Showing posts with label Plots. Show all posts
Showing posts with label Plots. Show all posts

Wednesday, August 1, 2012

Judicialization of Politics in Pakistan & History.

26th July, 2012  Opposition should have resisted contempt law: SC ISLAMABAD, July 26: Leader of Opposition in the National Assembly Chaudhry Nisar Ali Khan sharply reacted on Thursday to remarks made by some Supreme Court judges, including Chief Justice Iftikhar Mohammad Chaudhry, about opposition’s role in parliament during the adoption of a bill to amend the contempt of court law and said the observations were “disappointing, unfair, unjust and beyond comprehension”. “The honourable judges venting their feelings against the opposition should enlighten us where exactly the opposition erred in coming up to their expectations,” a statement issued by the PML-N leader from London said. Chaudhry Nisar expressed the hope that the judges would “review” their comments. “Such sweeping and one-sided statements do not strengthen the dignity of the Supreme Court nor do they ensure fairness and justice in an environment where justice is the need of the hour.” He said: “While making these observations, the honourable judges should also have the trouble to elaborate how the opposition with 90 members in a house of 342 could have stopped the passage of the bill short of snatching it from the minister’s hands and creating a violent scene.” He particularly “expressed his amazement” at the reported comments of a judge that the opposition had violated the people’s mandate by staging walkout.“How can such a statement be made about a party which has over the years often single-handedly raised aloft the banner for a free judiciary and rule of law in Pakistan?” REFERENCE: Nisar urges judges to review their remarks 27th July, 2012 http://dawn.com/2012/07/27/nisar-urges-judges-to-review-their-remarks/ Opposition should have resisted contempt law: SC Iftikhar A. Khan | 26th July, 2012 http://dawn.com/2012/07/26/opposition-should-have-resisted-contempt-law-sc/

Asma Jahangir on Judicialization of Politics Part 1





SC Registrar oversteps jurisdiction June 22, 2012 In a sheer case of over stepping jurisdiction, Supreme Court of Pakistan Registrar Dr Faqir Hussain has directly approached companies that provided services to Dr Arsalan, seeking their tax returns and verification of receipts. According to well-placed sources told Online, the companies that provided services to Arsalan, allegedly on Malik Riaz’s expense, received multiple emails from the Registrar last night. “The emails from Dr Faqir remained pouring in till 3:30 am,” said a source in one of these companies. These mails were perturbing as “he (the Registrar) was asking about our tax returns and details of postings of income from Arsalan in our accounts,” he added. “From the text of the emails, the Registrar appeared to be either in panic or simply unaware of his attempts replicating ‘coram non judice’. Before righting to us, the apex court’s administrator must know that businesses based or operating in London are protected under the Data Protection Act, especially in matters related to personal finances.”


“Even if a London-based authority or investigator intended to inquire about the details of some personal expenses from a bank or a hotel, it needs to go through a high court judge or Crown Court Judge,” a local attorney told Online. The way in which apex court’s Registrar has moved is tantamount to be contamination of the evidence. The sources said the said companies were not answerable to the Registrar of Supreme Court and they would contact their counsels through their respective governments at the earliest. It may be mentioned here that Malik Riaz, during his press conference, had presented the receipts of the companies/business concerns that provided services to Arsalan Iftikhar, as evidence. These included Hellen Park Hotel London, Habib Bank A.G. Zurich London, Marriot Hotel and the company which rented out Range Rover to Arsalan. The Supreme Court is not authorised to probe against anybody, whereas the inquiry from its Registrar has flared up apprehensions among the legal and constitutional circles of the country. Malik Riaz has submitted record comprising 83 pages in Supreme Court, highlighting that a total of Rs340.25 million were incurred on three tours of CJP’s son to London. Meanwhile, Chief Justice Iftikhar Mohammad Chaudhry Wednesday granted another two-year extension in the service of Supreme Court Registrar Dr Faqir Hussain. “Chief Justice re-employed Dr Faqir Hussain, as registrar (of) Supreme Court for a period of two years with effect from March 25 on usual terms and conditions,” an announcement by the apex court said. Mr. Hussain had told a section of press on Tuesday that March 24 would be his last day in office. Dr Hussain retired from service in March 2010 when he got his first extension for two years. An order passed by the chief justice said: “Dr Hussain, the incumbent registrar of the Supreme Court, is a person of high integrity, moral calibre and qualification. He carries MA and LLB degrees from University of Peshawar, LLM degree from the University of London, PhD in Constitutional Law from the University of Peshawar, and has completed Post Doctoral Fellowship from the University of London. “Dr Hussain’s re-employment due to non-availability of suitably qualified/experienced staff does not infringe upon the promotional prospects and rights of the other officers.” The order said the chief justice discussed the issue with four other judges of the apex court who said he should be given another extension. It said the option of hiring services of an official from any other department on deputation was also considered. “But this option could not be exercised in view of the fact that any new officer will take time to get acquainted with the complex working of the apex court of the country. No right of promotion of any officer of the Supreme Court is being affected because currently there is no officer in BPS-21 in Supreme Court establishment,” the order stated, adding that the extension in period of re-employment of Dr Hussain was in line with the relevant government rules and judgment of apex court in PLD 2011 SC 277. Dr Hussain served as registrar throughout with Chief Justice Iftikhar Mohammad Chaudhry from July 1, 2005 to March 9, 2007. He left the post on March 9, 2007, when a reference was filed against the CJ. He was again appointed on July 20, 2007, when Justice Iftikhar Chaudhry was restored under a judgment of the apex court. With the promulgation of Provisional Constitution Order (PCO) on Nov 3, 2007, and deposition of CJ and other 60 judges, Dr Hussain was reverted to his previous position of law secretary. REFERENCE: SC Registrar oversteps jurisdiction June 22, 2012 http://weeklypulse.org/details.aspx?contentID=2453&storylist=2


