Archive for the ‘Deviant Sects’ Category

What the Islamic Scholars have said about Sufism   Leave a comment

Imaam Ash-Shaa’fee o n Sufism: “If a person exercised Sufism (Tasawafa) at the beginning of the day, he does not come to Dhuhur except an idiot.” [Talbees Iblees].

“Nobody accompanied the Sufis forty days and had his brain return (ever).” [Talbees Iblees].

Concerning the famous Sufi leader, Al-Harith Al-Muhasbi, Imaam Ahmad ibn Hanbaal (R) said: “Warn (people) from Al-Harith (a Sufi leader) the strongest warning!… He is the shelter of the Ahl Kalaam (people of rhetoric).” [Talbees Iblis].

The famous Sheikh Abu Bakr Al-Jaza’iri stated:”Sufism is a shameful deception which begins with Dhikr and ends with Kufr. Its outward manifestation appears to be piety, but its inward reality forsakes the Commandments of Allah.” [Illat-Tasawwuf Yaa Ibadallah].

Ash-Sheikh Muhammad ibn Rabee’ ibn Haadee Al-Madkhalee, a well known teacher at the Islamic University of Medinah and the son of a well known scholar, brings in his book “Haqeeqatus Soofiyyah Fee Dau’il Kitaabi Was Sunnah”, the following:Concerning the practice of the Sufiyyah in wearing woolen clothing as a sign of Zuhd (abstemiousness/disassociation from the wordly life) and in their attempt to mirror the Prophet ‘Isa (AS):

Ibn Taymiyah (R) mentions in Al-Fataawaa (11/7) from Muhammad ibn Seereen (a famous Tabi’ee who died in 110H) that it reached him that a certain people had taken to wearing woollen clothes in order to resemble ‘Isa ibn Maryam (AS), so he said: ‘There are a people (Sufis) who have chosen and preferred the wearing of woollen clothes, claiming that they want to resemble Al-Maseeh ibn Maryam (AS). But the way of our Prophet (s.a.w.s) is more beloved to us, and the Prophet (s.a.w.s) used to wear cotton and other garments.


Sheikh Al-Madkhalee goes on:”As regards the first appearance of Sufism, then the word “Sufism” was not known in the time of the Sahâbah, indeed it was not well-known in the first three and best centuries. Shaykhul Islam Ibn Taymiyah (R), mentions that the first appearance of Sufism was in Basrah in ‘Iraaq, where some people went to extremes in worship and in avoiding the worldly life, such as was not seen in other lands. [Al-Fataawaa (11/6)].”Commenting o n the reaction of the early Sufis while hearing Qur’an being recited (it was their practice to fall out and act dumb-struck), Ibn Taymiyah (R) says:”This was not found to occur amongst the Sahâbah, so when it appeared a group of the Companions and the Tabi’een such as Asmaa bint Abi Bakr and ‘Abd Allah Az-Zubair and Muhammad ibn Seereen criticised that since they saw that it was An innovation and contrary to what they knew from the manners of the Sahâbah.” [Al-Fataawaa (11/6)].Concerning the spread of Sufism,


Ibn Al-Jawzy said: “Sufism is a way whose beginning was complete avoidance of the affairs of worldly life, then those who attached themselves to it became lax in allowing singing and dancing. Therefore, the seekers of the Hereafter from the common people became attracted to them due to the avoidance of the worldly life which they manifested, and the seekers after this world were also attracted to them due to the life of ease and frivolity which they were seen to live.” [Talbees Iblis].

Shaikh Abu Zahrah (R) said concerning the reason for the appearance of Sufism and the sources from which it sprung:1. The first source: Some worshippers amongst the Muslims turned all their attention to avoidance of the worldly life and to cutting themselves off in order to worship. This first began in the lifetime of the Prophet (s.a.w.s) when some of the Sahâbah decided to spend the night striving in Prayer and abandoning sleep. Others decided to fast every day without fail. Others decided to cease having marital relations with women. So when that reached the Prophet (s.a.w.s) he said: “What is wrong with a people who say such and such. But rather I fast and I refrain from fasting, I pray and I sleep, and I marry women. So whoever turns away from my Sunnah, then he is not from me” (Al-Bukhaaree and Muslim). Furthermore, the innovation of living like monks (monasticism) is forbidden in the Qur’an. He said:”…the Monasticism which they invented for themselves…” [57:27].

However, when the Prophet (s.a.w.s) passed o n to join the company of the highest angels, and many people entered into Islam from the previous religions then the number of those who went to extremes in avoidance of worldly life and its blessings grew and Sufism found a place in the hearts of these people since it had come across a fertile planting ground.2. The second matter which attracted peoples’ souls was something which appeared amongst the Muslims in the form of two ideologies. o ne of them was philosophical whilst the other was from the previous religions.

 As for the first, then it was the view of the Illumist school of philosophers who held that knowledge and awareness is brought about in the soul by spiritual exercises and purification of the soul. As for the second ideology, then it was the belief that the Deity dwells in human souls, or that the Deity is incarnate in humanity. This idea began to find a place amongst those sects who falsely attributed themselves to Islam in the earlier times, when the Muslims became mixed with the Christians. This idea appeared amongst the Sabians and some of the Kaysaamiyyah, then the Qaraamitah, then amongst the Baatinees, then in its final shape it appeared amongst some of the Sufis…There is another source from which it took, and which causes the manifestation of Sufi tendencies, which is the idea that the texts of the Book and the Sunnah have an outer, apparent meaning and an inner, hidden meaning…it seems clear that they took this idea from the Baatinees.” [Ibn Taymiyah by Abu Zahra].

