Monday, October 24, 2011

Jang Group/Haroon ur Rasheed quote Innovative (Bida'ati) Sufis.

Hadhrat Uthman (May Allah be pleased with him) narrates that Prophet Mohammad (PBUH) said: "The best amongst you is he who learns the Quran and teaches it." (Bukhari, Abu Daud, Tirmidzi, Nasa'i, Ibnu Majah). Uthmaan, may Allah be pleased with him, said that the Prophet (sallAllahu ‘alaihi wa sallam) said: The best of you are the ones who learn the Qur’an and teach it to others” [Al-Bukhari] Narrated Aisha, may Allah be pleased with her : The Prophet said, Such a person who recites the Quran and masters it by heart, will be with the noble righteous scribes (in Heaven). And such a person exerts himself to learn the Quran by heart, and recites it with great difficulty, will have a double reward.” (Bukhari)

Sunday, October 23, 2011, Ziqad 24, 1432 A.H.

Saturday, October 22, 2011, Ziqad 23, 1432 A.H.

Monday, October 17, 2011, Ziqad 18, 1432 A.H.

Dr. Masooduddin Usmani Exposes Blasphemous Barelvis-Deobandis.


But what we have here that Two Alleged Intellectual of the Jang Group of Newspapers i.e. Haroon ur Rasheed and Dr Safdar Mehmood are hell bent that "Allged Ummah" should and must read Kashf al Mahjub (Revelation of Mystery) by Ali Hujwiri also known as Daata Ganj Bakhsh and Ihya Uloom-ud-Din (The Revival of the Religions Sciences) by Abu Hāmed Mohammad ibn Mohammad al-Ghazzālī. Ibn Qayyim al-Jawziyyah has narrated a Haidth in his magnum opus Zad al-Ma'ad (Provision of the hereafter) that "Prophet Mohammad (PBUH) said: He who cannot get cure from Quran, would not get cure from anything else". But Jang Group, Dr Safdar Mehmood, and Haroon ur Rasheed knows more they are suggesting that "Alleged Pakistani Ummah" should read books by Habitual Liars i.e. Sufis for the revival! Isn't it erecting a Parallel Religion of Sufism to confront Islam. Lets have a critical look at Kashf al Mahjub (Revelation of Mystery) by Ali Hujwiri also known as Daata Ganj Bakhsh and Ihya Uloom-ud-Din (The Revival of the Religions Sciences) by Abu Hāmed Mohammad ibn Mohammad al-Ghazzālī.

Ghazali's Monotheism (Tawheed)

Ali Hujwiri aka Daata Ganj Bakhsh's Knowledge of Unknown/Unseen (Ilmul Ghayb)

Ali Hujwiri aka Daata Ganj Bakhsh's Blatant & Brazen "Grave-worshipping" (Qabar Parasti)

Whereas Prophet Mohammad (Peace Be Upon Him) had ordered about the Graves and Tombs.

Ihya Uloom-ud-Din (The Revival of the Religions Sciences) by Abu Hāmed Mohammad ibn Mohammad al-Ghazzālī.


Revival of the sciences of Religion Ehya Uluum AlDeen - What Scholars and Jurists said about the Ihya of Imam Al Ghazali? All praise is due to Allah, peace and blessings be upon the Messenger of Allah. To proceed: As a compiler of these comments, Allah is my witness that my heart is full of love and reverence for this Imam. However it is being necessitated to warn those who transgressed in him and fanatically developed tendency blindfoldly towards the above mentioned book as a whole.

Al Qadhi Ayadh: (Died 544H) in the Book (Siyar A’lam Annubala-The lives of noble Figures-Vol 19. Page 327): Sheikh Abu Hamid has compiled and collated the horrific and damnably fabulous writings on the Sufism, he called to it. The Sultan in Maghreb issued a decree and religious fatwa to burn the book and warn people about it.

Imam Ibn Al Jawzi Died 597H) in the Book (Mukhtasar Minhaj AlQasidin Pages 16-17): I know that in the book Ihya, there is blight not known except to scholars, the least of which is the false and fabricated Hadith crammed in it. He advocates for the Sufi statements of mortality and immortality, starving, monasticism, etc. I have revealed his shortcomings and errors in my book Talbis Iblis.

Also he said: Abu Hamid AlGhazali came and compiled a book according to the Sufi methodology, he filled in it Hadiths of which he knew not of its falsehood. He spoke about the mystical transcendence to the level of intuition; he came with something similar to the Badhiniya. (Talbis Iblis page 217).

Imam Al-Dhahabi: (Died 748 H) in his book (Siyar A’lam Annubala-The lives of noble Figures-Vol 19. Page 339-340): In Ihya there are false Hadiths, there would be good in it, had he refrained from importing in it the literature, arts, and asceticism of the sage men, thinkers, philosophers and the deviant Sufis. We ask Allah a beneficial knowledge; do you know what beneficial knowledge is? It is what has been revealed in the Quran and interpreted by the messenger peace and blessings be upon him. He also said in the same book (Vol 19 page 328), AlGhazali has written books in defaming the philosophers, in his book AlTahafut, he revealed their errors but then he agreed with them in some of their statements, thinking that it was right, because he did neither have knowledge of the narrations nor experience of the Sunnah. He was fond of paying reference to the Letters of AlSufa brothers which is a fatal disease, a killer poison, had Abu Hamid not been one of the wise and sincere great Imams, he would have fallen forever, I warn you to read these books, run away with your religion away from it, otherwise you will definitely fall into utter confusion and mayhem.

