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Deviation of the KHAWAARIJ Sect
 
They were the ones who revolted against Uthmaan (ra) during the later part of his Caliphate which resulted in his murder. Then their evil intensified in the Caliphate of Ali (ra), so they split off from him and declared kufur upon him and his companions (ra) because they did not agree with their madhab. And the Khawaarij declare kufur upon the one who disagrees with their madhab. So they declared kufur upon the companions of the Messenger of Allah (peace be up on him), who were the best of people.
Their madhab is to cling to other than the Sunnah and the Jamaah, to disobey the ruler and they hold the opinion that revolution against him is from the religion, contrary to the order given by the prophet (peace be upon him) to stick to obedience, and to Allah’s command in His saying: “Obey Allah and obey the messenger, and those who are in authority.” {surah Nisa: 59}. Allah, The most high, and the Prophet (peace be upon him) made obedience to the ruler part of the Religion. He (peace be upon him) said: “I order you to fear Allah and to hear and obey, even if you are ruled by a slave, for verily whoever lives long amongst you will see many differences” (Abu Dawud 4607, Trimidhi 2676). So obeying the ruler is part of the Religion, but the Khawaarij say: “No! We are independend” and this the path of revolution today. So they desire to split up the Jamaah of the Muslims and to revolt against the rulers and they are disobedient to Allah and his Messenger (peace upon him) in this matter. They also hold the opinion that the one who commits major sins is a kaafir. For exame, he who commits major sins may be a fornicator, a theif, or someone who drinks alcohol but the khawaarij declare him to be a kafir.
However Ahlus-Sunnah wal-Jamaah believe he is a Muslim who is deficient in emaan, and they call him a sinner who is a believer due to his emaan, and a sinner due to his disobedience. This is because an individual is not expelled from Islaam except through shirk (Surah Nisa 48, 116). Allah, The Most High, said: “Verily, Allaah does not forgive that partners should be set up with in worship, but He forgives lesser than that to whomever He pleases” The Khawaarij say that one who commits a major sin is a kaafir who will not be forgiven and he is eternally in the Fire. This is in opposition to what has been mentioned in the Quran, and their reason for falling into this error is due to their lack of understanding. They are people who strive hard in worship but they lack understanding and this is where the evil lies. Striving in piety and worship must be accompanied by understanding of the Religion and Knowledge.
A Glimpse At The DEVIATED SECTS by Shaykh Saaleh al-Fawzaan (pg. 30-32)
The Reality of Sufism in Light of the Quran & Sunnah – Introduction
 

Modern Day Deviant Groups: Shaikh Ahmad bin Yahyaa An-NajmeeAl-Fataawaa al-Jaliyyah ‘anil-Manaahij Ad-Da’wiyyah (pg. 51-55) compiled by HasanIbn Mahmood Ibn Mansoor ad-DaghreeriAl-Ibaanah.com

Question:” Noble Shaikh Ahmad Ibn Yahyaa An-Najmee, may Allaah give you tawfeeq, there are found some books that include talk about these hizbee groups, which have incorporated a methodology that opposes the methodology of the Salaf in the fields of knowledge and action. And these books fall in between that which is large and difficult for the beginner to grasp of its content and between that which is short and contains little benefit. So O Shaikh, we hope that you can give us a clear but brief image of the most prominent of some of these methodologies’ founders and some of the issues they are criticized in. This is so that the Muslims can beware of falling into any part of that. And if you would be so kind O Shaikh as to direct the last of your talk to focusing on the true methodology, which every Muslim is obligated to follow…”

Answer:All praise be to Allaah, and may His peace and blessings be upon the most honorable of all creation, our prophet Muhammad, and on his family and Companions. To proceed: 
 
Jamaa’at-ul-Ikhwaan al-Muslimoon
 
Definition of the Ikhwaan Al-Muslimoon:
They are the followers of Hasan Al-Bannaa. There are several points to be noted about their methodology, the most important of which are the following:
1. They show a lack of importance to Tawheed Al-‘Ibaadah [1], which is the most important matter in Islaam, since the Islaam of an individual is not valid without it.

2. They remain silent and concede to the people in their performance of major Shirk, supplication to other than Allaah, performance of tawaaf around graves, making oaths to the dead in the graves, sacrificing in their names and so on.

