FAQ in the category of Miscellaneous

Tariqah literally means path but in Islamic etymology, it means the path of achieving the knowledge of Tasawwuf (mystic tradition within Islam). The tariqah paths are the ways of reality. (1) The tariqah paths are the proofs, and the sources of ‘Kawthar’, which distributes a sort of water of life. (2) Many believers for centuries have drunk from this source and have benefited from this supreme treasury.

The tariqah path is a spiritual journeying with the feet of the heart under the shadow of the ascension of Prophet Muhammad (peace be upon him). (3)

Although, tariqah path is a way through to find the reality, it is not the only way to do that. All ‘Haqiqa’ (true) paths adhere to their basis to Qur’an. Some people’s questions, who do not want to accept tariqah paths such as, “were there any tariqah paths during the era that Prophet Muhammad (pbuh) lived in?” is because of an insinuation.

All of the principles of tariqah build upon Prophet Muhammad’s (pbuh) practices. That is to say, there was an application, but its name was not tariqah yet. First appearance of tariqah as a system goes back to 3rd century in Islamic calendar. Junayd-i Baghdadi, Bayazid-i Bistani emerged as the first tariqah leaders. Shah-i Nakshiband, Abdulkhadir Gaylani, Mawlana Jaladdin-i Rum’i, Imam-i Rabbani are the most famous gallants of tariqah paths of later years.

Sources:
1. Nursi, Words, s 464
2. Nursi, Letters, s. 444-445
3. Nursî, Letters, s. 443

for more information please click on the link given below;

Sufism and Tariqah

Tariqah literally means path but in Islamic etymology, it means the path of achieving the knowledge of Tasawwuf (mystic tradition within Islam). The tariqah paths are the ways of reality. (1) The tariqah paths are the proofs, and the sources of ‘Kawthar’, which distributes a sort of water of life. (2) Many believers for centuries have drunk from this source and have benefited from this supreme treasury.

The tariqah path is a spiritual journeying with the feet of the heart under the shadow of the ascension of Prophet Muhammad (peace be upon him). (3)

Although, tariqah path is a way through to find the reality, it is not the only way to do that. All ‘Haqiqa’ (true) paths adhere to their basis to Qur’an. Some people’s questions, who do not want to accept tariqah paths such as, “were there any tariqah paths during the era that Prophet Muhammad (pbuh) lived in?” is because of an insinuation.

All of the principles of tariqah build upon Prophet Muhammad’s (pbuh) practices. That is to say, there was an application, but its name was not tariqah yet. First appearance of tariqah as a system goes back to 3rd century in Islamic calendar. Junayd-i Baghdadi, Bayazid-i Bistani emerged as the first tariqah leaders. Shah-i Nakshiband, Abdulkhadir Gaylani, Mawlana Jaladdin-i Rum’i, Imam-i Rabbani are the most famous gallants of tariqah paths of later years.

Sources:
1. Nursi, Words, s 464
2. Nursi, Letters, s. 444-445
3. Nursî, Letters, s. 443

for more information please click on the link given below;

Sufism and Tariqah

Slavery and concubinage were not introduced by Islam; it was a status that Islam first reformed and aimed to completely abolish in time; as the nations of the world came to the same point, it became a thing of the past.

However, we should not forget that there are hungry, destitute, unemployed, homeless and weak people in many parts of the world today, and some of them are treated like former slaves and concubines. Poverty and freedom do not go together; necessities enslave people. Thus, humanity did only a small part of what should have been done by abolishing slavery.

The goal of Islam is freedom and justice worthy of humanity all over the world. Unless those two goals are achieved in a new world order, humanity will bear a great responsibility and a sin; it should feel ashamed because of it (the blood that is shed, the pain that is suffered, etc.). Those who believe in the religion should not forget that Allah will call them to account because of it.

Marriage contract consists of an agreement between a man and a woman, both of whom are free (hence owning their own bodies), on the issue of mutually establishing a family and benefiting from each other in accordance with its terms and conditions. The contract and deed that enables one to have a concubine (acquiring through purchase, inheritance, loot or donation…) is also a legal transaction, and this legal transaction also gives the right to live as a husband and wife between the owner and the concubine; it is stronger and more comprehensive than the marriage contract and can replace it.

Two kinds of marriages are mentioned in the following verses: one with free women and the other with concubines.

“(Believers) Who abstain from sex, except with those joined to them in the marriage bond, or (the captives) whom their right hands possess...” (al-Muminun, 23/5-6).

“…But if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess...” (an-Nisa, 4/3).

Marriage related to concubines is expressed in the verse as “that your right hands possess”. It is also called “milk al-yamin” or “aqd al-yamin”.

Another important concept related to this issue in Islamic fiqh is the concept of “tasarri”. It means deciding to take a female slave obtained as a concubine as a wife and to have intercourse with her.

According to Islamic law, tasarri does not occur only by having intercourse with a concubine. Except for the marriage contract, all the necessary conditions for marriage with normal women must be prepared. According to the Hanafi madhhab, there are two conditions for tasarri to occur:

First: To allocate a private residence for the concubine with whom one wishes to have intercourse with, just like his wives who are normal free women.

Second: Allocating the same amount of time to the concubine as he allocates to his other wives. According to Abu Yusuf, the desire to have a child from her is also essential. (see al-Badai’, 8/344-45-Shamila) Those two conditions are necessary according to Shafi’i madhhab too. (see Mughnil-Muhtaj, 20/316; Nihayatul-Muhtaj, 29/343-Shamila)

If a man fulfills those conditions, he does not have to get permission. As a matter of fact, it is not permissible even for the free wife to reject her husband when he calls her to have sexual intercourse without an excuse. Even being in the menstruation period is not an excuse because her husband can benefit from a part of her other than the forbidden area when she is in menstruation period. (Fatawa Hindiyya -manuscript- 611/45; Muslim, Hayd 16, Nasai, Taharah 180; Ibn Majah, Taharah 124)

Girls and women captured from the enemy during the war are taken as “concubines”. Since they are considered booty by law, they would be given to warriors in need of maids by the Islamic state. As long as they were not emancipated, they were bought and sold like a commercial item. From that moment on, the “concubine” was considered a part of the family and a member of the family and was treated accordingly. The “master”, the owner of the concubine, could employ her in personal services and household chores; if he wished, he could have sexual intercourse with her without the need for a wedding ceremony. It would seem strange at first but it was considered quite normal and natural in the past. There is also a permission given by the Quran in this regard. This permission is expressed as follows in verses 5 and 6 of the chapter of al-Mu’minun:

“(Believers) Who abstain from sex, except with those joined to them in the marriage bond, or (the captives) whom their right hands possess, - for (in their case) they are free from blame.”

The master’s sexual use of his concubine has two important instances of wisdom and benefits for the concubine. First and foremost, those women, who had been captured and left unattended, were prevented from being neglected. Otherwise, the possibility of the concubines falling into prostitution and committing fornication would be inevitable; thus, they would be attached to the house of their master.

Another benefit is that if the concubine had a child from her master, she would be considered as “umm al-walad” meaning “the mother of the child”. This child born of a concubine was regarded as free. With the birth of the child, the mother did not pass to her master’s heirs after the death of her master, and she gained her freedom. If she had no children and if her master did not free her, the concubine would be inherited like other goods.

It is not necessary for the master and his concubine to be husband and wife. The master can employ her only as a maid too. In addition, if the husband of the concubine is among the captives, it is not permissible for the master to have sexual relations with that concubine since the marriage of the spouses will continue. If the concubine’s husband is a slave of someone else, and the concubine is a slave of someone else, the master cannot sexually benefit from that female slave who is possessed by him. (Istılâhat-ı Fıkhiyye Kamusu, III, 402)

In addition, the Quran also encourages the marriage of male and female slaves to each other. The following is stated in the chapter of an-Nur:

“Marry those among you who are single, or the virtuous ones among yourselves, male slaves and female slaves: if they are in poverty, Allah will give them means out of His grace.” (an-Nur, 24/32)

Thus, a kind of equality among the slaves is ensured.

Our religion, which recommends emancipation of the slave on every occasion, encourages the concubine to become a housewife by getting married. The Prophet (pbuh) expresses the issue as follows in a hadith:

“If one of you who has a concubine educates her in the best way, raises her, and then sets her free and marries her, there are two rewards for him.” (Bukhari, Itq 15)

If the explanations above are taken into consideration, it will be clearly seen how much Islam guards slaves and concubines and protects their rights. The concubine is not only seen as a person whose “femininity” is used. She is also a member of the household, a part of the family. She is the most responsible woman of the family after the man’s wife.

A person could free his concubine and set her free, or he could give her to someone else as a gift. The two concubines sent to the Prophet (pbuh) by Muqawqis, the ruler of Egypt, are like that. Those two concubines were converted to Islam on the way to Madinah from Egypt. As it is known, our Prophet (pbuh) married one of those concubines called Mariya. Afterwards, Mariya gave birth to Ibrahim. After the birth of Ibrahim, our Prophet (pbuh) freed Mariya. Thus, Mariya rose to a position that other Prophet’s wives would envy. The Prophet (pbuh) gave the other concubine named Shirin to his poet Hassan bin Thabit.

Women from non-Muslim countries cannot be taken as “concubines” today without marriage acting upon the example above because the institution of concubinage, which is now a historical event, is not practiced in any way today. On the other hand, the “concubine” given to our Prophet (pbuh) as a gift was already a concubine of Muqawqis. Muqawqis did not send a free woman from his own nation to the Prophet (pbuh) as a “gift”.

Question: What is the reason why “wal hamdu lillahi rabbil alamin, al Fatiha” is said after tasbihat in the mosque and “Subhana rabbika rabbil izzati amma yasifun, wasalamun alal mursalin, wal hamdulillahi rabbil alamin, al Fatiha” is said after the imam recites some verses of the Quran?

Answer: “WALHAMDULILLAHI RABBIL ALAMIN, AL FATIHA” is said after tasbihat. “Walhamdulillahi Rabbil alamin” is verse 182 of the chapter of as-Saaffat.

After the end of tasbihat, some verses of the Quran are recited and “Subhana rabbika rabbil izzati amma yasifun; wasalamun alal mursalin; wal hamdulillahi rabbil alamin” (as-Saaffat, verses 180-181-182) is said; then, “AL FATIHA” is said.

The meaning of the verses in question is as follows:

“180. Glory to thy Lord, the Lord of Honor and Power! (He is free) from what they ascribe (to Him).
181. And Peace on the apostles!
182. And Praise to Allah, the Lord and Cherisher of the Worlds!”

Those verses are among the most meaningful verses. In a hadith narrated by Ibn Abi Hatim from Sha’bi, the Messenger of Allah (pbuh) says,

“Whoever wants to be pleased to be measured with a full scale of reward on the Day of Resurrection, let him say this when he gets up from an assembly:

‘Subhana rabbika rabbil izzati amma yasifun - wasalamun alal mursalin - wal hamdulillahi rabbil alamin.’” (as-Saaffat, 37/180-182)” (Qurtubi, al-Jami’u lil-Ahkamil Quran,15/141. Suyuti, ad-Durrul-Mansur, 5/141. Alusi, Ruhul-Maani, 12/159) (Elmalılı Hamdi Yazır, Hak Dini Kur’an Dili)

Following the advice of this hadith, those verses are recited when the congregation leaves the mosque.

- What does Mu’allaqat mean?

Mu’allaqat is the name given to seven or ten famous odes written by famous Arab poets in gold and hung on the wall of the Kaaba in the Era of Jahiliyya, before the Quran was revealed. (see Lisanul-Arab, “alq” item)

According to narrations, the Mu’allaqat were written with gold water on scrolls made of linen cloth and hung on the wall of the Kaaba in poetry competitions organized in fairs such as Ukaz, which was established in various regions of the Arabian Peninsula during the Era of Jahiliyya.

- Who are Mu’allaqat poets?

There are different opinions related to both which poets’ poems were included in this collection and the naming of Mu’allaqat as well as being hung on the wall of the Kaaba.

Ibn Abdurabbih lists the following names as the poets of the Mu’allaqat:

Imruulqays b. Hujr, Tarafa b. Abd, Harith b. Hilliza, Amr b. Kulthum, Zuhayr b. Abu Sulma, Antara and Labid b. Rabia.

Ma’mar b. Muthanna substituted Nabigha az-Zubayani and Maymun b. Qays al-A’sha for Anṭar and al-Harith.

Abu Zayd al-Qurashi increases the number of poets to eight by removing Harith b. Hilliza from Ibn Abdurabbih’s list and adding Nabiga and ‘A’sha. (Jamhara, p. 123 ff.) Ibn Qutayba adds Abid b. Abras to those poets.

Nahhas increases the number of Mu’allaqa poets to nine, and Khatib at-Tabrizi and Ahmad Amin al-Shinqiti to ten. Ibn Khaldun adds Alqama b. Abada to those poets (Muqaddima III, 253)

Abu Bakr Ibn al-Anbari and Husayn b. Aḥmad az-Zawzani adhered to Ibn Abdurabbih’s list in their commentaries.

The earliest of the Mu’allaqat poets is Imruulqays b. Hujr, who is considered to have lived in the first half of the 6th century AD.

The others lived in the second half of that century. Of these, only Labid b. Rabia became a Muslim and lived for a long time in the Islamic era. (see TDV İslam Ansiklopedisi, Muallakat)

Poets’ Attitudes toward the Quran

Poets and poetry were everything for the Arabs of the Era of Jahiliyya because poetry was the only reliable mirror that reflected the social life, customs and beliefs of their ancestors.

Poets were highly valued and highly respected in the society. So much so that they would always prefer a poet to a strong hero emerge from their tribe because it was only the poet who could spread fame, which was their only goal, in the most beautiful way. They feared and dreaded the satire of poets like they feared snakes.

Poets were regarded as heroes by them. So much so that tribes would clash with each other over a single word of a poet. Again, with a single word of a poet, those who had been at loggerheads with each other for years could suddenly reconcile.

It was because of these unique characteristics of the Arabs that the Quran was revealed at the peak of literature, eloquence and rhetoric. With its eloquence and rhetoric, with its miraculousness and conciseness, the Quran invited and challenged the Arab poets and orators. However, they soon realized that it was not possible to match this unique word and they had to remain silent.

The style of the Quran was so concise, so sweet and so eloquent that the Arabs, who knew literature well, could not hide their astonishment.

As a matter of fact, when a Bedouin poet heard the verse,

“Therefore expound openly what you are commanded” (al-Hijr, 15/94),

he bowed down in prostration.

The incident was of such a nature that it drove the polytheists mad. They came upon him with hateful looks and shouted at him angrily:

“Did you become a Muslim too?”
“No!..” answered Bedouin poet.
“I only prostrated before the eloquence of this verse.” (see Ahmed Cevdet Paşa, Kısas-ı Enbiya, 1/78; Bediüzzaman Said Nursî, Sözler, p. 350; Elmalılı Hamdi Yazır, the interpretation of the verse in question)

“Then the word went forth: ‘O earth! swallow up thy water, and O sky! Withhold (thy rain)!’ and the water abated, and the matter was ended. The Ark rested on Mount Judi, and the word went forth: ‘Away with those who do wrong!’ “ (Hud, 11/44)

When the sister of Imruulqays, one of the Mu’allaqa poets, heard the verse above, she went straight to the Kaaba and said, “No one has anything to say anymore. Even my brother’s poetry cannot stand against this eloquence.” She took down his brother’s ode, which was hanging at the top, from the wall.

When it was seen that the most famous ode had been removed, the other Mu’allaqat were also taken down one by one. (see Ahmed Cevdet Paşa, Kısas-ı Enbiya, 1/79; Bediüzzaman Said Nursî, Sözler, p. 416)

Labid b. Rabia

Labid, who was among those to whom the Prophet (pbuh) gave zakah in order to warm their hearts to Islam (muallafa al-qulub), became a Muslim in 9 H (631 AD) according to the strong view. He was among those who founded the city of Kufa and he settled there with his sons. Labid, who is reported to have lived a long life, died in Kufa in 40 or 41 H (660 or 661 AD) and was buried in the field of Sons of Ja’far b. Kilab.

Described by Imam Shafi’i as “a great poet” and by Dhurrumma and Nabigha az-Zubayani as “the greatest poet of the Arabs or of his tribe, the Khawazin”, Labid considered himself the third poet after Imruulqays b. Hujr and Tarafa b. Abd. Jumahi counts him among the third layer of the Jahiliyya poets.

Although authors of the early period such as Ibn Sad, Ibn Qutayba and Ibn Khallikan wrote that Labid did not recite poetry after his conversion to Islam, Brockelmann, Umar Farrukh and some other contemporary scholars argue, acting upon the Islamic motifs in his poems, that he recited some poems, though very few, after his conversion to Islam.

The Prophet (pbuh) appreciated Labid’s couplet, “Know very well that everything other than Allah is false and every blessing is doomed to perish” and said, “No poet has ever uttered a truer word than this.” (see Ibn Athir, Usdul-Ghaba, 4/514)

According to Theodor Nöldeke, Labid’s Mu’allaqa, which he composed to express his own feelings rather than a specific incident or reason, is one of the most beautiful poems of Bedouin poets; Labid was the only Muslim poet among the Mu’allaqa poets. (see M. Asım Köksal, İslam Tarihi, 7/430-431; TDV İslam Ansiklopedisi, Lebid b. Rebia item)