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The Devil’s Deception of Sufism by Imaam Ibn Al-Jawzee
Category: Religion and Philosophy

We begin in the name of Allah the most merciful, the most gracious.

AUTHOR:  Imaam Ibn Al-Jawzee
SOURCE:  Talbees Iblees: pg. 162-163

Then a group of people – i.e. from the Sufis – came and began to speak to them concerning hunger, poverty, whisperings and notions. And they authored books on these subjects, as was the case with Al-Haarith Al-Muhaasibee.

Then another group of people came (afterward) that revised the way of Sufism, characterizing it with attributes by which they distinguished it (from its original state), such as: wearing old tattered clothes, hearing (music), bursting out in passionate emotions, dancing and clapping. And they particularized themselves by exceeding in cleanliness and purification.

Then this matter (Sufism) continued to flourish, and their shaikhs began to fabricate stories for them and speak about their mystical occurrences. This affirmed their remoteness from the scholars. Rather, this even affirmed their view that what they were upon was the most complete forms of knowledge, such that they named it the hidden knowledge (al-‘ilm-ul-baatin), while making knowledge of the Religion, apparent knowledge (al-‘ilm-uhd-dhaahir).

Among them were those whose severity in hunger brought them to fancy corrupt notions. So they would claim strong love and passion for the truth. It was as if they imagined a figure with a beautiful appearance and thus fell madly in love with it. These individuals linger between disbelief and innovation.

Then these people divided into various orders and their beliefs grew corrupt. So among them were those who held the view that Allaah is incarnate in His creation (hulool), and those who held the view that the Creator and creation were in reality one existence (Ittihaad)!

And the Devil did not stop speaking to them about different types of innovations until they made them into aspects of the Sunnah.

Then there came Abu ‘Abdir-Rahmaan As-Sulamee who wrote a book for them called ‘as-Sunan.’ He also compiled a book for them called ‘Haqaa’iq-ut-Tafseer‘, in which he mentioned amazing things about them (i.e. Sufis) concerning their interpretation of the Qur’aan, based on the (mystical things) that occurred to them, without tracing that back to any of the sources where knowledge is derived from. And indeed, what brought them to take such things and place them as their views was their state of daze, due to their strict abstinence of food and their love for talking at great lengths of the Qur’aan.

Abu Mansoor ‘Abdur-Rahmaan Al-Qazaaz informed us that: Abu Bakr Al-Khateeb informed us, saying: Muhammad bin Yoosuf Al-Qattaan An-Naisaburee said to me: “Abu ‘Abdir-Rahmaan As-Sulamee is not reliable. He was not able to hear anything except for a few sounds, due to deafness. So when the ruler Abu ‘Abdillaah bin Al-Bay’ died, he began to narrate hadeeth on the authority of Al-A’asam from Taareekh Yahyaa Ibn Ma’een as well as other books besides it. And he would fabricate ahaadeeth for the Sufis.”

Abu Nasr As-Siraaj wrote a book for them called ‘Lum’-us-Soofiyyah‘ in which he stated horrendous beliefs and hideous statements that we will mention later in more detail, by the Will of Allaah.

And Abu Taalib Al-Makkee wrote the book Qoot-ul-Quloob in which he mentioned fabricated ahaadeeth and narrations that cannot be traced back to any source with regard to the subject of prayers during the days and nights and other subjects. He also mentioned false doctrines in it and constantly repeated statements such as: “Some of the mukaashifeen (those to whom Allaah has disclosed secrets of hidden realities) have stated…” These types of words are empty and pointless. He also mentions in it, relating from some Sufis, that Allaah reveals aspects of the hidden matters to his “saints” in this world.

Abu Mansoor Al-Qazaaz informed us: Abu Bakr Al-Khateeb informed us, saying: Abu Taahir Muhammad bin al-‘Ullaaf said: “Abu Taalib Al-Makkee entered the city of Basrah after the death of Abul-Husayn bin Saalim and ascribed to his views. The he traveled to Baghdad and the people gathered around him in the place of admonition to hear from him. So he began to speak but got confused and began to mix up his words. It was memorized from him that he said: ‘There is nothing more harmful to the creation than the Creator.’ So the people declared him an innovator and deserted him completely. Afterward, he was prevented from speaking to the people.”

Al-Khateeb said: “Abu Taalib Al-Makkee wrote a book in the language of the Sufis called Qoot-ul-Quloob in which he mentioned many horrendous and repugnant things concerning Allaah’s Attributes.”

Then there came Abu Nu’aim Al-Asbahaanee who wrote a book for them called ‘Hilyat-ul-Awliyaa‘, in which he mentioned many evil and despicable things on the laws of Sufism. And he had no shame in stating that Abu Bakr, ‘Umar, ‘Uthmaan and ‘Alee, as well as the rest of the high-ranking Companions, were from among the Sufis! So in this book, he spoke of amazing things that occurred to them. He also mentioned Shuraih Al-Qaadee, Al-Hasan Al-Basree, Sufyaan Ath-Thawree and Ahmad bin Hanbal as being from among them (i.e. the Sufis). Similarly, in ‘Tabaqaat-us-Soofiyyah‘, As-Sulamee mentioned Fudail (bin ‘Iyyaad), Ibraaheem bin Adham and Ma’roof Al-Kurkhee as being from among the Sufis, by pointing out that they were individuals who abstained from the worldly life and its luxuries (zuhd).

Sufism is a way that is well known for exceeding in abstinence of worldly luxuries (zuhd). What shows the difference between them (i.e. scholars above, and the Sufis) is that no one ever condemned abstinence (zuhd), whereas Sufism was condemned because of what we will mention later.

‘Abd-ul-Kareem bin Hawaazin Al-Qushayree wrote a book for them called ‘ar-Risaalah‘, in which he mentioned many far-fetched and mystical things such as talk on al-fanaa (annihilation) and al-baqaa (subsistence), al-qabd (contraction), al-bast (expansion), al-waqt (the moment), al-haal (ecstasy), al-wajd (finding) and al-wujood (existence), al-jam’ (union) and tafaruqqah (separation), as-sahu (clarity) and as-sakr (drunkenness), adh-dhawq (taste) and ash-sharab (drink), al-mahu (effacement) and al-ithbaat (affirmation), at-tajallee (manifestation) and al-muhaadarah (presence), al-mukaashafah (unveiling) and al-lawa’ih, at-tawaali’ and al-lawaami’, at-takween and at-tamkeen, ash-sharee’ah and al-haqeeqah (reality),[1] and other insanities that do not amount to anything. And his tafseer is even more bizarre than this!

Then there came Muhammad bin Taahir Al-Maqdisee who wrote ‘Safwat-ut-Tasawwuf‘ for them, in which he stated things that any person with common sense would feel ashamed to mention! We will mention what is proper from its subjects, with the Will of Allaah.

Then there came Abu Haamid Al-Ghazaalee who wrote the book ‘Ihyaa ‘Uloom-ud-Deen‘ for them, according to the methodology of the (Sufi) people, which he filled with baseless ahaadeeth even though he knew well they were baseless. He spoke about knowledge of the Mukaashafah (unveiling of unseen by Allaah to Sufis) and withdrew from the principles of Fiqh. And he stated such things as: ‘Indeed the stars, the sun and the moon, which Ibraaheem saw, were in fact lights that screened Allaah!’ Such things are not mentioned in any of the sources of knowledge. Rather, this is from the types of speech of the Baatiniyyah.

He (Al-Ghazaalee) also said in the book ‘Al-Mufsih bil-Ahwaal‘: “While in their state of wakefulness, the Sufis are able to witness the angels and souls of the prophets, hear their voices and take hold of benefit from them. Then this condition escalates from the witnessing (of their) images to levels in which they are contained within these domains.”

The factors that caused these individuals to write these books was their little knowledge of the Sunnah, Islaam and the narrations, as well as their dedication for what they approved of from the way of the people (Sufis). They only approved this way because of adoration for abstinence (zuhd) that was established in their souls. They did not see any condition better than the condition of these people (Sufis) in regards to appearance, nor any speech more pleasant than their speech, whereas in the biographies of the Salaf, they found a form of harshness. So the people inclined very strongly towards these individuals (Sufis).

This was due to what we stated previously, that it was a way, which was characterized outwardly by cleanliness and worship, whereas on the inside, it was about indulging in leisure and hearing music, which the bodily dispositions incline to. The original Sufis would flee from the leaders and authorities. However (in later times) they became friends.

The majority of these books that were compiled for them have things in them that cannot be traced back to any (authentic) source. Rather, they are only based on mystical occurrences that befell some of them, which they managed to take hold of and record. They called this hidden knowledge (al-‘ilm-ul-baatin). Abu Ya’qoob Ishaaq bin Hayya said: “I heard Ahmad bin Hanbal once when asked about the occurrence of delusions and notions, so he replied: ‘The Sahaabah and the Taabi’een never spoke about such things.’


Footnotes:[1] Translator’s Note: These are names for Sufi concepts and beliefs. Some of them have been defined as such: Fanaa: (Annihilation) A state in which the mureed (Sufi) becomes so absorbed in dhikr that he becomes unaware of himself and his surroundings and is at tranquility with the remembrance of his Lord, negating or annilihating his self. Bast (Expansion) and Qabd (Contraction) refer to the various degrees of relative union and separation from the Creator. Baqaa: The consciousness of survival in Allaah. Waqt: (Time) The moment in which someone becomes conscious of the reality and the Creator; the mureed is neither in the past or the future. Mukaashafah: (Unveiling) The state in which the Truth (Allaah) and the Unseen become revealed to the Sufi. Tajallee: (manifestation) the state in which Allaah manifests revelation to the Sufi. Sakr: (Drunkenness) A state in which the mureed is absorbed in the hidden matters to the point that the common person cannot understand him. Wajd: (Finding) State of ecstasy in which the Sufi finds the realization and presence of Allaah, usually after hearing (Samaa) dhikr. Jam’: (Union) A state in which the Sufi only sees the Truth (Allaah) without the creation. Muhaadarah: (Presence) Being in the presence of Allaah. Tafarruqah or Farq: (Separation) When the Sufi in the state of Fanaa sees the creation (i.e. himself), the opposite of Jam’. And Allaah knows best.

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Guidelines for Radio Phone-in Da’wah

By Fatima Barkatulla (www.muslimmotherhood.blogspot.com)

Radio phone-ins if utilised correctly are an excellent tool for conveying the beauty of Islam and for dispelling fears and misconceptions that many non-Muslims have about Islam and Muslims. One can reach millions of people through radio phone-ins and can tell them something that could stay with them forever.

Phone-ins are particularly good for Muslim women as they allow you to phone in from wherever you are, you could be a busy mum or driving your car somewhere but you can always stop off for a short bit of da’wah and literally reach millions. Often topics arise that are about Muslim women specifically (like the niqab, or jilbab) and many people speak for us and about us and many misrepresent us. So it is imperative that we enter the discussion and inform people about our position. Most presenters really appreciate Muslim women calling up, as it is a voice they don’t often get to hear.

Radio show audiences reach in the millions because phone-in shows that cover the hot topics of the day are often at peak times like during rush hour in the morning and on the drive home from work in the afternoon. If you phone a national radio station the audience is larger still.

Your potential audience

Your potential audience are:

Parents on the school run
People driving to work
Taxi drivers, truck drivers, couriers (all sorts of people who drive for a living).
People who are at home, like mothers, housewives, the elderly, people who work from home.
Many people download radio shows onto their MP3 players and listen to the show later while on the train or elsewhere.
People listening around the world through the internet. (Expatriates for example).

What happens when you phone in?

When you phone in to a show, the producer or researcher for the show will pick up the phone and ask you what your name is and where you are calling from. You can always use an anonymous name or a middle name that you are not known to many people by, like: Umm X, If you feel more comfortable doing that.

Then they will ask you what you want to talk about and you have to briefly tell them what you will say.

They may take down your phone number and say that they will call you back.
When they call you back, they will put you on hold and you will be able to hear the radio from your phone receiver. Turn your radio down or off so that the presenter has no problem hearing you and to prevent feedback.

When it is your turn to speak, the presenter will simply say your name and say ‘hello’ to you and you’ll be heard by everyone listening. They will probably allow you a few minutes unless they really want to continue talking to you, so you have to get to the point. The presenter will know roughly what you are going to talk about because it will be up on their screen in front of them. They will expect you to talk about the subject you said you will talk about.

Sometimes if your point is not very relevant or if they are tight for time, they may not call you back, so try to be as relevant as possible and also try to phone in at least before the last half hour of the show.

If you tell the presenter that you are a first time caller, they are usually more patient with you.

General tips for Radio phone-ins:

· Don’t phone-in to vent your anger about what has been said. Only phone in when you feel you will be calm and measured in your tone. Presenters do not appreciate people raising their voices too much and ranting or insulting people. You will very soon be cut off if you do that. Let people hear your calm and intelligent side. People will see you as a representative of Islam. That doesn’t mean you cannot be passionate about a topic, it just means you have to have good manners.

· Be clear in your own mind what you want to convey and stick to the most important message or you could get sidetracked and then they might cut you off before you get to your main point.

· Jot down some of the main points you want to make and stick to them. Try not to get too distracted by comments that are made by listeners while you are on hold.

· Start off in a positive manner, say something good about the show and mention the presenters name when you speak to them as it has been observed that when a person hears their own name, they relax more and are more attentive.

· Be conversational, not preachy. Speak to the presenter as an individual and be as amicable as you can.

· Acknowledge mistakes that Muslims make and show people that Muslims don’t always do what Islam tells them to.

· Break the argument down and make sure everyone can follow your train of thought.

· Analyse what the issue is and address it step by step.

· You may not be able to cover everything you want to but at least make one good contribution. In sha Allah someone else will build on your contribution.

· If you can phone in regularly, people will get to know you and so be consistent in your good character and points. Don’t just phone in when Islam or Muslims are mentioned. Phone in to talk about any issue you can, because after all, Islam has the solutions to all problems. After becoming a regular caller you don’t even have to mention Islam because people will remember you as the Muslim anyway. It will also make people appreciate that Muslims can contribute to many areas of life.

· Listen to presenters a few times before you phone in, to see what kind of views they have and how they deal with different people. Some can be quite aggressive and anti-religion (like Nick Ferrari, James O’Brien & James Whale). Some can be easier to talk to (like the BBC presenters: Vanessa Feltz, Jumoke Fashola, Eddie Nestor & Kath Milandri)

· Listen to other callers who call in & make a point well. Learn from them & from other people in Da’wah.

· Sometimes you have to accept that you may not be the best person to talk about a particular issue. Perhaps you could call someone you know would be able to contribute and ask them to do so.

· Some popular stations you could call (see websites for latest schedule):
BBC Radio London 94.9fm (http://www.bbc.co.uk/london/tv_and_radio/radio/): Morning phone-in with Vanessa Feltz, Drive-time in the afternoons with Eddie Nestor & Kath Melandri, Jumoke Fashola’s show after 10pm (please check websites because schedules and presenters do change)

Talksport 1089am (http://www.talksport.net/): If you don’t ask them to call you back, they usually put you on hold when you phone them, so you have to foot the bill. But if you tell them quickly when you initially phone in, they will call you back. Good shows to phone in to are the morning phone-in with Jon Gaunt, George Galloway’s show on the weekends, James Whale’s show late at night etc.

LBC 97.3fm (http://www.lbc.co.uk/): Presenters are more sensationalist (like when Nick Ferrari asked me if I cover myself because I think all men are lusting after me, or James O’Brien when he said, “Well at least my way of life means that men and women are totally equal” and then pressed the dump button. (Coward!)), so have your answers prepared. They often don’t give you very long to make your point. Nick Ferrari’s show is in the morning, and there are other shows one could contribute to at any time in the day, depending on the topic of discussion. ◊

(1) The Scientific Miracles in the Holy Quran

Cover of the book.  Click here to enlarge

Cover of the book A Brief Illustrated Guide to Understanding Islam.  Click on the image to enlarge.

A) The Quran on Human Embryonic Development

B) The Quran on Mountains

C) The Quran on the Origin of the Universe

D) The Quran on the Cerebrum

E) The Quran on Seas and Rivers

F) The Quran on Deeps Seas and Internal Waves

G) The Quran on Clouds

H) Scientists’ Comments on the Scientific Miracles in the Holy Quran (with RealPlayer Video)

(2) The Great Challenge to Produce One Chapter Like the Chapters of the Holy Quran

(3) Biblical Prophecies on the Advent of Muhammad , the Prophet of Islam

(4) The Verses in the Quran That Mention Future Events Which Later Came to Pass

(5) Miracles Performed by the Prophet Muhammad 

(6) The Simple Life of Muhammad 

(7) The Phenomenal Growth of Islam

www.islam-guide.com