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Category: Soofeeyah

Making Du’a (supplication) to the dead – Imam Ibn Baz

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Bismillaah

31-Ruling on making Du’a’ the dead

Q: What is the ruling on those who make Du’a’ (supplication) to the dead?

Ans by Imam Ibn Baz (rahimahullaah):

Those who make Du`a’ (supplication) to the dead are Mushriks (those who associate others with Allah in His Divinity or worship). If they make Du’a’ to the dead, idols, trees, stones, angels or jinn, they will be regarded as Kafirs (disbelievers) as making Du’a’ to all these leads to one thing; namely, Kufr (disbelief that takes the Muslim out of Islam),

One thing that can be excluded from this ruling which is seeking help from his fellow Muslim brother or non-Muslim like buying a commodity from a non-Muslim, asking him to build a shop or mend a car while the person while he is alive. This case is considered to be exceptional and is not a kind of Shirk. It is similar to what Allah (Exalted be He) mentions in the story of Musa (Moses): (The man of his own) party asked him for help against his foe)

If one asks his fellow Muslim brother or the non-Muslim, who is present, to do something for him like building a house, mending the car, or plowing the land in return for something, or they agree upon doing something that is legally permitted, there will be nothing wrong as all these things are normal and can be done by human beings who are alive and present.

But what is Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) is making Du’a’ to those who are not present and cannot hear him, the dead or a living person whom he thinks to be supernatural and has a mysterious power. This understanding leads him to think that if he makes Du’a’ to this person for forgiveness and admittance to paradise, he will be able to do this because of something secret about this person. This is Munkar even if the person who is invoked besides Allah (Exalted be He) is living.

There are many Sufis who worship their Shaykhs and their senior and prestigious persons who are dead. They ask them for help and make Du’a’ to them to cure the sick. All these things are considered to be major Shirk (associating others with Allah in His Divinity or worship) even if the person whom they make Du`a’ to is alive because they ask him something beyond his abilities. This behavior differs from asking a person to lend you something, build a house for you, cultivate some land, mend a car, bring your belongings from the car, and so on. All these things are normal and contain there is nothing wrong in them.

(Part No. 2; Page No.93)

Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 2. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translations are collected from alifta.com , Portal of the general Presidency of Scholarly Research and Ifta’

“And Worship your Lord until the Certainty comes to you” – Tafseer Ibn Katheer

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Bismillaah

(وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ )

(And worship your Lord until the certainty comes to you) (15: 99)

Al-Bukhari said: “Salim said, (This means) death.”’ This Salim is Salim bin Abdullah bin Umar.

Ibn Jarir also recorded from Salim bin Abdullah, (وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ ) (And worship your Lord until the Yaqin comes to you.) He said, “Death.”

It is reported in the Sahih from Umm Al-Ala’- one of the women of the Ansar – that when the Messenger of Allah entered upon Uthman bin Mazun after he had died, Umm Al-Ala’ said, “May the mercy of Allah be upon you, Abu As-Saib. My testimony over you is that Allah has honored you.”

The Messenger of Allah said,

«وَمَا يُدْرِيكَ أَنَّ اللهَ أَكْرَمَهُ؟»

(How do you know that Allah has honored him)

I said, “May my father and mother be sacrificed for you, O Messenger of Allah! If not him, then who else”

He said,

«أَمَّا هُوَ فَقَدْ جَاءَهُ الْيَقِينُ، وَإِنِّي لَأَرْجُو لَهُ الْخَيْر»

(As far as he is concerned, the death has come to him, and I hope for good for him.)

This is evidence that the meaning of this Ayah, (وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ ) (And worship your Lord until the certainty comes to you.) is that acts of worship, such as prayer and the like, are obligatory on man so long as his mind is sound, so he should pray according to his best ability.

It was reported in Sahih Al-Bukhari from Imran bin Husayn that the Messenger of Allah said:

«صَلِّ قَائِمًا، فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا، فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْب»

(Pray standing, and if you cannot, then sitting, and if you cannot, then on your side.)

From this we may understand that it is a mistake to interpret Yaqin (the certainty) as Marifah (“spiritual knowing”) as some of the Sufis do. According to them, when one of them attains the level of Marifah, they consider him to be free of these obligations. This is disbelief, misguidance and ignorance. The Prophets – peace be upon them – and their companions, were the most knowledgeable of people about Allah, about His rights, His attributes, and the glorification that He deserves. But at the same time, they were the people who worshipped Him the most, continuing in good deeds until the time they died. Therefore, what is meant by Yaqin here is death, as we have stated above.

To Allah be praise and thanks. Praise be to Allah for His guidance. It is to Him that we turn for help and it is in Him that we put our trust. He is the One Whom we ask to help us to reach the best of circumstances, for He is the Most Generous and Kind.

Source: Tafseer Ibn Katheer, Al-Hijr Ayah 99, Darussalam English Publications

Al-Istighātha (Seeking Rescue and Deliverance) and its Proof – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 25 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

Al-Istighaathah (Seeking Rescue and Deliverance) and its Proof

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

And the Proof for al-Istighaathah (seeking rescue and deliverance):

إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ

Remember when you sought the aid and deliverance of your Lord, and He responded to you [8:9] 24

[24]: Shaykh Saalih al-Fawzan’s Explanation:

Al-Istighaathah is a type of the types of worship, and it is seeking al-Ghauth (deliverance or rescue), and it does not occur except at times of adversity or great difficulty, when a person comes to be in a situation of adversity, then he seeks deliverance and rescue from Allaah and he seeks salvation from this adversity.

And al-Istighaathah (seeking rescue and deliverance) is of two types:

The first type is: al-Istighaathah (seeking rescue) from a created being, with regard to something that no-one is able to do except Allaah the Mighty and Majestic, and this is shirk. So whoever seeks rescue and deliverance from other than Allaah, whether it be from a jinn or a human or those people who are absent or from the dead, then this is shirk along with Allaah the Mighty and Majestic. So seeking rescue and deliverance through the dead and those who are absent from the devils and the jinn, this is shirk along with Allaah the Mighty and Majestic.

The second type is: seeking aid and rescue from a created being who is present and who is alive with regard to something he is able to do – this is permissible. He the Most High said in the story of Moosaa:

فَاسْتَغَاثَهُ الَّذِي مِن شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ

So the man who was upon his religion (i.e. the religion of Moosaa) he called to him for assistance and rescue against the one who was an enemy [28:15]

—

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

Hidden Inner knowledge (ilmul-Baatin) is Innovation and Misguidance – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Bismillaah

Sharh as-Sunnah : Lesson 77 : Points 132
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Every Knowledge which worshippers claim to be from hidden inner knowledge (‘Ilmul-Baatin) which is not found in the Book and the Sunnah, then it  is innovation and misguidance. It is not to be acted upon by anyone nor called to [1].

NOTES

[1] This is what the extreme innovators, amongst them the Baatinees and extreme Soofees, call to. They explain things away by claiming that they have an outer aspect and an inner aspect. They twist the Book of Allah and His Sharee’ah to suit their own desires. Their claim of receiving hidden religious knowledge, outside of the Book and the Sunnah, is disbelief.

[Souncloud Audio Link] 

—

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Links:

Beware of Sitting with the Soofees – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Bismillaah

Sharh as-Sunnah : Lesson 70 : Point 119
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Beware of sitting with those who call to infatuation (passion) and love and who seclude themselves along with women and who follow certain Tareeqa (path or way), for all of them upon misguidance [1].

NOTES

[1] Like many of the sects of the misguided Soofees.

[Souncloud Audio Link] 

—

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Link:

Sufism / Soofiyyah (صُوفِيَّة)
https://abdurrahman.org/innovated-groups-sects/sufism-soofiyyah

Al-Ibaadah (Worship) centers on three things: Fear, Hope & Love – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Bismillaah

Sharh as-Sunnah : Lesson 70 : Point 118
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know that Allaah has not been worshipped with anything the like of fear of Allah, the Perfect. And the path of fear, sadness, having apprehension and feeling shy before Allah, the Exalted and the Most High.

[Souncloud Audio Link] 

Shaykh Fawzan:

He who worships Allaah with fear alone is Khaarijee.
Whoever worships Allaah with hope alone is a Murjee.
Whoever worships Allaah with love alone is a Soofi.

—

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Link:

https://abdurrahman.org/ibadah-worship

Whoever claims that he saw his Lord in this world then he is a disbeliever in Allaah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Bismillaah

Sharh as-Sunnah : Lessons 34 : Point 43
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

ومن زعم أنه يرى ربه في دار الدنيا فهو كافر بالله عز وجل

And whoever claims that he sees his Lord in this world then he is a disbeliever in Allaah, the Mighty and Majestic.

[Souncloud Audio Link] 

Transcribed Audio:

Whoever claims that anyone can see Allaah in this world, seeing Him with their eyes not seeing Him in a dream then he is a disbeliever; kaafir because Allaah, the Majestic and Most High cannot be seen in this world and therefore when kaleemullaah, the one to whom Allaah spoke, Moosa alayhissalam:

قَالَ رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ ۚ قَالَ لَن تَرَانِي وَلَٰكِنِ انظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي

لَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا

Moosaa (`alayhissalaam) said, “Oh my Lord, show Yourself to me so that I may look upon You.” So He said, “You will not see Me, however look at the mountain and if it remains settled at its place then you will see Me.”

