~Please dont frown! For you never know who may be falling in love with your smile!~ ------------------------------------------------------------ -----------------------------
I need some help from the Muslims, please. I haven't seen this before, amongst many ;-) Just want to know if there is more to it or if it's right somehow if it's the actual words. I understand the verse so there is no need to explain the meaning
I have this saying, that Muhammed said: "I recieved from the messager of God two kinds of Knowledge," said the Prophet Muhammed, "One of these I taught...but if I taught them the other it would have broken their throats."
Thanks in advance if anyone can help, maybe it's new to you to :-)
*Islamic Dilemma & the Sufi Message* (16 of 55), Read 457 times
This is in Response to the long long article posted by anonymous :)
""Sufism has numerous branches or tareeqahs, such as the Teejaniyyah, Qaadiriyyah, Naqshbandiyyah, Shaadhiliyyah, Rifaa’iyyah, etc., the followers of which all claim that their particular tareeqah is on the path of truth whilst the others are following falsehood. Islam forbids such sectarianism. ""
Not true. This shows that u dont know the facts abt the real sufis!!. In truth u may find that none say that the other tareeqah is wrong. Quiet the contrary often u will find that one Shiekh belongs peacfully to two or more tareeqahs!!
""Some Sufis believe in wahdat al-wujood (unity of existence). They do not have the idea of a Creator and His creation, instead they say that everything is creation and everything is god""
Oh dont tell me u dont believe in that. How can one not believe in Wahdut Ul wajood. Think over it man. do u limit GOD! God Almighty Allah the limitless the Boundless. do u limit him. He has no limits He exists every where. He is in everything. Not beleiving that is actually limiting Allah!!!!. And in writing this article please dont exaggerate. just for the sake of good heated reading material u have written or if u pasted this article the author has written " they say that everything is creation and evrything is god" be practical how can everything be creation. why would the sufi's say that God Almighty Allah is creation!! Slandering! (Again)
""The Sufis advocate extreme asceticism in this life and do not believe in taking the necessary means or in jihaad, ""
u havent read abt the sufis in history?. though some sufi's continue an acsetic life. MOST after a limited period of confinement come out to live a normal life. some have a wife and children!!
Now u have raised too many arguments in one article. some can be answered but only if a person gives a pateint hearing to the other side. it is a habit of your group to pile on so many slandering attacks that the other side simply loses heart to answer them all. :) Angel has posted the Hadith. the second later knowledge!!. It is that knowledge that the sufis have. it is that knowledge that the Tareeqas's Sheikh have a part of.
Fe Aman Allah Habib
~ Our feet are earthbound, but our hearts and our minds have wings ~
Allah, Most High, gave us His Book and Sunnah of His Messenger (pbuh) as a sufficient source of His Sharee'ah. He revealed to the Prophet (pbuh) during the farewell Hajj, on Arafat, "This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion." Alma'ida
Therefore, the Quran and authentic Sunnah regulate the life of individuals as well as societies, guaranteeing happiness in this world and the next, whether one turns away from them by replacing them with fabricated narrations, stories and authored verses of poetry.
All that brings one closer to Allah, Most High, must be within the limits of legislation. This is a fundamental principle in the Deen of Islam, and a rule set by the Messenger of Allah (pbuh) in his saying, "Whoever does an action which is not in accordance with our matter (Deen), he will have it rejected." (Muslim and Bukhari)
It is related from Ibn Abbas that he said, "While the Prophet, (pbuh) was speaking, there was a man standing, so he asked about him and they said, "He is abu Israil. He vowed to stand, not to sit, not to seek shade, not to speak and to fast." So the Prophet (pbuh) said, "Order him to speak, to seek shade and to sit, and let him complete his fast." (Bukhari and abu Dawud) Therefore, the Prophet acknowledged what is legislated, that is fasting, and renounced what is not legislated, that is leaving of speech and standing in the sun.
So it is not permissible for one to seek closeness to Allah, Most High, by worship which Allah, Most High, has not legislated, just like it is not permissible to exaggerated and overstep the limits set by Allah. The guidance of the Prophet (pbuh) is the best example in this regard. It is not permissible for anyone from his Ummah to add to it, or to think that his worship is more complete than that of the Messenger.
Many people have turned to books of sufism, looking for ways to soften their hearts. While they do cure some diseases of the heart-due to what they contain of evidences from the Book and authentic Sunnah, they also include weak and fabricated elements, unbelievable movements in ecstasy, and exaggerated admiration of some creatures, which makes their harm greater than their benefit.
Islamic Dilemma & the Sufi Message (18 of 55), Read 463 times
Below is a quote taken from site that our non-Muslim guest suggested:
"Yes, the thought of self, which some say as the ego or nafs, is our first enemy. And nafs always gives us our thought. Allah wants us to think of Him. Sufism is the way, which teaches us to think of Allah, so much that we should forget ourselves. Our Prophet (Peace be upon Him), who is Habib of Allah, asked us to remember Allah, so much that others would start to call us insane people."
Quoting weak and fabricated ahaadeeth, without any limit or restrain. We seek refuge with Allah.
Islam and the sufi dilemma (20 of 55), Read 455 times
I read this article by Mr. Jay Kinney just today. Indeed it is a well written piece and the author must be commended for his insight. Then I saw that two groups of Muslims have filled pages and pages in a seemingly unending dual. Sure it has generated a lot of light with some heat that is unavoidable.
I have a few words on Mr. Kinney's early paragraphs.
>>While religions have failed to live up to their own ideals, the same charge can be levelled against Democracy, Communism, Humanism, Monarchy, Science, and every other means of human self-organisation and inquiry. Of this we can be sure: no sooner will a model for social benefit be formulated than a dozen uses will be found to employ it for social ill. Social institutions – by their very nature – become arenas for the exercise of power and greed: the forces of the reptilian brain which take us back to Step One, over and over again.<<
Mukhlis: How to solve this problem – not just for one section but for the whole of the society ? ******
>>Fortunately, there is clear testimony that some individuals and groups have been able to fully realise the kernel of truth that too often lies slumbering within the religious husk. … This consciousness, as a direct and authentic experience, does not depend for its existence on theological or religious doctrine. Indeed, mystics say that this consciousness itself clarifies and illuminates doctrine.<<
Mukhlis: This is certainly possible for some individuals.
********* >>As stated at the beginning, ironies abound. The very virtue that enables millions of Muslims to feel a brotherhood across national and racial divides – the sense of an Umma (community) of believers – also fuels the presumption of extremist Islamic terrorists to represent the whole of Islam in their assault on the West. In truth, bin Laden and Co. (or Islamic Jihad or Hezbollah) no more represent Islam than the judicially-selected Bush regime represents the whole of Western democracy. Behind each camp’s stated purposes and PR, loom the reptilian brain’s Will to Power – the opposite of the mystic’s realisation and of the stated goal of most religions: surrender to the will of God.<<
Mukhlis: This is true not only of Muslims or Arabs / Afghans but of other religions & races too. Please consider all the atrocities that have taken place in different parts of the world in recent times.
***** Religion, devoid of the mystic’s link to the Real, may not save us – in fact when religion is used as a rationale to wage political warfare, it may condemn us to a hell on earth of its own creation. But that doesn’t mean that we should turn our backs on the spiritual impulse toward realisation and human perfection that lies at the root of religion. The survival of Sufism within the broader confines of Islam is a significant case in point.
Mukhlis: “If a hell is to come on the earth, it will be brought by American, British & Israeli forces, not by stone throwing, stick wielding or self immolating under dogs. What suggestion Mr. Kinney has for those who are commanders-in-Chief of these weapons of Mass Destruction ? Do we also need some Sufi’s among Americans, Israelis & the British ? **** May Allah show us light.
*Islamic Dilemma & the Sufi Message* (22 of 55), Read 416 times
Unfortunately, this topic is misunderstood by some, and others go to excesses in it. The truth is in moderation and in the middle way. "Sufism" and "Tasawwuf", these are both words. We can use these words in whatever way we like. Firstly, there have been groups and people who call themselves as "Sufis" or followers of Tasawwuf and have misused it and gone to excesses. What is it? Basically, tasawwuf or sufism is referring to the science of the purification of the heart, to have Ihsan, and to be sincere in worship (ibada). To deny this science and understanding of Islam, would be to deny an important part of Islam. Just like the Muslim scholars have developed the sciences of Jurisprudence, Ahadith, Qur'an and so on, the scholars of Islam have also written on the subject of purification of the heart. We, as Muslims, accept that which is according to the Qur'an, Sunnah, and sources, and only reject that which is complete innovation or has no basis within Islamic principles. The following of a certain Tariqah (way, group or methodology) is not the subject we are talking about. No one is demanding that or considering that obligatory on Muslims. If you use the word "Sufism" or "Tasawwuf", that does not immediately mean that you are talking about a certain group or tariqah. Unfortunately, this is a misunderstanding that seems to be advanced by some people today in order to belittle the word, anyone associated with the word, and the vast meaning it contains.
Ahl ul-Suffa, were the people and group of companions, among them the poor, who are briefly described in a Hadith by Abu Hurayra (Allah be pleased with him) in Sahih al-Bukhari. Essentially, the true people of Tasawwuf were they, and those who followed in their path by renouncing the excessive love of this Dunya (world) and followed Allah and His messenger strictly. For those people who strictly use the word Tasawwuf or Sufism as a derogatory term, they should know that this was neither the understanding of the Salaf or the righteous scholars of Islam. Imam al-Hakim al-Nisaburi (one of the teachers of Imam al-Bayhaqi) was one of the great Muslim scholar of Ahadith and wrote his collection al-Mustadrak 'ala al-Sahihayn following the methodology and conditions of Imam Bukhari and Muslim, he died in 405 AH. He wrote in his collection and stated:
"I have pondered these narrations concerning the People of the Veranda (Ahl ul-Suffa), and I have found them to be among the greatest of companions in scrupulousness (wara) and reliance upon Allah, and in constant service of Allah and His Messenger. For them, Allah chose what He chose for His Prophet by way of poverty, indigence, and humbleness in worship of Allah, and leaving the Dunya to its people. They are the group to which the Sufis (people of Tasawwuf) belong, generation after generation; so that whoever follows their sunna (way), and their patient endurance of renouncing the things of this world, and their familiar intimacy with poverty, and their refusal to beg, are in every age the followers of the ahl al-suffa and the people of reliance upon their Creator."
al-Hakim al-Nisaburi, also added that: "Allah's Messenger (SalAllahu Alaihi Wa Sallam) has described this group (Ahl ul-Suffa) in terms of the qualities by which Allah has singled them out from among the other groups; so whoever possesses these qualities, rightly possesses the name of Tasawwuf." (al-Mustadrak 'ala al-Sahihayn, v.3, published in Hyderabad and elsewhere)
The scholars of Islam have written on the subject of purification, and this is what we understand to be Tasawwuf. Anyone who reads their works, will understand what is truly meant by Tasawwuf. From the works of Imam al-Nawawi, Ibn Hajr, Imam al-Ghazzali, Ibn al-Qayyim, Ibn al-Jawzi, and the list goes on, we see that they understood and wrote about the science of purification and even used the word Tasawwuf in their writings. If you look in the most well-known and authoritative commentary of Sahih al-Bukhari (in Kitab ul-Raqaiq, Book on Words that soften the Heart, for example) titled Fath ul-Bari by Imam Ibn Hajr, you will find quotes from the early scholars on purification. For example, he quotes from Abul Qasim al-Qushayri (in Kitab al-Raqaiq), a Shafi'i scholar who wrote a treatise (Risala) on the foundations of the path of Tasawwuf. At another point he makes use from the words of wisdom from Ibn Ata Allah al-Iskandari, or Imam Junayd, and the list goes on. Imam al-Shafi’i’s (one of greatest Imams and one of the Salaf) attitude towards Tasawwuf was as strict as with the science known as Kalam (Dialectics, debating about tenets of belief), and he both praised it and denigrated its abuse at the hands of its corrupters. In criticism of the latter he said: "No-one becomes a Sufi in the morning except he ends up a dolt by " while on the other hand he declared in his well known Diwan (a book of his Arabic sayings and Poetry): "Be at the same time a faqîh (dealing with Islamic Law) and a Sufi." The meaning understood here is to follow the middle path and not to go to excesses in following wrong or innovated practice, yet at the same time not to deny the spirit of this Deen in struggling against and purifying the inner self. This is because those who only deal with matters of Jurisprudence and rules become rigid and are without the true spirit and understanding of this Deen, while those who only devote time to learn Tasawwuf lack knowledge of the proper methods of worship and fall into innovation. Therefore, the true and correct way is in the middle, virtue is a mean in between excesses. Imam al-Nawawi (the well known Shafi’ scholar) also wrote a book called Bustan al-`Arifin fi al-Zuhd wa al-Tasawwuf ("The Garden of the Gnostics in Asceticism and Tasawwuf", the book is well known). It is clearly understood, from the understanding of the greatest scholars of the Quran and Sunnah, that there is a praiseworthy science known as Tasawwuf which deals with specific beneficial topics.
No one is stating here that we need to abandon Islamic law, our principles, or to innovate actions, but the truth is that from the Qur’an and Sunnah the scholars had the understanding and development of the science that deals with purification. No one is asking anyone to read any odd or unknown works, or to follow some unknown path. Read the works of Imam Ibn Hajr and his commentary, read the works of Imam al-Nawawi, Imam al-Ghazali, Ibn Rajab al-Hanbali (Jami’ al-Ulum wa al-Hikam), Ibn al-Jawzi, Ibn al-Qayyim, Shaykh Ahmad al-Zarruq (from North Africa), and the list goes on and on. And then the question arises, what if we can’t read these, or do not have the means or access to such works. Then the answer is, learn from the righteous scholars of our time who have studied this science and learned the works of our scholars. Not only do we read and acquire knowledge about this science, but to take it to heart and have an awareness that Allah is All-Seeing and All-knowing, and to have Taqwa, Ihsan, to acquire good character (of the Prophet), and to struggle for all that is good. To learn, and then implement the knowledge that is gained (upon ourselves), and spread the knowledge to others by enjoining that which is good and forbidding that which is evil. If you do this without resorting to odd or unknown practices, then you are on the path of Tasawwuf. This is why when you come across the biographies of the scholars of the past, you will notice them often being described as those who had mastered the inward (Tasawwuf) and outward (Fiqh, Hadith, Arabic, etc) sciences.
The most appropriate definition given to us about Tasawwuf is the following one written by Shaykh Ahmad al-Zarruq (846-899 A.H.) of Fez. The following is translated and written by a brother of knowledge, Faraz Rabbani:
A complete definition of Tasawwuf was given by Ahmad Zarruq, who defined it as “Sincerity in turning to Allah”. He explained that "The necessary condition of sincerity of approach is that it be what the Truth (Allah) Most High accepts, and by the means He accepts. Now, something lacking this necessary condition cannot exist, "And He does not accept unbelief for His servants." (Qur'an, 39: 7), so one must realize true faith (iman), "and if you show gratitude, He will accept it of you."(Qur'an, 39: 7), which entails applying Islam. So there is no Sufism except through comprehension of Sacred Law, for the outward rules of Allah Most High are not known save through it, and there is no comprehension of Sacred Law without Sufism, for works are nothing without sincerity of approach, as expressed by the words of Imam Malik (may Allah have mercy on him):
"He who practices Sufism without learning Sacred Law corrupts his faith, while he who leans Sacred Law without practicing Sufism corrupts himself. Only he who combines the two proves true." (Iqaz al-Himam fi Sharh al-Hikam, 5-6 from The Reliance of the Traveller, w9.3, 862)
Similarly, Shaykh Muftafa Naja explained that basis of the spiritual way is,
"Absolute uprightness (al-istiqma al-tamma), being with Allah, having presence of heart in one's slavehood (‘ubudiyya), and conforming to the Qur'an and Sunna in every breath, step, spiritual experience, and state. Its Pillar is keeping the company of the people divine knowledge and Sacred Law, and making much remembrance, with presence of heart." (Kitab Kashf al-Asrar li Tanwir al-Afkar, 41)
Lastly, the understanding of Shaykh Taqi ul-Deen Ibn Taymiyya and Ibn al-Qayyim (Allah's Mercy be upon them), who were most strict on the subject, is different than those who today make claims to be their strict followers and at the same time denigrate Tasawwuf. This can be seen from what Ibn al-Qayyim wrote in one of his writings on the subject of Tasawwuf (Madarij ul-Saalikeen, 2:307) :
Religion is all moral character (khuluq), and whoever bests you in moral character, bests you in Religion. It is the same with tasawwuf. Al-Kattani said: Tasawwuf is moral character, and whoever bests you in moral character, bests you in Religion…. Truly, the hardest thing for human nature is the modification of the moral qualities and traits with which the selves have been stamped. Those who earnestly engaged in harsh discipline and arduous strivings worked on nothing else. Most of them did not succeed in changing the self, but the latter became fully employed in those exercises and thus unable to wield its influence…. One day I asked Shaykh al-Islam Ibn Taymiyya – may Allah have mercy on him! – about this matter and how to eliminate defects and occupy oneself with the cleansing of one’s path. The gist of his reply was that the self is like a garbage pile: the more you dig in it, the more of it comes out to the surface; if you can pave a pathway over it and go past it, do so, and do not preoccupy yourself with digging into it for you shall never reach its bottom!…. Tasawwuf is one of the cornerstones (zawâyâ) of true wayfaring (al-sulûk al-haqîqî) and the purification and disciplining of the self (tazkiya al-nafs wa tahdhîbuhâ) so that it may prepare itself for its journey to the company of the Highest Assembly and for being together with its beloved. For “One is with the one he loves” as Sumnun stated: “The lovers of Allah have gained the honor of both the world and the hereafter, for ‘he is with the one he loves.”
[from an article by G.F Haddad]
I hope that there was benefit in this post (insha Allah) and that we take away a proper understanding of the subject. Forgive me if I have said something wrong or made some mistake. Perfection belongs to Allah, whatever was correct and good is from Allah and the mistakes are mine alone. And Allah Most High knows best.
34:48-50"Verily my Lord doth cast the (mantle of) Truth (over His servants),- He that has full knowledge of (all) that is hidden." "The Truth has arrived, and Falsehood neither creates anything new, nor restores anything." "If I am astray, I only stray to the loss of my own soul: but if I receive guidance, it is because of the inspiration of my Lord to me: it is He Who hears all things, and is (ever) near."
Allah (SWT) says in the book that 'the state of purity' is of highest excellence, and that He draws His servants near to Him according to the level of purity in their hearts. It is said several times in the Quran that to seek allahﾕs countenance or His nearness is the best of all things saught!
91:1-9 By the Sun and his (glorious) splendour; By the Moon as she follows him; By the Day as it shows up (the Sun's) glory; By the Night as it conceals it; By the Firmament and its (wonderful) structure; By the Earth and its (wide) expanse: By the Soul, and the proportion and order given to it; And its enlightenment as to its wrong and its right;- Truly he succeeds that purifies it,
Here allah is clearly mentioning the importance of the purification of oneﾕs soul. He says that ﾔtrue successﾕ lies in this purification.
92:18-21 Those who spend their wealth for increase in self-purification, And have in their minds no favour from anyone for which a reward is expected in return, But only the desire to seek for the Countenance of their Lord Most High; And soon will they attain (complete) satisfaction.
20:75-27. But such as come to Him as Believers who have worked righteous deeds,- for them are ranks exalted,-Gardens of Eternity, beneath which flow rivers: they will dwell therein for aye: such is the reward of those who purify themselves (from evil).
Further, He says that on the day of sorting out, he will divide His servants into 3 categories:-
56:1-7. When the Event inevitable cometh to pass, Then will no (soul) entertain falsehood concerning its coming. (Many) will it bring low; (many) will it exalt; When the earth shall be shaken to its depths, And the mountains shall be crumbled to atoms, Becoming dust scattered abroad, And ye shall be sorted out into three classes.
out of these three categories, allah says that the best of all will be the people foremost in faith, and these are those who are ﾔnearest to allahﾕ - the muqarrabun
56: 8-11Then (there will be) the Companions of the Right Hand;- What will be the Companions of the Right Hand? And the Companions of the Left Hand,- what will be the Companions of the Left Hand? And those Foremost (in Faith) will be Foremost (in the Hereafter). These will be those Nearest to Allah.
Who are the “Muqarrabun?” They are just not the companions of the Right Hand only - otherwise they would have not been placed in the separate category. The Sufis believe that it is just another name for those who are not only on the right path guided by their Lord, but also know the right relation between the “Haqq” and “Khalq” or between the Creator and the created, between God and man.
To be more explicit, those who regard their Creator as their “Ilah” or Deity and worship Him alone and ask for His help alone and believe that there is none other than He [Him Who is] worthy of our devotion and able to help us, are called in Qur'an the Companions of the Right Hand. And those who regard some created beings as their Deities and worship them and seek their aid, thus rejecting the faith which lays down that God alone is our Cherisher and Sustainer, are termed the Companions of the left. The Muqarrabun are those who not only believe their Creator as their only Deity and worship Him alone and seek for His help alone, but also know the true relationship that exists between them and their Creator. They have been promised “Rest and Peace and a Garden of Bliss.”
Thus the great Sufi Sheikh Shahabuddin Suharwardi in his famous Sufi Compendium ‘Awarif-al-Maarif’ (Chapter I) holds that though the term 'Sufi' is not used in the Holy Qur'an, the word “Muqarrab” connotes the same meaning, which is expressed by the term Sufi.
A little later, once again he makes explicit: “know that by the word Sufis we imply “Muqqarabun” only, those whom God draws nearer to Himself.”
To achieve this special status ie to get into this special catergory (the muqarrabun), and to purify oneﾕs soul demands extra efforts than just believing in allah and his prophet(saw). It takes more efforts to remain on the straight path in such a way that one NEVER forgets his duties and NEVER forgets that he is supposed to be in a state of submission. This in itself is a mercy from allah, as allah himself says in the book that He purifies those whom He wills.
24:21 ... and were it not for the grace and mercy of Allah on you, not one of you would ever have been pure: but Allah doth purify whom He pleases: and Allah is One Who hears and knows (all things).
37: 57 "Had it not been for the Grace of my Lord, I should certainly have been among those brought (there)!
6:83 We raise whom We will, degree after degree: for thy Lord is full of wisdom and knowledge.
All the great Ulema in islam have acknowledged that purification of soul is a tedious path, that has grades and levels. It begins with tahara , and is accomplished with the illumination of the inner being (the sirr).
In a definition formulated by Shaykh-al-Islam Zakariyah Ansari, which is as follows. “Sufism teaches how to purify one's self, improve one's morals, and build up ones inner and outer life in order to attain perpetual bliss. Its subject matter is the purification of the soul and its end or aim is the attainment of eternal felicity and blessedness.” Imam Qushayri, the author of the great Sufi compendium Rasa’il, takes Sufism in the sense of the purity of inner and outer life and says that “purity is something praiseworthy in whatever language it may be expressed and its opposite, impurity (kadar) is to be eschewed.” In support of it he cites a tradition, which explains the meaning of Sufism and affords proof for it: “Abu Hujaifa told us that once the Holy Prophet Muhammad visited us and his face showed us that he was deeply perturbed. He said: “The Safw (pure part i.e. the best) of this world is gone and only its kadar (impurity) remains.” Consequently death is now a boon for every Muslim.”
Imam Ghazzali, under the heading "On the way of the Sufis” in his book entitled Al-Munqidh min-al-Dalal (Rescuer from Error) states: “When after acquiring proficiency in these sciences, I turned my attention to the methods of the Sufis, I came to know that their method attains perfection by means of theory and practice The gist of their knowledge is to mortify the self and acquire freedom from baser passions and evil attributes so that the heart may get rid of the thought of any thing save God and to embellish it with Divine remembrance.”
In praise of Sufism Abu’l Hasan Nuri says: “Sufism is the renunciation of all selfish pleasures.” In other words it is giving up of unlawful carnal pleasures. A Sufi is usually free from greed and lust and knows that, “so long as he is a victim of lust he is, as it were, in a prison.” He makes his self subservient to God's will, thus his greed and lusts are annihilated. He is well aware that following the dictates of desires and lusts is misleading and is destructive. As the Qur'an Says: 6:19“And follow not the lusts (of thy heart), for they will mislead thee from the Path of God.”
It is clear, then, that according to these great Sufis, sufism is nothing but the purification of the senses and the will. It is the effacement of one's desires in the will of God. It is the building up of a solid wall between the pure self and the Gog and Magog of passions and desires. It is, in a word, 'self-discipline', the avoidance of what is forbidden and the performance of what is ordained.
Alkalabadhi thus sums up their “doctrine of the duties imposed by God on adults, [the Sufis] are agreed that all the ordinances imposed by God on His servants in His Holy Book and all the duties laid down by the Prophet (in the Traditions) are a necessary obligation and a binding imposition for adults of mature intelligence; that they may not be abandoned or forsaken in any way by the man, whether he be a veracious believer (Siddiq), or a saint or a gnostic, even though he may have attained the furthest rank, the highest degree, the noblest station, or the most exalted stage. They hold that there is no station in which a man may dispense with the prescriptions of the religious law, by holding permissible what God has prohibited, or making illegal what God has declared legal, or legal what God has pronounced illegal, or omitting to perform any religious duty without due excuse or reason, which excuse or reason is defined by the agreed judgement of all Muslims and approved by the prescriptions of the religious law. The more inwardly pure a man is, the higher his rank and the nobler his station, so much the more arduously he labours with sincerer performance and a greater fear of God.”
In this sense Sufism is a purely Islamic discipline, which builds up the character and inner life of the Muslims by imposing certain ordinances and duties, obligations and impositions, which may not be abandoned in any way by any man. The Prophet Muhammad was sent to “instruct” mankind “in Scripture and Wisdom and to sanctify them.” The Sufis keep these “instructions” before their eyes; strive their utmost to perform what has been prescribed for them to do and to discharge what they have been called upon to do, subsequent to that prescription. God says; “And those who fight strenuously for us We will surely guide them into Our way.” And again: “Oh ye who believe! Do your duty to God, seek the means of approach unto Him and strive with might and main in His cause: that ye may prosper.” Believing in these exhortations the great Sufi Yahya has said; “the spirit of gnosis will never reach thy heart, so long as there is a duty owing to God which thou hast not discharged!” Thus Sufism, in the words of Abu’ Ali al Rudhbari is “giving one's lust the taste of tyranny” and “journeying in the pathway of the Holy Prophet.”
Thus a sufi is not an innovator or mushrikh, as so many wrongfully accuse him of but is one who yearns and endeavours hard to purify himself in the most excellent manner because he has this desire for nearness and countenance of His Lord.
Junayd has defined a Sufi as “dead to his self and alive in God.” He passes away from what belongs to himself and persists through what belongs to God. When he is dead in relation to his own self, he becomes alive in his relation to the self of God.
Husayn b. Mansur al Hallaj thinks that a Sufi is, “singular in his being, he neither accepts anybody nor does anybody accept him.” He feels the immediate Presence of God alone within and senses the Presence of God without and his mental faculty gets rid of the thought of anything save God and is totally captivated by God: The eye does not see anything except God! Predication of everything is of Him only.
When ‘Amr b. ‘Uthman-Makki was asked the meaning of Sufism he replied: “A Sufi is alive to the value of time and is given every moment to what that moment demands.”
(Jami) When Abu Muhammad Ruwaym was asked to defines Sufism he said: “Sufism is nothing else save submitting one's own self to the will of God. A Sufi becomes dead to his self-will and God Almighty’s will alone enters in him and as a consequence of it, he has no wish of his own, neither does he want, desire or yearn for anything.
In the words of Shaykh Jilani now becomes: “At rest in body, contented in mind, broad chested, his face beaming with the light of God, with an enlightened heart and oblivious of all things due to his nearness with God.”
Ma' aruf Karkhi defines Sufism as: “The grasping of realities and disappointment from what is in the hands of people.” When the truth is revealed to the Sufi that really God Almighty alone can inflict pain and bestow blessing, He alone can resuscitate and deal death to us, He alone is the Creator, the Cherisher, he becomes blind to every other thing except Him. In calamity and in affluence, he considers God Almighty alone to be the real agent, the real doer, and does not accept any other being as cause or instrument.
Shibli says: “A Sufi is severed from the world (Khalq) and connected with God (Haqq) alone, as God Almighty had said to Moses, “I have chosen thee for Myself (for service) and have disconnected thee from others." Later addressing Moses He said: “By no means canst thou see Me.”
The same meaning is conveyed by what Dhu’l-Nun said: “Sufis are those who preferred God Almighty to all things and liked Him, God Almighty, too, then, preferred them to all things and liked them.” The end and aim of a Sufi’s life is God alone; he loves God alone; his thinking, meditation and prayer are for God alone. He is ever ignorant of everything save God and when he thinks of God alone his mind is purified, and in this sense he finds himself attached to God and disconnected with everything save God. He is totally captivated by God alone!
To be continued...
Be not heedless of thy Lord for even the blink of an eye, Lest He directs His attention towards you, and finds you unawares.
~ Our feet are earthbound, but our hearts and our minds have wings ~
During the primary stages of Sufism, Sufis were characterized by their particular attachment to zikr (remembrance of Allah) and asceticism (seclusion), as well as the beginning of innovated practices to 'aid' in the religious practices. Yet even at the early stage of Sufism, before their involvement in innovated rituals and structured orders, the scholars warned the masses of the extremity of Sufi practices. Imam Al-Shafi' had the opinion that "If a person exercised Sufism (Tasawafa) at the beginning of the day, he doesn't come at Zuhur except an idiot". Imam Malik and Ahmad bin Hanbal also shared similar ideas on this new movement which emanated from Basrah, Iraq. Although it began as a move towards excessive Ibaadah, such practices were doomed to lead to corruption, since their basis did not come from authentic religious doctrines, but rather from exaggerated human emotions. Sufism as an organized movement arose among pious Muslims as a reaction against the worldliness of the early Umayyad period (AD 661-750)4. The Sufis exploited the chaotic state of affairs that existed during the fifth and sixth centuries A.H. and invited people to follow their way, alleging that the remedy to this chaos was conformity to the guidance of their order's Sheikhs. Dar al-Hikmah was established during the reign of Khalifah Ma'moon, where he invited the scholars of the Romans and Greeks to meet with the Muslims and 'discuss' their respective positions. This provided the perfect breeding ground for the synthesis between Islam and Pagan theology, to produce the Sufism of the like of Ibn Arabi.
Since the Qur'an and Saheeh Hadith cannot be changed, the Sufi's have reverted to Ta'weel, a method of changing the apparent meaning of the verse or hadith to have a hidden one. This provided them with sufficient lee-way to support any concept they desired, by simply stating that the verse/hadith had an inner meaning which only the Sheikh himself could know. In the Bezels of Wisdom, Ibn Arabi presents certain aspects of what he terms "Divine Wisdom," as he conceives it. But Ibn al-Arabi interprets the relevant verses of Surat Noah in the most outrageous fashion, since he suggests meanings diametrically opposed to those accepted by all Muslim scholars. He interprets the "wrongdoer," "infidels," and "sinners" in Surat Noah as 'saints and Gnostics' drowning and burning not in the torment of Hell, but rather in the flames and water of knowledge of God. Ibn Arabi regarded the idols worshipped by Noah's people as divine deities. Allah condemned their deed saying: "And they (Noah's people) said, 'Do not abandon your gods, neither Wad, Suwa', Yaghooth, Ya'ooq nor Nasr'. " [71: 23] On which Ibn Arabi commented: "If they (Noah's people) had abandoned them, they would have become ignorant of the Reality ... for in every object of worship there is a reflection of Reality, whether it be recognized or not."
The act of making Zikr in circles and jumping/moving frantically is also totally unfounded. Zikr in the true Arabic sense means "Remembrance of Allah." The Prophet's (sallallaahu 'alaihi wa sallam) method, which Muslims agree to be the best and only acceptable one, of zikr consisted in reciting Qur'an, discussing religion with his companions, and making Tasbeeh on his hands. Yet the act of sitting in circles and loudly or silently chanting "Allah, Allah" was never practised by the Prophet (sallallaahu 'alaihi wa sallam) nor the Salaf, and all hadith which state that the Prophet (sallallaahu 'alaihi wa sallam) did so (such as when he supposedly went into a room, told the companions to lift up their hands and chant "La Ilaha Illa Allah" ) are unanimously agreed upon to be forged. Ibn Taymiyyah stated that this practice opened the door to Shaytaan, whereby the Shaytaan would enter the gathering (since they were involved in innovation) and take the form of a pious person. He also stated that the recital of "Allah, Allah" was forbidden, as it was never declared to be a form of Dhikr, and has no attached word to complete it (such as Allahu Akbar, Subhaan Allah).
The leader of the Naqshibandi Tareeqa in America, was quoted in the media as saying the following: "You have to be both material and spiritual. Sufis can give people joy in their spiritual life. Well, Madonna is giving people a kind of joy in their material life... You cannot say she is wrong. Sufis don't object and criticize - they are accepting everything. That's why, when my children are looking at Madonna on MTV, I say, 'Let me come and look also!'"
In truth, Islam is sufficient for us, and it is only Shaytaan who wishes to turn us away from our religion, to make us exceed the limits, and fall into his trap. The only sure way to avoid this is to grasp tightly onto what was left to us by our beloved Prophet (sallallaahu 'alaihi wa sallam), the Qur'an and Sunnah, as understood and believed and acted upon by the best people to have lived: the Companions and those who followed their footsteps.
Assalamualaikum wa rahmatullah, My dear brothers and sisters in islam and respected guests on this forum,
For the benefit of all who are sincerely interested in understanding what Sufism in Islam is, I have taken upon myself to address the issue, and in my best capability to help. As may be seen from the trend of this thread so far, Sufism is most popularly ÔmisunderstoodÕ by especially those who come forward to 'explain' it in the light of Quran and sunnah, in order to prove it a 'sect', 'bida', 'blatant shirk' and 'kufr'. My aim here is not to argue or debate with anybody, or to convince anybody that what ever I say is the truth. I am only going to present facts, as stated in Quran, Hadith and thru the discources of great sufi scholars, and shall leave upto the readers to conclude for themselves, which representation of tasawwuf, they want to accept for the satisfaction of their understanding. May allah help those who seek knowledge and truth, ameen.
2:256-257. Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things. Allah is the Protector of those who have faith: from the depths of darkness He will lead them forth into light.
In one of the above posts there are many false allegations thrown on the Sufis. It is not in scope of one post to address all the issues, nor shall it be fair for the readers, if I post on mile long book on Sufism in a single post. Therefore, for the sake of simplicity, I have divided the ÔchargesÕ in 2 categories, numbered them and shall be dealing with systematically in a few posts to follow, insha allah. However, I am not going to address every allegations separately, as many of these are connected with each other, and dealing with one may automatically make the other issue transparent. If there are any questions and comments on my posts, you may choose to write here or save for the end, but I shall not interrupt my series, to address them Ð for this little bit of discourtesy I apologize before hand.
Category A: In this category I have listed those minor allegations which are plainly lies against the Sufis. There is no evidence in the teachings of great sufi scholars to prove these allegations, at least none have been brought forth by the accuser. No matter how charitable I try to be, I cannot say these are innocent charges, drawn because of lack of understanding. These are either agendas to malign the Sufis, or to misguide those ppl about the Sufis, who know nothing/ very little about their practices.
Category B: The points that fall in this category are serious objections over the practices of Sufis, which are present in Sufism, but are misunderstood-here by our beloved anon, and elsewhere by many more, owing to the facts that some aspects of faith are denied by some either because they do not understand a particular hadith or a set of them, and a particular ayat or set of them fully, or because they deny a set of hadith. As I have stated earlier in the thread, there are muslims who say that hadith Qudsi is a fabrication, astaghfirullah, and thus conveniently have dropped out a major aspect of their faith.
List of allegations in category A 1. The followers of different tariqa, do not acknowledge othersÕ tariqa to be correct. 2a. Sufis worship others besides allah.(prophets and awliya). *self contradiction* - Sufis take knowledge directly from allah without the mediation of the prophet. 2b. Sufis turn to other than allah when calamity strikes. 3. Sufis Advocate extreme asceticism. Profess that jihad is not necessary. 4. Sufis keep a picture of shykh while praying, pierce themselves with rods etc, and say abalatant shirk in Qaseedas. 5. Sufis seek blessings from graves and do tawaf.
List of allegations in category B 1. Abdals, aqtabs and awliya run the affairs of the world. 2. Belief in wahdat ul wujud 3. Sufis allow dancing drums and musical instruments. 4. Dhikr/rememberence. 5. Poems 6. Knowledge of unseen. 7. Allah created the world for the sake of Muhammad (saw) 8. Claim to see allah in this life 9. Direct knowledge. 10. Mawlid 11. Loyalty to shaikh.
Be not heedless of thy Lord for even the blink of an eye, Lest He directs His attention towards you, and finds you unawares.
The Sheikh or Wali is given a similar standing as that of a Catholic Saint, or the Dalai Lama himself. Complete obedience is enforced on his followers, and any questions are deemed as a betrayal of trust: "The seeker must submit to the will of the Sheikh and to obey him in all his orders and advice, because the Sheikh has more experience and more knowledge in Haqiqat, in Tariqat and in Shari'ah," and "he must agree with the opinion of his Sheikh completely, as the patient agrees with the physician". Yet Muslims believe that any single act of worship must be substantiated by the Qur'an and Sunnah only. Allah the Exalted says: "Say (to them), 'Produce your proof if you are truthful'." [2: 111], and the Prophet (sallallaahu 'alaihi wa sallam) said "The created is not to be obeyed over the Creator." The Sheikh is given the standing of a deity in Sufism. Attributes which belong to Allah, are also assigned to their Sheikhs. They seek help from them, whether they are dead or 10,000km away. They believe that their sheikhs know everything their students are thinking, and that they converse with the Prophet (sallallaahu 'alaihi wa sallam) on a regular basis (in reality).
Imaam Ash-Shaa'fee on Sufism:
"If a person exercised Sufism (Tasawafa) at the beginning of the day, he does not come to Dhuhur except an idiot." [Talbees Iblees]. "Nobody accompanied the Sufis forty days and had his brain return (ever)." [Talbees Iblees].
Concerning the famous Sufi leader, Al-Harith Al-Muhasbi, Imaam Ahmad ibn Hanbaal (R) said:
"Warn (people) from Al-Harith (a Sufi leader) the strongest warning!... He is the shelter of the Ahl Kalaam (people of rhetoric)." [Talbees Iblis].
The famous Sheikh Abu Bakr Al-Jaza'iri stated:
"Sufism is a shameful deception which begins with Dhikr and ends with Kufr. Its outward manifestation appears to be piety, but its inward reality forsakes the Commandments of Allah." [Illat-Tasawwuf Yaa Ibadallah]. Ash-Sheikh Muhammad ibn Rabee' ibn Haadee Al-Madkhalee, a well known teacher at the Islamic University of Medinah brings in his book "Haqeeqatus Soofiyyah Fee Dau'il Kitaabi Was Sunnah", the following:
Concerning the practice of the Sufiyyah in wearing woolen clothing as a sign of Zuhd (abstemiousness/disassociation from the wordly life) and in their attempt to mirror the Prophet 'Isa (AS):
"Ibn Taymiyah (R) mentions in Al-Fataawaa (11/7) from Muhammad ibn Seereen (a famous Tabi'ee who died in 110H) that it reached him that a certain people had taken to wearing woollen clothes in order to resemble 'Isa ibn Maryam (AS), so he said: 'There are a people (Sufis) who have chosen and preferred the wearing of woollen clothes, claiming that they want to resemble Al-Maseeh ibn Maryam (AS). But the way of our Prophet (SAAW) is more beloved to us, and the Prophet (SAAW) used to wear cotton and other garments."
Sheikh Al-Madkhalee goes on:
"As regards the first appearance of Sufism, then the word "Sufism" was not known in the time of the Sahabah, indeed it was not well-known in the first three and best centuries. Shaykhul Islam Ibn Taymiyah (R), mentions that the first appearance of Sufism was in Basrah in 'Iraaq, where some people went to extremes in worship and in avoiding the worldly life, such as was not seen in other lands. [Al-Fataawaa (11/6)]." Commenting on the reaction of the early Sufis while hearing Qur'an being recited (it was their pratice to fall out and act dumb-struck), Ibn Taymiyah (R) says: "This was not found to occur amongst the Sahabah, so when it appeared a group of the Companions and the Tabi'een such as Asmaa bint Abi Bakr and 'Abd Allah Az-Zubair and Muhammad ibn Seereen criticsed that since they saw that it was an innovation and contrary to what they knew from the manners of the Sahabah." [Al-Fataawaa (11/6)].
Concerning the spread of Sufism, Ibn Al-Jawzy said: "Sufism is a way whose beginning was complete avoidance of the affairs of worldly life, then those who attached themselves to it became lax in allowing singing and dancing. Therefore, the seekers of the Hereafter from the common people became attracted to them due to the avoidance of the worldly life which they manifested, and the seekers after this world were also attracted to them due to the life of ease and frivolity which they were seen to live." [Talbees Iblis].
Shaikh Abu Zahrah (R) said concerning the reason for the appearance of Sufism and the sources from which it sprung:
1. The first source: Some worshippers amongst the Muslims turned all their attention to avoidance of the worldly life and to cutting themselves off in order to worship. This first began in the lifetime of the Prophet (SAAW) when some of the Sahabah decided to spend the night striving in Prayer and abandoning sleep. Others decided to fast every day without fail. Others decided to cease having marital relations with women. So when that reached the Prophet (SAAW) he said: "What is wrong with a people who say such and such. But rather I fat and I refrain from fasting, I pray and I sleep, and I marry women. So whoever turns away from my Sunnah, then he is not from me (Al-Bukharee and Muslim). Furthermore, the innovation of living like monks (monasticism) is forbiddeen in the Qur'an. He said:
"...the Monasticism which they invented for themselves..." [57:27].
However, when the Prophet (SAAW) passed on to join the company of the highest angels, and many people entered into Islam from the previous religions then the number of those who went to extremes in avoidance of worldly life and its blessings grew and Sufism found a place in the hearts of these people since it had come across a fertile planting ground.
2. The second matter which attracted peoples' souls was something which appeared amongst the Muslims in the form of two ideologies. One of them was philosophical whilst the other was from the previous religions. As for the first, then it was the view of the Illumist school of philosophers who held that knowledge and awareness is brought about in the soul by spiritual exercies and purification of the soul. As for the second ideology, then it was the belief that the Deity dwells in human souls, or that the Deity is incarnate in humanity. This idea began to find a place amongst those sects who falsely attributed themselves to Islam in the earlier times, when the Muslims became mixed with the Christians. This idea appeared amongst the Sabians and some of the Kaysaamiyyah, then the Qaraamitah, then amongst the Baatinees, then in its final shape it appeared amongst some of the Sufis...There is another source from which it took, and which causes the manifestation of Sufi tendencies, which is the idea that the texts of the Book and the Sunnah have an outer, apparent meaning and an inner, hidden meaning...it seems clear that they took this idea from the Baatinees." [Ibn Taymiyah by Abu Zahra].
Ibn Al-Jawzy said after criticising the Sufis for their impostition of hardship upon themselves and for their going beyond bounds of abstemiousness to the point of self torture:
"So this self seprivation which went beyond bounds, which we have been forbideen from, has been turned around by the Sufis of our time, ie. the sixth century, so that they have become as deserious of food as their predecessors were of hunger, and they enjoy morning meals, evening meals and sweet delicacies, all of which or most of which they attain through impure wealth. They have abandoned lawful earnings, turned away from worship and spread out carpets on which they idly recline, most of them have no desire except for food, drink and frivolous activities. [Talbees Iblis].
Speaking of the false miracles claimed by many Sufi leaders, Ibn Taymiyah said:
"It may also be done with the help of their devils as they are a people who are as closely attended by devils as they are by their own brothers... These people who experience these satanic happenings are under a great delusion, in their foolishness they are deprived of all blessings, they only increase that which is feared, they devour the wealth of the people in futile acts, they do not order the good, nor do they forbid evil, and they do not fight Jihaad in Allah's Cause." [Al-Fataawaa]. Futher, Sheikh Al-Madkhalee says:
"Then I return to the point that when I saw that most of the callers were negligent of the most important aspects of Islam which is the call to Tawheed and the correction and purification of 'Aqeedah from all Shirk, which takes the form of worshipping the dead, attachment to the graves and calling upon the dead and the absent, and they remained silent about the other deviation of the present day Sufi orders which are very widespread in the lands of the Muslims, and anyone who travels outside this land will see the predominace that the Sufi orders ahve over the minds of the Muslims in Egypt, Syria, Morocco, Africa and India. Whether is is the Rifaa'ee order, or the Tijanis, or the Ahmadiyyah, or the Qaadiriyyah, or the Burhamiyyah, or the Shadhiliyyah, or the Khattaaniyyah, or the Darqaawees, or the Naqshabandis or whichever of the large number of Sufi orders...when I saw this I wished to remind of that which I held to be something very important. Likewise, I wished to provide my brothers, who study in the highly regarded Daarul Hadeeth, and they come from various Islamic lands where there are many Sufi orders, with some knowledge and some protection from the deadly sickness of Sufism."
~ Our feet are earthbound, but our hearts and our minds have wings ~
I am glad to have secured at least one 'positive' attention on this thread :-)
Since I got an audience, am glad it would be easy to focus. So, far the feedback i got was that i have not explained tasawwuf adequately, so if you feel so, I think i should make more effort to explain the essence before moving further, however, i do plan to explain when addressing some of the points listed in category B.
To begin with, I want to say that at no point I claim ALL sufis are blameless. Just like in any other religion, islam has its bad followers and the sphere of tasawwuf in islam is also not kept pure from this disease.
The whole idea here however is that the bad followers had indeed succeeded in corrupting their souls, but their corruptions cannot negate the validity of tasawwuf in general.
To represent Islam thru the actions, intentions and speeches of the worst representative (muslim), is I think not a very intelligent or sensible approach. So if someone says that so n so sufi claims it is not important to observe the time of salat while one is involved in zikr, and this is the basis of tasawwuf, obviously his approach is wrong. The question is do the great scholars preach the same thing? or is it one of the bad sufi, who said so.
That is why for all the aspects, i would like to quote only those scholars who are widely accepted, by all the sufi tariqas. And if in their teachings any discrepancy is not found, the blames pasted on the scholars of tasawwuf in general is a misunderstanding.
For now i would like to begin with the first allegation.
On the tariqa...
To begin with, one should know what tariqa is. Literally it means 'the way' and in the science of purification of soul, it is the way that leads to the creator, through love and devotion.
The methods of achieving the goal may differ in detail, but essentially they are all same.
First of all it should be understood that to search allah and to reach allah thru good deeds is not a concept out of the realms of Islam.
As the Quran says: What is the life of this world but play and amusement? But best is the home in the hereafter, for those who are righteous. Will ye not then understand?
The concept of not treating this life of any consequence but a means to gain the hereafter is repeated many times in the quran. The path of tasaawwuf focuses on this and instructs the followers to seek allah and His good pleasure, alone.
Next comes the method thru which this goal is sought. In any tariqa, the method is according to the quran and sunnah of the prophet.
There is no concept of bypassing the obligatory duties, and doing only the supererogatory ones.
