The Irrefutable Proof That Nazim AlQubrusi Nagates Islam Part 1

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


All Praise is due to Allaah, Lord of the Worlds and Prayers and Peace upon His Final Messenger Muhammad. To proceed:

The following is a small work compiled by Samir Kadi, an adherent to one of the Sufi orders other than the Naqshabandi order and Ash'ari in creed. It aims to expose the lies and expressions and statements of apostacy and disbelief that one of the heads of the present day Naqshabandis has made. It is highly commendable for someone to speak out against such blatant opposition to the creed of Islam and the present treatise does so in a very clear and IRREFUTABLE way - a sign of the author's justice and regard for the truth - even though we would disagree with the author in some aspects of his creed [i.e. his Ash'ari beliefs] and some other issues - we commend his struggle for exposing falsehood. It is unfortunate that in most likelihood, you will see the Naqshabandis, instead of humbling themselves and returning to the truth, will - inspite of evidence as clear as daylight - will go on to defend their Shaikh and Mentor - a clear sign of their misguidance and devilish nature. Deaf, dumb and blind - so they do not return [to the path]. And refuge is from Allaah alone...

Praise be to Allah, the Lord of the worlds, the One Who protected the Religion by scholars who implement their knowledge - humble and knowledgeable about Allah. May Allah raise the rank of Prophet Muhammad, his kind Al and Companions, and those who genuinely follow them. May Allah protect the nation of Prophet Muhammad from what he fears for them. Thereafter;

Allah, Ta^ala, said:

(Al ^Imran, 31) which means: "Say, O Muhammad, "If you love Allah then follow me to earn the acceptance of Allah.""

The Messenger of Allah, sallallahu ^alayhi wa sallam, warned us against those who deviate from him in a hadith related by al-Bukhariyy and Muslim:

which means: "There are people whose skin is the same color as ours, who speak the same language as we speak, they mix correct matters which you know with bad matters which you denounce [they mix the correct statements with the deviated ones]. They stand by the gates of Hellfire inviting others to enter. If one listens to them, they push him in."

It is of utmost importance for the Muslim to look thoroughly at the person from whom he acquires knowledge. In the introduction of his book, As-Sahih, Imam Muslim related the saying of the highly esteemed follower of the companions, Muhammad Ibn Sirin:

which means: "This knowledge contains the rules of the Religion, so look thoroughly into the person from whom you acquire the knowledge of your Religion."

In light of this important matter, I seek to expose those who deviate from the path of the Prophet.

A little over two years ago, in the winter of 1995, I attended a celebration in Chicago. During that celebration, a man named Hisham Kabbani stood at the podium and delivered a speech in which he said, "Ar-Rahman is Muhammad." My body shivered from horror when I heard his words. Not wanting to let his words pass unchallenged, and as my speech was scheduled to be given immediately after his, I decided to forgo my original speech to refute his words. I took the platform and explained that his words contradict the Religion and are blasphemous, may Allah protect us. Hisham Kabbani heard my speech and was silenced by the truthfulness of my words based on the proofs from the Qur'an and Sunnah. However, he did not clear himself of his blasphemous saying nor did he show any remorse. I was astonished by his negligence in this issue, so I inquired about him and was told he was the deputy of Sheikh Nazim al-Qubrusi.

I had the determination to check the background of this man. In my endeavors, I met many People of Truth and Integrity who had met Sheikh Nazim al-Qubrusi in Tripoli, Damascus, London, and the United States. Some of them had even met his sheikh before him. Later on I came across a book authored by his sheikh, ^Abdullah ad-Daghistani, bearing his portrait. I also found some interviews with him published by the Lebanese Al-Anwar newspaper. In 1415 AH (1995 RC) I visited France, where I met a French national who had embraced Islam. He told me he had followed al-Qubrusi for some time and for a while--until his misguidance was made apparent to him--had thought he called for guidance. He had stayed in London for a year to learn from al-Qubrusi. From this man, I obtained some of al-Qubrusi's books.

Later, I received a book authored in refutation of the teachings of Nazim al-Qubrusi from another Muslim brother, who was living in London. In his book, he mentioned he had asked al-Qubrusi for an open forum. To this, Nazim Qubrusi did not respond. Rather, he ordered his followers to threaten this man with physical harm if he did not quit his insistence on making known his stand against Nazim al-Qubrusi. Later on, those followers did find our brother alone. They carried out their threat.

From this Muslim brother we listened to some lessons recorded in Nazim's own voice. Later I saw a newsletter issued by Nazim al-Qubrusi's followers in which they attribute Nazim al-Qubrusi with praising Britain, the British people, and their prince. With all this, I found in my hands all I needed to check Nazim al-Qubrusi's background, inclinations, and situation.

Sheikh Nazim claims to follow the honorable route of the True Sufis and to endorse the true masters of the Naqshabandiyy order (tariqah). His students say about him: "He is the Sheikh of His Time," "the Imam of His Era," and "the Sultan of the Waliyys." So, I decided to weigh Nazim al-Qubrusi's sayings by the scale of the Book of Allah and the Sunnah of the Prophet in an attempt to preserve the purity of the People of Truth from any sediments. Knowing the route of the True Sufis is linked to the Book of Allah and the Sunnah of the Prophet, one judges that whatever sayings comply with them are acceptable and whatever opposes them are not.

I wrote these papers seeking the acceptance from Allah and asking for protection from His torture--for the one who keeps silent from telling the truth in refuting misguidance is a mute devil. I organized this work in chapters--each one deals with one of the misguided sayings and convictions of Nazim al-Haqqani (as Nazim al-Qubrusi is also known) and his sheikh, ad-Daghistani--without attempting to enumerate all of his strayings. I weighed each of Nazim al-Qubrusi's sayings by the scale of the Book of Allah, the Sunnah of the Prophet, and the sayings of the Imams with whom both Nazim and those who refuted him identify. I did this first by copying Nazim al-Qubrusi's statement, then by recalling what Allah said in the Qur'an, the Prophet said in the hadith, and/or what the honorable imams said or reported. I called this work:

THE IRREFUTABLE PROOF THAT NAZIM AL-QUBRUSI NEGATES ISLAM

Prior to compiling this work I read five books written by Sheikh Nazim al-Qubrusi, one by his sheikh, ^Abdullah ad-Daghistani, one by his deputy in the United States, Hisham Kabbani, and several issues of the newsletter published by his followers. I listened to a tape recorded in Europe in his deputy, ^Adnan Kabbani's voice, giving instructions to his supporters and followers. I also sat with many of Nazim Qubrusi's students who met him personally and took from him. I did all of that to shed light on the truth. Indeed, my reliance is on Allah, the One Who guides to the acceptable deeds and Who gives one the ability to perform those deeds.
CHAPTER 1: NAZIM AL-QUBRUSI'S FIRST STATEMENT:

"Follow your sheikh and do not object to him--even when he contradicts the Rules of the Religion."

The first chapter shall serve to expose the methodology Of Sheikh al-Qubrusi based on his saying:

"One is not entitled to refute or object to any of the matters of his sheikh even if he contradicts the pure rules of the Religion."

So apparent in the works of Sheikh al-Qubrusi is his methodology based on total acceptance of all the matters of one's sheikh--whether this sheikh is complying with the rules of the Religion or contradicting them.

Firstly: I found Sheikh al-Qubrusi does not in the least value the Knowledge of the Religion nor does he see any merit in acquiring it. Sheikh Nazim says on pages 56-57 in his book titled Mercy Oceans' Endless Horizons:

This Grandsheikh, Abdul Wahhab ash-Shaarani, once said: "When the Last Day is announced, Allah Almighty will call one religious scholar forward and ask him: 'Are you a knowledgeable religious man?' He will answer: 'As You know, Oh my Lord.' 'By virtue of what knowledge are you claiming to be a learned person--what did you know in your life?' 'Oh my Lord, I knew all of the Qur'an by heart.' 'That is your knowledge?' 'Yes.' 'No, you are mistaken, for the Qur'an is My Knowledge, not yours. So now, tell me, what else did you know?' 'I knew thousands of the Holy Traditions by heart.' 'That is My Prophet's knowledge, not yours.' 'Well, I knew so many points of Divine Law and jurisprudential verdicts.' 'That is the knowledge of the Imams of those Schools of Law, not yours.' 'I knew many tales from the lives of the great Sufis.' 'That is also not your knowledge, but theirs. When you quoted Abu Yazid or Salman or Hasan al-Basri or Imam Ghazzali, it was their knowledge, not yours, of which you spoke. But what about you, does any knowledge belong to you?" "Thus does Allah Almighty strip him bare so he may see that, actually, he had gained no knowledge whatsoever during the course of his life."

Definitely, the one who accepts such saying will be completely unmotivated to acquire any religious knowledge. Consequently he will not endeavor to memorize the Qur'an, learn the hadith, or revert back to one of the sayings of the reputable scholars--since all of that, according to this false claim, is worthless in the Hereafter. If the case is as Sheikh al-Qubrusi portrays, then what is the beneficial knowledge? If we do not study the meanings of the Qur'an and the hadith and what is related to them among the genuine sciences to learn about our Religion, then what are we going to study? If we do not follow the madhhabs of Imam ash-Shafi^iyy, Imam Malik, Imam Abu Hanifah, or Imam Ahmad, then who shall we follow?

Moreover, one questions the meaning of the saying he attributed to Allah: "This is My Knowledge and not yours"--since every knowledge one acquires is known to Allah. According to his statement, no matter how hard one endeavors, one would not acquire any knowledge. The mindful person should ask Sheikh Nazim, "Is it possible one learns a knowledge which Allah does not know?" Answering: "Yes; it is possible one would learn a knowledge Allah does not know," is clear blasphemy. On the other hand, answering "No," is negating Sheikh Nazim's own words and opposes his own saying.

Then, the mindful person would also inquire: "What is the secret behind demotivating one to acquire the religious knowledge?" Usually, the one who encourages others to remain ignorant is either an ignorant person himself trying to hide his own ignorance, or a person seeking to prepare an atmosphere of prevailing ignorance so he can say whatever he wants without anyone catching his flaws and inconsistencies.

How does Sheikh Nazim explain the saying of Allah:

(Al-Isra', 9) which means: [This Qur'an guides to what is best.]?

How does he explain the saying of the Prophet, related by al-Bukhariyy:

which means: "The best among you are those who learn the Qur'an and teach it to others."? How does Sheikh Nazim deal with the saying of the Prophet:

which means: "Maintain studying the Qur'an for, by the One who controls the soul of Muhammad [Allah], one can lose it easier than losing a loose camel."?

Moreover, why did the Companions endeavor to memorize the Qur'an? Some memorized it all. Some memorized half of it. Some less than that, and others more than that. Likewise is the case of the followers of the Companions and their followers. Why does the entire Muslim nation hold the consensus regarding the merit of memorizing the Qur'an and reciting it? Does the mindful person accept that the guidance of the Prophet and his Companions is invalid? Certainly not!

As a case in point, we do see the followers of Sheikh Nazim stay with him for years to learn and memorize his sayings. Sheikh Nazim sees this as a merit for them, while on the other hand, he sees spending their time learning the Book of Allah, the Sunnah of the Prophet, and the sayings of the Imams of the Religion as a waste of their time and ignorance on their part.

Al-Junayd al-Baghdadiyy said: "I only accept those special matters which occur to me if they conform to the Book of Allah and the Sunnah of the Prophet." How would the one who does not study the Book of Allah know its meanings? How would the one who does not study the Sunnah of the Prophet know its meanings?

Secondly: Sheikh Nazim encourages his followers not to refer back to the scholars for answers to their questions--rather to look down on them. He says in his book, Mercy Oceans, page 117:

"So many Alims are denying this or that hadith while Awliya say that those hadiths are all right. Thus, we take hadiths from those people who have the light of Iman in their hearts showing them the truth."

As he explicitly indicated in his book more than once, what he means by "those people who have the light of Imam in their hearts showing them the truth" are himself and those who are like him--not the People of Knowledge or the Scholars of Hadith.

A few lines later in the same book someone asked him, "So, until we receive that higher vision that the Awliya have, we must accept all hadiths as true?" Sheikh Nazim answered him, "Yes." On that same page, he said:

"Also, if any book has hadiths from the Prophet (peace be upon him), we accept it out of respect for the Prophet. If it is an incorrect hadith, there is no responsibility for us if we accept it. This is a high adab, or good manners. If someone says, 'This is a hadith,' we believe it out of respect to our Prophet (peace be upon him) we must believe it."

The Story Of Sufi Sayyid Ahmad Rifaai

Source: http://www.allaahuakbar.net/sufism/index.htm

This is very famous story in the Sufi circle that the Messenger of Allaah (peace and blessings of Allaah be upon him) extended his hand from his grave this is narrated from one of the famous Sufi leaders, al-Sayyid Ahmad al-Rifaa’i, which say that he visited the Mosque of the Prophet (peace and blessings of Allaah be upon him) in Madeenah and made du’aa’ at his grave, and the Messenger (peace and blessings of Allaah be upon him) reached his hand out to him and he kissed it? This is a widespread belief among the followers of his tareeqah and it is a belief they hold firmly, even though he lived in the 6th century AH.

first of all this is false and has no basis of truth, because the Prophet (peace and blessings of Allaah be upon him) died as decreed by Allaah and as Allaah said (interpretation of the meaning):

“Verily you (O Muhammad) will die and verily, they (too) will die” [al-Zumar 39:30]

According to a saheeh hadeeth, the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has angels who travel about in the earth and convey to me the salaams of my ummah.”

And the prophet (peace and blessings of Allaah be upon him) said: “There is no one who sends salaams upon me but Allaah will restore my soul to me so that I may return his salaam.”

And the prophet (peace and blessings of Allaah be upon him) said: “The best of your days is Friday, so send more blessings (salaah) upon me on that day, for your blessings will be shown to me.” They said, “O Messenger of Allaah, how will they be shown to you when you (your body) have disintegrated?” He said, ‘Allaah has forbidden the earth to consume the bodies of the Prophets.”

And there are many ahaadeeth which say similar things, but it is not narrated anywhere that the Prophet (peace and blessings of Allaah be upon him) said that he would shake hands with anybody. This indicates that this story is false. What all Muslims have to do is to fear Allaah and to adhere to His sharee’ah which is indicated in His Book and in the Sunnah of His trustworthy Messenger, and to beware of anything that goes against that. May Allaah reform the Muslims and grant them understanding of His religion and cause them to adhere to His sharee’ah, for He is the Most Generous, Most Kind.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 9, p. 31

Lies Of The Qaadiri Tareeqah

Source: http://www.allaahuakbar.net/sufism/some_lies_of_the_qaadiri_tareeqah.htm

Shaykh ‘Abd al-Qaadir al-Jilaani was one of the scholars of Ahl al-Sunnah. He was a follower of Sunnah, not an innovator, and he followed the path of the righteous Salaf and, in his writings, encouraged and enjoined following the Salaf. He told people to give up innovations in religion, and he clearly expressed his opposition to the scholars of ‘ilm al-kalaam among the Ash’aris and others.

There are some errors in his writings, and some bid’ahs that may be insignificant compared to his great achievements. To learn more about these matters and the ways in which he was mistaken, please see the book Shaykh ‘Abd al-Qaadir al-Jilaani wa Araa’uhu al-I’tiqaadiyyah wa’l-Sufiyyah by Shaykh Dr. Sa’eed ibn Masfar al-Qahtaani, 440-476.

The followers of Shaykh ‘Abd al-Qaadir al-Jilaani have told many lies about him and attributed to him things that he did not say and would not have approved of, which go against the way he lived and his call to follow the Salaf and avoid innovations.

Shaykh al-Islam [Ibn Taymiyah] mentioned in Majmoo’ al-Fataawa (27/127) some of these lies, when he said:

“There is no doubt that Shaykh ‘Abd al-Qaadir al-Jilaani did not say this or enjoin it. Whoever says such things is telling lies about him.”

One of these lies is the false attribution of this qaseedah to him, and we know for certain that Shaykh ‘Abd al-Qaadir is innocent of what it says in it.

The Standing Committee was asked about this qaseedah, and they replied:

This qaseedah indicates that its author is ignorant and makes claims for himself that are all kufr and misguidance. He claims that all the knowledge of the scholars is derived from his knowledge and are mere branches thereof; and that the conduct of the worshippers is in accordance with what he has enjoined for them and prescribed for them; and that he would be able to close Hell by his might, were it not for the prior covenant of the Messenger; and that he helps the mureeds (devotees) who are sincere towards him, and that he saves them from calamity and gives them life in this world and in the Hereafter, and protect them from all fears; and that he will be present with him on the Day of Resurrection when their deeds are weighed in the Balance.

These false claims can only come from one who is ignorant and does not know his limitations, because complete knowledge belongs to Allaah alone and the affairs of the Hereafter and the control of all affairs belong to Allaah alone, not to any angel who is close to Him or to any Prophet who was sent, or to any righteous person. Allaah commanded His Messenger, who was the best of His creation, to recite to the ummah the following verses (interpretation of the meaning):

“Say (O Muhammad): ‘I possess no power over benefit or hurt to myself except as Allaah wills. If I had the knowledge of the Ghayb (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe’” [al-A’raaf 7:188]

“Say: ‘It is not in my power to cause you harm, or to bring you to the Right Path.’

Say (O Muhammad): ‘None can protect me from Allaah’s punishment (if I were to disobey Him), nor can I find refuge except in Him’” [al-Jinn 72:21-22]

The Prophet (peace and blessings of Allaah be upon him) enjoined the closest of people to him and their children to protect themselves from the punishment of Allaah by believing in Him and following His laws, and he told them that he could do nothing to help them before Allaah [on the Day of Resurrection]. He told them that Adam, Nooh, Ibraaheem, Moosa and ‘Eesa will all, on the Day of Resurrection, say, “Myself, myself,” so how can the Shaykh of the Qaadiri tareeqah or any other human being possess the means of saving his mureeds and protecting those who fulfil their covenant towards him and being with them when their deeds are weighed on the Day of Resurrection? How can he possess the power to close the doors of Hell by his might? This is an obvious lie and blatant disbelief in the laws of the Lord of the World.

The author of this qaseedah goes even further in his exaggeration and transgression of the limits of common sense and sharee’ah, when he claims that he was exposed to the light of Muhammad before anything was created; and that he was with Jibreel and Muhammad (peace be upon them both) when they met together; and that he was with Nooh (peace be upon him) in the ark, and he witnessed the Flood; and that he was with Ibraaheem (peace be upon him) when he was thrown into the fire, and that this fire became cool because of his du’aa’; and that he was with Ismaa’eel, and the ram was only sent down because of his fatwa; and that he was with Ya’qoob (peace be upon him) when he lost his sight, and his eyes were only healed by his spitting on them;’; and he is the one who brought Idrees (peace be upon him) to Jannat al-Firdaws; and that he was with Moosa (peace be upon him) when he spoke to his Lord, and the staff of Moosa came from his staff; and that he was with ‘Eesa in the cradle; and that he is the one who gave Dawood the best voice in recitation. And he made even more outrageous claims that, he claimed that he is Allaah in three lines of his qaseedah. The most blatant of his claims is when he says:

“I am the One, the Only, the Great in and of himself… I am the one who is describing Him, the one who is described, I am the shaykh of the tareeqah.”

Exalted be Allaah far above that. What kufr can there be after this? – Allaah forbid.

It is evil enough for you to listen to this qaseedah. You do not need to know all the details of the history of the Qaadiryyah when you have heard the lies, kufr and falsehood in the qaseedah of the shaykh of this tareeqah. Strive to learn the truth from the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), and the explanations given by the Sahaabah and those who followed them of the Qur’aan and the saheeh Sunnah. Please note that we believe that Shaykh ‘Abd al-Qaadir al-Jilaani, after whom this tareeqah is named, is innocent of this qaseedah just as the wolf was innocent of shedding the blood of son of Ya’qoob; his followers tell many lies about him and attribute to him things of which he is innocent.

And Allaah is the Source of strength, May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.

And Allaah knows best.