The
Irrefutable Proof that Nazim al-Qubrusi Negates Islam
Praise be to Allah, the Lord of the worlds, the One Who protected the
Religion by scholars who implement their knowledge--who are True
Sufis--humble and knowledgeable about Allah. May Allah
raise the rank of Prophet Muhammad, his kind Al and
Companions, and those who genuinely follow them. May Allah protect
the nation of Prophet Muhammad from what he fears for them.
Thereafter;
Allah, Ta^ala, said:
(Al ^Imran, 31)
which means: <<Say, O Muhammad, "If you love Allah
then follow me to earn the acceptance of Allah.">>
From this verse, al-Junayd al Baghdadiyy took his saying related by
the Sufi, Abu ^Abdur-Rahman as-Sulamiyy and the Hafidh,
al-Khatib al-Baghdadiyy:
which means: "The route that leads to the acceptance and reward from
Allah is blocked except from those who follow the footsteps of the
Prophet." Hence, the criterion by which a human being is known for his
love for Allah is the extent to which he follows the Prophet. Moreover, the
criterion by which the deviation of a human being is known is his opposition
to the Messenger in creed and practice.
The Messenger of Allah, sallallahu ^alayhi wa sallam, warned us
against those who deviate from him in ahadith related by
al-Bukhariyy and Muslim:
which means: <<There are people whose skin is the same color as
ours, who speak the same language as we speak, they mix correct matters which
you know with bad matters which you denounce [they mix the correct statements
with the deviated ones]. They stand by the gates of Hellfire inviting others
to enter. If one listens to them, they push him in.>> It is of
utmost importance for the Muslim to look thoroughly at the person from whom
he acquires knowledge. In the introduction of his book, As-Sahih,
Imam Muslim related the saying of the highly esteemed follower of the
companions, Muhammad Ibn Sirin:
which means: "This knowledge contains the rules of the Religion, so
look thoroughly into the person from whom you acquire the knowledge of your
Religion." In light of this important matter, I seek to expose those who
deviate from the path of the Prophet.
A little over two years ago, in the winter of 1995, I attended a
celebration in Chicago commemorating the birth of the Prophet, sallallahu
^alayhi wa sallam, along with some People of Merit. During that
celebration, a man named Hisham Kabbani stood at the podium and delivered a
speech in which he said, "Ar-Rahmanis Muhammad."
My body shivered from horror when I heard his words. Not wanting to let his
words pass unchallenged, and as my speech was scheduled to be given
immediately after his, I decided to forgo my original speech to refute his
words. I took the platform and explained that his words contradict the
Religion and are blasphemous, may Allah protect us. Hisham
Kabbani heard my speech and was silenced by the truthfulness of my words
based on the proofs from the Qur'an and Sunnah. However, he did not clear
himself of his blasphemous saying nor did he show any remorse. I was
astonished by his negligence in this issue, so I inquired about him and was
told he was the deputy of Sheikh Nazim al-Qubrusi.
I had the determination to check the background of this man. In my
endeavors, I met many People of Truth and Integrity who had met Sheikh Nazim
al-Qubrusi in Tripoli, Damascus, London, and the United States. Some of them
had even met his sheikh before him. Later on I came across a book authored by
his sheikh, ^Abdullah ad-Daghistani, bearing his portrait. I also found some
interviews with him published by the Lebanese Al-Anwar newspaper. In
1415 AH (1995 RC) I visited France, where I met a French national who had
embraced Islam. He told me he had followed al-Qubrusi for some
time and for a while--until his misguidance was made apparent to him--had
thought he called for guidance. He had stayed in London for a year to learn
from al-Qubrusi. From this man, I obtained some of al-Qubrusi's books.
Later, I received a book authored in refutation of the teachings of Nazim
al-Qubrusi from another Muslim brother, who was living in London. In his book,
he mentioned he had asked al-Qubrusi for an open forum. To this, Nazim
Qubrusi did not respond. Rather, he ordered his followers to threaten this
man with physical harm if he did not quit his insistence on making known his
stand against Nazim al-Qubrusi. Later on, those followers did find our
brother alone. They carried out their threat.
From this Muslim brother we listened to some lessons recorded in Nazim's
own voice. Later I saw a newsletter issued by Nazim al-Qubrusi's followers in
which they attribute Nazim al-Qubrusi with praising Britain, the British people, and their prince. With all this, I found in my hands all I needed to
check Nazim al-Qubrusi's background, inclinations, and situation.
Sheikh Nazim claims to follow the honorable route of the True Sufis
and to endorse the true masters of the Naqshabandiyy order (tariqah).
His students say about him: "He is the Sheikh of His Time,"
"the Imam of His Era," and "the Sultan of the Waliyys."
So, I decided to weigh Nazim al-Qubrusi's sayings by the scale of the Book of
Allah and the Sunnah of the Prophet in an attempt to preserve
the purity of the People of Truth from any sediments. Knowing the route of
the True Sufis is linked to the Book of Allah and the Sunnah of
the Prophet, one judges that whatever sayings comply with them are acceptable
and whatever opposes them are not.
I wrote these papers seeking the acceptance from Allah and
asking for protection from His torture--for the one who keeps silent from
telling the truth in refuting misguidance is a mute devil. I organized this
work in chapters--each one deals with one of the misguided sayings and
convictions of Nazim al-Haqqani (as Nazim al-Qubrusi is also known) and his
sheikh, ad-Daghistani--without attempting to enumerate all of his strayings. I
weighed each of Nazim al-Qubrusi's sayings by the scale of the Book of Allah,
the Sunnah of the Prophet, and the sayings of the Imams with whom both Nazim and
those who refuted him identify. I did this first by copying Nazim
al-Qubrusi's statement, then by recalling what Allah said in the Qur'an,
the Prophet said in the hadith, and/or what the
honorable imams said or reported. I called this work:
The Irrefutable Proof that
Nazim al-Qubrusi Negates Islam
Prior to compiling this work I read five books written by Sheikh Nazim
al-Qubrusi, one by his sheikh, ^Abdullah ad-Daghistani, one by his deputy in
the United States, Hisham Kabbani, and several issues of the newsletter
published by his followers. I listened to a tape recorded in Europe in his deputy, ^Adnan Kabbani's voice, giving instructions to his supporters and
followers. I also sat with many of Nazim Qubrusi's students who met him
personally and took from him. I did all of that to shed light on the truth.
Indeed, my reliance is on Allah, the One Who guides to the
acceptable deeds and Who gives one the ability to perform those deeds.
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Compiled by:
Shaykh Samir Kadi
Ash^ariyy in Creed, Shafi^iyy in Madhhab,
Rifa^iyy in Tariqah.
Praise be to Allah, the
Lord of the worlds, the One Who protected the Religion by scholars who
implement their knowledge--who are True Sufis--humble and knowledgeable about Allah.
May Allah raise the rank of Prophet Muhammad, his
kind Al and Companions, and those who genuinely follow them. May Allah
protect the nation of Prophet Muhammad from what he fears for
them. Thereafter;
The Irrefutable Proof that Nazim al-Qubrusi Negates Islam
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CHAPTER
1: NAZIM AL-QUBRUSI'S FIRST STATEMENT:
"Follow your sheikh and do
not object to him--even when he contradicts the Rules of the Religion."
The first chapter shall serve to expose the methodology Of Sheikh
al-Qubrusi based on his saying:
"One is not entitled to refute or object to any of the matters of
his sheikh even if he contradicts the pure rules of the Religion."
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So apparent in the works of Sheikh al-Qubrusi is his methodology based on
total acceptance of all the matters of one's sheikh--whether this sheikh is
complying with the rules of the Religion or contradicting them.
Firstly: I found Sheikh al-Qubrusi does not in the least value the
Knowledge of the Religion nor does he see any merit in acquiring it. Sheikh
Nazim says on pages 56-57 in his book titled Mercy Oceans' Endless
Horizons:
This Grandshaykh, Abdul Wahhab ash-Shaarani, once said: "When the
Last Day is announced, Allah Almighty will call one religious scholar
forward and ask him: 'Are you a knowledgeable religious man?' He will
answer: 'As You know, Oh my Lord.' 'By virtue of what knowledge are you
claiming to be a learned person--what did you know in your life?' 'Oh my
Lord, I knew all of the Qur'an by heart.' 'That is your knowledge?'
'Yes.' 'No, you are mistaken, for the Qur'an is My Knowledge, not yours.
So now, tell me, what else did you know?' 'I knew thousands of the Holy
Traditions by heart.' 'That is My Prophet's knowledge, not yours.' 'Well,
I knew so many points of Divine Law and jurisprudential verdicts.' 'That
is the knowledge of the Imams of those Schools of Law, not yours.' 'I
knew many tales from the lives of the great Sufis.' 'That is also not
your knowledge, but theirs. When you quoted Abu Yazid or Salman or Hasan
al-Basri or Imam Ghazzali, it was their knowledge, not yours, of which
you spoke. But what about you, does any knowledge belong to you?"
"Thus does Allah Almighty strip him bare so he may
see that, actually, he had gained no knowledge whatsoever during the
course of his life."
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Definitely, the one who accepts such saying will be completely
unmotivated to acquire any religious knowledge. Consequently he will not
endeavor to memorize the Qur'an, learn the hadith,
or revert back to one of the sayings of the reputable scholars--since all
of that, according to this false claim, is worthless in the Hereafter. If
the case is as Sheikh al-Qubrusi portrays, then what is the beneficial
knowledge? If we do not study the meanings of the Qur'an and
the hadith and what is related to them among the
genuine sciences to learn about our Religion, then what are we going to
study? If we do not follow the madhhabs of Imam ash-Shafi^iyy,
Imam Malik, Imam AbuHanifah, or Imam
Ahmad, then who shall we follow?