(Sooratul-A`raaf (7), aayah 143)

So no one can see Allaah in this world (dunya). This is a point of consensus (ijmaa) amongst the scholars. Rather, seeing Allaah will be in the Hereafter because the people in this world are weak, they are not able to see Allaah, the Mighty and Majestic because of their weakness and therefore when Allaah manifested Himself to the mountain, it shattered and became dust. So, how about the son of Aadam who is made of flesh and blood?

But as for in the Hereafter, Allaah will give to the believers strength through which they will be able to see Allaah and they will delight in seeing Him, He, the Perfect and Most High. So, seeing Allaah in the Hereafter is established and is mutawaatir (quoted by a huge number of people at each level of transmission) is established for the believers. But as for in this world then no one will see Allaah with His eyes.

They disagree whether the Prophet sallAllaahu `alayhi wa sallam saw Him on the night of the ascent through the Heavens or did not see Him. And what is correct or the great majority are upon is that the Messenger did not see Him with His eye but rather, he saw Him with his heart and with his insight because no one can see Allaah in this life, because Allah is greater than that anyone should see Him in this life and therefore when the Prophet sallAllaahu `alayhi wa sallam was asked:

“Did you see your Lord on the night of the ascent (mi`raaj), ascent through the Heavens?” He said, “Noorun Anna Araahu.” (Light, how could I see Him?) ”[1]

Footnotes:

[1] Reported by Muslim hadeeth no. (178) from a hadeeth of Aboo Tharr radiyAllaahu `anh that the Prophet responded:

“Light, how could I see Him?”

And he said:

“His screen is light, if He were to uncover it then the shining light of His face would consume whatever his gaze came upon from His creation.”

Hadeeth also reported by Muslim (179) from a hadeeth of Aboo Moosaa radiyAllaahu `anhu.

Translator’s side point:

Shaykh Ahmad an-Najmee rahimahullaah said,

“As for the saying of the author,  ‘Whoever claims that he can see His Lord in the life of this world then he is a disbeliever in Allaah, the Mighty and Majestic’.  I say, this claim has been claimed by many of the heretic Soofees, those who say that they see their Lord and they see the Prophet sallAllaahu `alayhi wa sallam and take from him and take from Allaah, the Mighty and Majestic directly and they believe that they are in a station higher than the station of Messengership and whoever claims this claim then he is a kaafir (disbeliever). There is no doubt about his disbelief and Allaah is the one who grants success.”

Shaykh Saalih as-Suhaymee hafizahullaah likewise mentions the same point that,

“This is the claim of the extreme Soofees, those who claim that they can take knowledge directly from Allaah, the Most High by way of Kashf and who claim that they can obtain knowledge of the hidden and unseen (ghaib) directly from Allaah, the Most High, this point refers to the like of them and that claim is disbelief.”

—

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Link: https://abdurrahman.org/asma-wa-sifaat-com/

Exaggeration of the Qadiriyyah Tariqah (Sufi order) – The Permanent Committee

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Fatwa no. 1304

Q: The questioner would like to be given a general idea about the Qadiriyyah Tariqah (Sufi order). He read one of the Qadiriyyah books: “Al-Fiyudat Al-Rabbaniyyah fi Al-Ma’athir wa Al-Awrad Al-Qadiriyyah”, and saw a poem including some of the claims and feats performed by the shaykh of this Tariqah. He asks if what is said in this poem is true or untrue. The questioner sent the poem along with his question to ask for a general Fatwa (legal opinion issued by a qualified Muslim scholar) on it.

A: The poem that was sent by the questioner shows that the one who wrote it was ignorant, as the things that he ascribes to himself are Kufr (disbelief) and misguidance. He claims that all the scholars’ knowledge has been derived from his knowledge and is part of him. He also claims that the Servants’ behavior is according to what he legislates for them and that he would be able to close the Fire due to his greatness, except for a prior pledge taken from the Prophet. He says he can help those of his Murid (students) who are loyal to him and save them from ordeals, protect them in this world and in the Hereafter, secure them from fear, and be with them at the Mizan (the Scales for weighing deeds) on the Day of Resurrection.

These are false claims, and could only be said by someone who is ignorant and does not know his own ability. Comprehensive knowledge is possessed by Allah Alone, as are the matters related to the Hereafter, and He Alone has control over them; not an angel, a prophet, or a pious person. Allah commanded His Messenger, who was the best of His Creation, to recite to the Ummah (nation) His Words:

Say (O Muhammad صلى الله عليه وسلم): “I possess no power over benefit or harm to myself except as Allâh wills. If I had the knowledge of the Ghaib (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.” (Surah Al-A`raf, 7: 188)

And He (Exalted be He) says:

“Say: “It is not in my power to cause you harm, or to bring you to the Right Path.” (Surah Al-Jinn, 72: 21)

“Say (O Muhammad صلى الله عليه وسلم): “None can protect me from Allâh’s punishment (if I were to disobey Him), nor can I find refuge except in Him.” (Surah Al-Jinn, 72: 22)

The Prophet (peace be upon him) told those closest to him to save themselves and their children from Allah’s Punishment through having Iman (Faith) in Him (Glorified be He) and by acting according to His Shari`ah (laws). He also told them that Allah is not in need of them and that Adam, Nuh (Noah), Ibrahim (Abraham) and `Isa (Jesus) will be saying on the Day of Resurrection, “Myself, myself!” So how can a shaykh of the Qadiriyyah Tariqah or anyone else created by Allah save their followers, protect those who are loyal to them, and come with them when their deeds are being weighed on the Day of Resurrection? And how could he close the gates of Hell by his greatness? This is a manifest fabrication and clear Kufr regarding the Shari`ah of the Lord of the Worlds.

The author of this poem has been excessive in his exaggeration and has overstepped the boundaries of the senses,the intellect, and the Shari`ah, when he claims that he was in the light of Muhammad before the existence of creation, and that he witnessed the meeting of friends, i.e. when Jibril (Gabriel) met with Muhammad (peace be upon them both); he was with Nuh (peace be upon him) in the ark and witnessed the flood; he was with Ibrahim (peace be upon him) when he was thrown to the fire and saw how the fire cooled due to his Du`a’ (supplication); he was with Isma`il (Ishmael) and that the ram was only sent except by his generosity; he was with Ya`qub (Jacob, peace be upon him) when his sight was taken away and that his eyes were only cured with his spit; he was the one who settled Idris (Enoch, peace be upon him) in Jannah (Paradise); he was with Musa (Moses, peace be upon him) when he talked to his Lord and that Musa’s stick was taken from his stick; he was with `Isa (peace be upon him) in the cradle; and that it was he who gave Dawud (David) his beautiful voice for recitation. He also makes even more obscene claims than these, as he claims that he is Allah in three verses of his poem, the clearest of which is:

I am the one, the only, and the great one in himself,
I am the describer and the described; the shaykh of the Tariqah.

May Allah be Exalted and Glorified from this great exceeding of the bounds; is there anything worse than this sheer Kufr? May Allah protect us from it!

Dear questioner, may Allah turn you away from this evil you heard and make you feel no need to study the detailed history and biography of the Qadiriyyah, and what is in this poem by the shaykh of this Tariqah in terms of falsehood, Kufr, and exaggeration. Exert yourself instead to learn the truth from the Book of Allah(Exalted be He), the Sunnah of His Prophet (peace be upon him), and the explanations of the Salaf (pious predecessors) from among the Sahabah (Companions) and their followers of the Qur’an and the Sahih (authentic) Sunnah. We believe that Shaykh `Abdul-Qadir Al-Jilany, to whom this Tariqah is ascribed, is as innocent of what is in this poem as the wolf was innocent of the blood of Yaqub’s son. His followers tell many lies about him and ascribe to him that which he is innocent of.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Mani`
`Abdullah ibn Ghudayyan
`Abdul-Razzaq `Afify
`Abdul-`Aziz ibn `Abdullah ibn Baz

Source: alifta.net

Statements of the People of Knowledge Regarding the Soofeeyah – Compiled by Abbas Abu Yahya

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BismillaahStatements of the People of Knowledge Regarding the Soofeeyah
Compiled & Translated By Abbas Abu Yahya

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- said:

‘I heard Shaykh ul-Islaam Ibn Taymeeyah (d.728) -Rahimullaah- narrate from some of the righteous people that they said: ‘That people worship Allaah, and as for theSoofeeyah then they worship their own selves.’

[Taken from: ‘Swallat Ibn al-Qayyim li Shaykh ul-Islaam Ibn Taymeeyah’ P.269 & ‘Madarij Salikeen’ 1/260]

Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- said:

‘And how good is what Abu Ahmad ash-Shayrazi said: ‘The Soofeeyah used to ridicule Shaytaan and now the Shaytaan ridicules them! !’