Below is a quote from a book of supererogatory prayers from the Qadiri Tariqa:
A REMINDER CONCERNING THE IMPORTANCE OF (A) FULFILLING ONE'S OBLIGATORY RELIGIOUS DUTIES [FARA'ID] BEFORE ENGAGING IN THE PERFORMANCE OF SUPEREROGATORY DEVOTIONS [NAWAFIL], AND (B) PERFORMING SUPEREROGATORY DEVOTIONS [NAWAFIL] WITH THE INTENTION OF MAKING UP FOR PREVIOUS OMISSIONS IN THE PERFORMANCE OF OBLIGATORY RELIGIOUS DUTIES [FARA'ID].
The worshipper's first priority must be the complete and proper performance of all obligatory religious duties [fara'id] and customary observances [sunan]. After these have been discharged, and only then, he may engage in supererogatory devotions [nawafil], whether these be connected with ritual prayer [salat], fasting [siyam], charitable donation [sadaqa], or any of the various forms of worshipful service ['ibadat].
In all his acts of worshipful service ['ibadat], of whatever type they may be, his conscious intention should be to fulfill the strict obligations [fara'id] that are incumbent upon him. Thus, with respect to all these [voluntary] ritual prayers [salawat] we have mentioned, as being appropriate to the various nights and days of the week, the worshipper should perform them with the intention of making up [qada'] for previous omissions. He will thereby acquit himself of outstanding duty [fard], and he will also obtain additional merit [fadl]. Allah (Exalted is He) will combine the two, through His grace, His mercy, and His noble generosity.
Finally, once he has really and truly acquitted himself of strictly obligatory duties [fara'id], the worshipper may legitimately intend [yanwi] his performance of all that [additional worship] to be a purely supererogatory devotion [nafila].
If a tariqa does not acknowledge that the five pillars of islam is the foundation of the religion, and 'the way' should begin from here, then ofcourse that tariqa is not correct. However, if they differ only in the supererogatory prayers, as to how many cycles of prayers in the third quarter of the night or how many times one should say astaghfar in a day or recite la ilaha illallah, these are only minor details, and there is nothing wrong in differing in them. As there are no prescribed numbers for the voluntary actions in Quran and traditional reports:
73:2-4 Stand (to prayer) by night, but not all night,- Half of it,-or a little less, Or a little more; and recite the Qur'an in slow, measured rhythmic tones.
Riyadus saliheen: chapter 11 On striving (mujahada)
106. Abu Firas Rabi'a ibn Ka'b al-Aslami, the servant of the Messenger of Allah and one of the People of the Suffa, who said, "I used to spend the night with the Messenger of Allah, may Allah bless him and grant him peace, and I would bring him his wudu' water and whatever he needed. He said, 'Ask of me.' I said, 'I ask you for your friendship in the Garden.' He said, 'Something else as well?' I said, 'I only want that.' He said, 'Help me against your self by means of a lot of prostration.'" [Muslim]
107. Abu 'Abdullah (or it is said Abu 'Abdu'r-Rahman) Thawban, the client of the Messenger of Allah, said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'You must do a lot of prostration. For you do not do a single prostration to Allah without Allah raising you up a degree by it and shedding a wrong action from you.'" [Muslim]
As to what the sufis say about the different tariqas, here are some quotes from the sufis:
Shaykh Abdalqadir as-Sufi in one of his discources on 'the Path': You can talk about its extraordinary exterior, turuqs: Naqshbandiyya, Shadhiliyya, Darwaqiyya, Chistiyya; about shuyukh: this shaykh and that shaykh; about karamat, about the maqam of this one and the maqam of that one; about Aqtab, Awtad, Salihun – all these different ways you can talk about Tasawwuf. Or you can make up your own story and still talk about it, no one will contradict you. Shaykh al-Fayturi said, "We're not interested in wirds; we're not interested in wazifas, this shaykh and that shaykh, the sadiqun are only interested in one thing: ma'rifa. Recognition of Allah tabaraka wa ta'ala. Nothing else matters. One of the Sufis of the east in Pakistan has said, "Shuyukh do not fly; their murids make them seem to fly. The shuyukh do not fight each other, their murids make them seem to fight each other." In other words, the ahl al-haqiqat, the people of reality, are in complete agreement, in complete harmony, there is no debate between them.
In the foreward by Sayed Abdul Latif for 'the Quranic Sufism' by mir vali-ud-din he says:
Mysticism as practised by the followers of Islam has had a chequered history. In its earliest manifestation, it meant nothing but living from moment to moment, so to say, in the eyes of God, implicitly following the lines of thought and conduct as the Prophet had laid both for himself and his followers. The primary aim was to transform every spiritual flight in the realm of self perfection into an urge for the spiritual perfection of human society at large. But as Islam expanded into a widening political power, drawing into its fold people born to other modes of life and thought, the mystic tendency among Muslims underwent a kaleidoscopic change. The change was marked by the rise of a bewildering variety of mystic schools influenced chiefly by the Neo-platonism of Alexandria and the Vedantism of India, promoting in the mystic mind the mood for self-negation. A feeling of alarm was therefore felt in serious minds. As a way out, attempts were made at important stages in the history of Sufism to reconcile the early approach to the new forces at work. But the purists among the Sufis, though resolved into several orders themselves by the pressure of time and factors of geography, and though unable to dispense altogether with the terminology of the innovating heterodox schools, have struggled hard to keep to the original way of thought and living.
I hope this is explains that the different tariqa are not practises advocating to deviate from Islam, and also that the different tariqas are not at par with eachother.
Be not heedless of thy Lord for even the blink of an eye, Lest He directs His attention towards you, and finds you unawares.
Sufism in Islam - 3 [The Tariqa (the path)] (29 of 55), Read 417 times
Sufism presumes a fundamental link between the shaikh, head of the Sufi tareeqah (order), and the murid (novice), extending throughout their lifetime and continuing after their death. The murid takes an 'ahd (oath) of loyalty and swears obedience to the shaikh, who in turn promises to solve the murid's problems and deliver him from every dilema whenever he calls on his shaikh for help. The shaikh also promises to interced for him with Allah so that he may be admitted to Jannah.
The murid pledges to be conscientious in practicing the set of dthikr (chants) assigned to him by his shaikh, to adhere to the rules of the order and to accept its claim on his loyalty for life over a wide range of behaviour affecting the well-being of the order. The quality and extent of the shaikh's hold over the murid is therefore almost total.
The murid's behavior even outside the order's group setting is expected to conform to rules laid down by the order. And where conflict with outside obligations arises, the murid must resolve it by acting as a Sufi and following his order's rules. The Tijaniyyeh Order makes every candidate for initiation pledge not to visit the grave of pious personality or visit any living scholar. This is one of the major factors in widening the rift between one order and another, causing an order to enter into conflict against his others in an attempt to convert, conquer or annihilate them.
The mechanism of the order structure in Sufism leads to many evil results:
Division of the Muslim ummah into fractions and orders ruled by deviant and ignorant shaikhs, thus making the ummah an easy prey for conquest by non-Muslims.
Enmity among the adherents of different orders, to the point that they will not marry into one another's families or cooperate with one another.
Deception on the part of the shaikh, who falsely claims the ability to deliver the murid from difficulties and deadly problems the befall him. The shaikh even claims he will be present at the murid's death, regardless of time or place, and ridiculously enough, will instruct him in his grave on what to tell the two angels of the grave, and will argue with them on his behalf. Finally, the shaikh promises to intercede for him with Allah on the Day of Judgment, and to help cross over as-Siraat (the bridge over Hell) on that Day, and accompany him to Jannah.
This kind of deception, offering security in the grave as well as in the Hereafter, is a flagrant lie, not permissible under any circumstance. Sufi shaikhs lead simple-minded Muslims to believe in such claims, and the result is shirk (polytheism). Deceiving Muslims is one of the major sins. Insulating the murid as far as possible from the world outside the order as to exploit and manipulate him.
Sufism in Islam - 3 [The Tariqa (the path)] (30 of 55), Read 408 times
Salam, Just wish to share this Hadith Qudsi. No. 25
""Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.""
And i wish to thank Nausheen for taking the time and effort to answer Anonymous. JazakAllah Allah Hafiz Habib
Sufism in Islam - 3 [The Tariqa (the path)] (31 of 55), Read 405 times
The following is mainly for the Br who misquoted the great imams of Islam.
here are the great scholars opinions on the matter with references.
Imam Abu Hanifa (85 H. - 150 H) "If it were not for two years, I would have perished." He said, "for two years I accompanied Sayyidina Ja'far as-Sadiq and I acquired the spiritual knowledge that made me a gnostic in the Way." [Ad-Durr al-Mukhtar, vol 1. p. 43]
Imam Malik (95 H. - 179 H.) "whoever studies Jurisprudence [tafaqaha] and didn't study Sufism [tasawwafa] will be corrupted; and whoever studied Sufism and didn't study Jurisprudence will become a heretic; and whoever combined both will be reach the Truth." [the scholar 'Ali al-Adawi , vol.2, p 195.]
Imam Shafi'i (150 - 205 AH.) "I accompanied the Sufi people and I received from them three knowledges: ...how to speak; .. how to treat people with leniency and a soft heart... and they... guided me in the ways of Sufism." [Kashf al-Khafa, 'Ajluni, vol. 1, p 341.]
Imam Ahmad bin Hanbal (164 - 241 AH.) "O my son, you have to sit with the People of Sufism, because they are like a fountain of knowledge and they keep the Remembrance of Allah in their hearts. they are the ascetics and they have the most spiritual power." [Tanwir al-Qulub p. 405]
Imam Ghazzali (450 - 505 AH.) "I knew verily that Sufis are the seekers in Allah's Way, and their conduct is the best conduct, and their way is the best way, and their manners are the most sanctified. They have cleaned their hearts from other than Allah and they have made them as pathways for rivers to run receiving knowledge of the Divine Presence." [al-Munqidh, p. 131].
Fakhr ad-Din ar-Razi (544 - 606 AH) "the way of Sufis for seeking Knowledge, is to disconnect themselves from this worldly life, and they keep themselves constantly busy....with Dhikrullah, in all their actions and behaviors. " ['Itiqadaat Furaq al-Muslimeen, p. 72, 73]
Ibn Qayyim (691 - 751 AH.) "We can witness the greatness of the People of Sufism, in the eyes of the earliest generations of Muslims by what has been mentioned by Sufyan ath-Thawri (d. 161 AH), one of the greatest imams of the second century and one of the foremost legal scholars. He said, "If it had not been for Abu Hisham as-Sufi (d. 115) I would never have perceived the action of the subtlest forms of hypocrisy in the self... Among the best of people is the Sufi learned in jurisprudence." [Manazil as-Sa'ireen.]
Ibn Taymiyya is quoted by Yusuf ibn 'Abd al-Hadi, affirming his Sufi affiliation in more than one Sufi order:
"have worn the Sufi cloak [khirqata at-Tasawwuf] of a number of shaikhs belonging to various tariqas [min turuqi jama'atin min ash-shuyukhi] , among them the Shaikh 'Abdul Qadir al-Jili, whose tariqa is the greatest of the well-known ones."
Further on he continues: "The greatest tariqa [ajallu-t-turuqi] is that of my master [sayyidi], 'Abdul Qadir al-Jili, may Allah have mercy on him."
[found in "Al-Hadi" manuscript in Princeton Library, Collection fol. 154a, 169b, 171b-172a and Damascus University, copy of original Arabic manuscript, 985H.; also mentioned in "at-Talyani", manuscript Chester Beatty 3296 (8) in Dublin, fol. 67a.]
I can also provide you quotes from the following great imams.
al-Harith al-Muhasibi (d. 243)
Imam al-Junayd al-Baghdadi (d. 297)
al-Hakim al-Tirmidhi (d. 320)
Imam Abu Mansur `Abd al-Qahir al-Baghdadi (d. 429)
Imam Abu al-Qasim al-Qushayri (d. 465)
Shaykh Abu Isma`il `Abd Allah al-Harawi al-Ansari (d. 481)
Shaykh `Abd al-Qadir al-Gilani (d. 561)
Ibn al-Jawzi (d. 597)
Abu al-Hasan al-Shadhili (d. 656)
Imam Nawawi (d. 676)
Ibn `Ata' Allah al-Iskandari (d. 709)
Ibn Khaldun (d. 808)
Imam al-Sakhawi (d. 902)
Jalal al-Din al-Suyuti (d. 911)
Ibn Hajar al-Haytami (d. 974)
Ibn `Abidin (d. 1252)
Shaykh Yusuf al-Qaradawi
and many many more.
How can some one say tazkiyah an nafs taharah is inovated in islam when rasul allah (Pbuh) said jihad an nafs is the greater jihad.
The fact is tasawuuf and tazkiyah an nafs was tought in all the schools of islam up until the colapse of the otoman empire, we are in a time of ignorance not enlightenment.
>>>Knowledge of the diseases of the heart, what causes them, and how to remove them is an obligation incumbent upon every human being: it is a binding obligation on every adult Muslim. According to the scholars of Islam, you must have some knowledge of the diseases in order to be able to free yourself from them. This ruling is based on the Quranic verse: "Qad aflaha man zakaha wa qad khaba man dasaha: the one who nurtures his soul is the one who has success, and the one who stunts its growth is destroyed"(91:9-10). Thus, the Quran is talking about tazkiya of the nafs. Allah also says, "Yawma la yanfa'u malun wa la banuna illa man ata Allaha bi qalban salim: on that day, neither wealth nor children will benefit, only the one who comes to Allah with a pure heart" (26:88-89). Thus, according to the Quran, the only people saved on the Day of Judgment are people with qulub salima (sound hearts). "Salim" (sound) is related to the word ! "aslama" because "Islam" is moving towards that state of soundness
From Alchemy of the Heart by Shaykh Muhammad Maulud<<<
"God does not change the condition of a people until they change the condition of their own selves."
the Prophet, upon whom be blessings and peace, says that
"Verily in the body there is a piece of flesh. If it is sound, the body is all sound. If it is corrupt, the body is all corrupt. Verily, it is the heart."
"It is He who sent to an illiterate people a messenger from amongst themselves, reciting to them His signs and purifying them and teaching them the Book and the wisdom even though before they were clearly in error." [Soorah al-Jumu`ah (62):2
>>>Although the words ‘Taharah’ and ‘Tazkiyah’ can sometimes be used as synonymous, yet there is a slight difference in the connotation of the two. The word ‘Taharah’ is used primarily for cleansing and purification of from any undesired effects or qualities, while the word ‘Tazkiyah’, in addition to cleansing and purification, from the undesired effects and qualities, also entails the promotion, development and elevation of any desired qualities. In other words, ‘Tazkiyah’, in contrast to ‘Taharah’ is not merely to remove the undesired effects and qualities, but actually to replace such undesired effects and qualities with positive or desired qualities.
When used together, as is the case in Al-Taubah 9: 103, the word ‘Taharah’ implies cleansing from the undesired, while ‘Tazkiyah’ implies the development and the development and the elevation of the desired.
In the referred verse, the Prophet (pbuh) is directed to be kind toward those people, who, even though are true in their faith – as against the hypocrites – yet, due to their weaknesses, keep getting involved in sin. The verse directs the Prophet (pbuh) to accept their contributions. This acceptance and kindness of the Prophet (pbuh) and his prayers for their forgiveness, would not only help them overcome their weaknesses (taharah) but would also replace these weaknesses by spiritual and moral strengths (Tazkiyah).
By Moiz Amjad<<<
9:103 Take alms of their wealth, wherewith thou mayst "PURIFY" them and mayst "MAKE THEM GROW", and pray for them. Lo! thy prayer is an assuagement for them. Allah is Hearer, Knower.
Sufism in Islam -4[sufi worship other than allah?] (32 of 55), Read 403 times
When I started posting on this thread, I knew, I was going to learn a few things, but was not sure what all knowledge and signs will I be presented with.
First of all, I thank my brothers in Islam and tasawwuf for coming forward with such insightful posts. Please bear with me when I say this -. Our anonymous is not to be blamed too much for his postings, as he is only copying from a book which is written by an 'anti-sufi' brother. The book is said to be written by some AA Tabari in arabic first and then is translated by M.M. Saleem in english. It is called 'the other side of sufism'. It is put out by the "Revival of Islamic Heritage Society", as they call themselves, to which no address or location is given. This book was distributed by the Saudi backed mosques to spread ill-will about sufis among the masses, and allah knows best. May allah forgive all his servants for the mistakes they commit in ignorance, animosity and hate. May allah "purify" the ummah from the evils that our lower selves and our temptation to satan's misguidance happens to make our judgements clouded. Ameen.
Going back to the tariqa - in this booklet there are objections to 'obedience' towards the murshid or shaykh.
It should be noted that a murshid has to be a very pious and learned muslim. He cannot be just anybody.
The Prophet (Allah bless him and give him peace) once said:
You must not sit at the feet of a religious scholar ['alim], unless he summons you away from five toward five, namely: (1) away from indulgence [raghba], in the direction of abstinence [zuhd]; (2)away from hypocritical display [riya'], in the direction of sincere devotion [ikhlas]; (3)away from arrogant pride [kibr], in the direction of modest humility [tawadu']; (4) away from fawning flattery [mudahana], in the direction of honest advice [munasaha]; and (5) away from ignorance [jahl], in the direction of knowledge ['ilm].
A scholar who has the above qualities in him, if ask a person to obey in religious matters, should we expect him to make us commit acts unislamic? By force? When a sufi pledges obedience, he pledges obedience to the messenger of allah and the laws of allah, under the instructions and guidance of his shaykh. The pledge, that the shaykh takes is to be steadfast on the way of allah - the concept of this pledge is coming from the pledge that the sahabas took at the hand of our holy prophet which is mentioned in the Quran as 'baytul ridwan'. And allah says one who holds the hand of the prophet actually holds My hand. Why does allah say that? Are the sahabas holding allah's hand in a literal sense? NO, they pledged 'obedience' to the holy prophet who instructs and guides them on the way of allah! Pledge of obedience is what one does when he says his shahada. - This obedience is towards the laws of allah and ways of of our holy prophet. This obedience is not for some material wordly, short term gains of the shaykh taken by his mureed.
Second point: NOBODY IS FORCED TO TAKE THIS OATH. A sufi - salik, who WISHES to 'purify' himself and WISHES to remain in discipline and receive instructions to exercise his religious (supererogatory) duties enters into the tariqa. I donﾕt remember exactly, may allah forgive me if I am wrong, but as far as can recall, it was Yazid Bastami, who changed 11 shaykhs in his life time, before he settled into a tariqa and pledged his obedience to a shaykh 'forever'!
Thrid point: There have been sufi saints who had NO MURSHID, NO TARIQA. Therefore it is not an absolute necessity to enter into a tariqa and receive guidance from a learned shaykh. One example is that of the great woman saint Rabia al Adawia, who is also popularly known as Rabia Basri - she had no guide, no tariqa and no mureed. Yet she is respected and known for her piety and scholarliness till today, alhamdulillah. Yet Hadrath Abdal Qadir Jilani (RAA) who is known as the greatest sufi saint of all times, whom people have acknowledged as a personality that if any other person supersedes him in piety, it is only our holy prophet (SAW) and nobody else (well, some hard facts, probably the anti-sufi campaigners will not be able to digest :p), he had a shaykh and he entered into tariqa and accepted the cloak from him.
Fourth point: The fight between people of tariqa. It is too hard for me to accept the concept. I am a mureed in TWO TARIQA. Which means I can practice the supererogatory duties in two different ways, yet I have no problem, no clash, no fight within myself :-) What Mr Tabari is claiming that people fight because of the difference in their tariqa, is probably his misunderstanding, if his intentions are not to paint the sufis as those who divide the ummah and propagate hatred.
Fifth point: Intercession of the prophet is guaranteed to those who are obedient to Allah and his messenger. As we have known through several hadith.
The Quran says: On that day no intercession avail EXCEPT FOR THOSE WHOM PERMISSION HAS BEEN GRANTED by (Allah) most gracious and WHOS WORD IS ACCEPTED TO HIM (20:109)
It should be understood that Allah WILL GRANT PERSMISSION to some to intercede on the day of judgement. However who it will be, is not known. No shaykh can guarantee his intercession to his mureed, unless he has knowledge of the future and ghaib. And SHAYKHS DO NOT GIVE AWAY THESE FALSE PROMISES TO THEIR MUREEDS.
I would now like to move on to the second allegation, which I listed in category A.
It has been claimed that sufis worship people besides Allah. Further it is being said that that the Sufis bypass the authority of the prophet in their practices. I find the claims self-contradictory and to some extent laudable. If a person is being worshiped - astaghfirula, then is it logical that his authority is also being bypassed? Well, may be according to Mr Tabari the sufis are guilty of such 'laudable' sins ;)
As the sufis have already been accused of 'ardently' obeying their shaykhs, I would like to quote some of the teachings of my grand shaykh, Hadrath Abdal Qadir Jilani (RAA). Readers are requested to find the 'instructions' of shirk if there are any in the following excerpts.
Taken from: Twenty-third Discourse from Futuh al-Ghaib On contentment with one's lot from Allah
Be very wary of associating anything with Allah; do not come anywhere near it. Avoid it in all your behavior, both active and passive, by night and day, in private and in public. Beware of disobedience altogether, in your limbs and organs as well as in your heart. Abandon all sin, both outwardly and inwardly. Do not run away from Him (Almighty and Glorious is He), for He will overtake you. Do not quarrel with Him over His decision; He will demolish you. Do not question the wisdom of His judgment; He will put you to shame. Do not treat Him negligently; He will bring you to your senses and put you to the test. Do not start innovations in His house; He will destroy you. Do not speak of His religion to suit your own whim; He will ruin you and darken your heart, rob you of your faith and understanding, and make you subject to your devil, your lower self, your passions and desires, your family, your neighbors, your companions, your friends and all the rest of His creatures, even your domestic scorpions, snakes, jinn and other vermin. Thus He will upset your life in this world and prolong your punishment in the hereafter.
Seventh Discourse from Futuh al-Ghaib On removing the cares of the heart [qalb]
Polytheism [shirk] is not merely the worship of idols. It is also polytheism to yield to your own passionate desire, and to equate with your Lord anything whatsoever besides Him, be it of this world and its contents or of the Hereafter and what is contained therein. What is besides Him (Almighty and Glorious is He) is other than He, so when you rely on anything other than Him you are associating something else with Him (Almighty and Glorious is He). Therefore be wary and do not relax your guard, be fearful and do not develop a sense of security, and keep your wits about you so that you do not become careless and complacent.
Step out of your own self and keep your distance from it. Practice detachment from your possessiveness, and surrender everything to Allah. Become His doorman at the door of your heart, obeying His command by admitting those He instructs you to admit, and respecting His prohibition by shutting out those He instructs you to turn away, so that you do not let passion back into your heart once it has been evicted. Passion is expelled from the heart by resistance to it and refusal to follow its urges, whatever the circumstances, while compliance and acquiescence allow it to gain entry. So do not exert any will apart from His will, for anything else is your own desire, and that is the Vale of Folly, where death and destruction await you, and falling from His sight and becoming secluded from Him. Always keep His commandments, always respect His prohibitions, and always submit to what He has decreed. Do not associate Him with any part of His creation. Your will, your passions and your carnal appetites all belong to His creation, so refrain from indulging any of them lest you become a polytheist. Allah (Exalted is He) has said:
Whoever hopes to meet his Lord, let him do righteous work, and make none sharer in the worship due unto his Lord. (18:110)
Faith al Rabbani - 11 It was in the schoolhouse, in the early morning of Friday, the 29th of Shawwal, A.H. 545, that the Shaikh (may Allah be well pleased with him) said:
O my people! Be aware of Allah and do not be ignorant of Him. Obey Allah and do not rebel against Him. Comply with His wishes and do not oppose Him. Accept His decision gladly and do not quarrel with Him. Recognize the Lord of Truth (Almighty and Glorious is He) by His handiwork. He is the Creator [al-Khaliq], the Sustainer [ar-Razzaq], the First [al-Awwal], the Last [al-Akhir], and the Outer [az-Zahir] and the Inner [al-Batin]. He is the First from All Eternity [al-Qadim al-Awwal], the Endlessly Everlasting [ad-Da'im al-Abadi], the Doer [al-Fa''al] of whatever He will.
He shall not be questioned as to what He does, but they shall be questioned. ()
O young man! Act in conformity with His ordinance [hukm] and His knowledge, and do not go beyond what is prudent. Do not forget the covenant ['ahd]. Struggle with your lower self, your passions, your devils, your natural impulses and your [attachment to] this world. Never despair of the helpful support [nusra] of Allah (Almighty and Glorious is He), because it will come to you with your steady perseverance. Allah (Almighty and Glorious is He) has said:
Surely Allah is with those who are patient. (2:153)
The party [hizb] of Allah, surely they will be the victors. ()
As for those who strive in Our cause, surely We shall guide them to Our paths. (29:69)
O my people! Respect the Book of Allah (Almighty and Glorious is He) and take it as the guide to your behavior. It is the link between you and Allah (Almighty and Glorious is He). Do not consider it to be a thing created [makhluq]. Allah (Almighty and Glorious is He) says: "This is My speech [kalam]," and you are saying "No!" Anyone who contradicts Allah (Almighty and Glorious is He), and maintains that the Qur'an is a created object, is guilty of unbelief [kufr] in Allah (Almighty and Glorious is He), and this Qur'an is quit of him. This Qur'an which is recited, which is read, which is heard, which is seen, which is written down in copied texts [masahif], this is His speech (Almighty and Glorious is He). Imam ash-Shafi'i and Imam Ahmad [ibn Hanbal] (may Allah be well pleased with them both) maintain that the pen [al-qalam] is created, but what is written with it is uncreated, and that the heart [qalb] is created, but what is learned by heart is uncreated [ghayr makhluq].
O my people! Prove the sincerity of your respect for the Qur'an by putting its teachings into practice, not by arguing about it. Firm belief [i'tiqad] is a matter of few words and many deeds. You must have faith in it. Accept its truth in your hearts, and act upon it with your physical limbs and organs. Concentrate on what is beneficial to you. Pay no attention to defective and inferior intellects.
O my people! That which is handed down by tradition [manqul] cannot be arrived at by mental deduction, and the received text [nass] cannot be superseded by analogical reasoning [qiyas]. Do not pass over the clear evidence [bayyina] and settle for the unsubstantiated claim. People's property is not confiscated on the strength of a claim for which there is no proof. As the Prophet (Allah bless him and give him peace) has said:
If people had only to make their claims to have them accepted, one group would claim the blood and property of another. But the burden of proof rests on the plaintiff, and the oath on the one who denies [the claim].
It is useless to have a learned tongue but an ignorant heart. The Prophet (Allah bless him and give him peace) is reported as having said:
There is nothing I am more afraid of for my Community [umma] than a hypocrite with a learned tongue.
O learned ones! O ignoramuses! O you who are present and you who are absent! Feel a sense of shame before Allah (Almighty and Glorious is He). Pay attention to Him with your hearts. Humbly submit to Him. Let yourselves be forged beneath the hammers of His decree. Be constantly thankful for His blessings. Shed light on the darkness in obedience to Him. Then, when this has become real as far as you are concerned, you will receive the grace [karama] of Allah (Almighty and Glorious is He), His honor and His Paradise in this world and the hereafter.
Al Fath ar Rabbani - 15 It was in the guesthouse, on Sunday the 9th of Dhu'l-Qa'da, A.H. 545, that the Shaikh (may Allah be well pleased with him) said:
What benefit can you derive from knowledge without sincere belief [sidq], since Allah may allow you to go knowingly astray? You acquire learning and do the salat-prayers and keep the fast, all for the sake of people, to get them to be well disposed toward you, to lavish their goods on you, and to sing your praises in their homes and their social gatherings. Suppose you do get all this from them; when death comes to you, and torment and anguish and terror, you will be cut off from them and they will do nothing to help you. The goods you got from them will be consumed by others, while you must suffer punishment and face the final reckoning. O deserter! O outcast! You are one of those who are "toiling, weary" (88:3) in this world, and weary tomorrow in the Fire [of Hell].
Worshipful service ['ibada] is a skilled craft, and its experts are the saints [al-awliya'] and the sincere Abdal [spiritual deputies] who are brought close to the presence of the Lord of Truth (Glorious and Exalted is He). Those scholars who put their knowledge into practice are the deputies [nuwwab] of Allah upon His earth, and of His Envoys [rusul]; they are the heirs of the Prophets [al-anbiya'] and the Messenger [al-mursalun]. Not you, O deluded fools, O you who are preoccupied with tongue-wagging and legalistic knowledge [fiqh] of the outer [az-zahir], accompanied by ignorance of the inner [al-batin].
O young man! You do not amount to anything. Islam [submission to the will of Allah] has not become a fact for you. Islam is the foundation upon which everything is built. The profession of faith [ash-shahada] has not become completely real for you. You say: "There is no god but Allah [la ilaha illa'llah]," but you are lying. In your heart there is a whole collection of gods [aliha]. Your fears of your ruler [sultan] and of your local governor [wali] are gods. Your reliance on your earned income and your profit, on your power and your strength, on your hearing and your sight and your energy, all these are gods. Your ways of viewing creatures as the source of injury and benefit, of giving and withholding, are also gods. Many people talk about these things with their hearts, while making it appear that they are talking about the Lord of Truth (Glorious and Exalted is He). Their mentioning the Lord of Truth (Glorious and Exalted is He) has become a habit for their tongues, not for their hearts. When they are challenged on this score, they fly into a rage and say: "How can such things be said of us? Are we not Muslims?" Tomorrow the shameful facts will be disclosed, and things kept hidden will be revealed.
I request those who quote from Mr Tabari, to sight ONE LINE from this grand shaykh that stands as an evidence in support of their allegations, against the the great sufis of Islam.
Jazak allah khair, Nausheen
Be not heedless of thy Lord for even the blink of an eye, Lest He directs His attention towards you, and finds you unawares.
~ Our feet are earthbound, but our hearts and our minds have wings ~
Three fundamentals of Sufism which are innovations not sanctioned by the Qur'an or the Sunnah:
The division of knowledge into exoteric, or manifest, asoteric, or hidden;
The division of Islam into shari'ah (religious sciences) and the sciences of truth; and
the addition to Islam of the Sufi order as the path leading to the truth.
Manifest knowledge and the sciences of jurisprudence, they assert, belong to the theologians and scholars of the general run of ordinary Muslims, whereas the hidden knowledge and the knowledge of truth are reserved for the Sufi priests, who preferred to call themselves the elite. They who claim the right to interpret the Qur'anic verses and Prophetic traditions in ways not only different from the apparent meanings, but contradict them.
All these dichotomies of knowledge are blameworthy innovations, of which the Prophet (s.a.w) said:
"The practicing or upholding innovations in religion leads to Hell-Fire." He also said, "He who introduces into our religion unwarranted things shall be rejected."
Sufis support the innovative dichotomies by citing the abnormal things done by al-Khidhr when Musa was in his company, such as making a hole in a ship, killing a boy and restoring a falling wall, as chronicled in surat al-Kahf (18.60-82). They justify Musa's objections to al-Khidhr's deed on the grounds that Musa had acquired exoteric or manifest knowledge only, while al-Khidr was one of the elite possessed esoteric or hidden knowledge.
The Sufis do not realize that whatever al-Khidhr did was in accordance with Divine revelation, nor do they know that Musa's objections were due to the fact that his Divine Laws were different from al-Khidhr's. That is why al-Khidhr responded to Musa by saying,
"I have knowledge given to me by Allah which you do not know, and you have other knowledge given to you by Allah which I do not know,"
whereupon Musa acquiesced.
The Message of Islam makes no distinction between exoteric and esoteric, because they are the same. It abrogated all previous messages and religions. Those who founded Sufism and introduced it to Muslims as pure Islam meant to turn the Muslim nation into a static, dependent, indifferent and ascetic nation, living in poverty and degradation. They have opened the door to a host of clandestine and secretive sects to promote their perverse dogmas. They use esoterism as a pretext for misinterpreting the Qur'an and Sunnah, in order to drive Muslims away from sound religious knowledge, as indicated by some Sufi zealot, who consider knowledge as a hindrance in the way of the murid and a curtain which blocks his vision, "I prefer that the beginner (murid) does not occupy his mind with these three things: earning his living, seeking the Prophetic traditions or learning how to read and write, so that his worries may be confined."
What does it mean when a Muslim does not read or write? It means he does not learn, and if he does not, how, then, can he worship Allah in the manner that would qualify him to become His constant servant and His favorite? Al-Junaid's assertion actually means that the murid is to be kept ignorant and "pure" enough to occupy himself with dthikr or wird , so that he may join the ranks of those who receive "direct revelation from God," i.e. esoteric knowledge.
Thus the murid becomes content with esoteric knowledge in lieu of exoteric, and with knowledge of the hidden "truth" in lieu of Shari'ah, and therefore lives in both ignorance and apostasy, without piety or iman.
Sufism in Islam -4[sufi worship other than allah?] (34 of 55), Read 398 times
I was invited to visit the Naqshbandi homepage. Having seen some clear polytheism on the site, I decided to demonstrate once again the presence of greatest Shirk in their writings.
The article, "Meded - Asking Support From Grandsheikh", which I include below, contains several jaahili concepts, among which: Du`aa to Allah to derive from the Grandsheikh (Ad-Daghistani) from his spiritual care even from the grave. "We derive our spiritual power from his heart center." "…the breaths of Allah’s Saints give life to their followers, to their spiritual sons and daughters." "…a real Grandsheikh always keeps a watchful eye on his followers" [even if passed away] Claim that to stand firmly in the face of our enemies: the lower self, Satan, vain desires and worldliness, "we need his support," and that "without such a strong support a person will be vanquished." Their saying, "Therefore, we seek our Grandsheikh’s support by saying: "Meded Ya Sayyidi", "Support, oh my Master." "You must call upon your Grandsheikh in such a manner when you are in need of support, then that support may reach you." Their claim that guidance reaches to our hearts through the Saints. Their saying, "you must look for the support of the Saints in a Universe in which you are totally weak."
This article is useful for explaining how some people fall in shirk in all aspects of Tauheed:
Shirk in Tauheed ur-Ruboobeeyah:
Their claim that the Grandsheikh can bring good fortune or remove calamities; he can govern the affairs of this world and he is believed to have power and influence besides Allaah, or that Allaah creates creations that can cause harm and benefit to His creatures. The Grandsheikh is one upon whom we are dependent for guidance and spiritual strength.
Shirk in Tauheed ul-`Ibaadah:
Directing one’s acts of worship, such as du`aa (supplication), seeking help, tawakkul (trust and reliance), and hope for good fortune to other than Allaah.
Shirk in Tauheed ul-Asmaa’i was-Sifaat:
Attributing divine power to Allaah’s creation. Attributing to man the power to keep a watchful eye on his followers, whether alive or dead, the power and ability of guiding people’s hearts that belongs to Allah alone, and ability to answer prayers of Allaah’s creation and provide them with aid.
Refutation from the Qur’aan:
Allaah says in the Qur’aan, "And who is more astray than one who calls besides Allaah, such as will not answer him till the Day of Resurrection; and who are (even) unaware of their calls to them? And when mankind gathered (on the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping." (46:5-6)
"You Alone we worship and from You Alone we seek help." (1:5)
"Do they attribute to Allah those who created nothing but they themselves are created? No help can they give them, nor can they help themselves." (7:191-2)
"Those on whom you call besides Allaah are only slaves like yourselves." (7:194)
"Do not worship besides Allaah that which cannot help or harm you." (21:66)
"And those whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the date-stone). If you invoke them, they hear not your call, and if they were to hear, they could not grant it to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you like Him Who is the All-Knower." (35:13-14)
"And invoke not besides Allaah any that will neither profit you nor hurt you, but if (in case) you do so, you shall certainly be one of the Dhaalimooon. And if Allaah touches you with heart, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favour which He causes it to reach whomsoever of His slaves He will. And He is the Oft-Forgiving, Most Merciful." (16:107)
Also, "You worship besides Allah only idols, and you only invent falsehood. Verily, those whom you worship besides Allaah have no power to give you provision, so seek your provision from Allaah (Alone) and worship Him (Alone), and be grateful to Him. To Him (Alone) you will be brought back." (29:17)
Refutation from the Sunnah:
"If you ask in prayer ask only Allah, and if you seek help, seek it only from Allaah." [At-Tirmidhee, an-Nawawi’s Forth Hadith]
"He who dies while praying to someone as rival to Allaah, the reward for such a person shall be the Fire of Hell." (Narrated by Al-Bukhaaree)
"O people of Quraish, sell your own souls. I will not be of any help to you before Allaah; O Abbaas ibn Abdul-Muttalib, I will not be of any help to you before Allaah; O Safiyah, aunt of Allaah’s Messenger, I will not be of any help to you before Allaah; O Faatimah, daughter of Muhammad, ask of my wealth what you wish, I will be of no avail to you before Allaah." (Narrated by al-Bukhaaree)
During the days of the Prophet, sallallaahu `alayhi wa sallam, there was a hypocrite who used to harm the believers, some of them (the believers) said: "Come (support) with us whie we appeal to Allaah’s Messenger for assistance against this hypocrite." The Prophet, sallallaahu `alayhi wa sallam, replied, "Verily, no one should seek to me for assistance." Indeed, it is Allaah Who is to be sought for assistance and help." (at-Tabaraanee)
Saying of a scholar, Ibn Rajab, rahmatullaahi `alayhi:
"Know that it is an obligation to invoke Allah Alone in Du`aa, and not His creation. Invoking entails showing humiliation, destitution, need and poverty by the one who is invoking while admitting that the one who is being invoked has power over delivering such matters as removing hardship, delivering the need, bringing about benefit and fending off harm. Admitting (and showing) humility and meekness can only be revealed to Allaah, Alone, for this is the essence of worship."
Proofs are numerous, since Shirk is crystal clear in their article, wa laa Hawla wa la quwwata illaa billaah (and there is no ability or power save by Allaah).
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Their article is found on www.best.com/~informe/mateen/Sufi/meded.html
Meded - Asking Support From Grandsheikh
Our Grandsheikh is Sheikh Abdullah Al-Faiz Ad-Daghistani, may Allah Almighty sanctify his blessed soul and draw him ever closer to His Divine Presence. May He Almighty cause us to benefit from Grandsheikh's blessings and teachings, and from his spiritual care for us even from the grave. We derive our spiritual power from his heart center. If he cuts us off we are stranded. Every breath that our Grandsheikh turns toward us from his spiritual breaths is like a warm spring breeze which blows on the bare branches of trees, causing buds and blossoms to burst forth.
Like the spring breeze that carries the revival of life within it, so do the breaths of Allah's Saints give life to their followers, to their spiritual sons and daughters. That relationship is stronger than the relationship to our parents, as there is only a short period of time in which they are all and everything to their small children, and, ultimately, it is very difficult for them to influence their children to follow the way of life that they would choose for them. Perhaps those children will leave them and go away to the far corners of the Earth and choose a way of life totally unrelated to that of their parents. But a real Grandsheikh always keeps a watchful eye on his followers, whether that Grandsheikh be living in this world or already has passed on to the existence beyond this world. He never abandons them.
Yes, we are always seeking our Grandsheikh's support, support that will help us act according to our Lord's commands, and support to help us stand firmly in the face of our enemies: the lower self, Satan, vain desires and worldliness. For both of these goals - progress on the right way and avoiding deviation from it completely - we need his support. Without such a strong support a person will be vanquished.
Therefore, we seek our Grandsheikh's support by saying: "Meded Ya Sayyidi", "Support, oh my Master." You must call upon your Grandsheikh in such a manner when you are in need of support, then that support may reach to you. The more you feel yourself to be weak and in need of support, the more support he will extend to you. But the more you depend on your own knowledge and your mind's powers, the less support you will receive, as Grandsheikh will say: "He is self-sufficient, so why lend him support. Leave him in the hands of his ego."
When the Holy Prophet asked his Lord, "Oh my Lord, don't leave me in the hands of my ego even for a moment", he was seeking refuge from two undesirable possibilities: 1) to be left in the hands of his ego's base desires, and 2) to be left alone to guide himself only by his mind and knowledge. In both these ways the ego attempts to separate us from true guidance, and in admitting our weakness and seeking support in the face of the ego's trickery we gain that help.
Divine Guidance and help reached to our Prophet through the Archangel Gabriel who acted as Allah's representative in carrying His revelation to the Prophets, so that Divine Help reaches to the Saints via the Holy Prophet, who acted as Allah Almighty's representative in bringing guidance to his Nation. And ultimately, after the Prophet's time, that guidance reaches to our hearts through the Saints, his inheritors, as we have not yet developed the senses with which to listen directly to the Prophet's guidance. Some foolish people, even among the Muslims, will undoubtedly deny this, saying that all that remains of the Holy Prophet's guidance is what is written in books. This point of view, far from being the reality, is a blind man's view, for were the Holy Prophet to have taken those powers with him upon his death there would remain no more religion, no more faith, no nothing from Islam. No, that prophetic power never leaves the Earth; it is only transformed and distributed through the awareness of the Holy Prophet's inheritors.
Therefore, you must look for the support of the Saints in a Universe in which you are totally weak. Once you have established a good connection with such a person you will always be in contact with him: a "wire" will carry current to your heart from his power source. That aid will make itself felt most in times of need. Now it is daytime and you don't seek a torch, no need; but at night such a small light will prevent you from falling into a pit.
~ Our feet are earthbound, but our hearts and our minds have wings ~
Al-Ghazzaali was Muhammad ibn Muhammad ibn Muhammad ibn Ahmad al-Toosi, who was known as al-Ghazzaali. He was born in Toos in 450 AH. His father used to spin wool and sell it in his shop in Toos.
The life of al-Ghazzaali needs to be discussed at length because he went through a number of stages. He indulged in philosophy, then he recanted and rejected that. After that he indulged in what is known as ‘ilm al-kalaam (Islamic philosophy) and gained a sound grasp of its basic principles; then he rejected that after it became clear to him that it was corrupt and filled with contradictions. He was focusing on ‘ilm al-kalaam during the period when he refuted philosophy, and at that time he was given the title of Hujjat al-Islam, after he had refuted the arguments of the philosophers. Then he recanted ‘ilm al-kalaam and turned away from it. He followed the path of the Baatiniyyah (esotericists) and learned their knowledge, but then he rejected that and showed the beliefs of the Baatiniyyah to be false, and exposed the manner in which they tamper with the texts and rulings. Then he followed the path of Sufism. These are the four stages that al-Ghazzaali went through. Shaykh Abu ‘Umar ibn al-Salaah (may Allaah have mercy on him) spoke well of him when he said: “A lot has been said about Abu Haamid and a lot has been narrated from him. As for these books – meaning al-Ghazzaali’s books which contradict the truth – no attention should be paid to them. As for the man himself, we should keep quiet about him, and refer his case to Allaah.” See Abu Haamid al-Ghazzaali wa’l-Tasawwuf by ‘Abd al-Rahmaan Dimashqiyyah.
No fair-minded person would deny the rare level of intelligence, ingenuity and cleverness that Abu Haamid al-Ghazzaali attained. Al-Dhahabi said of him: “Al-Ghazzaali, the imaam and shaykh, the prominent scholar, Hujjat al-Islam, the wonder of his time, Zayn al-Deem Abu Haamid Muhammad ibn Muhammad ibn Muhammad ibn Ahmad al-Toosi al-Shaafa’i al-Ghazzaali, the author of many books and one possessed of utter intelligence. He studied fiqh in his own town, then he moved to Nisapur in the company of a group of students. He stayed with the Imaam al-Haramayn and gained a deep knowledge of fiqh within a short period. He became well-versed in ‘ilm al-kalaam and debate, until he became the best of debaters…” (Siyar A’laam al-Nubala’, part 9, p. 323)
You will find that even though Abu Haamid al-Ghazzaali had such a deep knowledge of fiqh, Sufism, ‘ilm al-kalaam, usool al-fiqh, etc., and even though he was such an ascetic and devoted worshipper, and had such a good intention and vast knowledge of Islamic sciences, he still had an inclination towards philosophy. But his philosophy emerged in the form of Sufism and was expressed through Islamic ideas. Hence the Muslim scholars, including his closest companion Abu Bakr ibn al-‘Arabi, refuted his ideas. Abu Bakr ibn al-‘Arabi said: Our shaykh Abu Haamid went deep into philosophy, then he wanted to come out of it but he was unable to. There were narrated from him opinions which sound like the Baatini way of speaking, and that may be verified by looking in al-Ghazzaali’s books. See Majmoo’ al-Fataawa, part 4, p. 66.
Even though al-Ghazzaali was very advanced in knowledge, he had little knowledge of hadeeth and its sciences, and he could not distinguish between sound ahaadeeth and weak ones. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “If we assume that someone narrated the view of the salaf but what he narrated is far removed from what the view of the salaf actually is, then he has little knowledge of the view of the salaf, such as Abu’l-Ma’aali, Abu Haamid al-Ghazzaali, Ibn al-Khateeb and the like, who did not have enough knowledge of hadeeth to qualify them as ordinary scholars of hadeeth, let alone as prominent scholars in that field. For none of these people had any knowledge of al-Bukhaari and Muslim and their ahaadeeth, apart from what they heard, which is similar to the situation of the ordinary Muslim, who cannot distinguish between a hadeeth which is regarded as saheeh and mutawaatir according to the scholars of hadeeth, and a hadeeth which is fabricated and false. Their books bear witness to that, for they contain strange things and most of these scholars of ‘ilm al-kalaam and Sufis who have drifted away from the path of the salaf admit that, either at the time of death or before death. There are many such well-known stories. This Abu Haamid al-Ghazzaali, despite his brilliance, his devotion to Allaah, his knowledge of kalaam and philosophy, his asceticism and spiritual practices and his Sufism, ended up in a state of confusion and resorted to the path of those who claim to find out things through dreams and spiritual methods. (Majmoo’ al-Fataawa, part 4, p. 71).
He also said: Hence, even though Abu Haamid refuted the philosophers and classed them as kaafirs, and expressed veneration of Prophethood [as opposed to philosophy], etc., and even though some of what he says is true and good, and indeed of great benefit, nevertheless some of his writings contain philosophical material and matters where he followed the corrupt principles of philosophy that contradict Prophethood and even contradict sound common sense. Hence a group of scholars from Khurasaan, Iraq and the Maghreb criticized him, such as his friend Abu Ishaaq al-Margheenaani, Abu’l-Wafa’ ibn ‘Aqeel, al-Qushayri, al-Tartooshi, Ibn Rushd, al-Maaziri and a group of earlier scholars. This was even mentioned by Shaykh Abu ‘Amr ibn al-Salaah in his book Tabaqaat Ashaab al-Shaafa’i, and was confirmed by Shaykh Abu Zakariya al-Nawawi, who said in his book: “Chapter explaining some important things for which Imaam al-Ghazzaali was denounced in his books which were unacceptable to the scholars of his madhhab and others, namely his odd statements such as what he said in Muqaddimat al-Mantiq at the beginning of al-Mustasfa: ‘This is the introduction to all knowledge, and whoever does not learn this, his knowledge cannot be trusted at all.’”