Ibn Al-Jawzy said after criticising the Sufis for their imposition of hardship upon themselves and for their going beyond bounds of abstemiousness to the point of self torture:”So this self deprivation which went beyond bounds, which we have been forbidden from, has been turned around by the Sufis of our time, i.e.. the sixth century, so that they have become as desirous of food as their predecessors were of hunger, and they enjoy morning meals, evening meals and sweet delicacies, all of which or most of which they attain through impure wealth.

They have abandoned lawful earnings, turned away from worship and spread out carpets o n which they idly recline, most of them have no desire except for food, drink and frivolous activities. [Talbees Iblees].

Speaking of the false miracles claimed by many Sufi leaders, Ibn Taymiyah said:

“It may also be done with the help of their devils as they are a people who are as closely attended by devils as they are by their own brothers… These people who experience these satanic happenings are under a great delusion, in their foolishness they are deprived of all blessings, they o nly increase that which is feared, they devour the wealth of the people in futile acts, they do not order the good, nor do they forbid evil, and they do not fight Jihaad in Allah’s Cause.” [Al-Fataawaa].

Futher, Sheikh Al-Madkhalee says:

“Then I eturn to the point that when I saw that most of the callers were negligent of the most important aspects of Islam which is the call to Tawheed and the correction and purification of ‘Aqeedah from all Shirk, which takes the form of worshipping the dead, attachment to the graves and calling upon the dead and the absent, and they remained silent about the other deviation of the present day Sufi orders which are very widespread in the lands of the Muslims, and anyone who travels outside this land will see the predominance that the Sufi orders have over the minds of the Muslims in Egypt, Syria, Morocco, Africa and India.

Whether is is the Rifaa’ee order, or the Tijanis, or the Ahmadiyyah, or the Qaadiriyyah, or the Burhamiyyah, or the Shadhiliyyah, or the Khattaaniyyah, or the Darqaawees, or the Naqshabandis or whichever of the large number of Sufi orders…when I saw this I wished to remind of that which I held to be something very important. Likewise, I wished to provide my brothers, who study in the highly regarded Daarul Hadeeth, and they come from various Islamic lands where there are many Sufi orders, with some knowledge and some protection from the deadly sickness of Sufism.”

As for those authentic and well known books by the ‘Ulemah that have refuted Sufism:

1. Al-Fataawaa – by Sheikhul Islam Ibn Taymiyah .

2. Talbess Iblis – by Ibn Al-Jawzy .

3. Tanbeebul-Ghabee ilaa Takfeer Ibn’Arabee – by Burhaanuddeen Al-Baqaa’ee .

4. Tahdheerul-‘Ibaad min Ahlil-‘Inaad bibid’atil-Ittihaad – by Al-Baqaa’ee .These are just some of the statements by scholars, past and present, concerning the Soofiyyah.

There are many, many more…and the research goes on…STRUCTURE OF SUFI TAREEQAH {ORDER}Sufism presumes a fundamental link between the shaikh, head of the Sufi tareeqah (order), and the murid (novice), extending throughout their lifetime and continuing after their death.

The murid takes an ‘ahd (oath) of loyalty and swears obedience to the shaikh, who in turn promises to solve the murid’s problems and deliver him from every dilema whenever he calls o n his shaikh for help. The shaikh also promises to interced for him with Allah so that he may be admitted to JannahThe murid pledges to be conscientious in practicing the set of dthikr (chants) assigned to him by his shaikh, to adhere to the rules of the order and to accept its claim o n his loyalty for life over a wide range of behaviour affecting the well-being of the order. The quality and extent of the shaikh’s hold over the murid is therefore almost total.The murid’s behavior even outside the order’s group setting is expected to conform to rules laid down by the order. And where conflict with outside obligations arises, the murid must resolve it by acting as a Sufi and following his order’s rules. The Tijaniyyeh Order makes every candidate for initiation pledge not to visit the grave of pious personality or visit any living scholar. This is o ne of the major factors in widening the rift between o ne order and another, causing an order to enter into conflict against his others in an attempt to convert, conquer or annihilate them.

The mechanism of the order struture in Sufism leads to many evil results: Division of the Muslim ummah into fractions and orders ruled by deviant and ignorant shaikhs, thus making the ummah an easy prey for conquest by non-Muslims.

Enmity among the adherents of different orders, to the point that they will not marry into o ne another’s families or cooperate with o ne another.

Deception on the part of the shaikh, who falsely claims the ability to deliver the murid from difficulties and deadly problems the befall him. The shaikh even claims he will be present at the murid’s death, regardless of time or place, and ridiculously enough, will instrut him in his grave o n what to tell the two angels of the grave, and will argue with them o n his behalf. Finally, the shaikh promises to intercede for him with Allah o n the Day of Judgment, and to help cross over as-Siraat (the bridge over Hell) o n that Day, and accompany him to Jannah.This kind of deception, offering security in the grave as well as in the Hereafter, is a flagrant lie, not permissible under any circumstance. Sufi shaikhs lead simple-minded Muslims to believe in such claims, and the result is shirk (polytheism). Deceiving Muslims is o ne of the major sins.Insulating the murid as far as possible from the world outside the order as to exploit and manipulate him.

Posted January 12, 2011 by thesunnahway in Deviant Sects

The benefit of learning about the deviant sects by Shaykh Ibn ‘Uthaymeen   Leave a comment

The benefit of learning about the deviant sects by Shaykh Ibn ‘Uthaymeen


Question: What is the benefit in the students of knowledge learning about the (deviant) sects of the Mu’tazilah, the Jahmiyyah and the Khawaarij, since they do not exist in our time?


Response : Learning about the deviant sects in our time has benefits, (from) which are:That we know the basis for their (deviated) positions so that we can refute them if we find them, and in reality they do exist; And the questioner saying that they do not exist now (in our time) is based upon his knowledge only. However, that which is known to us and other than us who read about the affairs of the people is that these (deviant) sects are in existence and they are active in propogating their message. And because of this, it is imperative we study their opinions/views so that we know their falseness and know the truth (that we are upon) and refute those (of them) who discourse with us.

Shaykh Ibn ‘Uthaymeen

Kitaabul-‘Ilm – Page 128, Question No.25

Posted January 12, 2011 by thesunnahway in Deviant Sects, Fatwas

Hadith Rejectors   Leave a comment

The Deviation of those who are satisfied with The Qur’an to the exclusion of Hadeeth

Shaykh Muhammad Nasir-ud-Deen al-Albani The Status of Sunnah in Islam

It is a matter of regret that according to the intepretation found in the works of some commentators and modern authors, that it is permissible to do what is stated in the last two examples.

[“In the fourth example, if not for the hadeeths, some of which have been mentioned, we would have considered lawful what Allah has made unlawful through the dictum of the holy Prophet (sallaallaahu `alayhi wa sallam) like predatory animals, and the birds which have claws.

And so is the fifth example, if not for the hadeeths, in regard to this question, we would have considered lawful what Allah has prohibited through the words of His Prophet (sallaallaahu `alayhi wa sallam) like gold and silk.

It is for this, some forebearers (As-Salaf) say that ‘Sunnah’ pronounces judgement of The Book (al-Qur’an).]

Consumption of the predatory animals, and the wearing of gold and silk by referring their interpretation only to The Qur’an.

Today, a sect exists, called “Quranites” who comment according to their whims and fancies; without seeking the explanation of the authentic Sunnah. They only accept and follow the Sunnah which suit their desires, the rest they throw behind. The Prophet salaallaahu `alayhi wa sallam is reported to have said that:

“None of you reclines on his bed, the order comes to him on an affair which I am commanded to do or not to do, he says: ‘I do not know, what is found in the Book of Allah, we follow.” (Tirmithi). According to another report: “What is found in The Book of Allah as ‘Haram’ we pronounce it ‘haram’ (forbidden). Surely, I am given The Qur’an and its example with it.’ Yet, according to another report: “What the Messanger of Allah has forbidden, Allah has prohibited it.”

It is a matter of regret that one renowned scholar has written a book on Islamic Law and its dogma, and in its preface, he says that he has written it and that he has made reference only to the Qur’an.

This true hadith gives positive evidence that the divine law of Islam – As-Shariah – is not mere Qur’an, but Qur’an and Sunnah. Therefore, whoever hold fast ton one source for reference to the exclusion of the other, he held fast to none of them, since both complement each other.

The Qur’an says “Whoever obeys the Messanger, obeys Allah”. Allah says: “No, by your Lord, they do not believe until they submit to your adjudication in all disputes between them, then they do not find themselves oppressed with your decisions and they completely submit.” (4:65) Again, Allah says: “When a matter has been decided by Allah and His Messanger, it does not behove a believer, man or woman, to have choice in their matter. One who disobeys Allah and His Messanger, he is indeed on a clearly wrong Path.” (33:36) Furthermore, Allah says: “What the Messanger teaches you, take it; and what he forbids you, avoid doing it.”(59:7)

In connection with this verse, I am marveled by what is corroborated by Ibn Masud (Allah be pleased with him) that is, a woman came to him and told him: “You who says: May Allah’s curse be on Al-Namisat [a woman who plucks hers or others eye-brows – to be a thin line – to seek beauty. Such an act is fobidden. It is a mean to change the form of Allah’s creation] and Al-Motanamisat [a woman who asks others to do it for her] and those who tatoo.” He said: “Yes.” She said, “I read the Book of Allah (Al-Qur’an) from its beginning to its end, I did not find what you have said.” He told her: “If you have read it, you would have found it. As for your reading what the Messanger teaches you, take it, and what he forbids you, avoid doing it.” She said: “Certainly”. He said: “I have heard the Messanger of Allah (salaallaahu `alayhi wa sallam) says: “May Allah’s curse be on Al-Namisat.” (Bukhari & Muslim)

Posted January 12, 2011 by thesunnahway in Deviant Sects

The Evil Raafidah Shee’ah‏/shia   Leave a comment

Excerpted from the book: “Towards Understanding Salafiyyah”

 A Compilation about The Proper Methodology of Islaam From Various Works of The Scholars.

Compiled and Translated by Akram Ibn Muhammad AbdulCader as-Saylaanee an-Najdee

O Noble Reader, May Allaah Bless you, let us look at the beginnings of this sect

which arose in the early generations.

The word Raafidah means “rejecter”, the Rawaafidh have obtained their name by

their rejection of Zayd ibn ‘Alee ibn al-Hussayn ibn Alee ibn Abee Taalib, the great

grandson of ‘Alee.

Imaam adh-Dhahabee said in his Siyaar A’laam an-Nubalaa (5/390):

قال عيسى بن يونس جاءت الرافضة زيدا فقالوا تبرأ من أبي بكر وعمر حتى

ننصرك قال بل أتولاهما قالوا إذا نرفضك فمن ثم قيل لهم الرافضة

“ ‘Eesaa bin Yoonus said: The Raafidah came to Zayd and said to him,

“Free yourself from Abee Bakr and ‘Umar so that we can aid you.”

He replied,

“Rather I will give allegiance to them (i.e. Aboo Bakr and ‘Umar).”

They said, “Then we reject you.”

So then it was said to them, “ar-Raafidah” (the rejecters).”

Shaykh al-Islaam Ibn Taymiyyah mentioned in his Majmoo’ al-Fataawa (4/435):

قيل للإمام أحمد : من الرافضي ؟ قال : الذي يسب أبا بكر وعمر . وﺑﻬذا سميت

الرافضة، فإﻧﻬم رفضوا زيد بن علي لما تولى الخليفتين أبا بكر وعمر، لبغضهم لهما،

فالمبغض لهما هو الرافضي، وقيل : إنما سموا رافضة لرفضهم أبا بكر وعمر

“It was said to Imaam Ahmad: “Who is the Raafidhee?” He said: “Those who insult

Abaa Bakr and ‘Umar.And by this they were named the Raafidah, for they rejected

Zayd bin ‘Alee when he gave allegiance to the two Khaleefah’s Abaa Bakr and ‘Umar,

(so they rejected him) because of their hatred for them. And the one who hates them

(i.e. Aboo Bakr and ‘Umar) is a Raafidhee.” And they were named as the Raafidhah

because of their rejection of Abaa Bakr and ‘Umar.”

He then said:

وأصل الرفض من المنافقين الزنادقة، فإنه ابتدعه ابن سبأ الزنديق

“And the foundation of rejection is from the hypocrites and the heretics, for they

followed the innovation of the heretic Ibn Saba’. ”

He also said in volume 28 on page 483:

وقد ذكر أهل العلم أن مبدأ الرفض إنما كان من الزنديق عبد الله بن سبأ؛ فإنه

أظهر الإسلام وأبطن اليهودية، وطلب أن يفسد الإسلام، كما فعل بولص

النصرانى، الذى كان يهوديا فى إفساد دين النصارى

“And the people of knowledge have mentioned that the beginning of the Rafdh

(rejection) is from the Heretic (Zindeeq) ‘Abdullaah bin Saba’; for he manifested

Islaam and while he hid his Judaism and he sought to cause corruption in Islaam just

like Paul the Christian, who was a Jew who caused corruption in the religion of the


So the foundation of the Raafidhee belief is found in this man, ‘Abdullaah bin Saba’.

Ibn Hajar al-‘Asqalaanee said in his Leesaanul Meezaan:

عبد الله بن سبا من غلاة الزنادقة ضال مضل

“Abdullaah bin Saba’ from the extremists of the heretics, deviated and deviates


Ibn Abil ‘Izz al-Hanafee mentioned in his Sharh ‘Aqeedatut Tahaawiyyah on page


أصل الرفض إنما أحدثه منافق زنديق ، قصده إبطال دين الإسلام ، والقدح في

الرسول صلى الله عليه وسلم ، كما ذكر ذلك العلماء . فإن عبدالله بن سبأ لما

أظهر الإسلام ، أراد أن يفسد دين الإسلام بمكره وخبثه ، كما فعل بولس بدين

النصرانية ، فأظهر التنسك ، ثم أظهر الأمر بالمعروف والنهي عن المنكر ، حتى

سعى في فتنة عثمان وقتله ، ثم لما قدم علي الكوفة أظهر الغلو في علي والنصر له ،

ليتمكن بذلك من أغراضه ، وبلغ ذلك عليًا ، فطلب قتله ، فهرب منه إلى قرقيس

وخبره معروف في التاريخ

“The foundations of Rafdh (rejection) came to begin from a heretic and hypocrite

who intended to bring falsehood into the religion of Islaam and to bring insult to the

Messenger ( صلى لله عليه وسلم ) as the scholars have mentioned. For indeed, Abdullaah

bin Saba’ when he manifested Islaam, he sought to cause corruption in the religion of

Islaam by plotting and vileness just as what Paul did with the Christian religion. First

he manifested piety and then manifested enjoining the good and forbidding the evil,

until he was involved in the Fitnah of ‘Uthmaan and his killing. Then when he entered

Koofah he manifested extremism for ‘Alee and supporting him to gain from it

necessities and this was made clear to ‘Alee so he sought his killing and fought him to

Qarqees and the narrations of that are known in History.”

Thus from this man (Abdullaah bin Saba’) whom Ahlus Sunnah has criticized;

stemmed this group known as the Rawaafidh Shee’ah.

Ibn Hajar al-Haythamee mentioned in his Majma’ az-Zawaa’id (10/22) the narration

of Ibn ‘Abbaas which was reported by at-Tabaraanee with a Hasan chain of narration

that the Messenger of Allaah ( صلى لله عليه وسلم ) said:

يا علي سيكون في أمتي قوم ينتحلون حب أهل البيت، لهم نبز يسمون الرافضة،

قاتلوهم فإﻧﻬم مشركون

“O ‘Alee, there will be in my Ummah a group of people who will go beyond

bounds in love of my family, they will have an insulting name, they will be

known as the Raafidah. Fight them, for they are polytheists.”

Ibn Hajar al-Haythamee also metioned in his Majma’ az-Zawaa’id (2/10) with a good

chain of narration that ‘Aasim bin Bahdalah said:

قلت للحسن بن علي : الشيعة يزعمون أن عليًا يرجع ؟ قال : كذب أولئك

الكذابون، لو علمنا ذلك ما تزوج نساؤه، ولا قسمنا ميراثه

“I said to ‘al-Hasan bin ‘Alee:

“The Shee’ah claim that ‘Alee will return.”

He said:

“Those liars have lied. For if we had known that, his women would not have married

and we would not have divided his inheritance.”

روى ابن بطة في الإبانة الكبرى باب ذكر افتراق الأمم في دينهم، و على كم

تفترق الأمة من حديث أبو علي بن إسماعيل بن العباس الوراق ، قال حدثنا الحسن

بن محمد بن الصباح الزعفراني ، قال حدثنا شبابة ، قال حدثنا سوادة بن سلمة أن

عبد الله بن قيس رضي الله عنه قال اجتمع عند علي رضي الله عنه جاثليتو

النصارى و رأس الجالوت كبير علماء اليهود فقال الرأس:

تجادلون على كم افترقت اليهود؟ قال: على إحدى و سبعين فرق

فقال علي رضي الله عنه: لتفترقن هذه الأمة على مثل ذلك، و أضلها فرقة و

شرها: الداعية إلينا!! ( أهل البيت ) آية ذلك أﻧﻬم يشتمون أبا بكر و عمر رضي

الله عنهما

“Ibn Battah reported in his al-Ibaanah al Kubraa, in the chapter: Mentioning the

sections of the Nations in their religion and upon how many sects will the Ummah

split into, from the Hadeeth of Abee ‘Alee bin Ismaa’eel bin al-Abbaas al-Warraaq

who said: al-Hassan bin Muhammad bin as-Sabaah az-Za’faraanee narrated to me that

Shabbaabah said, that Sawaadah bin Salamah said that ‘Abdullaah bin Qays

رضي لله عنه) ) said:

“A group of Christians came to ‘Alee ( رضي لله عنه ) and at the head of them was a

major scholar of the Jews. So the leader said:

“You debate about how many groups the Jews split into?” He said: “Into seventy one


And ‘Alee ( رضي لله عنه ) said:

“And this Ummah will split into similar to that, and the most deviated and evil sect of

them: the ones who call to us (Ahlul Bayt), and a sign of them is that they insult Aboo

Bakr and ‘Umar ( ”(رضي لله عنھما

و أبو علي بن العباس الوراق روى عنه الدارقطني و وثقه و قال الذهبي عنه: المحدث

الإمام الحجة، و ذكره يوسف بن عمر القواس في جملة شيوخه الثقات

“And as for Aboo ‘Alee bin al-’Abbaas al-Warraaq, then ad-Daaruqutnee reported

from him and considered him reliable. And adh-Dhahabee said about him: ((The

Scholars of Hadeeth, the Imaam, the Proof)) and Yoosuf bin ‘Amr al-Qawwaas

mentioned him from the reliable scholars.

Look to Taareekh Baghdaad (6/300) of al-Khateeb al Baghdaadee and al-Muntadhim

(6/278) of Ibnul Jawzee and Siyaar A’laam an-Nubalaa (15/74) of adh-Dhahabee.

And al-Hassan bin Muhammad bin as-Sabaah az-Za’faraanee is Reliable. See

Tahdheeb at-Tahdheeb (2/318) and at-Taqreeb (1/170) of Ibn Hajar al ‘Asqalaanee.”

و روى ابو القاسم البغوي عن علي رضي الله عنه قال: يخرج في أخر الزمان قوم

لهم نبز (أي لقب ) يقال لهم الرافضة يعرفون به، و ينتحلون شيعتنا و ليسوا من

شيعتنا، و آية ذلك أﻧﻬم يشتمون أبا بكر و عمر أينما أدركتموهم فاقتلوهم فأﻧﻬم


“And Abul Qaasim al-Baghawee reported from ‘Alee ( رضي لله عنه ) that he said: A

group will arise in the last times, they will have a nickname (an insulting name), they

will be known as the “Raafidhah” (rejecters) and they will be known by it. They will

say that they are our “shee’ah” (our group) but they are not from our group. And the

signs of that is that they will insult Abaa Bakr and ‘Umar, where ever you find them,

then kill them for they are mushrikoon (polytheists).”

و بلغ علي أبن أبي طالب أن عبد الله بن السوداء يبغض أبا بكر وعمر فهم بقتله

فهاج الناس و قالو له: أتقتل رج ً لا يدعوا إلى حبكم أهل البيت؟ فقال: لا يساكنني

في دار أبدآ. ثم أمر بنفيه إلى المدائن عاصمة الفرس

“And ‘Alee bin Abee Taalib clarified that ‘Abdullaah bin as-Sawdaa’ hated Abaa Bakr

and ‘Umar, so he gave importance to his killing. So the people became roused and

said to him:

“Do you kill a man who calls to loving Ahlul Bayt?”

He said:

“Do not reside with me in my residence ever”

Then he ordered with his banishment to Madaa’in, the capital of Persia.”

و روى الحكم بن حجل قال: سمعت علي يقول: لا يفضلني أحد على أبو بكر و

عمر رضي الله عنهما إلا جلدته حد المفترى

“And al-Hakm bin Hajal said: I heard ‘Alee saying,

“Nobody honors me over Aboo Bakr and ‘Umar ( رضي لله عنھما ) except punish him

with the punishment of the lashing of a liar.”

وقال محمد بن سعيد الأصبهاني : ( سمعت شريكًا يقول : احمل العلم عن كل من

( لقيت إلا الرافضة ، فإﻧﻬم يضعون الحديث ويتخذونه دينًا

“And Muhammad bin Sa’eed al-Asbahaanee said: “I heard Shareek (Bin Abdillaah,

Qaadhee of Koofaa) saying:

“Take knowledge from whoever you meet except the Raafidhah, for they fabricate

hadeeth and take it as religion.”

وقال أبو زرعة الرازي : إذا رأيت الرجل ينقص أحدًا من أصحاب رسول الله

صلى الله عليه وسلم فاعلم أنه زنديق

And Aboo Zur’ah ar-Raazee said:

“If you find a man insulting any one of the Companions of the Messenger of Allaah

صلى لله عليه وسلم) ) then know that he is a Heretic (Zindeeq).”