Imam Abubakar Ibn Al Aarabi: said in (Siyar A’lam Annubala- The lives of noble Figures-Vol 19. Page 327): Imam Ghazali has swallowed the philosophers, then he wanted to vomit them but he could not. (Metaphorically, he beat them but then he himself got caught up in it as he plunged deep in the philosophy).

Al Imam Al Mazari Died 536H) in (Siyar A’lam Annubala Vol 12. Page 185): Then they see to it alright, meaning some of the Malikis, the writings of a man (Al Ghazali may Allah have mercy on him) whose fatwa is based on unrealism, there is a lot of narrations on the prophet peace and blessings be upon him in which the truth has been mixed with falsehood, likewise what he reported on the Salafu Salih can not be confirmed, he included in it the mysticism of the Awliya but he amalgamated the harmful with the beneficial, it can not be wholly accepted at all.

Muhammad Ibn Ali Ibn Muhammad Ibn Hamden Al Qurdhubi Died 508H) In (Siyar A’lam Annubala Vol 19. Page 332): Some of those who delivered sermons and lectures fanatically preferred quotation of the book of Ihya over the jurisprudence!

Do not they see the falsehood and abominable quotations in the book which he claimed to be the means to reach the level of intuition and the heavenly secret phases?.

Imam Ibn Aqil Al Hambali: was among those who warned against the Ihya in his book (Ghaayatal Amani, Vol 2 page 369).

Ibn Kathir: (Died 774H) said in his book (Al Bidaya Wal Nihaya Vol 12 page 174) during this period he (AlGhazali) has written his book Ihya which is a wonderful book which deals with a lot of knowledge of the legislation embedded with mysticism and subtle acts of the hearts. It is full of many strange, denied and fabricated Hadiths. Both Abul Faraj Ibn AlJawzi and then Ibn Salah reprimanded him strongly on it.

Al Mazari and the Maghareb wanted to burn the Ihya. Ibn Sakra composed a whole book in which he collected the falsehood in the book Ihya.

Rashid Ibn Rashid AlWaidi Al Maliki: (Died 675H) said in his book Al Halal Wal Haram that he heard Al Imam Abdullah Ibn Musa AlFashtali AlMaliki saying: If I found the books of Al Qusheri I would have thrown it in the sea, likewise with the books of Al Ghazali.

Al Imam Muhammad Ibn Al Walid Al Dhardhushi (Died 520H) in the book (Al Me’yar Al Mu’arab Vol 12 page 186) also look (Tarikh Al Islam by Imam Adhahabi 122), (Dhabaqat Ashafiya Al Kubra Vol 6 page 243), (Al Rasa’el Vol 3 page 137) said in his letter to Ibn Al Muthafar talking about Al Ghazali may Allah have mercy on him: (Then he started the Sufism, he abandoned the knowledge and its people, he became immersed in the science of mysticism, meddlers in the matters of divine elevation, the whispers of the devil, then he tarnished it with the ideas of the philosophers and mystical codes of Al Hallaj, he used to criticise the jurists and theologians. He filled in his book false Hadiths diluted with the schools of thought of the philosophers and letter of the Ikhwan Alsufa, the likeness of the one who wants to defend Islam with the schools of thought and ideologies of the philosophers is like the one who washes away water with urine. He indulged into the hidden secrets and meanings which is the acts of the Badhiniya.

Examples of what is written in Al Ghazali’s Ihya

Al Ghazali, may Allah forgive him said (Al Ihya Vol 4 page 305): Abu Turab Al Nakhshabi said one day to his disciple (Murid): Had you only seen Aba Yazid (Al Basdhami), the disciple replied: I am preoccupied with something else. When Abu Turab reiterated, had you only seen Aba Yazid, so irritatingly, the disciple got spiritual transcendence and replied: What should I do with seeing Aba Yazid, while I have seen Allah whose vision made me dispense with seeing Aba Yazid. Abu Turab said: I felt offended and replied: Had you seen Aba Yazid once would suffice you of seeing Allah seventy times. The disciple was embarrassed and said: How is that? Abu Turab replied: Do not you see Allah is being manifested in you according to your status and to Aba Yazid according to his status?

Al Ghazali, may Allah forgive him said (Al Ihya Vol 2 page 298): The song is more effective in stimulating the emotions than the Quran for seven reasons of which, all the verses of the Quran do not suit the listener’s status and the listener does not understand its real meanings.

Al Ghazali, may Allah forgive him said (Al Ihya Vol 2 page 301): The hearts, even if it’s filled with burning love for Allah, just a single poem initiates and triggers faster and more effective emotions than recitation of the Quran. That is due to the nature of the poem’s captivation of the tendency and desire of Man.

Al Ghazali, may Allah forgive him said (Al Ihya Vol 4 page 305): Sahl Al Tustari said: Allah has created servants in this village if they cursed the oppressors, none of them would remain but die in the same night, even if they asked him not to make the hour or doomsday occur, HE would not. Commenting on this statement AlGhazali said: These are possible matters; those who deny it are ignoring the vast blessings of Allah.

Al Ghazali, may Allah forgive him said (Al Ihya Vol 4 page 61): Sahl Ibn Abdullah Al Tustari said when asked about the secret of the soul: The soul is the secret of Allah, That secret has been manifested to none except Pharaoh because he said: I am your Lord the most high.