Asma Jahangir on Judicialization of Politics Part 2


http://www.youtube.com/watch?v=oER5vy1IZXM


Justice Louise Arbour has a distinguished career devoted to promoting the principles of justice. Currently serving as the President of the International Crisis Group, Justice Arbour is the former UN High Commissioner for Human Rights, a former justice of the Supreme Court of Canada and the Court of Appeal for Ontario and a former Chief Prosecutor of the International Criminal Tribunals for the former Yugoslavia and Rwanda. As such, she knows a thing or two about the importance of an independent judiciary in developing countries and emerging democracies. That’s why, when Justice Arbour expresses concerns about the looming constitutional crisis in Pakistan, her concerns merit serious consideration. An ardent supporter of Pakistan’s 2007 “Lawyer’s Movement” to restore judges deposed by Gen. Musharraf, Justice Arbour had hoped to see a new era for the Court, one that broke with its past of supporting military dictators and their mangling the Constitution and the rule of law. Today, she fears that those same justices have become “intoxicated with their own independence,” and that the current direction of Pakistan’s Supreme Court Justices threatens to upend the very democratic order that restored them to the bench. Speaking to a crowded auditorium at the Woodrow Wilson Center in Washington, DC, Justice Arbour noted that the current tension between Pakistan’s Supreme Court and its elected officials might seem like a political soap opera were it not for Court’s history of collusion with the military to suppress democracy. Judges “who took an oath to a military dictator are not well placed to make the decision” to remove democratically elected officials, she observed, referring to Chief Justice Iftikhar Chaudhry’s 1999 oath under Gen. Musharraf’s Provisional Constitutional Order http://americansforpakistan.com/2012/07/12/pakistans-suprema-lex/ While not inevitable, Justice Arbour said, it is possible that Pakistan’s Supreme Court could end up dissolving the democratically elected government with the help of the military, putting in place an extended caretaker government in what would be, for all intents and purposes, another coup. During her visit to Pakistan, she assured the room, she met with no government officials. Her interest was in the views of the legal community, whom she found deeply divided, seemingly on political lines. This troubled the former Justice, who worries that Pakistan’s Supreme Court has become increasingly politicized, threatening its credibility. She pointed to the memo commission, which she said “reflected very poorly on the judiciary,” and added to the appearance of growing politicization. The present case, in which the Supreme Court has ordered the Prime Minister to write a letter to Swiss authorities requesting that criminal cases be reinstated against the President, adds to the appearance of an increasingly politicized judiciary. From a legal perspective, the issue centers on one of separation of powers. In fact, Pakistan’s Chief Justice has repeatedly stated recently that “parliament is not supreme.” http://www.pakistantoday.com.pk/2012/07/08/news/national/parliament-is-not-supreme/ In questions such as these, where the Supreme Court has a vested interest in the outcome, Justice Arbour suggests that it is all the more important that court show self-restraint and frame its decisions in a way that “advances the authority of all institutions,” not only its own. Justice Arbour was also clear that her concerns about the Supreme Court’s actions do not imply a disinterest in accountability. There is a misconception that presidential immunity is unprecedented, she explained, reminding the audience that former French President Nicolas Sarkozy enjoyed immunity from prosecution during his term in office and, now that he is out of office, faces possible charges for campaign finance violations. http://www.npr.org/2012/07/03/156216624/sarkozys-home-searched-after-loss-of-immunity Article 248 of Pakistan’s Constitution, which grants temporary immunity to Pakistan’s President, Prime Minister, and Governors, is clearly worded, said Justice Arbour; and that privilege exists for a reason – to allow government officials to perform their official duties without distraction. Asked by a member of the audience whether President Zardari should be subject to accountability, Justice Arbour responded that all officials should be subject to accountability. The issue is not one of accountability, but timing. Rather than wait six months for Pakistan’s next general elections, she said, the Supreme Court is unnecessarily undermining not only the present government, but the democratic system, which is weak from decades of neglect under military regimes. Justice Arbour is not the only former Supreme Court justice to express grave concern about the direction of Pakistan’s Supreme Court. Last month, Justice Markandey Katju, a former member of the Supreme Court of India, wrote a detailed explanation http://tribune.com.pk/story/399427/judicial-responsibility-and-organs-of-state/ for his concern that Pakistan’s Supreme Court is “playing to the galleries and not exercising the self-restraint expected of superior courts.” As a growing chorus of international jurists expresses concerns about the actions of Pakistan’s Supreme Court, we hope that Pakistan’s Honorable Justices will consider Justice Arbour’s words carefully if for no other reason than their own self interest. Historically, Pakistan’s courts suffered greatly under undemocratic regimes. Should Pakistan’s democracy become derailed as a result of the present crisis, there’s no reason to believe the judiciary would fare better this time around. REFERENCE: Justice Louise Arbour Concerned About Direction of Pakistan’s Supreme Court JULY 19, 2012 • BY AMERICANSFORPAKISTAN • http://americansforpakistan.com/2012/07/19/justice-louise-arbour-concerned-about-direction-of-pakistans-supreme-court/

Marvi Sirmed on Judicialization of Politics Part-1


http://www.youtube.com/watch?v=VFrZDUkeLAY


Whigs, Robes and Shirwanis - ‘We have too many high sounding words and too few actions that correspond with them’. Abigail Admas - Civilian and military rulers have been helped by eminent legal minds in judicial and constitutional matters. These legal celebrities change their own ideas depending on the situation. Governor General Ghulam Muhammad after dismissing Nazimuddin’s cabinet appointed A.K. Barohi as his law minister. Barohi was a strong advocate of a secular constitution and agreed with all those who wanted to keep religious leaders out of political arena. However when winds changed, then Barohi’s ideas also changed. Barohi later became legal advisor to General Zia and helped him to Islamize the country. Another bright legal mind is S. M. Zafar who had pleaded many cases of those in power. In 1997, while representing prime minister Nawaz Sharif in a contempt of court hearing, he argued that ‘another reason why the chief justice should drop the charges was that he was from Sindh and in Sindh there was a tradition that if someone comes to the house of a Sindhi, then all complaints against the guest were dropped’. (20) Very few lawyers can boast about presenting such arguments in defense of their clients in a court of law. Shareefuddin Peerzada is an old hand who is nicknamed ‘jadugar’ (magician). He has an unbeatable record of faithfully serving military rulers spanning almost the whole history of Pakistan including Ayub Khan, Yahya Khan, Zia ul Haq and Pervez Mussharraf. He has been gifted with the rare ability to pull different varieties of rabbits from his legal hat to fulfill the needs of military rulers.

Under the shadow of judicial activism, many judges crossed the fine line and many at times conveyed their biases prior to evaluating the full body of evidence. Chief justice Nasim Hassan Shah at the start of hearing of dismissal of Nawaz Sharif government stated that he will not be another Munir (referring to chief justice Muhammad Munir’s decision of validating Ayub Khan’s coup in 1958) and that ‘the nation will hear a good news’. During 1997 elections, chief justice Sajjad A. Shah toured Lahore for few hours and made his mind about low turn out of voters. Later that evening talking to Governor of Punjab Khawaja Tariq Rahim he remarked that if there was such a low turn out of elections and ‘if the results of the election were challenged in court on the ground that it lacked participation by the majority of the people, it was possible that the court could reject the result’. He later repeated these remarks to caretaker prime minister Malik Meraj Khalid. (21) At other times justices have actively taken the side of the executive even at the expense of the independence of their own institution or given judgments for petty personal interests. In November 1977, chief justice Anwar ul Haq upheld Zia’s martial law under the doctrine of necessity. One day before the judgment, he called Zia’s legal advisor Shareefuddin Peerzada to inform him about the judgment. Peerzada asked chief justice if he had given the authority of amending the constitution to General Zia. Haq replied that he had not given that authority to General Zia. Peerzada told him that without giving Zia the authority to amend the constitution, chief justice will be out of his job and a new chief justice will need to be sworn in. Hearing that Anwarl ul Haq inserted the words of ‘including the power to amend it (the constitution)’ in the judgment in his own hand writing. (22) He had done this without consulting other justices who were unaware of this last minute back channel communication between chief justice and government’s legal advisor. It is ironic that in 1979, chief justice of Supreme Court Anwar ul Haq and chief justice of Lahore high court Maulvi Mushtaq Hussain held brain storming sessions with General Zia ul Haq at his residence to help the military ruler draft a Constitutional Amendment (Article 212-A) to curtail the activities of their own institution. This amendment removed any oversight by civilian courts against the judgments of military courts. (23)

The conflict between judiciary and executive in 1997 showed that there was very little if any regard for the most important institutions of the state. The high office holders merely used their positions to fulfill their narrow personal interests rather than defending any high ideals. Prime Minister used his absolute majority in the parliament in a very irresponsible way by hastily enacting new laws and even amending the constitution without any serious debate. It made mockery of the whole concept of representative government. On the other hand, bitter infighting among Supreme Court justices and reckless attitude of the chief justice shocked everyone. Chief justice really became a loose canon acting way beyond the legal norms. In an unprecedented manner, he was issuing orders from the bench ordering the president to nominate justices which he had selected. He was also issuing and suspending executive orders and even suspending constitutional provisions in a cavalier manner simply to humiliate Prime Minister.

A former chief justice Saeeduzaman Siddiqui long after his retirement pontificated that ‘by legitimizing military takeovers, the judges have abdicated their role to defend the constitution. (24) Siddiqui was the judge who colluded with the sitting government to oust his own chief justice. In addition, he served as chief justice for three month after General Mussharraf’s take over before being sent to the retirement wilderness . He conveniently forgot that during his tussle with chief justice, a number of senior lawyers came as mediators requesting supreme court judges to sort out their differences amicably to safeguard the sanctity of the institution of the supreme court but he went ahead and played a leading role in writing a sad chapter in the judicial history of Pakistan.

In 1996, supreme court deliberated about appointment of judges. Government fearful of the fact that the judgment will hamper its efforts to induct favorite judges pre-empted supreme court. The judgment was to be announced on March 20, 1996. On March 19, government announced the appointment of twenty judges to Lahore high court and seven to Sindh high court. Acting chief justices of both courts; justice Irshad Hasan Khan of Lahore court and justice Abdul Hafeez Memon of Sindh court were Supreme Court justices who were deputed as acting chief justices, administered oaths to new judges without even informing let alone consulting with the chief justice of the Supreme Court. (25) Both acting chief justices were appointees of Benazir and they returned the favor by administering oaths to newly inducted judges favored by government without informing the chief justice. Supreme Court justices finalized the draft of the order to be issued in case of recommendations about appointment of judges to higher courts. Government had pre-empted their move by appointing 27 additional judges to Lahore and Sindh high courts. Judges had decided to adhere to seniority principle and the short order was announced on March 20. One week later, chief justice Sajjad A. Shah held a meeting with president and agreed to confirm three acting/ad hoc judges (Justices Mukhtar A. Junejo, Raja Afrasiab Khan and Muhammad Bashir Jehangiri) as a ‘gesture of good will’ to the government. Within a week, chief justice had back tracked from the consensus opinion of the supreme court justices. He did not consult his fellow justices and it was no wonder that three justices (Ajmal Mian, Saeeduzaman Siddiqi and Munawar Mirza) admonished Shah for flouting the judgment regarding ‘judges’ case’. (26)

In an effort to avoid conflict with fellow judges or to be on the correct side, some justices didn’t live up to the expectations. In 1996, during the final version of the judgment of ‘Judges case’, there was disagreement between chief justice Sajjad A. Shah’s and justice Ajmal Mian’s version. Justice Fazal Ilahi Khan singed on Mian’s judgment on March 20 but when chief justice pressed him, he also signed on Shah’s judgment on April 3 even without reading it. When asked whether he had read the judgment because there was discrepancy between two judgments, he replied that he had no time to read it before signing it. (27) Fazal Ilahi Khan wanted to hedge his bets and did not want to ruffle any feathers even if meant an indefensible action. Retired justice Rafiq Tarar who had played an important role in splitting the judiciary at the behest of Nawaz Sharif became president of the country. When he had retired from Supreme Court in November 1994, he was not given a reference at his own request. Five years later, Supreme Court decided to honor him and he was invited for a dinner at supreme court where he was given a shield which was signed by all justices. (28)

The complex relationship of personal and professional responsibilities can be judged from one example. Agha Rafiq Ahmad, a junior session judge was a close friend of Benazir’s husband Asif Ali Zardari and he had helped in Sajjad A. Shah’s elevation to the post of chief justice of Sindh high court through Sindh chief minister Abdullah Shah, during Benzair’s first tenure (1988-1990). When Benazir was considering Sajjad for chief justice slot, Zardari held several meetings with Sajjad A. Shah and Agha Rafiq was present in some of those meetings. When Sajjad became chief justice of Supreme Court, he paid back his old friend. Agha Rafiq was serving as Director of PIA. Sajjad advised Benazir to appoint Rafiq as law secretary in the Sindh government and after sometime there he will be qualified to be appointed as a judge of higher court. (29) However, everyone was impatient and when Zardari wanted to elevate Rafiq to high court, Shah told prime minister that Rafiq was a very junior session’s judge (number 34 on the seniority list of 37) and it would create problems. However, Rafiq was elevated as Sindh high court justice. Chief justice of Sindh high court Abdul Hafeez Memon was pressured by a senator to nominate another junior session judge Shah Nawaz Awan (number thirteen on seniority list) for high court appointment. When chief justice Sajjad A. Shah asked Memon why he nominated him, he was told that he was being pressurized and the senator who wanted him to be elevated told Memon that if a judge who was number thirty four was being nominated then what was wrong with nominating number thirteen on the same list. (30)

Nawaz Sharif government elevated justice Mehbood Ahmad as chief justice of Lahore high court and second aspirant justice Muhammad Ilyas felt let down. Sajjad A. Shah, who was justice of supreme court at that time visited him and told him that ‘he should put his faith and trust in God, who would not let him down and would compensate him in some other way’. When Shah became chief justice, he nominated Ilyas who was by then retired for justice of supreme court. After taking oath, Ilyas was sent as acting chief justice of Lahore high court. (31) A judge was appointed to the supreme court not because he was fit for the post but to compensate him for some alleged injustice done to him and legal balls were juggled to give him the satisfaction to end his career serving as chief justice of a high court. A special accountability court headed by justice Malik Abdul Qayyum sentenced Benazir Bhutto and her husband on corruption charges during Nawaz Sharif’s government. In April 2001, supreme court set aside the judgment during the appeal when 32 tapes of secret conversations between justice Qayyum and then head of Accountability Cell and Nawaz Sharif’s aid Senator Saif ur Rahman were played. Sharif government had pressurized justice Qayyum to convict Benazir and her husband. (32)

Appointing judges as acting head of executives (Governor General, President, and Governor) gives some leverage to government. This practice has been followed for a long time in Pakistan. In 1950s, Munir served as acting Governor General when Ghulam Muhammad was away from country. Acceptance of positions in government during active service and openly joining politics after retirement also tarnishes the image of judiciary and creates doubts about their impartiality. Chief justice Muhammad Munir gave the historic decision of validation of General Ayub Khan’s martial law in 1958. Immediately after his retirement he accepted a government job in Japan. Later he also served as law minister during General Ayub’s rule. Political governments take care of their favorite justices even if they are pushed aside by their own brother justices. In 1996, Supreme court laid down guidelines for appointment to higher judiciary. This affected two retired justices who were appointed ad hoc justices of the Supreme Court and they were removed from Supreme Court. Benazir government obliged them by appointing one (Justcie Munir Khan) as provincial ombudsman and the other (Justcie Mir Hazar Khan Khoso) member of high powered Federal Public Service Commission.