Shaykh Abu ‘Amr said: “I heard Shaykh al-‘Imaad ibn Yoonus narrating from Yoosuf al-Dimashqi, the teacher of al-Nizaamiyyah in Baghdad, who was one of the famous deans of the school, that he used to denounce these words and say, “Abu Bakr and ‘Umar and So-and-so and So-and-so…” meaning that these great leaders had a great deal of certainty and faith even though they had no knowledge of this Muqaddimah and of any of the ideas contained in it.” (al-‘Aqeedah al-Isfahaaniyyah, part 1, p. 169).
Al-Dhahabi narrated in his book Siyar A’laam al-Nubala’ that Muhammad ibn al-Waleed al-Tartooshi said in a letter which he sent to Ibn Muzaffar: As for what you mentioned about Abu Haamid, I have seen him and spoken to him, and I think that he is a man of great knowledge, he is intelligent and capable, and has been studying all of his life, spending most of his time in study, but then he drifted away from the path of the scholars and entered the crowd of worshippers. Then he became a Sufi and forsook knowledge and its people, then he got involved with “inspiration”, those who claim to have spiritual knowledge, and the insinuating whispers of the Shaytaan. Then he mixed that with the views of the philosophers and the symbolic phrases of al-Hallaaj, and he started to criticize the fuqaha’ and the scholars of ‘ilm al-kalaam. He almost went astray from the religion altogether. When he wrote al-Ihya’ [i.e., Ihya’ ‘Uloom al-Deen], he started to speak of the inspiration and symbolic words of the Sufis, although he was not qualified to do that and had no deep knowledge of such matters. Hence he failed, and filled his book with fabricated reports.
I (al-Dhahabi) say: as for al-Ihya’, it contains many false ahaadeeth, and it contains much that is good. I wish that it did not contain etiquette, rituals and asceticism that are in accordance with the ways of the philosophers and deviant Sufis. We ask Allaah for beneficial knowledge. Do you know what is beneficial knowledge? It is that which Allaah revealed in the Qur’aan, which was explained by the Messenger (peace and blessings of Allaah be upon him) in word and deed, and the type of knowledge which we are not forbidden to acquire. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever turns away from my Sunnah does not belong to me.” So, my brother, you must ponder the words of Allaah and persist in studying al-Saheehayn, Sunan al-Nasaa’i, Riyaadh al-Nawawi and al-Adhkaar by al-Nawawi, then you will succeed and prosper.
Beware of the opinions of the philosophers, the practice of spiritual exercises, the starvation of monks, and the nonsense talk of those who stay alone for long periods in their monasteries. All goodness is to be found in following the pure and tolerant way of the haneefs. And seek the help of Allaah. O Allaah, guide us to Your straight path.
Al-Maaziri praised Abu Haamid with regard to fiqh, and said that he had more knowledge of fiqh than of usool al-fiqh (the basic principles of fiqh). With regard to ‘ilm al-kalaam which is usool al-deen, he wrote books in this field, but he did not have deep knowledge of it. I realized that he was lacking in experience in this field, because he studied the branches of philosophy before he studied usool al-fiqh, so philosophy made him audacious in criticizing ideas and attacking facts, because philosophy goes along with one’s train of thought, without any shar’i guidelines.
A friend of his told me that he spent a lot of time studying Rasaa’il Ikhwaan al-Safa, which contains fifty-one essays. It was written by someone who has studied sharee’ah and philosophy, then had mixed the two. He was a man who was known as Ibn Seena, who filled the world with his books. He had a good knowledge of philosophy, which led him to try to refer all the basic principles of ‘aqeedah to philosophy. He strove hard and achieved what others had failed to do. I have seen some of his books and I noticed that Abu Haamid quotes him a great deal when he speaks of philosophy. With regard to Sufi views, I do not know where he got them from, but I have seen that some of his companions mention the books of Ibn Seena and their contents, and he also mentioned the books of Abu Hayyaan al-Tawheedi. As far as I am concerned, he picked up his Sufi ideas from him. I was told that Abu Hayyaan wrote a huge book about these Sufi ideas, and al-Ihya’ contains a lot of baseless ideas… then he said: In al-Ihya’ he mentioned ideas that have no basis, such as starting with the index finger when cutting the nails because it is superior to the other fingers, as it is the finger used in tasbeeh; then moving on to the middle finger because it is to the right of the index finger, and ending with the thumb of the right hand. He narrated a report concerning that.
I (al-Dhahabi) say: this is a fabricated report. Abu’l-Faraj al-Jawzi said: Abu Haamid wrote al-Ihya’ and filled it with fabricated ahaadeeth which he did not know were fabricated. He spoke of inspiration and deviated from the framework of fiqh. He said that what is meant by the stars, moon and sun that Ibraaheem saw was the barriers of light that keep a person from Allaah, not the things that are well known. This is like the words of the Baatiniyyah.
(Siyar A’laam al-Nubala’, part 19, p. 340).
Then at the end of his life, al-Ghazzaali (may Allaah have mercy on him) came back to the belief of Ahl al-Sunnah wa’l-Jamaa’ah. He focused on the Qur’aan and Sunnah and condemned ‘ilm al-kalaam and its proponents. He advised the ummah to come back to the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), and to act in accordance with them, as was the way of the Sahaabah (may Allaah be pleased with them and those who follow them in truth until the Day of Judgement). Shaykh al-Islam (may Allaah have mercy on him) said: After that he came back to the path of the scholars of hadeeth, and wrote Iljaam al-‘Awwaam ‘an ‘Ilm al-Kalaam.
(Majmoo Fataawa, part 4, p. 72)
A glance at Iljaam al-‘Awwaam ‘an ‘Ilm al-Kalaam will prove to us that he had indeed changed in many ways:
1 – In this book he advocated the belief of the salaf, and pointed out that the way of the salaf was the truth, and that whoever went against them was an innovator or follower of bid’ah.
2 – He emphatically denounced ta’weel (interpretation of the attributes of Allaah in a manner that differs from their apparent meaning). He advocated affirming the attributes of Allaah and not misinterpreting them in a manner that would lead to denying the attributes of Allaah.
3 – He emphatically denounced the scholars of ‘ilm al-kalaam and described all their principles and standards as “reprehensible innovations” which had harmed a great number of people and created trouble for the Muslims. He said: “The harm caused to a great number of people is something that has been seen, witnessed and experienced. The evil that has resulted since ‘ilm al-kalaam began has become widespread even though people at the time of the Sahaabah forbade that. This is also indicated by the fact that the Messenger (peace and blessings of Allaah be upon him) and the Sahaabah, by consensus, did not follow the way of the scholars of ‘ilm al-kalaam when they produced arguments and evidence and analysis. That was not because they were incapable of doing so; if they had thought that was something good, they would have done it in the best manner, and they would have studied the matter hard, more than they did with regard to the division of the estate among the heirs (al-faraa’id).”
He also said: “The Sahaabah (may Allaah be pleased with them) needed to prove the Prophethood of Muhammad (peace and blessings of Allaah be upon him) to the Jews and Christians, but they did not add anything to the evidence of the Qur’aan; they did not resort to arguments or lay down philosophical principles. That was because they knew that doing so would provoke trouble and cause confusion. Whoever is not convinced by the evidence of the Qur’aan will not be convinced by anything other than the sword, for there is no proof after the proof of Allaah.”
See Abu Haamid al-Ghazzaali wa’l-Tasawwuf.
These are a few of the comments that trustworthy scholars have made about al-Ghazzaali (may Allaah have mercy on him). Perhaps this is enough for those who wish to be guided. And Allaah is the Guide to the straight path.
Sufism in Islam -5 [sufis profess zuhud] (36 of 55), Read 422 times
>>>Three fundamentals of Sufism which are innovations not sanctioned by the Qur'an or the Sunnah: The division of knowledge into exoteric, or manifest, asoteric, or hidden;<<<
How do the salafis read their Quran? or is it that in the spree to accuse somebody they forget a few verses? Well, i know that the Holy Quran is a huge book, and it is not easy to remember all of it at all times. May be this time brother anonymous has quoted from a salafi (anti-sufi) brother, who forgot sura imran :p.
H Q: 3:7 He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah.
Well brothers and sisters, is allah saying that there are NO HIDDEN meanings in quran? or He is saying that THERE ARE HIDDEN MEANINGS, BUT NOBODY HAS THE KNOWLEDGE OF EM except He Himself?
The fundamental understood about quran as to have NO HIDDEN MEANING is wrong! And this wrong fundamental is also produced WITHOUT EVIDENCE. So here is the quranic evidence for you in 3:7 to know for sure that the holy Quran CONTAINS hidden meanings!!
The second part of the allegation is the (false) claim of sufis that they know those hidden meanings. Again this accusation is without evidence! as for those who have claimed to understand the Quran in its hidden meanings ..... when there are hidden meanings, the knowledge of those also lies with the creator, and the creator has said NOWHERE, that He does not possess that knowledge, the creator has said NOWHERE that He cannot give that knowledge to those who persue, and He has said NOWHERE, that He will not share that knowledge. Or has He? So the possibility of acquiring that hidden knowledge from Allah almighty exists. The question is whether the possibility has ever become reality or not. Well, those who claim it falsely, may allah deal with them justly, and those who have claimed this truthfully, may allah deal with those justly in this case of the later, who call them lairs!
The Quran says that the knowledge of allah is so vast, that if all trees were pen and all oceans were ink, and if you were to write it down, your resource will be exhausted, but the knowledge will still remain. Then is it possible that all that is written in the Quran is complete knowledge? The knowledge in quran is definitely sufficient for salvation, but allah's knowledge cannot be ascribed limits to.
The third allegation in category A is that sufis profess asceticism, and dont give importance to jihad!
Well, the holy prophet(SAW) said when the sahaba were returning from jang-e-badar, we are moving from jihad-al-asghar, to jihad-al-akbar. Upon being asked what he meant by that he explained that jihad of swords in a battle feild is a 'lesser' jihad, and the jihad with nafs is the greater jihad.
There are hardly any sufis who did not marry or had kids. So sufis dont become monks. They profess zuhud in heart. To remain in crowd and still stay detached with the temptations of this world... this is what the sufis prescribe and practice - and this is the meaning of jihad an nafs - to control yourself.
Are there no sufis who fought battles? well,
Nuh ha Mim Keller writes in his 'Reliance of the Traveller' on page 863
such men as the Naqshbandi sheikh Shamil al-Daghestani, who fought a prolonged war against the Russians in the Caucasus in the nineteenth century; Sayyid Muhammad ‘Abdullah al-Somali, a sheikh of the Salihiyya order who led Muslims against the British and Italians in Somalia from 1899 to 1920; the Qadiri sheikh ‘Uthman ibn Fodi, who led jihad in Northern Nigeria from 1804 to 1808 to establish Islamic rule; the Qadiri sheikh ‘Abd al-Qadir al-Jaza’iri, who led the Algerians against the French from 1832 to 1847; the Darqawi faqir al-Hajj Muhammad al-Ahrash, who fought the French in Egypt in 1799; the Tijani sheikh al-Hajj ‘Umar Tal, who led Islamic Jihad in Guinea, Senegal, and Mali from 1852 to 1864; and the Qadiri sheikh Ma’ al-‘Aynayn al-Qalqami, who helped marshal Muslim resistance to the French in northern Mauritania and southern Morocco from 1905 to 1909.
Among the Sufis whose missionary work Islamized entire regions are such men as the founder of the Sanusiyya order, Muhammad ‘Ali Sanusi, whose efforts and jihad from 1807 to 1859 consolidated Islam as the religion of peoples from the Libyan Desert to sub-Saharan Africa; [and] the Shadhili sheikh Muhammad Ma‘ruf and Qadiri sheikh Uways al-Barawi, whose efforts spread Islam westward and inland from the East African Coast . . . . (Reliance of the Traveller,863).
~ Our feet are earthbound, but our hearts and our minds have wings ~
Al-Hallaaj was al-Husayn ibn Mansoor al-Hallaaj, who was known as Abu Mugheeth, or Abu ‘Abd-Allaah. He grew up in Waasit, or it was said in Tastar, and he was connected with a group of Sufis including Sahl al-Tastari, al-Junayd, Abu’l-Hasan al-Noori and others.
He traveled to many places, including Makkah and Khurasaan, and India where he learned sihr (magic, witchcraft). He finally settled in Baghdaad, where he was killed.
He learned magic in India, and he was a trickster and cheat. He deceived many ignorant people thereby, and they were attracted by him, until they thought that he was one of the greatest awliya’ (close friends or “saints”) of Allaah.
He is liked by most of the Orientalists, and they think that he was killed wrongfully because, as we shall see below, his beliefs were close to Christian beliefs and he preached a similar message.
He was executed in Baghdad in 309 AH, because it was proven by his own confession and otherwise that he was a kaafir and a heretic.
The scholars of his time were agreed that he was to be executed because of the words of kufr and heresy that were narrated from him.
The following are some of the things that he said:
1- He claimed to be a prophet, then he went further and said that he was God. He used to say, “I am Allaah,” and he commanded his daughter-in-law to prostrate to him. She said, “Should I prostrate to someone other than Allaah?” He said, “There is a god in the heavens and a god on earth.”
2- He believed in incarnation and union with the Divine, i.e., that Allaah was incarnated in him, and that he and Allaah had become one and the same – exalted be Allaah far above that.
This is what made him acceptable to the Christian Orientalists, because he shared their belief in incarnation, for they believe that God was incarnated in Jesus (‘Eesa, peace be upon him). Hence al-Hallaaj spoke of divine nature and human nature as the Christians do.
Some of the lines of verse that he composed said:
“Glory be to the one Whose human form manifested the secret of His divinity
Then He emerged among His creation in the form of one who eats and drinks.”
When Ibn Haneef heard these lines, he said, “May the curse of Allaah be upon the one who said this.” It was said to him, “This is the poetry of al-Hallaaj.” He said, “If this is what he believes, then he is a kaafir.”
3- He heard someone reciting a verse from the Qur’aan, and he said, “I am able to compose something like that.”
4- Another of his lines of poetry says:
“People formed different beliefs about God, and I believe in everything that they believed.”
These words imply that he approved of and believed in all forms of kufr that the misguided sects of humanity believe in, but it is a contradictory notion that no sound mind can accept. How can anyone believe in Tawheed and shirk at the same time?
5- He said things which denied the pillars and basic principles of Islam, namely prayer, zakaah, fasting and Hajj.
6- He used to say that the souls of the Prophets had been reincarnated in the bodies of his companions and students. So he would say to one of them, “You are Nooh”; and to another, “You are Moosa”; and to another, “You are Muhammad.”
7- When he was taken out to be executed, he said to his companions, “Do not worry about this, for I will return to you after thirty days,” He was executed and he never came back.
Because of these sayings and others, the scholars were agreed that he was a kaafir and a heretic, and for this reason he was executed in Baghdad in 309 AH. Similarly, most of the Sufis denounced him and denied that he was one of them. Among those who denounced him was al-Junayd, and he was not mentioned by Abu’l-Qaasim al-Qushayri in his book in which he mentioned many of the Sufi shaykhs.
The one who strove to have him executed and who held a council in which he ruled that he deserved to be executed was al-Qaadi Abu ‘Umar Muhammad ibn Yoosuf al-Maaliki (may Allaah have mercy on him). Ibn Katheer praised him for that and said, “One of his greatest and most correct judgements was his ruling that al-Husayn ibn Mansoor al-Hallaaj was to be executed.” (al-Bidaayah wa’l-Nihaayah, 11/172)
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “Whoever believes what al-Hallaaj believed in and agrees with the ideas for which al-Hallaaj was executed, is a kaafir and an apostate, according to the consensus of the Muslims. For the Muslims executed him because of his belief in incarnation, union with the Divine and other heretical beliefs, such as his saying, ‘I am Allaah,’ and, ‘There is a god in the heavens and a god on earth.’ … Al-Hallaaj performed extraordinary feats and various kinds of magic, and there are books of magic which are attributed to him. In conclusion, there is no dispute among the ummah that whoever believes that Allaah can be incarnated in a human being and be as one with him, or that a human being can be a god, is a kaafir whose blood it is permissible to shed. On this basis al-Hallaaj was executed.”
(Majmoo’ al-Fataawa, 2/480)
He also said: “We do not know of anyone among the imams of the Muslims who spoke well of al-Hallaaj, neither among the scholars nor among the shaykhs. But some of the people did not comment on him because they did not know about him.”
(Majmoo’ al-Fataawa, 2/483)
Sufism in Islam -5 [sufis profess zuhud] (38 of 55), Read 422 times
Abu Yazeed al-Bistaami is Tayfoor ibn ‘Eesa, d. 261 AH.
He is not known to have studied hadeeth. Al-Dhahabi did not state that about him in his biography. Rather he mentioned something about him which could be taken as meaning that he mocked Ahl al-Hadeeth and claimed to get his knowledge directly from Allaah! That is that he said, “Who do these muhaddithoon (hadeeth scholars) think they are? If a man narrated to another man, our heart has narrated to us from the Lord!”
Many shatahaat (ecstatic utterances) have been narrated from him, such as his saying “There is nothing inside this cloak except Allaah” and “What is the Fire? I will lean on it tomorrow and say, ‘Make me a sacrifice for its people, otherwise I am going to swallow it’” and, “What is Paradise? It is a children’s game and the desire of the people of this world.”
Because of these statements, which appear to be kufr and heresy, some of the scholars ruled that his beliefs were corrupt and that he was an innovator, but other scholars excused him.
Ibn Katheer (may Allaah have mercy on him) said: It was narrated that he uttered some weird shatahaat, for which many of the fuqaha’ and Sufis tried to find acceptable interpretations by explaining them in a far-fetched manner. Some of them said that he spoke these words in a state of oblivion. Some of the scholars labeled him an innovator and said that he was wrong, and they said that this was a major form of bid’ah, and that it was indicative of corrupt beliefs that were entrenched in his heart and manifested themselves at certain times.
Al-Badaayah wa’l-Nahaayah, 11/38
If you refer to Siyar A’laam al-Nubala’ by al-Dhahabi you will see that al-Dhahabi did not describe Abu Yazeed as a faqeeh, and he did not regard him as a source of hadeeth. Rather he narrated some good words from him, and he also narrated these shatahaat from him, and said:
There were narrated from him – i.e., from Abu Yazeed – some weird things that cannot be accepted. If it is proven that he said them, or that he said them in a state of oblivion and ecstasy, then they should be overlooked and should not be quoted as evidence, because their apparent meaning is heresy, such as “Glory be to me” and “There is nothing in this cloak except Allaah” and “What is the Fire? I will lean on it tomorrow and say, ‘Make me a sacrifice for its people, otherwise I am going to swallow it’” and, “What is Paradise? It is a children’s game and the desire of the people of this world.”
Siyar A’laam al-Nubala’, 13/88
Perhaps the reason why some of the scholars tried to make excuses for him is the fact that some good words have been narrated from him, which encourage following sharee’ah and adhering to the limits it sets, and the fact that it is narrated that when he came around (from his state of oblivion), he denied these shatahaat.
See Manhaaj al-Sunnah, 5/357; Madaarij al-Saalikeen, 2/119
It should also be noted that at best, the one who says such words may be excused for them and not blamed for them. It is not correct to take these words as a sign of being a wali (“saint”) or having attained a high degree of knowledge.
Shaykh al-Islam [Ibn Taymiyah] said:
Those who quote Abu Yazeed as saying that he was united with the Creator and denied that there was any difference between him and the Creator, and excuse him for that, say that he became oblivious to the extent that he said “I am the truth” and “Glory be to me” and “There is nothing in this cloak except Allaah”. They say that when love overwhelms a person who is weak, he loses his mind and can only think of his beloved and is unaware of anything else; he will only think of the One Who created him and will no longer be aware of his own existence, focusing so completely on the One Whom he is remembering and not aware of what he is doing at all. When a person reaches that state, he can no longer see any distinction between the Lord and the slave, between what is enjoined and what is forbidden. This is not a state in which a person can produce knowledge or speak sense, rather the best that we can say is that he has lost control of his mental faculties by which he can distinguish between this and that, and at best he is to be excused and what he says cannot be considered to be deep insight or knowledge.
Majmoo’ al-Fataawa, 8/313
Moreover, this excuse can only be accepted when a man reaches that state of oblivion involuntarily. If he does it deliberately, however, he is undoubtedly to be blamed for doing that, such as if he drinks alcohol or starts to dance in the circle of dhikr until he reaches a state of oblivion.
Shaykh al-Islam [Ibn Taymiyah] said:
But some of those who have this experience may become intoxicated and irrational when in that state of oblivion, in which state they may say things like “Glory be to me” or “There is nothing in this cloak except Allaah” and other such words that were narrated from Abu Yazeed al-Bistaami. Whatever an intoxicated person says is to be overlooked; it should not be narrated or told to others, if his intoxication has not come about through haraam means such as forbidden acts of worship or performing acts of worship in ways that are not allowed. But if the cause of intoxication is something haraam, then the intoxicated person is no longer to be excused. In this regard there is no difference between physical and spiritual intoxication.
Majmoo’ al-Fataawa, 2/461
But praising such words, or praising the words of the man who in his intense joy made a mistake and said, “O Allaah, You are my slave and I am your Lord” is a serious error. How can we praise such words when the Prophet (peace and blessings of Allaah be upon him) has described them as a mistake, as he said, “He made a mistake because of the intensity of his joy”?
These words indicate that a person is not aware of what he is saying, or that he has completely lost control of his mental faculties. How can losing control of one's faculties be regarded as something praiseworthy or a sign of perfection or “sainthood” (wilaayah)?!
The companions of the Prophet (peace and blessings of Allaah be upon him) were the most perfect of mankind, after the Prophets, in their fear of Allaah and their hopes in Him. They attained the status of true slaves and close friends of Allaah. But it is not narrated that they uttered such words, because of their perfect wisdom and perfect following of sharee’ah. May Allaah be pleased with them all.
What they mentioned is from the Israa’eeliyyaat [reports narrated from Jewish sources], no isnaad is known for it from the Prophet (peace and blessings of Allaah be upon him). What it means is that Allaah puts love and knowledge of Himself in the heart of His slave.
The report, “The heart is the house of the Lord” is like the first report. The heart is the home or seat of faith in Allaah and of knowledge and love of Him.
They reported the words, “I was an unknown treasure and I wanted to be known, so I created mankind and taught them about Myself so that they would know Me.” These are not the words of the Prophet (peace and blessings of Allaah be upon him), and I know of no isnaad for this, either saheeh (sound) or da’eef (weak).
They reported that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah created reason, and said to it, ‘Come here,’ and it came. He said to it, ‘Go there,’ and it went. He said, ‘By My Glory and Majesty, I have not created anything more noble than you. I shall reward and punish because of you.’” This hadeeth is baatil (false) and mawdoo’ (fabricated) according to the consensus of hadeeth scholars.
They narrate the words, “Love of this world is the root of all evil.” This is known from Jundub ibn ‘Abd-Allaah al-Bajali, but there is no known isnaad from the Prophet (peace and blessings of Allaah be upon him).
They report the words, “This world is merely a step for the believing man.” This is not known from the Prophet (peace and blessings of Allaah be upon him) or from the salaf of this ummah or its imams.
They report the words, “Whoever is blessed with a thing, let him stick with it” and, “Whoever commits himself to something, let him stick with it.” The first report was narrated from one of the salaf. The second report is baatil (false), for whoever commits himself to something may have to stick to it or he may not, according to what Allaah and His Messenger have commanded.
They report that the Prophet (peace and blessings of Allaah be upon him) said, “Do favours for the poor, for tomorrow they will have authority, and what authority!” and, “Poverty is my pride and I boast of it.” Both of these are lies and are not known in any way in the well known books of the Muslims.
They report that the Prophet (peace and blessings of Allaah be upon him) said: “I am the city of knowledge and ‘Ali is its gate.” This hadeeth is da’eef (weak); indeed it is mawdoo’ (fabricated) according to the scholars of hadeeth. It was narrated by al-Tirmidhi and others, but it is a lie.
They report that the Prophet (peace and blessings of Allaah be upon him) said, “The poor will sit down on the Day of Resurrection, and [Allaah] will say, ‘By My Glory and Majesty, I did not deprive you of worldly things because you are insignificant. Rather I wanted to raise your status on this Day. Go to the place where the people are standing, and whoever gave you a piece of bread, or water to drink, or clothes to wear, take him to Paradise.’” The shaykh said: this report is a lie which was not narrated by any of the scholars of hadeeth. It is baatil (false) and goes against the Qur’aan and Sunnah and scholarly consensus (ijmaa’).
They report that when the Prophet (peace and blessings of Allaah be upon him) came to Madeenah, the daughters of al-Najjaar came out with daffs (hand-drums) and sang “Tala’a al-Badru ‘alayna min thaniyyat al-Widaa”, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said to them, “Shake your tambourines, may Allaah bless you.” The hadeeth about women beating the daff on joyous occasions is saheeh, and this was done at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), but it is not known that he said, “Shake your tambourines.”
They report that the Prophet (peace and blessings of Allaah be upon him) said, “O Allaah, You have brought me out of the place which is most beloved to me, so cause me to dwell in the place which is most beloved to You.” This hadeeth is also baatil (false), although it was narrated by al-Tirmidhi and others. Rather he said to Makkah, “You are the most beloved part of Allaah’s land to me.” And he said, “You are the most beloved land to Allaah.”
They report that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever visits me and my father Ibraaheem in one year will enter Paradise.” This is a fabricated lie which was not narrated by any of the scholars of hadeeth.
They report that a Bedouin prayed (quickly), pecking (like a bird) in his prayer. ‘Ali (may Allaah be pleased with him) said, “Do not peck in your prayer.” The Bedouin said, “O ‘Ali, if your father had pecked in prayer he would not have entered Hell.” This is a lie.
They report that ‘Umar killed his father. This is a lie, for his father died before the mission of the Prophet (peace and blessings of Allaah be upon him) began.
They report that the Prophet (peace and blessings of Allaah be upon him) said, “I was a Prophet when Adam was between the water and the clay. I was a Prophet when Adam was neither water nor clay.” This wording is false.
They report the words, “The bed of a single man is fire. Poor is the man who has no woman and the woman who has no man.” These are not the words of the Prophet (peace and blessings of Allaah be upon him).
It was narrated that when Ibraaheem (peace be upon him) built the Ka’bah, he prayed one thousand rak’ahs in each corner, then Allaah revealed to him, “O Ibraaheem, this is not like feeding a hungry man or clothing a man who cannot cover his ‘awrah.” This is obviously a lie, and it is not known in the books of the Muslims.
They narrate the words, “Do not despise tribulation, for it will reap the hypocrites.” These words are not known from the Prophet (peace and blessings of Allaah be upon him).
They narrate the words, “Whoever teaches his brother an aayah from the Book of Allaah becomes his master.” This is a lie which is not known at all in the books of the scholars.
They narrate that the Prophet (peace and blessings of Allaah be upon him) said, “I looked at the sins of my ummah and I did not find any greater sin than that of one who learns an aayah then forgets it.” If this hadeeth is saheeh, what is meant is forgetting in the sense of not reciting. The wording of the hadeeth is: “Among the sins of my ummah is that of a man to whom Allaah gave an aayah of the Qur’aan, but he neglected it until he forgot it.” This forgetting means turning away from the Qur’aan and not believing in it or acting upon it. With regard to neglecting to study it until one forgets it, this is a sin.
They report the words, “One aayah of the Qur’aan is better than Muhammad and the family of Muhammad. The Qur’aan is the word of Allaah, revealed not created, and there is nothing like it.” This wording was not reported from the Prophet (peace and blessings of Allaah be upon him).
They report that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever learns something beneficial and conceals it from the Muslims, Allaah will bridle him with reins of fire on the Day of Resurrection.” A similar meaning is to be found in al-Sunan: the Prophet (peace and blessings of Allaah be upon him) said, “Whoever is asked about a matter of [Islamic] knowledge which he knows but he conceals it, Allaah will bridle him with reins of fire on the Day of Resurrection.”
They report that the Prophet (peace and blessings of Allaah be upon him) said, “When you come to talk about disputes which took place among my companions, be quiet. When you come to talk about the Divine will and decree (al-qadaa’ wa’l-qadar), keep quiet.” This was reported with munqati’ (broken or interrupted) isnaads.
They report that the Prophet (peace and blessings of Allaah be upon him) said to Salmaan al-Farsi when he was eating grapes, “Du, du,” meaning eat them two by two. These are not the words of the Prophet (peace and blessings of Allaah be upon him); this is baatil (false).
They report that the Prophet (peace and blessings of Allaah be upon him) said, “Whoever commits zina (fornication) with a woman and she gives birth to a girl, the fornicator may marry his daughter who was born as a result of zina.” This was said by those who were not among the companions of al-Shaafa’i. Some of them attributed it to al-Shaafa’i, and some of the companions of al-Shaafa’i denied that he said that. They said, he did not state that this is permitted, but he did state that this is permissible in the case of radaa’ah (breastfeeding), if he breastfed from the milk of a woman who got pregnant as a result of zina. Most of the scholars, such as Ahmad, Abu Haneefah and others, are agreed that this is haraam, and this is the stronger of the two opinions narrated in the madhhab of Maalik.
They report the words, “the most deserving thing for which you take payment is the Book of Allaah.” Yes, it is proven that [the Prophet (peace and blessings of Allaah be upon him)] said, “The most deserving thing for which you take payment is the Book of Allaah,” but that was in the hadeeth about ruqyah (reciting Qur’aan and du’aa’s for the purpose of healing), and the reward was for the recovery of that sick person, not for the recitation.
They report that the Prophet (peace and blessings of Allaah be upon him) said, “Whoever mistreats a dhimmi (a Jew or Christian living under Islamic rule), Allaah will be his opponent on the Day of Resurrection” or “I will be his opponent on the Day of Resurrection.” This is da’eef (weak). What is known from him is that he said: “Whoever kills a mu’aahid (member of a kaafir nation which has a peace treaty with the Muslims) for no lawful reason will not smell the fragrance of Paradise.”
They report that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever lights a lamp in the mosque, the angels and the bearers of the Throne will not cease to pray for forgiveness for him so long as the light of that lamp is shining in the mosque.” I know of no isnaad for this from the Prophet (peace and blessings of Allaah be upon him).
~ Our feet are earthbound, but our hearts and our minds have wings ~
I apologize for not responding to each and every claim that anonymous is bringing forth, as i said in the beginning, I have chalked out a plan for myself, which I wrote in the post 'sufism in Islam -2' but, I plan to go back on this thread once I am done, and see if there is anything left unanswered, but needs a response. Like this hadith post.
So according to this plan next comes the issue of tawassul.
well, actually inchronology, there is another claim, but its too absurd to be addressed. i think after talking so much about the type of polytheism that I quoted from my grand shaikh hadrath abdal qadir jilani(RAA) I dont think there is room to address such a baseless allegation, so I am skipping it.
On tawassul, much has already been said on these boards, so please allow me to take a short cut :-)
Unfortunately, since you are anonymous I cannot say this to you personally (by paging you). But, nevertheless, it is still necessary to do so. Could you please always mention the author of the works or article you are posting. The post that you have made titled "Sufism and Weak Hadith" is attributed to Shaykh Taqi ul-Deen Ibn Taymiyya (Rahimahu Allah) on another website. The least that the scholars and people of the past deserve is for us to give them respect and acknowledge them for what they have written or produced, although differences in opinion may exist. For this reason, it is part of our adab (etiquette), and I'm sure you will agree, to state the source from where information or knowledge is coming from. It can cause confusion among readers when they see a post that contains grading of Ahadith, but yet the name of the scholar who is grading the Ahadith is not mentioned. Perhaps it was simply a mistake on your part, I hope you take note and change the post in order to show the author, insha Allah.
~ Our feet are earthbound, but our hearts and our minds have wings ~
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