Al Ghazali, may Allah forgive him said (Al Ihya Vol 4 page 206): AlJunaid said: I recommend the beginner disciple not to preoccupy his heart with three, otherwise his status would change, seeking provision, seeking knowledge of the Hadith and marriage.

Also AlJunaid said: I prefer the Sufi not to be busy with writing and reading because it is safer and sound for his intention and practice.

Al Ghazali, may Allah forgive him said (Al Ihya Vol 4 page 306): Some of them said: I longed for seeing Khidhr, I asked Allah to show me. He appeared to me and I said to him: O’ father of Abbas, tell me something if I read I would be veiled from the eyes of the people, they would not know my status and none would know my piety and good doing. He said: say: O’ Allah drape your dense veil on me, cover the marquee of your barriers on me, make me among your hidden unseen matters, and conceal me from the hearts of your creation. Then he disappeared. I never longed for him again. I used to say the words everyday and it was reported that he became very despised with and downtrodden, even the non believers (Ahlal Dhimma) used to disgust him, he used to carry things for them because of his debased apparent status, children used to laugh at him and make fun of him, he used to get the tranquillity and happiness in it.

Al Ghazali, may Allah forgive him said (Al Ihya Vol 1 page 269): This is the case of the friends of Allah (Awliya) and the likeness of him should be sought after. Among them are those the Kaabah comes visiting him, and circumambulates around him.

Al Ghazali, may Allah forgive him said (Al Ihya Vol 3 page 24): Abu Yazid used to say the knowledgeable is not the one who memorizes the book, if he forgets what he memorized became ignorant but the knowledge is the one who takes knowledge anytime he wants from Allah without memorization and learning.

Al Ghazali, may Allah forgive him said (Al Ihya Vol 4 page 168): Allah gave the angels a blessed status closer to Him without previously original means with which they attained it and set Iblis in a cursed and ward off status away from Him without previously committing original crime. (May Allah forgive us for quoting the above statements which is an accusation of Allah with injustice).

Last but not least, the king of the Murabidheen, Ali Ibn Yusuf Ibn Tashfen, burnt the book of Ihya, Al Dhahabi said in (Siyar A’lam Annubala Vol 20. Page 124): The king was brave, struggler and striving in the way of Allah, just ruler, pious, humble, good doer, setting the scholars on high status and seeking their counsel. It is mentioned in Miyar AlMuarab Vol 12 page 185 that the king of Tashfeen has burnt the book of Ihya with the consent and accordance of the contemporary jurists.




Sheikh Muhammed Salih Al-Munajjid

Praise be to Allaah.

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.


Lets have a critical look at Kashf al Mahjub (Revelation of Mystery) by Ali Hujwiri also known as Daata Ganj Bakhsh



کیا صوفیوں کے مشائخ کا اللہ تعالی کے ساتھ رابطہ ہے

الشیخ محمد صالح المنجد

نبی اکرم صلی اللہ علیہ وسلم اور صحابہ کرام رضی اللہ تعالی عنہم اور تابعین عظام رحمہم اللہ کے دور میں صوفیت نام کی کوئ چيز نہیں پائ جاتی تھی ، حتی کہ زاھد لوگوں کا ایک گروہ پیدا ہوا جو کہ اون کے موٹے کپڑے پہنا کرتے تھے تو انہیں صوفی کے نام سے پکارا جانے لگا۔
اور یہ بھی کہا جاتا ہے کہ یہ (صوفی ) صوفیا سے ماخوذ ہے اور یونانی زبان میں اس کا معنی " حکمت " ہے نہ کہ جیسا کہ بعض یہ دعوی کرتے ہیں کہ یہ الصفاء سے ماخوذ ہے ، کیونکہ اگر الصفاء کی طرف نسبت کی جاۓ تو صفائ کہا جاۓ گا نہ کہ صوفی ۔

اس نۓ نام اور اس فرقہ نے مسلمانوں میں تفرقہ اور زیاد ہ کردیا ہے ، اور اس فرقہ کے پہلے صوفی حضرات بعد میں آنے والوں سے مختلف ہیں بعد میں آنےوالوں کے اندر بدعات کا بہت زیادہ عمل دخل ہے اور اس کے ساتھ ساتھ شرک اصغر اور شرک اکبر بھی پیدا ہو چکا ہے ، ان کی بدعات ایسی ہیں جن سے ہمارے نبی صلی اللہ علیہ و سلم نے بچنے کا حکم دیتے ہوۓ فرمایا :

( تم نۓ نۓ کا موں سے بچو کیونکہ ہر نیا کام بدعت اور ہر بدعت گمراہی ہے ) سنن ترمذی ، امام ترمذی نے اسے حسن صحیح کہاہے۔

ذیل میں ہم صوفیوں کے اعتقادات اور ان کے دینی طریقوں اور قرآن وسنت پر مبنی اسلا م کا مقارنہ اور موازنہ پیش کرتے ہیں :

صوفی حضرات : کے مختلف طریقے اور سلسلے ہیں ، مثلا تیجانیہ ، نقشبندیہ ، شاذلیہ ، قادریہ ، رفاعیہ ،اور اس کے علاوہ دوسرے سلسلے جن پر چلنے والے یہ دعوی کرتے ہیں کہ وہ ہی حق پر ہیں ان کے علاوہ کو‎ئ اور حق پر نہیں ، حالانکہ اسلام تفرقہ بازی سے منع کرتا ہے ، اسی کی طرف اشارہ کرتے ہوۓ اللہ تعالی نے فرمایا ہے :

