Monday, September 1, 2008


The Irrefutable Proof That Nazim AlQubrusi Nagates Islam Part 6

by: Al-Hidayaah

Allah is clear from all of that!

The followers of the Tijani Tariqah, such as Sheikh Ahmad at-Tijani from Nigeria, currently living in the United States of America, have also pursued the route of exceeding the acceptable bounds of the Religion. He said with his own tongue in Chicago before a large audience, "The Prophet is closer to the slave than Allah" (meaning the Prophet fulfills his needs faster than Allah!!! This is an explicit belying of the Religion. I personally heard his words and openly--in the same session--denounced him for it, as did others in the same session.

It is known that the Tijani books like Bughiat Al-Murid are full of such blasphemous sayings as:

* All the sins of the one who takes their tariqah would be forgiven immediately and he would become better than the head of the waliyys (qutb)--among others!!

* Saying the Fatih Prayer which they recite (claiming to praise the Prophet) is equivalent to reciting the entire Qur'an six thousand times!!

We seek refuge with Allah from such claims. There are other strange matters being spread falsely in the name of Sufism. All of that makes it incumbent upon us to warn against such people who contradict the Religion--out of protecting the Religion, defending the Book of Allah, and preserving the Religion and the methodology of Prophet Muhammad. It is not permissible to be negligent in this matter, for the huge fire results from the tiny sparks, and one drop joins with another and another to form an eroding flood. The Muslim scholars and the sincere ones are neither negligent nor loose. They are not cowards, powerlessly leaving the ferocious wolves to eat the sons and daughters of the Muslims. Allah is the One Who guides to the acceptable deeds. On Him we rely and from Him we seek the reward.

These are the statements of Nazim Qubrusi, his sheikh, ad-Daghistani, and his student, Hisham Qabbani, which I chose to bring to your attention and to comment on briefly--in accordance with the Rules of the Religion. No Muslim would feel comfortable with the deviant teachings of these men. I see their teachings the result of a school dangerous to the Religion and dangerous to the nation of Muslims. It is too far-fetched to believe these statements are fabricated and planted in the books of Qubrusi. These books are distributed under his supervision and the supervision of his vicegerent, Hisham Kabbani. Moreover, they have been taped, and trustworthy Muslims who have met Sheikh Nazim have quoted him as saying these statements. Whatever the case, these books contain many perversions dangerous to the Religion and its rules, and the one who accepts them and believes in them becomes among the atheist Batiniyys-

It is a must to take warning and warn the Muslims at large from their contents. It is incumbent upon the one who makes such statements to retract them and repent to Allah. If Sheikh Nazim says these statements are fabricated and planted in his books, it is incumbent upon him to announce as such and to bring to the attention of the people the lies contained in his books. If he says these are his statements, it is an obligation on him to repent in the proper way and to warn the people from them. Ordering the lawful and forbidding the unlawful is obligatory and it is the course of the People of Sincerity.

Allah is the One upon Whom we rely. We seek the reward from Allah alone.

Philadelphia - Jumada-l-'ula 1417H.
APPENDIX: What Actually Happened Between Our Master Musa and al-Khadir, (peace be upon them)

Know, Brother Muslim, the Messenger of Allah does not have two Religions--one apparent and the other concealed. Rather, his Religion is Islam, with the rules which Allah revealed to him and which he conveyed to his nation. This is why the al-Jilaniyy adn ar-Rifa^iyy and others, said: which means: "Every matter claimed to be a secret matter of the Religion which, in fact, contradicts al-Islam is truly atheism."

Nazim Qubrusi tried to use what happened between Musa, the Prophet of Allah, and al-Khadir, another prophet of Allah, to claim that the Religion has a concealed part to it which contradicts its apparent rules. This endeavor of his is invalid, because what happened between Musa and al-Khadir conforms to the rules of the Religion inside and out. At first, and prior to al-Khadir explaining what he did was in conformity to the rules of the Religion, one might think there was a contradiction. However, if there had been a contradiction, then Prophet Musa surely would not have remained silent. Rather, Prophet Musa kept silent after al-Khadir showed what he did was not contradicting the rules of the Religion.

Moreover, both Musa and al-Khadir were prophets. Allah told us that al-Khadir said:

(Al-Kahf, 82) which means: [I did not do that from my own (meaning it was revealed to me).]

Moreover, had al-Khadir not been a prophet, Allah would not have ordered Musa to follow him. It is because he was a Prophet that Allah ordered Musa to benefit from him in something pertaining to the Religion.

The one who takes what happened between Musa and al-Khadir to back a claim that the Religion has a concealed part that contradicts the apparent part is a blasphemer--just as the two masters judged him.

Al-Khadir's actions were in fact, in conformity to the rules of the Religion. The one who contradicts that falls under the saying of the Prophet: which means: "The one who does something contrary to our methodology is rejected."

The one who does not apply the rules of the Religion, rather, who leaves them behind his back and tells the people: "You shall not be harmed if you do not apply, because the concealed part of the Religion contradicts the apparent part," is in fact leading the people to blasphemy. The human being does not reach the truth if he does not apply the rules of the Religion to himself and his followers. This is the path of the God-fearing ones, the People of the Truthful Guidance, from the time of the Companions until our days. This is the route of success and winning!! Allah is the One from Whom we seek help and upon Whom we rely.

By Al-Hidaayah


The Irrefutable Proof That Nazim AlQubrusi Nagates Islam Part 5

by: Al-Hidayaah

[One student asked him:]

"Is it all right to fast on the light days of the week?"

"No," replied the Shaykh, "No need. It is enough."

"But we've been fasting, already. Every Monday and Thursday since Ramadan," a disciple insisted.

"No need," replied the Shaykh. "You may fast from haram looking. You may fast from anger. You may fast from bad words! Not eating or drinking--that fast I don't want. It is too easy to go without eating. I don't want that. No bad speaking, no bad looking, no anger; that is difficult. So many people fasting, yet they are angry seventy times until maghrib! They say, 'We are fasting!' How can you be fasting if you are angry!"

These words are against the sayings of the Prophet and against the Rules of the Religion. We ask Allah for guidance and safety. Amin.

"Eat unlawful (haram) meat."

We all know that the abdomen of the human being is the first part that rots in the grave. The Prophet said: which means: " Hellfire is more deserving of every flesh that grew from unlawful consumption."

In his book, Mercy Oceans, page 98-99, Nazim Qubrusi says:

"When I first met our Grandshaykh, " Shaykh Nazim replied, "I was also very strict, very particular, about my food. But he told me, 'It is not good manners to be like that. When you are a guest, you must not ask, 'Is this food clean?' No! You must give your host the benefit of the doubt. When you know that the food is pork, don't eat it, but say instead, 'I am a vegetarian,' or something like this. You must have good manners towards everybody. If you are in doubt as to whether meat (assuming that it is not pork) is halal or not, you may say, three times, 'Shahada,' and, seventy times, 'astaghfirullah.' Then, as you eat, and you say, 'Bismillah,' Allah Almighty will make that food clean for you, in the time it takes for you to raise it from your plate and put it in your mouth!

"When you are buying meat and you think that it has come in contact with pork, or utensils that have been used to handle and prepare pork, you may wash it, and repeat the formula we just said. If you can obtain Halal (or Kosher) meat, of course it is best. But, when you are somebody's guest, don't ask! Even if it is known to you that they usually cook with lard, you must assume that, this time, for you, they cleaned their pots and pans and didn't use it. Only if you are certain that pork or pork products were used may you refrain from eating."

I say: There is not even one statement of any one of the scholars to that effect; such meaning is not in the Qur'an; and there is no confirmed hadith which gives such a meaning. Rather, what is mentioned in the Qur'an and hadith and in the statements of the scholars is quite contrary to Sheikh Nazim's saying. So, from where did Sheikh Nazim get his statement!? How did Sheikh Nazim come up with such a statement, i.e., haram meat would transform to halal if one recites the shahadah and asks forgiveness? Allah, the Exalted, said: (Al-Baqarah, 111) which means: [Bring your proof if you are truthful.]

Nazim Qubrusi has no proof for his words. Allah is the One Who guides to the acceptable deeds.

"Do not follow the judgment of the sound mind; Be like mindless sheep."