Justcie Irshad Hasan Khan served as federal law secretary during the Martial Law of General Zia. He later rose to become chief justice of the Supreme Court (January 26, 2000 - January 06, 2002). High court justice Ghaus Ali Shah joined Muslim League of Nawaz Sharif and served as Sharif’s confidant for long time. Supreme Court justice Afzal Lone was sitting on the bench which restored Nawaz Sharif government in 1993. Later he headed the Lone Commission which absolved Nawaz Sharif of any wrongdoing in the cooperative scandal. Later, Sharif paid Lone back by nominating him to become senator. Supreme court justice Muhammad Rafiq Tarar after his retirement served Sharif’s business interests and was later elected senator on Nawaz Sharif’s Muslim League ticket. He was duly rewarded by appointing him president for his loyal services. Tarar paid back by retaining his post when he agreed to general Mussharraf’s request to stay on as president when the later had booted out Nawaz Sharif and assemblies. Mussharraf in turn returned the compliment by unceremoniously sending Tarar home in June 2001. Tarar was booted out of the presidency by putting him in a private car and sent home in the most humiliating way. Mussharraff needed to act in this way not for a great national cause but he needed to get the lofty title of president to get the correct protocol during his upcoming visit to India.

If one takes into account the relationship of various judges with their political patrons and their judgments on crucial cases, then some questions arise about the motive of their judgments. Justcie Tarar saw everything wrong with Nawaz Sharif dismissal by president in 1993 and was as one of the justice of the Supreme Court bench which decided to restore Sharif government. Justcie Sajjad A. Shah saw everything wrong with Benazir’s dismissal in 1990. He was one of the two dissenting judges (the other one was Justcie Abdul Shakurul Salam) in a 1991 decision who did not approve of president’s decision to dismiss Benazir. He wrote that president had exercised his power with ‘malafide intention’. (33) In 1993, Shah saw everything right with Sharif’s dismissal and was the lone dissenter in a ten to one decision of Supreme Court which restored Sharif government. In 1997, when his relations had gone sour with Benazir, he viewed dismissal of Benazir kosher and even called president’s discretion of sacking prime minister as a balance of powers and ‘a safety valve to prevent imposition of martial law in the country’. (34) When president dismissed Benazir government in 1990, the dismissal was challenged in courts. Peshawar high court bench dismissed the petition by majority but justice Qazi M. Jamil was the dissenting judge. Jamil was also on the bench which restored provincial assembly. For these ‘crimes’, he was not confirmed by the president. Benazir duly rewarded Qazi M. Jamil by appointing him attorney general during her second term.

Chief justice Nasim H. Shah’s favorable tilt towards Muslim League and his antipathy towards Pakistan Peoples Party were well known. He had exchanged harsh words with chief justice Muhammad A. Zullah when later received Benazir at a function when she was opposition leader. He headed the bench which restored Sharif government in 1993. He had been humiliated earlier during Benazir government when Benazir refused to sit on the same table with him. The reason was that Nasim H. Shah was one of the justices who had upheld the death sentence of Benazir’s father Zulfiqar Ali Bhutto in 1979 (Nasim H. Shah was one of the majority justices on the bench which had given a four to three verdict of rejection of appeal of death sentence).

When chief justice Sajjad A. Shah was booted out by his own brother judges, the new court decided to clear up some contentious issues. All cases involving government and Prime Minister were dealt with judgments favorable to the government’s position. In March 1998, a seven member bench dismissed the petition challenging the 13th Constitutional Amendment. Interestingly, the petitioner was now not enthusiastic about perusing the case which suggests that the petition was part of the tussle between then chief justice (Sajjad A. Shah) and Prime Minister (Nawaz Sharif) and after the ouster of chief justice no one was interested in it. In May 1999, the court acquitted all who were charged with contempt of court including prime minister and several members of parliament. After the dismissal of Nawaz Sharif’s government an appeal was field against acquittal in September 2000. A five member bench of supreme court heard the appeal and convicted seven accused of contempt of court sentencing them to one month imprisonment and 5000 rupees fine. (35) Such decisions only degrade the image of judiciary and average citizen loses faith in the institution. REFERENCE: Judicial Jitters in Pakistan – A Historical Overview Hamid Hussain Defence Journal, June 2007 http://watandost.blogspot.com/2007/05/judicial-jitters-in-pakistan-scholarly.html

