Sufi claim of worship through love alone – Permanent Committee

Q: What is the ruling on some people who say: “O Allah, I worship You out of my love for You. If I worship You fearing Your Hell, let me enter it and if I worship You seeking to enter Your Paradise, let me enter Your Hell”? 

A: Worshiping Allah just by loving Him is the Manhaj (methodology) of misguided Sufis, which is of their own invention.

Loving Allah is the highest degree of Ibadah (worship), but not the sole act of Ibadah.

The Manhaj of Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) is to worship Allah through love, fear, hope and other expressive forms of `Ibadah.

Allah (Exalted be He) says:

Invoke your Lord withhumility and in secret.” [Surah Al-A`raf, 7: 55]

Allah says about His Prophets:

“Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us.” [Surah Al-Anbiya’, 21: 90]

Allah also says about the angels:

“And they stand in awe for fear of Him.” [Surah Al-Anbiya’, 21: 28]


“They fear their Lord above them, and they do what they are commanded.” [Surah Al-Nahl, 16: 50]

There are many Ayahs (Qur’anic verses) elaborating on this meaning.

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

Permanent Committee for Scholarly Research and Ifta’
Chairman : Abdul-Aziz ibn Abdullah ibn Baz

Fatwas of the Permanent Committee – Group 2 – Part 2 – Page 73

The Messenger (peace be upon him) did not stretch his hand from his grave to anyone – Ibn Baaz

Q : A brother from Dar’a, Syria asks: What is the correct opinion about the stories narrated from one of the famous leaders of Sufism, Al-Sayyid Ahmad Al-Rifa’y that he visited the Mosque of the Prophet (peace be upon him) in Al-Madinah and supplicated at the Prophet’s grave. The Messenger (peace be upon him) then stretched his hand out to him and he kissed it?

This is a widespread belief among the followers of his Tariqah (Sufi order). It is a belief they hold firmly, even though he lived in the 6th century A.H. How true is this story?

A : This is false and baseless, because the Prophet (peace be upon him) died as decreed by Allah (Glorified be He) who says: Verily you (O Muhammad صلى الله عليه وسلم) will die, and verily they (too) will die. [Surah Al-Zumar, 39: 30]

According to a Sahih Hadith, the Prophet (peace be upon him) said:

Allah has angels roaming around the land; if they find anyone greeting me, they carry back these greetings to me.There is no one who sends greetings upon me but Allah will restore my soul to me so that I may return his greeting.[1]

He (peace be upon him) said: The most excellent of your days is Friday; so invoke more blessings on me on that day, for your blessings will be submitted to me. The people asked: O Messenger of Allah, how can it be that our blessings will be submitted to you while your body is decayed? He replied: Allah, the Exalted, has prohibited the earth to consume the bodies of the prophets. [2]

There are many Hadiths which say similar things but it is not narrated that the Prophet (peace be upon him) said that he would shake hands with anybody. This indicates that this story is false. Even if we were to assume that it is true, then it could be that this was a shaytaan (devil) who shook hands with him in order to deceive him and lead him and others astray.

What all Muslims have to do is to fear Allah and adhere to His Shari`ah, which is indicated in His Noble Book and in the Sunnah of His trustworthy Messenger, and beware of anything that goes against that. May Allah reform the Muslims and grant them understanding of His religion and cause them to adhere to His Shari`ah, for He is the Most Generous, Most Kind.


[1] Narrated by Al-Nasaiy, Book on Sujud-ul-Sahw, no. 1265; Ahmad, Section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, nos. 3484, 3993, and 4093; and Al-Darimy, Book on heart-softening narrations, no. 2655.’

[2] Narrated by Nasaiy, Book on Friday, no. 1357; Abu Dawud, Book on Salah, nos. 883 and 1308; and Ahmad, Section on the Hadiths narrated by Al-Madinah narrators, no. 15575.

Whoever Does not Supplicate to Allaah, then Allaah is Angry with him – Shaykh al-Albaani

Taken from Silsilah Ahadeeth As-Saheehah.
By Shaykh Muhadith Nasir as-Sunnah Muhammad Nasir- Deen Al-Albaani.
Translated by Abbas Abu Yahya

No. 2654 – From Abu Hurairah from the MessengersallAllaahu alayhi wa sallam:

‘Whoever does not supplicate (make Dua’) to Allaah, then Allaah is angry with him.’

Collected by Bukhari in ‘Adab al-Mufrad’, Tirmidhi, Ibn Majah, al-Hakim, Ahmad, Ibn Abi Shaybah, al-Bayhaqi in ‘ash-Shawba’ and by Tabaraani. Albani declared it Hasan.

Shaykh Albaani brought a supporting hadeeth from an-Nu’maan –RadhiAllaahu anhu, the wording of which was: ‘Dua’ is worship’ then the MessengersallAllaahu alayhi wa sallam: recited:

<< And your Lord said: ‘Call on Me, (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness,] they will surely enter Hell in humiliation!>>

Collected by the collectors of the Sunnan and by other than them. Ibn Hibban, al-Hakim and Dhahabi authenticated it, as well as others.

It is researched in ‘Ahkaam al-Janaiz’, ‘Saheeh Abi Dawood’ and in ‘Rowda al-Nadeer’.

Shaykh Albaani comments:

‘And there is no doubt that staying away from Allaah’s -Ta’ala- worship due to arrogance and not making Dua’ to Him necessitates Allaah’s anger upon the one who does not make Dua’ to Him.

This hadeeth [of Nu’maan] is a strong support for the hadeeth of Abu Hurairah due its meaning and not from its chain.

Some of the ignorant Soofis have neglected these Ahadeeth or have pretended to neglect them.  They claim that making Dua’ to Allaah is inappropriate behaviour with Allaah, they have become affected with an Israeeli narration:

‘His knowledge of my condition spares me from asking from Him.’

So they were ignorant that when the slave of Allaah makes Dua’ to His Lord –Ta’ala- it is not the case that the slave of Allaah is informing Allaah –Subhanahu wa Ta’ala – his need of Him << He knows what is kept secret and that which is yet more hidden. >> rather it is the act of actualization of the Uboodeeyah of Allaah (servitude of worship) and the slave of Allaah’s need of Him and his own impoverishment.

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.6 Hadeeth no. 2654 p.323-326]

Related Link:

Seeking Assistance from the Dead : Aqeedah of the Grave worshipping Soofis

The difference between the ‘Aqeedah of the Salaf as-Salih and the‘Aqeedah of the grave worshipping Soofis

Compiled by Abbas Raheem
Translated by Abbas Abu Yahya

The grave worshipping Soofis promote matters of Shirk and innovation by way of the media, and from those matters is Isteegatha(seeking closeness to Allaah) from the dead of the Prophets, and the righteous people.  This is a refutation against their falsehood and their trickery of the worshippers by mentioning what is ambiguous from the texts of Islaam, and using weak hadeeth and narrations, and their own understanding of the authentic hadeeth other than the understanding of the Salaf as-Salih.  This refutation also contains the position of the Salaf as-Salih regarding this issue, according to the‘Aqeedah of the Salaf as-Salih, and all capability is from Allaah.

Isteegatha linguistically means requesting aid and victory.

The Sharia’ definition: There is no difference with the linguistic meaning, since it means requesting help and relief from distress.

