Sufis deception
Satanic Dhikr
Quotes from the Book:
“Ibn Al-Jawzee said: ‘Abul-Wafaa ‘Alee bin ‘Aqeel, the Fiqh scholar, said: ‘Our Shaikh Abul-Fadl Al-Hamdhaanee said: The innovators in Islaam and those who fabricate ahaadeeth are worse than the disbelievers. This is since the disbelievers attempt to corrupt the Religion from the outside, whereas these individuals attempt to corrupt it from the inside. They take the likeness of the inhabitants of a land, who strive to corrupt its condition (from the inside), while the disbelievers take the likeness of raiders laying siege to the land from the outside. So it is the ones on the inside who open the doors of the land’s surrounding barrier (and let the besiegers in). These types (of people) are more dangerous to Islaam than those who don’t ascribe themselves to it.’”
“I say: Today, the opponents of the Sunnah and Tawheed are capitalizing on the pamphlets and cassettes of some individuals that ascribe themselves to the Sunnah and Tawheed, which defame the true scholars and callers of the Sunnah and Tawheed. Rather, what is worse in terms of danger and affliction is that these pamphlets and tapes have influenced many of the children of Tawheed and Sunnah, so that now they launch their arrows of disparagement and oppressive accusations towards the scholars of Tawheed and Sunnah, those who carry their banner and those who defend their sanctity. What is worse than this in terms of misfortune and grief, is that they attach themselves and join forces with the people of innovation and misguidance in their campaign of launching poisonous missiles at them, which the enemies of the Sunnah and Tawheed have been preparing as the ultimate attack to finish off the last remnants of the Sunnah and Tawheed.”
“Ibn Al-Qayyim said: ‘The Prophet (sallAllaahu ‘alayhi wa sallam) once saw a book in the hand of ‘Umar (radyAllaahu ‘anhu) that he had transcribed from the Torah, and which caused him to be amazed at how much it conformed to the Qur’aan. So the face of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) became very angry to the point that ‘Umar went over to a fire and threw it in.
So how would it be if the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) saw what was written after him from the books that oppose and contradict what is in the Qur’aan and the Sunnah?! And we ask Allaah to aid us!
The Prophet (sallAllaahu ‘alayhi wa sallam) commanded everyone that recorded anything from him apart from the Qur’aan to erase what they had written down. However, afterward, he allowed his Sunnah to be written, but did not grant permission for anything besides that.
So all of these books that contain opposition in them to the Sunnah, have no permission to be written. Rather, they only have permission to be erased and destroyed, for there is not anything more harmful to the ummah than these books. The Companions (of the Prophet) burned all the copies of the mus-haf that contradicted the mus-haf of ‘Uthmaan (radyAllaahu ‘anhu) out of fear that differing would spread amongst the ummah. So how would it be if they were to see the books of today that cause disunity and division amongst the ummah…!?’”
“This is the rightly guided methodology, which all of the Salafee youth are obligated to know – it is the methodology indicated in the Qur’aan and the Sunnah, and which the best of this ummah – its scholars of Hadeeth and Fiqh – followed. One of the conditions for implementing this methodology is that the one criticizing must do that for the sake of Allaah and out of sincerity to Allaah and His Book and in order to preserve Allaah’s Religion and what it encompasses from beliefs, laws and acts of worship.
From the severely unfortunate matters is that the people of falsehood and innovation have succeeded in deceiving many of the smart and intelligent students of knowledge, not to mention others, by making them believe that it is not permissible to talk about (i.e. criticize) those active in the field of Da’wah (calling). They mean by this, those who call to innovation and misguidance! By doing this, they intend to broaden the field (of Da’wah) so that they can spread their destructive deceptions! And they hope that with this they will be able to put an end to the Call to Tawheed, Sunnah and the Methodology of the Salaf As-Saalih!
From the offshoots of this deceitful way of thinking are those conditions that some of the children of Tawheed have put forth, such as: When criticizing the people of innovation – or those whom they label “callers” – one is obligated to mention their good qualities alongside their bad qualities…”
http://turntoislam.com/community/threads/research-on-bid’ah-and-shirk-in-detailed.7475/
However, in Najd and Hijaz, acts of major Shirk were widespread and false beliefs were rampant in addition to invoking others besides Allah. When shaykhMuhammad ibn `Abdul-Wahhab (may Allah be merciful to him) came in the second half of the twelfth century i.e. More than two hundred years ago, he called people to Allah and guided them, but he was opposed by many ignorant scholars who falsely belong to the people of knowledge, and follow their own desires. Nevertheless, Allah supported him with scholars of truth and by the Sa`udi family - may Allah be merciful to them All. Therefore, he called to Allah, guided people to observe Tawhid, and clarified to them
| (Part No. 8; Page No. 20) |
that worshipping the Jinn, stones, Awliya', righteous people and others are acts of Shirk and Jahiliyyah (pre-Islamic time of ignorance) that resemble the acts ofAbu Jahl and his likes amongst the Kuffar of Quraysh in worshipping Al-Lat, Al-`Uzzah, Manat, and the graves, for they used to do the same.
Therefore, he (may Allah be merciful to him) clarified the truth to people. Allah guided many people through him. His Da`wah spread all over the countries of Najd, Al-Hijaz and the rest of the Arabian Peninsula, in which Tawhid and Iman spread. After people had been indulged in Shirk and the worship of graves and Awliya`, except people whom Allah saved by His Mercy, they all then abandoned that. Indeed, people had worse acts during this period; some also used to worship even mad people whom they used to deem as Awliya' due to their ignorance.
The last type is apostasy by doubt:
We have illustrated that apostasy may occur by saying, action or conviction. As for apostasy by doubt, it may take place when a person doubts whether or not Allah exists. He will be a kafir by doubt, if they doubt the Day of Resurrection, Jannah, or Nar, for example. In this case, they should be ordered to repent. If they repent, it will be alright; otherwise they should be killed for doubting something that is well-known and undeniable in religion by text and Ijma`.
Therefore, whoever doubts the religion or the existence of Allah, or is even suspicious about the truth mission of the Messenger (peace be upon him), or raises doubts about his being the last Prophet, or about the falsehood of Musaylimah and his fake call, or doubts the falsity ofAl-Aswad Al-`Ansy's claim of Prophethood in Yemen, will be considered apostasy from Islam. Whoever observes this should be ordered to repent; otherwise they should be killed. Another example is when a person doubts the obligation of observing Salah, paying Zakah, fasting Ramadan, or performing Hajj while being able to do so
Chapter 15: The People of Innovations are worse than the People of Sins
[134] Abu Moosaa said: “That I live next to a Jew and a Christian, and monkeys and pigs, is more beloved to me than that if I were to live next to a follower of desires (i.e. deviant), who will spread disease to my heart.” [1]
[135] Yoonus bin ‘Ubaid said to his son: “I forbid you from fornicating, stealing and drinking alcohol. But if you were to meet Allaah having committed these (sins), that would be more beloved (to me) than if you were to meet Him with the views of ‘Amr bin ‘Ubaid or the followers of ‘Amr.” [2]
[136] Abul-Jawzaa said: “If the apes and the swine were to live with me in a house, that would be more beloved to me than if a person from Ahlul-Ahwaa (deviants) were to live with me. They have entered into the ayah: ‘And when they meet you they say: We believe. But when they are alone, they bite the tips of their fingers at you in rage. Say: Perish in your rage. Allaah knows what is in the hearts.’ [Surah Aali ‘Imraan: 119]” [3]
[137] Al-‘Awwaam bin Hawshab said about his son ‘Eesaa: “By Allaah, if I saw ‘Eesaa gathering with the people of musical instruments, alcohol and falsehood, that would be more beloved to me than if I were to see him sitting with the people of argumentation – the innovators.” [4]
[138] Yahyaa bin ‘Ubaid said: “A man from the Mu’atazilah encountered me (one day), so I got up and said: “Either you pass on or I will pass on, for indeed if I were to walk with a Christian, that would be more loved to me than if I were to walk with you.” [5]
[139] Arta’ Ibn al-Mundir said: “If my son were one of the sinful wicked people, that would be more beloved to me than if he were a Follower of Desires (i.e. a deviant).” [6]
[140] Sa’eed bin Jubair said: “If my son were to keep the company of a sinning scoundrel upon the Sunnah that would be more beloved to me than if he were to accompany a worshipping innovator.” [7]
[141] It was once said to Maalik bin Mughawal: “We saw your son playing with the birds.” So he responded: “How wonderful that it preoccupies him from accompanying an innovator.” [8]
[142] Al-Barbahaaree said: “If you see a person whose manner and opinion is despicable, he is wicked, sinful, and oppressive, yet he is a person of the Sunnah, accompany him and sit with him, since his sin will not harm you. And if you see a man who strives hard and long in worship, is abstemious, being continual in worship, except that he is a person of innovation, do not sit with him, do not listen to his words, and do not walk along with him, since I do not feel safe that you will not eventually come to be pleased with his way and go to destruction along with him.” [9]
[143] Abu Haatim said: “I heard Ahmad bin Sinaan said: “That a Tanboor player were to live next to me is more beloved to me than if an innovator were to live next to me. This is since I can forbid the Tanboor player and I can break the tanboor (a mandolin-like instrument). But as for the innovator, he corrupts the people, the neighbors and the youth.” [10]
[144] Imam ash-Shaafi’ee, may Allaah have mercy on him, said: “If the servant were to meet Allaah having committed every sin except Shirk, that would be better for him than if he were to meet Allaah with some deviant belief.” [11]
[145] Imaam Ahmad, may Allaah have mercy on him, said: “The graves of sinners from People of Sunnah is a garden, while the graves of the pious ascetics from the People of Innovation is a barren pit. The sinners among Ahlus-Sunnah are the Friends of Allaah, while the pious among Ahlul-Bid’ah are the Enemies of Allaah.” [12]
Any claimant to knowledge who attends the conferences of ahlul-bid’ah and shares platforms with them, being openly cordial with them, without correcting them and forbidding their innovations, then such a person has opposed the methodology of the noble Salaf and had contradicted the Salafi manhaj. He has given the impression to the masses that he is pleased with their innovations and their hizbiyyah.
The Messenger (sallallaahu alaihi wasallam) also warned against the People of Innovation, from befriending, supporting or taking from them:
“Whoever innovates or accommodates an innovator then upon him is the curse of Allaah, His Angels and the whole of mankind.” Reported by Bukhaaree (12/41) and Muslim (9/140)
“I met the best of people, all of them people of the Sunnah and they used to forbid from accompanying the people of innovation.” Reported by al-Laalikaa’ee (no.267)
The Devil’s Deception of Sufism : Imaam Ibn Al-Jawzee
Source: Talbees Iblees: pg. 162-163
Taken from Al-Ibaanah.com
Ahlul bidah (Sufis, Grave worshippers etc) be careful of these iblis groups
Taken from Al-Ibaanah.com
Ahlul bidah (Sufis, Grave worshippers etc) be careful of these iblis groups
Building places of Worship at the Graves
Narrated Aisha (radhi Allaahu anha) and Abdullaah bin Abbaas (radhi Allaahu anhu) :
When the last moment of the life of Allaah’s Messenger (Sallallaahu Alaihi Wasallam) came, he started putting his Khameesa (a woolen blanket) on his face and when he felt hot and short of breath he took it off his face and said, “May Allaah curse the Jews and Christians, for they built places of worship at the graves of their Prophets.”
[The Prophet (Sallallaahu Alaihi Wasallam) was warning (Muslims) of what those people had done].
[Saheeh Al-Bukhari, Hadeeth No. 427, Vo
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.’“
Footnotes:
[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.
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