Marvi Sirmed on Judicialization of Politics in Pakistan Part-2


http://www.youtube.com/watch?v=9nPb1yZGaxc


Sharing with you this important document, which has left me shocked and extremely disappointed in the ‘wisdom’ of those who need to be the wisest. Amid all kinds of corruption allegations on politicians being pursued by the Supreme Court of Pakistan (SCOP), one case got special treatment by the worthiest men of of this country – the graft case of Mr. Arsalan Iftikhar. Iftikhar is a 34 years old ‘innocent boy’ who was reportedly ‘lured’ into accepting a not-s-small sum of money from one Malik Riaz, the real estate tycoon who knows how to make the mare go. The innocence of Mr. Iftikhar is further proven by the fact that he happens to be the son of Chief Justice of Pakistan. The case was thus, taken up by none other than CJP himself, as a suo-moto action under Section 184(3) which allows the CJP to move the court if the case pertains to violation of fundamental rights and is of public interest. The case, definitely is of public interest and violates Mr. Iftikhar’s right to remain innocent for the rest of his life! The case, as was right thing to do, was disposed of by mildly lecturing all parties to ‘behave’. Why is it important to recall Mr. Iftikhar? Because his was not the only case where the worthy court to be partisan for its own interest. Responding to Public Accounts Committee, the elected watch body over the Auditor General of Pakistan that called Registrar of Supreme Court to present himself before the Committee and explained some overspending by the SCOP. Guess what happens next? The wise men in SCOP, came up with a document that conveniently leaves everyone in the SCOP outside the ambit of any elected watch body that oversees the transparency of financial transaction by public institutions including SCOP. Have a lok over how the Registrar of SCOP – an official who is not a judge – exonerates himself from legislature’s scrutiny. One wonders who is going to ensure transparency when even the most responsible institutions of this country try to evade law on the pretext of law. Ironic and sad. The language used in this document and disregard for transparency makes my wish it must not be what the worthy men in SCOP meant. Have a good reading experience please! Supreme Court, Pakistan, Chief Justice, Arsalan Iftikhar, Auditor General, Public Accounts Committee, Parliament, Judiciary, Pakistan. REFERENCE: SUPREME COURT AND PUBLIC ACCOUNTS COMMITTEE July 8, 2012· by Marvi Sirmed http://marvisirmed.com/2012/07/08/supreme-court-and-public-accounts-committee/

Judges Plots and Public Accounts Committee

Asad Jamal on Judicialization of Politics


http://www.youtube.com/watch?v=SrSRRmKldCA


2012: United Nations Special Rapporteur on the independence of judges and lawyers, Ms Gabriela Knaul: I am worried by the number and nature of reported cases of serious threats and attacks of judges. Physical security is an essential condition for judges to be able to carry out their duties without hindrance or interferences. I encourage the Government to consider setting up a special system of protection for judges in consultation with professional bodies and other associations of judges. I would like to commend the use of inherent powers of the Supreme Court in recent cases related to gross human rights violations, for instance in the case of enforced disappearance referred to as “missing persons” in Balochistan. I believe that by using this procedure in some cases, the Supreme Court is upholding human rights law and contributing to combating impunity. However, I am concerned by the lack of clear criteria guiding the use of suo moto, which can undermine its own nature and may jeopardize other pending cases from being timely considered by the Supreme Court. REFERENCE: United Nations Special Rapporteur on the independence of judges and lawyers, Ms Gabriela KNAUL, Preliminary observations on the official visit to the Islamic Republic of Pakistan - Islamabad, 29 May 2012  http://www.ohchr.org/EN/NewsEvents/Pages/DisplayNews.aspx?NewsID=12194&LangID=E

Friday, November 4, 2011

"Sufi" Haroon ur Rasheed (PTI/Jang) Own 3 Plots.

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)

Dr. Masooduddin Usmani Exposes Blasphemous Barelvis-Deobandis.



Jang Group's Haroon Rasheed often quote Mansoor Hallaj e.g. on Osama Bin Laden whereas Osama and others like him were Ikhwanis (Jamat-e-Islami) and for them Mansoor Hallaj was an Heretic:) more shameful is the fact that Historically Mr. Haroon is wrong because there was time gap between the death of Sufi Master Junaid Baghdadi and Mansoor Hallaj and their meeting cannot be proved through any narration. Patriotic Reverse Gear of Kamran Khan & Jang Group/GEO TV. http://chagataikhan.blogspot.com/2011/05/patriotic-reverse-gear-of-kamran-khan.html . When you insert the patchwork of Religion in Politics then these efforts always end up in more confusion:) Mr Irfan Siddiqui [Noted Columnist of Daily Jang and Mentor of Dr. Shahid Masood, and Former PRO of President House Islamabad and earlier he was a Regular Columnist of Weekly Takbeer] is quite Islamist when in Pakistan while lecturing the Pakistani Politicians about Governance and Rule and Revival of Islam whereas he hismelf relaxed Islam's very basic prinicple i.e. Tawheed Monotheism while narrating his journey of Saudi Arabia and particularly his visit of Masjid Nabawi in Medina where he literaly presented Pakistan's Case before Prophet Mohammad [PBUH]'s Grave and wanted his intercession to "SAVE PAKISTAN". Mr. Irfan Siddiqui was least bothered about a FACT that Prophet Mohammad [PBUH] had passed away more than 1400 years ago and he [PBUH] cannot help Pakistan from his grave. Period. Irfan Siddiqui's Request to Prophet Mohammad [PBUH] & Polytheism [Shirk]. http://chagataikhan.blogspot.com/2010/04/irfan-siddiquis-request-to-prophet.html 

On 1st July 2011, Mr. Haroon ur Rasheed has quoted an Alleged Saint from Gojar Khan, Punjab, who was familiar with the technicalities of Military Dictatorships of General Pervez Musharraf who was supported by Imran Khan in Sham Referendum of 2002 Imran Khan's Alleged Principled Stand & General Musharraf's Fraudulent Referendum. http://chagataikhan.blogspot.com/2011/04/imran-khans-alleged-principled-stand.html  . Friday, July 01, 2011, Rajab-Ul-Murrajab 28, 1432 A.H http://jang.com.pk/jang/jul2011-daily/01-07-2011/col4.htm 





















































































Haroon ur Rasheed is least bothered to even verify the background of the Concocted Hadith on Abdal, Qutub, Awtad, Majzoob and Saints 