And Isteegatha is a type of Dua’(supplication), and Dua’ is worship, as has been mentioned in the hadeeth of an-Numaan bin Basheer who said that the Messenger  of Allaah sallAllaahu alayhi wa sallam said : ‘Dua’ is worship.’  Narrated by Ahmad and Tirmidhee and he said the hadeeth was hasan saheeh.

From the principles of the Sharia’ is that all worship, whether apparent or internal, is prohibited until there is an evidence from theSharia’ that makes the action permissible.

Once this is understood, then know – may Allaah have mercy upon you, and may He direct you to His obedience –   that makingIsteegatha from the people is divided into two sections according to the Salaf:

The first :  The Isteegatha which is permissible : and that is seeking assistance in the time of need from a living person, with that which he has the ability to help with, without having to lower oneself to that person, or with humiliation in any form, or having submission in the same way that you ask from Allaah Ta’ala.

From amongst the evidences that show the permissibility of this type of Isteegatha is:

  1. a) The saying of Allaah Ta’ala regarding the story of Musa – alayhi as-sallam – : <<The man from his (own) party asked him for help against his foe>>
  1. b) The saying of Allaah Ta’ala: <<Help one another in goodness and piety, and do not help one another in sin and transgression.>>

The Second: The Isteegatha which is prohibited, is of two types:

  1. a) Seeking assistance from living people with that which only AllaahTa’ala has the ability to help with, and there is agreement amongst the scholars, that this is prohibited.

And from amongst the evidences for this issue, is the saying of Allaah Ta’ala: <<And invoke not besides Allaah, any that will neither profit you, nor hurt you…..>>

  1. b) Making Isteegatha with the dead, from the Prophets or the righteous people.

And from the proofs of this prohibition is the following:

1) The saying of Allaah Ta’ala: <<And if My slaves ask you about Me, then I am close, and I answer the Dua’ of the caller if he supplicates to Me.  So let them obey Me and believe in Me, so that they may be led aright. >>

So ponder – may Allaah look after you – about when the Messenger of Allaah sallAllaahu alayhi wa sallam was faced with questions, and the answer would come from Allaah Ta’ala, and Allaah Ta’ala would make the Messenger of Allaah sallAllaahu alayhi wa sallam  an intermediary to convey the answer, so Allaah would say to him : <<Say….>> meaning O Muhammad tell them.  The following are examples of that:

1) The saying of Allaah Ta’ala: <<They ask you about the new moons.  Say: these are signs to mark fixed periods of time for mankind and for the pilgrimage. >> 2:186

2) The saying of Allaah Ta’ala : <<They ask you concerning fighting in the Sacred Months (i.e. 1st, 7th, 11th and 12th months of the Islaamic calendar). Say, “Fighting therein is a great (transgression) but a greater (transgression) with Allaah is to prevent mankind from following the Way of Allaah, to disbelieve in Him,>> 2:217

3) The saying of Allaah Ta’ala: <<They ask you (O Muhammad ) concerning alcoholic drink and gambling. Say: ‘In them is a great sin, and (some) benefit for men, but the sin of them is greater than their benefit.’ >> 2:219

4) The saying of Allaah Ta’ala: <<They ask you what they should spend.  Say : whatever you spend of good>> 2 : 215

5) The saying of Allaah Ta’ala: <<They ask you for a legal verdict. Say: ‘Allaah directs (thus) about Al­Kalâlah (those who leave neither descendants nor ascendants as heirs) >>

6) The saying of Allaah Ta’ala: <<They ask you what is lawful for them as food.  Say : lawful unto you are all kinds of halaal food. >> 5:4

7) The saying of Allaah Ta’ala: <<They ask you about the Hour (Day of Resurrection): ‘When will be its appointed time?’ Say: ‘The knowledge thereof is with my Lord (Alone). >>

8) The saying of Allaah Ta’ala: <<They ask you about the spoils of war. Say: the spoils of war are for Allaah and the Messenger>> 8: 1

So, the Messenger of Allaah sallAllaahu alayhi wa sallam was an intermediary to convey the message directed to him from Allaah Ta’ala by His saying : <<Say…>>, except in the issue of Dua’.  Indeed AllaahTa’ala did not make the Messenger sallAllaahu alayhi wa sallam an intermediary for Dua’, but Allaah Ta’ala Himself undertakes the answering of theDua’ directly without saying: <<Say…>>

When the Messenger of Allaah sallAllaahu alayhi wa sallam was asked: ‘O Messenger of Allaah, is our Lord close so we can have intimate discourse with Him, or is He far, so that we have to call in a loud voice?’  Then Allaah revealed: <<And if My slaves ask you about Me, then I am close, and I answer the Dua’ of the caller if he supplicates to Me.>>

Narrated by Abdullaah bin Ahmad bin Hanbal in his book ‘Kitab as-Sunnah’1/ 277 and Ibn Hibban in his book ‘ath-Thiqaat’8/436, and at-Tabari mentioned it as a reason for the revelation of the Ayaah in his Tafseer book 2/158, and Ibn Katheer in his Tafseer book 1/219, and Qurtubi in his Tafseer book 2/308, and he mentioned it as a reason for it being revealed, on the authority of Hasan al-Basari – may Allaah have mercy upon him.

And this is a divine indication that Allaah does not love that, nor is a slave in need of intermediaries or intercessors when he supplicates to his Lord Azza wa Jaal, rather he supplicates to Allaah directly and the saying of Allaah Ta’ala <<So let them obey Me >> means : that they supplicate to Me.

2) The saying of Allaah Ta’ala: <<Say O Muhammad: I do not possess anything for myself that will benefit me nor harm me.>>

so indeed this Ayaah clearly explains that he (the Messenger of Allaah) does not control for himself that which will benefit him nor that which will harm him, so how can he possess that for anyone else.

And what confirms this point is the saying of the Messenger of Allaah sallAllaahu alayhi wa sallam : ‘O Fatima daughter of Muhammad, O Safiya, daughter of AbdulMuttalib, O tribe of AbdulMuttalib, I do not possess anything for you from Allaah, but ask me whatever you want from my wealth.’ Narrated by Muslim.

3) The saying of Allaah Ta’ala: <<Say (O Muhammad): ‘Call unto those besides Him whom you pretend [to be gods like angels, Iesa (Jesus), ‘Uzair (Ezra), etc.]. They have neither the power to remove adversity from you nor even to shift it from you to another person.’ >>

Some of the Salaf said that this Ayaah was revealed about groups of people who used to supplicate to al-Azeez, the Messiah and the angels.

So if a person says that those people used to worship them (angels, prophets etc.)  and not worship Allaah, but as for us then we don’t worship them, rather,  we take them as intermediaries and intercessors with Allaah !!

Then the answer to them is: This statement of yours, is like the statement of the Mushrikeen at the time of the Messenger sallAllaahu alayhi wa sallam.

The saying of Allaah Ta’ala: <<We do not worship them except that they bring us closer to Allaah>> and in spite of what they said, their claim was not accepted, nor did it benefit them, and the Messenger of Allaah fought against them.

4) A fundamental principle is that the dead are not like the living, Allaah Ta’ala says: <<The living and the dead are not the same>> fundamentally the dead do not hear the living.