It is well known the one who is on the straight path and has self confidence does not fear from the people using their minds in the correct way, because such a person appreciates the endowment of the mind on us. As to the one who has strayed, he wants people to follow him without using their minds and to carry out his orders without asking questions. He wants mindless and senseless people. I found the words of Sheikh Nazim Qubrusi very strange on page 3 in the introduction of his book, Mercy Oceans, when he defined the belief as:

"The heart believes what the mind denies. This must be understood first of all or else there is no Islam. It is useless to base, or balance one's faith on the level of the mind, which doubts anything that it cannot experience through the senses."

I say: This is a very strange definition of belief and a very strange opinion regarding the endowment of the mind!! No Muslim scholar ever said such a statement before Nazim Qubrusi. It is contrary to the saying of Allah: (Al ^Imran, 190) which means: [This contains lessons to the people with sound minds]

and the saying of Allah: (Al-Hajj, 46) which means: [Did they not travel on earth and use their minds to understand?]

How could Nazim Qubrusi be believable when Allah dispraised the blasphemers for wasting the role of the mind and told us about their situation while in Hellfire in His saying:

(Al-Mulk, 10) which means: [Had we heard and used our minds (during our first life) we would not have been among the people of Hellfire (today).]

Does Nazim Qubrusi want us to be mindless sheep or like the people of the other invalid religions with baseless statements and convictions that do not rely on any proof?!!

"Blasphemy is a temporary condition; Simply by reciting the Fatihah anyone is guaranteed safety in the Hereafter."

On page 58 of his book, Mercy Oceans, Nazim Qubrusi says:

Allah sent FATIHA first in Mecca. Along with it came endless Rahmah (mercy). Gabrael, bringing FATIHA to Muhammad (peace be upon him), said, 'O, Muhammad! Allah Almighty gives you His salaams and says to you, "Good tidings for FATIHA; if anyone from your ummah (nation) reads FATIHA even once, in his life, it will be enough, and more, for that servant!"

"He who reads FATIHA will take enough Rahma from one reading to last his whole life. Even if he is an unbeliever, one reading will bring him to Iman, perhaps at the last moment of his life. This is because faith is original, inborn with people. Unbelief is a temporary condition added later. FATIHA will bring faith even to a doer of bad things.

I say: This is a fabricated hadith and a lie about Prophet Muhammad. What we see and observe is enough to prove it is untrue. How many people have in fact recited the Fatihah several times and then died as blasphemers? Al-Bukhariyy related that a man had memorized Surat al-Baqarah and Surat Al-^Imran and prayed many times behind the Prophet, yet he apostatized, moved outside the Arabian peninsula to live, and died as a blasphemer. When the people buried him, the earth spat him out. Those who witnessed it told about it. The day that man died, the Prophet received a revelation about his situation. This saying of Sheikh Nazim is contrary to the confirmed saying of the Prophet, so beware!

We wish that Sheikh Nazim would tell us who narrated this claimed hadith of his? In which book of the scholars did he find it? Who among the Hafidhs classified it as sahih? My conviction is that it is his own authoring and the product of his own imagination. If it was not, let him name the narrator. I believe no one among the Muslim scholars would accept to soil his book by narrating such nonsense. We ask Allah for protection. Allah is the One Who strengthens one to perform obedience, and no one can evade sinning without Allah's protection.

Following is an excerpt from page 91-92 of Nazim Qubrusi's book, Mercy Oceans:

"Some people, most people, most Alims say that Allah Almighty is angry with us now. Our Granshaykh says that Allah is not angry with us. He is not stopping his mercy for us. Mercy is coming down; all around is mercy. We are swimming in mercy oceans."

Someone asked, "But wasn't Allah angry with the people of Israel, for instance, when they worshipped the golden calf? Wasn't Moses (peace be upon him) angry?"

"Is Moses (peace be upon him) Allah? said the Shaykh.

"Allah is angry by mouth, not by heart! One of the brothers joked. There was general laughter.

Then Maulana said, "Allah's anger is not like our anger. If we are angry with a person, we are cutting all things from him. But, Allah Almighty is sending mercy. How can He be angry? If He were angry, He would withhold His Rahmah, His mercy; but He is giving so much! Allah Almighty is angry toward those people who are judging His servants, yet He still sends His mercy."

"What about all those He destroyed in the time of Noah?"

Maulana answered, "He destroyed their bodies, not their spirits. His Divine anger destroyed those bodies which were committing sins. When the body is destroyed, then the spirit is free and pure--going into mercy oceans and swimming."