Sunday, October 23, 2011, Ziqad 24, 1432 A.H.
http://www.jang.com.pk/jang/oct2011-daily/23-10-2011/col5.htm




Sufis are known to be Habitual Liars, and Haroon ur Rasheed is a Sufi and not only that his Tilt is toward Deviant Mawdudi and his Kharji Cult Jamat-e-Islami - Imam Muslim's Sahih Muslim (Traditions of Prophet Mohammad (PBUH) defines that "

وحدثني محمد بن أبي عتاب قال حدثني عفان عن محمد بن يحيى بن سعيد القطان عن أبيه قال لم نر الصالحين في شيء أكذب منهم في الحديث - ص 18 - قال ابن أبي عتاب فلقيت أنا محمد بن يحيى بن سعيد القطان فسألته عنه فقال عن أبيه لم تر أهل الخير في شيء أكذب منهم في الحديث قال مسلم يقول يجري الكذب على لسانهم ولا يتعمدون الكذب


الصفحة الرئيسية » الحديث » صحيح مسلم » مقدمة » باب أن الإسناد من الدين والرواية لا تكون إلا عن الثقات وجواز جرح الرواة وأنه ليس من الغيبة المحرمة







http://hadith.al-islam.com/Page.aspx?pageid=192&TOCID=3&BookID=25&PID=38











Explanation of The Preface of Sahih Muslim - Shaykh Yahya al-Hajooree
http://ilmal-yaqeen.com/muslim.htm























God’s Curse on a Liar – Says Haroon ur Rasheed


http://www.youtube.com/watch?v=W-Ax_XtE6fA

Courtesy: "PKpolitics" Haroon Rasheed, a senior journalist and columnist claimed on 27th January 2010 as a guest in Kashif Abbasi’s program Off The Record that he received three plots from the government, which he was ready to return to set a good example. PKPolitics highly appreciated Haroon’s offer towards becoming good role model in journalist society. Respectable journalist Haroon Rasheed was again a guest in yesterday’s program of Kashif Abbasi, where he claimed that he never received any plot and sent God’s curse on liar. God’s Curse on a Liar – Says Haroon Rasheed OCTOBER 31, 2011 http://pkpolitics.com/2011/10/31/gods-curse-on-liar-says-haroon-rasheed/

Haroon ur Rasheed is least bothered to even verify the background of the Concocted Hadith on Abdal, Qutub, Awtad, Majzoob and Saints
http://e.jang.com.pk/pic.asp?npic=08-09-2011/Karachi/images/06_04.gif






















































Lets have a look at Mansoor Hallaaj through the Research and Incisive Writing of Great Jurist Ibn al-Jawzee


Abu'l Faraj ibn al Jawzi (508 AH-597 AH) classical work 'Talbees Iblees' [Devil's Deception - Translated Dr. Bilal Philips] , which offers the Ibn Jawzee's views on the machination of Satan [Iblees] Translated By D.S. Margoliouth Edited By N.K. Singh Published In India. Jang Group's Alleged "Intellectual" Dr Safdar Mehmood mock the Islamic Sharia in the garb of Sufiism (2nd and 3rd July 2011 Daily Jang Editorial) actually Jang Group and Dr Safdar Mehmood have committed Blasphemy and Violated Islam's Blasphemy Law. Jang Group/Geo TV Promote "KUFR (Disbelief) & Bida'at (Innovation) but LECTURES. http://chagataikhan.blogspot.com/2011/07/jang-groupgeo-tv-promote-kufr-disbelief.html  I hope Dr Safdar Mehmood and Jang Group of Newspapers follow the Sufiism in letter and spirit as defined by Ibn al Jawzi.







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)

For more information, see Taareekh Baghdaad by al-Khateeb al-Baghdaadi, 8/112-141; al-Muntazam by Ibn al-Jawzi, 13/201-206; Siyar A’laam al-Nubalaa’ by al-Shihaabi, 14/313-354; al-Bidaayah wa’l-Nihaayah by Ibn Katheer, 11/132-144

And Allaah is the Guide to the Straight Path. Islam Q&A Sheikh Muhammed Salih Al-Munajjid http://www.islamqa.com/en/ref/21379





Jang Group's Haroon Rasheed quoted Mansoor Hallaj on Osama Bin Laden whereas Osama and others like him were Ikhwanis (Jamat-e-Islami) and for them Mansoor Hallaj was an Heretic:) more shameful is the fact that Historically Mr. Haroon is wrong because there was time gap between the death of Sufi Master Junaid Baghdadi and Mansoor Hallaj and their meeting cannot be proved through any narration. (Reference: Shariat wa Tariqat by Late. Maulana Abdur Rahman Kailani) Reality of Sufism - V http://chagataikhan.blogspot.com/2008/10/reality-of-sufism-v.html  Reality of Sufism - VI http://chagataikhan.blogspot.com/2008/10/reality-of-sufism-vi.html
http://ejang.jang.com.pk/5-3-2011/Karachi/page6.asp#;

Sir,

If you talk of Islam and Excellent books then for Guidance [Hidayat] only Two sources are Excellent i.e. Quran and Hadith [for day to day advices Riaz As Salehen, Al Lu Lu Al Marjan and Mishkat (These three books are Compilation of Authentic and Verified Hadiths] are sufficient and any other book which we cannot corroborate with Quran and Rightful Sunnah can only be called Bida’at [Innovation] Sufi books like Kashf Al Mahjub by Ali Hajweri, Ahya ul Uloom by Ghazali, Mathnavi by Rumi, Fissusl Hikm and Fathoohat-e-Makki by Ibn Arabi, Tawaseen by Mansoor Al Hallaj and last but not the least Ghunyatut Talibeen by Abdul Qadir Jeelani are full of False, Concocted, Fabricated and Weak Hadiths.