3. The founder of this methodology was a Sufi. He had a connection with Sufism to the point that he gave bay’ah (oath of allegiance) to ‘Abdul-Wahhaab Al-Khusaafee upon (following) his Khusaafee Shadh-lee order.
4. The presence of innovations amongst them and their worshipping Allaah through them – even to the point that the founder of this methodology acknowledged that the Prophet (sallAllaahu ‘alayhi wa sallam) would attend their gatherings of dhikr and that he (sallAllaahu ‘alayhi wa sallam) would forgive what past sins they had committed, as is found in his saying:

“May Allaah bless the one who upon light in which he appeared To the worlds, and so he surpassed the sun and the moonThis habeeb (i.e. Muhammad) along with his beloved has gatheredAnd pardoned everyone in what sins they did in the past.”

5. They call to establishing the Khilaafah and this is an innovation because the Messengers and their followers were not entrusted with anything except to call to Tawheed. Allaah says: “And We have indeed sent to every nation a messenger, (saying to his people): ‘Worship Allaah and avoid the taaghoot (false deities).’”[Surah An-Nahl: 36]
6. They have a lack of Walaa and Baraa (loyalty and disavowment) or a weak form of it. This is made clear in their call to bring closeness between the Sunnis and the Shee’ah. And their founder was quoted as saying: “We will cooperate with one another in what we agree on and pardon one another in what we disagree on.”
7. They hate and despise the people of Tawheed and those who adhere to the Salafee Way. This is made clear in their talk concerning the Saudi state, which is founded upon Tawheed and which teaches Tawheed in its schools, institutes and universities. And it was made clear in their killing of Jameel Ar-Rahmaan Al-Afghaanee just because he called to Tawheed and because he had schools in which he would teach Tawheed.
8. They pursue the mistakes of the leaders and expose their faults – whether true or false – spreading them amongst the youth in order to make the leaders appear hateful to them and so that they can fill their hearts with contempt against them.
9. They hold detestable partisanship to the party they ascribe themselves to. So they show friendship based on this party and they show enmity based on this party.
10. They give their oath of allegiance to work for the Ikhwaani Manhaj according to the ten conditions that the founder has set forth. And there are other issues of concern, which perhaps can be dealt with at a later time.

The Qutubees

They are a people that have read the books of Sayyid Qutb and accepted what is in them from truth and falsehood. So you will find them defending Sayyid Qutb when someone criticizes him, even if the truth is with the one criticizing.

It is well known that Sayyid Qutb was not from the men of religious knowledge. His original status was that he was an author. Then he adopted the beliefs of the Ash’arees – the belief of ta’weel (misinterpretation of Allaah’s Attributes), as did others among the learned people from Egypt. He has serious and vile errors, which the people of knowledge have refuted and exposed. But when they expose these errors, this results in the rage of the Qutubees befalling them by way of their criticizing, speaking ill and discrediting them. So Allaah is sufficient for us and He is the Best of Guardians.

So the basic principle is that: Men are known by way of the Haqq (truth) and the Haqq is not known by way of men. So it is obligatory on us to accept the truth and to worship Allaah, Lord of all worlds, by it, and to abandon everyone that treads an innovated methodology. And we must place as our role model, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), his Khulafaa, his Companions, and those who followed them amongst the Imaams of guidance. And Allaah is the One who grants success.
 

The Suroorees

The definition of the people who adhere and ascribe to this methodology:
The Suroorees are a group of people or a sect that ascribe themselves to Muhammad Suroor Zayn-ul-‘Aabideen. They have some aspects of the Sunnah and some aspects of Bid’ah (innovation) in them. The most important characteristics that can be noted from them are:

1. They attack the rulers and speak about them in a manner that results in evil, corruption and danger. It appears that they declare the leaders to be disbelievers, but this can only be understood by way of their circumstances and actions and cannot be picked up from their words. This is since the path they take is the path of the Khawaarij or close to it, knowing that the religious texts state the obligation of hearing and obeying the rulers.

And our rulers in this land (of Saudi Arabia) are Muslims – all praise be to Allaah. They use Allaah’s Legislation for judging in their court systems and they establish the prescribed punishments (hudood). So declaring them to be disbelievers or talking about them in a manner that leads to revolting and rebelling against them is considered a great form of causing corruption. Due to this, we must warn against those who adhere to this methodology or rid ourselves from them, especially since they have attacked the scholars of this land by reviling them, making slanderous remarks against them and accusing them of betraying the Deen. This matter indicates what they are behind.