{ اور تم مشرکوں میں سے نہ بنو ان لوگوں میں سے جنہوں نے اپنے دین کو ٹکڑے ٹکڑے کر دیا اور خود بھی گروہ گروہ ہو گۓ ، ہر گروہ اس چيز پر جو اس کے پاس ہے وہ اس میں مگن اور اس پر خوش ہے } الروم ( 31- 32 )

صوفی حضرات : نے اللہ تعالی کے علاوہ انبیاء اور اولیاء زندہ اور مردہ کی عبادت کرنی شروع کردی ، اور وہ انہیں پکارتے ہوۓ اس طرح کہتے ہیں ( یا جیلانی ، یا رفاعی ، یا رسول اللہ مدد ، اور یہ بھی کہتے ہیں ، یا رسول اللہ آپ پر ہی بھروسہ ہے ) ۔

اور اللہ تبارک وتعالی اس سے منع فرماتا ہے کہ اس کے علاوہ کسی اور کو ایسی چیز میں پکارا جاۓ جس پر وہ قادر نہیں بلکہ یہ اسے شرک شمار کیا ہے ۔

جیسا کہ اللہ تعالی کا فرمان ہے :

{ اور اللہ تعالی کو چھوڑ کر ایسی چیز کی عبادت مت کرو جو آپ کو کوئ نفع نہ دے سکے اور نہ ہی کوئ نقصان اور ضرر پنچا سکے ، پھر اگر آپ نے ایسا کیا تو تم اس حالت میں ظلم کرنے والوں میں سے ہو جاؤ گے } یونس ( 106 )

اور صوفی حضرات : کا یہ اعتقاد ہے کہ کچھ قطب اور ابدال اور اولیاء ہیں جنہیں اللہ تعالی نے معاملات اور کچھ امور سپرد کۓ ہیں جن میں وہ تصرف کر تے ہيں ۔

اوراللہ تعالی نےتو مشرکوں کے جواب کوبیان کرتے ہوۓ یہ فرمایاہے :

{ اور معاملات کی تدبیر کون کرتا ہے ؟ تو وہ ضرور یہ کہیں گے کہ اللہ تعالی ہی کرتا ہے } یونس ( 31 )

تو مشرکین عرب کو ان صوفیوں سے اللہ تعالی کی زیادہ معرفت تھی ۔

اورصوفی حضرات مصائب میں غیراللہ کی طرف جاتے اور ان سے مدد طلب کرتے ہیں ۔

لیکن اللہ تبارک وتعالی کا فرمان ہے :

{ اوراگر اللہ تعالی تجھے کوئ تکلیف پہنچاۓ تو اللہ تعالی کے علاوہ کوئ بھی اسےدور کرنے والا نہیں ، اور اگرتجھے اللہ تعالی کوئ نفع دینا چاہے تو وہ ہر چیز پر قادر ہے } الانعام ( 17 )

بعض صوفی حضرات وحدۃ الوجود کا عقیدہ رکھتے ہیں ، تو ان کے ہان خالق اور مخلوق نہیں بلکہ سب مخلوق اور سب الہ ہیں ۔

صوفی حضرات : زندگی میں زھد اور اسباب کو حاصل نہ کرنے اور جھاد کو ترک کرنے کی دعوت دیتے ہیں ۔

لیکن اللہ تبارک وتعالی کافرمان ہے :

{ اور جوکچھ اللہ تعالی نے آپ کودے رکھاہے اس میں آخرت کے گھر کی بھی تلاش رکھ ، اور اپنے دنیوی حصے کو نہ بھول } القصص (77 ) اور اللہ رب العزت کا فرمان ہے : { اور تم ان کے مقابلے کے لۓ اپنی طاقت کے مطابق قوت تیار کرو } الانفال ( 60 )

صوفی حضرات : اپنے مشائخ کو احسان کے درجہ پر فائز کرتے ہیں اور اپنے مریدوں سے ان کا مطالبہ ہوتا ہے کہ وہ اللہ تعالی کا ذکر کرتے وقت اپنے شیخ کا تصور کریں حتی کہ نماز میں بھی شیخ کا تصور ہونا چاہۓ ، حتی کہ ان میں سے بعض تونما ز پڑہتے وقت شیخ تصویر اپنے آگے رکھتے تھے ۔

حالانکہ رسول صلی اللہ علیہ وسلم کا فرمان ہے : ( احسان یہ ہے کہ عبادت ایسے کرو گویا کہ اللہ تعالی کو دیکھ رہے ہو، اگر آپ اللہ تعالی کونہیں دیکھ رہے تو اللہ تعالی تمہیں دیکھ رہا ہے ) صحیح مسلم ۔

صوفی حضرات : رقص وسرور اور گانے بجانے اور موسیقی اور اونچی آواز سے ذکرکو جائز قرار دیتے ہیں ۔

اور اللہ تعالی کا فرمان تو یہ ہے کہ :

{ ایمان والے تو ایسے ہوتے ہیں کہ جب اللہ تعالی کا ذکر کیا آتا ہے تو ان کے دل دھل جاتے ہیں } الانفال ( 3 )

پھر آپ ان کو دیکھیں گے وہ صرف لفظ جلالہ ( اللہ اللہ اللہ ) کا ذکر کرتے ہیں جو کہ بدعت اور ایسی کلام ہے جو کہ شرعی معنی کے لحاظ سے غیر مفید ہے ، بلکہ وہ تو اس حد تک چلے جاتے ہیں کہ صرف ( اھ ، اھ ) اور یا پھر ( ہو ، ہو ، ہو ) کرنا شروع کردیتے ہیں ۔

