers without having in depth study have objected above phrasequoted by Mir Noorbakhsh that he has proclaimed that God Almighty has ordered himto eradicate differences among the Ommah, that is against the teachings of Islam thatMir Noorbakhsh has proclaimed himself to be either messenger of God (God forbid) orprophesied Imam Mahdi (as) etc.Mir Muhammads view regarding the Holy Prophet (PBUH) is that:

One who proclaimed Nabuwah- Prophet Hood after the seal of the prophets(PBUH) without having been a mad or other Shariah reasoning it is obligatory tokill him/her. (Al-Fiqh ul Ahvat Chapter: Blaming, P:297)

It is obligatory to have belief that Hazrat Muhammad (PBUH) is the seal of prophets etc. (Usul Aqaed-Principles of Beliefs, Mir Noorbakhsh, P: )

Mir Noorbakhsh has written regarding Imam Muhammad Mahdi (May God be pleasedwith him) that:

It is obligatory to have belief that Imam Mahdi, is the seal of saints(Principles of beliefs P: )

Imam Mahdi (A.S) is the twelfth, Imam, and from progeny of the Holy prophet(PBUH) (Al-Fiqh ul Ahvat, Chapter : Nikah-Marriage, P:241, Kashful Haqiqat, Vol: P: )

In one of his letters written to Mirza Shahrukh he said: I am deputy of theImam of the day- Imam Muhammad Mahdi (A.S)(Letters of Mir Noorbakhsh )

Noorbakhshis vehemently denounce such allegations that Mir Noorbakhsh had everdeclared himself to be the Imam Al-Mahdi (as) who according to beliefs of Noorbakhshis


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is in major occultation and they pray for his early reappearance in their dailysupplications (Daawat-e- Sufia Imamia, P: 214, Daawat-e- Sufia, P: 172) and is theson of infallible Imam Hassan Askeri (As) from the progeny of the Holy Prophet(PBUH).

Noorbakhshis set aside such allegations as inventions of their stern enemies, likeMirza Shah Rokh-who tempered one of Mir Noorbakhshs letters and inserts the wordImam instead of Naib-e-Imam and an invader of Kashmir Mirza Haidar Dughlat, whohad ordered persecution of the Noorbakhshis in mid-16th century and destroyedbibliographical heritage of Noorbakhsh in Kashmir.

The quoted phrase describes two things one the difference among "Muslim Ommah"-Hanifi, Shafi, Maliki, Hanbali, Jaferi, and others, and the other among all religions of the world- Muslim, Christianity, Judaism, Hinduism, Sikhism, Buddhism, and non-atheists.

This is the translation of the extract: Being a Murshid -one who is Mujtahid inShariah laws, and secondly a practitioner of all teachings of Islamic laws onto his dailyaffairs, and has the ability of seeing all hidden things with an open eye through hisMaarifa, to an extend of Haq-ul-Yaqeen and thus has acquired the position of Wilaya

Allah, it is my obligatory duty to elaborate the Fiqhi differences of Muslims-Haneifi,Shafi, Maliki, Jafari, and Hanbali, in such a way as it used to be in the life time of theHoly prophet, and secondly I would like to differentiate the differences of anthologyamong all religions of the world

Islamic Fiqh refers to the art of jurisprudence, whereby a deep understanding of religion is expressed. Under Islamic law or Sharia every action can be classified into oneof the following five categories:S.No

Actions Meaning Commit Omit

1 Wajib Obligatory Yes No

2 Mustahab Recommended Preferable Not preferable3 Mubah Optional May May4 Makrooh Undesirable Not

preferablePreferable

5 Haram Forbidden No Yes

One must remember that this topic is particularly important because humanbeings are responsible for their deeds and are either punished or rewarded for theiractions. Since classifications are significant and can be applied in everyday situations.For instance, one could postulate that fasting during the holy month of Ramadan is

Wajib, or obligatory, however the same act of fasting when carried out on every Friday,is merely Mustahab-recommended. Moreover, one may even go to the other extreme andsay that the same act of fasting is Makrooh- undesirable, if a guest does it without thehosts permission and it becomes haram or forbidden if it is done on the occasion of Eid.There are some other circumstances where the Mujtahid-jurist, can come to in anIslamic Ruling, that are:


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S.No. Islamic Ruling Brief Explanation 1 Hukum A ruling on a particular issue that is applicable upon all

people even those who do not follow that Mujtahid-such aspolitical rulings that can be issued from our scholars.