But, Shaykh Nazim, won't they still have their bodies on the Judgment Day?" [a confused murid asks]

"These will be new bodies," answered the Shaykh, "not bodies that made sins in this world."

[Now, more confused] A murid said, "But which bodies will go to Hell to be cleaned?"

[Having no answer, Nazim tries to escape by saying:] "He almighty knows well which are going to Hell!"

"Do they suffer in the graves?"

"Yes," replied the Shaykh, "it is like a man who falls from a second story window and breaks his head, his legs, and his neck; he may stay in the hospital one year, or six months, till he has recovered; then he comes out. He who makes himself wounded in this life with the spear of Satan will stay, for recovery, in graves and in Hell. When he is all right, he will go on to Paradise. What do you think about all those people in hospitals? Are they in mercy, or in punishment?"

Quickly, one murid said, "Mercy!"

While another said, "Punishment!" Again, we all laughed.

"Yes, agreed Shaykh Nazim. "From one side they are in punishment, and from the other side they are in mercy. Their imprisonment is not as if they were in jail. It is mercy for them, as if they were in hospitals. You understand? Clear? This is from all religions, and all Holy books."

A brother made this observation: "When you make a point, it seems clear until we ask questions. Then, as the answer unfolds, I realize that the point I thought I understood is so subtle that I don't get it."

Maulana answered him, "Yes these are all like grains, like seeds. With faith in your heart, they will grow up. Then, you will see their flowers, and, after that, you will see their fruits, and then, at last, you will eat! Now, those are all seeds. Don't be afraid."

I say: What nonsense!

Let it be known, what I have mentioned here are only some of the sayings of Nazim al-Haqqani al-Qubrusi, his sheikh, ^Abdullah al-Faizi ad-Daghistani, and his student, Hisham Kabbani. Mentioned here are only a handful of the deviations contained in two books of the teachings of Qubrusi and one of the teachings of his sheikh, and these were mentioned to warn the people from them--as stated in the introduction. I chose to expose only a few of his deviant sayings, yet even these few show the sayings of Sheikh Nazim Qubrusi, his sheikh, and his student, contain many matters contradictory to the Rules of the Religion .

The one who goes back to his magazine called An-Nasihah, their pamphlets, tapes, and press interviews would find other very strange deviations/strayings such as:

* Everything the blasphemer does is unlawful !!

* Claiming the torture of the Muslim is more severe than the torture of the blasphemer!!

* Claiming Abu Yazid Al-Bustamiyy had asked Allah to magnify his body to become the same size of the entire Hell and to admit him alone to it such that there will remain no place for anyone else, and this way he alone gets the torture and the entire humanity will be admitted to Paradise!!

* Claiming our prophet knew he was the Prophet of Allah since his childhood--prior to receiving the Revelation!!

* Claiming Nazim Qubrusi is the assistant of the expected Mahdiyy, and that when the Mahdiyy appears, seven or eight nations will follow him, including the British nation!!

He said many other sayings--none of which rely on what Allah has revealed--so take ample warning!

Similar to the sayings of Nazim Qubrusi are the sayings of Bawa Muhyiddin (from Sirilanka) in his book, Ashsheikh wal Murid, and other writings. Some such sayings are:

* Allah enters the bodies of humans!!

* Calling Allah "the father" and calling the slave "the son of the Lord"!!

* Claiming the difference in religions are of no importance!!

* Claiming Paradise and its rivers are in one's heart!!

* Claiming Hell to be the bad traits the heart acquires!!

* Claiming the person is a Godly man whereby he acquires the attributes of Allah and part of Allah resides in him!!!


The Irrefutable Proof That Nazim AlQubrusi Nagates Islam Part 4

by: Al-Hidayaah

In his book, Mercy Oceans, on page 78, Nazim Qubrusi says:

Buddhists, Christians, Catholics, Communists, Confucians, Brahmans, Negroes; who created them? He created them, all of them, and each one says, 'We are going on a way that leads to the Divine Presence. So many, many ways; you cannot know. Therefore, Allah says, "Allay sa'llahu biya kaymi hajimn.' This means, 'No one may judge for My servants, except Me! I will judge for My servants. Not any one of you will judge, not Iblis, not even prophets! They haven't any authority to judge My servants. I am the judge!' This is the order of our Lord, Allah Almighty."

"Maulana?" asks a disciple, "what about the ways leading to Hell? Do they lead to Allah, also?"

