بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ
D) THE EXPLICIT LAWS OF THE SHARÎ’AH ARE NOT TO BE OPPOSED
1- “Through the mystery of لاَ يَعْلَمُ الْغَيْبَ الاَّ اللّٰهُ , the people of walâyah do not know the matters pertaining the ghayb, unless they are informed. The war between the ‘Ten Sahâbah Promised with Jannah’ (‘ashara al-mubashshara) demonstrates that even the greatest awliyâ can have unjustly conflict with his opponents since he does not know his opponents’ true state. This means that two awliyâ, two people of haqiqah, do not fall from their ranks by rejecting each other unless they act according to an ijtihad, which is a clear error and completely contradicts the clear injunctions of the Sharî’ah.” Kastamonu Addendum (214-215)
2- “the awliyâ muhaqqiqîn have agreed upon this principle of Sa'dî Shirazi:
مُحَالَسْتْ سَعْدِى بَرَاهِ صَفَا ٭ ظَفَرْ بُرْدَنْ جُزْ دَرْ پَىِ مُصْطَفَى
That is, it is impossible for the one, who is outside the highway of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm and who does not follow him, to reach the true nûrs of haqiqah. The mystery of this matter is this: since Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm is the Khatam al-Anbiya1 and is the addressee of Allah in the name of all mankind, surely mankind cannot walk outside his highway; to be under his banner is a necessity. And since the people of jadhb2 and the people of istighraq3 cannot be responsible for their opposition; and since in man, there are certain subtle faculties which cannot be responsible; when that subtle faculty dominate, he cannot be held responsible for his opposition to the obligations of the Sharî'ah; and since in man, there are certain faculties that cannot be responsible as well as cannot be controlled by the will; that subtle faculty does not obey even the mind; it does not heed the heart and the mind; certainly, when that subtle faculty dominate in a person — but particular to that time — he does not fall from his level of walâyah by opposing the Sharî'ah; he is considered excused.
On one condition that the haqiqahs of the Sharî'ah and the rules of îmân should not be denied, disdained or considered unimportant. Even if one does not carry out the commands of Allah, it is necessary to accept that those laws are haqq. Otherwise, by being defeated by that state, نعوذ باللّٰه4 , to take up a position that reeks of denial and giving the lie to those firm haqiqahs, is the sign of deviation from the way of haqq!” The Twenty-Ninth Letter The Ninth Section/Seventh Allusion
3- “Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm decreed:كُلُّ بِدْعَةٍ ضَلاَلَةٌ وَكُلُّ ضَلاَلَةٍ فِى النَّارِ5 That is to say, according to the mystery اَلْيَوْمَ اَكْمَلْتُ لَكُمْ دِينَكُمْ6 , after the rules of the Illustrious Sharî’ah and the principles of the Sunnah as-Saniyyah have been completed and perfected, not appreciating those principles by creating new things or — Hâsha and Kalla!7 — creating bid’ahs, which is a sign of considering them deficient, is dhalâlah and fire.
Sunnah as-Saniyyah has degrees. Some of them are wâjib, these are not to be abandoned. This sort is declared in detail in the Illustrious Sharî’ah. They are muhkamât and are not to be changed in any aspect. ” The Eleventh Flash-6th Subtle Point
1 (The Seal of the Prophets)
2 (Literally: Attraction. A ma’nawî attraction exercised by Allah on the heart of an awliyâ by which the mind is rapt in tafakkur. The ecstatic state of an awliyâ as a consequence of the ‘ashq of Allah.)
3 (Literally: A being totally plunged and immersed (in a thing, figuratively), being wholly taken up (with it).
Awliyâ’s being totally immersed in ecstatic contemplation and bliss. Forgetting the world through losing one’s self by the ‘ashq of Allah.) (Tr.)
4 (We seek refuge with Allah.)
6 (Today, I have perfected your religion for you...)
7 (Allah forbid! Certainly not!)