Monday, September 1, 2008

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: