PART 3 - THE IRREFUTABLE PROOF THAT
NAZIM AL-QUBRUSI NEGATES ISLAM
by: Al-Hidayaah
http://www.allaahuakbar.net/sufism/the_irrefutable_proof_that_nazim.htm
On page 6 in his book, Mercy Oceans, Nazim al-Qubrusi says,
"The orders of the Qutb (supreme sheikh) are the orders of Allah, and his will is equivalent of Allah's will." His Sheikh, ^Abdullah al-Fayiz ad-Daghistani says in the book, "Al-Wasiyyah," on page 9: "The other definition of the Tariqah is for the follower to be ready to receive the order from his sheikh just as the Prophet used to wait for the Revelation to come from Allah."
I say: These words are astonishing and include equating some slaves with Allah, the Exalted. Such words contradict the saying of All:
An-Nur, 21) which means: [Had it not been for the Endowment of Allah and His Mercy, none of you would have succeeded.]
Such words also contradict Allah's saying:
(At Takwir, 29) which mean: [You only will that which Allah willed for you.]
As well, their saying is refuted by the hadith of the Prophet related by at-Tabaraniyy: hich means: "You can find correct and incorrect things in the sayings of any one, save the Messenger of Allah."
Their saying is also refuted by the practices of Abu Bakr and ^Umar. If they disagreed about a certain matter, they would discuss it. Abu Bakr never told ^Umar, "My words are like a Revelation," and ^Umar did not have such a conviction about the words of Abu Bakr. ^Umar's conviction was clearly manifested in the way he handled himself as soon as the woman reminded him of an ayah pertaining to the marriage payment (mahr) of the women, as mentioned before.
There are no common denominators between the slave and Allah, the Exalted. No matter how high a status any waliyy among the followers of the prophets attains, he is not impeccable as the prophets were impeccable, and he remains, in all cases, a slave of Allah.
CHAPTER 3: NAZIM AL-QUBRUSI'S THIRD STATEMENT "THE QUEEN OF ENGLAND IS LIKE ALLAH."
Qubrusi says in his book: Mercy Oceans, p.9:
"Allah Almighty called Muhammad (peace be upon him) to His Divine presence, and the Prophet (peace be upon him) went as ordered, just as a dignitary is received by the Queen of England."
I say: These words are very abhorrent! They contain equating the Queen of England to Allah and likening the Creator to the creation. How dare he draw similarities when Allah, the Exalted, said:
(An-Nahl, 74) which means: [Do not claim anything similar to Allah.]
I was greatly astonished when I read Nazim al-Qubrusi's words and saw him trying to squeeze the name of the Queen of England into his writings. These words reminded me of Ghulam Ahmad al-Qadiyani, and those who activated him, instructed him, and strengthened him in his attempt to deviate the Muslims from the straight path of the Religion. We ask Allah to preserve this nation and protect us and end our lives successfully. Amin.
CHAPTER 4: NAZIM AL-QUBRUSI'S FOURTH STATEMENT "THE CREATION IS ETERNAL WITHOUT A BEGINNING."
Nazim al-Qubrusi al-Haqqani said in his book Mercy Oceans, p.13:
He [Allah] is a king.And yet you cannot find a king without a kingdom. Without subjects his kingship has no meaning. Just as there can be no meaning for a prophet without an ummah (nation). Therefore, Allah was ready without beginning, and his servants also were ready without beginning. If there were no people, to whom was He Allah? Was it to Himself? No! A hadith relates: "I was a secret treasure and wanted to be known." His people were part of this treasure."
Note: This hadith is not a sahih one--definitely it is fabricated, as determined by the scholars of the hadith. It is obvious to anyone with a sound mind that it is impossible for Allah to liken Himself to a treasure, since He attributed to Himself in the Qur'an that nothing is like Him.
I say: These words of his are explicitly claiming both Allah and the slaves are eternal. Not only that, such words claim the slaves are parts of Allah. This conviction is blasphemy by consensus. Allah, the Exalted, said:
(Al-Hadid, 3) which means: [He is the only One Who is eternal, without a beginning.]
Allah praised Himself in the Qur'an for being "al-Awwal" (the Only One who is eternal without a beginning.) Had it been the case that someone else shares this attribute of eternity without a beginning with Allah, He would not have praised Himself with it.
Moreover, Allah made it very clear for us in the Qur'an that it is not permissible for anyone to claim to be a part of Allah. Allah dispraised the blasphemers for such a saying. He said in Surat az-Zukhruf, Verse 15:
which means: [They claimed among the slaves is a part of Allah.]
How could the slave, who is in need of rest, drink, and food, and who gets tired, who perspires, and who defecates, be part of Allah, the Almighty and Powerful?
Allah is One--without a partner. He has no beginning and is not a body or a soul. He exists and is not similar to other existing things. He is not an origin for others (others are not parts of Allah), and not offspring from others--just as Allah said:
(Al-Ikhlas, 3-4) which means: [Allah did not give birth to anyone and was not given birth to. No one is equal to Allah.]
Al-Bukhariyy narrated the Prophet said: which means: "Allah existed [eternally] and nothing else was existing." Everything other than Allah is a creation of Allah; it was not existing then it came into existence. Allah brought it into existence from a state of non existence by His Power, just as Allah said: (Al-Furqan, 2) which means: [Allah is the Creator of everything.]
The one who belies that has no share in Islam.
On page 82 of the book, Mercy Oceans, it is reported one of Nazim al-Qubrusi's students said to him,
"You gave us a good lesson, Maulana, when you told us that there is no king without a kingdom, no prophet without an Ummah, no Creator without creatures. Allah is uncreated, and servants are also uncreated. But when we come to this life, we forget." "Yes," replied the Shaykh. "It is enough. You cannot go too deep without sinking!"
I say: All of this is an explicit declaration of the creed of unity of the slave with the Creator--undoubtedly NOT the creed of the Muslims. We ask Allah, the Exalted, to protect us from such a creed. Amin.
CHAPTER 5:
NAZIM AL-QUBRUSI'S FIFTH STATEMENT "THE FOLLOWERS OF SHEIKH AL-QUBRUSI ARE BETTER THAN THE PROPHETS."
The people knowledgeable about the Religion and the lay people alike know the prophets are the best of the creation with no equal to them among the created things, for Allah said: (Al-An^am, 86) which means: [We gave every prophet merit over the rest of the creations.]
Yet, I saw in the books of both al-Qubrusi and ad-Daghistani that they raise themselves and their followers above the status of prophets, may Allah protect us. On page 13 of his book, Al-Wasiyyah, ^Abdullah al-Fayiz d-Daghistani says about the verse of Qur'an:
"The one who recites this verse once wins a high degree and a great status, achieves security and safety in this life and the Hereafter, enters the circle of safety of Allah, receives all the grades and statuses of the esteemed Naqshabandi Tariqah and attains that which the prophets and waliyys have not attained and wins a status higher than the status of Abu Yazid Al-Bustamiyy"
Ad-Daghistani says in the same book, p. 6:
"...the one who shall win in this existing time that which the previous ones did not win in their solitude, spiritual exercises and the smaller and greater jihad, the one who shall win a high degree and a great status that neither the prophets nor the companions have achieved."
I say: We have shown this statement belies the Qur'an. It also belies the unanimous agreement of the Muslim nation. The scholars stated the one who favors a waliyy over one of the prophets blasphemes for that. So, how would the case be when one favors the entire people of our times over the prestiged prophets--simply for reciting verse 285 of Surat al-Baqarah:
Al-Qurtubiyy, who is a famous Malikiyy scholar and interpretor of the Qur'an said: which means: "That the prophet is better than the waliyy is a matter firmly established intellectually and in the texts. The one who opposes that is a blasphemer, for it is a matter of the Religion known to both the knowledgeable one and the lay person."
The hafidh, Ibn Hajar, related this statement in Al-Fath, and agreed with it.
We ask Allah for safety and good ending. Amin.
CHAPTER 6: NAZIM AL-QUBRUSI'S SIXTH STATEMENT "THE BLASPHEMERS AND THE BELIEVERS ARE EQUAL"
^Abdullah ad-Daghistani says in his book Al-Wasiyyah, page 12:
"If the blasphemer recites the Fatihah even once in his life he will not depart this world until he is granted part of the divine care, because Allah does not differentiate between a blasphemer, an enormous sinner, a believer or a Muslim. Rather all are equal to Allah."
On page 14 of the same book he says:
"Know, my children, if a blasphemer or a hypocrite recites this Surat al-Inshirah he will receive the high statuses and merits, because Allah does not differentiate between a blasphemer, a believer, a hypocrite, a waliyy or a prophet, rather the slaves to Allah are equal since they are included in Allah's saying: This ayah means: [We have favored the children of Adam.]
Nazim al-Qubrusi says in Mercy Oceans, page 15,
". . . all people are equal in His sight."
I say: No one is permitted to equate between the enemies (hidden or apparent) of Allah and those waliyys and messengers beloved to Allah. How can the blasphemer be equal to the believer when Allah, the Exalted, said;(Al-Qalam, 36) which means: [Do We make the Muslims equal to the blasphemers! How do you make such a judgment?]
Moreover, how can a hypocrite be equal to a believer when Allah, the Exalted, said: (An-Nisa', 145) which means: [The hypocrites are in the lower levels of Hellfire.]
How can the blasphemers be equal to the Muslims when Allah said about the blasphemers:
(Al-Bayyinah, 6) which means: [Those are the worst of the entire creatures.]
As to the saying of Allah: (Al-Isra', 70) it means that Allah favored the children of Adam with certain kinds of endowments and specified them with traits (such as the mind and the like). By virtue of the other verses of the Qur'an, this verse does not mean: "All the children of Adam are favored in status to Allah." The saying of the Prophet related by Ibnu Hibban is enough to make our point. The Prophet said: which means: "Do not swear by your forefathers who died in the Era of Ignorance. For, by (Allah), the One Who controls the soul of Muhammad, that (filth) which the beetle rolls with its nose is better than those who associate partners with Allah."
The Messenger of Allah knows best about the meanings of the Book of Allah. Yet, Nazim Al-Haqqani claims the contrary on page 32 of his book, Mercy Oceans. He says,
"All religions teach people the ways of real obedience to Allah Almighty."
I say: Nazim al-Qubrusi's statement equates the Religion of Islam with all invalid religions, and contradicts Allah's saying: (Al ^Imran, 19) which means: [The only acceptable Religion to Allah is Islam.]
Allah said: (Al-Jathiyah, 21) which means: [Did those who committed the evil think We will treat them after death as those who believed and did the good deeds. How bad is their judgment!]
There is no doubt Allah is the Truthful One. His saying is what is correct. Everything which opposes it is categorically rejected!
CHAPTER 7: NAZIM AL-QUBRUSI'S SEVENTH STATEMENT "THE WAYS WHICH LEAD TO HELLFIRE ARE ACCEPTED WAYS TO ALLAH."
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."
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."
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."
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."
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