اور اسلام مصادر کتاب وسنت میں تو یہ ہے کہ بندہ رب ایسے کلام سے یاد اور اس کا ذکر کرے جو کہ صحیح اور مفید ہو جس پر اسے اجروثواب سے نوازا جاۓ ، مثلا سبحان اللہ ، الحمد للہ ، لاالہ الا اللہ ، اللہ اکبر ، اوراس طرح کے دوسرے اذکار ۔

صوفی حضرات : مجالس ذکر میں عورتوں اور بچوں کے نام سے غزلیں اور اشعار گاتے اور پڑھتے ہیں اور اس میں باربار عشق و محبت اور خواہشات کی باتیں ایسے دہراتے ہیں گویا کہ وہ رقص وسرور کی مجلس میں ہوں ، اور پھر وہ مجلس کے اندر تالیوں اور چیخوں کی گونج میں شراب کا ذکر کرتے ہیں اور یہ سب کچھ مشرکین کی عادات وعبادات میں سے ہے ۔

اللہ تعالی کا اس کے متعلق فرمان ہے :

{ اور ان کی نماز کعبہ کے پاس صرف یہ تھی کہ سیٹیاں بجانا اور تالیاں بجانا } الانفال ( 35 )

مکاء سیٹی بجانا اور تصدیۃ تالی بجانے کو کہتے ہیں ۔

اور بعض صوفی اپنے آپ کو لوہے کی سیخ مارتے اور یہ پکارتے ہيں (یاجداہ) تو اس طرح شیطان آکر اس کی مدد کرتا ہے کیونکہ اس نے غیراللہ کو پکارا ، اللہ تبارک وتعالی کا فرمان ہے :

{ اور جو شخص رحمن کی یاد سے غافل ہو جاۓ ہم اس پر ایک شیطان مقرر کر دیتے ہیں وہی اس کا ساتھی رہتا ہے } الزخرف ( 36 )

صوفی حضرات : کشف اور علم غیب کا دعوی کرتے ہیں اور قرآن کریم ان کے اس دعوی کی تکذیب کرتا ہے ۔

اللہ سبحانہ وتعالی کے فرمان کا ترجمہ کچھ اس طرح ہے :

{ کہہ دیجۓ کہ آسمان وزمین والوں میں سے اللہ تعالی کے علاوہ کوئ بھی غیب کا علم نہیں جانتا } النمل ( 65 )

صوفی حضرات : کا گمان ہے کہ اللہ تعالی نے دنیا محمد صلی اللہ علیہ وسلم کے لۓ پیدا کی ہے ، اور قرآن کریم ان کی تکذیب کرتے ہوۓ کہتا ہے :

{ میں نے جنوں اور انسانوں کو صرف اپنی عبادت کے لۓ پیدا کیا ہے } الذاریات ( 56 )

اور اللہ تعالی نے نبی صلی اللہ علیہ وسلم کومخاطب کرتے ہوۓ فرمایا یہ فرمایا ہے :

{ آپ اس وقت تک اپنے رب کی عبادت کرتے رہيں یہاں تک کہ آپ کو موت آجاۓ } الحجر ( 99 )

صوفی حضرات : اللہ تعالی کو دنیا میں دیکھنے کا گمان کرتے ہیں اور قرآن مجید ان کی تکذیب کرتا ہے جیسا کہ موسی علیہ السلام کی زبان سے کہا گیا { اےمیرے رب ! مجھے اپنا دیدار کردیجۓ کہ میں آپ کو ایک نظر دیکھ لوں اللہ تعالی نے ارشاد فرمایا تم مجھ کو ہر گز نہیں دیکھ سکتے } الاعراف ( 143 )

صوفی حضرات : کا گمان یہ ہے کہ وہ بیداری کی حالت میں نبی صلی اللہ علیہ وسلم کے واسطہ کے بغیر علم ڈاریکٹ اللہ تعالی سے حاصل کرتے ہیں ، تو کیا وہ صحابہ کرام سے بھی افضل ہیں ؟۔

صوفی حضرات : اس بات کا دعوی کرتے ہیں کہ وہ نبی صلی اللہ علیہ وسلم کے واسطہ کے بغیرڈاریکٹ اللہ تعالی سے علم حاصل کرتے ہیں اور کہتے ہیں : میرے دل نے میرے رب سے بیان کیا ۔

صوفی حضرات : میلاد مناتے اور نبی صلی اللہ علیہ وسلم پر درود وسلام کے نام سے مجلسیں قائم کرتے ہیں ، اور ان میں نبی صلی اللہ علیہ وسلم کی تعلیمات کی مخالفت کرتے ہوۓ شرکیہ ذکر اور قصیدے اور اشعار پڑھتے ہیں جن میں صریح شرک ہوتا ہے ۔

تو کیا نبی صلی اللہ علیہ وسلم اور ابوبکر ، عمر اور عثمان اور علی رضي اللہ تعالی عنہم اور آئمہ اربعہ وغیرہ نے میلاد منایا تو ان کیا ان کی عبادت اور علم زیادہ صحیح ہے یا کہ صوفیوں کا ؟

