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     | Thursday, February 08, 2001 - 06:15 am Sufism and the Shari'a Muslim mystical theosophy may be regarded as embodying the vital and flexible spirit of Islam. Like all mysticism Sufism concentrates on the personal relationship between the believer and God, and must be regarded by those who consider that the core of religion is to be found in an ' I-Thou ' relationship as the mainspring of Islam. The Sharia - the law of the Islamic community - originated in a theocracy which had transcended the bonds of tribalism, and has in its subsequent elaboration always referred (in theory at least) to a religious state. That part of the Sharia which relates only to purely ritual or religious observance applies equally well to tribe or state because it deals with the relations of the believer to God, but the sectors of the Shari'a which elaborate a corpus of private and public law based upon the concept of citizenship are not applicable, save with major limitations, to a stateless tribal society. (9) The ecological dichotomy reflected in the divergence between nomadism and sedentary cultivation in Somaliland, which as we have seen, is ultimately responsible for the two different types of jama'a organization - dependence and identification in the case of the nomads, independence from tribal allegiance and less close assimilation in the case of the cultivators - operates in the same sense here. In the urban centres of the coast and in the arable lands of the south where the lineage principle has largely disintegrated, the purely legal as opposed to purely religious - to make a separation which in traditional Islam is largely artificial ordinances of the Shari'a naturally have wider jurisdiction (10). But amongst the nomadic Somali the application of the Shari'a (11) tends to be restricted to intra-tribal affairs and certain matters of personal status. Its relevance outside this narrow field is, of course, recognized by the tribesman but is not always upheld in practice. Even within the tribe, the jurisdiction of the Shari'a is limited by the force of tribal custom (xeer, tastuur) - not an unusual situation in the Muslim world. It is true that the recognition given to the Shari'a in the British and Italian judicial systems provides an extended mechanism for the regulation of external tribal relations. Thus the Shari'a is one of the sources of the law in the settlement of tribal disputes although the case may not be heard in a qadi's court. There are, however, many wadaad issuing from the tariqas who practise as qadis outside the governmental judicial structure. The scope of their application of the Shari'a, although supported by strong religious sanctions, is limited by the power of the tribal chiefs. This state of affairs represents the traditional social order before the advent of the Pax Britannica or the Pax Italiana. Despite these differences in the jurisdiction allowed to the Shari'a, there is little difference between the nomads and cultivators in the importance attached to the fundamental principles of Islam. Except for a few tribes who have remained relatively sheltered from Muslim influence, the five "Pillars of the Faith" - the profession of the Faith; prayers; fasting, somewhat irregularly observed perhaps; almsgiving; and pilgrimage - seem to be universally practised. Competent witnesses have generally been struck by the devoutness of the Somali tribesman. There is, of course, no opposition between Sufism as a movement and the schools of Muslim law, but the material reviewed in this essay suggests that Sufi theosophy - as opposed to the Shari'a-is in its basic principles particularly suited to Somali society. These principles have been firmly assimilated while what in the Shari'a is inapplicable to a tribal society has been largely ignored. The further penetration of Islam and the Shari'a is opposed and retarded by the barrier of tribal custom, part but not all of which relates directly to the lineage organization whose interaction with Islam we have been considering. On the other hand, various customs, which appear to have no necessary connexion with the lineage system nor to be essential to nomadism, persist and resist the full application of the Shari'a. On the whole, however, Somali society has interpreted Islamic institutions in the light of its own tribal structure and has produced the Sufi organization which I have outlined. But it would be wrong to argue that because Somali tribalism is opposed to the devotion of the Shari'a the only possible response is Sufism. The difference between the theory and application of the Shari'a has always been considerable, in state as well as tribe. The suitability of Sufism to the conditions of Somali society is much more important than the impracticality of part of the Shari'a. We turn now to consider the adoption of Sufism in terms of the assimilation of Sufi theosophy to Somali pre-Islamic belief. The Nature of God and His World Although clearly delineated with greater precision, the absolute supremacy of Allah (indicated in the believer's submission (Islam) to Him) closely resembles the omnipotence of the Sky God. As in the cult of Waaq, men are God's creatures subject to His Will and must live in constant fear of Him and praise Him always. Similarly to Waaq, Allah stands at the centre of His universe as its Supreme Power and Creator. The Muslim doctrine of determinism finds its crude parallel in the attitude of submission and resignation in the face of Waaq. But Muslim fatalism is more rigidly determined and more elaborately worked out, since man's actions are predetermined and set down in the tablet which is before God, similar to that Divine Archetype from which the Koran was delivered to the Prophet. The same tendency towards (12) greater systematization in Islam finds expression in the much more clearly defined position of Allah in the awarding of right and punishment of evil. Waaq upholds right but there is little indication that He does much more. Muslim eschatology accordingly strikes a new note. Death was a transformation but not to an exact equivalent of the anthropomorphic Muslim paradise. Formerly the spirits of the dead were to a certain extent localized about the sites of their tombs. We shall examine below the way in which this affects the reverence paid by Somali to the tombs of Muslim saints. Fundamentally, however, man's relation to Waaq closely mirrors his relation to Allah and it is hardly surprising that Somali should now apply the names of the former Cushitic Sky God to Allah and call Him Eebbe and Waaq. The fact that Islam is a ' revealed religion ' appears at first sight to constitute a fundamental difference between the two religions. But whereas there is apparently nothing in the cult of Waaq comparable to the tradition of revelation of Allah to the earlier prophets and finally to Mohammed as the ' Seal ', Sufi theology has concentrated on those texts and traditions (13) referring to the immanence of God in the world and has interpreted these as justifying a continued revelation and more immediate knowledge of Allah. In Sufism, emphasis has veered from the position of the Sunna towards an interpretation of the Prophet's role as that of logos, and the approach to Allah has been correspondingly widened. The approach to God, first through the Prophet, and then through Sufi sheiks and saints, finds its parallel in the association of sacrifice to Waaq with lineage ancestors. Comparison of the pre-Islamic Somali spirit-world with Muslim angelology and demonology reveals again the much higher degree of systematization in the latter. In Muslim theology, angels, pre-eminent amongst whom is Gabriel, generally figure as Divine Messengers created by God to serve and worship Him. They are charged with recording man's actions in this life, receiving his soul in heaven, and acting as his counsel on the day of judgment. On the other hand, jinn are those rebellious spirits created similarly to man, but of fire in place of earth, and committed to Solomon's keeping, who seek to lead man astray and to subvert the teachings of the prophets. It is as jinn that the majority of pre-Islamic spirits previously associated with Waaq are assimilated in Islam. This is illustrated in the following tale current among the Gasar Gudda tribe of Somalia. ' Solomon, son of David, on whom be peace, commanded all men, all the animals, the wind, spirits, and demons, the entire kingdom of the Great King. One day the jinn were at work as usual, and Solomon, leaning against a tree, seemed to be watching them although he gave no sign of repose. Solomon was dead, but remained supported by the tree while the jinn unaware of what had happened went on with their work. At last the termites succeeded in eating their way through Solomon's support precipitating him heavily on to the ground. The jinn quickly ran to the spot and saw that the son of David was dead. They began to rejoice for now they could stop working since their master was dead. They hastened to the termites and made a pact with them, saying, " You make your nest of earth and we will bring the water for its strengthening ". From this time forth jinn and termites are in alliance ' (Ferrandi, 1903, p. 309). Here within Islam the spirits attendant upon the mysterious construction of termite mounds are associated with jinn in Solomon's keeping. The relation ' spirits - termites ' is given Muslim sanction in Solomon's authority over jinn. Similarly the source of the efficacy of divination, ordeals, charms, and prophylactic amulets has been transferred from Waaq to Allah when beneficent and to jinn when mischievous or evil. Now the favourite amulet is the Sufi rosary (tusbah) whose 99 beads remind the believer of the innumerable praise-names of Allah and help him to perform his prayer-tasks. Perhaps equally popular as amulets are small leather pouches armed with inscriptions from the Koran. Thus phenomena which formerly owed their power to some connexion with Waaq now originate in Allah, the ultimate source of all powerful Saar spirits are described by Somali as a kind of jinn. The whole spirit hierarchy of Waaq is being progressively Islamized. This is a process which naturally also applies to God's attributes. Among the Gasar Gudda, again, the rainbow, from being the Sky God's belt, has become the path good souls take to heaven, although it is also contended by some to be the smoke made by rain falling upon termite hills. Rain-drops are believed to turn into angels (an understandable evaluation); thunder (uri) is the voice of angels (malaika) or the noise of their combat in striving to stop rain. Lightning (birk) darts forth from the armpits of melek Mikail, the archangel Michael (14). Michael (Sura, II) appears thus to be taken as a symbol of war. These are a few examples indicative of the way in which the Muslim spirit hierarchy is understood in terms of Cushitic cosmology. The sab in Islam The traditions which surround the outcast artisan peoples of Somaliland provide illuminating. material for the study of the interaction of pre-Islamic and Muslim religion. The sab: Yibir, Tumaal, Midgaan, etc., leather-workers, saddlers, smiths, and ' sweepers ', who act as hunters and mercenaries, and perform other menial tasks for Somalis, are shrouded in an aura of magic and witchcraft. Their position lies between that of freedom and slavery and they may perhaps be described most appropriately as bondsmen. They lack almost all those rights common to freeborn Somali (Lewis, 1955, pp. 51-5). They have no political rights vis-a-vis Somalis, they own no tribal lands, and in no place do they constitute an independent territorial group. In all their relations with freeborn Somalis they act through the noble Somali family to which they are attached as servants. They are separated from freemen by the usual barriers to commensalism. sab are also supposed to speak amongst themselves special dialects which are hardly intelligible to freeborn Somali. Because of their habit of eating portions of meat (head, tripe, and feet) which noble Somali scorn and class with pork as unclean in a religious sense, they are branded as being in a perpetual state of ritual impurity (nijaas). For the same reason they are often referred to as ' corpse-eaters ' (bakti 'une). Of this despised class the Yibir are especially interesting. They enjoy a high reputation for magic and sorcery and wander through the country blessing newly born children and newly wedded couples. They receive in return small gifts which are recognized to be due to them by right and could only be refused at the risk of incurring grave misfortune. These presents made to Yibir are represented by Somali as part of the compensation owing to them in perpetuity for the murder of their ancestor Muhammad Hanif by Sheik Au Barkhadle (15). Sheik Au Barkhadle is associated with Sheik Isaaq, founder of the Ishaaq tribal family, as one of those who brought Islam to Somaliland from Arabia. In fact, according to tradition, he was summoned to Somaliland to deal with the pagan magician Muhammad Hanif. The Yibir ancestor was tricked into entering a mound which Au Barkhadle's superior powers caused to collapse imprisoning the unfortunate magician inside. Thus in this context was the pre-eminence of Islam established. Associated with the mysterious disappearance of their ancestor is the belief that no one has ever seen a dead Yibir (16). These traditions describing the origin of the customary gifts to Yibir are to a certain extent inconsistent with present practice inasmuch as normally an unattached Yibir is not covered by blood compensation. But it is significant that what is feared and what is revered should be attributed to a common origin in which pagan sorcery is overcome by Muslim baraka. Saar Rites and Dhikr. To return to the Saar dance. It is evident that this ceremony has inherent susceptibility to syncretism in the services (Dhikr) of the Sufi tariqas. Especially is this true of the most popular forms of the Dhikr, where trance states in which ' fading ' or ' death ' of self, believed to result in mystical union with God, are induced by direct stimulation. The Dhikr held by the Ahmediya at their annual pilgrimage to the tomb of Sheik Ali Maye Durogba have been described as follows. ' Thousands come to the tomb from all parts of Somalia. The festival lasts fifteen days and culminates in a great dhikr on the last night when the pilgrims form an immense circle and, to the accompaniment of singing, recite their formulae in raucous saw-like voices rhythmically swaying their bodies. This continues until day-break. Once they have got well worked-up, large numbers fall foaming to the ground in induced epileptic convulsions ' (Barile, 1935). This is neither an informed nor a sympathetic description but it serves to indicate how closely the tariqa dhikr resembles the Saar dance and suggests a syncretism which is well established in Egypt and elsewhere (17). The similarities between the attainment of spirit possession (or the release from possession) and absorption in Allah which are the objects of the dance and the dhikr respectively have already been pointed out. The Assimilation of Baraka In the foregoing various aspects of the conversion of spirit-refractions of Waaq to Muslim equivalents have been discussed. These are variations upon the general principle of the translation of Cushitic power into Muslim baraka (18). From the functional standpoint the most fundamental application of this exchange is that underlying the absorption of Sufi genealogies which leads ultimately, as I have suggested, to the inclusive ascription of the Somali people to the Qurayshitic lineage of the Prophet. For it is this equivalence which permits Muslim saints to be venerated and communed with in sacrifice and prayer at the sites of former pre-Islamic shrines. Shrines which were formerly venerated for their Cushitic power are now venerated for their Muslim baraka. These are tile places which famous Somali Muslim saints are believed to have visited in their peregrinations or at which they are believed to have appeared to believers in dreams. Tombs are scattered all over Somaliland and more of them are places of manifestation or visitation than the actual burial grounds of the saints whose baraka is sought in pilgrimage to them. Thus as in all Muslim countries, old shrines continue to command respect although the source of their power has been transferred to Islam. The veneration of saints' tombs has, however, a more specific significance since it is through sacrifice to eponymous ancestors at such local shrines that tribal relations were maintained with Waaq at all levels of the social structure. Moreover, the emphasis placed on genealogies and the importance attached to eponymous ancestors, celebrated at their tombs, have promoted and continue to promote the adoption of Sufi genealogies and the transfiguration of the founders of tariqas and jama'as into eponymous tribal founders. Thus within Islam the ancestors of clans and clan segments are represented as saints or sheiks, while the whole system is validated in the attribution of Somali origins to immigrant Arabians, in the case of tribal families, to figures such as Ishaaq and Daarood. This process, in turn, is facilitated by the continuous immigration of Arabs which provides the historical component in Somali traditions of descent from Arabia. This short discussion of Cushitic religion and its Islamization has been included to provide a framework for the study of Somali and Sufi institutions which forms the substance of this paper. The apparent similarity of the concepts of Cushitic power, immanent in Somali genealogies, and baraka, immanent in Sufi genealogies, which attach to the institutions of sacrifice to founding tribal ancestors and to saint worship respectively, underlies the transfiguration of tribal founders into Islamic saints. The