2. They call to Jihaad, but they do not intend by it the Jihaad against the disbelievers. Rather it seems like they intend by it to change the leaders, knowing that we cannot rid the leaders of their errors. And we do not claim that they are infallible however we say: It is obligatory to obey them and to advise them in a private manner because they are Muslims. And the Prophet (sallAllaahu ‘alayhi wa sallam) forbade us from rebelling against the leader unless the one rebelling sees clear disbelief upon him by which he will have a proof from Allaah in the matter.

3. They claim that the scholars in this land do not understand the current affairs. And they can be refuted by the fact that the Muftees and the judges do not issue a fatwa in a single issue nor do they judge in a single matter except after coming to know its state of affairs, which encompasses it, such as the cause, the conditions for the ruling and its effects. So whoever claims that these scholars and judges do not understand the current affairs then he has wronged himself and spoken what is not permissible for him to say. As for knowing the plans and schemes of the enemies and so on, then this falls under the jurisdiction of each country’s army.

Jamaa’at-ut-Tableegh

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

1. The Naqshabandees2. The Sahroordees
3. The Qaadirees, and
4. The Jishtees

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

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

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

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

2. It is apparent from what was stated previously that the founder of this Jamaa’ah was engrossed in Sufism from head to toe. This is because he gave two oaths of allegiance on it and was tested by its false beliefs and because he would spend his time sitting by the graves of Sufis.
3. The founder of this Jamaa’ah was a qubooree (grave worshipper) and a khuraafee. This is clear from his saying: “…and he would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee.” And concerning the second person, he mentioned that he forced the ideology of wahdat-ul-wujood on him. So his being attached to the grave of the one who forced the ideology of wahdat-ul-wujood on him is without doubt a clear proof that he held that same belief
4. Those who believe in wahdat-ul-wujood claim that Allaah embodies Himself inside the attractive woman – and refuge is sought from Allaah! This is a matter that has reached the highest level of repulsiveness. May Allaah give them what they deserve of His curses and wrath!

The methodology of the Jamaa’at-ut-Tableegh can be summarized in six issues or six principles or six characteristics:
1. Actualizing the statement of Tawheed: “Laa Ilaaha Illaallaah Muhammadur Rasoolullaah” (There is no deity worthy of worship except Allaah and Muhammad is His Messenger)
2. Praying with full submissiveness and humility
3. Knowledge of the Virtues (Fadaa’il) and not the Fiqh issues (Masaa’il) along with knowledge of dhikr
4. Showing generosity to the Muslim
5. Correcting the intention
6. Calling to Allaah (i.e. Da’wah) and going out (i.e. khurooj) for that purpose in the Way of Allaah upon the tablighi manhaj.
There is an objective behind each of these six principles or characteristics as well as a virtue to be attained. So for example the objective behind (Laa Ilaaha IllaAllaah) is to: “Eradicate the corrupted yaqeen (Certainty) from the heart while placing the correct and valid yaqeen into the Essence (dhaat) of Allaah.” They really intend the belief of wahdat-ul-wujood with this.
Point to be noted about Jamaa’at-ut-Tableegh:

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

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

3. He would perform the Jishtee Muraaqabah (self meditation) at the gravesite of ‘Abdul-Quddoos Al-Kankoohee, who used to believe in wahadat-ul-wujood.
4. The Jishtee Muraaqabah is to sit by a grave for half an hour of every week, covering the face and reciting this dhikr: “Allaahu Haadiree, Allaahu Naadhiree.” [4] This statement or this action if done sincerely for Allaah is an innovation. And if it is done for the person in the grave then it is committing Shirk with Allaah. And the last of the two is what is most evident.