Allaah Ta’ala said: <<And you do not make those in the graves to hear.>> except where the evidence shows exceptions to this principle, and here are some examples:

  1. a) When the Messenger sallAllaahu alayhi wa sallam spoke to the dead of theMushrikeen after the battle of Badr, while they were in the well before they were buried.

And about this Ibn Qudamah al-Maqdasee – may Allaah have mercy upon him – said: ‘and this was a miracle of the Prophet sallAllaahu alayhi wa sallam and a matter that was specific to him, so you cannot use for anyone other than him.’ Taken from ‘Kitaab al-Mughnee’10/63.

  1. b) The dead hear the footsteps of his companions.
  1. c) The soul of the Messenger of Allaah sallAllaahu alayhi wa sallam is returned to him so that the angels can convey to him the Sallam of anyone who sends Sallam upon him.
  1. d) When the dead person hears the Sallam of the one who sendsSallam to him at his grave. This is according to those who authenticate this hadeeth.

There is no evidence to show that the dead person hears the living person who asks of him and makes a request from him, and if there is no evidence for this then the principle is that the issue remains as it is, that the dead cannot hear the living.

And the fundamental principle is that the Messenger of Allaah sallAllaahu alayhi wa sallam is human, and the origin regarding the issue of death, is that he is like the rest of mankind. Allaah Ta’ala says: <<Indeed you will die, and indeed they will die>> except for what the evidence exempts, that the earth does not eat up his body and that his soul is returned to him in the grave to receive the Sallam of the one who sends Sallam to him, and that the actions of his Ummahare presented to him, and this is according to those who authenticate the hadeeth.

Since the dead not being able to hear the living has been established about the leader of the sons of Adam – alayhi as-Sallam – then this more readily applies to other than the Prophet sallAllaahu alayhi wa sallam. If this is established that the Prophets do not hear the question of the one asking the question, then ponder over the saying of Allaah Ta’ala: <<And who is more astray than one who calls (invokes) besides Allaah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?>>

5 – The saying of Allaah Ta’ala: <<So when you have finished, then stand up for Allaah’s worship.  And to your Lord turn all your invocations>> and He did not say ‘Turn your invocations to the Prophets and the righteous people.’

Imaam at-Tabaree, may Allaah have mercy upon him, said, ‘The saying of Allaah Ta’ala: <<And to your Lord turn all your invocations>>  Allaah mentions is : O Muhammad direct your fervent desires to your Lord, and not to any one from the creation since the Mushrikeen from your people have made their fervent desires to gods and their  associates. The people of Tafseer have also said similar to what we have just mentioned.

Taken from the book Tafseer at-Tabaree 30 / 237.

6 – Indeed what the Companions – radi Allaahu anhum – knew and understood is that the Messenger of Allaah sallAllaahu alayhi wa sallam was not made as someone from who aid was sought after his death nor was he taken as an intermediary, and this is confirmed by what has been narrated by al-Bukhari 1 / 342 and others have also narrated this.

On the authority of Anas – radi Allaahu anhu –  and then on the authority of Umar bin al-Khattab  – radi Allaahu anhu –  if there was a drought, he would request rain by asking al-Abbas bin AbdulMuttalib, and he would say : ‘O Allaah indeed we used to come closer to You (makeTawassul) with Your Prophet sallAllaahu alayhi wa sallam and You would give us rain, and indeed we come closer to You with his uncle, so give us rain,’ then the rain would come down.

So, if you dear brother, dear reader, being unbiased, ponder that Umar and the senior Companions did not regard the permissibility of (Tawassul) coming closer to Allaah nor seeking assistance with the Prophet sallAllaahu alayhi wa sallam after his death, compared to when he was alive, in fact in their request for rain they used to make Tawassul with the Prophet sallAllaahu alayhi wa sallam, but after he passed away they did not make Tawassul with him. Indeed Umar – radi Allaahu anhu   – said in his authentic, well-known and established supplication, agreed upon by the people of knowledge, which was said in the presence of theMuhajiroon and the Ansaar in the famous year of the Great Drought. When the drought became severe and the people requested rain, he said : ‘O Allaah we used to, if we suffered from a drought, we used to make Tawassul with Your Prophet, and You used to give us rain, and now we make Tawassul to You with his uncle, so give us rain , and they were given rain.’

This well known supplication was accepted by all the Companions, not one of them denied it.  This is one of the clearest examples of (Ijma’Sakootee) silent agreement.

Therefore, if Tawassul with the Prophet sallAllaahu alayhi wa sallam after his death was like the Tawassul during his lifetime, they would have said, why are we making Tawassul with al-Abbas while we don’t make it with the Prophet sallAllaahu alayhi wa sallam, who is the best and greatest of creation with Allaah? Since not one of them said this, then this shows us that they knew Tawassul was only during the lifetime of the Prophet , and after his passing away, Tawassul is with the Dua’ of the righteous living people.

The Messenger of Allaah sallAllaahu alayhi wa sallam did not order any one of his Companions. if they had a need or were afflicted with a problem, that they turn to him and they seek assistance from him after his death. In fact the Messenger of Allaah sallAllaahu alayhi wa sallam said to Ibn Abbas – radi Allaahu anhu – : ‘If you ask of anyone, then ask Allaah, and if you seek help, then seek help from Allaah.’

Narrated by at-Tirmidhee and he said the hadeeth is hasan saheeh.

And there is other evidence which shows that Isteegatha with the dead from the Prophets and the righteous people is not allowed according to Islaam.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

Taken from

Condemning the Practices of those who claim Sufism – Imaam Ibn Qudaamah

AUTHOR: Imaam Ibn Qudaamah Al-Maqdisee [Died 620H]
TRANSLATED: isma’eel alarcon

About the Book:

This is a translation of a small booklet titled Dhammu maa ‘alayhi Mudda’oo at-Tasawwuf (Condemning the Practices of those who Claim Sufism) by Imaam Abu Muhammad Ibn Qudaamah Al-Maqdisee, may Allaah have mercy on him.

The booklet was published by Maktab al-Islami and is a short treatise containing a fatwa (religious verdict) from this great scholar of the seventh century on some of the practices that those who ascribed themselves to Sufism were upon in those days, and still are upon till this day.

The fatwa generally focuses on musical instruments and singing, which were practices the Sufis performed, taking it as part of the religion and using that as a means of drawing nearer to Allaah. The Shaikh has filled his response With Quranic verses, prophetic ahaadeeth and narrations from the Salaf.

[Download PDF eBook]

Articles extracted from this e-Book

Weak Reports – “Take what you wish from the Qur’aan for whatever you wish” – Shaykh Al-Albaanee

“Take what you wish from the Qur’aan for whatever you wish.”
AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: His treatise: “Kayfa Yajibu ‘alaynaa an Nufassir al-Qur’aan”

[Read or Download PDF]

[1] Question: Noble Shaikh, I read a hadeeth in a small book, which states: “Take what you wish from the Qur’aan for whatever you wish (i.e. need).” Is this hadeeth authentic? Please benefit us, may Allaah reward you.

[1] Answer: This hadeeth: “Take what you wish from the Qur’aan for whatever you wish (i.e. need)” is a hadeeth that has become famous amongst some tongues. But unfortunately, it is one of those hadeeths that have no basis in the Sunnah. So because of this, it is not permissible to report it or ascribe it to the Prophet صلى الله عليه وسلم.

Furthermore, this vast and comprehensive understanding (found in the hadeeth) is not valid and not established at all in the Legislation of Islaam: “Take what you wish from the Qur’aan for whatever you wish.” So for example, (this hadeeth indicates that) I can just sit at home and not go out to work in my job or occupation, instead seeking sustenance from my Lord – that He send it down to me from the sky – since I am taking what I wish from the Qur’aan! Who says such a thing!!!

Therefore, this is a false statement. Perhaps it is a narration that was fabricated by those lazy Sufis who are accustomed to sitting and residing in those places they call ribaataat (hospices). They gather in these areas and sit there awaiting Allaah’s sustenance from those people who bring it to them. This is in spite of them knowing that this is not from the nature of a Muslim since the Prophet صلى الله عليه وسلم nurtured everyone to have high aspirations and to be dignified, as he صلى الله عليه وسلم said: “The upper hand is better than the lower hand. The upper hand is the one that gives and the lower hand is the one that asks (i.e. begs).” [2]

Concerning this topic, I was amazed by a story I once read regarding one of these ascetics and Sufis, but I will not prolong it since their tales are many and bizarre:

They claim that one of them went out one time traveling throughout the land without any provisions. So it got to the point that he was about to die from hunger when a village appeared to him from afar, so he walked to it. This was on a Friday. According to his perception, he had gone out while putting all of his reliance upon Allaah. So in order not to invalidate this so called “reliance”, according to his view, he didn’t make himself visible to the gathering of people in the masjid. Rather, he hid himself under the mimbar (pulpit) so that no one would notice him. But he kept telling himself that perhaps someone would detect him. In the meantime, the speaker (khateeb) delivered his sermon and this man failed to pray along with the congregation! After, the Imaam finished giving his sermon and praying, the people began exiting the doors of the masjid in groups and individually. This was such that the man felt that the masjid would soon be empty, at which point the doors would be locked and he would remain alone in the masjid without any food or drink.

So he had no choice but to make some sounds like that of one clearing his throat in order to let those present known that he was there. Some people realized someone was there so they went and found a man that looked like he had nearly transformed to just bones due to hunger and thirst. The people took hold of him and rushed to assist him.

They asked him: “Who are you, sir?”
He replied: “I am a zaahid (ascetic), one who puts his reliance in Allaah.”

They said: “How can you say ‘I am one who puts his reliance in Allaah’ when you almost died. If you had truly put your reliance in Allaah, you would not have asked (for help), nor would you have alerted the people to your presence by clearing your throat. And as a result you would have died due to your sin!”

This is an example of the extent that can be reached due to the likes of this hadeeth: “Take what you wish from the Qur’aan for whatever you wish (i.e. need).”

To summarize: This hadeeth has no basis to it.

[1] Silsilat-ul-Ahaadeeth ad-Da’eefah (557)
[2] Saheeh Al-Bukhaaree (1429) and the wording is from him and Saheeh Muslim (1033)


What Shaykh Hamad al-Ansaari said about The Soofeeyah

What Shaykh Hamad al-Ansaari [1] said About The Soofeeyah
Compiled & translated By Abbas Abu Yahya

1 – Seeking Blessings

Shaykh Hamad al-Ansaari said:

‘I saw a person who came for Hajj and there were people gathered around him, and they took his turban, it was white, they tore it up, and some of them began eating it.

So I said to one of them: ‘Why do you eat from his turban?’

A person said: ‘This person is a Haji and we are seeking blessings from his turban.’

I wanted to make him understand [that this is wrong] but he refused to accept and also those along with him.’[2]

2 – Superstitions

‘Indeed all types of superstitions are in the Turq (different paths of the Soofeeyah).’[3]

3 – Play

‘The worship of the Soofeeyah is playing.’[4]

4 -Naqshbandeeyah [5]

‘No one authors, distributes and prints books against the Dawa’ as-Salafeeyah[6] in the world like that what the Turks do and the government of the Rawafidah (Shia) in Iran.  Because the increase of ‘Aqeedah Salafeeyah was not lessened until the Turks began ruling. They are the Naqshbandeeyah, and the Naqshbandeeyah are the enemies of the ‘Aqeedah Salafeeyah.’[7]

5 – Relieved from Worship

‘I saw a man in Africa who was a big Soofi, and people would come to him and kiss his head, his hand, his belly, and his feet and there was a large majority of people around him.

When the prayer time came he did not pray, so I asked about this, and his companions said to me: ‘He does not pray because he is relieved of Islaamic duties. I had read about these types of people in books, and now I have seen them.’[8]

6 – The Soofeeyah are Made Up Of

‘The Soofeeyah are made up of Judaism, fire-worshippers, polytheism, and a basic foundation of Islaam, but Islaam only by name, and they are the brothers of the colonialists.’

AbdulAwal bin Hamad al-Ansaari adds: ‘He means the extreme Soofeeyah.’[9]

7 – Dangers of the Soofis

‘Indeed the Soofi deviants are more dangerous to Islaam than the disbelief of the Russians and Americans.  Because they are negligent with the truth.’[10]

References :

[1] The statements here were taken from the biography of the Shaykh, which was compiled by the Shaykh’s son AbdulAwal bin Hamad al-Ansaari who is a teacher in the faculty of Hadeeth in the prestigious Islaamic University of Madina. The Collection is called:‘al-Majmoo’ Fee Tarjama al-Allama al-Muhaddith ash-Shaykh Hamad bin Muhammad al-Ansaari -Rahimullaah- wa Seeratahi wa Aqwaalihi wa Rihlatihi’. It is a large two-volume collection of the sayings, wisdom and various biographies of the Shaykh. The statements in this translation are all from his son AbdulAwal unless stated otherwise.

[2] [vol. 1 p.390 No.15]

[3] [Vol.2 p. 487 No. 83]

[4] [Vol.2 p. 490  No. 105]



[7] [Vol.2 p. 691 No.64]

[8] [vol.1 p. 397 No. 71]

[9] [Vol.2 p. 488 No. 94]

[10] [Vol.2 p.537  No.366]

The Devil’s Deception of Sufism : Imaam Ibn Al-Jawzee

Source: Talbees Iblees: pg. 162-163
Taken from

Then a group of people – i.e. from the Sufis – came and began to speak to them concerning hunger, poverty, whisperings and notions. And they authored books on these subjects, as was the case with Al-Haarith Al-Muhaasibee.

Then another group of people came (afterward) that revised the way of Sufism, characterizing it with attributes by which they distinguished it (from its original state), such as: wearing old tattered clothes, hearing (music), bursting out in passionate emotions, dancing and clapping. And they particularized themselves by exceeding in cleanliness and purification.

Then this matter (Sufism) continued to flourish, and their shaikhs began to fabricate stories for them and speak about their mystical occurrences. This affirmed their remoteness from the scholars. Rather, this even affirmed their view that what they were upon was the most complete forms of knowledge, such that they named it the hidden knowledge (al-‘ilm-ul-baatin), while making knowledge of the Religion, apparent knowledge (al-‘ilm-uhd-dhaahir).

Among them were those whose severity in hunger brought them to fancy corrupt notions. So they would claim strong love and passion for the truth. It was as if they imagined a figure with a beautiful appearance and thus fell madly in love with it. These individuals linger between disbelief and innovation.