Moreover, one questions the meaning of the saying he attributed to Allah:
"This is My Knowledge and not yours"--since every knowledge one
acquires is known to Allah. According to his statement, no
matter how hard one endeavors, one would not acquire any knowledge.
The mindful person should ask Sheikh Nazim, "Is it possible one learns
a knowledge which Allah does not know?" Answering:
"Yes; it is possible one would learn a knowledge Allah does
not know," is clear blasphemy. On the other hand, answering
"No," is negating Sheikh Nazim's own words and opposes his own
saying.
Then, the mindful person would also inquire: "What is the secret
behind demotivating one to acquire the religious knowledge?" Usually,
the one who encourages others to remain ignorant is either an ignorant
person himself trying to hide his own ignorance, or a person seeking to
prepare an atmosphere of prevailing ignorance so he can say whatever he
wants without anyone catching his flaws and inconsistencies.
How does Sheikh Nazim explain the saying of Allah:
(Al-Isra', 9)
which means: [This Qur'an guides to what is best.]?
How does he explain the saying of the Prophet, related by al-Bukhariyy:
which means: <<The best among you are those who learn the Qur'an
and teach it to others.>>? How does Sheikh Nazim deal with the
saying of the Prophet:
which means: <<Maintain studying the Qur'an for,
by the One who controls the soul of Muhammad [Allah],
one can lose it easier than losing a loose camel.>>?
Moreover, why did the Companions endeavor to memorize the Qur'an?
Some memorized it all. Some memorized half of it. Some less than that, and
others more than that. Likewise is the case of the followers of the
Companions and their followers. Why does the entire Muslim nation hold the
consensus regarding the merit of memorizing the Qur'an and
reciting it? Does the mindful person accept that the guidance of the
Prophet and his Companions is invalid? Certainly not!
As a case in point, we do see the followers of Sheikh Nazim stay with
him for years to learn and memorize his sayings. Sheikh Nazim sees this as
a merit for them, while on the other hand, he sees spending their time
learning the Book of Allah, the Sunnah of the Prophet, and
the sayings of the Imams of the Religion as a waste of their
time and ignorance on their part. How can that be acceptable when
considering the saying of al-Junayd al-Baghdadiyy, who is the
head of the Sufis? Al-Junayd al-Baghdadiyy said:
His saying means: "I only accept those special matters which occur
to me if they conform to the Book of Allah and the Sunnah
of the Prophet." How would the one who does not study the Book of Allah
know its meanings? How would the one who does not study the Sunnah
of the Prophet know its meanings?
Secondly: Sheikh Nazim encourages his followers not to refer back
to the scholars for answers to their questions--rather to look down on
them. He says in his book, Mercy Oceans, page 117:
"So many Alims are denying this or that hadith while Awliya say
that those hadiths are all right. Thus, we take hadiths from those
people who have the light of Iman in their hearts showing them the
truth."
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As he explicitly indicated in his book more than once, what he means by
"those people who have the light of Imam in their hearts showing them
the truth" are himself and those who are like him--not the People of
Knowledge or the Scholars of Hadith.
A few lines later in the same book someone asked him, "So, until we
receive that higher vision that the Awliya have, we must accept all hadiths
as true?" Sheikh Nazim answered him, "Yes." On that same
page, he said:
"Also, if any book has hadiths from the Prophet (peace be upon
him), we accept it out of respect for the Prophet. If it is an
incorrect hadith, there is no responsibility for us if we accept it.
This is a high adab, or good manners. If someone says, 'This is a
hadith,' we believe it out of respect to our Prophet (peace be upon
him) we must believe it."
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I say: These statements of Sheikh Nazim are extremely dangerous
because they claim we have to believe anyone who attributes a hadith
to the Prophet. Is this not an avenue for every swindler and enemy of Islam
to plant whatever he wants, in an attempt to pervert our Religion
without anyone detecting him? Is this not a vehicle for anyone who desires
to say whatever he wants without having sound criteria to back his
statements--besides the claimed "inspiration and
illumination"--something anyone can claim for himself?
Does being polite with the Prophet and his hadiths mean
to mix the authentic hadith with the weak one, or the
straight hadith with the twisted one? Is it not the
case that politeness with the Prophet and his hadiths entails
being concerned about anyone who is fabricating a hadith and
attributing it to the honorable person of the Prophet? Does not being
polite with the Prophet and his hadith rather entail
protecting the hadiths of the Prophet from lies,
perversion, and fabrications of the swindlers and the liars? I say,
"Yes!" Had politeness with the Prophet been what Sheikh Nazim
mentioned in his book, Mercy Oceans, then why did the Prophet say:
which means: <<The one who narrates a hadith about
me held as a fabricated hadith, then he is among the
liars.>> This is a mutawatir hadith narrated
by Imam Muslim. Is it not clear that al-Qubrusi wants us to
follow the liars whom the Prophet warned us against? If politeness with the
Prophet had been what al-Qubrusi mentioned in his book, then why did the
scholars of hadith put forth so much effort and
endeavor to establish the rules of the Science of Hadith.
Why did they author books to discriminate between the authentic hadiths
and the fabricated ones? Is it acceptable that the waliyy of Allah,
Imam al-Bukhariyy and his student Imam
Muslim, as well as at-Tirmidhiyy, Abu Dawud,
an-Nasa'iyy, Ibn Majah, al-Hakim, Ibnu Hibban,
al-Bayhaqiyy, Ibnus-Salah, Ibn Hajar
al-^Asqalaniyy, as-Suyutiyy, az-Zabidiyy,
and others among the scholars of this nation are all astray for setting
precise conditions for the acceptance and implementation of a hadith?
This is the conclusion of the claim of Sheikh al-Qubrusiyy. Moreover, do we
take by al-Qubrusi's claim and conclude that Imam al-Bukhariyy
and Imam Muslim troubled themselves for no reason or benefit
when they authored their books of As-Sahih, or
when they authored about the credibility and non-credibility of narrators,
or when they authored about accepting certain hadiths
and rejecting others? Would even one Muslim accept attributing to the aforementioned
scholars and hafidhs of hadith "the lack of
politeness" with the Prophet as was defined in al-Qubrusi's book? We
do not think that Sheikh al-Qubrusi claims to be more knowledgeable, pious,
or God-fearing than those scholars.
Sheikh al-Qubrusi said this very strange statement (in dispraising the
scholars and the acquiring of the knowledge of the Religion) which
definitely no one among the prominent and reputable Sufis such as al-Junayd,
al-Baghdadiyy, ^Amr Ibn ^Uthman al-Makkiyy, Abu ^Uthman
al-Maghribiyy, ar-Rifa^iyy, al-Jilaniyy, Shah Naqshaband,
ash-Shadhiliyy, or others ever said before. Rather, it was the Isma^iliyy
faction as well as other groups deviant to Ahl us-Sunnah wal-Jama^ah
who made similar statements. However, the one who identifies himself
with them and follows them in their falsehood has only himself to blame on
the Day of Judgment.
Why did Sheikh al-Qubrusi lower the status of the scholars? Allah,
the Exalted, said:
(Fatir, 28)
which means: [It is the scholars who are the most God-fearing.] Allah
said:
(Az-Zumar, 9)
which means: [Those who are learned are not equal to those who are not
learned.] As related by at-Tirmidhiyy, the Messenger of Allah said:
which means: <<The merit of the scholar over that of the true
worshipper is similar in vastness to my merit over that of the least among
you.>> As related by Abu Dawud, the
Messenger of Allah said:
which means: <<The scholars in knowledge are the heirs of the
prophets.>>
Is it not the case that the righteous, God-fearing ones are those who
have learned the knowledge Allah made obligatory upon them
and have implemented it? If the implementing scholars are not among the waliyys,
then who are the waliyys according to al-Qubrusi? Know for sure, if
there is a waliyy who is not a scholar, at the least he must have
completed learning the Personal Obligatory Knowledge of the Essentials of
Belief and the Rules of Jurisprudence.
In his book, "Al-Burhanal-Mu'ayyad,"
our great shaykh, Imam ar-Rifa^iyy, shed light
on this point when he said:
His saying means: "Say, 'Ash-Shafi^iyy said'; 'Malik
said'; 'Ahmad said'; 'AbuHanifah said.' Validate your
essential dealings through the basic knowledge, then direct your attention
to the extra sayings. To say, 'Al-Harith said' and 'Abu
Yazid said' does not add to or decrease your merit. Rather,
saying 'Ash-Shafi^iyy said' and 'Malik said'
[to implement that] is the most viable among the avenues and the closest
route. The Shaykhs of the Tariqah and the
Knights of Truth tell you, 'Hold on tightly to the scholars.' I do not tell
you, 'Become philosophers.' Rather, I tell you, 'Learn the Knowledge of the
Religion.' The one whom Allah willed for him a lot of
goodness, Allah makes him knowledgeable in the
Religion."
Imam ar-Rifa^iyy, may Allah raise his rank, said in
the same book:
which means: "The route of the Sufis leads to the same
ending as the route of the scholars, and the route of the scholars leads to
the same ending as that of the Sufis. The hardships the scholars
encounter during their endeavors are the same hardships the Sufis face
on their route. The Tariqah (Sufi order) is the same as the rules of
the Religion and the rules of the Religion are the same as the Tariqah.
The difference between them is that of terminology--however their content,
meaning, and result is the same. I only see the Sufi as misguided if
he denies the route of the scholar; and the scholar as deprived of much
goodness if he denies the route of the Sufi."