Allaah says in Surah Fath:

مُّحَمَّدٌ رَّسُو ُ ل اللَّهِ وَالَّذِينَ مَعَهُ َأشِدَّاء عََلى الْ ُ كفَّا ِ ر رُحَمَاء بَيْنَهُمْ تَرَاهُمْ رُكَّعًا

سُجَّدًا يَبْتَغُو َ ن َفضًْلا مِّنَ اللَّهِ وَ ِ رضْوَانًا سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ َأَثِر السُّجُودِ

َذلِكَ مََثلُهُمْ فِي التَّوْرَاةِ وَمََثلُهُمْ فِي الْإِنجِي ِ ل َ كزَرْ ٍ ع َأخْرَجَ شَطَْأهُ فَآزَرَهُ

فَاسْتَغَْل َ ظ َفاسْتَوَى عََلى سُوقِهِ يُعْ ِ جبُ الزُّرَّاعَ لِيَغِي َ ظ ِب ِ همُ الْ ُ كفَّارَ وَعَدَ اللَّهُ

الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُم مَّغْفِرًَة وََأجْرًا عَظِيمًا

“Muhammad is the Messenger of Allah, and those who are with him are severe

against disbelievers, and merciful among themselves. You see them bowing

and falling down prostrate (in prayer), seeking Bounty from Allah and (His)

Good Pleasure. The mark of them (i.e. of their Faith) is on their faces

(foreheads) from the traces of (their) prostration (during prayers). This is their

description in the Taurat (Torah). But their description in the Injeel (Gospel)

is like a (sown) seed which sends forth its shoot, then makes it strong, it then

becomes thick, and it stands straight on its stem, delighting the sowers that

He may enrage the disbelievers with them. Allah has promised those among

them who believe (i.e. all those who follow Islamic Monotheism, the religion of

Prophet Muhammad till the Day of Resurrection) and do righteous good

deeds, forgiveness and a mighty reward (i.e. Paradise).” [Al-Fath: 29]

Ibn Katheer said in his Tafseer (4/219):

ومن هذه الآية انتزع الإمام مالك رحمة الله عليه في رواية عنه بتكفير الروافض

الذين يبغضون الصحابة رضي الله عنهم قال : لأﻧﻬم يغيظوﻧﻬم ومن غاظ الصحابة

رضي الله عنهم فهو كافر لهذه الآية ووافقه طائفة من العلماء رضي الله عنهم على


“And in this verse Imaam Maalik ( رحمه لله ) used as evidence for the Takfeer of the

Rawaafidh, those who are enraged with the Sahaabah ( رضي لله عنھم ). He said:

“That is because they become enraged with them and whoever is enraged with the

Sahaabah رضي لله عنھم then he is a Kaafir (disbeliever) due to this verse” and a group

of the Ulemaa (scholars), may Allaah be pleased with them (the Sahaabah

رضي لله عنھم ), agreed with him on that.”

Imaam al-Qurtubee said in his Tafseer (16/297):

لقد أحسن مالك في مقالته وأصاب في تأويله فمن نقص واحدًا منهم أو طعن عليه

في روايته فقد رد على الله رب العالمين وأبطل شرائع المسلمين

“Maalik has done good in his statement and is correct in his interpretation, for anyone

who lowers one of them or insults them in his narration them he has gone against

Allaah, the Lord of All the Worlds, and falsified the legislation of the Muslims.”

And it is mentioned in As-Saarim al-Maslool of Shaykhul Islaam Ibn Taymiyyah:

و قال مالك رضي الله عنه، إنما هؤلاء أقوام أرادو القدح في النبي عليه الصلاة

والسلام، فلم يمكنهم ذلك، فقدحوا في الصحابة حتى يقال؛ رجل سوء، ولو كان

رجلا صالحًا لكان أصحابه صالحين

“And Maalik, may Allaah be pleased with him, said:

“This group of people wanted to revile the Prophet عليه الصلاة والسلام but it was not

possible for them, so they reviled the Companions until it was said about them: And

evil man, even if he was a righteous man, however his companions are righteous.”

And Shaykhul Islaam ibn Taymiyyah also said:

من شتم النبي صلى الله عليه وسلم ُقتل، ومن سب أصحابه أدب

“Whoever insults the Prophet صلى لله عليه وسلم should be killed, and whoever insults

his Companions should be punished.”

And ‘Abdul-Maalik bin Habeeb said:

من غلا من الشيعة في بغض عثمان والبراءة منه ُأدب أدبا شديدا، ومن زاد إلى

بغض أبي بكر وعمر فالعقوبة عليه أشد، ويكرر ضربه، ويطال سجنه، حتى يموت

“Whoever goes to extremes from the Shee’ah in hating ‘Uthmaan and freeing himself

from him then he should be punished with a severe punishment, and if he increases to

hating Abee Bakr and ‘Umar then his punishment is harsher, and he should be beaten

and his imprisonment increased until he dies.”

And al-Qaadhee ‘Iyyaadh mentioned in his al-Madaarik:

دخل هارون الرشيد المسجد، فركع ثم أتى قبر النبي صلى الله عليه وسلم ثم أتى

مجلس مالك فقال؛ السلام عليك ورحمة الله وبركاته، فقال مالك وعليك السلام

ورحمة الله وبركاته، ثم قال لمالك هل لمن سب أصحاب النبي صلى الله عليه وسلم

في الفيء حق ؟، قال؛ لا ولا كرامة، قال؛ من أين قلت ذلك، قال؛ قال الله؛

(ليغيظ ﺑﻬم الكفار) ، فمن عاﺑﻬم فهو كافر، ولا حق للكافر في الفيء، وأحتج مرة

أخرى، بقوله تعالى؛ (للفقراء المهاجرين) ، قال؛ فهم أصحاب رسول الله صلى الله

عليه وسلم الذين هاجروا معه، وأنصاره الذين جاؤوا من بعده يقولون؛ (ربنا اغفر

لنا ولإخواننا الذين سبقونا بالإيمان ولا تجعل في قلوبنا غلا للذين أمنوا ربنا أنك

رؤوف رحيم)، فما عدا هؤلاء فلا حق لهم فيه

“Haaroon ar-Rasheed had entered the Masjid and he sat down then he went to the

grave of the Prophet صلى لله عليه وسلم and then he went to the sitting of Maalik and

said: As-Salaamu Alaikum wa rahmatullahi wa barakaatu.

And Maalik said: Wa alaikum as Salaam wa rahmatullaahi wa barakaatu.

Then he said to Maalik: “Is there any right for gain for the one who insults the

companions of the Prophet ”?صلى لله عليه وسلم

He (Maalik ) said: “No, and no honor”.

He said: “And from where do you say that?”

He said: “Allaah says: ‘So that the disbelievers may become enraged with them’ so

whoever thinks bad of them then he is a Kaafir (disbeliever) and there is no right for

the disbeliever in the gains.” And he used again as a proof: “For the Fuqaraa and the

Muhaajiroon…”, he said: “For they are the Companions of the Messenger of Allaah

صلى لله عليه وسلم , those who migrated with him, and aided him and those who come

after them say: ‘O our Lord forgive us and those who preceded us in Faith and do not

make in our hearts spite for those who believe, O our Lord verily you are the Most

Merciful’ so whoever insults one of them then there is no right for them in it.”

Ibn Hazm reported,

أن هشام بن عمار سمع الإمام مالك يفتي بجلد من يسب أبو بكر و بقتل من يسب

أم المؤمنين عائشة فسئله عن سبب قتل ساب عائشة رضي الله عنها فقال لأن الله

ﻧﻬانا عن ذلك ﻧﻬيًا شديدًا في سورة النور اللآية 17 و حذرنا ألا نفعل ذلك أبدأ

That Hishaam bin ‘Ammaar heard Imaam Maalik issuing a ruling of punishment of

lashing for the one who insults Aboo Bakr and the punishment of killing for the one

who insults the Mother of the Believers, Aa’ishah. So he was asked about the reason

of the killing of the one whom insults ‘Aa’ishah رضي لله عنھا so he said:

“Because Allaah prohibited that with a strong prohibition in Surah an-Noor, verse 17

and warned us never to do that.”

Imaam Aboo Haneefah said when the Shee’ah was mentioned to him:

من شك في كفر هؤلاء، فهو كافر مثلهم

“Whoever doubts in their disbelief then he is a disbeliever like them.”

Imaam Aboo Bakr al-Khallaal mentioned in his Sunnah (2/557) from Abee Bakr al-

Maaroodhee who reported that Maalik bin Anas said:

الذي يشتم أصحاب النبي صلى الله عليه وسلم ليس لهم سهم أو قال

نصيب في الإسلام

“The one who reviles the Companions of the Prophet ( صلى لله عليه وسلم ) does not

have any share or portion in Islaam.”

Al-Khallaal also reported (2/557 – 558) that Imaam Ahmad said:

من شتم أخاف عليه الكفر مثل الروافض

“The one who reviles the Companions, I fear for him disbelieve like that of the


Imaam as-Sam’aanee said in his Al-Insaab 6/341,

واجتمعت الأمة على تكفير الإمامية لأﻧﻬم يعتقدون تضليل الصحابة وينكرون

إجماعهم وينسبوﻧﻬم إلى ما لا يليق ﺑﻬم

“And the Ummah has consensus on the takfeer of the Imaamiyyah (raafidah), because

they believe that the Sahaabah deviated and they denounce their consensus and

ascribe to them that which is not affirmed of them.”

Imaam al-Bukhaaree said in his Khalq Af’aal al-’Ibaad 125,

ما أبالي صليت خلف الجهمي والرافضي ، أم صليت خلف اليهود والنصارى ولا

يسلم عليهم ولا يعادون ولا يناكحون ولا يشهدون ولا تؤكل ذبائحهم

“I do not give any consideration to prayer behind the Jahmee and the Raafidhee, nor

praying behind a Jew or Christian.

Do not greet them (i.e. the Jahmee and the Raafidhee), do not visit them, do not

marry them, do not accept their testimony, nor eat their sacrificed.”

Shaykhul Islaam Ibn Taymiyyah reported in his as-Saarim al-Maslool on page 570 that

Ahmad bin Yoonus said:

لو أن يهوديًا ذبح شاة ، وذبح رافضي لأكلت ذبيحة اليهودي ، ولم آكل ذبيحة

الرافضي لأنه مرتد عن الإسلام

“If a Jew was to sacrifice a sheep and a Raafidhee was to sacrifice one, I would eat the

sacrifice of the Jew, and I will not eat the sacrifice of the Raafidhee because they are

apostates from Islaam.”

Al-Bukhaaree reported in his Khalq Af’aal al-’Ibaad (125) from ibn Mahdee that he


هما ملتان الجهمية والرافضية

“They are two separate religions, the Jahmiyyah and the Raafidhiyyah.”

Imaam al-Laalikaa’ee reported in his Usool al-I’tiqaad Ahlus Sunnah wal Jamaa’ah:

سمعت عبد الرحمن بن مهدي وسألته عن الصلاة خلف اصحاب الأهواء قال نعم

لا يصلي خلف هؤلاء الصنفين الجهمية والروافض فإن الجهمية كفار بكتاب الله

“I heard from ‘Abdur-Rahmaan bin Mahdee and asked him about the Salaah behind

the people of desire and he said:

“Yes, do not pray behind those two groups, the Jahmiyyah and the Rawaafidh, for the

Jahmiyyah are disbelievers in the Book of Allaah.”

Ibn Battah reported in his al-Ibaanah (Number 200) that al-Marwazee said that he

asked Aboo ‘Abdillaah Ahmad bin Hanbal about the one who reviles Aboo Bakr and

‘Umar and ‘Uthmaan and ‘Aa’ishah ( رضي لله عنھم ) and he said:

مَا َأرَاهُ عََلى َاْلِإسَْلاِم

“I do not see him upon Islaam.”

Imaam Ibn Hazm al-Andalusee said in his Fisal fee Milal wan Nihal (2/213):

وأما قولهم ( يعني النصارى ) في دعوى الروافض تبديل القرآن فإن الروافض ليسوا

من المسلمين ، إنما هي فرقة حدث أولها بعد موت رسول الله صلى الله عليه وسلم

بخمس وعشرين سنة … وهي طائفة تجري مجرى اليهود والنصارى في الكذب


“And as for their statement (meaning the Christians) in the case of the Rawaafidh and

their changing of the Qur’aan, then the Rawaafidh are not from the Muslims. Indeed

it is a sect which the first of them arose after the death of the Messenger of Allaah

صلى لله عليه وسلم) ) by 25 years… and it is a group that went the way of the Jews and

the Christians in lying and disbelief.”

Imaam ash-Shaafi’ee and other Ulemaa stated that we should not narrate from the

Raafidhah Shee’ah as they are amongst the liars. Ibn Taymiyyah reported in his

Minhaaj as-Sunnah (1/59 -62):

وقال مؤمل بن إهاب سمعت يزيد بن هارون يقول يكتب عن كل صاحب بدعة

إذا لم يكن داعية إلا الرافضة فإﻧﻬم يكذبون

Mu’mal Ibn Ihaab said: I heard Yazeed Bin Haaroon (d. 206H) saying,

“The narrations of every person of innovation can be written as long as he is not a

caller to it, except the Raafidah, since they are liars.”

Ibn Taymiyyah recorded in his Minhaaj as-Sunnah (1/69):

قال أبو حاتم الرازي سمعت يونس بن عبد الأعلى يقول قال أشهب بن عبد العزيز

سئل مالك عن الرافضة فقال لا تكلمهم ولا ترو عنهم فإﻧﻬم يكذبون وقال أبو

حاتم حدثنا حرملة قال سمعت الشافعي يقول لم أر أحدا أشهد بالزور من الرافضة

“Aboo Haatim ar-Raazee (d.277H) said,

“I heard Yoonus bin ‘Abd al-A’laa saying: Ashhaab bin ‘Abdul’Azeez asked Maalik

(d.179H) about the Raafidah, so he said,

“Do not speak to them and do not narrate from them, since they lie.

And Aboo Haatim said,

“Harmalah related to us saying: I heard ash-Shaafi’ee (d.204H) saying,

“I have not seen anyone testifying for more evil than the Raafidah.”

Imaam Ibn Battah mentioned in his al-Ibaanah (Number 193) that Aboo Bakr bin

‘Ayyaash said:

َلا أُصَلِّي عََلى رَافِضِيٍّ وََلا حَرُو ِ ر ٍّ ي لِأَنَّ َالرَّافِضِيَّ يَجْعَلُ عُمَرَ َ كافِرًا وَاْلحَرُو ِ ريَّ

يَجْعَلُ عَلِيًّا َ كافِرًا

“I will not pray over the Raafidhee or the Harooree, because the Raafidhee makes

‘Umar a kaafir (disbeliever) and the Harooree makes ‘Alee a Kaafir.”

Shaykhul Islaam ibn Taymiyyah said in his Majmoo’ al-Fataawa (28/ 482) about the


أﻧﻬم شر من عامة أهل الأهواء ، وأحق بالقتال من الخوارج

“They are an evil from the general people of desires, and they are more deserving of

being killed than the Khawaarij.”

Al-Khallaal reported in his Sunnah (2/566) that Moosaa bin Haaroon bin Ziyaad said:

قال سمعت الفريابي ورجل يسأله عمن شتم أبا بكر قال كافر قال فيصلي عليه قال

لا وسألته كيف يصنع به وهو يقول لا إله إلا الله قال لا تمسوه بأيديكم ارفعوه

بالخشب حتى تواروه في حفرته

“I heard al-Faryaabee and a man asked him about the one who reviles Abaa Bakr and

he said “A disbeliever”, he said, “So is he to be prayed over?” He said, “No” And I

asked him, “How is he to be dealt with when he says ‘Laa Illaaha Illa Allaah’?” He

replied, “Do not touch him with your hands. Raise him upon a plank of wood so you

can slide him into his pit.”

Posted January 4, 2011 by thesunnahway in Deviant Sects

Parallels between Sufism and Christianity   Leave a comment

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.


  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.

Cheryl Urbanczyk

Posted January 4, 2011 by thesunnahway in Deviant Sects

Itihaad or I’tisaam   Leave a comment

 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

For authentic Somaali Duruus and lectures visit us at

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

Posted January 4, 2011 by thesunnahway in Deviant Sects

Jamaa’at-ut-Tableegh   Leave a comment

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.

[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”

Posted January 4, 2011 by thesunnahway in Deviant Sects