Rasûlullâh (sall-Allâhu ’alaihi wa sallam) 's three tasks :Sayed AbduHakeem Arwasi an-Naqshbandi (qs)

[Al Malibari]

The great scholar and Murshid-i-kâmil Sayyid ’Abdulhakîm-i Arwâsî (rahmat-Allâhi ’alaih)    [The Master of Shaykh Huseyn Hilmi Isik(rh)] wrote:“Rasûlullâh (sall-Allâhu ’alaihi wa sallam) had three tasks: the first one was to communicate and make known (tabligh) the rules of the Qur’ân al-karîm, that is, the knowledge of îmân and of ahkâm fiqhiyya, to all human beings. Ahkâm fiqhiyya is composed of the actions commanded and actions prohibited. His second task was to transmit the spiritual rules of the Qur’ân al-karîm, the knowledge about Allâhu ta’âlâ Himself and His Attributes, into the hearts of only the highest ones of his Umma. His first task, tabligh, should not be confused with his second task. The lâ-madhhabî reject the second task. But, Abu Huraira (radî-Allâhu ’anh), said, ‘I learned two types of knowledge from Rasûlullah (sall-Allâhu ’alaihi wa sallam). I told you one of them. You would kill me if I divulged the second one. This word of Abu Huraira’s is reported in the 267th and 268th letters of the Turkish book Mujdeci Mektûblar, and also in those books namely Bukhârî, Mishkât, and Hadîqa. The third task was carried out upon those Muslims who failed to adhere to the advice and warnings concerning carrying out the ahkâm fiqhiyya. Even the use of force is to be applied to get them to obey the ahkâm fiqhiyya.

“After Rasûlullâh (sall-Allâhu ’alaihi wa sallam), each of the four Khalîfas (radî-Allâhu ’anhum) accomplished these three tasks perfectly. During the time of Hadrat Hasan (radî-Allâhu ’anh), fitnas and bid’as increased. Islâm had spread out over three continents. The spiritual light of Rasûlullâh (sall-Allâhu ’alaihi wa sallam) had receded away from the earth. The as-Sahâbat al-kirâm (radî-Allâhu ’anhum) had decreased in number., Later no one was able to do all these three tasks together by himself. Therefore, these tasks were undertaken by three groups of people.

[The First task] The task of communicating îmân and ahkâm fiqhiyya was assigned to religious leaders called mujtahids. Amongst these mujtahids, those who communicated îmân were called mutakallimûn, and those who communicated fiqh were called fuqahâ.

The second task, that is, making those willing Muslims understand the spiritual rules of Qur’ân al-karîm, was assigned to the Twelve Imâms of Ahl al-Bayt (rahmat-Allâhi ta’âlâ ’alaihim) and to great men of tasawwuf. Sirrî (Sarî) as-Saqatî (d. 251 in Baghdad) and al-Junaid al-Baghdâdî (b. 207/821 and d. 298/911 in Baghdad) were two of them (rahmat-Allahu ta’âlâ ’alaihimâ).  Scholars of Ahl-as-sunnat, learning this second task of our master the Messenger of Allah from the Twelve Imâms, established the (branch of) knowledge (called) Tasawwuf. Some people do not believe in the Awliyâ, in kerâmats, in Tasawwuf. This denial of theirs indicates that they have nothing to do with the Twelve Imâms. If hey had been following the way taught by the Ahl-i-Bayt, they would have learned this second task of Rasûlullah from the Twelve Imâms and scholars of Tasawwuf, Walîs would have been educated among them. Not only were no such people educated among them, but also they do not believe in the existence of such people. As it is seen, the Twelve Imâms are the imâms of the Ahl-i-Bayt. And the people who love the Ahl-i-Bayt and follow the Twelve Imâms are the Ahl as-sunnat. For being an Islamic scholar it is necessary to be an inheritor of the Messenger of Allah in these two tasks of his. In other words, it is necessary to become specialized in both these two branches of knowledge. Abd-ul-ghanî Nablusî (qs), one of such great scholars, quotes the hadîth-i-sherîfs showing the spiritual principles taught in Qur’ân al-kerîm on the two hundred and thirty-third and later pages, and also on the six hundred and forty-ninth page of his book Hadîqat-un-nediyya, and writes that denying this fact is sheer ignorance and lack of good luck.

“The third task, having the rules of the religion done by force and authority, was assigned to sultans, i.e. governments.  

The  sections of the first class were called madhhabs. Sections of the second one were called tarîqas, and the third one was called huqûq (laws). Madhhabs that define îmân are called madhhabs in i’tiqâd. Our Prophet (sall-Allâhu ta’âlâ ’alaihi wa salam) had prophesied that Muslims would part into seventy-three groups in respect to îmân, and that only one of them would be right and the others wrong. And so it happened. The group that was given the good news of being on the right path is called the Ahl as-Sunnat wa’l-Jamâ’a. The remaining seventy-two groups, which were declared to be wrong, are called the groups of bid’a, that is, heretics. None of them are disbelievers. All of them are Muslims. But, if a Muslim who says he belongs to one of the seventy-two groups disbelieves any information that has been declared clearly in the Qur’ân al-karîm and the Hadîth ash-sharîf and that has spread among the Muslims, he becomes a disbeliever. There are many people today who, while carrying Muslim names, have already dissented from the madhhab of the Ahl as-Sunna and have become heretics or non-Muslims.”[Translated by Shaykh Huseyn Hilmi Isik(rh)]  

 

[Al Malibari]

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[Al Shafi'i]