Then these people divided into various orders and their beliefs grew corrupt. So among them were those who held the view that Allaah is incarnate in His creation (hulool), and those who held the view that the Creator and creation were in reality one existence (Ittihaad)!

And the Devil did not stop speaking to them about different types of innovations until they made them into aspects of the Sunnah.

Then there came Abu ‘Abdir-Rahmaan As-Sulamee who wrote a book for them called ‘as-Sunan.’ He also compiled a book for them called ‘Haqaa’iq-ut-Tafseer’, in which he mentioned amazing things about them (i.e. Sufis) concerning their interpretation of the Qur’aan, based on the (mystical things) that occurred to them, without tracing that back to any of the sources where knowledge is derived from. And indeed, what brought them to take such things and place them as their views was their state of daze, due to their strict abstinence of food and their love for talking at great lengths of the Qur’aan.

Abu Mansoor ‘Abdur-Rahmaan Al-Qazaaz informed us that: Abu Bakr Al-Khateeb informed us, saying: Muhammad bin Yoosuf Al-Qattaan An-Naisaburee said to me: “Abu ‘Abdir-Rahmaan As-Sulamee is not reliable. He was not able to hear anything except for a few sounds, due to deafness. So when the ruler Abu ‘Abdillaah bin Al-Bay’ died, he began to narrate hadeeth on the authority of Al-A’asam from Taareekh Yahyaa Ibn Ma’een as well as other books besides it. And he would fabricate ahaadeeth for the Sufis.”

Abu Nasr As-Siraaj wrote a book for them called ‘Lum’-us-Soofiyyah’ in which he stated horrendous beliefs and hideous statements that we will mention later in more detail, by the Will of Allaah.

And Abu Taalib Al-Makkee wrote the book Qoot-ul-Quloob in which he mentioned fabricated ahaadeeth and narrations that cannot be traced back to any source with regard to the subject of prayers during the days and nights and other subjects. He also mentioned false doctrines in it and constantly repeated statements such as: “Some of the mukaashifeen (those to whom Allaah has disclosed secrets of hidden realities) have stated…” These types of words are empty and pointless. He also mentions in it, relating from some Sufis, that Allaah reveals aspects of the hidden matters to his “saints” in this world.

Abu Mansoor Al-Qazaaz informed us: Abu Bakr Al-Khateeb informed us, saying: Abu Taahir Muhammad bin al-‘Ullaaf said: “Abu Taalib Al-Makkee entered the city of Basrah after the death of Abul-Husayn bin Saalim and ascribed to his views. The he traveled to Baghdad and the people gathered around him in the place of admonition to hear from him. So he began to speak but got confused and began to mix up his words. It was memorized from him that he said: ‘There is nothing more harmful to the creation than the Creator.’ So the people declared him an innovator and deserted him completely. Afterward, he was prevented from speaking to the people.”

Al-Khateeb said: “Abu Taalib Al-Makkee wrote a book in the language of the Sufis called Qoot-ul-Quloob in which he mentioned many horrendous and repugnant things concerning Allaah’s Attributes.”

Then there came Abu Nu’aim Al-Asbahaanee who wrote a book for them called ‘Hilyat-ul-Awliyaa’, in which he mentioned many evil and despicable things on the laws of Sufism. And he had no shame in stating that Abu Bakr, ‘Umar, ‘Uthmaan and ‘Alee, as well as the rest of the high-ranking Companions, were from among the Sufis! So in this book, he spoke of amazing things that occurred to them. He also mentioned Shuraih Al-Qaadee, Al-Hasan Al-Basree, Sufyaan Ath-Thawree and Ahmad bin Hanbal as being from among them (i.e. the Sufis). Similarly, in ‘Tabaqaat-us-Soofiyyah‘, As-Sulamee mentioned Fudail (bin ‘Iyyaad), Ibraaheem bin Adham and Ma’roof Al-Kurkhee as being from among the Sufis, by pointing out that they were individuals who abstained from the worldly life and its luxuries (zuhd).

Sufism is a way that is well known for exceeding in abstinence of worldly luxuries (zuhd). What shows the difference between them (i.e. scholars above, and the Sufis) is that no one ever condemned abstinence (zuhd), whereas Sufism was condemned because of what we will mention later.

‘Abd-ul-Kareem bin Hawaazin Al-Qushayree wrote a book for them called ‘ar-Risaalah’, in which he mentioned many far-fetched and mystical things such as talk on al-fanaa (annihilation) and al-baqaa (subsistence), al-qabd (contraction), al-bast (expansion), al-waqt (the moment), al-haal (ecstasy), al-wajd (finding) and al-wujood (existence), al-jam’ (union) and tafaruqqah (separation), as-sahu (clarity) and as-sakr (drunkenness), adh-dhawq (taste) and ash-sharab (drink), al-mahu (effacement) and al-ithbaat (affirmation), at-tajallee (manifestation) and al-muhaadarah (presence), al-mukaashafah (unveiling) and al-lawa’ih, at-tawaali’ and al-lawaami’, at-takween and at-tamkeen, ash-sharee’ah and al-haqeeqah (reality),[1] and other insanities that do not amount to anything. And his tafseer is even more bizarre than this!

Then there came Muhammad bin Taahir Al-Maqdisee who wrote ‘Safwat-ut-Tasawwuf‘ for them, in which he stated things that any person with common sense would feel ashamed to mention! We will mention what is proper from its subjects, with the Will of Allaah.

Then there came Abu Haamid Al-Ghazaalee who wrote the book ‘Ihyaa ‘Uloom-ud-Deen‘ for them, according to the methodology of the (Sufi) people, which he filled with baseless ahaadeeth even though he knew well they were baseless. He spoke about knowledge of the Mukaashafah (unveiling of unseen by Allaah to Sufis) and withdrew from the principles of Fiqh. And he stated such things as: ‘Indeed the stars, the sun and the moon, which Ibraaheem saw, were in fact lights that screened Allaah!’ Such things are not mentioned in any of the sources of knowledge. Rather, this is from the types of speech of the Baatiniyyah.

He (Al-Ghazaalee) also said in the book ‘Al-Mufsih bil-Ahwaal‘: “While in their state of wakefulness, the Sufis are able to witness the angels and souls of the prophets, hear their voices and take hold of benefit from them. Then this condition escalates from the witnessing (of their) images to levels in which they are contained within these domains.”

The factors that caused these individuals to write these books was their little knowledge of the Sunnah, Islaam and the narrations, as well as their dedication for what they approved of from the way of the people (Sufis). They only approved this way because of adoration for abstinence (zuhd) that was established in their souls. They did not see any condition better than the condition of these people (Sufis) in regards to appearance, nor any speech more pleasant than their speech, whereas in the biographies of the Salaf, they found a form of harshness. So the people inclined very strongly towards these individuals (Sufis).

This was due to what we stated previously, that it was a way, which was characterized outwardly by cleanliness and worship, whereas on the inside, it was about indulging in leisure and hearing music, which the bodily dispositions incline to. The original Sufis would flee from the leaders and authorities. However (in later times) they became friends.

The majority of these books that were compiled for them have things in them that cannot be traced back to any (authentic) source. Rather, they are only based on mystical occurrences that befell some of them, which they managed to take hold of and record. They called this hidden knowledge (al-‘ilm-ul-baatin). Abu Ya’qoob Ishaaq bin Hayya said: “I heard Ahmad bin Hanbal once when asked about the occurrence of delusions and notions, so he replied: ‘The Sahaabah and the Taabi’een never spoke about such things.’


[1] Translator’s Note: These are names for Sufi concepts and beliefs. Some of them have been defined as such: Fanaa: (Annihilation) A state in which the mureed (Sufi) becomes so absorbed in dhikr that he becomes unaware of himself and his surroundings and is at tranquility with the remembrance of his Lord, negating or annilihating his self. Bast (Expansion) and Qabd (Contraction) refer to the various degrees of relative union and separation from the Creator. Baqaa: The consciousness of survival in Allaah. Waqt: (Time) The moment in which someone becomes conscious of the reality and the Creator; the mureed is neither in the past or the future. Mukaashafah: (Unveiling) The state in which the Truth (Allaah) and the Unseen become revealed to the Sufi. Tajallee: (manifestation) the state in which Allaah manifests revelation to the Sufi. Sakr: (Drunkenness) A state in which the mureed is absorbed in the hidden matters to the point that the common person cannot understand him. Wajd: (Finding) State of ecstasy in which the Sufi finds the realization and presence of Allaah, usually after hearing (Samaa) dhikr. Jam’: (Union) A state in which the Sufi only sees the Truth (Allaah) without the creation. Muhaadarah: (Presence) Being in the presence of Allaah. Tafarruqah or Farq: (Separation) When the Sufi in the state of Fanaa sees the creation (i.e. himself), the opposite of Jam’. And Allaah knows best.

Published: September 8, 2004 | Modified: September 8, 2004

The Meaning and Origin of Sufism : Shaikh Saalih Al-Fawzaan

Source: Haqeeqat-ut-Tasawwuf (pg. 11-15) [1422 1st Edition]

The words Tasawwuf and Soofiyyah were not known during the first generation of Islaam. Rather, they were only introduced into it after that or they were adopted into Islaam from other nations.

Shaikh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, said in Majmoo’-ul-Fataawaa: “As for the term Soofiyyah (Sufism), then it was not heard of during the first three generations of Islaam. Rather, speech concerning it only became known after the first three generations. Several Imaams and scholars spoke about it afterward, such as Imaam Ahmad bin Hanbal, Abu Sulaymaan Ad-Daaraanee and others. It was also reported from Sufyaan Ath-Thawree that he spoke about it. Some of them also mentioned that on the authority of Al-Hasan Al-Basree. They differed in their views on the meaning of what a Soofee ascribes himself to, since the word ‘Soofee’ is a noun indicating an ascription, such as Al-Qurshee, Al-Madanee and so on.

It is said to be an ascription to Ahlus-Suffah,[1] but this is an error, since if this were the case, they would call themselves Suffee. It is also said to be an ascription to the saff (row) that is the foremost before Allaah, but this is also wrong, since if this were the case, they would call themselves Saffee. It is also said to be an ascription to the safwah (best) from Allaah’s creation. This too is an error, since if it were so, they would have to call themselves Safwee. It is also held to be an ascription to Soofah bin Bishr bin Udd bin Taabikhah, an Arab tribe that used to be located next to Makkah in the past, which the ascetics would ascribe themselves to. Even though the ascription of Soofee is in conformity to this person’s name (Soofah) from a grammatical standpoint, it is also a weak opinion, since these people were not well known to most of the ascetics and because if the ascetics were to ascribe to them, it would have been more likely that they would have ascribed to them during the era of the Sahaabah, Taabi’een and the Atbaa’ at-Taabi’een.

It is also due to the fact that the majority of those who speak on behalf of the Soofees are not aware of this tribe and they are not pleased with being attributed to a tribe from the Days of Ignorance (Jaahiliyyah), which did not exist during the era of Islaam. It is also held, and this is the most well known opinion, that Soofee is an ascription to soof (wool). This was since the first time that the Soofees appeared was in Basrah (‘Iraq).

The first people that established the role of Soofiyyah were some of the companions of ‘Abdul-Waahid bin Zayd. ‘Abdul-Waahid was one of the companions of Al-Hasan Al-Basree who lived in Basrah and was into such great lengths in abstinence (zuhd), worship (‘ibaadah), fear of Allaah (khawf) and so on, the likes of which were not found in the rest of the inhabitants of other lands.

Abush-Shaikh Al-Asbahaanee reported with a chain of narration connected to Muhammad bin Sireen that it reached him that a group of people preferred wearing wool, so he said: ‘There are some people that prefer to wear wool claiming that they resemble the Messiah, son of Maryam. However, the guidance of our Prophet (sallAllaahu ‘alayhi wa sallam) is more beloved to us, and he (sallAllaahu ‘alayhi wa sallam) would wear cotton and other types of clothes.’ Or he stated words similar to this.”

Then he (Ibn Taimiyyah) said after this: “These people ascribe themselves to outer garments, which in this case is wool (soof) garments. So it can be said about one of them that he is a Soofee. However, their methodology is not restricted to the wearing of woolen garments, nor do they mandate that on anyone or adhere to ordering it. They only attach themselves to it due to it being the outer condition.”

Then he said: “So this is the origin of Soofiyyah (Sufism). After this, it branched off and diversified.” [2]

Ibn Taimiyyahs words, may Allaah have mercy on him, indicate that Sufism originated in the lands of Islaam at the hands of some very pious worshippers from Basrah as a result of their going to great lengths in abstinence (zuhd) and worship (‘ibaadah). Then after that, Sufism evolved and changed.

The conclusion that some modern-day authors have come to – that Sufism crept into the lands of the Muslims from other religions, such as Hinduism and Christian monasticism – has become accepted based on what Shaikh Ibn Taimiyyah reported from Muhammad bin Sireen, that he said: “There are some people that prefer to wear wool claiming that they resemble the Messiah, son of Maryam. However, the guidance of our Prophet (sallAllaahu ‘alayhi wa sallam) is more beloved to us!” This indicates that Sufism has a connection to the religion of the Christians!!

Dr. Saabir At-Tu’aimah said in his book: “Sufism – Its Beliefs and Methods”: “It appears that it came about due to the influence of Christian monasticism in which the monks would wear woolen garments and reside in their monasteries. There were many of them that would be upon this practice throughout the lands, which Islaam freed by way of Tawheed…” [3]

Shaikh Ihsaan Ilaahee Dhaheer, may Allaah have mercy on him, said in his book “Sufism: Its Source and Origin”: “When we look deep into the teachings of the first and latter-day Sufis and the statements that have been quoted and narrated from them in the Sufi books of old and present, we see a huge difference between it and the teachings of the Qur’aan and the Sunnah. Likewise, we don’t see its roots or its seeds in the history of the chief of all creations (Prophet Muhammad) (sallAllaahu ‘alayhi wa sallam) nor in that of his righteous and noble Companions, from the best of Allaah’s creation. Rather, contrary to that, we see that it has been derived and acquired from Christian Monasticism, Brahmanism, Hinduism, the religious devotion of Judaism and the asceticism of Buddhism.” [4]

Shaikh ‘Abdur-Rahmaan Al-Wakeel, may Allaah have mercy on him, said in the introduction of the book “The Downfall of Sufism”: “Indeed, Sufism is the lowest and vilest of schemes, which the Devil innovated so that the servants of Allaah can mock and ridicule along with him in his war against Allaah and His Messengers. It is the veil of the Magians (Majoos), which gives the impression that it is divine. Rather, it is the veil of every enemy to the true religion. Examine it and you will find in it Brahmanism, Buddhism, Zoroastrianism, and the Manichaean beliefs. You will find Platonism in it. You can even find Judaism, Christianity and the idolatry of the Days of Ignorance in it.” [5]

Through presenting the views of these modern-day writers regarding the origin of Sufism, as well as many other writers not mentioned here that hold these same views, it becomes clear that Sufism is a foreign concept that was introduced into Islaam. This shows in the practices of those who ascribe themselves to it – those practices that are foreign to Islaam and far removed from its guidance. By this, we intend the latter-day adherents to Sufism whose mystical illusions and fantasies have become many and great.

But as for the former predecessors, such as Al-Fudayl bin ‘Iyyaad, Al-Junaid, Ibraaheem bin Adham and others, then they were upon a state of moderateness.


[1] Translator’s Note: The Ahlus-Suffah (People of the Bench) referred to the poorer Companions who would sit outside the Prophet’s (sallAllaahu ‘alayhi wa sallam) masjid, waiting for charity and waiting for the Prophet (sallAllaahu ‘alayhi wa sallam) to come out so that they could accompany him and learn hadeeth from him.

[2] Majmoo’-ul-Fataawaa (11/5-7, 16, 18)

[3] As-Sufiyyah: Mu’taqidan wa Maslakan (pg. 17)

[4] At-Tasawwuf: Al-Mansha’ wal-Masdar (pg. 28)

[5] Masra’ at-Tasawwuf (pg. 19)

Published: September 18, 2004 | Modified: September 18, 2004

The so-called Salat Al-Fatih – The Permanent Committee for Scholarly Research and Ifta

Q 5: The Al-Tijaniyyah sect has their own supplication called Salat Al-Fatih, which they consider to be better than reciting the Qur’an. Is this true? Moreover, on Friday before Maghrib (Sunset) Salah and after Subh (Dawn) Salah, they circle around a piece of cloth on which, they claim, the Prophet (peace be upon him) and Ahmad Al-Tijany sit. During such times they recite the supplication called Salat Al-Fatih. Please, provide evidence and clarify if this practice is proper.

A: All their claims are false. Moreover, their deeds are null and void and are considered to be Bid’ahs (rejected innovation in religion).

For more clarification, I will cite the so-called Salat-ul-Fatih (Remembrance from the Tijaniyyah order).The following is cited in the Simplified Encyclopedia of Contemporary Religions, Doctrines, and Parties – The World Assembly Of Muslim Youths: “Their leader, Ahmad Al-Tijany, claims that he physically met the Prophet, peace be upon him, talked with him, and learned Salat-ul-Fatih from him- The wording of this Salat reads: “O Lord, have peace and blessings upon our master Muhammad, the opener of the closed, the last of the prophets, the supporter of right with right, and the guide to Your straight path, his family as high as his standing and rank.” They have beliefs concerning this Salah, including:The Messenger of Allah, peace be upon him, told him that the reward for reciting it once is equivalent to that of reciting the Qur’an six times.

The Messenger of Allah, peace be upon him, told him once again that the reward for reciting this Salah once is six thousand times as much as that for every Dhikr (Remembrance of Allah), Du`a’ (supplication), long or short, and the recitation of the Qur’an (Jawahir Al-Ma`any Wa Bulugh Al-Amany, vol. 1, p. 136)

The reward for such Salah is gained only if the reciter is authorized to recite it. This means there should be a chain of authorization tracing back to Ahmad Al-Tijany who, according to him, received this Salah from the Messenger of Allah.

Allegedly being the words of Allah (Exalted be He), this Salah is deemed to be a Hadith Qudsy (Revelation from Allah in the Prophet’s words) (Al-Durrah Al-Faridah, vol. 4, p. 128).

– He who recites Salat-ul-Fatih ten times will gain a reward that even an `Arif (Sufi who has reached a high station of worship) who had lived for one million years would not get if he had not recited it.

– He who recites this Salah even once will have his sins forgiven and will have a reward as much as that for six thousand Tasbihs (saying: “Subhan Allah [Glory be to Allah]”), Du`a’s (supplication), and Dhikrs. (See Mushtaha Al-Kharif Al-Jani, pp. 127, 299 and 300.

I say that the following verse applies to the above: “Then woe to those who write the Book with their own hands and then say, ‘This is from Allah,’ to purchase with it a little price!” The Committee elaborated on this sect in the previous Fatwas.

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 Qa’ud – Abdullah ibn Ghudayyan  -Abdul-Razzaq Afify – Abdul-`Aziz ibn `Abdullah ibn Baz

Refutation of Sufi myth on the issue of Dhaati and ‘Atai (Personal and Bestowed) ! – Dr Murtaza bin Baksh [Video|Urdu-English Subtitles]

Dr Murtaza bin Baksh (hafidhahullaah)

In the name of Allaah, The Beneficent, The Most Merciful

This lecture is about a small pamphlet claiming that Allaah’s Prophets and Friends have the Power Bestowed upon them to Help, Save and Provide sustenance, children etc etc. This small yet informative clip will shed light on the above claim. For more knowledgeable lectures in Urdu language, kindly visit the following websites:

May Allaah allow us to follow the proper teachings of Islaam until our death AMEEN
Wassalam o alaikum warah matullahe wabara katahu

Courtesy of : aimproduction

The Clear Distinction Between Sufism and The Zuhd of The Salaf – Shaykh Ahmad ibn Ahmad Shamlaan [Audio|Ar-En]

The Clear Distinction Between Sufism and The Zuhd of The Salaf
Shaykh Ahmad ibn Ahmad Shamlaan (hafidhahullaah)

The Clear Distinction Between Sufism and The Zuhd of The Salaf by Shaykh Ahmad ibn Ahmad Shamlaan

Bismillaah wa -Alhamdulillaah wa Salaatu wa Salaam ‘alaa Rasulillaah ‘amma ba’d

Muwahhideen Publications facilitated a LIVE telelink lecture with Shaykh Ahmad ibn Ahmad Shamlaan (hafidhahullaah), from the mashaayikh and head of Dar ul Hadeeth, Radaa’, Yemen.

A superb refutation of the falsehood of the sufis!

Listen / Download Mp3 Here (Time 1:23:17)

The noble Shaykh Ahmad ibn Ahmad Shamlaan (hafidhahullaah) explained that Zuhud is to renounce worldly pleasures in order to gain nearness to Allaah. It is to leave off what Allaah has made haram and to do that which Allaah has made obligatory. This concept is of tremendous importance in Islaam and the Shaykhpresented this in the form of a comparison between the proper and upright Zuhud of the Salaf to the extreme and deviant practices of the sufis. The Salaf best understood and practiced this noble principle. They had reached the pinnacle of sincerity and devotion to Allaah and strict adherence to the sunnah of the Messenger (sallAllaahu ‘alayhi wa sallam), performing all acts of worship in precise accordance to the legislated texts. The Shaykh showed the clear distinction of this to the absurd innovations of the sufis who went to such extremes in their ‘ibaadah, out of their acclaimed piety, that many of their beliefs and practices fell into kufr.

Our Shaykh Ahmad Shamlaan (hafidhahullaah) continues in this lecture making distinct the falsehood of thesufis and the proper practice of our salaf us saalih in their implementation of zuhud.

Wa Billaahi Tawfeeq

Wa SallAllaahu wa Sallaama wa Barak ‘alaa Nabiyanna Muhammad wa ‘alaa ‘Alyhi wa Sahbyhi wa Sallam

Source : Taken from with permission

[Must Watch] Shaykh Rabee in Kasalaa, Sudan – Funny Short Clip [Video|Ar-En]

Wisdom in Giving Da’wah
Shaykh Rabee bin Hadi Al Madhkhalee

or watch @
Uploaded by abdalla508 on Youtube

Watch the whole video and see the wisdom Allah has given to our noble Shaykh (May Allah preserve him)

Transcription of the above Audio :

Then we travelled to ‘Kassala’ in Sudan.
It was Maasha Allaah.
We did Da’wah there.
We talked and Allaah benefited the people there.
It is a small town, so we visited all of the Masaajid there.
They said :
“There is only one masjid that we have not visited yet.
And it is upon the Tijaanee methodology.
And it is a Masjid that we have never been able to enter.”
Because they are very stubborn.
I said :
“We will go there and ask permission.
If they permit us to speak, we will speak.
If they do not permit us to speak, we will leave.
And that is up to Allaah.
We did not come here with force.”
So we went there and the Imaam led the prayer.
After the prayer, I gave him salaam.
[And said to him] :
“Do you mind if I give a small talk to these brothers?”
So he said : “Go ahead.”
So I spoke, may Allaah bless you, and I called to Allaah.
And I called to Tawheed and I called to the Sunnah and so on.
And at the same time I refuted the mistakes.
And the misguided beliefs that were present.

Until I reached the hadeeth of A’isha where she said:
“3 things, if anyone were to tell them to you, Tthen he has lied upon Allaah a great lie.
Whoever tells you that Muhammad has seen his Lord has lied a great lie upon Allaah.
And whoever says that Muhammad, knows the future, has lied a great lie against Allaah.
And whoever claims that Muhammad did not relate the whole religion to the people has lied against Allaah a great lie.
[Bukhaaree and Muslim]

So he got up and said :
“By Allaah, Muhammad saw his Lord with his own two eyes that are on his head.”
So I said to him :
“May Allaah reward you with good.
As for A’isha, [radiAllaahu anhaa], she is the most knowledgeable of his affairs.
And she said that he did not see his Lord.
And By Allaah, if he had seen his Lord he would have told her.”
He kept on talking, so I said to him :
“Wait until I have finished what I have to say.
And then you can ask whatever you like.
That which I know, I will answer.
That which I do not know, I will tell you : Allah knows best.”
I left him and I continued speaking.
And I was not really sure if he stayed or if he left.
Slowly I heard one of the men in the crowd saying :
“By Allaah, what this ‘Zuul’ is saying is the truth”
Zuul means man, in Sudan.
Slowly he said :
“By Allaah, what this man is saying is the Truth”
I used : “Allaah said….” and “The Messenger of Allaah said….”
May Allaah bless you.
Then the athaan of Isha was called and I finished my speech.
Then the Iqaamah was called.
And the people started pushing me to lead the prayer.
So I said :
“Never, never. The Imaam should lead the prayer.”
They said :
“By Allaah, you lead the prayer!”
So I said “OK” and I led the prayer.
After the prayer, the youth from Ansar us-Sunnah and myself left the masjid.
And I asked :
“Where is the Imaam?”
They said “They kicked him out!”
“Who kicked him out!?”
“His own Jamaa’ah kicked him out!”
By Allaah, this is what happened!
But if one was to come to them with this foolishness and insult them, meaning the Tijaaniyyah, the Burhaaniyyah and so forth, If one was to say this, who would accept it!?
But if you came to them with wisdom and kindness.
May Allaah bless you.
Allaah benefited them!
Allaah benefited them with this!
So O brothers, use beneficial knowledge.
And strong irrefutable evidences.
And beneficial wisdom in your Da’wah.
And it is upon you to have all of the beautiful manners that the Book Of Allaah and the Prophet of Guidance encouraged[Sallallaahu Alaihi Wa sallam]
Because they are the tools of Victory.
And they are the tools of Success.
And believe me when I say that the Sahaabah did not spread Islaam and have it enter into the hearts of the people, except with Wisdom and their character, more then with the sword.
Because the one enters Islam by sword will probably not remain steadfast.
The one who entered Islaam by way of knowledge and evidence….He is the one who will have strong faith.
So it is upon you to follow these good ways.
And it is upon you to be serious about knowledge.
As it is upon you to be serious about giving Da’wah to Allaah.

Transcribed by AbdurRahman. Org

The Tijāniyyah (Arabic: الطريقة التجانية, transliterated: Al-Ṭarīqah al-Tijāniyyah, or “The Tijānī Path”) is a sufi tariqa (order, path) originating in North Africa but now more widespread in West Africa, particularly in Senegal, The Gambia, Mauritania, Mali, Guinea, and Northern Nigeria and Sudan. Its adherents are called Tijānī

The Deception of the Shaytaan of the Soofeeyah – Compiled & Translated By Abbas Abu Yahya

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 of Imaam 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.’

Source : Statements of the People of Knowledge Regarding the Soofeeyah  [PDF]
Compiled & Translated By Abbas Abu Yahya

Ruling on the Sufi way of repeating the Names of Allah – Permanent Committee

The Naqshabandiyyah

Q: What is the ruling, in your understanding, on the Sufi Tariqahs (orders) in general, and the Naqshabandi Tariqah in particular?

A: There is a lot of Bid`ah (rejected innovation in religion) practiced among the Sufi Tariqahs, such as holding Dhikr (Remembrance of Allah) circles and gatherings in rows, in which they all repeat the Name of Allah together, saying, “Allah, Allah,” one of His Attributes saying, “Hayy (Ever-Living), Hayy,” or “Qayyum (Self-Subsisting), Qayyum,” referring to Him through the pronoun “Huwa (He), Huwa,” or repeating meaningless sounds, such as “Ah, Ah.”

They also repeat other formulas of Dhikr, in which they beseech help from other than Allah, seek support of the dead, such as Al-Badawy, Al-Shadhily, Al-Jilany, and others.

Their books contain a lot of Bid`ah and scattered evil, especially Al-Naqshabandiyyah.

In their daily Wird (sayings recited with consistency), they repeat the Name of Allah in their hearts, without moving their lips. The Murids (students) evoke their shaykh and his Wird, believing that this will be a means of saving them on the Day of Resurrection. These practices are all abominable acts of Bi`dah; none of these forms of Dhikr were reported from the Prophet (peace be upon him) in what was sent to him in the Qur’an and the Sunnah.

It is, however, authentically narrated that the Prophet (peace be upon him) said, “Anyone who does something that we have not ordered (in worship) it will be rejected.” The Prophet also said, “Anyone who introduces something in this matter of our (the religion) that is not from it, it will be rejected.”

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

Permanent Committee for Scholarly Research and Ifta’
`Abdul-`Aziz ibn `Abdullah ibn Baz,`Abdul-Razzaq `Afify, `Abdullah ibn Ghudayyan, `Abdullah ibn Qa`ud