Ali Hajweri [alleged Data] arrived in Lahore on the orders of Masood Ghaznavi and Lahore was under the rule of Masood Ghaznavi [s/o Mehmood Ghaznavi] and Ghaznavis have themselves appointed Hindu Governor for Lahore. By the way Three Top Generals in Ghaznavi’s Army were hindu. Sufi Master of Al Hajweri i.e Shiekh Abul Fazal had ordered Ali Hajweri to go to “Hind” to wipe out “Idolatry and Polytheism” [Shiekh of DATA forgot to send Ali Hajweri to Banaras [Holy City of Vedanta] and Sheikh Abu Fazal also “forgot to predict” that in 21st Century Hindus and Sikh would often visit DATA DARBAR. [What happened to the mission of Sheikh Abul Fazal for which he deputed Ali Hajweri i.e. to wipe out "Idolatry and Polytheism" ]. Pakistanis wanted to Demolish “House of Idols [Buth Kada-e-Hind] whereas same Pakistan worship Muslim Idols in Pakistan.


Ali Hajweri aka DATA was misogynist to the core and he used to declare that Women is responsible for every Evil in this world [this ideology is of Jews and Christians]. The alleged Data was basically a Women Hater to the core and his books are full of such Hate Speech against Woman [DATA remained bachelor all his life]. {Books of Alleged Data: Kashf Al Mahjoob, Kashf Al Asrar, Minhaj Al Deen, Al Bayan La Ahlil Ayan} These Mullahs [read Sufis] have only one Role for women while discussing women they [DATA too] forget that Women is also Mother, Daughter and Sister. DATA [Provider is only Allah], Ghaus [Is only Allah], Dastgeer [is only Allah].

Muslim Scholars of Lahore Objected on the direction of Kabah when a Mosque was being built in Lahore and Ali Hajweri through his “Miracle” arranged that the Kaabah is seen in Lahore. [Prophet Mohammad (PBUH) was a Prophet from Allah and he [PBUH] couldn’t do that during Hudaybiya Treaty and had to go back. These Sufis have made a mockery of Islam in their False Teaching.

For Reference: reading Aab-e-Kausar by Sheikh Ikram published in 1947 and 23 edition are published after partition by Darus Saqafat-e-Islamia Lahore – And on the Reality of Alleged Data read Shariat Aur Tareeqat by Abdul Rahman Kailani [you will be amazed to know the discrepancy as to how these Tazkaras and Malfoozat of Sufis are compiled without even bothering about to check the authenticity of Ali Hajweri's arrival in Lahore, Zanjani's time of Death and even Ali Hajweri's alleged services for Islam]

Sufis link their Chain to Hazrat Hasan Basari [May Allah have mercy on his soul] and Sufi says that Hasan Basri was given this “Sufi Science” by Hazrat Ali [May Allah be pleased with him] whereas no meeting ever took place between Hazrat Ali [RA] and Hasan Basari.

Therefore this Drama of Sufism and Sufi [DATA INCLUDED] is nothing but Bida’at in Islam which started after 300 years of Prophet Mohammad [PBUH] – Origin of this term Sufi is not even known in Arabic Grammar. [Ref: Talbees Iblees [The Devil's Deception - by Abul Faraj ibn Al Jawzi]

Ali Hajweri the alleged "Data Ganj Bakhsh" and his so-called Role in Spreading Islam




Brazen Blasphmey were committed by Abul Hassan Ali Ibn Usman al-Jullabi al-Hajvery al-Ghaznawi (ابوالحسن علی بن عثمان الجلابی الهجویری الغزنوی) or Abul Hassan Ali Hajvery (sometimes spelled Hujwiri, Hajweri, Hajveri), also known as Daata Ganj Bakhsh (Persian/Punjabi: (داتا گنج بخش) (which means the master who bestows treasures) or Daata Sahib (Persian/Urdu: (داتا صاحب), from a book Emaan-e-Khalis by Late. Captain (R). Dr Masooduddin Usmani http://www.emanekhalis.com/emanqist1/emangist.htm


http://www.emanekhalis.com/emanqist1/emangist57.htm
http://www.emanekhalis.com/emanqist1/emangist58.htm

http://www.emanekhalis.com/emanqist1/emangist59.htm

http://www.emanekhalis.com/emanqist1/emangist60.htm



http://www.emanekhalis.com/emanqist1/emangist69.htm

http://www.emanekhalis.com/emanqist1/emangist70.htm

http://www.emanekhalis.com/emanqist1/emangist71.htm


http://www.emanekhalis.com/emanqist1/emangist72.htm


http://www.emanekhalis.com/emanqist1/emangist73.htm


But what we have here that Alleged Intellectual of the Jang Group of Newspapers i.e. Haroon ur Rasheed is  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, and Haroon ur Rasheed know 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.

"QUOTE"


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.

WARNING AGAINST IHYAA ULUUM ADDEEN-BY IMAM GHAZALI

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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.

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

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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?
http://www.islam-qa.com/en/ref/4983/sufi


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.