صوفی حضرات : قبروں کا طواف یا ان کا تبرک حاصل کرنے کے لۓ سفر کرتے اور ان پر جانور ذبح کرتے ہیں جوکہ نبی صلی اللہ علیہ وسلم کے قول کی صریحا مخالفت ہے ۔ فرمان نبوی ہے :

( صرف تین مسجدوں کی طرف سفر کیا جاۓ مسجد حرام ، اور میری یہ مسجد ، اور مسجد اقصی ) صحیح بخاری و صحیح مسلم ۔

صوفی حضرات : اپنے مشائخ کے بارہ میں بہت ہی متعصب ہیں اگرچہ وہ اللہ تعالی اور رسول صلی اللہ علیہ وسلم کی مخالفت ہی کیوں نہ کریں ، اور اللہ تعالی کا تو فرمان یہ ہے : { اے ایمان والو ! اللہ تعالی اور اس کے رسول سے آگے نہ بڑھو } الحجرات ( 2 )

صوفی حضرات : استخارہ کے لۓ طلسم اور حروف استعمال کرتے اور تعویذ گنڈا وغیرہ کرتے ہیں ۔

صوفی حضرات : وہ درود جو کہ نبی صلی اللہ علیہ وسلم سے ثابت ہیں نہیں پڑھتے بلکہ ایسے بناوٹی درود پڑھتے ہیں جس میں صریح تبرک اور شرک پایا جاتا ہے جس پر اللہ تعالی کی رضا حاصل نہیں ہوتی ۔

اوررہا یہ سوال کہ کیا صوفیوں کے مشائخ کا رابطہ ہے تو یہ صحیح ہے ان کا رابطہ شیطان سے ہے نہ کہ اللہ تعالی سے ۔

تو وہ ایک دوسرے کے دل میں چکنی چپڑی باتوں کا وسوسہ ڈالتے ہیں تاکہ انہیں دھوکہ میں ڈالیں اللہ سبحانہ وتعالی کا فرمان ہے :

{ اور اسی طرح ہم نے ہر نبی کے دشمن بہت سے شیطان پیدا کۓ تھے کچھ آدمی اور کچھ جن ، جن میں سے بعض بعض کو چکنی چپڑي باتوں کا وسوسہ ڈالتے رہتے تھے تا کہ ان کو دھوکہ میں ڈال دیں اوراگر اللہ تعالی چاہتا تو یہ ایسے کام نہ کرتے } الانعام ( 112 )

اور اللہ تبارک وتعالی کا فرمان ہے :

{ اور بیشک شیطان اپنے دوستوں کے دلوں میں ڈالتے ہیں } الانعام (121)

اور اللہ سبحانہ وتعالی کے فرمان کا ترجمہ ہے :

{ کیا میں تمہیں بتا‎ؤں کہ شیطان کس پر اتر تے ہیں وہ ہر ایک جھوٹے گنہگار پر اترتے ہیں } الشعراء ( 221 - 222 )

تو یہ وہ حقیقی رابطہ جو ان کے درمیا ن ہوتا ہے نہ کہ وہ رابطہ جو وہ گمان کرتے ہیں کہ اللہ تعالی سے رابطہ جو کہ بہتان اور جھوٹ ہے اور اللہ تعالی اس سے منزہ اور بلند وبالا ہے ۔ دیکھیں معجم البدع ( 346 - 359 )

اور صوفیوں کے بعض مشائخ کا اپنے مریدوں کی نظروں سے اوجھل ہونا بھی اسی رابطہ کا نتیجہ ہے جو کہ شیطان کے ساتھ ہوتا ہے ، حتی کہ بعض اوقات وہ شیطان انہیں دور دراز جگہ پر لے جاتے ہیں اور پھر اسی دن یا رات کو واپس لے آتے ہیں تا کہ ان کے مریدوں کو گمراہ کیا جاسکے ۔

تواسی لۓ یہ عظیم قاعدہ ہے کہ ہم خارق عادات کاموں سے اشخاص کا وزن نہیں کرتے بلکہ ان کا وزن کتاب وسنت کے قرب اور اس پر التزام کرنے کے ساتھ ہوگا ، اور اللہ تعالی کے اولیاء کے لۓ یہ شرط نہیں کہ ان کے ھاتھ پر خارق عادت کام ہو بلکہ وہ تو اللہ تعالی کی عبادت اس طریقے پر کرتے ہیں جو کہ مشروع ہے نہ کہ بدعات کو رواج دے کر ۔

اولیاء اللہ تو وہ ہیں جو کہ حدیث قدسی میں ذکر کۓ گۓ ہیں جسے امام بخاری رحمہ اللہ تعالی نے روایت کیا ہے ۔

ابو ھریرہ رضی اللہ تعالی عنہ بیان کرتےہیں کہ رسول اکرم صلی اللہ علیہ وسلم نے فرمایا : یقینا اللہ تعالی نے فرمایا ہے : ( جس نے میرے ولی سے دشمنی کی میری اس کے ساتھ جنگ ہے اور جو میرا بندا کسی چيز کے ساتھ میرا قرب حاصل کرتا ہے تو وہ مجھے اس چيزسے زیادہ پسند ہے جو میں نے اس پر فرض کیا ہے اور جو بندہ نوافل کے ساتھ میرا قرب حاصل کرتا ہے تو میں اسے اپنا محبوب بنا لیتا ہوں اور جب میں اس سے محبت کرنے لگتا ہو ں تو اس کا کان ہوتا ہوں جس سے وہ سنتا اور اس کی بصر ہوتا ہوں جس سے وہ دیکھتا اور اس کا ھاتھ ہوتا ہوں جس سے وہ پکڑتا اور اس کی ٹانگ ہو تا ہوں جس سے وہ چلتا ہے ، اگر وہ مجھ سے سوال کرتا ہے تو میں اسے عطا کرتا ہوں اور اگر میری پناہ میں آتا ہے تو میں اسے پناہ دیتاہوں ) ۔

اور اللہ تبارک وتعالی توفیق بخشنے والا اور صحیح راہ پر چلانے والا ہے ۔

واللہ تعالی اعلم .