organization of both cults depends upon a lineage system in which religious power of a similar nature inheres. It has seemed appropriate to investigate the nature of the power inherent in Somali genealogies (independent of Sufi accretion) by viewing it in the general setting of the pre-Islamic hierarchy of Cushitic power. The spirit-refractions of Waaq could hardly be supposed to bear no relation to the religious functions of Somali genealogies and the significance of these genealogies is, as we have seen, elucidated by considering their functions in Cushitic religion. The persistence of pre-Islamic beliefs and customs is a commonplace in Islamic countries. In particular, the syncretism of pre-Islamic ' animistic ' cults is frequently described in the literature on Islam. The assimilation of such cults to Muslim baraka is well attested. There is therefore nothing new in the general scope of this essay. But it has been my object to try to trace in detail the mechanism of this assimilation in relation to Sufism on the one hand, and, on the other, to the lineage organization which is the basic principle of Somali social organization. I have suggested, and I believe this could be substantiated by reference to many other parts of Muslim Africa and to Arabia, that Sufism although in origin a product of the sophisticated and highly civilized centres of the Muslim world, is eminently suitable to tribal society. Especially is this true of certain features of its religious organization. In tribal societies where stress is placed upon the power of lineage ancestors to mediate between man and God, Sufism provides an interpretation of Islam which, while preserving the supreme absoluteness of Allah, mitigates the uniqueness of the Prophet in favour of more accessible and more immediate intercessors. I just brought it to you attension ... from http://www.anaserve.com/~mbali/lewis4.htm
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| | Thursday, February 08, 2001 - 06:56 am SUFISM: The Deviated Path Although many sects have appeared throughout the ages, none have outlasted as long and spread their effects into the homes of so many as Sufism has. The emotional attachment that a countless number of Muslims have towards this sect is so powerful that any analysis should be purely from an objective perspective; thus this article takes an objective approach, and tries to be conservative rather than extreme in its analysis of Sufism. Its conclusions however leave no doubt as to the alien nature of Sufi teachings that have infiltrated into the religion that our beloved Prophet (s.a.w) left us upon. Sufism: Its Origins The word Sufi is most likely to be derived from the Arabic word "soof", meaning wool. This is because of the Sufi habit of wearing woolen coats, a designation of their initiation into the Sufi order. The early Sufi orders considered the wearing of this coat as an imitation of Isa bin Maryam (Jesus). In reply to this, Ibn Taymiyyah said: "There are a people who have chosen and preferred the wearing of woolen clothes, claiming that they want to resemble al-Maseeh ibn Maryam. But the way of our Prophet is more beloved to us, and the Prophet (s.a.w) used to wear cotton and other garments."1 Sufism is known as "Islamic Mysticism," in which Muslims seek to find divine love and knowledge through direct personal experience of God2. Mysticism is defined as the experience of mystical union or direct communion with ultimate reality, and the belief that direct knowledge of God, spiritual truth, or ultimate reality can be attained through subjective experience (as intuition or insight)3 Both the terms Sufi and Sufism and Sufi beliefs have no basis from the traditional Islamic sources of the Qur'an and Sunnah, a fact even admitted by themselves. Rather, Sufism is in essence a conglomerate consisting of extracts from a multitude of other religions with which Sufi's interacted. During the primary stages of Sufism, Sufis were characterised by their particular attachment to zikr (remembrance of Allah) and asceticism (seclusion), as well as the beginning of innovated practices to 'aid' in the religious practices. Yet even at the early stage of Sufism, before their involvement in innovated rituals and structured orders, the scholars warned the masses of the extremity of Sufi practices. Imam Al-Shafi' had the opinion that "If a person exercised Sufism (Tasawafa) at the beginning of the day, he doesn't come at Zuhur except an idiot". Imam Malik and Ahmad bin Hanbal also shared similar ideas on this new movement which emanated from Basrah, Iraq. Although it began as a move towards excessive Ibaadah, such practices were doomed to lead to corruption, since their basis did not come from authentic religious doctrines, but rather from exaggerated human emotions. Sufism as an organised movement arose among pious Muslims as a reaction against the worldliness of the early Umayyad period (AD 661-750)4. The Sufis exploited the chaotic state of affairs that existed during the fifth and sixth centuries A.H. and invited people to follow their way, alleging that the remedy to this chaos was conformity to the guidance of their order's Sheikhs. Dar al-Majnoon was established during the reign of Khalifah Ma'moon, where he invited the scholars of the Romans and Greeks to meet with the Muslims and 'discuss' their respective positions. This provided the perfect breeding ground for the synthesis between Islam and Pagan theology, to produce the Sufism of the likeof Ibn Arabi. The Mixing Pot With the demise of the Companions and their successors, the door became open for the distortion of Islamic Principles. The enemies of Islam had already burrowed deep into the ranks of Muslims and rapidly caused Fitnah through their spreading of forged hadith and subsequently created new sects such as the Khawaarij and Mu'tazilah. Sufism gained its breeding ground during this period, whereby it gained its support from the Dynastic Rulers, who had deviated from Islam to the extent whereby magic was used as entertainment in their courts, even though magic is considered as Kufr in Islam.5 During this period, Sufism developed its Shi'a flavour, indeed the roots of contemporary Sufism have been traced back to Shi'a origins (see later). Sufi ideology and thinking flourished during the times of the likes of Muhyiddin Ibn Arabi, Jalal Ad Din Rumi, and Imam Ghazali. Their translation of Greek philosophical works into Arabic during the third Islamic century left an indelible mark on many aspects of Sufism, resulting in Greek pantheism becoming an integral part of Sufi doctrine. Pagan practices such as Saint worshipping, the use of magic and holding venerance towards their Sheikh overtook the Orthodox practices of Islam and had little resemblance to the Islam left by our Prophet (s.a.w). By examining the mystic doctrines of Christianity, Hinduism, Taoism and other religions, it becomes clear how closer Sufism is to these religions than to Islam. In fact, Sufism is never characterised under "Islam" in any system of catalogue, but rather under 'Mysticism'. Sharda highlights these unsurprising similarities by stating that: "After the fall of Muslim orthodoxy from power at the centre of India for about a century, due to the invasion of Timur, the Sufi became free from the control of the Muslim orthodoxy and consorted with Hindu saints, who influenced them to an amazing extent. The Sufi adopted Monism and wifely devotion from the Vaishnava Vedantic school and Bhakti and Yogic practices from the Vaishnava Vedantic school. By that time, the popularity of the Vedantic pantheism among the Sufis had reached its zenith."6 The following comparison demonstrates the non-coincidental similarity that Sufism shares with other religions: Concept of validity of all religions The Sufi doctrine of all religions being acceptable before Allah is derived from the Mystical beliefs of other religions, and not Islam, for Allah says: "Truly, the religion in the Sight of Allah is Islam..." [2: 19]. Take for example the Buddhists: "No Buddhist who understands the Buddha's teaching thinks that other religions are wrong... All religions acknowledge that man's present state is unsatisfactory. All teach an ethics that includes love, kindness, patience, generosity and social responsibility and all accept the existence of some form of Absolute." The Sufis also believe the same: "Allah does not distinguish between the non-believer and the Faasiq (wrong doer) or between a believer and a Muslim. In fact they are all equal to Him... Allah does not distinguish between a Kaffir or a hypocrite or between a saint and a Prophet."7 In al-Fusoos, Ibn Arabi leaves no doubt as to his conviction in the unity of all religions: "Beware of restricting yourself to one particular religion and disbelieving in everything else, so that great good would be missed by you, indeed you would miss attainment of knowledge of the affair in the form he is following. Rather be ready to accept all forms of belief. This is because Allah is higher and greater than to be comprehended by one belief to the exclusion of others. Rather all are correct, and everyone who is correct receives award, and everyone who is rewarded is fortunate, and everyone who is fortunate is one with Whom He is pleased."8 Union with the Creator Allah Subhanahu wa Ta'aala is completely distinct from His Creation. He neither resembles His Creation, nor is He enclosed by it. Sufis however, with their deviant doctrine of Wahdat ul Wujood, believe contrary to this. Ibn Arabi, the Sufi scholar with whom which the concept of Wahdat ul Wujood is rightly attributed, asserted that since Allah's Attributes were manifested in His creation, to worship His creation is similar to worshipping Him: "So the person with complete understanding is he who sees every object of worship to be a manifestation of the truth contained therein, for which it is worshipped. Therefore they call it a god, along with its particular name, whether it is a rock, or a tree, or an animal, or a person, or a star, or an angel."9 This is how far the Sufis deviated because of their reliance on Greek and Eastern philosophy, rather than the Qur'an and Sunnah. To them God is not Allah Alone with whom no one else shares in His Dominion, but rather everything we see around us, and ultimately our own selves! Glory to Allah, who Stated "There is nothing like unto Him, and He is the All-Hearer, the All-Seer" [42: 11]. Looking at where Sufism derived its understanding from, we find the same ingrained beliefs: "When you live in the wisdom home, you'll no longer find a barrier between "I" and "you," "this" and "that," "inside" and "outside;" you'll have come, finally, to your true home, the state of non-duality."10 "Finally, the experience of realisation matures sufficiently that the [spiritual aspirant] may rightly utter the startling assertion, 'I am Shiva' (a Hindu deity)".11 "When I am in that darkness I do not remember anything about anything human, or the God-man.. I see all and I see nothing. As what I have spoken of withdraws and stays with me, I see the God-man.. and he sometimes says to me: 'You are I and I am you'".12 Corruption of Tawheed in Allah's Attributes Sufis totally deny all of Allah's Attributes, such as His Face, His Hands, His Istawaa etc, using metaphorical meanings to explain His Attributes. Although the Companions and Tabi'een believed in them without any resemblance to His creation, the Sufi's deem His Attributes to be a part of His creation. Ibn Arabi went as far as to say that he saw Allah during one of his ecstatic trances, in the shape of a young blond boy sitting on a Throne! (see Bezels of Wisdom, London 1980). Other Sufi Gnostics followed suit in Ibn Arabi's trail: "In the writings of Ibn al-Arabi and Ibn al-Farid, eternal beauty is symbolised through female beauty; in Indo-Muslim popular mystical songs the soul is the loving wife, God the longed-for husband." 13 Incorporation of Music in Rituals Music of all forms is forbidden by the majority of scholars, and remains attached to forbidden practices such as drinking, fornication and parties. However, after the Muslim conquest of the Deccan under Malik Kafur (c. 1310), a large number of Hindu musicians were taken with the royal armies and settled in the North. The acceptance of the Sufi doctrines, in which music was an accepted means to the realisation of God, enabled Muslim rulers and noblemen to extend their patronage to this art.14 At the courts of the Mughal emperors Akbar, Jahangir, and Shah Jahan, music flourished on a grand scale, and Sufi Dervishes used music as a means to enter ecstatic trances. Allah's Messenger (s.a.w) said in a lengthy hadith concerning the appearance of vile acts, "...when singing-girls and stringed instruments make their appearance, wines are drunk, and the last members of this people curse the first ones, look at that time for a violent wind, an earthquake, being swallowed up by the earth, metamorphosis, pelting rain, and signs following one another like bits of a necklace falling one after the other when its string is cut." [Tirmidhi ]. The deception of Sufism is brought to full light by looking at the lives of their esteemed leaders, the Sheikhs of whom which they place full trust in heir knowledge and obey their every command, and by contrasting the Orthodox Islamic teachings against the Sufi alternative. Sufi Sheikhs: Role Models or Deviants? Bayazid Tayfur al-Bistami Bayazid is considered to be "of the six bright stars in the firmament of the Prophet (s.a.w)"15, and a link in the Golden Chain of the Naqshibandi Tariqah. Yet his life reeks of Shirin all aspects. Bayazid al-Bistami was the first one to spread the reality of Annihilation (Fana'), whereby the Mystic becomes fully absorbed to the point of becoming unaware of himself or the objects around him. Every existing thing seems to vanish, and he feels free of every barrier that could stand in the way of his viewing the Remembered One. In one of these states, Bayazid cried out: "Praise to Me, for My greatest Glory!" Yet this concept is to be found nowhere in the Qur'an, nor Sunnah, nor in the behaviour in the Salaf us Saalih. Bistami's belief in the Unity of all religions became apparent when asked the question: "How does Islam view other religions?" His reply was "All are vehicles and a path to God's Divine Presence." Was this the Message of Tawheed which the Prophet (s.a.w) practised and was followed by the Sahaabah? He attributed the believers to be the same as the disbelievers themselves, who Allah describes as being worse than cattle (Surah 7, verse 179) and dogs; the same disbelievers who the Prophet (s.a.w) stated he had been commanded to fight till they testified that there was no deity but Allah. The whole life of Bayazid is rife with such contradiction to Eeman. From a young age, he left his mother stating to her that he could not serve Allah and his mother at the same time.16 When walking through the streets, he once called out "I am God; why do you not worship me?" He spent his time sitting with his head resting between his knees, one of his companions stating he did so for thirty years. But strangest of all was his obedience to a dog he once came across. The dog had apparently become upset at Bayazid's attempt to avoid him, to which the dog spoke to him and scolded him. So Bayazid pleaded "O dog, you are so enlightened, live with me for some time."17 Ibn Arabi During the late 12th and early 13th centuries, under the influence of speculative mysticism, Ibn al-Arabi produced a system that created a complete chasm between the law and Sufism. In societies, such as Islamic India, that had a strong pre-Islamic heritage of mysticism, this chasm became much wider.18 Muhyiddin Ibn Arabi holds perhaps the highest position amongst all Sufi Schools, and was pivotal in the permanent split between Islam and Sufism. He claimed to have received direct orders from the Prophet (s.a.w) himself, including a book of completely new hadith never seen or heard of before. Prior to his receiving 'revelation', Ibn Arabi was well known to attend nightly parties in Seville. During one of these nights, he heard a voice (his drunk inner self?) calling to him, "O Muhammad, it was not for this that you were created". He fled in fear to a cemetery, where he claims to have met, and received instruction from, Jesus, Moses and Muhammad, peace be upon them all. From his books, innumerable forged sayings attributed to the Prophet (s.a.w) have been used, to the extent that countless of Muslims consider these to be real. The following are quotes from Ibn Arabi: "The man of wisdom will never allow himself to be caught up in any one form or belief, because he is wise unto himself".19 "All that is left to us by tradition (Hadith) is mere words. It is up to us to find out what they mean"20. (This reflects his alliance with Baatini (inner) meanings and interpretations) "He (Ibn Rushd) thanked God that in his own time he had seen someone (Ibn Arabi) who had entered into the retreat ignorant and had come out like this (knowledge of inner meanings)- without study, discussion, investigation or reading"21 Junaid Junaid was the fourth head of the Safavid order who sought to transform the spiritual strength of the order into political power. What may be unknown to his followers however was his policies of military adventurism combined with Shi'a and Sufi piety.22 His son, Haydar, himself established the Safavid dynasty and the Twelver Shi'a Islam in Iran came under his grandson, Isma'il I. He was said to have blown a fatal breath at his slave-girl, to which he argued that she was ruining his forty years of spiritual practices.23 This so-called 'Saint', a supposed friend of Allah, made the following remarks: "I saw a thief who was being gibbeted. I bowed to him... for being true to the profession he followed." " He who fears Allah never smiles". "One moments forgetfulness of the Lord ruins a thousands years worship". Mansur al-Hallaj Mansur is renowned for his claim "Ana-l-Haq" (I am the Truth), for which he was executed for apostasy. Yet he is still revered by Sufis even though he abandoned all the laws governing Tawheed. He was said to have lived in one cloak for a full twenty years, along with a scorpion inside. He stood bare-footed and bare-headed for one year at the same spot in Makkah. During his prayers, he would say "O Lord! You are the guide of those who are passing through the Valley of Bewilderment. If I am a heretic, enlarge my heresy." He also said "I denied your religion (Islam) and denial is obligatory on me, although that is hideous to Muslims."24 Abu Yazid Abu Yazid once prayed one Juma'a prayer in 24,000 different places. He told the religious authorities in one place: "I was praying in 12,000 different houses of worship today." They asked: "How?" He said, "By the power of the Lord Almighty. If you don't believe me, send people around to ask." They sat and waited until messengers returned saying that he was seen in so many places. Abu Yazid said later: "I was afraid to say 24,000, so I only said 12,000." So Abu Yazid clearly lied, when he could have simply not mentioned anything in the first place. Are these truly the ones who we are told to receive the knowledge of our religion from? Do these men reflect the teachings of Islam? A man who left obedience to his mother, to the obedience of a dog? Are we supposed to follow men who receive revelation in a cemetery after spending the night at a party? Or a man who kills his slave girl for 'disturbing' his worship? To us, Islam calls smiling a charity, not a deviation from Allah's Pleasure. Islam forbids prostration to anyone but Allah. The Prophet (s.a.w) used to make du'a seeking Allah's guidance, not begging for heresy. And Islam teaches us truthfulness, not lies. Evidence Against their teachings: their beliefs and practices Position of the Sheikh and Wali The Sheikh or Wali is given a similar standing as that of a Catholic Saint, or the Dalai Lama himself. Complete obedience is enforced on his followers, and any questions are deemed as a betrayal of trust: "The seeker must submit to the will of the Sheikh and to obey him in all his orders and advice, because the Sheikh has more experience and more knowledge in Haqiqat, in Tariqat and in Shari'ah," and "he must agree with the opinion of his Sheikh completely, as the patient agrees with the physician".25 Yet Muslims believe that any single act of worship must be substantiated by the Qur'an and Sunnah only. Allah the Exalted says: "Say (to them), 'Produce your proof if you are truthful'." [2: 111], and the Prophet (s.a.w) said "The created is not to be obeyed over the Creator." The Sheikh is given the standing of a deity in Sufism. Attributes which belong to Allah, are also assigned to their Sheikhs. They seek help from them, whether they are dead or 10,000km away. They believe that their sheikhs know everything their students are thinking, and that they converse with the Prophet (s.a.w) on a regular basis (in reality). Distortion of the concepts of zikr, hadith, Qur'an Since the Qur'an and Saheeh Hadith cannot be changed, the Sufi's have reverted to Ta'weel, a method of changing the apparent meaning of the verse or hadith to have a hidden one. This provided them with sufficient lee-way to support any concept they desired, by simply stating that the verse/hadith had an inner meaning which only the Sheikh himself could know. In the Bezels of Wisdom, Ibn Arabi presents certain aspects of what he terms "Divine Wisdom," as he conceives it. But Ibn al-Arabi interprets the relevant verses of Surat Noah in the most outrageous fashion, since he suggests meanings diametrically opposed to those accepted by all Muslim scholars. He interprets the "wrongdoe," "infidels," and "sinners" in Surat Noah as 'saints and Gnostics' drowning and burning not in the torment of Hell, but rather in the flames and water of knowledge of God. Ibn Arabi regarded the idols worshipped by Noah's people as divine deities. Allah condemned their deed saying: "And they (Noah's people) said, 'Do not abandon your gods, neither Wad, Suwa', Yaghooth, Ya'ooq nor Nasr'. " [71: 23] On which Ibn Arabi commented: "If they (Noah's people) had abandoned them, they would have become ignorant of the Reality ... for in every object of worship there is a reflection of Reality, whether it be recognised or not." The act of making Zikr in circles and jumping/moving frantically is also totally unfounded. Zikr in the true Arabic sense means "Remembrance of Allah." The Prophet's (s.a.w) method, which Muslims agree to be the best and only acceptable one, of zikr consisted in reciting Qur'an, discussing religion with his companions, and making Tasbeeh on his hands. Yet the act of sitting in circles and loudly or silently chanting "Allah, Allah" was never practised by the Prophet (s.a.w) nor the Salaf, and all hadith which state that the Prophet (s.a.w) did so (such as when he supposedly went into a room, told the companions to lift up their hands and chant "La Ilaha Illa Allah" ) are unanimously agreed upon to be forged. Ibn Taymiyyah stated that this practice opened the door to Shaytaan, whereby the Shaytaan would enter the gathering (since they were involved in innovation) and take the form of a pious person. He also stated that the recital of "Allah, Allah" was forbidden, as it was never declared to be a form of zikr, and has no attached word to complete it (such as Allahu Akbar, Subhaan Allah).26 The stories also of Khidr and his meeting with the 'Awliyaa', the 40 Abdaal's who are always on the Earth and can be at any place in the wink of an eye, are derived from Jewish and Christian legends, not Islamic traditions. Innovation Imam Malik remarked: "That which was not religion at the time of the Messenger and his companions, may Allah be pleased with them all, is never to be religion today. He who introduces a Bid'ah (innovation) in the religion of Islam and deems it a good thing, claims by so doing that Muhammad (s.a.w) betrayed the Message." The Sufis are to be found indulging in and spending an enormous amount of resources defending innovated practices, declaring them to be "good innovations." These include celebrating the death of the Prophet (s.a.w) (a practice adopted from the reign of Fatamids, who began this innovation in order to seek the pleasure of the masses), reading Qur'an over the dead and seeking blessings form them, and the building of extravagant mosques (even though our Prophet (s.a.w) forbade this. Anas reports that the Messenger of Allah said: "The Hour will not come to pass until the people vie with each other in (building) the mosques." [Ahmad, Abu Dawud, anNasa'i, Ibn Majah] ). Why they still survive Emotional attachment The Sufi's have become such an integral part of the lives of so many Muslims that Muslims are finding it difficult to accept that the Sufi path is wrong, and accuse anyone who pinpoints the errors of Sufism as an extremist or a follower of some 'deviant' sect. Sufism calls to human emotions rather than intellect and Islamic evidence. For example, poetry and music were the most popular form during the past hundreds of years, whereby "Sufi ideas permeated the hearts of all those who hearkened to poetry."27 Today, Sufism is followed by masses of people who desire to leave behind the complexities of this world, instead of building the ability to challenge it. Sufism provides the perfect escape, where its followers can meditate instead of thinking about the other Muslims who are suffering, let alone help them. Similarity with pagan beliefs Sufism is so similar to other religions, and as we noted earlier very tolerant of them, that a change to Sufism does not involve a complete change of life, as Islam requires. So Buddhists, Sikhs, Taoists and mystic Jews and Christians looking for an easy alternative find solace in Sufism which perhaps only adds another dimension to their previous way of life, rather than uprooting it and starting afresh Simplicity Ibnul-Jawzee says in Talbees Iblees: "Sufism is a way whose beginning was complete avoidance of the affairs of worldly life, then those who attached themselves to it became lax in allowing singing and dancing. Therefore the seekers of the hereafter from the common people became attracted to them due to the avoidance of the worldly life which they manifested, and the seekers after this world were also attracted to them due to the life of ease and frivolity which they were seen to live." Sufism offers its followers a life carefree from fighting (Jihad), politics, the initiative to seek knowledge and teach it, the work of Da'wah, and allows a person to indulge in worldly activities such as music, magic, and other prohibited acts. The leader of the Naqshibandi Tareeqa in America, was quoted in the media as saying the following: "You have to be both material and spiritual. Sufis can give people joy in their spiritual life. Well, Madonna is giving people a kind of joy in their material life... You cannot say she is wrong. Sufis don't object and criticise - they are accepting everything. That's why, when my children are looking at Madonna on MTV, I say, 'Let me come and look also!'" Support from the governments Any group which manages to gain the support of an anti-Islamic Government must be suspicious. During the reign of the tyrant Mustafa Kemal, under whose leadership thousands of scholars were executed and Islamic practices banned, special permission was granted by the Turkish government in 1954 allowing the Mawlawi dervishes of Konya to perform their ritual dances. In fact, they have become a regular attraction nowadays, performing around the world along with their Turkish Mystical Music State Ensemble. 28 The Sheikh of the Naqshibandi's of America has greeted and received praises from the President of America Bill Clinton himself. And why shouldn't he, since the 'Islam' he portrays is one of pacifism and unity with the Kuffar. Twisting of evidence Since the Qur'an and Hadith are readily available, and cannot be changed, the Sufis have resorted to another trick used by other Mystics: Ta'weel, or changing the apparent meaning of a verse or hadith to a secret inner one which only a certified Sheikh could explain! They also rely on providing the mass with forged hadith, such as the one stating the beseeching of Adam (a.s) in the name of Muhammad when he sinned; the stories of Khidr; the rising of the Prophet (s.a.w) from his grave so a person could kiss his hand and so on. Because of the lack of knowledge the general mass possess on the knowledge of Hadith and Aqeedah, they believe what they are told, and pass on the stories to other generations, becoming distorted even more along the way. Another smart tactic is to attribute forged sayings in support of the Sufi's from the righteous scholars. For example, Ibn Taymiyyah is attributed to have been a member of the Qadiri order and had been initiated, and spoken great words on Bistami and his likes. Yet Ibn Taymiyyah spent the majority of his life fighting against the teachings of Sufism, was imprisoned because of them, and bluntly stated "...Ibn Arabi who wrote "Al-Fousous," and other slandering atheists such as Ibn Sab'een and his like. They even witness that they are simultaneously the worshipers and the ones being worshiped." The Damage to the Ummah l Sufis distracted the Muslims from the teachings of the Qur'an and Sunnah towards the servitude of the Sheikh. Muslims thus became alienated from the teachings of Islam, and possessed no protection from the innovations and trappings of the deviant sects. Teachings such as "He (the follower) must not look to any other than his Sheikh" did nothing to cement the community. Rather, it sent the ball rolling for the wars between the various Mathabs, which culminated in fighting, rejection of each other faiths, and praying at different stations in Makkah itself. l The Sufi's have left a lasting impression on the image of Islam, portraying it as one of peace and apolitical, and anyone who contravenes this is an impostor and considered an extremist. By relying on forged hadith such as the 'bigger Jihad is Jihad'ul Nafs (i.e. struggle against the self)' and its like, Muslims have been made to believe that work and family is the greatest Jihad, rather than establishing Allah's religion on Earth though the use of the sword. l The Sufi influence undoubtedly contributed greatly to the decline of the Ottoman Empire. The pacifist views they spread, the lack of Shari'ah knowledge, and their befriending of the disbelievers, made sure that no one would oppose the vast changes being made to the Ottoman Laws. By 1880, the Tanzimat period was in full force, where Shari'ah was replaced by European Laws (except in limited circumstances such as in Hadd punishments), yet little opposition was heard29. Whilst the masses were busy in the construction of extravagant mosques and spinning around in circles, the Ottoman Empire was overtaken by Masons and eventually torn to parts. Conclusion Sufism was doomed to destruction from when it first emerged, because of its deviation from the teachings of the Qur'an and Sunnah. The small excess, the little innovation, led to the snowball effect, such that it emerged as a movement for well-meant increased Ibaadah and Zuhd, to Kufr and Innovation. In truth, Islam is sufficient for us, and it is only Shaytaan who wishes to turn us away from our religion, to make us exceed the limits, and fall into his trap. The only sure way to avoid this is to grasp tightly onto what was left to us by our beloved Prophet (s.a.w), the Qur'an and Sunnah, as understood and believed and acted upon by the best people to have lived: the Salaf us Saalih, the Companions and those who followed their footsteps. ______________________________ 1 Al Fataawa 11/7 2 Encyclopaedia Britannica 3 Merriam-Webster's Collegiate Dictionary 4 Encyclopaedia Britannica 5 The Fundamentals of Tawheed, Abu Ameenah Bilal Phillips 6 S. R. Sharda, Sufi Thought 7 The Naqshbandi Way, pp 12,16 8 Ibn Arabi, al-Fusoos, p.191 9 Hadhihi Hiyas-Soofiyah, p.38 10 The Tibetan Book of Living and Dying, p.77 11 The Triadic Heart of Shiva, pp 183-4 12 Angela of Foligno: Complete Works, pp 181-2 13 Encyclopaedia Britannica 14 ibid. 15 Naqshibandi Way 16 Memoirs of the Saints, translated by Dr. Bankley Behari 17 ibid. 18 Encyclopaedia Britannica 19 An unpublished poem from Ibn Arabi's 'Diwan', translated by Dr Austin 20 Stephen Hirtenstein's paper Muhyiddin Ibn Arabi: The Treasure of Compassion 21 Sufis of Andalusia, transl. by R. W. J. Austin, p.23 22 Encyclopaedia Britannica 23 Memoirs of the Saints, p.108 24 ibid. 25 Naqshibandi Way 26 Sheikhul Islam Ibn Taymiyyah, Majmoo' al Fatawaah 27 Encyclopaedia Britannica 28 They recently came to perform in Australia, charging $30 per head. Only the elite went to watch this 90 minute theatrical display. 29 The Islamic World, New Jersey 1991
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| | Tuesday, February 13, 2001 - 06:24 am Some Reflections on the Wahhabiyah Movement (Excerpted from VoL XVIII No.2 (1995)Hamdard Islamkus) by Talip Kacukcan Introduction The Muslim World witnessed the appearance of several intellectual and religious movements which emanated from different Islamic territories in the 18th and 19th centuries. A number of social, political and religious causes provided motivation for these multifaced movements. Decline of the Ottoman Empire and diminishing authority of the Caliph, growing political and cultural influence of Western powers throughout the Muslim World, moral laxity and superstitious accretions prevalent among believers for long, rising wave of nationalist trends to establish regional and nation states, all of these aforementioned factors and some others inspired new ideas and orientations that occurred in the Muslim World. Among these movements, the Wahhabiyah is of considerable importance as it has long-lasting influence on the other revivalist and puritan movements. The Wahhabi doctrine prompted some of these who had been trying for new reforms which might solve the problems of [the] Muslim World and provide a new understanding of religion.... The Wahhabi Movement The title Wahhabi was given to the followers of Shaykh Muhammad b. 'Abd al-Wahhab by his Muslim opponents. People to whom the Wohhabi name was applied have rejected this opprobrious label.' Instead, the Wahhabis called themselves ahl al-tawhid(Peop1e of Unity or Muwahhidun), those who profess the doctrine of the Unity of God. [It is not that any section of Islam claims not to be a Mauwahhid (i.e., believer in the Unity/Oneness of God), but merely that the Wahhabis have appropriated to thernselves this title.] -Editor The founder, Muhammad b. 'Abd al-Walthab, was born in Uyayna in Najd in 1703. His father and grandfather were Hanbalite qadis, thus he was brought up and educated in this tradition. He studied in famous learning centres - Medina, Bas-ra, Baghdad, Hamadan, etc. - spending many years in travel during which he perused philosophy and Sufism. After having completed his studies, Muhammad b. 'Abd al-Wahhab returned to Uyayna where he publicly preached his doctrines and met both success and opposition. The governor of Uyayna was asked to expel Muhammad b. 'Abd al-Wauhab as a consequence of disputes caused by his teachings.2 ***Will con*** Insha'allah
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| | Tuesday, February 13, 2001 - 10:55 am http://islamicweb.com/beliefs/cults/sufism.htm Sufism -- The deviated path Sufism in the scales of Shari'a: The meaning of Sufism as defined in those articles: We do not ever say all Sufis are deviated. We are talking about specific cults to warn people from them. Imam Shafi' on Sufsm The Other Side of Sufism (22) The Takfir of Ibn Arabi Sufi Thought in light of Qur'an and Sunnah (In Arabic) Naqshabandis The Great Naqshabandi Hoax (8) The Naqshbandi Tariqat Unveiled Nazim al-Qubrusi Negates Islam This article was made by The Ahbash / Habashis (a Mushrik Rafa'i Sufi cult). But they are still better than some Naqshabandis. Qubrusi is the teacher of the Naqshabandi master Hisham Kabbani. The Naqshbandi Octopus Hijacking Islam This is Naqshabandiyya: A whole array of articles. Shirk in the Naqshbandi Sufi Tareeqah On Style And Content American Muslim leaders demand retraction and apology Ahbash (Habashis) and Rafa'is Al-Ahbash: Their History and Their Beliefs The Habashies Weighted On The Scales the Sharee'ah Anti-Ahbash An exposition of the CIA's agent, Hisham Kabbani (external links ) Major Muslim Organizations Condemn Kabbani's Statements Imam W. Deen Mohammed Endorses Joint Statement on Kabbani Abul Hasan: STATE DEPARTMENT RELEASES KABBANI VIDEOTAPE TESTIMONY .. 80% of Mosques in U.S. Controlled by "Extremists"  "Sheikh Kabbani State Department Testimony" ... Preliminary Analysis, Reactions Postscriptum to "Sheikh Kabbani's State Department Testimony": "islamicsupremecouncil.org" has it all Readers' Corner I: More Reactions to Kabbani's State Dept. Statement. Al-Talib Lends Support to Muslim Organizations in Bid Against Kabbanites MUSLIMTRADE NETWORK Lends Support to Major Muslim Organizations Statement on Sheikh Kabbani IAP CONDEMNS KABBANI's STATEMENTS REGARDING THE ISSUE OF PALESTINE South California Organizations Support Condemnation of Kabbani's Statements Canadian Islamic Congress Joins Muslim Organizations in Condemning Kabbani's Statement, Demanding Apology SHEIKH HAMZA YUSUF SIGNS STATEMENT CONDEMNING KABBANI'S ACCUSATIONS STEVEN EMERSON SAYS HE "ADMIRES" KABBANI AEISHA SUFI CIRCLE: "National Muslim organizations incite modern day lynch mob" -- Aeisha's Response AEISHA SUFI CIRCLE: Shaykh Nooruddeen ISCA Resignation - Kabbani losing support AEISHA SUFI CIRCLE: Abdul Hadi Palazzi of Italia Praises Sheikh Kabbani for His Courage (Part I) It is now a war between Salafis (CAIR, ISNA, MSA, Ikhwanu-l-Muslimun) and Sufis (Kabbani). AEISHA SUFI CIRCLE: AEISHA'S RESPONSE TO PALAZZI (PART Deux) Aeisha's Sufi Circle: Palazzi Responds to Aeisha (Part III) Seems as almost all Muslims in America are Salafis. Especially the 100 organizatios that opposed Kabbani's cult. Aeisha's Sufi Circle: Response to Palazzi (Part IV) More Reactions on Kabbani's Testimony: "Kalimat's Trojan Horse".. An Islamic Framework of Ethics .. If misquoted, this is a public forums. Abul Hasan: KABBANI CULT SPAMMER IS SHUT DOWN! Irfan Yusuf: COMMENTARY: Kabbani and Muslim Reverts Irfan Yusuf: COMMENTARY: On "National Muslim organizations incite modern day lynch mob" Readers' Corner: Kabbani Affair in the Grind Kabbani Affair takes a new turn: FBI To Investigate Death Threats (13 March) MINARET EDITOR ASLAM ABDULLAH RECEIVES DEATH THREATS FROM KABBANI SUPPORTERS Kabbani and the Naqshbandiyya .. Murid Quits Al-Balagh Zine: "Dr. Crane on Tribal Loyalty" Reflections on the Kabbani-scandal Jerusalem in Islam .. Rebutting Pipes, Kabbani 100 Muslim Organization Condemn Kabbani's Continued Attacks on Muslims and Islam InfoComUSA Services Under Attack Kabbani Song .. Cultist's disputes, enough already! Statement from MSA-Net Shura Committee: On MSA-Net Shutdown by the Sufis On the "hacking" of the Haqqani sunnah.org server: MSAer's reply to allegations American Muslim leaders demand retraction and apology (alternate) An exposition of the Mushrik, Hisham Kabbani Exposing Kabbani 21 : In Defence of Ibn Taymiyyah and Ibn al-Qayyim The view of the Ulamaa concerning Ibn Taymiyyah and Ibn al-Qayyim and an uncovering of Kabbani's deception. Exposing Kabbani 20 : Distortion and Defamation May Allaah disfigure the appearance of Kabbani as he has disfigured the views and statements of the Salafis in order to demonise them in front of the common-folk. A look at Kabbani's methodology. Exposing Kabbani 19 : Why Oppose the Salaf? A look at the reason why people oppose the Salaf in the issue of the Names and Attributes of Allaah. Exposing Kabbani 18 : The Perils of Resorting to Kalaam Kabbani, unfortunately was not saved by Allaah from the grave danger of `Ilm ul-Kalaam, the pathway to heresy. Exposing Kabbani 17 : Kabbani's Attempts to Ascribe Ta'wil to Imaam Ahmad A refutation of the claim made by Kabbani and his fellow Jahmites that Imaam Ahmad and others from the Salaf performed Ta'wil. Exposing Kabbani 16 : Allaah's Uluww in the Light of the Way of the Salaf The Salaf's position on this fundamental aspect of Aqidah against which Kabbani wages war. Exposing Kabbani 15 : Kabbani's Limitation of Allaahs' Attribute of Hearing Kabbani shoots himself in the foot in his attempts to negate Allaah's being above the Heavens. Exposing Kabbani 14 : Where is Allaah and the Hadith of the Slave Girl A reply to Kabbani's feeble attempts to negate Allaah being above the Heavens and proof of the authenticity of the hadith of the slave girl. Exposing Kabbani 13 : Kabbani and the Throne of Allaah A look at Kabbani's attempt to prove a metaphorical meaning for the Throne of Allaah. Exposing Kabbani 12 : Kabbani and the Usage of the Term 'Bi Dhaatihi' A look at Kabbani's confusion with respect to this term and his contradictory nature. A look at position of the Salaf on this issue. Exposing Kabbani 11: Kabbani's Teacher Claims Mankind is Uncreated Nazim al-Qubrusi's wild statements and regarding which Kabbani finds no fault. Why the double standards? One rule for the Salafis and another for the Heretical Sufis! Exposing Kabbani 10 : Kabbani's Slander of Tajseem Against Ibn Taymiyyah A reply to Kabbani's accusation of Tajseem (Anthropomorphism) against Shaikh ul-Islam and issues related to the person and scholarship of Shaikh ul-Islam. Exposing Kabbani 9 : Kabbani and the Apparent Meanings of the Book & Sunnah A discussion of the claim of Kabbani that accepting the dhaahir meanings leads to kufr and apostasy. Exposing Kabbani 8 : The Creed of Abu Hanifah and Mulla Ali al-Qari's Statement A look at the creed of Abu Hanifah and Mulla Alee al-Qari's statement on Tafweed. Also includes Kabbani's misunderstanding of Tafweed. Exposing Kabbani 7 : The True Way of the Salaf in Kabbani's Books Kabbani quotes some well known statements of the Salaf which represent the way of the Salaf in understanding the Attributes of Allaah, however he does not portray them as such. Exposing Kabbani 6 : Kabbani and His Understanding of Allaah's Attribute of Hand Kabbani's feeble attempt to prove metaphorical meanings for Allaah's Attributes highlighted. Exposing Kabbani 5 : Kabbani and the Naqshabandi Deception A look at the deceiving tactics of Kabbani and his claim that he represents the views of Ahl us-Sunnah. Exposing Kabbani 4 : A Censure of Ta'weel The Ulamaa of the Salaf on the Censure of Ta'weel and Kabbani's opposition to his own principles. Exposing Kabbani 3 : Kabbani, a Neo-Jahmite A look at how Kabbani's way is in fact that of the Jahmiyyah and is not in accord with those whom he ascribes himself to such as Abu Hasan al-Ash'aree and Abu Hanifah. Exposing Kabbani 2 : Imaam Tirmidhi's Reply to Kabbani A look at the statement of Imaam at-Tirmidhi and how it refutes Kabbani's allegations, leaving him nowhere to turn. Exposing Kabbani 1 : On Comparing Allaah to the Sun and Moon A reply to Kabbani's allegation that the Salafis compare Allaah to the Sun and Moon.
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| | Tuesday, February 13, 2001 - 10:58 am Imagine the late David Koresh creating an organization, placing himself as its head, and naming it the "United Supreme Christian Council of America." He would then hold a conference in a palatial, five-star hotel in a major city, inviting elected officials, intellectuals and international representatives from the Jehovah Witnesses, The Church of Scientology, The Mormons, The Rosicrucian Fellowship, the Unification Church, and then entitling the gathering, "The International Christian Unity Conference." Each speaker would mount the podium to praise Koresh's leadership and would stress the need for Christian unity as they enter the 21st Century. For maximum impact, this entire event would be broadcast worldwide on cable television, and made accessible live via the Internet. Obviously, the "Unity" theme would succeed in drawing numbers of curiosity seekers and supportive people to theconference. Yet in spite of the outward display, no Christian church, council, archbishop, individual or nation would formally acknowledge either Koresh or his "United Supreme Christian Council of America" or say that they represented the Christians or Christianity. In the end, the entire event would be none other than a cleverly orchestrated ruse, specifically geared to place an official stamp of legitimacy on a personality cult. Such is the scenario at the Naqshbandi sufi "International Islamic Unity Conference" in Washington DC. Hisham Kabbani, the creator and self-appointed leader of the "Islamic Supreme Council of America", has succeeded in deceiving the media and a number of non-Muslims into assuming that ISCA is a legitimate Islamic council. Both Kabbani and his leader, Nazim Al-Qubrusi, have rocketed to prominence largely on the merit of a circle of devoted followers, a number of whom possess computer skills and internet savvy, far surpassing the efforts of New Age cults like the Church of Scientology and Heaven's Gate. Yet the reality is far removed from Kabbani's theatrics. The seven ISCA organizations, and its three related sites, in spite of officially registered addresses (three of them shared by up to four ISCA organizations, in Beverly Hills, Los Angeles and the Mountain View, California area), all exist solely in cyberspace via a single Internet service provider named "Meer.net" (www.meer.net) located at P.O. Box 390804, Mountain View, California 94039. ISCA however, and its main branch, "As-Sunna Foundation of America" (ASFA) have always attempted to portray themselves as "several Islamic organizations of Muslims working for Islam." However, the ISCA organizational structure was officially launched on Sept 25, 1996 with "American Muslim Assistance" and continued up to March 20, 1998 with the launch of "Kamilat" (although ISCA did not officially issue a press release until June 27, 1998). Hisham Kabbani's "Islamic Supreme Council of America" (ISCA) officially consists of the following organizations (including commencement dates & web site addresses): * - [Sept. 26, 1996] American Muslim Assistance (www.amahelp.com) * - [Oct. 23, 1996] As-Sunnah Foundation Of America (www.sunnah.org) * - [Dec. 16, 1996] Naqshbandi.Org (www.naqshbandi.org) * - [Feb. 3, 1997] Haqqani Sufi Foundation (www.naqshbandi.net) * - [June 3, 1997] The Islamic Center of Beverly Hills (www.icbh.com) * - [Nov. 28, 1997] Muslim Magazine (www.muslimmag.org) * - [March 20, 1998] Kamilat (www.kamilat.org) In addition to the above listed organizations, there are three related ISCA sites, (along with commencement dates & web site addresses): * - [June 4, 1997] Dr. Mike Mirahmadi (www.mirahmadi.com) * - [July 22, 1997] High performance computers (www.computers-arcadia.com) * - [Feb 23, 1998] UnityOne (www.unityone.org) Meer.net, is ISCA's internet service provider (ISP) which supports all California-based ISCA sites and associates. A common rule is that any Internet web server domain or "hostmaster" which registers for a web site, is automatically assigned a site registration number. This registration number is then automatically attached to every web site originating from the ISP. The site registration numbers for every ISCA branch or associate, irrespective of their officially registered mailing addresses, are always the same: 140.174.164.2, 209.143.231.66 (for verification, check http://site.register.com, type in any of ISCA's web site addresses, and then simply follow the instructions). All sites are maintained by the following four ISCA members:Ahmad Salman: * As-Sunnah Foundation of America (www.sunnah.org) * Haqqani Sufi Foundation (www.naqshbandi.net) * Dr. Mike Mirahmadi (www.mirahmadi.com)* UnityOne (www.unityone.org) Nurjan Mirahmadi (brother of Kabbani lawyer, Hediah Mirahmadi): * The Islamic Center of Beverly Hills (www.icbh.com)* Kamilat (www.kamilat.org) * Naqshbandi.Org (www.naqshbandi.org)* Worldwide Ads (www.wads.com) Dilshad Fakhrouddin:* Muslim Magazine (www.muslimmag.org) Dr. Mike Mirahmadi (brother of Hediah and Nurjan): * American Muslim Assistance (www.amahelp.com) Since their inception, ISCA web sites have either mass marketed or tacitly linked themselves to a variety of heretical Sufi doctrines which run counter to the established precepts of Islam; such as worship of the dead, claiming divinity for Sufi spiritual leaders, claiming that all beings are a manifestation of Allah, etc. Kabbani's Sufi doctrines, unethical tactics (including threats of lawsuit) and deceptive internet methods, share a common bond with a smorgasbord of self-serving personality cults, such as the ill- fated Heaven's Gate or L. Ron Hubbard's Church of Scientology. In the socio- political realm, ISCA is the Islamic equivalent of the Unification Church, in attempting a high-tech, craftily strategized, hostile takeover of Islam in America. Indeed, in many ways, they are the Qadianis of the 21st century. Yet ISCA is very quick to claim that they are not Sufis, nor a organization revolving around the personality of a man. For example, according to ISCA vice-chairman Mateen Siddiqui, in a letter posted on msa-net, dated Wed, 24 Jun 1998 03:04:36, it is incorrect for anyone to accuse ISCA of being "a Kabbani organization", or to say that the Unity conference is a "sufi" conference because according to Siddiqui, ISCA comprises "several Islamic organizations of Muslims working for Islam." However, in a letter also posted to msa-net, dated Wed, 13 Dec 1995 15:45:39, Siddiqui states, "I am member of a Sufi group of Traditional Muslims who believe in Islam as a way of Love and Peace and as such the MSA-Net Maintainer's have decided that any discussion related to Sufism or Sufi Islam are banned from the main MSA-Net. This has been their position recently and they have tried to prevent me and many other persons with Sufi inclinations to speak publicly about Sufism," (see http://www.msa-natl.org/msa- net/shstmt.html) Also, the alleged Sri Lanka "debate" between Naqshbandi Ismaeel dhul-Qarnayn and Abdur-Raheem Green of the UK, which never took place. Yet according to Naqshbandi web sites, this "debate" resulted in a resounding victory for the sufis. Moreover, ISCA has been caught more than once, engaging in internet shamanism and thuggery, such as the 1995-96 msa-net fiasco where several Kabbani followers, Mateen Siddiqui among them, established several false e-mail accounts and an imaginary "shura" and worked in tandem with other Naqshbandi followers to portray MSA-net as a group of "fundamentalists and extremists" and then worked to destroy Msa-net by shutting it down for three months (see http://www.msa-natl.org/msa-net/shstmt.html). Recently, Kabbani's ISCA attempted to publicly disassociate itself from its one of its branches, the Islamic Center of Beverly Hills (ICBH), after it was reported that ICBH distributed a booklet depicting the image of the Prophet (saaws), which it urged Muslims to display them in their homes "to earn the favor of Allah." ISCA, using its ASFA (asfa@world.std.com) account, issued a statement dated Wed, 29 Jul 1998 22:10:30 saying, "…The ICBH has NO affiliation with Shaykh Hisham Kabbani or any of his aforementioned affiliate organizations. We deny any association with the ICBH…" ISCA's denials however, backfired badly when official California state documentation verified both ICBH and Kabbani are inextricably linked. Indeed, ISCA's conference received public support from Omar S. Ashmawy, the chairman of the heretofore unknown "Islamic Student Steering Committee" which actively promoted the ISCA conference on the internet. On February 23, 1998, Ashmawy and Mossad agent and Islam basher Steven Emerson testified before the US senate on "Technology, Terrorism and Government Information" and "Foreign Terrorists in America." Interestingly enough, Emerson praised Ashmawy's presentation, and emphasized support for what Emerson termed "moderate Islam". These are terms which ISCA regularly brandishes against any critic and in its campaign against both MSA-net and last year against ISNA in Chicago, where Kabbani mounted the outdoor podium to scream about "Wahhabis" and "extremists" who he said controlled ISNA (and presumably were responsible for calling the police on him). In recent years, the onslaught against Islam has taken on a new dimension. Today, this onslaught takes the form of perverting Islamic ideas and beliefs. In his novel, "1984," the late George Orwell illustrated the dangers of perverted semantics in which the redefinition of common terms lead to slavery when it was allowed to pass unchallenged by a lethargic populace. In the same way, the Naqshbandi sufi cult has done this with impunity with respect to the terms "Ahlus Sunnah wal Jama'at", "Salafi" and "innovation". They have succeeded via internet slight-of-hand and perverted semantics, to delude masses of people into assuming that sufism is the true path of Islam. This however, is all but the "tip of the iceberg", as in the next segment inshaAllah, we will explore Kabbani's practice of perverted semantics, fabrication of evidence, misquotation and deliberate lies in each and every one of his own books, as well as a full report on the Naqshabandi conference. There is nothing outside of Paradise except Hellfire, there is nothing outside of Truth but falsehood, and there is nothing outside of the Sunnah but bid'a. Wa salamu alaikum wa rahmatullahi wa barkatuAbu
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| | Tuesday, February 13, 2001 - 11:04 am http://islamicweb.com/beliefs/cults/ CULTS, CULTS, CULTS, CULTS, CULTS, CULTS, CULTS, CULTS AND SUFISM IS ONE OF THEM
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