Allah has informed us that angels came to Ibrahim in the form of humans, and appeared also to Maryam in the form of real people. Jibreel also used to come to the Prophet in the form and face of a man named Dahiya Al-Kalbi, or in the form of an unknown bedouin, and was seen not only by the Prophet (sas), but by his companions as well.
Allah has described Jibreel as a possessor of power:
[...high in station with the Possessor of the Arsh, respected and obeyed there, trusted] Qur`an 81/20-21
and told us that the Prophet Muhammad (sas):
[...saw him on the clear horizon.] Qur'an 81/23
and further described Jibreel as:
[It was taught to him by the mighty in strength * Magnificent in his form, he settled down * While on the upper horizon * Then he came close, descending * Until he was at a distance of not more than two bows length * Then he revealed to Allah's servant that which was revealed * His heart has not lied about that which he saw. * Do you then dispute with him about that which he witnessed? * And he has seen him on another occasion * At the Lote tree of the farthest boundary * There is the garden of refuge. * When the lote tree was covered by that which covered it * His sight did not waver, nor did he go beyond bounds * Truly he has seen some of the greatest signs of his Lord.] Qur'an 53/5-18
It has been authenticated in the collections of Muslim and Bukhari on the authority of Aisha that she said that the Prophet (sas) never saw Jibreel in the form in which Allah created him except for two times. She means the two mentioned in the above verse: once on the clear horizon, and the other at the Lote tree of the farthest boundary. Further, Allah described Jibreel in other verses as the trustworthy spirit and the sanctified spirit, as well as other descriptions which show clearly that he is one of the greatest living, reasoning creations of Allah ta'ala, and that he is a real being having an independent existence, not a figment of the Prophet's imagination, as the deviant philosophers imagined, as well as the claimers to the wilaya of Allah and that they are more knowledgeable than the prophets!
The end result of the reality of these people is the total rejection of all of the foundations of faith: to believe in Allah, His angels, His revealed books, His prophets, and the last day. The reality of their position is the rejection of the Creator, for they have made the existence of the creation the selfsame thing as the existence of the Creator, saying: Existence is one. They failed to differentiate between oneness of reality and oneness of concept. Everything which exists shares the concept of existence, just as all humans share in the concept of humanness, and all animals share in the concept of being animals. The problem is that this kind of general sameness is never really sameness except in the mind, just as the animalness of a man is not in reality the same as the animalness of a horse. The mere presence of the concept is not the actual existence of the man, and, in the same way, the existence of the Creator is unlike the existence of any of His creation (even though both are called "existence").
The reality of their position is that it is the position of Pharaoh who denied the Maker. He did not deny the visible, tangible creation, but claimed that it came into existence by itself with no maker or creator. The philosophers and claimers of wilaya agreed with him in that, but imagined that this visible creation is Allah. Thus, they are farther astray than Pharaoh, though the evil of his position may be more apparent. This is why they said that the idol worshippers did not worship other than Allah (since everything in their wrong belief is Allah, including the idols.) And they say that Pharaoh spoke the truth when he said: "I am your highest Lord", since he was in the position of ruler and the holder of the reins of power, i.e. though all of you are a "lord" in relation to something, I am higher than all of you through the apparent rulership over you which I have been given.
About "Hulul". From:
Themes of 'The Erotic' in Sufi Mysticism
by Jonah Winters
Rabi'a seems to have loved a God who was an other, a being who created her and yet was distinct from her. al-Hallaj, though, often has been interpreted as loving a God who was identical with himself. Inspired by Qur'anic verses such as "He who hath given thee the Qur'an for a law will surely bring thee back home again," (28:85), al-Hallaj wrote: "I have become the One I love, and the One I love has become me! We are two spirits infused in a (single) body."[66] This sense of tawhid, of a complete unification of the lover and the beloved, led al-Hallaj to speak of God in very amorous terms. al-Hallaj's biographer Louis Massignon, in describing his ideas of mystical ontology, wrote that, for al-Hallaj, divine union is consummated in "the amorous nuptial in which the Creator ultimately rejoins his creature ...and in which the latter opens his heart to his Beloved in intimate, familiar" discourse.[67]
Al-Hallaj and Hulul:
A Sufi leader by the name Abu Mansoor al-Hallaj went so far in disbelief as to claim he was god himself. He was crucified for his blasphemous claim, and for his defiance of shari'ah, or Islamic jurisprudence, in Baghdad, Iraq, in 309 A.H. (922 A.D.) He said,
"I am He Whom I love; He Whom I love is I; we are two souls co-inhabiting one body. If you see me you see Him and if you see Him you see me."(67)
Abdul-Karim el-Jili, Ibn Arabi's closest disciple, went a step ahead of his master, claiming that he was commanded by Allah to bring to the people his own book, The Perfect Man, the theme of which is pantheism. He claimed that the perfect man could represent all the attributes of God, even though Allah the Exalted is far above the qualities of men.
El-Jili went on to purport to prove that nothing in essence exists in the universe other than Allah, and that all other things, human, animan and non-living are only manifestations of God Almighty Allah. He further asserted in his book that the Prophet Muhammad (s.a.w) is the perfect man and the perfect god. From these blasphemous theories, el-Jili went on to declare himself to be a god also, and exclaimed, "To me belongs sovereignty in both worlds." (68)
This assertion is blatant enough to condemn anyone who utters it of clear kufr, or disbelief. Whenever such zindiqs, or heretics are mentioned, Sufis live up to their beliefs by invoking Allah's mercy on them, unaware of the fact that tolerance of kufr is itself an act of kufr, and that whoever invokes Allah's mercy on an unbeliever commits a grave sin.
Idol Worship! (Ibn Arabi)
Allah responded by drowning Noah's people in the flood in this world, and condemning them to Hell-Fire in the next, a punishment fitting their crime. But Ibn al-Arabi interprets the relevant verses of surat Noah in the most outrageous fashion, since he suggests meanings diametrically opposed to those accepted by all Muslim scholars. He interprets the "wrongdoers," "infidels," and "sinners" in surat Noah as 'saints and gnostics'(35) drowning and burning not in the torment of Hell, but rather in the flames and water of knowledge of God. Ibn Arabi regarded the idols worshipped by Noah's people as divine deities. Allah condemned their deed saying: which means,
"And they (Noah's people) said, 'Do not abondon your gods, neither Wad, Suwa', Yaghooth, Ya'ooq nor Nasr.'"(71.23)
On which Ibn Arabi commented:
"If they (Noah's people) had abondoned them, they would have become ignorant of the Reality to the extent that they them, for in every object of worship there is a reflection of Reality, whether it be recognized or not."(36)
The "Reality" to which Ibn Arabi refers is nothing but the divinity of his pantheistic beliefs. Yet his disciples, the Sufis, still argue that their doctrines are based on the teachings of Islam. However, the fact remains that their cardinal doctrines are not far from the christian doctrine of incarnation, promoted by Mansoor el-Hallaj, one of the infamous Sufi leaders, who was crucified for claiming identity with God.
"I am He Whom I love," he exclaimed, "He Whom I love is I; we are two souls co-inhabiting one body. If you see me you see Him and if you see Him you see me." (37)
Intercession in This Life
How the Naqshabandis cleaned up their web site after they were quoted.
Power of Other than Allah to Bring Harm or Benefit
Taking from non-Muslim Sources
Like many other Sufi doctrines, pantheism is adopted from man-made religions and philosophies, as confirmed by S. R. Sharda in his book, Sufi Thought
"Sufi literature of the post-Timur period shows a significant change in thought content. It is pantheistic. After the fall of Muslim orthodoxy from power at the centre of India for about a century, due to the invasion of Timur, the Sufi became free from the control of the Muslim orthodoxy and consorted with Hindu saints, who influenced them to an amazing extent. The Sufi adopted Monism (24) and wifely devotion from the Vaishnava Vedantic school(25) and Bhakti (26) and Yogic practices(27) from the Vaishnava Vedantic school. By that time, the popularity of the Vedantic pantheism among the Sufis had reached its zenith." (28)
It is quite obvious that the Sufis did not develop their thoughts independently. Christianity and the worldly religions had their impact on Sufi doctrines.
"At the beginning of the ninth century," N. fatemi elaborates, "the Sufis developed an ecumenical doctrine based on the idea of Zoroastrianism,(29) Buddhism, (30) Judaism, Christianity, Neo-Platonism and Islam."
(From the Naqshabandi site)
Ibn Taimia said:
"I only ask that Sufis follow the path of the Sunna of these great and pious ancestors of our faith (Salaf): the ascetics (zuhhad) among the Companions, the generation which suceeded them, and the generation that followed in their footsteps to their best! Whoever acts in this way I esteem him highly and consider him to be an Imam of the religion. As for unwarranted innovation and the insertion of the ideas of idolaters such as the Greek philosophers and the Indian Buddhists, or like the idea that man can incarnate Allah (hulul) or attain unity with Him (ittihad), or the theory that all existence is one in being (wahdat al-wujud) and other such things to which your Shaykh summons people: this is clearly godlessness and unbelief."
Oath
The Tijaniyyeh Order makes every candidate for initiation pledge not to visit the grave of pious personality or visit any living scholar. This is one of the major factors in widening the rift between one order and another, causing an order to enter into conflict against his others in an attempt to convert, conquer or annihilate them.
The practice of taking 'ahd to a shaikh, and the ceremony surrounding it, were unknown at the time of the Prophet (s.a.w) and also during the time of the best three generations of the Prophet's companions and their followers. The Sufi order system and the rituals associated with it are no more than bid'ah (innovation) originated by subsequent generations.
'Ahd or Bai'ah in Light of Qur'an and Sunnah
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In order to make Muslims aware of the seriousness of the Sufi bai'ah, it must be defined linguistically and judicially. Linguistically it signifies bartering or exchanging commodities. It also signifies making a covenant, a compact, an agreement or the like, as though each of the two parties sold what he had to the other, and gave his own special property and his obedience, and that pertains to the case. And judicially it signifies making pledge to the Khalifah, or the Muslim ruler to promise or swear allegiance to him, making a covenant to him to submit to him the judgment of his own case and the cases of Muslims in general, not to dispute with him, but to obey him in whatever command he might impose upon him, pleasing or displeasing. In doing so, it was usual for the person making this covenant to place his hand in the hand of the Khalifah, or the ruler of the Muslims, in confirmation of the covenant, as is done by the seller and the buyer; hence the act is termed bai'ah (or bargain). (49)
The Prophet (s.a.w) said,
"If two califs were given the covenant of allegiance, then kill the second of them."(50)
The great Imam Ahmad bin Hanbal was asked about the above hadeeth. He said:
"Do you know who is the Imam? It is the one upon whom all the Muslims agree; of whom every one of the Muslims says, 'This is the Imam.'"(51)
Imam al-Qurtubi said,
"As for appointing two imams or three at one time, in one country, it is a practice which is unanimously held as impermissible." (52)
Based on the above, every bai'ah which is made to other than the Khalifah of the Muslims or the Muslim ruler who is invested with authority to declare wars or ratify peace treaties and execute religious castigations, or hudood is null and void.
In his book Al-Bai'ah, Ali Hassan Abdul-Hameed refutes the proofs presented by Sufis and certain Islamic parties who hold bai'ah as a central religious rite. They claim, "There is no text which prohibits the rite of bai'ah." The author refutes this saying:
"All of the statements of the preceding scholars pertaining to bai'ah refer to the bai'ah as an exclusive right which belonged to the Khalifah or the ruler of the Muslims. No one of them made reference to an exceptional bai'ah.
If we approve, for the sake of discussion, of the innovated type of bai'ah (Sufi or otherwise) then we pose to them the questions, Is it (the bai'ah) restricted to one particular group of people, or are all the Muslims entitled to it?
If their answer to the first question is 'yes' then by approving such bai'ah, they initiated an act of worship which is sanctioned by neither the Book nor the Sunnah, because Allah never distinguished one particular group of Muslims from the other with any act of worship. And if their answer to the second question is positive too, they accordingly approve the disunity of the ummah, and deem lawful dividing it into orders, sects and parties, and give the excuse to every group to follow its desires and devise its own bai'ah.
And if they claim that this exceptional type of bai'ah is legal, then is it possible that the pious predecessors whom Allah praised in His Book were unaware of such an act of worship?"
Abu Na'eem al Asbahani reported in his book Hilyatul Awliyaa that Mutarrif al-Shikh-khir said,
"Once I visited Zaid b. Soohan while he was with a goup of people circulating a sheet of paper on which were written statements such as, 'Allah is our Lord, Muhammad is our Prophet, al-Qur'an is our imam. He who is with us we are with him, and he who is against us we are against him etc.' The paper was shown to every man present, every one of whom was then asked, 'Do you acknowledge this covenant? When the paper reached me, I was asked, 'Do you acknowledge it, young man?' 'No!' I said. Thereupon, the head of the goup interjected saying to his men, 'Do not take a hasty action against the youth. Then he turned to me and enquired, 'What do you say, young man?' I said, 'Allah has already taken a covenant from me in His Book, after which I shall never give a covenant to anyone.' Thereupon, every single man relinquished his previous acknowledgment of the covenant. I asked Mutarrif, 'How many of you were there?' He said, 'We were about 30 men.'"