"Yes," replied the Shaykh. "The ways to Hell are going to Him, also, after Hell. Hell is cleaning people, cleaning them from sins and bad characters, and then guiding them to Allah."

"And some stay in Hell always?"

"Yes." The Shaykh paused, and then continued, "Iman is original, kufr is temporary. With all people, faith is the permanent condition. There may be one man to be endlessly in Hell, if He so orders, but everyone is going to His Divine Presence. He is not going to leave His servants to the hands of Satan, and Satan will not be the judge of His servants either! Do you think that Satan will win? Satan will never win! Allah Almighty is victorious! His Mercy is not leaving any to endless Hell.

I say: These words are extremely dangerous! They belie the Religion of Islam and are an attempt to disintegrate it. Allah said:

(Al-Ahzab, 64) which means: [Allah damned the blasphemers and prepared for them Hellfire in which they will dwell forever.]

Allah said about the blasphemer : (Taha, 74) which means: [He shall not die in it (Hellfire) and shall not have a good living.]

The Messenger of Allah, sallallahu ^alayhi wa sallam, said: which means: "On the Day of Judgment, death will be brought in the shape of a lamb and will be slaughtered. Then a caller will call, "O Occupants of Paradise, now it is everlastingness without death. O Occupants of Hellfire, now it is everlastingness without death.""

Abu Mansur al-Baghdadiyy and others related the consensus of the nation that Hellfire is everlasting and the blasphemers remain eternally in it. This is a matter of the Religion known to the knowledgeable and the lay person alike, hence the one who belies it blasphemes, may Allah protect us.

Sheikh Nazim al-Haqqani is not satisfied by making his deviant statement on this subject just once or twice. Rather, he makes it repeatedly, using different terms and different expressions, and always in a way such that one does not find any slim chance for a different interpretation of his explicit words. His words conform to the creed of the Batiniyyah faction, and not to the creed of the Muslims.

He says in the same book on page 59:

Therefore, we give good tidings and happiness to people. If we say to unbelievers, 'You will receive punishment,' will their love for their Lord grow? Or will good tidings of their Lord's endless mercy for them as they are cause their hearts to open! So we are giving good tidings to people, not making them afraid or unhappy. If you were to tell people, for example, about a good king--so much tolerance, so much justice, so much goodness and mercy--wouldn't they open their hearts to him, and look to find him? But if you tell about a bad king--so difficult, stern, giving punishment, all his prisons are filled up--will people like him or hate him? Allah said to Moses (peace be upon him), 'O, Moses! Make My people like Me!' This is the order of our Lord, not hating--liking! Therefore, we give all good tidings for all people, whether they accept our beliefs or not. It is not important.

I say: These words explicitly belie the saying of Allah : (As-Sajidah, 13) which means: [Had We willed, We would have guided every soul, however, I decreed in eternity I shall fill up Hellfire with both humans and jinns.]

His words belie the saying of the Prophet, related by Abu Dawud: which means: "My nation shall divide into seventy-three (73) factions. All will enter Hellfire--save one."

Sheikh Qubrusi is not satisfied by that; rather, he said on pages 65 and 66 of the same book:

"If any of them (the waliyys) have been given permission for 'shafa'a' (intercession) on the Day of Judgment, they are not going to let even one person go to Hell!"

Shortly after, when one of his followers asks him about Abu Lahab and his wife, saying:

"What about that man in Quran, Abu Lahab, and his wife? Doesn't Allah promise a punishment for them?"

Sheikh Qubrisi's reply is:

That verse (sura Lahab) was sent only as a warning, so that people will not do like Abu Lahab. Allah Almighty will show each servant what he has done with his life on the Judgment Day. But He Almighty is free to give mercy as He likes.

The Ummah, the nation of a prophet, is dearer to that prophet than children are to their parents. . ." [He continues later] "Therefore, our Prophet (peace be upon him) will stand by the entrance to Paradise. How can he have pleasure in Paradise if his nation is in Hell!! How?! He will stand by the entrance and when Allah Almighty says, 'Enter, O, Muhammad! He will say, 'O my Lord! I cannot enter until my nation enters.' He will then look, 'One, two, three, four,. . .,' and if any are missing, he will say, 'O, my Lord! I cannot enter!!!. . ." [A few sentences later, he replies to a question, saying:] "He Almighty knows. Don't be worried, European people, also are his nation. American people, also; Russian people, also; Chinese people, also, Hindus, also, Negroes, also; all are of his nation! The Prophet (peace be upon him) says, 'If I am given permission, I will not leave one person behind!'... too many good tidings for us.

I say: These are Nazim's exact words. They are full of matters clearly contradicting the rules of Islam. It does not take a lengthy explanation to refute him--since his words clearly reject the saying of Allah : (Al-Ambiya', 28) which means: [They shall only intercede for the believers];

and his words clearly reject the saying of Allah: (Ghafir, 18) which means: [On the Day of Judgment the blasphemers will not find one who loves them nor one to intercede for them who would be answered];

and his words clearly reject the saying of Allah: (Al ^Imran, 32) which means: [Allah does not love the blasphemers];

and his words clearly reject the saying of the Prophet : which means: "Allah forgives the slave as long as the veil, or the reason for denying him the forgiveness is not there. They said, "What is that?" The Prophet answered, "For one to die associating partners with Allah.""

The Malikiyy scholar, al-Qurafiyy, and the Shafi'ee scholar, Ibn Hajar, among others, stated the judgment of blasphemy for the one who asks Allah to forgive a dead blasphemer. Hence, what could the judgment be --other than blasphemy-- for the one who confirms that all blasphemers in the Hereafter shall be forgiven--such that no one among them will remain in Hellfire? We ask Allah for protection. Amin.

"Looking to another's unlawful nakedness (^awrah) is something good--even obligatory on some."

Knowledgeable and lay people alike know that lowering one's gaze from the ^awrah (unlawful nakedness) is obligatory. No two Muslims differ about that. Lowering one's gaze from the ^awrah is a matter Allah praised in the Qur'an, and the one who implements it is praised. Allah said:

(An-Nur, 30) which means: [O Muhammad, order the believers to lower their gaze.]

The Messenger of Allah warned us against the dangers of gazing at the unlawful nakedness when he said, as related by al-Bukhariyy: which means: "Most of the eyes look the forbidden look. The adultery of the eye is the forbidden look." Although less dangerous than adultery, the Prophet likened gazing at the unlawful nakedness to adultery--to alert us to keep away from it and to be warned against it.

The Prophet warned us from such matters, yet I found in the directives of Sheikh Qubrusi what urges one to gaze at the unlawful nakedness and the claim that doing so is something good--even something obligatory--for some people.

In his book, Mercy Oceans, page 20, he says:

"For every action, you may find three ways, or positions. These are called wajib, sunnah, and haram. We will illustrate these terms with some examples:

The top class of people are the Awliya, the Saints. They have, in their eyes, a divine light, a divine power, that burns away badness in those people upon whom they look. Because of this divine quality, they may look everywhere, at men or at women. It has been ordered for them to look. There is no prohibition for them. Therefore, their looking is 'wajib.'

I say: These words conflict with the religious texts, some of which we have mentioned earlier. The one who holds such a conviction is not far from rendering it lawful for himself to kiss, hug and copulate with women--claiming to purify them by that--since he believes himself to be the Sultan of the Waliyys and his followers believe he is loaded with 'Divine Power.'

One cannot help but notice that Sheikh Qubrusi and his followers do not shy from shaking hands with women and touching their skin openly. I have witnessed this personally and have been told the same by many others. Yet, the story of al-Fadl Ibnul-^Abbas, the cousin of the Prophet, who was among the best of the Companions, is well known to the one who reads the books of hadith or to the one who only studied the book of al-Bukhariyy. One day, al-Fadl was gazing for a long time at the face of a beautiful woman when she came to ask the Prophet a religious question. Although the face of the woman is not an unlawful nakedness, the Prophet diverted al-Fadl's gaze by turning his cousin's face away from her.

The difference is great between the route of the beloved Prophet, Muhammad, sallallahu ^alayhi wa sallam, and the route Sheikh Qubrusi calls for--guised in the name of Islam, or Sufism, or the Naqshabandi Order, (Tariqah). Among Qubrusi's astonishing statements is one he said in the same book, Mercy Oceans, page 20. He said,

"Originally, no action was prohibited. Prohibition came only after that action started leading away from Allah Almighty."