Are the Sufi shaykhs really in contact with Allaah?

Sheikh Muhammed Salih Al-Munajjid

Praise be to Allaah.

The word “Sufism” was not known at the time of the Messenger or the Sahaabah or the Taabi’een. It arose at the time when a group of ascetics who wore wool (“soof”) emerged, and this name was given to them. It was also said that the name was taken from the word “soofiya” (“sophia”) which means “wisdom” in Greek. The word is not derived from al-safa’ (“purity”) as some of them claim, because the adjective derived from safa’ is safaa’i, not soofi (sufi). The emergence of this new name and the group to whom it is applied exacerbated the divisions among Muslims. The early Sufis differed from the later Sufis who spread bid’ah (innovation) to a greater extent and made shirk in both minor and major forms commonplace among the people, as well as the innovations against which the Messenger (peace and blessings of Allaah be upon him) warned us when he said, “Beware of newly-invented things, for every newly-invented thing is an innovation and every innovation is a going-astray.” (Reported by al-Tirmidhi, who said it is saheeh hasan).

The following is a comparison between the beliefs and rituals of Sufism and Islam which is based on the Qur’aan and Sunnah.

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. Allaah says (interpretation of the meaning):

“… and be not of al-mushrikoon (the disbelievers in the Oneness of Allaah, polytheists, idolaters, etc),

Of those who split up their religion (i.e., who left the true Islamic monotheism), and became sects, [i.e., they invented new things in the religion (bid’ah) and followed their vain desires], each sect rejoicing in that which is with it.” [al-Room 30:31-32]

The Sufis worship others than Allaah, such as Prophets and “awliya’” [“saints”], living or dead. They say, “Yaa Jeelaani”, “Yaa Rifaa’i” [calling on their awliya’], or “O Messenger of Allaah, help and save” or “O Messenger of Allaah, our dependence is on you”, etc.

But Allaah forbids us to call on anyone except Him in matters that are beyond the person's capabilities. If a person does this, Allaah will count him as a mushrik, as He says (interpretation of the meaning):

“And invoke not, besides Allaah, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the zaalimoon (polytheists and wrongdoers).” [Yoonus 10:106]

The Sufis believe that there are abdaal, aqtaab and awliya’ (kinds of “saints”) to whom Allaah has given the power to run the affairs of the universe. Allaah tells us about the mushrikeen (interpretation of the meaning):

“Say [O Muhammad]: ‘…And who disposes the affairs?’ They will say. ‘Allaah.’…” [Yoonus 10:31]

The mushrik Arabs knew more about Allaah than these Sufis!

The Sufis turn to other than Allaah when calamity strikes, but Allaah says (interpretation of the meaning):

“And if Allaah touches you with harm, none can remove it but He, and if He touches you with good, then He is Able to do all things.” [al-An’aam 6:17]

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.

The Sufis advocate extreme asceticism in this life and do not believe in taking the necessary means or in jihaad, but Allaah says (interpretation of the meaning):

“But seek with that (wealth) which Allaah has bestowed on you, the home of the Hereafter, and forget not your portion of legal enjoyment in this world…” [al-Qasas 28:77]

“And make ready against them all that you can of power…” [al-Anfaal 8:60]

The Sufis refer the idea of ihsaan to their shaykhs and tell their followers to have a picture of their shaykh in mind when they remember Allaah and even when they are praying. Some of them even put a picture of their shaykh in front of them when they are praying. The Prophet (peace and blessings of Allaah be upon him) said: “Ihsaan is when you worship Allaah as if you can see Him, and although you cannot see Him, He can see you.” (Reported by Muslim).

The Sufis allow dancing, drums and musical instruments, and raising the voice when making dhikr, but Allaah says (interpretation of the meaning):

“The believers are only those who, when Allaah is mentioned, feel a fear in their hearts…” [al-Anfaal 8:2]

Moreover, you see some of them making dhikr by only pronouncing the Name of Allaah, saying, “Allaah, Allaah, Allaah.” This is bid’ah and has no meaning in Islam. They even go to the extreme of saying, “Ah, ah” or “Hu, Hu.” The Sunnah is for the Muslim to remember his Lord in words that have a true meaning for which he will be rewarded, such as saying Subhaan Allaah wa Alhamdulillah wa Laa ilaaha illa Allaah wa Allaahu akbar, and so on.

The Sufis recite love poems mentioning the names of women and boys in their dhikr gatherings, and they repeat words such as “love”, “passion”, “desire” and so on, as if they are in a gathering where people dance and drink wine and clap and shout. All of this has to do with the customs and acts of worship of the mushrikeen. Allaah says (interpretation of the meaning):

“Their salaah (prayer) at the House (of Allaah, i.e., the Ka’bah at Makkah) was nothing but whistling and clapping of hands…”

[al-Anfaal 8:35]

Some Sufis pierce themselves with rods of iron, saying, “O my grandfather!” So the shayaateen come to them and help them, because they are seeking the help of someone other than Allaah . Allaah says (interpretation of the meaning):

“And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (Allaah), We appoint for him a shaytaan (devil) to be a qareen (intimate companion) for him.”