Now compare those truthful and sincere predecessors, who rejected any act of worship, regardless how good it sounded, once they realized it was not practiced by the Prophet (s.a.w) or his companions, may Allah be pleased with them all, with the Sufi shaikhs and party leaders of today, who not only make imperative that their followers give bai'ah to them, but also consider bai'ah as an indispensable religious rite.
The Big Issue: Wilaya
Wilaya is measured by the degree of compliance with the Shari'a. (From Al-Furqan)
Allah has explained in His Book, and in the Sunnah of His Prophet that He has awliyaa' among the people and that shaitaan also has his awliyaa', and He has differentiated between these two types of awliyaa'. Allah said:
[Indeed, there is no fear upon the awliyaa' of Allah, nor shall they grieve, those who believe and are ever pious in their actions. To them are glad tidings in this life and in the hereafter. There is no changing the words of Allah. That, then, is the great success.] Qur'an 10/62-64
The allies of the devil have also been mentioned in the Qur'an :
[And so, when you read the Qur'an, seek refuge in Allah from the accursed shaitaan. He has no power over those who believe and depend on their Lord. His power is only over those who give their allegiance to him and who (succumb to his urgings and) associate (partners) with Allah.] Qur'an 16/98-100
[Those who believe fight in the path of Allah, and those who disbelieve fight in the path of taaghoot, so fight the allies of shaitaan, verily, the plot of Shaitaan is weak (when confronted with true faith).] Qur'an 4/76
Haram Issues Invite the Jinn
Ibn Taimia said:
The karamaat of the allies of Allah must have as their cause or reason faith and pious practice. Thus, whatever is brought about by kufr, corrupt conduct, or disobedience is a "miraculous" feat of an enemy of Allah, and not of the karamaat of His allies. Whoever has such astounding feats, but they do not come about through prayer, recitation of the Qur'an, remembrance of Allah, praying in the night, and making du'a or supplication, rather they come about through shirk (associationism) such as supplication of a dead person, or someone who is not present, or they come about with corrupt conduct and disobedience and the consumption of forbidden things such as snakes, hornets, beetles, blood and other unclean things or through singing and dancing and especially with the participation of women and young boys. The intensity of such feats decreases in the presence of the recitation of the Qur'an, and increases in the presence of the horns of Satan (music). Thus, he can dance through the night, but when prayer time comes, he prays sitting down, or prays quickly like the bobbing of a rooster's head. He detests hearing the Qur'an, and flees from it. It is difficult for him, he has no love in it nor does he experience any sweetness from it, but he loves listening to "clapping and whistling", and from it he experiences powerful feelings and inspirations. These are satanic states, and he is one of those intended by Allah's statement:
[Whoever turns away from the reminder of the Merciful, we will assign a devil to him who will be a partner to him.] Qur'an 43/36
The Qur'an is the "reminder of the Merciful" (Dhikr-ur-Rahman) mentioned in this verse. Allah said in another verse:
[As for the one who turns away from My reminder (dhikriy), for him is an oppressive life, and We will bring him back on the day of Qiyama blind. He will say: My Lord, why have you brought me back blind, though I used to see? Allah says: In this way my verses came to you and you forgot them, and in the same way today, you are forgotten.] Qur'an 20/124-126
The meaning of forgetting the verses of Allah here is to neglect their application. Ibn Abbas said:
"Allah has undertaken, with respect to those who read His book and practice what is therein, that they would not become lost in this life, and would not suffer hardship in the next left..." then he recited the above verse. (Ibn Abbas)
(From the Naqshabandi site)