I say: According to this statement it is permissible for any one to do whatever he wants and claim that this does not take him away from Allah. Hence, no objection to him is due, and he is not accountable. This tallies with the rules of the school of open permissibilities, as in communism, but definitely not with the rules of Islam.

"Do whatever you want. You will not be punished."

It is known that the Christians, or a large number of them, believe that no matter how many sins one of them commits, it is sufficient to confess before a priest so he will forgive him, and one's sins will be erased. It is also well known that the Muslims are very distant from such a concept or anything similar to it. This is why I was extremely astonished by the saying of Nazim al-Qubrusi in his book, Mercy Oceans, page 15:

As we said, Allah Almighty looks to this world once a day. The time He looks is from midnight until the adhan of fajr (the morning prayer). What is the reason He looks? It is to see what Iblis, the devil, is up to. Allah sees what dirt Satan has thrown on his servants during the day, and like a mother catching her dirty child after a day of playing, He washes away their dirt. With His endless mercy He washes away their bad deeds. Every night, for the honor of those awake and praying for forgiveness, Allah Almighty gives His mercy generally to all the sleeping ones.

I say: Nazim Qubrusi's statement is similar to the saying of the Christians, contains likening the Creator to the creation, and encourages the people to commit sins. He tells the people, "Do as you like during the day and Allah will forgive you for it at night!!!" This belies, among others, the saying of Allah: (Al ^Imran, 11) which means: [The torture of Allah is severe.]

It belies the hadith of the Prophet, related by al-Bukhariyy and others: which means:
"A women earned Hellfire because she kept a cat locked away from food."

All of that poses serious questions about the intention of Sheikh Nazim for bringing about such strange opinions--opinions which contradict the Religion, which contradict the methodology of the True Sufis. Questioned is the truth behind his endeavors, his school, and what he conceals behind the garment of Sufism. We ask Allah to protect this nation from all those who mean harm for it. Amin.

"Prayers are not obligatory on the wives; Do not pray."

The knowledgeable and the lay Muslim alike, whether male or female, know Allah decreed the five prayers as obligatory. The one who denies its obligation or the obligation of even one rak^ah of it is undoubtedly judged as a blasphemer, as was mentioned by Ibn Hajar al-Haytamiyy in his book "Al-I^lam" and others. Allah said: (Al-Baqarah, 43) which means: [Perform the prayers.]

Imam Ahmad narrated that the Prophet said: which means: "Allah made five prayers obligatory on the slaves." The nation holds the consensus on that and it is known by young and old alike.

Despite the explicit texts and the consensus of the nation, when one of Nazim Qubrusi's students asked him, "What are our wives' responsibilities?" He answered (page 70-71, Mercy Oceans):

"Three times shahada, every day, and to be clean always. And, for beginners, one sajdah, five times a day, at the time of the regular prayers. At each prayer, only one sajdah. It is enough." [A student questioned:]

"What if they want to do the whole prayer; is it all right?"

[He answers:]

"For beginners, one sajdah is enough. As they are stepping forward, they will ask. This command is from my Grandshaykh. Also, they should love only believers, not unbelievers. They should sit with believers, and not with unbelievers."

I say: This is a misguidance beyond any doubt. How could it be anything else? The Prophet ordered us otherwise in his saying:

which means: "The most important matters of Islam are five: the Testification of Faith, performing prayers,. . . " Sheikh Qubrusi's words mean the prayers are not obligatory on the wives. This is something unheard of !!

"Fasting is not a valued matter; Do not fast."

There are no two Muslims who differ about the obligation of fasting Ramadan, and that fasting the other days of the year--with the exception of the days the Rules of the Religion prohibit one from fasting (such as the day of the ^Id)--is recommended for the one who is not harmed by it, and for whom fasting would not prevent him (her) from fulfilling a right due on him (her).

Allah, the Exalted, praised those who fast a lot. The Prophet of Allah consistently fasted Mondays and Thursdays as was related by at-Tirmidhiyy. When the Prophet was asked about fasting Monday he said: which means: "This is the day on which I was born and the day on which I was revealed as a prophet."

We have an explicit encouragement from the Prophet to fast as many Mondays and Thursdays as we can and to be consistent in that. However, I found instead of encouraging one to fast, Sheikh Nazim Qubrusi devalues the matter of fasting. Following is an excerpt from his book, Mercy Oceans, page 74: