Monday, September 1, 2008

The Irrefutable Proof That Nazim AlQubrusi Nagates Islam Part 2

PART 1 - THE IRREFUTABLE PROOF THAT
NAZIM AL-QUBRUSI NEGATES ISLAM
by: Al-Hidayaah
http://www.allaahuakbar.net/sufism/the_irrefutable_proof_that_nazim.htm


I say: These statements of Sheikh Nazim are extremely dangerous because they claim we have to believe anyone who attributes a hadith to the Prophet. Is this not an avenue for every swindler and enemy of Islam to plant whatever he wants, in an attempt to pervert our Religion without anyone detecting him? Is this not a vehicle for anyone who desires to say whatever he wants without having sound criteria to back his statements--besides the claimed "inspiration and illumination"--something anyone can claim for himself?


Does being polite with the Prophet and his hadiths mean to mix the authentic hadith with the weak one, or the straight hadith with the twisted one? Is it not the case that politeness with the Prophet and his hadiths entails being concerned about anyone who is fabricating a hadith and attributing it to the honorable person of the Prophet? Does not being polite with the Prophet and his hadith rather entail protecting the hadiths of the Prophet from lies, perversion, and fabrications of the swindlers and the liars? I say, "Yes!" Had politeness with the Prophet been what Sheikh Nazim mentioned in his book, Mercy Oceans, then why did the Prophet say:

which means: "The one who narrates a hadith about me held as a fabricated hadith, then he is among the liars." This is a mutawatir hadith narrated by Imam Muslim. Is it not clear that al-Qubrusi wants us to follow the liars whom the Prophet warned us against? If politeness with the Prophet had been what al-Qubrusi mentioned in his book, then why did the scholars of hadith put forth so much effort and endeavor to establish the rules of the Science of Hadith. Why did they author books to discriminate between the authentic hadiths and the fabricated ones? Is it acceptable that the waliyy of Allah, Imam al-Bukhariyy and his student Imam Muslim, as well as at-Tirmidhiyy, Abu Dawud, an-Nasa'iyy, Ibn Majah, al-Hakim, Ibnu Hibban, al-Bayhaqiyy, Ibnus-Salah, Ibn Hajar al-^Asqalaniyy, as-Suyutiyy, az-Zabidiyy, and others among the scholars of this nation are all astray for setting precise conditions for the acceptance and implementation of a hadith? This is the conclusion of the claim of Sheikh al-Qubrusiyy. Moreover, do we take by al-Qubrusi's claim and conclude that Imam al-Bukhariyy and Imam Muslim troubled themselves for no reason or benefit when they authored their books of As-Sahih, or when they authored about the credibility and non-credibility of narrators, or when they authored about accepting certain hadiths and rejecting others? Would even one Muslim accept attributing to the aforementioned scholars and hafidhs of hadith "the lack of politeness" with the Prophet as was defined in al-Qubrusi's book? We do not think that Sheikh al-Qubrusi claims to be more knowledgeable, pious, or God-fearing than those scholars.

Rather, it was the Isma^iliyy faction as well as other groups deviant to Ahl us-Sunnah wal-Jama^ah who made similar statements. However, the one who identifies himself with them and follows them in their falsehood has only himself to blame on the Day of Judgment.

Why did Sheikh al-Qubrusi lower the status of the scholars? Allah, the Exalted, said:
(Fatir, 28) which means: [It is the scholars who are the most God-fearing.]

Allah said:(Az-Zumar, 9) which means: [Those who are learned are not equal to those who are not learned.]

As related by at-Tirmidhiyy, the Messenger of Allah said: which means: "The merit of the scholar over that of the true worshipper is similar in vastness to my merit over that of the least among you."

As related by Abu Dawud, the Messenger of Allah said: which means:
"The scholars in knowledge are the heirs of the prophets."

Thirdly: Sheikh Nazim plants the deviant belief among his followers that the ignorant person is not accountable. He says on page 57 in his book on the teachings of his sheikh, ad-Daghistani: "We are responsible as our knowledge grows. There is no responsibility for ignorant people." Such teaching undoubtedly encourages his followers to refrain from acquiring the knowledge--in order to escape accountability--as per their claim. Hence, they remain ignorant, unable to discriminate between the lawful and the unlawful, submitting to the claims of just anyone, to turn with him which ever way the wind blows.

Moreover, al-Qubrusi's words include belying the Qur'an, the Messenger of Allah, and the Imams of Guidance. In Surat al-Hashr, Verse 7, Allah, the Exalted, said:

(al-Hashr, 7) which means: [Accept what the Prophet said and refrain from what he prohibited you from doing.]

So, Allah ordered us to follow the Prophet in what he ordered and forbade. Yet, the words of al-Qubrusi lead one to believe it is permissible to stay ignorant, and should one neglect doing what the Prophet ordered or commit what he forbade, it is of no consequence--for one will not be accountable in the Hereafter because he was ignorant!!! Certainly such a claim is invalid!!! Had this been the case, then ignorance would have been better than knowledge, because--according to them--ignorance guarantees one safety in the Hereafter, whereas knowledge does not!

Discrediting such a statement is easy, since it belies the saying of Allah:

(Az-Zumar, 9) which means: [Those who are knowledgeable are not equal to those who do not know.]

It also belies the hadith narrated by Abu Dawud: which means: "The judge who judged out of ignorance shall be in Hellfire." Al-Qubrusi's claim also belies the hadith narrated by Ibn Majah regarding the injured person who was ill-advised to perform the purificatory ghusl and died as a result. The Prophet made a supplication against those who gave that man this wrong advice. He said:

which means : "They have killed him, may Allah destroy them. They should have asked when they did not know. The cure of being ignorant of something is to ask about it."

At-Tabaraniyy narrated the hadith of the Prophet:

This hadith means: "O people, learn; for knowledge is acquired by learning, and the science of jurisprudence is acquired by learning. The one whom Allah willed for him a lot of goodness, Allah makes him knowledgeable in the Religion."

Imam ash-Shafi'ee said:

"Seeking the knowledge is better than the supererogatory prayer."

Imam an-Nawawiyy narrated these words from ash-Shafi'ee in the beginning of his book, "Al-Majmu^."

Let us point out here that if the followers of Sheikh al-Qubrusi neglect acquiring the knowledge, they will never acquire the scale needed to properly weigh the matters of the Religion. Consequently, they become an easy morsel for the devilish humans who will use them for worldly gains and fame--while deluding them that they have acquired a high status, when in reality they sink them to the lowest status a human being would reach.

Fourthly: Sheikh al-Qubrusi filled his book with many untrue and unfounded sayings. He said, "There is a soul to the soul!" He even said, "There is a soul to the soul of the soul!!" He said, "Allah created the heavens and earth in seven days" (i.e., instead of six)!!! Then he topped such lies with deviant rulings which revoke the laws of the Religion and demolish it. Some examples include: canceling the obligation of prayers; devaluating the issue of fasting; urging to consume what is unlawful; extensive talk about marriage while perverting its rules and mixing them with fictitious stories--such as telling the people, "When the man first consummates the marriage with his wife, all their sins would be forgiven;" and other bizarre fabrications which render the one who believes them misguided and which abolish even the facade of worship.

Following this route is very dangerous. He who follows such a route denies the rules brought by Prophet Muhammad and becomes one who follows the desires of his self, concerned about satisfying his stomach and his genitals. He becomes one who does not avoid the unlawful; one who does not protect against the doubtful matters; one who does not fear the punishment in the Hereafter--especially since Sheikh al-Qubrusi tells him, "Allah forgives His slaves for all of their sins every night." He also tells them, "The devil misguides them during the day, and Allah forgives them for it at night"!!

I say: If the follower reaches this level of negligence--not memorizing the Qur'an and the Sunnah, not paying attention to ask the scholars or seek their fatwas, believing prayers and fasting have no significance, and believing whatever sins a person commits, Allah forgives him for them at night--then such a person becomes an atheist who turned his back on the Religion of the Messenger of Allah. So, how would the case be if such a person, over and above that, believes understanding the religion comes only through his sheikh, Nazim Qubrusi; that the secrets (according to them) of the religion are attained only through Sheikh Nazim; that Sheikh Nazim is the head of the waliyys and the leader of the God-fearing ones; that whatever he says is the Religion and whatever he utters is the truth; that it is not permissible to object to him; that his deeds are not to be weighed by the scales of the Religion--rather he is above that; that anyone who dares to weigh the deeds of Sheikh Nazim by the scale of the Religion is short-sighted, deprived of goodness, failed the test, and is far from the special visions?? According to such a person, Sheikh Nazim is not to be objected to, and he is correct--even if he defies the orders of Allah and the Messenger of Allah. To such a person, the Religion is represented by the sayings and doings of his sheikh--not what the Prophet conveyed from Allah and ordered to implement.

On page 108 in his book, Mercy Oceans, Nazim Qubrusi says,

"Our Grandshaykh says that in our time no one from among the Awliya has been given permission to speak about secret knowledge except him. He may speak Qur'ânic secrets."

Nazim is his vicegerent, translator, and the conveyer of his thoughts. This means Nazim is the only one who carries the true meanings of the Religion. It means the seeker of knowledge has no alternative but to go through him--as repeatedly declared by Sheikh Nazim on different occasions and in different books.

To that I say: This is totally rejected! It is precisely the saying of the Batiniyyah, who claim that the Religion is what their imam says, and can only be known through him. How can Sheikh Qubrusi claim the existence of a concealed knowledge in the Religion when the Prophet conveyed from Allah all what was revealed to him. In Surat al-Ma'idah, Verse 67, Allah said:

which means: [O Messenger of Allah, convey what was revealed to you from your Lord. If you do not then you have failed to convey.]

In his book, "Al-Fasl Fil-Milal-Wannihal," Ibn Hazm explicitly stated the judgment of blasphemy for he who claims the Prophet conveyed only the literal rules of the Religion, and that the rules have truly another concealed context. How could such a claim be other than blasphemy when Allah said:

(Al-Ma'idah, 3) which means: [Today I have completed your Religion for you and fulfilled My Endowment on you.]

On page 45 in his book, Mercy Oceans' Pink Pearls, Nazim Qubrusi recounts a statement oftenly told to him by his shaykh: "Oh Nazim Efendi, don't put my words and actions in a scale and weigh them. Don't say, 'Why is that Sheikh saying such-and-such or doing so-and-so.'" A few lines later, Nazim Qubrusi quotes his grandsheikh as saying to him, "In order to follow us you must follow without judging or objecting." In that regard he classified himself as al-Khadir, peace be upon him, and ranked himself in the same rank as one of the prophets of Allah! He even said in the same book, page 47, "As far as the actions of your Sheikh are concerned, don't try to weigh and evaluate them with your mind, even if you be the Prophet Moses!"

I say: These are the exact words of the Batiniyyah faction

The fact is, it is an obligation on the Muslims to warn against such deviations. Doing so entails a reward greater than that of building a mosque because this preserves the Religion, protects the creed of the Muslims, and fulfills the obligation of ordering the lawful and forbidding the unlawful. This also conforms to the saying of the Truthful Prophet of Allah, sallallahu'alayhi wa sallam, related by Abu Dawud: which means: "The believer is the mirror of his fellow brother."

It is well known that ^Umar used to draw the attention of Abu Bakr--who was the best of the Companions, to certain matters which he felt would be correct if done otherwise

The methodology of the Companions and those who came after them among the scholars and the waliyys, was to quit any mistakes once proven as such by the proofs of the Religion. They never said, "We are the people of the Batin (inner secrets) and you are the people of what is apparent."

The one who says today, "I am the only one today who knows all the secrets of the Religion," is in fact claiming he has a knowledge which Abu Bakr did not claim for himself and which ^Umar did not claim for himself, and as such, is claiming to be more knowledgeable than either one of them!! The one who is blinded to such an extent of arrogance is one with whom you cannot reason. He is, as the poet said:

which means:

"If you are calling upon someone alive, he will hear;
however, the one you are calling upon has no life."

It is a religious duty to warn against the one who promotes and spreads such misguidance

The route of the truly religious people is to humble themselves to the Rules of the Religion and the believers, and to leave out unfounded claims. They are not concerned with whether the people aggrandize them or praise them; rather, they are concerned about being accepted by Allah. They do not see themselves above receiving advice and are not too arrogant to accept it. They do not consider the follower who advises them as a 'loser' or a 'misguided person', rather they accept his advice if it conforms to the Religion. Should they commit a sinful matter, they leave it out and repent. Arrogance does not lead them to accept remaining sinful; to them, the rules of the Religion stand as the foundation--and not their own statements and sayings--contrary to the teachings of Sheikh al-Qubrusi

The intelligent Muslim is the one who accuses himself of short performance and prepares himself for the life after death. Allah is the One Who guides to the valid deeds.
CHAPTER 2: NAZIM AL-QUBRUSI'S SECOND STATEMENT "THE ORDERS OF THE SUPREME SHEIKH ARE THE ORDERS OF ALLAH."


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