5. They have four of their graves located in the masjid from where their Da’wah emerged.
6. The founder of this Jamaa’ah believed in Kashf.
7. The founder of this Jamaa’ah was a grave worshipper.
8. The Tablighis perform their worship with an innovated form of dhikr, done in the way of the Sufis. This is by splitting up the statement of Tawhheed (Laa Ilaaha IllaAllaah).
 9. Whoever cuts off the negation part of the Statement of Tawheed from its affirmation part intentionally, by saying “Laa Ilaaha” (only), then this necessitates the fact that he has committed disbelief. Shaikh Hamood At-Tuwayjiree stated this, quoting it from the scholars.
10. They make it permissible to wear amulets that have on them mystical writings and names of unknown people, which probably are names of devils! And this is not permissible.
Footnotes:

[1] Translator’s Note: This is the category of Tawheed related to the Oneness of Allaah in the worship that is performed to Him, i.e. that we worship only Allaah and no one else.

[2] Translator’s Note: The hadeeth Collections of Al-Bukhaaree, Muslim, Abu Dawood, At-Tirmidhee, Ibn Maajah and Ahmad.

[3] Translator’s Note: Wahdatul-Wujood is the belief that Creator (Allaah) and the Creation is one existence.

[4] Translator’s Note: This has something with the meaning of “Allaah is my ever-Present Accompanier, Allaah is my Watcher”

Who is Itihaad or I’tisaam?

 By Shaykh Abdirazaaq As-San’aani

 The praise is for Allaah, Lord of the worlds, and may salutation and peace be upon the Messenger of Allaah. To proceed:

 Who are Itihaad or I’tisaam?

 Itihaad is a group (based) in Somalia that is Ikhwaani/Qutubi (in their manhaj). They come in Salafiyyah Clothing but are far from it in Belief and Methodology. As the poet once said:

وكل يدعي وصلا بليلى وليلى لاتقر لهم بذاك

“Each one is connecting himself to Layla but Layla does not affirm that for him”

 They say that they are the true Salafis upon the way of the Messenger and his companions, but in reality they are Khalafiyeen who went against the Salaf in a lot of issues. From their misguided ways are; Dividing the Muslims into Groups, Rebelling against the Muslim Leaders, taking up arms against the Muslim ummah, calling the fighting that takes place amongst the Muslims as jihad. This behavior is also well known with the Ikhwaanul Muslimeen who they work with, and with other deviant groups as well. Also from their misguided ways is the use of Al-Walaa wal-Baraa in places other than where Islaam allows it. They seek Islaamic rulings from ignorant ones. We can go on and on, but this should be sufficient for us to free ourselves from them.

 Now that their Manhaj is known, who are some of their leaders? From the day they started until today their main Leaders have been five.

1. Ali Warsame

2. Hassan Alasow

3. Mahamud Iise

4. Mahamed Idiris

5. Bashiir Ahmed Salaad who is their current leader, even though they have changed there name to “Jamaa’atul I’tisaam Bil Kitaabi Wa Sunnah”. Their Name has changed but their Manhaj is still the same. In 1995 they had a meeting in which they elected Mustafe Haaji Ismaa’eel Haaruun as the second man on their group. Mustafe was the former leader of another Ikhwaani group in Northern Somalia called “Wahdatu Shabaab Al Islaami”.

Is Itihaad involved in the Fitna in Somalia? 

In reality the figureheads of those who are part of the fitna in Somalia came from Al-Itihaad. The names which are written below that are well known to us by now, all came from the Itihaad.

1. Hassan Dahir Aweys- Hisbul Islaam

2. Hassan Abdilaahi Hersi (Known as Hassan Turki) – Raas-Kaabooni

3. Ahmed Abdi Godane (Known as Abu Zubayr) – Leader of Al-Shabaab

4. Ibraahim Haaji Jaama (Known as Afghaani)

5. Jaama Abdisalaam

6. Mukhtaar Roobow (Known as Abu-Mansuur)

7. Fuaad Shangole

8. Hassaan Huseen (Al-Shabaab Recruiter)

 All of them were part of Itihaad but have their own groups now.

 Who are their main Scholars?

1. Shariif Abdi Nuur

2. Abdilaahi Abdi Haad (known as Makaawi)

3. Yuusuf Aadam

4. Dahir Abdi

5. Abdirahman Sheekh Abubakar

6. Mahammed Sheekh ‘Uthmaan

7. Muhammad Abdi Umal

8. Abdiqadir Nur Farah (Known as Ga’amey)

9. Mahammud Shible

There are Many more but these individuals are some of their prominent ones.

We ask Allaah that we be firm upon the Book and the Sunnah upon the way of the Salafus Saalih.