[Taken from: ‘Ighaatul al-Lafaan Fee Massaeed ash-Shaytaan’ with the checking by Shaykh Albani Vol. 1 p.241]

The Deception of the Shaytaan of the Soofeeyah

Shaykh Muhammad Hamid al-Faqee -Rahimullaah- comments on the statement ofImaam Ibn al-Qayyim -Rahimullaah- when he spoke about the deception of the Shaytaan of the Soofeeyah, when he Imaam Ibn al-Qayyim -Rahimullaah- said:

‘The Shaytaan caused them to buzz around (dance) and to beat/strike the ground whizzing around on their feet, then sometimes he makes them like donkeys going around a pivot, and sometimes like insects dancing  in the middle of the house…’

Shaykh Muhammad Hamid al-Faqee said:

‘The Shaykh (Ibn al-Qayyim -Rahimullaah) intends the Mutasawwafa (Soofeeyah) who form into circles, then stand up in those circles and dance and swing from side to side to the tune of singing and musical instruments.  They shout, scream and dance together with what they call Dhikr (remembrance of Allaah), rather it is sinfulness, disobedience and the remembrance of Shaytaan, may Allaah guide them and free them and free Islaam from those evils and crimes.’

[Taken from: ‘Ighaatul al-Lafaan Fee Massaeed ash-Shaytaan’ with the checking by Shaykh Albani Vol. 1 p.409]

How the Shaytaan Deceived the People that Whistling and Clapping is Prayer

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- speaks about the Ayaah << Their prayer at the House (of Allaah) was nothing but whistling and clapping of hands. >> [Anfal: 35] and how the Shaytaan deceived the people that whistling and clapping is prayer.  Ibn al-Qayyim quotes: ‘Ibn Arafah and Ibn al-Ambaari who said: ‘that whistling and clapping is not prayer. . .’

Shaykh Muhammad Hamid al-Faqee commented on this by saying:

‘In reality this is not prayer, Allaah called it prayer because they used to whistle and clap in their thundering movements to the tunes of whistling and clapping, since they intended by it a means of coming closer to Allaah, so Allaah reprimanded them and criticized them, and Allaah clarified that He does not love that, He does not reward them for it except with a painful punishment.

And that whistling and clapping (of the polytheists) is like what takes place in the gatherings of the Soofeeyah of our time, like for like; dancing movements to the tune of whistling and clapping. Their deep-rooted desires beautified this, likewise their ignorance and the Shayateen from the men and Jinn, beautified this to make them think that it is Dhikr (remembrance of Allaah) and worship!!

Allaah is far from this.’

[Taken from: ‘Ighaatul al-Lafaan Fee Massaeed ash-Shaytaan’ with the checking by Shaykh Albani Vol. 1 p.440]

The Soofeeyah’s Dislike of Knowledge

Imaam Shamsuddeen Muhammad bin Ahmad bin Uthmaan ad-Dhahabi (d.748) -Rahimullaah- quoted:

‘Ibn Baakwaya said: ‘One day Abu Abdullaah bin Khaffeef saw Ibn Maktoom and his group and they were writing something, so he said:

‘What is this?’

They said: ‘We are writing such and such.’

He said:

‘Busy yourselves by learning something and do not be deceived by the speech of theSoofeeyah.  I used to hide my pen in the pocket of my rags and the paper in the pocket of my garment and I would go in hiding to the people of knowledge, if they (theSoofeeyah) found out I was there they would dispute with me and say: you will not be successful, but then eventually they were in need of me (this knowledge).’

Imam ad-Dhahabi (d.748) -Rahimullaah- said:

‘This Shaykh had combined between knowledge and action and getting chains of narrations (Ahadeeth) from their sources, and would adhere to the Sunnan with a long enjoyable life in obedience to Allaah.’

[Taken from ‘Siyaar ‘Alaam an-Nubala’ 16/346 – 347]

Imaam Shamsuddeen Muhammad bin Ahmad bin Uthmaan ad-Dhahabi (d.748) -Rahimullaah- quoted Ghazali saying:

‘Ghazali said: The Soofeeyah have taken to inspirational knowledge and not proper learnt knowledge, so one of them sits with his heart being empty, with total concern he says: ‘Allaah, Allaah, Allaah’ continuously so that his heart becomes empty. The Soofeeyah do not busy themselves with recitation of Qur’aan, nor with the books of Hadeeth.  So if the Soofireaches this limit, then he stays in his house alone in the darkness and in a garment wrapped up, then at that time he hears the call of truth: <>[Surah Al-Muddathir]

<< O you wrapped in garments (Prophet Muhammad)! >>[Surah Al-Muzzammil]

Imaam ad-Dhahabi (d.748) commented:

‘The leader of creation indeed heard <> [Surah Al-Muddathir] from Jibraeel from Allaah. As for this idiot, then he never heard the call of truth, rather he heard the Shaytaan, or he heard it from his fickled brain and did not hear it in reality, and success is adhering to the Sunnah and al-Ijmaa’(consensus).’

[Taken from ‘Siyaar ‘Alaam an-Nubala’ 19/322-346]

A Rich Thankful Person and a Needy Patient Person who is Better?

Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- after discussing the issue of: ‘The difference amongst the people about a rich thankful person and a needy patient person who is better?’

He mentions:

‘The definition of al-Faqar (poverty – needy) according to many of the people, had become such that they regarded: al-Faqar to be Zuhud, worship and manners. They labeled the one described with Zuhud, worship and manners as a Faqeer (needy person) even though he possessed wealth.

And they said about the one who is not described with Zuhud, worship and manners as not a Faqeer (needy person) even if he does not possess wealth, and perhaps it is possible that this meaning can be called Tasawwuf.

And from the people there are those who differentiate between the title al-Faqeer(needy person) and as-Soofi, then there are from these people who regard the term al-Faqeer better, and from them are those people who hold the view that the title as-Soofiis better.

Research into this issue shows that one should not look at innovated words, but one should look at what the Book and the Sunnah brought from words and meanings, indeed Allaah gave the description of His Aawliya which is that of al-Eemaan and at-Taqwa so whoever has a greater portion is better and the rich people are equivalent in regard to this, and Allaah knows best.’

[Taken from ‘Udaatus Sabireen’ p.293]

Ibn al-Qayyim’s Refutation Against the Soofeeyah in their Rejection of Knowledge

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- said:

‘As for what is narrated about some of them [i.e. the Soofeeyah] in that they regard knowledge as insignificant and them being in no need of knowledge, then that is like the one [Soofee] who said:

‘We take our knowledge directly from the living One, who does not die, as for you then you take it from one who lives and then dies [i.e. narrators of hadeeth].’

Another one said when he was asked: ‘Why don’t you travel so that you can hear hadeeth from AbdurRazzaq?’

He answered: ‘What can I do with narrating from AbdurRazzaq, when someone hears directly from the Creator?’

Another one [Soofee] said: ‘Knowledge is a veil between the heart and between Allaah – Azza wa Jal – [i.e. Prevents you from reaching Allaah].’

Another said: ‘If you see a Soofee busying himself with ‘Akhbarana’ (he informed us) and ‘Haddathana’ (he narrated to us) [These terms are used in narrating hadeeth] then wash your hands from him [i.e. keep away from him].’

Another one said: ‘We have knowledge from numerical codes and you have knowledge from papers.’

Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- comments on their statements by saying:

‘The best of the conditions of those who say these statements and other similar statements is that he is an ignoramus who can be excused for his ignorance. Or a negligent person who acknowledges his negligence, or otherwise if it was not for AbdurRazzaq and the likes of him [scholars of hadeeth], and if it was not for ‘Akhbarana’ (he informed us) and ‘Haddathana’ (he narrated to us) then nothing of Islaam would have reached this person and those similar to him.

And whoever directs you to other than ‘Akhbarana’ (he informed us) and ‘Haddathana’(he narrated to us) then he has directed you to either, Soofee fiction, or philosophical analogy, or to his own personal opinion.  There is nothing after the Qur’aan or ‘Akhbarana’ (he informed us) and ‘Haddathana’(he narrated to us) except the doubts of the people of theological rhetoric and the opinions of the deviant people, and the imaginations of the Soofeeyah, and analogies of the philosophers. Whoever separates himself from the evidences then he becomes misguided away from the correct path, there is no evidence to lead to Allaah and Paradise except the Book and the Sunnah.  Every path which is not accompanied with the Qur’aan and the Sunnah is from the path of Hell and the Shaytaan nirajeem (accursed Shaytaan).’

[Madarij   vol.2 p.438-439]

Imam Muhammad bin Idrees Sha’fiee -Rahimullaah- (d.204 A.H.) said in a poem:

قال الشافعي رحمه الله
كل العلوم سوى القرآن مشغلة                            إلا الحديث وعلم الفقه والدين
العلم ما كان فيه قال حدثنا                                                                     وما سوى ذلك وساوس الشياطين

Every knowledge other than the Qur’aan is a distraction *

Except the hadeeth and the knowledge of Fiqh of the Deen *

Knowledge is that which has ‘He said’ ‘he narrated to us’ *

Everything other than that is whisperings of Shayateen *

[‘Dewaan ash-Sha’fiee’ (p.124), ‘Bidayya wa Nihiyya’ (10/254)]

Related Links:

https://abdurrahman.org/innovated-groups-sects/sufism-soofiyyah/

Modern Day Deviant Groups : Jamaa’at-ut-Tableegh – Shaikh Ahmad bin Yahyaa An-Najmee

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Jamaa’at-ut-Tableegh

They are a people that follow Muhammad Ilyaas, the founder of this Jamaa’ah.