"In the beginning of my travel on the Way, I used to wander at night from one place to another in the suburbs of Bukhara. By myself in the darkness of the night, especially in the wintertime, I visited the cemeteries to take a lesson from the dead. One night I was led to visit the grave of Shaikh Ahmad al-Ajgharawa and to read al-Fatiha for him. When I arrived, I found two men, whom I had never met before, waiting for me with a horse. They put me on the horse and they tied two swords on my belt. They directed the horse to the grave of Shaikh Mazdakhin. When we arrived, we all dismounted and entered the tomb and mosque of the shaikh. I sat facing the Qiblah, meditating and connecting my heart to the heart of that shaikh. During this meditation a vision was opened to me and I saw the wall facing Qiblah come tumbling down. A huge throne appeared. A gigantic man, whom no words can describe, was sitting on that throne. I felt that I knew him. Wherever I turned my face in this universe I saw that man. Around him was a large crowd in which were my shaikhs, Shaikh Muhammad Baba as-Samasi and Sayyid Amir Kulal. Then I felt afraid of the gigantic man while at the same time I felt love for him. I had fear of his exalted presence and love for his beauty and attraction. I said to myself, 'Who is that great man?' I heard a voice among the people in the crowd saying, 'This great man who nurtured you on your spiritual path is your shaikh. He was looking at your soul when it was still an atom in the Divine Presence. You have been under his training. He is Shaikh Abdul Khaliq al-Ghujdawani (q) and the crowd you are seeing are the khalifs who carry his great secret, the secret of the Golden Chain.' Then the shaikh began to point to each shaikh and say, 'This is Shaikh Ahmad; this is Kabir al-Awliya; this is 'Arif Riwakri; this is shaikh Ali Ramitani; this is your shaikh, Muhammad Baba as-Samasi, who in his life gave you his cloak. Do you know him?' I said, 'Yes.'
The Myth of Ahlus-Suffa
Some of these people even say that the people of the Suffa (a place in the Prophet's masjid reserved for the Muslims who migrated to Madina, and had no house or other place to stay) were not in need of the Prophet, and he was not sent to them. Some of them say that Allah gave revelation to the people of the Suffa, showing them secretly that which was revealed to the Prophet on the night of the ascension, so they are equal to the Prophet in status. In their excessive ignorance, they did not even know that the ascension occurred when the Prophet was still in Makka, as Allah said:
[Glory to the one who took His slave on a journey by night from the sacred Masjid (which is in Makka!) to the farthest Masjid whose precincts we have blessed.] Qur'an 17/1
and that the people of the Suffa did not exist until after the migration of the Prophet (sas) to Madinah. The Suffa was an area in the northern parts of the Prophet's Masjid in which stayed the newcomers who had neither family nor close friends in Madinah with which they could stay. The believers used to migrate to the Prophet in Madinah; if they had some place in which to stay, they went to it, and if this was not easy for them, they stayed in the masjid until it was made easy for them to find another place to stay.
The "people of the Suffa" were not a particular group of people who never left the Suffa. In fact, they used to decrease in number sometimes, and increase other times. A man may stay there for some time, and then move out to another location in Madinah. Those who stayed in the Suffa represented all sectors of the people, they had no particular characteristics of knowledge or religiosity. In fact among the people of the Suffa was one who turned back from Islam, and was killed by the Prophet. In sahih Bukhari, there is a story of a group of Arabs who came to Madinah during the time of the Prophet. They found difficulty with the climate of Madinah, and their health degenerated. They asked the Prophet to supply them with milk. He ordered them to go to where his camels were being tended. They went there and drank of the milk and the urine of the camels. When they regained their health, they killed the one tending the camels, stole the camels, and ran off into the desert. The Prophet (sas) sent out a party in pursuit, and when they were captured, he ordered that their eyes by cauterized by heated nails, their hands and feet were cut off without sealing the wounds, and they were left in a rocky area of Madinah, asking for water but finding no one to give them.
In this hadith, as it is found in Sahih Bukhari, it is mentioned that they had been staying in the Suffa. So, it was inhabited by people like this, and it was also inhabited by some of the best of the Muslims such as Sa'ad ibn Abi Waqqaas, he was the best of those who stayed in the Suffa, then he moved elsewhere. Abu Huraira and others also stayed in the Suffa. The scholar Abdul Rahman As-Salmi has collected a history of those who spent time in the Suffa.
As for the Ansaar, none of them were of the people of the Suffa. Likewise, the greatest of the migrators like Abu Bakr, Umar, Uthman, Ali, Talha, Az-Zubair, Abdul Rahman ibn 'Auf, Abi 'Ubaidah ibn Al-Jarraah, and others, none of them were ever of the people of the Suffa.
Shaykh Salim Morgan
AlQuran Wa Sunnah Islamic Site of Learning Association
http://adly.net
http://sunnahfollowers.com
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