Sufism

A DEVIATED SECT: THE SUFIS

Source #1 http://www.salafipublications.com/sps/sp.cfm?secID=GSC&subsecID=GSC09&loadpage=displaysubsection.cfm

Source #2 http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=3528&sortby=desc

Hulool- Lit. “Entering” – Divine indwelling. The belief that Allaah dwells within a particular human. i.e. That Allaah dwells in a particular Soofi shaykh, a pious person, a Prophet – This belief is shared by Christians, certain Soofies, certian Sheites, Seekhs and others.

Wahdaatul Wujood – Lit – Unity of Existance. The belief that all existance is a single existance and everything we see are only aspects of the Essence of Allaah. This belief is also held by certain Soofies, Hindus, New Age religions, and others.

Shaykh Muhammad ibn Rabee’ ibn Haadee al-Madkhalee explained these two beliefs in “The Reality of Sufism – In Light of the Qur’aan and Sunnah:” quote:

(2) The second ideology is that of those who believe in hulool, those who say that Allaah dwells and is incarnate in human beings, High is Allaah above and far removed from that. This was openly called to by some of the extreme Sufis, such as al-Husayn ibn Mansoor al-Hallaaj who was declared to be an unbeliever by the scholars. They ordered that he be executed and he was crucified in the year 309H. The following saying is attributed to him: “Glory to Him who manifested His human nature, Hiding the piercing brightness of His divinity: Till His creation saw Him openly, In the form of one eating and drinking” Attributed by al-Wakeel to the book at Tawaaseen of al Hallaaj (p. 130). And his saying: “I am the one who loves and the One who is loved is me, We are two spirits who dwell in a single body. So when you see me you see Him, and when you see Him you see us both.” So al-Hallaaj was a believer in hulool and believed in the duality of the divine nature and that the Deity had both a divine and a human nature. Thus the divine becomes incarnate within the human so that the human spirit is the divine nature of the Deity and the body is its human form. Despite the fact that he was killed for his evil apostasy although some of the Sufis declare themselves free of him, yet others count him as a Sufi, hold that his beliefs were correct, and write down his words. From them is Abdul-‘Abbaas ibn ‘Ataa al-Baghdaadee, Muhammad ibn Khaleef ash— Sheeraazee and Ibraheem an-Nasraabaadhee, as is reported by al-Khateeb al-Baghdaadee.

(3) The third ideology is that of wahdatul-wujood, i.e. that all in existence is a single reality, and that everything we see is only aspects of the Essence of Allaah. The chief claimant of this belief was Ibn ‘Arabee al-Haatimee at-Taa’ee, who was buried in Damascus having died in the year 638H. He himself says about this belief in his book al-Fatoohaat-ul-Makkiyyah”: “The slave is the Lord and the Lord is a slave, I wish that I knew which was the one required to carry out the required duties. If I were to say the servant then that is true, or if I were to say the Lord, then how can that be required for Him.”

Al-Fatoohaat-ul-Makkiyyah as it is attributed by Dr. Taqiyyuddeen al-Hilaalee in his book al-Hadiyyatul-Haadiyah (p.43). He also says in al-Fatoohaat: “Those who worshipped the calf worshipped nothing except Allaah.” Quoted as Ibn ‘Arabee’s saying by Ibn Tayrniyyah in al-Fataawaa (vol.11), who attributes it to the book al-Fatoohaat. Ibn ‘Arabee is called ‘al-‘Aarif billaah’ (The one having great knowledge of Allaah) by the Sufis, and also ‘al-Qutubul Akbar’ (The great pivot), ‘al-Miskul-Adhfar’ (the sweetest smelling musk), “al-Kibreetul-Ahmar’ (the reddest brimstone), despite his belief in wahdatul-wujood and other calamitous sayings. Indeed he praised Fir’awn (Pharaoh) and declared that he died upon eemaan! Furthermore he speaks against Haroon for his criticism of his peoples worship of the calf, thus directly opposing the text of the Qur’aan. He also held that the Christians were Unbelievers only because they made divinity particular to ‘Eesaa, whereas if they had made it general to all then they would not have been unbelievers. [Despite all the gross deviation of Ibn ‘Arabee and the fact that the scholars declared him to be an Unbeliever, yet he is revered by the Sufis and others who do not distinguish between the truth and falsehood, and those who turn away from accepting the truth even when it is as clear as the sun. But his books, which are filled with clear apostasy, such as al-Fatoohaatul-Makkiyyah and Fusoosul-Hikam are still circulated. He even has a tafseer, which he called at-Tafseerul-Baatin since he holds that there is an apparent and a hidden meaning for every Aayah, so the outer meaning is for the people of Ta’weel.

From this group came Ibn Basheesh who said: “O Allaah rescue me from the mire of Tawheed, and drown me in the centre of the sea of unity, and mix me into the state of unity and oneness until I do not see, nor hear, nor sense except through it.”

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Sufism: Originally applied to people who devoted themselves to solitary devotions remaining aloof fromt he world to an extreme degree. In time they introdced various innovated practices and developed into various tareeqahs, very similiar to the monastic orders, eachfollwing their own innovated and special way, incorporating many aspects of shirk and kufr. See “The Reality of Sufism in Light of Qur’aan and Sunnah” by Shaykh Muhammad ibn Rabee’ al-Madkhlaee (Al-Hidaayah Publishing and Distribution, U.K. 1995)

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ESTABLISHING THE PROOF UPON SUFEE RELATIVES

By As Shaykh Al-Alaamah Muhammad ibn Saalih Al ‘Uthaymeen (rahimahullah)

Translated by Abu Abdul Waahid, Nadir Ahmad

Source: Liqaat Al Baab Al Maftooh/ #1001

Question: O Noble Shaykh, may Allaah preserve you, some of us traveled to south Yemen in order visit our realatives. These relatives of ours were brought up by Sufee scholars and from amongst what they taught them was that if anyone from Hijaaz, Najd or anyone who practices Tawheed comes to them, then they are to be considered Wahaabees and nothing should be accepted from them. We called them to Tawheed but they did not accept this Da’wah from us, have the proofs been established upon them? Also is understanding the evidence a condition in establishing the proof upon someone?

Answer: There is no doubt that if they were told that such and such is the truth and this is the Book of Allaah and the Sunnah of the Messenger of Allaah (peace be upon him) as evidence to prove this, then the proof has been established upon them. Because they are Arabs, they understand by merely listening [to Arabic]. However if they were non-Arabs and you were speaking to them in Arabic while they do not understand, then the proof has not been established upon them because they don’t understand what you are saying. But if they know what you are saying and you brought the Book of Allaah and the Sunnah as proofs but yet they persist [upon falsehood] and say: “We will follow our Mashaayikh.” Then indeed the proof has been established upon them and they are similar to those whom Allaah has said in their regards: {And similarly, We have not sent a warner before you (O Muhammad [peace be upon him] to any town (people) execpt that the luxurious ones among them said: “We found our fathers following a certain way and religion, and we will indeed follow their footsteps.”} [Az Zukhruf/23]

Therefore we say [to them]: Name us whatever you like; Wahabeeyah, Hanaabilah, Najdeeyah or Hijaazeeyah; whatever you wish. Do you not believe in Allaah and His Messenger? Do you not consider the Quraan and the Sunnah to be evidences, go ahead

?

However it seems that some of those who give Daâ’wah are Munaffir (those that avert/chase people away) and if it is said to him; “We do not take from you, you are a Wahaabee.” He turns away from them in aversion or responds to them in a similar manner and says; “You people are misguided, you have such and such in you.” So Daâ’wah with Hikmah would not have been achieved by him.

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