A biography of the founder: Muhammad Ilyaas was born in 1302H. He memorized the Qur’aan and read the Six Collections of Hadeeth. [2] He was upon the Deobandi methodology, taking the Hanafee madh-hab, the Ash’aree and Matureedee Creed and the Sufi way. They have four Sufi orders amongst them:

1. The Naqshabandees
2. The Sahroordees
3. The Qaadirees, and
4. The Jishtees

Shaikh Muhammad Ilyaas gave the Sufi bay’ah (oath of allegiance) to Shaikh Rasheed Al-Kankoohee, who later became Shaikh Rasheed As-Saharanpuree. Then he renewed it with Shaikh Ahmad As-Saharanpuree who certified him to take oaths of allegiance. Muhammad Ilyaas would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee, in what is known as the Jishtee Muraaqabah (self meditation). And he would go out to the grave of ‘Abdul-Qudoos Al-Kankoohee, the one who forced the ideology of wahdat-ul-wujood [3] on him. He resided and taught in Delhi and passed away in 1363H.

Circumstances that brought about the start of the movement:

Shaikh Abul-Hasan An-Nadwee saw that Muhammad Ilyaas took refuge in this way of giving Da’wah when the ways of blind-following failed to rectify the people of his region. Shaikh Miyaan Muhammad Aslam quotes one of Ilyaas’ sayings that he received kashf (mystic disclosure) to follow this way through a dream in which he was inspired with a new tafseer (interpretation) of Allaah’s saying: “You were the best nation brought out for mankind, commanding good and forbidding evil and believing in Allaah.” [Surah Aali ‘Imraan: 110] And it was that going out (khurooj) to call people to the way of Allaah cannot be realized by staying in one place based on Allaah’s word “brought out” and that one’s Eemaan increases by going out in this khurooj based on Allaah’s saying: “and believing in Allaah” after having said:“brought out for mankind.”

The following can be noted from what has just been mentioned:

1. The Qur’aan is not interpreted by makshoofaat (mystical disclosures), and by Sufi dreams, of which the majority of them, rather all of them come from the inspirations of the Devil.

2. It is apparent from what was stated previously that the founder of this Jamaa’ah was engrossed in Sufism from head to toe. This is because he gave two oaths of allegiance on it and was tested by its false beliefs and because he would spend his time sitting by the graves of Sufis.

3. The founder of this Jamaa’ah was a qubooree (grave worshipper) and a khuraafee. This is clear from his saying: “…and he would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee.” And concerning the second person, he mentioned that he forced the ideology of wahdat-ul-wujood on him. So his being attached to the grave of the one who forced the ideology of wahdat-ul-wujood on him is without doubt a clear proof that he held that same belief

4. Those who believe in wahdat-ul-wujood claim that Allaah embodies Himself inside the attractive woman – and refuge is sought from Allaah! This is a matter that has reached the highest level of repulsiveness. May Allaah give them what they deserve of His curses and wrath!

The methodology of the Jamaa’at-ut-Tableegh can be summarized in six issues or six principles or six characteristics:

1. Actualizing the statement of Tawheed: “Laa Ilaaha Illaallaah Muhammadur Rasoolullaah” (There is no deity worthy of worship except Allaah and Muhammad is His Messenger)
2. Praying with full submissiveness and humility
3. Knowledge of the Virtues (Fadaa’il) and not the Fiqh issues (Masaa’il) along with knowledge of dhikr
4. Showing generosity to the Muslim
5. Correcting the intention
6. Calling to Allaah (i.e. Da’wah) and going out (i.e. khurooj) for that purpose in the Way of Allaah upon the tablighi manhaj.

There is an objective behind each of these six principles or characteristics as well as a virtue to be attained. So for example the objective behind (Laa Ilaaha IllaAllaah) is to: “Eradicate the corrupted yaqeen (Certainty) from the heart while placing the correct and valid yaqeen into the Essence (dhaat) of Allaah.” They really intend the belief of wahdat-ul-wujood with this.

Point to be noted about Jamaa’at-ut-Tableegh:

1. The founder of this Jamaa’ah was raised upon Sufism and gave two oaths of allegiance on it.

2. He would position himself by graves, waiting to receive Kashf (Sufi mystical disclosure) and meditative ideas from the deceased inside them.

3. He would perform the Jishtee Muraaqabah (self meditation) at the gravesite of ‘Abdul-Quddoos Al-Kankoohee, who used to believe in wahadat-ul-wujood.

4. The Jishtee Muraaqabah is to sit by a grave for half an hour of every week, covering the face and reciting this dhikr: “Allaahu Haadiree, Allaahu Naadhiree.” [4] This statement or this action if done sincerely for Allaah is an innovation. And if it is done for the person in the grave then it is committing Shirk with Allaah. And the last of the two is what is most evident.

5. They have four of their graves located in the masjid from where their Da’wah emerged.

6. The founder of this Jamaa’ah believed in Kashf.

7. The founder of this Jamaa’ah was a grave worshipper.

8. The Tablighis perform their worship with an innovated form of dhikr, done in the way of the Sufis. This is by splitting up the statement of Tawhheed (Laa Ilaaha IllaAllaah).

9. Whoever cuts off the negation part of the Statement of Tawheed from its affirmation part intentionally, by saying “Laa Ilaaha” (only), then this necessitates the fact that he has committed disbelief. Shaikh Hamood At-Tuwayjiree stated this, quoting it from the scholars.

10. They make it permissible to wear amulets that have on them mystical writings and names of unknown people, which probably are names of devils! And this is not permissible.

Source: Al-Ibaanah eBook – Modern Day Deviant Groups : Shaikh Ahmad bin Yahyaa An-Najmee

No obedience to the created if it means disobedience to the Creator – Shaykh al Albaani

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“There is no obedience due to anyone in disobedience to Allaah Tabarak wa Ta’aala.” [Silsilah Saheehah: 179]

“There is no obedience in disobedience to Allaah Tabaraka wa Ta’aala.” [Silsilah Saheehah: 180 ]

“There is no obedience to mankind in disobedience to Allaah, indeed obedience is in goodness.“[Silsilah Saheehah: 181]

The reason for this hadeeth:

The Messenger of Allaah- sallAllaahu alayhi wa sallam – dispatched an army, and he commanded a man to lead them, who lit a fire, and the man said to the army: enter into the fire. The people wanted to enter into the fire, but some of them said : verily we have just fled from the fire.

This was mentioned to the Messenger of Allaah – sallAllaahu alayhi wa sallam – and he said to those who wanted to enter into it: if you entered it you would have remained in it until the Day of Judgment, and he said a good word to the others, and he said…..(the above hadeeth).

The extra wording in the hadeeth is from Tayyalisee and the context is by Muslim.

In another narration by him where he said:

“The Messenger of Allaah – sallAllaahu alayhi wa sallam – dispatched a battalion and ordered a man from the Ansaar to lead them, and he ordered them to listen to him and obey him. They caused this man to get angry, so he said to them: Gather some firewood for me, so they gathered it for him. Then he said: light the fire and they lit the fire, then he said to them: Did not the Messenger of Allaah – sallAllaahu alayhi wa sallam – order you to listen and to obey me? They said Yes, of course.

He said – enter in to the fire!

So they started to look at each other, and said (and in another narration: a young boy said to them) : indeed we fled to the Messenger of Allaah – sallAllaahu alayhi wa sallam – from the fire, [ do not be hasty, until you meet the Prophet – sallAllaahu alayhi wa sallam – and if he orders you to enter it, then enter into it ], so this is what they did.

The man’s anger came down/subsided, and the fire was put out. When they returned to the Prophet – sallAllaahu alayhi wa sallam – and mentioned it to him, he said: if you had entered it, you would never have exited from it, indeed obedience is in goodness.”

Narrated by Bukhari (8/47, 13/109), Muslim (6/16), Ahmad (1/82, 134) and other narrations which contain the extra wording is also by Ahmad.

This hadeeth has many benefits, the most important of which is the impermissibility of obedience to anyone, if it is disobedience to Allaah Tabarak wa Ta’aala, whether it is the leaders, scholars and the shaykhs.

Also from this hadeeth you get to know the misguidance of different groups of people;

The first: some of the soofis who obey their shaykhs, even if they command them to commit sins, using as a proof, that they in reality are not committing sins. Also that the shaykh sees that which the follower does not see.

I know a shaykh from amongst these people who appointed himself as a leader. He mentioned a story to his followers in some of his lessons in the masjid, the summary of which is, one of the Soofi shaykhs ordered one of his followers that during the night he should go to his father and kill him while he is in his bed next to his wife! So when he killed him, he returned to the shaykh, happily having carried out the command of the shaykh! The shaykh looked at him and said: Do you think that you have really killed your father? Rather he is your mother’s boyfriend! As for your father he is away!

Then he makes and presents a Sharia’ ruling, as he claims, from his story, and he says to his followers : If a shaykh orders his follower with a ruling which is apparently against the Sharia’, it is upon the followers to obey him in this, then he said: Do you not see this shaykh, he apparently orders the boy to kill his father, however in reality he ordered him to kill the one who fornicated with his mother, and that person deserved to be killed!

The falsity of this story is not hidden according to the Sharia’ from many angles:

Firstly: Carrying out the punishment is not the right of the shaykh, no matter how important he is; rather it is from the right of the leader or the one in charge.

Secondly : if the case was that this actually took place, then why did he only carry out the punishment on the man and not the woman, and they both fornicated?

Thirdly: the Sharia’ ruling for the married adulterer is to be stoned to death, and the person is not killed except by stoning. From this it is clear that the shaykh has opposed the Sharia’ from many angles, this is also the situation with the follower who based upon this previous story, made it incumbent upon the Muslims to be obedient to the shaykh, to the extent one of them said to the people: if you see the shaykh and he is wearing a cross around his neck, then it is not allowed to criticize him!

With all the clarity of the absurdity of these stories, and their opposition together to the Sharia’ and to the intellect, we find some people become deceived by these stories, and amongst them some of the cultured youth. A discussion took place between me and one of those youths about that story, and he had heard it from that follower of the shaykh, and what the shaykh had based his ruling upon. However, the discussion with him did not bring about any benefit. He persisted in believing this story, since according to his claim, it was a miracle, and he added: you people reject miracles!

So when I said to him: If your shaykh orders you to kill your father, would you do it?

He said: Indeed, I have not reached that level yet!

So after this can anyone be blamed for characterizing the religion of these shaykhs except that they are the opium of the people?

The second group is:

The blind followers who prefer to follow the statements of the Madhab above the statement of the Prophet – sallAllaahu alayhi wa sallam with what is clearly taken from the statements of the Prophet – sallAllaahu alayhi wa sallam. So if it is said to one of them, for example: do not pray the Sunnah of the Fajr prayer after the obligatory prayer has begun, due to the prohibition of the Prophet – sallAllaahu alayhi wa sallam – from doing so, which is clear, they do not obey, and they say the Madhab allows this.

If it is said to them: the Nikah at-Tahleel ( whereby another man marries the divorced woman and then divorces so that she can be allowed to marry her first husband) is invalid, because the Prophet – sallAllaahu alayhi wa sallam – cursed the one who does this. They would answer by saying: No, but it is permissible according to such and such Madhab!

There are hundreds of issues like this, and this is why many of the scholars held the opinion that the saying of Allaah Tabaraka wa Ta’ala about the Christians: << They took their rabbis and their monks to be their lords besides Allaah >> applies to these blind followers, as Fahkr ar-Razi has explained in his Tafseer.

Posted from: The Ahadeeth of Tawheed, Explained By the Muhaaddith, the Allaamah, Shaykh Naasirud-Deen al-Albaanee (rahimullaah), Source: Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani (rahimahullaah), Translated by: Abbas Abu Yahya (hafidhahullaah)

Story of a Sufi Shaykh from Africa who Doesn’t Pray – Abu Muhammad al Maghribee [Audio Benefit|En]

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Shaykh Muhammad Amaan Jaamee (rahimahullaah) narrated this to Imam  as-Sa’dee (rahimahullaah)

This story was conveyed by Falaah Isma’eel (hafidhahullaah).

Listen to this 5 min humorous & beneficial clip

Listen / Download Mp3 Here (Time 5:17)
[audio https://salafiaudio.files.wordpress.com/2015/06/story-of-a-sufi-shaykh-from-africa-who-dont-pray-abu-muhammad-al-maghribee.mp3]

This short clip has been extracted from the Class # 3 of the below lecture series

48 Questions and Answers on Fasting (سؤالاً في الصيام) by Shaykh al-Uthaymeen – Abu Muhammad al-Maghribee [Audio|En]

Related Link: http://salaf-us-saalih.com/category/islam/soofeeyah/

Is the Origin of the word “Soofism” from Ahlus-Suffah (People of As-Suffah)? – Dr. Saleh as Saleh

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Some Soofis like to link the name to Ahlus-Suffah (people of As-Suffah) who were at the time of the Prophet (صلى الله عليه و سلم).

They claim that there are great resemblances between the Soofee adept and Ahlu-Suffa. Those were poor people from the Muhaajireen who migrated from Makkah to al-Madeenah fleeing the persecution of the pagan Arabs. They were driven away from their homes and had neither money nor families, nor a place to stay. The Prophet (صلى الله عليه و سلم) and the companions (radhi Allaahu anhum) assisted them and he (صلى الله عليه و سلم) allowed them to stay in a courtyard by his Mosque.

The fact, however, is that those poor Muslims resorted to the Mosque out of necessity. Their numbers increased at certain times and decreased at other times. Some of them stayed longer than others. So they were not a specific group united on something.

Soofism in its early stages stressed the concepts of detachment from the worldly life, poverty, isolation, etc. The people of As-Suffah did not choose such concepts. They were in need and the Muslims helped them. They did not isolate themselves. In fact, they engaged in Jihaad whenever it was announced. When Allaah, the Most High, bestowed from His bounties upon the Muslims, some of them became free of want and were among the richest of the Sahaabah and others became leaders in some Muslim lands.

The Soofis would like to establish a linkage with the Prophet’s era and claim as well that he (صلى الله عليه و سلم) approved the early seed of Soofism exemplified in Ahlus-Suffah.

In addition, and from a linguistic point of view, to derive Soofism from As-Suffah is wrong, because the correct term would be Suffism and not Soofism

Posted from e-Book : Sufism : Origin and Development  – Dr. Saleh As-Saleh

Deviated Beliefs of Sufis Regarding the Prophet Muhammad (صلى الله عليه و سلم) – Dr Saleh as Saleh

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The Muslim believes that Muhammad is the Messenger of Allaah and the last Prophet. Allaah (Azza wa Jal) says: Muhammad is not the father of any of your men, but he is the Messenger of Allaah and the last of the Prophets. [Qur’aan, Soorat Al-Ahzaab, 33:40].

Allaah entrusted Prophet Muhammad (صلى الله عليه و سلم) with the final and complete message of Islam, calling mankind to worship none but Allaah. He (صلى الله عليه و سلم) is the best of the Messengers and the best of mankind. He, has no share at all of Ruboobiyyah (lordship) nor any share of Divinity. Contemplate the saying of Allaah regarding Prophet Muhammad (صلى الله عليه و سلم) :

Say, O Muhammad (صلى الله عليه و سلم), it is not within my power to bring benefit nor to keep away harm except as Allaah wills; and if I knew what the future holds I could amass a great deal of wealth and harm would not befall me. But I am just a Messenger from Allaah sent by Him to warn those who disobey Him of His punishment, and to give glad tidings of His reward fro those who truly believe in Him and are obedient to Him. [Qur’aan, Soorat Al-A’raaf, 7:188].

He (صلى الله عليه و سلم) said:

“I am just a human like yourselves, I forget just as you forget. So, if I forget, then remind me.” [28]

The belief that Muhammad (صلى الله عليه و سلم) is the Messenger of Allaah necessitates that

1-He (صلى الله عليه و سلم) is the true Messenger of Allaah; he did not lie nor was he belied.

2-The Muslim should follow his teachings.

3-The Muslim believes in all of the reports which he (صلى الله عليه و سلم) related regarding the past, present and future and that these reports were revealed to him by Allaah (Azza wa Jal) and was not something which he knew on his own.

4-We comply with his commands

5-We stay away from what he forbade

6-We defend the Sharee’ah with which he was entrusted.

7-We comply with all that the he (صلى الله عليه و سلم) brought from the Sharee’ah as if it were from Allaah.

In the sight of the mystic Soofis, the Prophet (صلى الله عليه و سلم) is looked upon in ways that oppose the path which Allaah (Azza wa Jal) intended for the believers.

This could be summarized in the following points:

1-Many Soofis stress the concept of what they call Al- Haqeeqah Al-Muhammadiyyah or the “Perfect Man” (Al- Insaan Al-Kaamil). In the world of Soofism, Al-Insaan Al-Kaamil is the “barrier” qualified with both the Essence of Allaah and the essence of creation. And he is the one who comprises all the worlds of the Divine and that of creation, the complete and the partial. He deserves the Names of the Thaat (Allaah’s Essence) and the Divine Qualities. The Soofee mystics refer to Prophet Muhammad (صلى الله عليه و سلم) as being the “Perfect Man” or the “Al- Haqeeqah Al-Muhammadiyyah”: The Thaat (Essence of Allaah) in its first designation; to him (Muhammad صلى الله عليه و سلم) belongs all of the Most Beautiful Names [of Allaah] and that he is Al-Ism Al-A’tham (Allaah’s Greatest Name). From Muhammad, the entire creation, this world and the Hereafter, was brought to exist!!