Compiled by Shaykh Abdirazaaq As-San’aani

Translated by Abu ‘Aaisha Aadam Ibn Ali

http://www.manhaj.info/index.php?option=com_kunena&Itemid=0&func=view&catid=14&id=122#122

For authentic Somaali Duruus and lectures visit us at www.manhajonline.com

 Bashiir Ahmed Salaad – Current head of Itihaad / Jamaa’atul I’tisaam

Parallels between Sufism and Christianity

During his life, the Prophet Muhammad (PBUH) prophesized that Islam will be divided into sects just as Judaism and Christianity did before it. Indeed this prophecy has come true with the prevalence of sects and deviant beliefs within the religion of Islam. One such sect is that of Sufism. Sufism began about three centuries after hijrah. Some believers began to engage in extra forms of worship and to deny the world around them through ascetic practices. At first these people were still considered Muslims, although what they were doing was an innovation. However, after time, a Sufi philosophy and practice began to develop that took those who practice it outside the religion of Islam into that of Kufar. Interestingly, there are many such extreme Sufi practices that have parallels in Christianity. These similarities show the extent to which the Sufis have deviated from the true religion sent by Allah and explained by the Prophet Muhammad (PBUH).

Both Sufism and Christianity are rooted in a mystical view of God and religion.

This mystical view/experience of religion has the following characteristics (Armstrong, p.219). It is a subjective experience involving an interior journey of the soul towards God, rather than an objective experience involving facts. It is based on imagination rather than reason. Lastly, the experience is something deliberately created by the believer through physical and/or mental exercises; this experience does not come about by itself. The emphasis in a mystical approach is that of finding a “personal God”, discovered through some interior journey involving meditation, imagination, chanting, dancing, music, to name but a few. Importantly, the messengers and prophets sent by Allah did not come with this mystical message, but rather that of a logical message appealing to reason and focusing on bringing the society as a whole back to the straight path. Although the reasons for the development of mysticism and how it came to deviate from that taught by the messengers are interesting in and of themselves, the focus of this discussion will concentrate on how Sufis and Christians have similar mystical worldviews, which demonstrates how they have left the true religion sent by Allah.

One point of commonality is that of God speaking directly to Christian and Sufi individuals. Christians believe that God speaks to them and guides them through the “Holy Spirit”. The Holy Spirit is one part of a divine trinity, the other parts being God himself and Jesus. Each Christian believes that they can get to know God by knowing the Holy Spirit; this is done through prayer, meditation, and reflection. Some even believe that the Holy Spirit is manifest in each person as part of the divine as a result of Jesus dying on the cross to save and redeem humanity. The Holy Spirit can speak directly to people when they are awake or through dreams. One of the most infamous examples of this is the dream that Paul had where it was shown to him what is allowed and what is not allowed. Based on this dream, pigs became lawful for man to eat – even though Jesus himself never made pigs lawful! Catholics believe that the holy spirit speaks directly to the Pope and based on what the Pope receives, he can then make new laws for his followers. Those familiar with Christian culture will know that it is routine to hear Christians say, “the holy spirit spoke to me” or “the holy spirit guided me/ showed me what to do/ etc.”. This amounts to each person having a direct line of communication from God to receive whatever insight or information or new revelation God wants to give him or her. This is reflected further in the popular culture as shown by the success of books where God speaks to people. The book “Conversations with God” (both Part 1 and Part 2) has been on the bestseller lists. In this book a man writes the conversations that he has with God and God’s answers to his questions. Other “new age” books, such as The Celestine Prophecy, also on the bestseller list, describe how people receive insight and information through God speaking to them.

Sufis also believe that God speaks to them and reveals to them “special hidden knowledge” that is not known to others. This notion originates in the Sufi belief that Allah resides in their souls and that humans have divine qualities. Ibn Ataa Illaah said, “The entire being is darkness, however, it was lit by the manifestation of Truth in it” (As-Saleh, p89). This is exactly the same as the Christian idea of the human soul being illuminated and guided by the holy spirit. Sufis have written their own tafsir of the Quran in which they use taweel, which is uncovering the hidden meaning of words and passages that are not obvious from reading them. For example, Ibn Arabi interprets the verse “Allah has set a seal on their hearts and on their hearings” to mean that “They hear not except from Him (Allah) and understand not except from Him. They see not except by Him, and they neither turn to you nor to what you have because of what We have made and placed with them” (As-Saleh, p 169). Tbn Arabi implies that Allah has sealed the hearts and hearing of Sufis to all else except what Allah reveals to them directly through their meditation! Ibn Arabi believes that his tafsir was divinely inspired and written by way of Divine dictation and Allah putting the meaning in his heart (As-Saleh, p169). This verse actually refers to those who are disobedient to Allah and, as a punishment, Allah has sealed their hearing and hearts so that they cannot receive guidance from Him, and as a result, not go to Paradise.