[al-Zukhruf 43:36]

The Sufis claim to have gnosis and knowledge of the unseen, but the Qur’aan shows them to be liars. Allaah says (interpretation of the meaning):

“Say: ‘None in the heavens and the earth knows the ghayb (unseen) except Allaah…’” [al-Naml 27:65]

The Sufis claim that Allaah created the world for the sake of Muhammad (peace and blessings of Allaah be upon him), but the Qur’aan shows them to be liars. Allaah says (interpretation of the meaning):

“And I (Allaah) created not the jinns and humans except they should worship Me (Alone).” [al-Dhaariyaat 51:56]

Allaah, may He be glorified and exalted, addressed His Prophet (peace and blessings of Allaah be upon him) with the words (interpretation of the meaning):

“And worship your Lord until there comes unto the certainty (i.e., death).” [al-Hijr 15:99]

The Sufis claim that they can see Allaah in this life, but the Qur’aan shows them to be liars. Allaah says (interpretation of the meaning):

“[Moosa said:] ‘O my Lord! Show me (Yourself), that I may look upon You.’ Allaah said, ‘You cannot see Me…’” [al-A’raaf 7:143]

The Sufis claim that they take knowledge directly from Allaah, without the mediation of the Prophet (peace and blessings of Allaah be upon him) and in a conscious state (as opposed to dreams). So are they better than the Sahaabah??

The Sufis claim that they take knowledge directly from Allaah, without the mediation of the Prophet (peace and blessings of Allaah be upon him). They say, “Haddathani qalbi ‘an Rabbi (My heart told me from my Lord).”

The Sufis celebrate Mawlid and hold gatherings for sending blessings on the Prophet (peace and blessings of Allaah be upon him), but they go against his teachings by raising their voices in dhikr and anaasheed (religious songs) and qaseedahs (poems) that contain blatant shirk. Did the Prophet (peace and blessings of Allaah be upon him) celebrate his birthday? Did Abu Bakr, ‘Umar, ‘Uthman, ‘Ali, the four imaams or anyone else celebrate his birthday? Who knows more and is more correct in worship, the Prophet (peace and blessings of Allaah be upon him) and the Salaf, or the Sufis?

The Sufis travel to visit graves and seek blessings from their occupants or to make tawaaf (ritual circumambulation) around them or to make sacrifices at these sites, all of which goes against the teachings of the Prophet (peace and blessings of Allaah be upon him): “Do not travel to visit any place but three mosques: al-Masjid al-Haraam [in Makkah], this mosque of mine [in Madeenah] and al-Masjid al-Aqsa [in Jerusalem].” (Agreed upon).

The Sufis are blindly loyal to their shaykhs, even when what they go against the words of Allaah and His Messenger. But Allaah, may He be exalted, says (interpretation of the meaning):

“O you who believe! Do not put (yourselves) forward before Allaah and His Messenger…” [al-Hujuraat 49:1]

The Sufis use talismans, letters and numbers for making decisions and for making amulets and charms and so on.

The Sufis do not restrict themselves to the specific blessings on the Prophet (peace and blessings of Allaah be upon him) that were narrated from him. They invented new formulas that involve seeking his blessings and other kinds of blatant shirk which are unacceptable to the one on whom they are sending blessings.

With regard to the question of the whether the Sufi shaykhs have some kind of contact, this is true, but their contact is with the shayaateen, not with Allaah, so they inspire one another with adorned speech as a delusion (or by way of deception), as Allaah says (interpretation of the meaning):

“And so We have appointed for every Prophet enemies – shayaateen (devils) among mankind and jinns, inspiring one another with adorned speech as a delusion (or by way of deception). If your Lord had so willed, they would not have done it…” [al-An’aam 6:112]

And Allaah says (interpretation of the meaning):

“… And, certainly, the shayaateen (devils) do inspire their friends (from mankind)…” [al-An’aam 6:121]

“Shall I inform you (O people!) upon whom the shayaateen (devils) descend?

They descend on every lying, sinful person.” [al-Shu’ara 221-222]

This is the contact that is real, not the contact that they falsely claim to have with Allaah. Exalted be Allaah far above that. (See Mu’jam al-Bida’, 346 –359).

When some of these Sufi shaykhs disappear suddenly from the sight of their followers, this is the result of their contact with the shayaateen, who may even carry them to a distant place and bring them back in the same day or night, to mislead their human followers.

So the important rule here is not to judge people by the extraordinary feats that they may do. We should judge them by how closely or otherwise they adhere to the Qur’aan and Sunnah. The true friends of Allaah (awliya’) are not necessarily known for performing astounding feats. On the contrary, they are the ones who worship Allaah in the manner that He has prescribed, and not by doing acts of bid’ah. The true awliya’ or friends of Allaah are those whom our Lord has described in the hadeeth qudsi narrated by al-Bukhaari in his Saheeh (5/2384) from Abu Hurayrah, who said:

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah said, ‘Whoever shows enmity towards a friend (wali) of Mine, I declare war against him. My slave does not draw close to Me with anything more loved by Me than the religious duties that I have enjoined on him, and My slave continues to draw close to Me with supererogatory (naafil) acts, so that I will 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.’”

And Allaah is the Source of Strength and the Guide to the Straight Path.

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