This is most fully described by ‘Abdul al-Karim Al-Jeeli (d.820Hj/1417 C.E.), a Soofee of the school of Ibn ‘Arabi, in his book Al-Insaan Al-Kaamil. [29] In this book he said:

“Know, may Allaah guard and protect you, that Al-Insaan Al-Kaamil (the Perfect Man) is the Qutub (the axis) around which the spheres of existence from beginning to end revolves. And he is one since the being of existence and forever and ever. Furthermore, he takes on various forms and appears in churches…his original name which belongs to him is Muhammad…I met him while he was in the image of my sheikh Sharaf-ud-Deen Ismaa’eel Al- Jhubratee…the secret behind this matter is him being able to take the form of every image…” [30]

It is the same creed of Ibn ‘Arabi and the advocates of Wahdat Al-Wujud, those who claim that Allaah is the essence of all that exits. They consider the Prophet (صلى الله عليه و سلم) as the first created being and from him originated rest of creation and that he himself is the God who is above the Throne. Such concept is similar to the philosophical concept of the “first cause” or the “first active intellect” from whom the creation emanated.

2-Some Soofis hold to the same concept as above but do not say that the essence of Muhammad is above the ‘Arsh.

3-Many Soofis claim that the light of Muhammad (صلى الله عليه و سلم) is the first being, and that he is the most honorable of creation, and for his sake Allaah has created the universe. They do not explicitly say that the creatures originated from him. [31]

Most Soofis, however, concur that the Prophet (صلى الله عليه و سلم) is the essence of emanation of all knowledge. Some of them consider that this emanation is eternal, meaning that it is present even before the existence of Muhammad (صلى الله عليه و سلم). That is why a large sector of the Soofis believe that the Prophet (صلى الله عليه و سلم) knows the Ghayb and that nothing escapes his knowledge in the heavens and on the earth.

They have also innovated many practices aimed at showing their so-called love of the Prophet (صلى الله عليه و سلم) including celebrations of the Prophet’s birthday and his journey of Israa’ and Mi’raaj, his Hadrah, [32] and so forth.

They even call upon the Prophet (صلى الله عليه و سلم) seeking aid and help believing that he (صلى الله عليه و سلم) responds and answers such Shirk.

Such concepts, beliefs, and practices concerning the Prophet (صلى الله عليه و سلم) are corrupt and contradict the Message of the Qur’aan and Sunnah as well as the way of the true believers, the Sahaabah and those who followed them on the path of righteousness, may Allaah be pleased with them all.

References:

[28] Reported by Muslim in his Saheeh [English translation], vol. 1, no.1168]

[29] See Vol. 2, p. 73 (4th edition), 1395/1975.

[30] Al-Insaan Al-Kaamil, Chapter six quoting from ‘Abdur-Rahmaan ‘Abdul Khaaliq’s Al-Fikr As-Soofee [Cairo, Egypt: Daarul Haramayyn, 1413/1993], pp. 243-245

[31] You can find many of the Soofee concepts regarding Prophet Muhammd (صلى الله عليه و سلم) in the sayings, writings, and invocations of principal Soofis like Abu Taalib Al-Makki, Al-Ghazaali, Ibn ‘Arabi, Al-Jeeli, Ibn Masheesh, Abul-Hasan Ash-Shaathili, Al-Booseeri (in Nahjul Burdah), Ahmad Badawi, Al-Jazooli (in Dalaa’il AL-Khayraat), Ahmad-Ar-rifaa’I, Ibraheem Ad-Dasooqi, Fakhrud-Deen Ar-Raazi, Muhammad Al-Bakri (As-Salaat Al-Bakriyyah) and others. Some invocations stressing such concepts include the Teejaaniyyah, Al- Jeelaaniyyah, As-Saqaafiyyah, Al-Idreesiyyah, and others as well. See Kashf Haqeeqat As-Soofeeyyah, pp. 263-281, and Al-Fikr As-Soofee, pp. 175-195.

[32] Soofee innovated circles of Thikr. They claim that the Prophet (صلى الله عليه و سلم) attends these circles!

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The Deviated Concepts and Practices of Soofism in Reference to Tawheed of Allaah – Dr. Saleh as Saleh

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Third Part-Concepts and Practices of Soofism

(A) In Reference to Tawheed of Allaah, the Most High.

The belief in the Oneness of Allaah (Tawheed) means to single out Allaah with creation, sovereignty and control of affairs, with all worship, and with whatever names and attributes He has affirmed for Himself or upon the tongue of His Messenger and as they befit His Magnificence. The proof of this is in many texts from the Qur’aan and authentic Sunnah. One of them is the saying of Allaah, the Most High:

[Allaah is] the Rabb of the heavens and the earth and all that is between them, Ar-Rahmaan (the one whose Mercy encompasses everything), so worship him alone and be patient and firm on his worship, do you know of any who is similar to Him? [Qur’aan, Soorat Maryam, 19:65]

So Tawheed centers upon three types:

1-Tawheed ar-Ruboobiyyah (Tawheed of Lordship): Singling out Allaah with creation, sovereignty and control of Affairs.

2-Tawheed al-Uloohiyyah (Tawheed of Worship): Singling out Allaah with all worship such that no kind of worship could be offered to anyone or anything besides Allaah.

3-Tawheed al-Asmaa’ was-Sifaat: Singling out Allaah with whatever names and attributes He has affirmed for Himself in His Book, or upon the tongue of His Messenger. So the believer affirms what Allaah has affirmed for Himself, and denying whatever He has denied from Himself, without Tahreef (changing and distorting their meanings), without Ta’teel (denying or divesting Allaah of His Attributes), without Takyeef (describing how they are), and without Tamtheel (likening them to those of His creation).

This true belief in Tawheed is not the “Tawheed” of the foremost Soofis. Their Tawheed reflects different creeds and is considered by many as “hidden knowledge” which may be only attained by the elite:

01 – Al-Hulool:[13] In mystic Soofism it refers to the Divine incarnation in the so-called Soofee saints.

Imaam ibn Taymeeyah classified the Hulool into two kinds. The first is the specific hulool like the claim of the Christians that Allaah is incarnated in ‘Eessa (alayhi assaalm) and like that of the extremist Shee’ah and Soofee mystics who claim that Allaah is incarnated in ‘Ali ibn Abee Taalib (radhi Allahu anhu) and in special Soofee saints, respectively. The second kind is the general Hulool and it is the saying that “Allaah, in His Essence, is everywhere.” [14] 

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The Beginning and Development of Soofism – Dr. Saleh as Saleh

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Second Part: When Did It All Start? [9]
The Beginning and Development of Soofism
Innovations usually start small then grow big

Some scholars traced the seeds of Soofism to the early stages of the second Century of the Hijri calendar, while others pointed out that the early features of it began before the year 200 After Hijrah (AH).10 The early deviation was exemplified in exaggerations in worship and extremism in avoidance of the worldly life. In the beginning, some people became interested in leading a pious life of Zuhd (an abstemious way of life), patience, clemency, sincerity, truthfulness, although some of them exaggerated and (or) introduced innovated forms of worship and innovated concepts. Then those who attached themselves to such practices became lax in allowing singing and dancing, something which they refer to as Samaa’ [singing aimed at stimulating a state of Wajd (ecstasy) and excessive worship.]

As, with every Bid’ah, Iblees beautifies it in the eyes of its beholder and drives him to do more Bida’. The Soofism is just one case of Talbees Iblees (A devil’s deception), whereby he turned them away from knowledge and showed them that what matters is action. Though many of them may have started with good intentions, nevertheless they took off from the course of the Sunnah.

During of the third century, introduction of new concepts and practices became more evident. Some became interested in monasticism (living like monks), while others spoke of poverty, hunger, sleeplessness, wonderment, seclusions, dancing, clamping, innovated forms of Thikr, etc. Many abandoned marriage and the seeking of means of sustenance. Others exaggerated in disassociating themselves from Hadeeth and its knowledge. In the course of this development, the masters would put certain regulations that made them see themselves as the “special” who have “special inward knowledge” that takes the person directly to Allaah. They referred to this state as Al-‘Ilm Al-Baatin (special “inward” knowledge). Such baseless classifications marked the beginning of the introduction of the so-called “knowledge of Al-Haqeeqah (lit. Reality), in reference to the so-called “mystic knowledge” of Allaah.

By the end of this century, Soofism spread and Soofee orders began to sprout and some of its deviant creeds like Al- Hulool (indwelling of Allaah in incarnation), Ittihaad (union between Allaah and the created) were adopted by some of their extreme masters. New states of Soofism were defined and the masters spoke of specific terminology defining such states, like Fanaa’ (annihilation), Thawq (experience), Kashf (perception and witnessing all of the realities of existence as well as those of the unseen), Wajd (ecstasy), Samaa‘ (mystic singing and dancing as a means of inspiration), and other philosophical terms.

During the 4th century, Soofism was almost transformed into orders accommodating all sorts of Bida’ in ‘Aqeedah (creed) and Ittibaa’ (way of following). It was a blend for every sect. Amongst them you find the Jahmiyyah, the Mu’atazilite, the Maatureedi, the Ash’aree, the Shee’iee, the philosopher, the Murj’i, the Jabri, and followers of all sorts of Ahwaa’(desires and innovations). For Ahlul Ahwaa’ (followers of lowly desirers and innovations), Soofism became a universal ground which they penetrate in the name of spiritual guidance

During the sixth century, a group of mystic Soofis claimed to be descendents of the Prophet (صلى الله عليه و سلم) and each one of them established for himself a special Soofee order with special followers. Ar-Rifaa’i appeared in ‘Iraaq, Al-Badawi and Ash-Shaathili in Egypt. These orders branched into other orders. In this century and in the next two, the Soofee Fitnah reached its climax with the ‘Aqeedah of Wahdat Al-Wujood (Unity of Existence), appearance of new Bida’ (building on graves and magnifying them, innovated celebrations, etc.), more Soofee orders and more superstitions. This was supported by the establishment in Egypt of the ‘Ubaydiiyyah State (known as the Fatimid State), which spread its influence over many Muslim lands.

Finally, during the latter centuries, the ninth, tenth, and eleventh, the Soofee orders reached the thousands and the Soofee practices and affiliation spread over the entire Muslim world. Today, Soofism has establishments, preachers, funding, and almost unrestricted movement of its people across the borders of many Muslim and non-Muslim countries. As to its most important objectives, I leave it to a Soofee enthusiast well known in the circles of Soofism, Saayed Hossein Nasr, who stated that, “All that we can do is to stress that the Soofee teachings center upon two fundamental creeds: Wahdat Al-Wujood, and Al-Insaan Al-Kaamil (the Perfect Man). [11] [12]

During all of this past of Soofism and nowadays, Soofism was not left without challenge. The Salaf gave their advice and warned against the early deviations and mistakes of some the early Soofis. They exposed the false concepts of beliefs and practices of Soofism in the past and in the present. This, by Allaah’s Grace, benefited and continues to benefit the Muslims worldwide. The truth propagated by the followers of the Salaf is finding its way everywhere despite the efforts by its opponents who try to disseminate among the people it causes rifts between the Muslims while they represent “the way of unity” through their so-called Mainstream Islam. The Path of the Salaf distinguishes between the truth and falsehood and calls to unite the Muslims on the true Tawheed and pure Ittibaa’ (following of the established Sharee’ah). This makes it binding that the followers of the Salaf should be a good example and use wisdom and kindness in their efforts to propagate the truth without compromising the principles of the Deen. Errors by some of the followers of the Salaf should not hinder the truth seeker from accepting the truth regarding matters of the Deen, and he should judge according to the principle not the mistakes of people.

Footnotes:

[9] References: Ibn Al-Jawzee’s Talbees Iblees, pp. 156-165, Ibn Taymeeyah’s Majmoo’ Al-Fataawaa, vol. 10, pp: 366-367, Saadiq Saadiq’s Masaadir At-Talaqee, pp. 38-35; and others.

[10] Ibn Taymeeyah holds the first while Ibnul Jawzee and Ibn Khaldoon are of the second opinion (See Talbees Ibleess, p. 201 and Al- Muqaddimah, p. 467, respectively).

[11] Al-Insaan Al-Kaamil: In the world of Soofism, Al-Insaan Al-Kaamil is the “barrier” qualified with both the Essence of Allaah and the essence of creation (or man). And he is the one who comprises all the worlds of the Divine and that of creation, the complete and the partial. He deserves the Names of the Thaat (Allaah’s Essence) and the Divine Qualities. The Soofee mystics refer to Prophet Muhammad (صلى الله عليه و سلم) as being the “Perfect Man” or the “Al-Haqeeqah Al-Muhammadiyyah”: The Thaat (Essence of Allaah) in its first designation; to him (Muhammad (صلى الله عليه و سلم)) belongs all of the Most Beautiful Names [of Allaah] and that he is Al-Ism Al-A’tham (Allaah’s Greatest Name). From Muhammad, the entire creation, this world and the Hereafter, was brought to exist!! This is most fully described by ‘Abdul al-Karim Al- Jeeli (d.820 AH/1417 C.E.), a Soofee of the school of Ibn ‘Arabi, in his book Al-Insaan Al-Kaamil. See V. 2, p. 73 (4th edition), 1395 AH/1975 C.E.. See also Mu’jam Al-Mustalahaat As-Soofeeyyah by ‘Abdul Mun’im Al-Hafnee, p. 27. Also refer to Mu’jam Al- Mustalahaat As-Soofeeyyah by Anwar Fouad Abee Al-Khazzaam, p. 49, published by Maktabat Lubnaan, Beirut, Lebanon, 1993. Al-Jeeli’s book Al-Insaan Al-Kaamil is filled with plain statements of Kufr. Just consider his belief regarding the Prophet (صلى الله عليه و سلم) (above).

[12] As-Soofeeyyah bayna Al-Ams wal Yawm ,p.22, translated by Kamal Khaleel Yaazijee (1st. ed), 1975

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Soofee type of Zuhd opposes the essence of true Zuhd laid down in the Qur’aan, authentic Sunnah, and as understood by the Salaf – Dr. Saleh as Saleh

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FAQ : Clarifications – The Zuhd of the Salaf and That of the Mystic Sufis

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Source: Sufism : Origin and Development – Dr. Saleh As-Saleh (e-Book)

The call for Zuhd in Islam is to lead a pious life devoted to Allaah (Azza wa Jal) taking the least that is sufficient of the lawful things of life. It does not mean to abandon lawful means of earning, property, children, etc. nor exaggerating in performing acts of worship. Allaah, the Most High, says:

O Children of Adam! Take your adornment [by wearing your clean clothes] while praying and going round [the Tawaaf of] the Ka’bah, and eat and drink but waste not by extravagance, certainly He [Allaah] likes not the extravagants.

Say [O Muhammad صلى الله عليه و سلم]: “Who has forbidden the adoration with clothes given by Allaah, which He has produced for his slaves, and At-Tayyibaat [all kinds of Halaal things] of food?” Say: “They are, in the life of this world, for those who believe, [and] exclusively for them [believers] on the Day of Resurrection [the disbelievers will not share them].” Thus We explain the Aayaat [Islamic laws] in detail for people who have knowledge. [Qur’aan, Soorat Al-’Araaf, 7:31-32].

He (Azza wa Jal) also said:

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, and do good as Allaah has been good to you, and seek not mischief in the land. Verily Allaah likes not the Mufsideen [those who commit great crimes and sins, oppressors, tyrants, mischiefmakers, corrupted people]. [Qur’aan, Soorat Al-Qasas 28:77].

When Sa’d Bin Abee Waqqaas [33] asked the Prophet (صلى الله عليه و سلم) whether he can will all of his property in charity, the Prophet (صلى الله عليه و سلم) told him to give only one third of it and said:

“One third is too much. It is better for you to leave your inheritors wealthy than to leave them poor, begging from others.” [34]

He (صلى الله عليه و سلم) invoked Allaah (Azza wa Jal) to grant abundant wealth to Anas Bin Maalik :

Narrated Anas : My mother said, “O Allaah’s Messenger! Please invoke Allaah on behalf of your servant (i.e. Anas ).” He said: “O Allaah! Increase his wealth and children, and bestow your blessings on whatever you give him.”35 There are many other texts in the Qur’aan and (or) Sunnah which teach the medium course of this Deen in its acts of worship as well as in its codes for living this life in the way that pleases Allaah (Azza wa Jal).

In contrast, we find that the Soofee type of Zuhd opposes the essence of true Zuhd laid down in the Qur’aan, authentic Sunnah, and as understood by the Salaf, mainly that it is a renunciation of that which is of no benefit in the Hereafter. Consider, for example, some of the so-called Soofee Zuhd:(2)

(2) Poverty, hunger, abandonment of lawful things and of Hadeeth, and other strange things:

A Soofee master said, “I like for the beginner not to make his heart busy with the matter of earning (i.e. a living), otherwise he would change.” [36]

Another master said, “I have attained this state (of Soofee knowledge) by means of a hungry stomach and a naked body.”37(!)

A call to abandon marriage and the seeking of hadeeth−knowledge is attributed to the “Soofee master” AlJunayd.[38]

Al-Ghazaalee also related the same saying of AlJunayd: “I like for the starting Mureed (Soofee disciple) not to occupy his heart in three things, otherwise his condition will change (he then named them as): (1)-Seeking to gain sustenance, (2)-Seeking knowledge of Al-Hadeeth, and (3)- Marriage.”[39]!

Within Soofee sources we find the following statement: “Hunger is the food of the Zaahideen!” [40]

‘Abdul Wahaaab Ash-Sha’raanee, an authority on Soofism in the eyes of the Soofis reported that Rabaah Bin ‘Amr AlQayeesee said: “A man would not attain the levels of the Siddeeqeen [41] until he leaves his wife as if she was a widow, his kids as if they were orphans, and takes refuge in dog houses!” [42]

According to Ash-Sha’raanee, Ibraaheem Bin ‘Usayeefeer was, “A man having a great deal of Kashf …He used to come to the town riding a wolf or a hyena, and to walk on water having no need for a boat; his urine was as white as milk…Most often he slept in a church, and he used to say: the Christians, unlike Muslims, do not steal shoes in the church.”[43]

He invalidated the fasting of the Muslims who ate chicken and mutton meat. Only those who, like the Christians, do not eat mutton meat, their fast is correct as far as ‘Usayeefeer is concerned! [44]

A story of another “Soofee”, Ibn Al-Kurainee, the teacher of Al-Junayd in which he says that he subdued himself into humiliation for twenty years until it became like that of a dog! [45]

According to the Soofee sources, Abu Yazeed, an example for many Soofis, devoted himself to Allaah and he had the determination to restrain himself from drinking water and from sleeping for one year! [46]

Ash-Sha’raanee also reported that one of the celebrated Soofee so-called Awliyaa’ by the name of ‘Abdur Rahmaan Al-Majthoob, “Cut off his own private part in the beginning of his Jathbah (a mystic Soofee state of Jathb)”! [47]

He also reported that another Soofee mystic by the name of Yaaqut Al-‘Arshee (d.707 AH/1307 C.E.) married the daughter of his sheikh Abul ‘Abbaas Al-Mursee. She stayed with him for eighteen years but he never touched her being shy from her father. He left her while she was still a virgin! [48]

These are only few cases presented in order to expose this early deviation in Soofism.

Footnotes:

[33] Sa’d Bin Abee Waqqaas, one of the early sahaabah who accepted Islam and one of the ten companions whom the Prophet (صلى الله عليه و سلم) brought good news that they would enter Al-Jannah. He shared in the battle of Badr and Uhud and was one of the six members of the Shoora counsel which ‘Umar Ibn Al-Khattaab chose to appoint the new Khaleefah after ‘Umar was stabbed. He was the first to shoot an arrow at the Mushrikeen in Jihaad. He lead the Muslims in taking over ‘Iraaq from the Persians after defeating them in the battle of Al-Qaadisiyyah in the 15th year of Hijrah (634 C.E.) He died in 55th year of Hijrahh (675 C.E.). [See Tahtheeb Siyar ‘Alaam An-Nubalaa’, V. 1, #5.] 34Agreed upon hadeeth. [See Saheeh Al-Bukhaaree, V. 4, Hadeeth #5.]
[35] An agreed upon hadeeth. [See Saheeh Al-Bukhaaree, vol. 8,Hadeeth #355.]
[36] See Abu Taalib Al-Makki’s Qutul Quloob fi Mu’amalat AlMahboob wa Wasf Tareeq Al-Mureed ila Maqam At-Tawheed (Cairo, Egypt: Al-Matba’ah Al-Masriyyah, 1932), vol. 2, p. 168.
[37] Attributed to Abu Yazeed Al-Bustaamee, a master in the Soofee path. Ibid vol. 2, p. 168.
[38] Ibid vol .1, p. 267.
[39] Ihyaa’ ‘Ulumid-deen, vol. 4, p. 239, published by Daar Al-Ma’rifah, Beirut.
[40] Soofee sources attributed this statement to Abu Muhammad ‘Abdullaah Al-Kharraaz, a master of the way. See Ihsaan Elaahee Thaheer’s At-Tasawwuf, Al-Mansha’ Wal Masdar [Lahore, Pakistan: Idaarat Turjumaan As-Sunnah, (1st edition), 1406 AH/1986 C.E.)], p. 100. Ihsaan quoted the text from Tabaqaat Ash-Sha’raanee, 1:7, printed by Daar Al-’Ilm Liljamee’ and Al-Matba’ah Al-’Aamiryyah Al-’Uthmaaniyyah, Cairo, 1305AH/1887 C.E.. This print of the Tabaqaat will be referred to as Tabaqaat-I.
[41] Siddeeqeen (Sing. Siddeeq): One who eminently, or always, accepting, or confirming the truth in his saying, belief, and deeds.
[42] At-Tasawwuf, Al-Mansha’ Wal Masdar, p. 58, quoting from Tabaqaat-I, 1:46.
[43] They may not steal shoes, but they steal something far greater−creed!
[44] Ibid, p. 90, from Tabaqaat-I, 2:140.
[45] Qutul Quloob, vol. 2, p. 74. This is contained in the “most influential book” of Abu Taalib Al-Makki, as some Soofis refer to it. In Qutul Quloob (V. 4, p. 71) there is the story of “special people” in Basra who if they “would ask Allaah to hold off the establishment of the Hour, He would do so!” Al-Ghazaalee commented: “In themselves these are conceivable matters!” Reported in his Ihyaa’, vol. 4, p. 356.
[46] Ibid, vol. 2, p. 70 and Ihyaa’, vol. 4, p. 356
[47] Ibid, from Tabaqaat-I, 2:142. Jathb (Lit. attraction): A Soofee term referring to the Soofee being in a state of “attraction” in which Allaah (Azza wa Jal) attracts the Soofee to His Presence. See Mu’jam Al-Mustalahaat As-Soofeeyyah by ‘Abdul Mun’im Al-Hafnee, p. 27, published by Daar Al-Maseerah, Beirut, Lebanon, 1407 AH/1987 C.E.
[48] Ibid, p. 60, quoting Al-Akhlaaq Al-Matbuliyyah by Ash-Sha’raanee, V. 3, p.179, checked by Dr. Manee’ ‘Abdul Haleem Mahmood. Published by Daar At-Turaath Al-’Arabi, Cairo, 1974.

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Sufism : Origin and Development – Dr. Saleh As-Saleh

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From the Introduction of the Book:

KNOW, may Allaah’s Mercy be upon me and you, that the issue of Soofism may be confusing to some and may be clear to others. Many have come to know about Soofism as the highest form of “Spiritual Islamic practices.” A kind of rich tradition, that only the special and very pious can adhere to and practice. Consequently, if Soofism is criticized, they see that as an insult to Islam. Some, however, consider Soofism as a “Spiritual” path which Muslims and non-Muslims can associate with. The fact, however, is that the reality of Soofism is known only to the few amongst Muslims. This is due, in part, to the very deceptive nature of the propagation of the teachings of Soofism as done by its advocates who present it as a very special way of worship that is linked to the Prophet (صلى الله عليه وسلم) and his noble companions (may Allah be pleased with them) and those who follow their path in righteousness. Is it, however, the case?

Attempting to answer this question about “Soofism,” I ask Allaah, the Most High, to assist me in relating the truth and to make this effort sincerely done for His Most Honorable Face.

In conclusion

The sensible person must not be deceived therefore in the deceptive ways of mystic Soofism which tries to present itself as ‘spiritual Islam.” True spiritual matters in Islam do not oppose the Sharee’ah in any way. The address of Islam to the actions of the hearts is based upon sincerity and following the path of the Messenger صلى الله عليه وسلم. This is the way that truly draws the person to Allaah.

May Allaah guide all Muslims to the Path of Righteousness.
He is All-Able to do all things. Aameen.

The slave of Allaah, Saleh As-Saleh
16-4-1426 AH
May 24, 2005.

Click the Link below to read or download Book

Sufism – Origin and Development – Dr Saleh as Saleh [PDF]

Articles Extracted from the above e-Book:

Is the Origin of the word “Soofism” from Ahlus-Suffah (People of As-Suffah)? – Dr. Saleh as Saleh

The Beginning and Development of Soofism – Dr. Saleh as Saleh

Deviated Beliefs of Sufis Regarding the Prophet Muhammad (صلى الله عليه و سلم) – Dr Saleh as Saleh

The Deviated Concepts and Practices of Soofism in Reference to Tawheed of Allaah – Dr. Saleh as Saleh

Soofee type of Zuhd opposes the essence of true Zuhd laid down in the Qur’aan, authentic Sunnah, and as understood by the Salaf – Dr. Saleh as Saleh

 

The Reality of Sufism – Dr Saleh as Saleh [Audio|En]

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01- Realities of Sufism – part 1 –  46:43
[audio https://salafiaudio.files.wordpress.com/2014/09/realities-of-sufism-part-1-saleh-as-saleh.mp3]

02- Realities of Sufism – part 2 –  46:40
[audio https://salafiaudio.files.wordpress.com/2014/09/realities-of-sufism-part-2-saleh-as-saleh.mp3]

03- Realities of Sufism – part 3 –  16:47
[audio https://salafiaudio.files.wordpress.com/2014/09/realities-of-sufism-part-3-saleh-as-saleh.mp3]

The Dispraise of Al-Hawaa (Lowly Desire) – Imaam Ibn al Qayyim / Dr Saleh as Saleh

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Read the Book

The Dispraise of Al-Hawaa (Lowly Desire) – Imaam Ibn al Qayyim [PDF]

Listen to the Audio

01- The Dispraise of Al-Hawaa – Lowly Desires – part 1 – 48:35

02- The Dispraise of Al-Hawaa – Lowly Desires – part 2 – 37:10

03- The Dispraise of Al-Hawaa – Lowly Desires – part 3 – 39:28

The below articles were extracted from the Book :

 

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