Since there is a priority on individual communion with the Divine, directly through God or the Holy Spirit, the religion itself takes on a very individualistic tone. The overall focus is taken away from the society and community, and their relationship with God as a whole, to the individual’s relationship with God. The mystical journey is a uniquely personal one, all dependent on the self. The Christian and Sufi prays, meditates, etc – they may even attend church or group meetings. However, the emphasis is always on the self and the responsibility to the society is removed or lessened significantly. This is in opposition to the overall purpose of Allah’s religion, as Allah sent messengers and prophets to communities and nations – not individuals. Allah also punished whole nations and communities, like those of Lot, Noah, Shuaib, for their sins. Islam is a whole system, where the political, social, economic, etc. spheres of life are all mixed together and thus inseparable. The religion is not something each person does away from the society on his or her own, but is done through every action that the person takes. In Christianity there is little to no emphasis on the community and the community’s relationship to God. Each concentrates on their own personal relationship with God, while the society suffers. For example, there is a passage in the Bible that states that Christians should not take interest; however all do. The mystical worldview is responsible for this by relativizing what each person believes because the focus switches to concentrate on one aspect of the religion, the personal. Each person can have their own system and beliefs based on whatever they feel God wants them to do, not what God says they should do – as delivered through a messenger or correctly preserved scripture. (Note the acceptance of homosexuality in Christian society.) This exactly describes the mystical experience where imagination, not reason is used. This individual tone of Sufism and Christianity is a consequence, intended or not, which separates people further from God, because they are not following the way Allah gave them.

Another parallel of Christianity and Sufism is that of a hierarchical structure to the religion. Christians have priests, pope, bishops, ministers, and other clergy members built into the religion hierarchy. The Sufis have shaikhs, leaders and wise men, etc. The mystical journey requires that one have a leader to guide them and teach them the mystical ways, which people are incapable of learning on their own. It should be noted that this is because the “founders” of these groups have set up the religion in such a perplexing way. The Trinity is not something easily understood because it just does not make sense and the Sufi taweel and hidden meanings, etc also do not make sense because their meanings have nothing to do with the obvious intended meaning. Both groups have such an affinity to their leaders that they follow them no matter what and go to the extreme in believing them. For example, the Catholic system was set up on the principle that the common person could not figure out their own religion and needed a priest to teach them and interpret for them what they should do. This is evidenced by the fact that their Bible was not translated into common languages until about 1500 AD, until that time it remained in Greek and Latin. Catholics still believe that a priest is necessary to teach the religion. Priests have given themselves a lot of power; for example they believe that they can forgive sins through confession. The Pope is considered infallible and is able to make new laws or change existing laws for the church and its followers. Sufis have an equally unique relationship with their sheikhs and leaders. The Sufis take their sheikhs to be infallible as well and do not question them. al-Bakree wrote that the student should, “Submit the affair to him and do not question. Even if he comes with something sinful if that be possible. Be in his presence like a dead person since I (the student) am with one washing me to remove the filth from me” (AI-Madkhalee, p23). Others say that a student should not disapprove of the deeds of a Sufi sheikh – even if it is forbidden, he should not marry his master’s divorcee or one who his master likes, and that seeing a sheikh is the same as seeing Allah (as-Saleh, p122-123). Both groups go against what Allah has intended for them by following their leaders in such a way. One should seek a religious leader or scholar for advice and help, but no go so far as to accept that they can forgive sins or should be submitted to blindly. In the Quran it says that the Jews and Christians took their priests and rabbis as their god. This is a commentary on what the Christians already did and a warning, not heeded by future Sufis. It shows us that this type of hierarchy is not acceptable to Allah and not part of the religion.

Other similarities are numerous and will be mentioned briefly. The Christians and Sufis both use the same types of activities to reach a mystical state, such as: music, clapping, breathing and other physical exercises, singing, trances, poetry using mystical phrases and meanings, asceticism (not marrying, ignoring food, etc). In Sufism knowledge is made known only to the elite, as in Christianity it is known only to priests and other learned scholars. Annihilation (Sufi term) and ecstasy (Christian term), or becoming one with God, is another commonality. Sufis deny their utter existence until they believe that they have become one with Allah, “I am my Beloved and my Beloved is Me, I am the Lover and I am the Beloved, next to whom there is none.” (as-Saleh, p.81). The Christian Maximus the Confessor said that, “The whole man should become God, deified by the grace of the God-become-man, becoming whole man, soul, and body, by nature and becoming whole god, soul and body, by grace” (Armstrong, p222). In this annihilation/ ecstasy concept, both refer to God in terms of Love, personalizing Him beyond all reason, and writing as if Allah Himself were their lover. Note the Sufi quote above and the writings of Saint Augustine. Sufis and Christians engage in grave and ancestor worship; they pray to them for guidance and ask for their intercession with Allah. Sufi sheikhs and Christian scholars and do-gooders can achieve the level of sainthood and can even perform miracles, and to whom people pray and ask for their intercession. Both groups share the notion of religious relativism, where all paths or religions leading to God are considered acceptable. Christians do believe that their path is the right one. However, their understanding and belief in their creed has become so weakened over time that many now believe that all religions lead to God. It is the attitude of “If it is good for you – it is ok with me – and leave me to do my thing”.

Sufis believe that since God is everywhere and appears in everything, that all paths to God are acceptable. Ibn Arabee believes that all religions, even pagan, are really one (Al-Madhkalee, p31). All practices mentioned are against what Allah has taught us through messengers, prophets, and the Holy Quran. Singing, dancing, and asceticism are not acceptable forms of worship; Muslims learned the proper ways from the Prophet Muhammad (PBUH). The message of Islam does not include annihilation or ecstasy; enshaAllah Muslims that are good will be in Paradise and meet Allah, but never become Him. Muslims are to love Allah and the Prophet Muhammad (PBUH) more than themselves, but not to think of either in such extreme ways. Grave and ancestor worship are forms of shirk in Islam, because the only one worthy of our prayer is Allah. Muslims know that the only true path is Islam, as taught by the Prophet Muhammad (PBUH); all other religions are on the wrong path.

Such parallels between the Sufis and Christians show how similar the religions actually are and demonstrate how far they have strayed from the true religion of Islam. The discussion of mysticism and its resulting influence on both religions proves that this mystical experience is not a way that Allah wants us to worship Him. These mystical ways are currently so popular because of the moral relativism of today’s popular culture and society and because it allows each person to do what they want. There is little concern about what they should do, as each person receives individual guidance from God. Those engaged in dawah should be very aware of the similarities mentioned in this article because Christians who convert could easily become Sufis. People like what they are comfortable and familiar with. Since Sufism has so many of the same elements as Christianity, it is very likely, that without proper guidance, that Christians would turn to Sufism. This is very bad, as that person is converting from one state of Kufar to another!

It is the responsibility of all in dawah and all Muslims to ensure that this does not happen. It is also our responsibility to be aware of the deviant sects of Islam so that we can safeguard ourselves from these practices.


References:

  1. Al-Madkhalee, Shaykh Muhammad ibn Rabee’ ibn Haadee. The Reality of Sufism in Light of the Quraan and Sunnah. 1995. Al-Hidaayah.
  2. Armstrong, Karen. A History of God. 1993. Alfred A. Knopf.
  3. As-Saleh, Saleh. From the Treasures of Ibnul Qayyam (1): A Chapter on The Dispraise of Al-Hawa (Desire),, appended with Warning; the Muslims Against Deviant Creeds and Methodologies. 1998. Daar Al-Bukhaaree.
The Naqshabandi SUFI Tariqah Unveiled A MUST READ http://www.salafipublications.com/sps/sp.cfm?subsecID=GSC09&articleID=GSC090001&pfriend=
Author: Al-Hidaayah, Colombo Sri Lanka
Article ID : GSC090001  
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Posted January 4, 2011 by thesunnahway in Uncategorized

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