These words of Imam ar-Rifa^iyy judge the words
that appeared in the book of al-Qubrusi as deviant and contrary to the
methodology of the knowledgeable people; and words of one who is misguided.
By consensus, Imam Ahmad ar-Rifa^iyy is known
as among the greater knowledgeable Sufis--even Nazim Qubrusi, in his
book, Mercy Oceans, says that about him. Imam ar-Rifa^iyy,
may Allah raise his rank, memorized the Qur'an.
He memorized the hadiths with their chains of
narrators. He knew and taught the Shafi^iyy jurisprudence. He
urged his students to do the same--which is contrary to the methodology
mentioned in the book, Mercy Oceans.
Thirdly: Sheikh Nazim plants the deviant belief among his
followers that the ignorant person is not accountable. He says on page 57
in his book on the teachings of his sheikh, ad-Daghistani: "We are
responsible as our knowledge grows. There is no responsibility for ignorant
people." Such teaching undoubtedly encourages his followers to refrain
from acquiring the knowledge--in order to escape accountability--as per
their claim. Hence, they remain ignorant, unable to discriminate between
the lawful and the unlawful, submitting to the claims of just anyone, to
turn with him which ever way the wind blows.
Moreover, al-Qubrusi's words include belying the Qur'an,
the Messenger of Allah, and the Imams of
Guidance. In Surat al-Hashr, Verse 7, Allah,
the Exalted, said:
(al-Hashr, 7)
which means: [Accept what the Prophet said and refrain from what he
prohibited you from doing.] So, Allah ordered us to follow
the Prophet in what he ordered and forbade. Yet, the words of al-Qubrusi
lead one to believe it is permissible to stay ignorant, and should one
neglect doing what the Prophet ordered or commit what he forbade, it is of
no consequence--for one will not be accountable in the Hereafter because he
was ignorant!!! Certainly such a claim is invalid!!! Had this been the
case, then ignorance would have been better than knowledge,
because--according to them--ignorance guarantees one safety in the
Hereafter, whereas knowledge does not!
Discrediting such a statement is easy, since it belies the saying of Allah:
(Az-Zumar, 9)
which means: [Those who are knowledgeable are not equal to those who do
not know.] It also belies the hadith narrated by Abu
Dawud:
which means: <<The judge who judged out of ignorance shall be in
Hellfire.>> Al-Qubrusi's claim also belies the hadith
narrated by Ibn Majah regarding the injured person who
was ill-advised to perform the purificatory ghusl and died as a
result. The Prophet made a supplication against those who gave that man
this wrong advice. He said:
which means : <<They have killed him, may Allah destroy them. They
should have asked when they did not know. The cure of being ignorant of
something is to ask about it.>>
At-Tabaraniyy narrated the hadith of the
Prophet:
This hadith means: <<O people, learn; for
knowledge is acquired by learning, and the science of jurisprudence is
acquired by learning. The one whom Allah willed for him a lot
of goodness, Allah makes him knowledgeable in the Religion.>>
Moreover, no one among the shaykhs of the Tariqahs said the Tariqah
alone suffices. The words of Sheikh Qubrusi belie the consensus of the
entire nation that it is a personal obligation on every Muslim to acquire a
certain amount of the Religious Knowledge, and he who neglects acquiring it
is sinful.
Our master, Imam Ahmad ar-Rifa^iyy, said in
his book, Al-Burhan,
"Allah did not make any ignorant person a waliyy
(highly righteous Muslim). ...The highly righteous one is not ignorant of
the rules of his Religion--neither the summarized knowledge (knowing about
what Allah ordered and forbade, i.e., the Personal Obligatory Knowledge),
nor the more complete knowledge--which is the Knowledge of Interpretation,
the Knowledge of Hadith, the Knowledge of Fiqh,
etc..."
Before him, Imam ash-Shafi^iyy, who is by consensus
the Waliyy of Allah, said:
"Seeking the knowledge is better than the supererogatory
prayer." Imam an-Nawawiyy narrated these words from ash-Shafi^iyyin
the beginning of his book, "Al-Majmu^." It
is sufficient here to mention the words of the head of the Sufis,
al-Junayd, to whom al-Qubrusi attributes his chain of Sufism. As
narrated by al-Khatib al-Baghdadiyy, al-Junayd said:
"The one who does not memorize the Qur'an or learn the hadith
is not followed in this knowledge, because our knowledge is bound by
the book of Allah and the Sunnah of the Prophet."
The meaning of al-Junayd's saying is explicit and clear: "The
one who does not acquire the Knowledge of the Religion based on the Book of
Allah and the Sunnah of the Prophet is not fit to be a shaykh
of a Tariqah-- who teaches, guides, and raises
others.
Let us point out here that if the followers of Sheikh al-Qubrusi neglect
acquiring the knowledge, they will never acquire the scale needed to
properly weigh the matters of the Religion. Consequently, they become an
easy morsel for the devilish humans who will use them for worldly gains and
fame--while deluding them that they have acquired a high status, when in
reality they sink them to the lowest status a human being would
reach.
Fourthly: Sheikh al-Qubrusi filled his book with many untrue and
unfounded sayings. He said, "There is a soul to the soul!" He
even said, "There is a soul to the soul of the soul!!" He said,
"Allah created the heavens and earth in seven days" (i.e.,
instead of six)!!! Then he topped such lies with deviant rulings which
revoke the laws of the Religion and demolish it. Some examples include:
canceling the obligation of prayers; devaluating the issue of fasting;
urging to consume what is unlawful; extensive talk about marriage while
perverting its rules and mixing them with fictitious stories--such as
telling the people, "When the man first consummates the marriage with
his wife, all their sins would be forgiven;" and other bizarre
fabrications which render the one who believes them misguided and which
abolish even the facade of worship.
Following this route is very dangerous. He who follows such a route
denies the rules brought by Prophet Muhammad and becomes one
who follows the desires of his self, concerned about satisfying his stomach
and his genitals. He becomes one who does not avoid the unlawful; one who
does not protect against the doubtful matters; one who does not fear the
punishment in the Hereafter--especially since Sheikh al-Qubrusi tells him,
"Allah forgives His slaves for all of their sins every
night." He also tells them, "The devil misguides them during the
day, and Allah forgives them for it at night"!!
I say: If the follower reaches this level of negligence--not
memorizing the Qur'an and the Sunnah, not
paying attention to ask the scholars or seek their fatwas, believing
prayers and fasting have no significance, and believing whatever sins a
person commits, Allah forgives him for them at night--then such a person
becomes an atheist who turned his back on the Religion of the Messenger of Allah.
So, how would the case be if such a person, over and above that, believes
understanding the religion comes only through his sheikh, Nazim
Qubrusi; that the secrets (according to them) of the religion are attained only
through Sheikh Nazim; that Sheikh Nazim is the head of the waliyys and the
leader of the God-fearing ones; that whatever he says is the Religion and
whatever he utters is the truth; that it is not permissible to object to
him; that his deeds are not to be weighed by the scales of the Religion--rather
he is above that; that anyone who dares to weigh the deeds of Sheikh Nazim
by the scale of the Religion is short-sighted, deprived of goodness, failed
the test, and is far from the special visions?? According to such a person,
Sheikh Nazim is not to be objected to, and he is correct--even if he defies
the orders of Allah and the Messenger of Allah.
To such a person, the Religion is represented by the sayings and doings of
his sheikh--not what the Prophet conveyed from Allah and
ordered to implement.
On page 108 in his book, Mercy Oceans, Nazim Qubrusi says,
"Our Grandshaykh says that in our time no one from among the
Awliya has been given permission to speak about secret knowledge except
him. He may speak Quranic secrets."
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Nazim is his vicegerent, translator, and the conveyer of his thoughts.
This means Nazim is the only one who carries the true meanings of
the Religion. It means the seeker of knowledge has no alternative but to go
through him--as repeatedly declared by Sheikh Nazim on different occasions
and in different books.
To that I say: This is totally rejected! It is precisely the
saying of the Batiniyyah, who claim that the Religion
is what their imam says, and can only be known through him.
How can Sheikh Qubrusi claim the existence of a concealed knowledge in the
Religion when the Prophet conveyed from Allah all what was
revealed to him. In Surat al-Ma'idah, Verse 67,
Allah said:
which means: [O Messenger of Allah, convey what was
revealed to you from your Lord. If you do not then you have failed to
convey.]
In his book, "Al-Fasl Fil-Milal-Wannihal," Ibn Hazm
explicitly stated the judgment of blasphemy for he who claims the
Prophet conveyed only the literal rules of the Religion, and that the rules
have truly another concealed context. How could such a claim be other than
blasphemy when Allah said:
(Al-Ma'idah, 3)
which means: [Today I have completed your Religion for you and fulfilled
My Endowment on you.]
On page 45 in his book, Mercy Oceans' Pink Pearls, Nazim Qubrusi
recounts a statement oftenly told to him by his shaykh: "Oh Nazim
Efendi, don't put my words and actions in a scale and weigh them. Don't
say, 'Why is that Sheikh saying such-and-such or doing so-and-so.'" A
few lines later, Nazim Qubrusi quotes his Grandshaykh as saying to him,
"In order to follow us you must follow without judging or
objecting." In that regard he classified himself as al-Khadir,
peace be upon him, and ranked himself in the same rank as one of the
prophets of Allah! He even said in the same book, page 47,
"As far as the actions of your Sheikh are concerned, don't try to
weigh and evaluate them with your mind, even if you be the Prophet
Moses!"
I say: These words are not the words of a waliyy among the
waliyys of Allah. Rather, these are the exact words of
the Batiniyyah faction, whom our Master, Ahmad ar-Rifa^iyy
and others among the great Sufis warned against. The fact is, it
is an obligation on the Muslims to warn against such deviations.
Doing so entails a reward greater than that of building a mosque because
this preserves the Religion, protects the creed of the Muslims, and
fulfills the obligation of ordering the lawful and forbidding the unlawful.
This also conforms to the saying of the Truthful Prophet of Allah,
sallallahu ^alayhi wa sallam, related by Abu
Dawud:
which means: <<The believer is the mirror of his fellow brother.>>
It is well known that our Master ^Umar used to draw the attention
of Abu Bakr--who was the best of the Companions, to certain
matters which he felt would be correct if done otherwise. Our master
^Umar recognized the right of one woman, who had a lower status then
he, to correct his own statement when she reminded him of an ayah
which showed he was not entitled to enforce a certain issue with regard to
the matter of the women's marriage payment (mahr). He said:
which means: "^Umar was mistaken and the woman was
correct." It was never said by Abu Bakr or ^Umar,
"I am above being corrected, so do not weigh my sayings and doings in
your minds." Neither told the people, "Follow me with your eyes,
ears, and mouths shut." Neither claimed to be cognizant of all the
details and secrets of the rules of the Religion, as some people claim
nowadays. As a matter of fact, when Abu Bakr was asked about
a verse of the Qur'an which he had not learned the
meaning of, he said:
which means: "Which earth is going to carry me and which sky is
going to cover me, if I say about the book of Allah that
which I do not know." ^Umar used to say:
which means: "We seek refuge with Allah from a
dilemma which occurs when AbuHasan [Imam ^Aliyy]
is not present," (that is, so I can seek his help in dealing with it.)
The methodology of the Companions and those who came after them among the
scholars and the waliyys, was to quit any mistakes once proven as
such by the proofs of the Religion. They never said, "We are the
people of the Batin (inner secrets) and you are the people of
what is apparent." Shaykh ^Abdul-Qadir al-Jilaniyy did
not say that. Imam Ahmad ar-Rifa^iyy did not
say that; nor did Shah Naqshaband, nor his
vicegerents, nor did any one among the True Sufis.
The one who says today, "I am the only one today who knows all the
secrets of the Religion," is in fact claiming he has a knowledge which
Abu Bakr did not claim for himself and which ^Umar did not
claim for himself, and as such, is claiming to be more knowledgeable than
either one of them!! The one who is blinded to such an extent of arrogance
is one with whom you cannot reason. He is, as the poet said:
which means: "If you are calling upon someone alive, he will hear;
however, the one you are calling upon has no life."
It is a religious duty to warn against the one who promotes and spreads
such misguidance--especially that it involves clearing the True Sufis
from such filth. The enemies of Sufism--who are very active--find in
the sayings and doings of such a person an easy avenue to slander the
honorable route of True Sufism.
The route of the truly religious people is to humble themselves to the
Rules of the Religion and the believers, and to leave out unfounded claims.
They are not concerned with whether the people aggrandize them or praise them;
rather, they are concerned about being accepted by Allah.
They do not see themselves above receiving advice and are not too arrogant
to accept it. They do not consider the follower who advises them as a
'loser' or a 'misguided person', rather they accept his advice if it
conforms to the Religion. Should they commit a sinful matter, they leave it
out and repent. Arrogance does not lead them to accept remaining sinful; to
them, the rules of the Religion stand
as the foundation--and not their own statements and sayings--contrary to
the teachings of Sheikh al-Qubrusi.
The Honorable Master and Ocean of Merits, the Waliyy of Allah
by consensus, Shaykh Ahmad ar-Rifa^iyy, may Allah
raise his rank, said:
His statement means: "Submit to the special situations of the
People of Sufism as long as they do not contradict the Rules of the
Religion, for if they do, definitely cling to the Rules of the
Religion."
The Bright Falcon and Tall, Vigorous Lion, our Master: ^Abdul-Qadir
al-Jilaniyy, may Allah raise his rank, said in his
book, Adab al-Murid:
which means: "If you see the shaykh do something wrong,
bring it to his attention. If he quits it then he quits it, or else,
abandon him and follow the Rules of the Religion."
After the sayings of these two great imams and their likes, among the
lion-like men, those who do not exceed the boundaries Allah set
forth, who aggrandize the prophets of Allah, there is no
weight given to any person who opposes them and considers himself above the
boundaries of the Religion. One must refrain from "brown-nosing"
others who are engaged in such matters, for it does not help at all on the
Day of Judgment. Ibn Hibban related the Messenger of Allah
said:
which means: <<The one who does not respect the elderly among us,
show mercy to the youngsters among us, or order the lawful and forbid the
unlawful is not following our methodology.>>
The intelligent Muslim is the one who accuses himself of short
performance and prepares himself for the life after death. Allah is
the One Who guides to the valid deeds.
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CHAPTER 2: NAZIM AL-QUBRUSI'S SECOND STATEMENT:
"THE ORDERS OF THE SUPREME
SHEIKH ARE THE ORDERS OF ALLAH."
On page 6 in his book, MercyOceans, Nazim al-Qubrusi says,
"The orders of the Qutb (supreme sheikh) are the orders of Allah, and
his will is equivalent of Allah's will." His Sheikh, ^Abdullah al-Fayiz
ad-Daghistani says in the book, "Al-Wasiyyah," on
page 9: "The other definition of the Tariqah is for the follower to be
ready to receive the order from his sheikh just as the Prophet used to wait
for the Revelation to come from Allah."
Isay: These words are astonishing and include equating some slaves
with Allah, the Exalted. Such words contradict the saying of Allah:
(An-Nur, 21)
which means: [Had it not been for the Endowment of Allahand
His Mercy, none of you would have succeeded.] Such words also contradict Allah'ssaying:
(At Takwir, 29)
which mean: [You only will that which Allah willed for you.]
As well, their saying is refuted by the hadith of the
Prophet related by at-Tabaraniyy:
which means: <<You can find correct and incorrect things in the
sayings of any one, save the Messenger of Allah.>>
Their saying is also refuted by the practices of Abu Bakr and
^Umar. If they disagreed about a certain matter, they would discuss
it. Abu Bakr never told ^Umar, "My words are like a
Revelation," and ^Umar did not have such a conviction about the
words of Abu Bakr. ^Umar's conviction was clearly
manifested in the way he handled himself as soon as the woman reminded him of
an ayah pertaining to the marriage payment (mahr) of the
women, as mentioned before.
There are no common denominators between the slave and Allah,
the Exalted. No matter how high a status any waliyy among the
followers of the prophets attains, he is not impeccable as the
prophets were impeccable, and he remains, in all cases, a slave of Allah.
There are no common denominators between the slave and Allah,
the Exalted. No matter how high a status any waliyy among the
followers of the prophets attains, he is not impeccable as the
prophets were impeccable, and he remains, in all cases, a slave of Allah.
NAZIM AL-QUBRUSI'S THIRD STATEMENT
"THE QUEEN OF ENGLAND IS LIKE ALLAH."
Qubrusi says in his book: Mercy Oceans, p.9:
"Allah Almighty called Muhammad (peace be upon him) to His Divine
presence, and the Prophet (peace be upon him) went as ordered, just as a
dignitary is received by the Queen of England."
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I say: These words are very abhorrent! They contain equating the
Queen of England to Allah and likening the Creator to the
creation. How dare he draw similarities when Allah, the
Exalted, said:
(An-Nahl, 74)
which means: [Do not claim anything similar to Allah.]
I was greatly astonished when I read Nazim al-Qubrusi's
words and saw him trying to squeeze the name of the Queen of England into his
writings. These words reminded me of Ghulam Ahmad al-Qadiyani,
and those who activated him, instructed him, and strengthened him in his
attempt to deviate the Muslims from the straight path of the Religion. We ask
Allah to preserve this nation and protect us and end our lives
successfully. Amin.
[The link bar feature is not available in this web]:
"THE CREATION IS ETERNAL
WITHOUT A BEGINNING."
Nazim al-Qubrusi al-Haqqani said in his book Mercy Oceans, p.13:
He [Allah] is a king.
And yet you cannot find a king without a kingdom. Without subjects his
kingship has no meaning. Just as there can be no meaning for a prophet
without an ummah (nation). Therefore, Allah was ready without beginning, and
his servants also were ready without beginning. If there were no people, to
whom was He Allah? Was it to Himself? No! A hadith relates: "I was a
secret treasure and wanted to be known." His people were part of this
treasure."
Note: This hadith is not a sahih
one--definitely it is fabricated, as determined by the scholars of the
hadith. It is obvious to anyone with a sound mind that it is impossible for Allah
to liken Himself to a treasure, since He attributed to Himself in the Qur'an
that nothing is like Him.
I say: These words of his are explicitly claiming both Allah
and the slaves are eternal. Not only that, such words claim the
slaves are parts of Allah. This conviction is blasphemy by consensus. Allah,
the Exalted, said:
(Al-Hadid, 3)
which means: [He is the only One Who is eternal, without a beginning.] Allah
praised Himself in the Qur'an for being "al-Awwal"
(the Only One who is eternal without a beginning.) Had it been the case that
someone else shares this attribute of eternity without a beginning with Allah,
He would not have praised Himself with it.
Moreover, Allah made it very clear for us in the Qur'an
that it is not permissible for anyone to claim to be a part of Allah.
Allah dispraised the blasphemers for such a saying. He said in Su rat az-Zukhruf, Verse 15:
which means: [They claimed among the slaves is a part of Allah.]
How could the slave, who is in need of rest, drink, and food, and who gets
tired, who perspires, and who defecates, be part of Allah, the
Almighty and Powerful?
Allah is One--without a partner. He has no beginning and is
not a body or a soul. He exists and is not similar to other existing things.
He is not an origin for others (others are not parts of Allah),
and not offspring from others--just as Allah said:
(Al-Ikhlas, 3-4)
which means: [Allah did not give birth to anyone and was not
given birth to. No one is equal to Allah.] Al-Bukhariyy
narrated the Prophet said:
which means: <<Allah existed [eternally] and nothing
else was existing.>> Everything other than Allah is a
creation of Allah; it was not existing then it came into
existence. Allah brought it into existence from a state of non
existence by His Power, just as Allah said:
(Al-Furqan, 2)
which means: [Allah is the Creator of everything.] The one
who belies that has no share in Islam.
On page 82 of the book, Mercy Oceans, it is reported one of Nazim
al-Qubrusi's students said to him,
"You gave us a good lesson, Maulana, when you told us
that there is no king without a kingdom, no prophet without an ummah, no
Creator without creatures. Allah is uncreated, and servants are also
uncreated. But when we come to this life, we forget."
"Yes," replied the Shaykh. "It is enough. You cannot go
too deep without sinking!"
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I say: All of this is an explicit declaration of the creed of unity
of the slave with the Creator--undoubtedly NOT the creed of the Muslims. We
ask Allah, the Exalted, to protect us from such a creed. Amin.
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CHAPTER
5: NAZIM AL-QUBRUSI'S FIFTH STATEMENT
"THE FOLLOWERS OF SHEIKH AL-QUBRUSI ARE
BETTER THAN THE PROPHETS."
The people knowledgeable about the Religion and the lay people alike know
the prophets are the best of the creation with no equal to them among the
created things, for Allah said:
(Al-An^am, 86)
which means: [We gave every prophet merit over the rest of the creations.]
Yet, I saw in the books of both al-Qubrusi and ad-Daghistani that they raise
themselves and their followers above the status of prophets, may Allah
protect us. On page 13 of his book, Al-Wasiyyah, ^Abdullah
al-Fayiz Ad-Daghistani says about the verse of Qur'an:
"The one who recites this verse once wins a high degree and a great
status, achieves security and safety in this life and the Hereafter, enters the
circle of safety of Allah, receives all the grades and statuses
of the esteemed Naqshabandi Tariqah and attains that which the prophets and
waliyys have not attained and wins a status higher than the status of Abu
Yazid Al-Bustamiyy [a great waliyy]."
Ad-Daghistani says in the same book, p. 6: "...the one who shall win in
this existing time that which the previous ones did not win in their solitude,
spiritual exercises and the smaller and greater jihad, the one who shall win a
high degree and a great status that neither the prophets nor the companions
have achieved."
I say: We have shown this statement belies the Qur'an.
It also belies the unanimous agreement of the
Muslim nation. The scholars stated the one who favors a waliyy over one
of the prophets blasphemes for that. So, how would the case be when one favors
the entire people of our times over the prestiged prophets--simply for reciting
verse 285 of Surat al-Baqarah:
Al-Qurtubiyy, who is a famous Malikiyy scholar and
interpretor of the Qur'an said:
which means: "That the prophet is better than the waliyy is a
matter firmly established intellectually and in the texts. The one who opposes
that is a blasphemer, for it is a matter of the Religion known to both the
knowledgeable one and the lay person." The hafidh, Ibn
Hajar, related this statement in Al-Fath, and agreed
with it.
We ask Allah for safety and good ending. Amin.
CHAPTER
6: NAZIM AL-QUBRUSI'S SIXTH STATEMENT
"THE BLASPHEMERS AND THE
BELIEVERS ARE EQUAL"
^Abdullah ad-Daghistani says in his book Al-Wasiyyah, page 12:
"If the blasphemer recites the Fatihah even once in
his life he will not depart this world until he is granted part of the divine
care, because Allah does not differentiate between a blasphemer, an enormous
sinner, a believer or a Muslim. Rather all are equal to Allah."
On page 14 of the same book he says: "Know, my children, if a
blasphemer or a hypocrite recites this Surat al-Inshirah he will
receive the high statuses and merits, because Allah does not
differentiate between a blasphemer, a believer, a hypocrite, a waliyy or a
prophet, rather the slaves to Allah are equal since they are
included in Allah's saying:
This ayah means: [We have favored the children of Adam.]
Nazim al-Qubrusi says in Mercy Oceans, page 15, ". . . all people
are equal in His sight."
I say: No one is permitted to equate between the enemies (hidden or
apparent) of Allah and those waliyys and messengers
beloved to Allah. How can the blasphemer be equal to the believer
when Allah, the Exalted, said;
(Al-Qalam, 36)
which means: [Do We make the Muslims equal to the blasphemers! How do you
make such a judgment?] Moreover, how can a hypocrite be equal to a believer
when Allah, the Exalted, said:
(An-Nisa', 145)
which means: [The hypocrites are in the lower levels of Hellfire.] How can
the blasphemers be equal to the Muslims when Allah said about the
blasphemers:
(Al-Bayyinah, 6)
which means: [Those are the worst of the entire creatures.]
As to the saying of Allah:
(Al-Isra', 70)
it means that Allah favored the children of Adam with certain
kinds of endowments and specified them with traits (such as the mind and the
like). By virtue of the other verses of the Qur'an, this
verse does not mean: "All the children of Adam are
favored in status to Allah." The saying of the Prophet
related by Ibnu Hibban is enough to make our point. The Prophet said:
which means: <<Do not swear by your forefathers who died in the Era of
Ignorance. For, by (Allah), the One Who controls the soul of Muhammad,
that (filth) which the beetle rolls with its nose is better than those who
associate partners with Allah.>>
The Messenger of Allah knows best about the meanings of the
Book of Allah. Yet, Nazim Al-Haqqani claims the contrary on page
32 of his book, Mercy Oceans. He says, "All religions teach people
the ways of real obedience to Allah Almighty."
I say: Nazim al-Qubrusi's statement equates the Religion of Islam
with all invalid religions, and contradicts Allah's saying:
(Al ^Imran, 19)
which means: [The only acceptable Religion to Allah is Islam.]
Allah said:
(Al-Jathiyah, 21)
which means: [Did those who committed the evil think We will treat them
after death as those who believed and did the good deeds. How bad is their
judgment!]
There is no doubt Allah is the Truthful One. His saying is
what is correct. Everything which opposes it is categorically rejected!
CHAPTER
7: NAZIM AL-QUBRUSI'S SEVENTH STATEMENT
"THE WAYS WHICH LEAD TO HELLFIRE
ARE ACCEPTED WAYS TO ALLAH."
In his book, Mercy Oceans, on page 78, Nazim Qubrusi says:
Buddhists, Christians, Catholics, Communists, Confucians, Brahmans,
Negroes; who created them? He created them, all of them, and each one says,
'We are going on a way that leads to the Divine Presence. So many, many
ways; you cannot know. Therefore, Allah says, "Allay sa'llahu biya
kaymi hajimn.' This means, 'No one may judge for My servants, except Me! I
will judge for My servants. Not any one of you will judge, not Iblis, not
even prophets! They haven't any authority to judge My servants. I am the
judge!' This is the order of our Lord, Allah Almighty."
"Maulana?" asks a disciple, "what about the ways leading
to Hell? Do they lead to Allah, also?"
"Yes," replied the Shaykh. "The ways to Hell are going to
Him, also, after Hell. Hell is cleaning people, cleaning them from sins and
bad characters, and then guiding them to Allah."
"And some stay in Hell always?"
"Yes." The Shaykh paused, and then continued, "Iman is
original, kufr is temporary. With all people, faith is the permanent
condition. There may be one man to be endlessly in Hell, if He so orders,
but everyone is going to His Divine Presence. He is not going to leave His
servants to the hands of Satan, and Satan will not be the judge of His
servants either! Do you think that Satan will win? Satan will never win!
Allah Almighty is victorious! His Mercy is not leaving any to endless Hell.
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I say: These words are extremely dangerous! They belie the Religion
of Islam and are an attempt to disintegrate it. Allah said:
(Al-Ahzab, 64)
which means: [Allah damned the blasphemers and prepared for
them Hellfire in which they will dwell forever.] Allah said about
the blasphemer :
(Taha, 74)
which means: [He shall not die in it (Hellfire) and shall not have a good
living.] The Messenger of Allah, sallallahu
^alayhi wa sallam, said:
which means: <<On the Day of Judgment, death will be brought in the
shape of a lamb and will be slaughtered. Then a caller will call, "O
Occupants of Paradise, now it is everlastingness without death. O Occupants of
Hellfire, now it is everlastingness without death.">>
Abu Mansur al-Baghdadiyy and others related the
consensus of the nation that Hellfire is everlasting and the blasphemers remain
eternally in it. This is a matter of the Religion known to the knowledgeable
and the lay person alike, hence the one who belies it blasphemes, may Allah
protect us.
Sheikh Nazim al-Haqqani is not satisfied by making his deviant statement on
this subject just once or twice. Rather, he makes it repeatedly, using
different terms and different expressions, and always in a way such that one
does not find any slim chance for a different interpretation of his explicit
words. His words conform to the creed of the Batiniyyah faction,
and not to the creed of the Muslims.
He says in the same book on page 59:
Therefore, we give good tidings and happiness to people. If we say to
unbelievers, 'You will receive punishment,' will their love for their Lord
grow? Or will good tidings of their Lord's endless mercy for them as they
are cause their hearts to open! So we are giving good tidings to people,
not making them afraid or unhappy. If you were to tell people, for example,
about a good king--so much tolerance, so much justice, so much goodness and
mercy--wouldn't they open their hearts to him, and look to find him? But if
you tell about a bad king--so difficult, stern, giving punishment, all his
prisons are filled up--will people like him or hate him? Allah said to
Moses (peace be upon him), 'O, Moses! Make My people like Me!' This is the
order of our Lord, not hating--liking! Therefore, we give all good tidings
for all people, whether they accept our beliefs or not. It is not
important.
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I say: These words explicitly belie the saying of Allah :
(As-Sajidah, 13)
which means: [Had We willed, We would have guided every soul, however, I
decreed in eternity I shall fill up Hellfire with both humans and jinns.] His
words belie the saying of the Prophet, related by Abu Dawud:
which means: <<My nation shall divide into seventy-three (73)
factions. All will enter Hellfire--save one.>>
Sheikh Qubrusi is not satisfied by that; rather, he said on pages 65 and 66
of the same book:
"If any of them (the waliyys) have been given permission for
'shafa'a' (intercession) on the Day of Judgment, they are not going to let
even one person go to Hell!"
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Shortly after, when one of his followers asks him about Abu Lahab and his
wife, saying:
"What about that man in Quran, Abu Lahab, and his wife? Doesn't
Allah promise a punishment for them?"
Sheikh Qubrisi's reply is:
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That verse (sura Lahab) was sent only as a warning, so that people will
not do like Abu Lahab. Allah Almighty will show each servant what he has
done with his life on the Judgment Day. But He Almighty is free to give
mercy as He likes.
The Ummah, the nation of a prophet, is dearer to that prophet than
children are to their parents. . ." [He continues later]
"Therefore, our Prophet (peace be upon him) will stand by the entrance
to Paradise. How can he have pleasure in Paradise if his nation is in
Hell!! How?! He will stand by the entrance and when Allah Almighty says,
'Enter, O, Muhammad! He will say, 'O my Lord! I cannot enter until my
nation enters.' He will then look, 'One, two, three, four,. . .,' and if
any are missing, he will say, 'O, my Lord! I cannot enter!!!. . ." [A
few sentences later, he replies to a question, saying:] "He Almighty
knows. Don't be worried, European people, also are his nation. American
people, also; Russian people, also; Chinese people, also, Hindus, also,
Negroes, also; all are of his nation! The Prophet (peace be upon him) says,
'If I am given permission, I will not leave one person behind!'... too many
good tidings for us.
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I say: These are Nazim's exact words. They are full of matters
clearly contradicting the rules of Islam. It does not take a
lengthy explanation to refute him--since his words clearly reject the saying of
Allah :
(Al-Ambiya', 28)
which means: [They shall only intercede for the believers]; and his words
clearly reject the saying of Allah:
(Ghafir, 18)
which means: [On the Day of Judgment the blasphemers will not find one who
loves them nor one to intercede for them who would be answered]; and his words
clearly reject the saying of Allah:
(Al ^Imran, 32)
which means: [Allah does not love the blasphemers]; and his
words clearly reject the saying of the Prophet :
which means: <<Allah forgives the slave as long as the
veil, or the reason for denying him the forgiveness is not there. They said,
"What is that?" The Prophet answered, "For one to die
associating partners with Allah.">>
The Malikiyy scholar, al-Qurafiyy, and
the Shafi^iyy scholar, Ibn Hajar, among others,
stated the judgment of blasphemy for the one who asks Allah to
forgive a dead blasphemer. Hence, what could the judgment be --other than
blasphemy-- for the one who confirms that all blasphemers in the
Hereafter shall be forgiven--such that no one among them will remain in
Hellfire? We ask Allah for protection. Amin.
CHAPTER
8: NAZIM AL-QUBRUSI'S EIGHTH STATEMENT
"Looking to another's unlawful nakedness (^awrah) is
something good--even obligatory on some."
Knowledgeable and lay people alike know that lowering one's gaze from the ^awrah
(unlawful nakedness) is obligatory. No two Muslims differ about that. Lowering
one's gaze from the ^awrah is a matter Allah praised in
the Qur'an, and the one who implements it is praised.
Allah said:
(An-Nur, 30)
which means: [O Muhammad, order the believers to lower their
gaze.] The Messenger of Allah warned us against the dangers of
gazing at the unlawful nakedness when he said, as related by al-Bukhariyy:
which means: <<Most of the eyes look the forbidden look. The adultery
of the eye is the forbidden look.>> Although less dangerous than
adultery, the Prophet likened gazing at the unlawful nakedness to adultery--to
alert us to keep away from it and to be warned against it.
The Prophet warned us from such matters, yet I found in the directives of
Sheikh Qubrusi what urges one to gaze at the unlawful nakedness and
the claim that doing so is something good--even something obligatory--for some
people.
In his book, Mercy Oceans, page 20, he says:
"For every action, you may find three ways, or positions. These are
called wajib, sunnah, and haram. We will illustrate these terms with some
examples:
The top class of people are the Awliya, the Saints. They have, in their
eyes, a divine light, a divine power, that burns away badness in those
people upon whom they look. Because of this divine quality, they may look
everywhere, at men or at women. It has been ordered for them to look. There
is no prohibition for them. Therefore, their looking is 'wajib.'
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I say: These words conflict with the religious texts, some of which
we have mentioned earlier. The one who holds such a conviction is not far from
rendering it lawful for himself to kiss, hug and copulate with women--claiming
to purify them by that--since he believes himself to be the Sultan of the
Waliyys and his followers believe he is loaded with 'Divine Power.'
One cannot help but notice that Sheikh Qubrusi and his followers do not shy
from shaking hands with women and touching their skin openly. I have witnessed
this personally and have been told the same by many others. Yet, the story of al-Fadl
Ibnul-^Abbas, the cousin of the Prophet, who was among the best of
the Companions, is well known to the one who reads the books of hadith
or to the one who only studied the book of al-Bukhariyy. One
day, al-Fadl was gazing for a long time at the face of a
beautiful woman when she came to ask the Prophet a religious question. Although
the face of the woman is not an unlawful nakedness, the Prophet diverted al-Fadl's
gaze by turning his cousin's face away from her.
The difference is great between the route of the beloved Prophet, Muhammad,
sallallahu ^alayhi wa sallam, and the route Sheikh Qubrusi
calls for--guised in the name of Islam, or Sufism, or the Naqshabandi
Order, (Tariqah). Among Qubrusi's astonishing statements is
one he said in the same book, Mercy Oceans, page 20. He said,
"Originally, no action was prohibited. Prohibition came only after that action
started leading away from Allah Almighty."
I say: According to this statement it is permissible for any one to
do whatever he wants and claim that this does not take him away from Allah.
Hence, no objection to him is due, and he is not accountable. This tallies with
the rules of the school of open permissibilities, as in communism, but
definitely not with the rules of Islam.
CHAPTER
9: NAZIM AL-QUBRUSI'S NINTH STATEMENT
"Do whatever you want. You will not be punished."
It is known that the Christians, or a large number of them, believe that no
matter how many sins one of them commits, it is sufficient to confess before a
priest so he will forgive him, and one's sins will be erased. It is also well
known that the Muslims are very distant from such a concept or anything similar
to it. This is why I was extremely astonished by the saying of Nazim al-Qubrusi
in his book, Mercy Oceans, page 15:
As we said, Allah Almighty looks to this world once a day. The time He
looks is from midnight until the adhan of fajr (the morning prayer). What
is the reason He looks? It is to see what Iblis, the devil, is up to. Allah
sees what dirt Satan has thrown on his servants during the day, and like a
mother catching her dirty child after a day of playing, He washes away
their dirt. With His endless mercy He washes away their bad deeds. Every
night, for the honor of those awake and praying for forgiveness, Allah
Almighty gives His mercy generally to all the sleeping ones.
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I say: Nazim Qubrusi's statement is similar to the saying of the
Christians, contains likening the Creator to the creation, and encourages the
people to commit sins. He tells the people, "Do as you like during the day
and Allah will forgive you for it at night!!!" This belies,
among others, the saying of Allah:
(Al ^Imran, 11)
which means: [The torture of Allah is severe.] It
belies the hadith of the Prophet, related by al-Bukhariyy
and others:
which means: <<A women earned Hellfire because she kept a cat locked
away from food.>>
All of that poses serious questions about the intention of Sheikh Nazim for
bringing about such strange opinions--opinions which contradict the Religion,
which contradict the methodology of the True Sufis. Questioned is the truth
behind his endeavors, his school, and what he conceals behind the garment of
Sufism. We ask Allah to protect this nation from all those who
mean harm for it. Amin.
CHAPTER
10: THE TENTH STATEMENT
"Prayers are not obligatory on the wives; Do not pray."
The knowledgeable and the lay Muslim alike, whether male or female, know Allah
decreed the five prayers as obligatory. The one who denies its obligation
or the obligation of even one rak^ah of it is undoubtedly judged as a
blasphemer, as was mentioned by Ibn Hajar al-Haytamiyy in his
book "Al-I^lam" and others. Allah said:
(Al-Baqarah, 43)
which means: [Perform the prayers.] Imam Ahmad narrated that
the Prophet said:
which means: <<Allah made five prayers obligatory on the
slaves.>> The nation holds the consensus on that and it is known by young
and old alike.
Despite the explicit texts and the consensus of the nation, when one of
Nazim Qubrusi's students asked him, "What are our wives'
responsibilities?" He answered (page 70-71, Mercy Oceans):
"Three times shahada, every day, and to be clean always. And, for
beginners, one sajdah, five times a day, at the time of the regular
prayers. At each prayer, only one sajdah. It is enough." [A student
questioned:]
"What if they want to do the whole prayer; is it all right?"
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[He answers:]
"For beginners, one sajdah is enough. As they are stepping forward,
they will ask. This command is from my Grandshaykh. Also, they should love
only believers, not unbelievers. They should sit with believers, and not
with unbelievers."
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I say: This is a misguidance beyond any doubt. How could it be
anything else? The Prophet ordered us otherwise in his saying:
which means: <<The most important matters of Islam are five: the
Testification of Faith, performing prayers,. . . >> Sheikh Qubrusi's
words mean the prayers are not obligatory on the wives. This is something
unheard of !!
CHAPTER
11: NAZIM AL-QUBRUSI'S ELEVENTH STATEMENT
"Fasting is not a valued matter; Do not fast."
There are no two Muslims who differ about the obligation of fasting Ramadan,
and that fasting the other days of the year--with the exception of the days the
Rules of the Religion prohibit one from fasting (such as the day of the ^Id)--is
recommended for the one who is not harmed by it, and for whom fasting would not
prevent him (her) from fulfilling a right due on him (her).
Allah, the Exalted, praised those who fast a lot. The Prophet
of Allah consistently fasted Mondays and Thursdays as was related
by at-Tirmidhiyy. When the Prophet was asked about fasting Monday he
said:
which means: <<This is the day on which I was born and the day on
which I was revealed as a prophet.>>
We have an explicit encouragement from the Prophet to fast as many Mondays
and Thursdays as we can and to be consistent in that. However, I found instead
of encouraging one to fast, Sheikh Nazim Qubrusi devalues the matter of
fasting. Following is an excerpt from his book, Mercy Oceans, page
74:
[One student asked him:]
"Is it all right to fast on the light days of the week?"
"No," replied the Shaykh, "No need. It is enough."
"But we've been fasting, already. Every Monday and Thursday since
Ramadan," a disciple insisted.
"No need," replied the Shaykh. "You may fast from haram
looking. You may fast from anger. You may fast from bad words! Not eating
or drinking--that fast I don't want. It is too easy to go without
eating. I don't want that. No bad speaking, no bad looking, no anger; that
is difficult. So many people fasting, yet they are angry seventy times
until maghrib! They say, 'We are fasting!' How can you be fasting if you
are angry!"
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These words are against the sayings of the Prophet and against the Rules of
the Religion. We ask Allah for guidance and safety. Amin.
CHAPTER
12: NAZIM AL-QUBRUSI'S TWELFTH STATEMENT
"Eat unlawful (haram) meat."
We all know that the abdomen of the human being is the first part that rots
in the grave. The Prophet said:
which means: << Hellfire is more deserving of every flesh that grew
from unlawful consumption.>>
In his book, Mercy Oceans, page 98-99, Nazim Qubrusi says:
"When I first met our Grandshaykh, " Shaykh Nazim replied,
"I was also very strict, very particular, about my food. But he told
me, 'It is not good manners to be like that. When you are a guest, you must
not ask, 'Is this food clean?' No! You must give your host the benefit of
the doubt. When you know that the food is pork, don't eat it, but say instead,
'I am a vegetarian,' or something like this. You must have good manners
towards everybody. If you are in doubt as to whether meat (assuming that it
is not pork) is halal or not, you may say, three times, 'Shahada,' and,
seventy times, 'astaghfirullah.' Then, as you eat, and you say,
'Bismillah,' Allah Almighty will make that food clean for you, in the time
it takes for you to raise it from your plate and put it in your mouth!
"When you are buying meat and you think that it has come in contact
with pork, or utensils that have been used to handle and prepare pork, you
may wash it, and repeat the formula we just said. If you can obtain Halal
(or Kosher) meat, of course it is best. But, when you are somebody's guest,
don't ask! Even if it is known to you that they usually cook with lard, you
must assume that, this time, for you, they cleaned their pots and pans and
didn't use it. Only if you are certain that pork or pork products were used
may you refrain from eating."
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I say: There is not even one statement of any one of the scholars to
that effect; such meaning is not in the Qur'an; and there is no confirmed hadith
which gives such a meaning. Rather, what is mentioned in the Qur'an
and hadith and in the statements of the scholars is quite
contrary to Sheikh Nazim's saying. So, from where did Sheikh Nazim get his
statement!? How did Sheikh Nazim come up with such a statement, i.e., haram
meat would transform to halal if one recites the shahadah and
asks forgiveness? Allah, the Exalted, said:
(Al-Baqarah, 111)
which means: [Bring your proof if you are truthful.] Nazim Qubrusi has no
proof for his words. Allah is the One Who guides to the
acceptable deeds.
CHAPTER
13: NAZIM AL-QUBRUSI'S THIRTEENTH STATEMENT
"Do not follow the judgment of the sound mind; Be like mindless
sheep."
It is well known the one who is on the straight path and has self confidence
does not fear from the people using their minds in the correct way, because
such a person appreciates the endowment of the mind on us. As to the one who
has strayed, he wants people to follow him without using their minds and to
carry out his orders without asking questions. He wants mindless and senseless
people. I found the words of Sheikh Nazim Qubrusi very strange on page 3 in the
introduction of his book, Mercy Oceans, when he defined the belief as:
"The heart believes what the mind denies. This must be understood
first of all or else there is no Islam. It is useless to base, or balance
one's faith on the level of the mind, which doubts anything that it cannot
experience through the senses."
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I say: This is a very strange definition of belief and a very strange
opinion regarding the endowment of the mind!! No Muslim scholar ever said such
a statement before Nazim Qubrusi. It is contrary to the saying of Allah:
(Al ^Imran, 190)
which means: [This contains lessons to the people with sound minds] and the
saying of Allah:
(Al-Hajj, 46)
which means: [Did they not travel on earth and use their minds to
understand?] How could Nazim Qubrusi be believable when Allah dispraised
the blasphemers for wasting the role of the mind and told us about their
situation while in Hellfire in His saying:
(Al-Mulk, 10)
which means: [Had we heard and used our minds (during our first life) we
would not have been among the people of Hellfire (today).]
Does Nazim Qubrusi want us to be mindless sheep or like the people of the
other invalid religions with baseless statements and convictions that do not
rely on any proof?!!
CHAPTER
14: NAZIM AL-QUBRUSI'S FOURTEENTH STATEMENT
"Blasphemy is a temporary condition; Simply by reciting the Fatihah
anyone is guaranteed safety in the Hereafter."
On page 58 of his book, Mercy Oceans, Nazim Qubrusi says:
Allah sent FATIHA first in Mecca. Along with it came
endless Rahmah (mercy). Gabrael, bringing FATIHA to Muhammad (peace be upon
him), said, 'O, Muhammad! Allah Almighty gives you His salaams and says to
you, "Good tidings for FATIHA; if anyone from your ummah (nation)
reads FATIHA even once, in his life, it will be enough, and more, for that
servant!"
"He who reads FATIHA will take enough Rahma from one reading to
last his whole life. Even if he is an unbeliever, one reading will bring
him to Iman, perhaps at the last moment of his life. This is because faith
is original, inborn with people. Unbelief is a temporary condition added
later. FATIHA will bring faith even to a doer of bad things.
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I say: This is a fabricated handst and a lie about Prophet Muhammad.
What we see and observe is enough to prove it is untrue. How many people have
in fact recited the Fatihah several times and then died as
blasphemers? Al-Bukhariyy related that a man had memorized Surat al-Baqarah and Surat Al-^Imran
and prayed many times behind the Prophet, yet he apostatized, moved outside the
Arabian peninsula to live, and died as a blasphemer. When the people buried
him, the earth spat him out. Those who witnessed it told about it. The day that
man died, the Prophet received a revelation about his situation. This saying of
Sheikh Nazim is contrary to the confirmed saying of the Prophet, so
beware!
We wish that Sheikh Nazim would tell us who narrated this claimed hadith
of his? In which book of the scholars did he find it? Who among the Hafidhs
classified it as sahih? My conviction is that it is
his own authoring and the product of his own imagination. If it was not, let
him name the narrator. I believe no one among the Muslim scholars would accept
to soil his book by narrating such nonsense. We ask Allah for
protection. Allah is the One Who strengthens one to perform obedience,
and no one can evade sinning without Allah's protection.
CHAPTER
15: AN EPISODE OF THE SESSION OF NAZIM AL-QUBRUSI WITH HIS FOLLOWERS
Following is an excerpt from page 91-92 of Nazim Qubrusi's book, Mercy
Oceans:
"Some people, most people, most Alims say that Allah Almighty is
angry with us now. Our Granshaykh says that Allah is not angry with us. He
is not stopping his mercy for us. Mercy is coming down; all around is
mercy. We are swimming in mercy oceans."
Someone asked, "But wasn't Allah angry with the people of Israel, for instance, when they worshipped the golden calf? Wasn't Moses (peace be upon
him) angry?"
"Is Moses (peace be upon him) Allah? said the Shaykh.
"Allah is angry by mouth, not by heart! One of the brothers joked.
There was general laughter.
Then Maulana said, "Allah's anger is not like our anger. If we are
angry with a person, we are cutting all things from him. But, Allah
Almighty is sending mercy. How can He be angry? If He were angry, He would
withhold His Rahmah, His mercy; but He is giving so much! Allah Almighty is
angry toward those people who are judging His servants, yet He still sends
His mercy."
"What about all those He destroyed in the time of Noah?"
Maulana answered, "He destroyed their bodies, not their spirits.
His Divine anger destroyed those bodies which were committing sins. When
the body is destroyed, then the spirit is free and pure--going into mercy
oceans and swimming."
But, Shaykh Nazim, won't they still have their bodies on the Judgment
Day?" [a confused murid asks]
"These will be new bodies," answered the Shaykh, "not
bodies that made sins in this world."
[Now, more confused] A murid said, "But which bodies will go to
Hell to be cleaned?"
[Having no answer, Nazim tries to escape by saying:] "He almighty
knows well which are going to Hell!"
"Do they suffer in the graves?"
"Yes," replied the Shaykh, "it is like a man who falls
from a second story window and breaks his head, his legs, and his neck; he
may stay in the hospital one year, or six months, till he has recovered;
then he comes out. He who makes himself wounded in this life with the spear
of Satan will stay, for recovery, in graves and in Hell. When he is all
right, he will go on to Paradise. What do you think about all those people
in hospitals? Are they in mercy, or in punishment?"
Quickly, one murid said, "Mercy!"
While another said, "Punishment!" Again, we all laughed.
"Yes, agreed Shaykh Nazim. "From one side they are in
punishment, and from the other side they are in mercy. Their imprisonment is
not as if they were in jail. It is mercy for them, as if they were in
hospitals. You understand? Clear? This is from all religions, and all Holy
books."
A brother made this observation: "When you make a point, it seems
clear until we ask questions. Then, as the answer unfolds, I realize that
the point I thought I understood is so subtle that I don't get it."
Maulana answered him, "Yes these are all like grains, like seeds.
With faith in your heart, they will grow up. Then, you will see their
flowers, and, after that, you will see their fruits, and then, at last, you
will eat! Now, those are all seeds. Don't be afraid."
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I say: What nonsense!
FIRST
CONCLUSION
Let it be known, what I have mentioned here are only some of the sayings
of Nazim al-Haqqani al-Qubrusi, his sheikh, ^Abdullah al-Faizi ad-Daghistani,
and his student, Hisham Kabbani. Mentioned here are only a handful of the
deviations contained in two books of the teachings of Qubrusi and one of the
teachings of his sheikh, and these were mentioned to warn the people from
them--as stated in the introduction. I chose to expose only a few of his
deviant sayings, yet even these few show the sayings of Sheikh Nazim Qubrusi,
his sheikh, and his student, contain many matters contradictory to the
Rules of the Religion and that his way is contradictory to the path of the
honorable masters of the Naqshabandi order (Tariqah)
and the rest of the genuine Sufi orders. I did not intend to write
down all the matters in which he contradicted the Religion. The one
who goes back to his magazine called An-Nasihah, their
pamphlets, tapes, and press interviews would find other very strange
deviations/strayings such as:
* Everything the blasphemer does is unlawful !!
* Claiming the torture of the Muslim is more severe than the torture
of the blasphemer!!
* Claiming Abu Yazid Al-Bustamiyy, may Allah
raise his rank, had asked Allah to magnify his body to
become the same size of the entire Hell and to admit him alone to it such
that there will remain no place for anyone else, and this way he alone
gets the torture and the entire humanity will be admitted to Paradise!!
* Claiming our prophet knew he was the Prophet of Allah since his
childhood--prior to receiving the Revelation!!
* Claiming Nazim Qubrusi is the assistant of the expected Mahdiyy,
and that when the Mahdiyy appears, seven or eight nations will
follow him, including the British nation!!
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He said many other sayings--none of which rely on what Allah has
revealed--so take ample warning!
Similar to the sayings of Nazim Qubrusi are the sayings of Bawa Muhyiddin
(from Sirilanka) in his book, Ashsheikh wal Murid, and other
writings. Some such sayings are:
* Allah enters the bodies of humans!!
* Calling Allah "the father" and calling the
slave "the son of the Lord"!!
* Claiming the difference in religions are of no importance!!
* Claiming Paradise and its rivers are in one's heart!!
* Claiming Hell to be the bad traits the heart acquires!!
* Claiming the person is a Godly man whereby he acquires the
attributes of Allah and part of Allah resides
in him!!!
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Allah is clear from all of that!
The followers of the Tijani Tariqah, such as
Sheikh Ahmad at-Tijani from Nigeria, currently living in the United States of America, have also pursued the route of exceeding
the acceptable bounds of the Religion. He said with his own tongue in Chicago before a large audience, "The Prophet is closer to the slave than Allah"
(meaning the Prophet fulfills his needs faster than Allah!!! This is an
explicit belying of the Religion. I personally heard his words and
openly--in the same session--denounced him for it, as did others in the
same session.
It is known that the Tijani books like Bughiat
Al-Murid are full of such blasphemous sayings as:
* All the sins of the one who takes their tariqah would be forgiven
immediately and he would become better than the head of the waliyys
(qutb)--among others!!
* Saying the Fatih Prayer which they recite (claiming to praise the
Prophet) is equivalent to reciting the entire Qur'an
six thousand times!!
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We seek refuge with Allah from such claims. There are
other strange matters being spread falsely in the name of Sufism.
All of that makes it incumbent upon us to warn against such people who
contradict the Religion--out of protecting the Religion, defending the Book
of Allah, and preserving the Religion and the methodology of
Prophet Muhammad. It is not permissible to be negligent in
this matter, for the huge fire results from the tiny sparks, and one drop
joins with another and another to form an eroding flood. The Muslim
scholars and the sincere ones are neither negligent nor loose. They are not
cowards, powerlessly leaving the ferocious wolves to eat the sons and
daughters of the Muslims. Allah is the One Who guides to the acceptable
deeds. On Him we rely and from Him we seek the reward.
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SECOND
CONCLUSION
These are the statements of Nazim Qubrusi, his sheikh, ad-Daghistani, and
his student, Hisham Qabbani, which I chose to bring to your attention and to
comment on briefly--in accordance with the Rules of the Religion. No Muslim
would feel comfortable with the deviant teachings of these men. I see their
teachings the result of a school dangerous to the Religion and dangerous to the
nation of Muslims. It is too far-fetched to believe these statements are
fabricated and planted in the books of Qubrusi. These books are distributed
under his supervision and the supervision of his vicegerent, Hisham Kabbani.
Moreover, they have been taped, and trustworthy Muslims who have met Sheikh
Nazim have quoted him as saying these statements. Whatever the case, these
books contain many perversions dangerous to the Religion and its rules, and the
one who accepts them and believes in them becomes among the atheist Batiniyys--even
if he identifies himself as a religious Sufi.
It is a must to take warning and warn the Muslims at large from their
contents. It is incumbent upon the one who makes such statements to retract
them and repent to Allah. If Sheikh Nazim says these statements
are fabricated and planted in his books, it is incumbent upon him to announce
as such and to bring to the attention of the people the lies contained in his
books. If he says these are his statements, it is an obligation on him to
repent in the proper way and to warn the people from them. Ordering the lawful
and forbidding the unlawful is obligatory and it is the course of the People of
Sincerity.
Allah is the One upon Whom we rely. We seek the reward from Allah
alone.
Philadelphia - Jumada-l-'ula
1417H.
APPENDIX:
What Actually Happened Between Our Master Musaand al-Khadir,
(peace be upon them)
Know, Brother Muslim, the Messenger of Allah does not have two
Religions--one apparent and the other concealed. Rather, his Religion is Islam,
with the rules which Allah revealed to him and which he conveyed
to his nation. This is why the great Sufis, like our Master al-Jilaniyy
and our Master ar-Rifa^iyy and others, said:
which means: "Every matter claimed to be a secret matter of the
Religion which, in fact, contradicts al-Islam is truly
atheism."
Nazim Qubrusi tried to use what happened between Musa,
the Prophet of Allah, and al-Khadir, another
prophet of Allah, to claim that the Religion has a concealed part
to it which contradicts its apparent rules. This endeavor of his is invalid,
because what happened between Musa and al-Khadir
conforms to the rules of the Religion inside and out. At first, and prior to al-Khadir
explaining what he did was in conformity to the rules of the Religion, one
might think there was a contradiction. However, if there had been a
contradiction, then Prophet Musa surely would not have
remained silent. Rather, Prophet Musa kept silent after al-Khadir
showed what he did was not contradicting the rules of the
Religion.
Moreover, both Musa and al-Khadir were
prophets. Allah told us that al-Khadir said:
(Al-Kahf, 82)
which means: [I did not do that from my own (meaning it was revealed to
me).] Moreover, had al-Khadir not been a prophet, Allah would not
have ordered Musa to follow him. It is because he
was a Prophet that Allah ordered Musa to
benefit from him in something pertaining to the Religion.
The one who takes what happened between Musa and
al-Khadir to back a claim that the Religion has a concealed part
that contradicts the apparent part is a blasphemer--just as the two masters
judged him.
Al-Khadir's actions were in fact, in conformity to the rules
of the Religion. The one who contradicts that falls under the saying of the
Prophet:
which means: <<The one who does something contrary to our methodology
is rejected.>> This is what some Sufi-Claimers (fake Sufis)
do, i.e., they do matters that truly contradict the Religion--without
any possible acceptable meaning to them. They render lawful that which the
Muslims fourteen centuries ago unanimously agreed to be unlawful--such as
shaking hands with women--which the Prophet named "the adultery of the
hand." The Sufis, the Waliyys of Allah, agreed
the truth is the fruit borne by implementing the rules of the Religion. The one
who does not apply the rules of the Religion, rather, who leaves them behind
his back and tells the people: "You shall not be harmed if you do not
apply, because the concealed part of the Religion contradicts the apparent
part," is in fact leading the people to blasphemy. The human being does not
reach the truth if he does not apply the rules of the Religion to himself and
his followers. This is the path of the God-fearing ones, the People of the
Truthful Guidance, from the time of the Companions until our days. This is the
route of success and winning!! Allah is the One from Whom we seek
help and upon Whom we rely.
www.alsunna.org