2 Fatwa The general ruling that the Mujtahid gives which is only

applicable to those who follow him those who performs hisTaqleed.3 Ihtiyat Wajib Al-ihtiyatul-Wajib - obligatory precaution: The Mujtahid

does not have a clear cut proof to issue a definitive rulingthus, he would express a ruling and then say thataccording to Ihtiyat, the following must also be performed his follower can either act according to his ruling or followanother Mujtahid who has a clear cut Fatwa.

4 Ihtiyat Mustahab

Al-ihtiyatul-Mustahab -recommendatory precaution:Either before or after clear ruling, there is precaution(Ihtiyat) stated. Thus, the follower must act according tothe clear ruling (Fatwa) and for precautionary sake, heshould also act according to the precaution that theMujtahid has stated and he cannot follow another Mujtahidon his ruling.

Meaning of Ahvat

1. Ahvat : Compatible with precaution, Justice Ameer Ali2. Ahvat: The all-encompassing fiqhs- Dr. Andreas Reick3. Ahvat: Intermediate, Almunjid, (Arabic Urdu Dictionary)4. Ahvat: Moderate, Sajjad Balghari

The author of Muhammadan Law, Mr. Justice Syed Ameer Ali writes that Ahvat literally means superlatively precautionary, in legal parlance it meansincumbent see Jawahirul Kalam: Ahvat Qabul Zojihi incumbent to obtain theconsent of the wife

(Muhammadan Law: 5/e P: 1331)

As depicted in the above table the last category is Ihtiyat Wajib -precautionary obligatory. Its significance is the same as that of Wajib with thedifference that in the problems where a Mujtahid says it is "precautionary obligatory"e.g. if it is known to anybody that his/her body or cloths was not clean after the pray isfinished then it is correct but if there is time the it is precautionary to repeat the pray.Similarly it is one of the conditions of pray that both body and dress should be clean. If aclean cloth became doubtful due to mixing with dirty cloths then it is precautionaryWajib to find out the dirty spot. If it is certain that there is some impurity and the exactlocation is not traced out then it is precautionary obligation- Ihtiyat Wajib, to wash thewhole cloths but in case of scarcity of water if only suspected spots are washed then onecan pray in that cloths. (Al-Fiqhul Ahvat, Chapter Ablution, P: 43-44)


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Mir Syed Muhammad Noorbakhsh (R.A) writes regarding dry ablution that: Dryablution is allowed on time, before time, and at the last time, but it is precautionary toperform it at the last time (Chapter Ablution, P: 10)

It is not allowed for the father of suckling children that he marries with theoffspring of the owner of milk rather it is precautionary not to marry even the children

who had shared milk. (Tahrilul Wasilah Vol: 3, P: 483) The measure of one Saa for zakat on crops is to be precautionarily taken as

equivalent to 5.33 ratil Iraqi, but in case of Zakat of fasting it is precautionaryMustahab to give at rate of 9 rital Iraqi (Chapter Zakat P: Chapter Fasting, P: )

So Al-Fiqhul Ahvat means an Islamic Jurisprudence which is entirely based onsuperlatively precautionary rulings. The rulings that are sublime supreme, noble,precautionary, above from all sorts of prejudice, extracted from true knowledge. In mostof cases Mir Syed Muhammad Noorbakhsh (A.R) has pronounced several rulings andpreferred the precautionary ruling: e.g.

1. Dry ablution (P:10)2. Having doubts about ablution (P:43-44 )3. Timings of Prayers during cloudy weather (P:24-25 )4. Position of feet during prayer (P:52 )5. Prayer on dead body (P:109-111 )6. Construction of grave (P:118-120 )7. Limit of Zakat on crops (P:133 )8. Measure of units of Zakat ul Mall (P: 143-145 )9. Measure of units of Zakat of fasting (P:152-153 )10. Leader of prayers (P:76-77,80-82,88-90 )11. Selection of mosque for seclusion (P: 159-162 )12. Intention for prayer with louder voice (P:47)13. Standing position from prostration (P:62-64 )14. Prayer of Ramadan (Nafila Ramadan) (P: 75)

Hence it is construed that Ahvat in any case does not mean: moderate, intermediate andthe all-encompassing fiqh. This misconception is by dint of not understanding theprinciples of jurisprudence and true faith and teachings of Syed MuhammadNoorbakhsh (R.A)

AMER BIL-MA'RUF WA-NAHI AA NIL-MUNKAR

Doing good things and prohibit doing unlawful things is one of basic obligations of Islamthat are elucidated as follows:

.1 )104(

There should be a group of people who can invite you for doing good things and prohibitdoing unlawful things. (Hajj, 22:104)


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.2 ( )110

You are the best of the nations raised up for (the benefit of) men; you enjoin what isright and forbid the wrong and believe in Allah.(Ale Imran, 3:110).

.3 )122(

And it is not (proper) for the believers to go out to fight (Jihad) all together. Of everytroop of them, a party only should go forth, that they (who are left behind) may getinstructions in (Islamic) religion, and that they may warn their people when they returnto them, so that they may beware (of evil).

(Tauba, 9:122) (Translation by Dr. Mohsin Khan)

.4 )112(

(The believers whose lives Allah has purchased are) those who turn to Allah inrepentance (from polytheism and hypocrisy, etc.), who worship (Him), who praise (Him),who fast (or go out in Allah's Cause), who bow down (in prayer), who prostratethemselves (in prayer), who enjoin (on people) Al-Ma'ruf (i.e. Islamic Monotheism andall what Islam has ordained) and forbid (people) from Al-Munkar (i.e. disbelief,polytheism of all kinds and all that Islam has forbidden), and who observe the limits setby Allah (do all that Allah has ordained and abstain from all kinds of sins and evil deedswhich Allah has forbidden). And give glad tidings to the believers.(At Tuba: 9:112)

.5 ( )79

It is not (possible) for any human being to whom Allah has given the Book and Al-Hukam (the knowledge and understanding of the laws of religion) andProphet hood to say to the people: "Be my worshippers rather than Allah's." Onthe contrary (he would say):"Be you Rabbaniyyun (learned men of religionwho practice what they know and also preach others), because you areteaching the Book, and you are studying it."


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(.6 )94 Therefore proclaim openly (Allah's Message - Islamic Monotheism) that which you arecommanded, and turn away from Al-Mushrikun (polytheists, idolaters, and disbelievers- See V.2:105).(Hijr, 15:94)

.7 ( )165

(.8 )199 Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don'tpunish them). (7:199)

.9 ( )41

Those (Muslim rulers) who, if We give them power in the land, (they) enjoin Iqamat-as-Salat [i.e. to perform the five compulsory congregational Salat (prayers) (the males inmosques)], to pay the Zakat and they enjoin Al-Ma'ruf (i.e. Islamic Monotheism and allthat Islam orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all thatIslam has forbidden) [i.e. they make the Qur'an as the law of their country in all thespheres of life]. And with Allah rests the end of (all) matters (of creatures).(22:41)

.10 ( )67

The hypocrites, men and women, are one from another; they enjoin (on the people) Al-Munkar (i.e. disbelief and polytheism of all kinds and all that Islam has forbidden), andforbid (people) from Al-Maruf (i.e. Islamic Monotheism and all that Islam orders one todo), and they close their hands [from giving (spending in Allah's Cause) alms]. Theyhave forgotten Allah, so He has forgotten them. Verily, the hypocrites are the Fasiqun(rebellious, disobedient to Allah).

.11 ( )71

The believers, men and women, are Owliya' (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma'ruf (i.e. Islamic Monotheism and all thatIslam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism anddisbelief of all kinds, and all that Islam has forbidden); they perform As-Salat (Iqamat-as-Salat), and give the Zakat, and obey Allah and His Messenger. Allah will have HisMercy on them. Surely Allah is All-Mighty, All-Wise.


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.12 ( )78

Those among the Children of Israel who disbelieved were cursed by the tongue of Dawood (David) and 'sa (Jesus), son of Maryam (Mary). That was because theydisobeyed (Allah and the Messengers) and were ever transgressing beyond bounds.

.13 }17{

[ Pickthal 31:17 ] O my dear son! Establish worship and enjoin kindness and forbidiniquity, and persevere whatever may befall thee. Lo! that is of the steadfast heart of things. (Luqman 31: 17) The recommended policy is for all Muslims to strive to fulfill this obligation, tothe best of their ability . Allah (S ) states:

.14 { }148

[ Pickthal 2:148 ] And each one hath a goal toward which he turneth; so vie with oneanother in good works. Wheresoever ye may be, Allah will bring you all together. Lo!Allah is Able to do all things.

.15 { }41

[ Pickthal 22:41 ] Those who, if we give them power in the land, establish worship andpay the poor-due and enjoin kindness and forbid iniquity. And Allah's is the sequel of events.

.16

{ }157

[ Pickthal 7:157 ] Those who follow the messenger, the Prophet who can neither readnor write, whom they will find described in the Torah and the Gospel (which are) withthem. He will enjoin on them that which is right and forbid them that which is wrong. Hewill make lawful for them all good things and prohibit for them only the foul; and he willrelieve them of their burden and the fetters that they used to wear. Then those whobelieve in him, and honour him, and help him, and follow the light which is sent downwith him: they are the successful.

17. Holy prophet says: When you see anybody doing something wrong then stophim/her with force if you have the power, otherwise stop through your tong, if that


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is even beyond your compass then to hate for that action is the delicate form of faith (Al-Fiqh ul Ahvat, Chapter:8, P:209 )

18. Imam-ul- Awlia Ali (as) says Anybody who does not either prevent a wrong doerthrough his tongue, hand, and heart, is just like dead body roaming among crowd of

people Nahjul Balagha

19. When biaat prevail then it is the obligatory duty of learned people to express andpropagate his knowledge otherwise Gods curse will be on him. (Hadith)

20. The Holy Prophet stated:

Whenever a civil wrong is done on earth and is opposed by witnessesto it that opposition of theirs vindicates them of the civil crime andplaces them at a distance from the crime. And for those who areabsent from the crime but are satisfied with its occurrence they maybe considered attestants to it (Abu Daud).

21. If an Ailm hides his knowledge from other people then he is like a hypocrite(Hadith)

Keeping all these in view how a Murshid like Mir Nurbakhsh can be in onlyisolation?

22. As per our belief a Murshid that is somehow analogous to that of Mufti-e- Azam in

Sunni doctrine and Wali-e-Faqi in Shia school of thought, is a Wali Azafi as inUsul-e-Aqaed the wordJame-ul- Walahas been written which is plural of Wilaya,who may have the ability of inspiration-Ilham too.

23. Islam is not only a religion of praying, keeping fast, giving Zaka, performing hajjetc. but a complete code of life which comprises of all socio economic, political,governance, justice, defense affairs are to be practiced in the light of its teachingsas it was in the life time of the Holy Prophet (PBUH) that are to be implementedthrough righteous personages dignified and defined in the Islamic teachings.

24. The holy Quran is treatise of knowledge of all tinny and large things that hascomplete information on governance, justice, social and economic problems, whichalso become the benchmark for the just rule of our holy Imam Mohammad Mahdi(as) when he reappears.

25. Hazrat Imam Ali Reza (as) the leader of Owliya, narrates that: No nation andOmmah can withstand without any leader, and social structure is associated with atrue leader so the people the leader (Imam) who can establish treasury (Bait-tul-Mal) which can be used for socio economic uplift, meeting out defense


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requirements, and institutional development, if there is no leader the socialstructure will be smashed.

26. The Holy Prophet (PBUH) says that Foqha are my successors.

27. Sayyid-ul- Awlia, Imam Mussa Alkazim (AS) says: Foqha are forts of islam

28. Holy Prophet (PBUH) says: Awlma-keram are offsprings of prophets(AS)

29. Adam-ul- Owlya Imam Ali(as) says that: It is obligatory duty of all religiousscholars to work for the socio economic development of the people

30. Sayyid-ul Awlya, Imam Hussain (as) says: All affairs of life should be executedthrough scholars, and pious people, who neither exaggerate nor nullify the allowed

and forbidden things and are true protector of the obligations and pledges

31. Imam Ali (as) says: The (Owlama)scholars are guardians of common people

32. Imam Hussain (as) wrote to his step brother Muhammad Bin Hanifa (RA) that: Thepurpose of my movement is neither excesses nor rebellion and not based onpsychological, political motives. It is not my aim to instigate mischief neither tocause injustice. I am here to eradicate evils and enjoining good for the Ommah of my grandfather (PBUH) and obeying my Lord, Almighty God and my grandfather(PBUH) (Bihar, Vol:44, P:329, Maqtal e-Mutaher: P; 271)

33. Islam the religion of peace and justice has fixed certain criteria and standards forreligious leaderships failing which the false scholars cannot be leaders.

34. The twelfth Imam, the Khatam-ul-Owlyia Imam Mahdi (as) says: the Owlama,Murshid, Wali -e- Faqih should be Mujtahid having all auxiliary qualifications, a just, pious, and duly absolved from worldly aptitudes and temptations.

35. Almighty Allah has decreed that our obligations under Islam fall into two broadcategories:

1. Those which are personally obligatory ( fard al-ayn ), which are required fromevery individual Muslim (e.g.,Salah and zakat ), and

2. Those which are communally obligatory ( fard al- kifaya ), which if performed bysome Muslims are not required from others.

Enjoining good and forbidding evil is a communal or collective obligation. As such, it canbe done by asection of the community. But, if enough Muslims do not take up this duty,


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then all who do nothing are guilty of neglecting it. Mir Muhammad Noorbakhsh writesin Al-Fiqh-ul Ahvat that:

Accountability that is Enjoining Good and Forbidding Evil is one of the biggestprinciples of religion. It is a collective obligation. For those who can differentiate rightand wrong it is a collective obligation.(Fiqhul Ahvat P: 209-210)

36. Mir Muhammad Noorbakhsh writes in another chapter of Al-Fiqh-ul- Ahvat: I amhere to eradicate innovations from the Shariah of the Holy Prophet (PBUH) and torenovate his teachings as that was in his own period. (Chapter Nikah, P:237)

37. Mir Noorbakhsh writes that: It is not appropriate for everybody to dare enjoininggood and forbidding evil (regarding Shariah laws-Islamic laws) other than Imam(Religious and Spiritual leader) and his successor who is adorned with all threetypes of knowledge Sharia, Tariqah, and Haqiqah-the progression from shariahthrough Tariqah and achieving the station of Haqiqah-the station of inner truth,because such an authority( Murshid, Mujahid Aazam, Wali,) can distinguishbetween the one who performs prayers and still be sinner and the one who loosesprayer and still be obedient through his Kashf - un-veiling, intuition, Asrar -secrets, and Mushahida - mystical vision(Al-Fiqhul Ahvat, Chapter Salah, P: 122)

38. Imam Ul Awlia, Adamul Awlia Imam Ali (A.S) wrote: I advise you to fear Allah,do not go after this vicious world though it may try to entice you, do not seek itthough it may seek you and do not grieve over and pine for things which this worldrefuses you. Let the eternal Reward and Blessings of Allah be the promptingfactors for all that you say and do. Be an enemy of tyrants and oppressors and be afriend and helper of those who are oppressed and tyrannized.

To you, to my other children, to my relatives and to all who acquire this will of mine, I advise to fear Allah and to be pious, to have fair and honest dealingswith one another and improve mutual relations because I have heard yourgrandfather, the Holy Prophet (PBUH) saying, To remove mutual enmity, ill-feeling and hatred is better than recommended prayers and fasting". Fear Allah when the question of helpless orphans arises. You should never let themstarve. So long as you are there to guard and protect them they should not beruined or lost. The Holy Prophet (SA) had always advised, cautioned andreminded us of this responsibility, so much so that we often thought that theProphet of Allah (s) might on the next occasion assign them a share from our

heritage. (Nahjul Balagha Letter No. 31, Peak of Eloquence P: 582-583)

39. Shah Syed Muhammad Noorbakhsh (R.A) has written in Al Fiqhul Ahvat: that,a. It is not appropriate for a layman to advise learned people regarding

doing good things and prohibit doing unlawful things.(Chapter: 01 P:12) b. Nobody should dare expressing his/her views regarding those religious

issues which is not consensus among community of Muslim, not say


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anything which he does not recognize in depth, but for the investigation of such matters he should follow such a person who has following qualities:

i. Should be a lordly knower -a Mujtahid, jurist, expert in Islamicsharia laws, Mujahid in Tariqah,-spiritual life, Muarif- gnostic inHaqiqah-the inner truth, who has arrived at the station of innertruth, who can see the hidden things with open eyes, and may be atthe station of Waliallah-spiritual master during the majoroccultation of Imam Mahdi (A.S) and also coming from therecognized chain of sainthood of Dahbia Noorbakhshia without anybreakage etc.

ii. One who performs good deeds only for the pleasure of Allah,iii. Have admirable moral characteriv. Have been absolved from bad moral characterv. Should not be salve of worldly things

vi. Should not have a furious behaviorvii. Should not be imprisoned in exoteric states.

viii. Should not be prejudiced due to following ritualistic matters(Chapter: Amer Bil Maruf wa nahi anil Munkar, P: 210-211)c. To perform an accountability role regarding common issues is only

allowed for common ell(P:211)

d. The last Imam, Al Mahdi (May Allah hastens his return) said that: As forthose events that will occur in the future, (for the answer on how to dealwith them), refer to those people who narrate our sayings (Ahadith) sincesurely they (the Ulama) are my proof over you and I am the proof of Allah.

40. Imam Ul Awlia, Adamul Awlia Imam Ali (A.S) wrote:Exhort people to do good and abstain them from evil, otherwise the vicious and thewicked will be your overlord and if you willingly allow such persons to be yourrulers then your prayers will not be heard by Allah.

Peak of Eloquence Letter No.47 P: 618

41. Imam Ul Awlia, Imam Ali (as) said: Command what is good and you will be one of its people, and oppose what is evil with your tongue and your hand, and makethings clear to whoever does it by your struggle against it.

Peak of Eloquence Letter No. 31 P: 583

42. Imam Ul Awlia, Imam Ali (as) said: Surely there are example all around you of thepower and punishment of Allah, and of His authority over days and events, so donot expect His threat to be delayed on account of your ignorance of His ability toseize, and by your making light of His strength and disregarding His power, forsurely Allah, may He be glorified, did not curse past generations before you untilthey stopped commanding what is good and forbidding what is evil.


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Peak of Eloquence Sermon No.47 P: 466

43. Imam Ul Awlia, Imam Ali (as) said: Curse of Allah be upon those who adviceothers to be good, but do not follow the advice themselves. Woe be them who tellothers to abstain from evil and themselves do not abstain from it.


44. Imam Ul Awlia, Imam Ali (as) said: They have got up from the resting places intheir graves and have set off for the final objectives. Every house has its ownpeople. They are not changed nor shifted from there. Commanding for good andrefraining from evil are two characteristics of Allah, the Glorified. They canneither bring death near nor lessen sustenance .


45. Imam Ul Awlia, Imam Ali (as) said: Desist others from the unlawful and abstain

from it yourself, because you have been commanded to abstain (yourself) beforeabstaining (others ).


46. Imam Ul Awlia, Imam Ali (as) wrote : Exhort people to do good and abstain themfrom evil, otherwise the vicious and the wicked will be your overlord and if youwillingly allow such persons to be your rulers then your prayers will not be heardby Allah

( Peak of Eloquence Letter No.47 P: 618 )

47. Imam Ul Awlia, Imam Ali (as) said: Certainly, there are examples before you of Allah's wrath, punishment, days of tribulations and happenings. Therefore, do notdisregard His promises, ignoring His punishment, making light His wrath and notexpecting His violence, because Allah, the Glorified, did not curse the past agesexcept because they had left off asking others to do good acts and refraining themfrom bad acts. In fact Allah cursed the foolish for committing sins and the wisebecause they gave up refraining others from evils. Beware! You have broken theshackles of Islam, have transgressed its limits, and have destroyed itscommands.(Nahjul Balagha Sermon of Disparagement "Khutba-e-Qasea"

( Peak of Eloquence Sermon No. 197, P: 466-467)

48. Imam Ul Awlia, Imam Ali (as) said , Jihad is divided into four branches:

To persuade people to be obedient to Allah; To prohibit them from sin and vice; To struggle (in the cause of Allah) sincerely and firmly on all occasions

and


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To detest the vicious. Whoever persuades people to obey the orders of Allah provides strength to

the believers; whoever dissuades them from vices and sins humiliates the unbelievers; whoever struggles on all occasions discharges all his obligations and Whoever detests the vicious only for the sake of Allah, then Allah will take

revenge on his enemies and will be pleased with Him on the Day of Judgment. Peak of Eloquence Saying No. 30,P:675)

49. Imam Ul Awlia, Imam Ali (as) said: Beware! Surely Allah has commanded me tofight those who revolt, or who break the pledge, or create trouble on the earth.

As regards pledge-breakers,(the battle of jamal) I have fought them, As regards deviators from truth,( the battle of Siffin ) I have waged holy

war against them, and As regards those who have gone out of the faith, (battle of Nahrawan) I

have put them in (serious) disgrace.Nahjul Balagha Sermon of Disparagement Khutba-e-Qasea"

Peak of Eloquence Sermon No. 197, P: 466-467

50. Shah Waliullah writes in his book Hujjatul Balighathat first I got Kashf theninspiration to write this book so why not the same with Mir Noorbakhsh? Inessence it can be construed that Amer bel Maruf and Nahi anil Munkar regardingcommon worldly things is the obligatory duty of even an ordinary human beingthen what we think about Mir Muhammad Noorbakhsh? Who is Murshid, Mujtahidand Faqih of his time.

51. The real question is what substance lies behind it, in terms of thecommitment by believing Muslims toactively and collectively strive for theknowledge we as a whole need to acquire. That are:

1. It is a communal or collective obligation ( fard al- kifaya ) in every Muslimcommunity, to enjoin good and forbid evil;and

2. The struggle for such knowledge knowledge to enhance action to enjoingood and forbid evil is a pious act. The Holy Prophet(PBUH) and Aiema-e- Athaar (as) urged us, in aSahih Hadith:

Acquire knowledge, for he who acquires it performs and act of piety; hewho speaks of knowledge praises Allah; he who seeks it, adores Allah.


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Furthermore the theologians are of opinion that some school of thoughts do not believein usole, some of them do not believe in wajibul wajud. Illm-e- wajibul wujud,Shahud, Noor, Esmat, Miracles, cosmology etc all of these philosophical terminologiescall for in depth study. If we know how to differentiate Wali Haqiqi that is AiemaMasumeen, Wali Ullah and a common man then we can understand their exaltedpositions.

chapter 02 innallaha amerani

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