Ibn ‘Arabee the Sufi, and the Difference Between Ibn ‘Arabee and Ibnul ‘Arabee

Ibn ‘Arabee the Sufi, and the Difference

Between Ibn ‘Arabee and Ibnul ‘Arabee 

The third ideology is that of wahdatul-wujood, i.e. that all in existence is a single reality, and that everything we see is only aspects of the Essence of Allaah. The chief claimant of this belief was Ibn ‘Arabee al-Haatimee at-Taa’ee, who was buried in Damascus having died in the year 638H. He himself says about this belief in his book al-Fatoohaat-ul-Makkiyyah”

“The slave is the Lord and the Lord is a slave,
I wish that I knew which was the one required to carry out the required duties.
If I were to say the servant then that is true, or if I were to say the Lord,
then how can that be required for Him.”
Al-Fatoohaat-ul-Makkiyyah as it is attributed by
Dr. Taqiyyuddeen al-Hilaalee in his book al-Hadiyyatul-Haadiyah (p.43).

He also says in al-Fatoohaat:
“Those who worshipped the calf worshipped nothing except Allaah.”
Quoted as Ibn ‘Arabee’s saying by Ibn Tayrniyyah in al Fataawaa (vol.11)
who attributes it to the book al Fatoohaat.

Indeed he praised Fir’awn (Pharaoh) and declared that he died upon eemaan!

Furthermore he speaks against Haroon for his criticism of his peoples worship of the calf, thus directly opposing the text of the Qur’aan.

He also held that the Christians were Unbelievers only because they made divinity particular to ‘Eesaa, whereas if they had made it general to all then they would not have been unbelievers. [Despite all the gross deviation of Ibn 'Arabee and the fact that the scholars declared him to be an Unbeliever, yet he is revered by the Sufis and others who do not distinguish between the truth and falsehood, and those who turnaway from accepting the truth even when it is as clear as the sun. But his books, which are filled with clear apostasy, such as al-Fatoohaatul-Makkiyyah and Fusoosul-Hikam are still circulated. He even has a tafseer, which he called at-Tafseerul-Baatin since he holds that there is an apparent and a hidden meaning for every Aayah, so the outer meaning is for the people of Ta'weel]

The scholar Burhaanuddeen al-Baqqaa’ee said, explaining the beliefs of Ibn ‘Arabee at the start of his book, Tanbeebul-Ghabee:

“Firstly it must be known that his speech, i.e. that of Ibn ‘Arabee, revolves around unrestricted unity of allexistence, that there is nothing besides this world, and that the Deity is a composite whole which does not exist except within its parts.”

Ibn ‘Arabee held that all the pagans and idol-worshippers were upon the truth since Allaah is in his view everything. Therefore whoever worshipped an idol, or worshipped a stone, or a tree, or a human, or a star, then he has worshipped Allaah.

O brothers, if the Sabians were unbelievers because they worshipped the stars, and the Jews were unbelievers because they worshipped the calf, and the Christians were unbelievers because they worshipped ‘Eesaa, and the Quraysh were unbelievers before Islaam because they worshipped idols…then how can the one who calls to the worship of all these things not be an unbeliever? [See Hadhihi Hiyas-Soofiyyah (p.38)].

Ibn ‘Arabee even admits his belief that all religions are one and that his heart is ready to embrace every sect and religion.

Source : The Reality of Sufism in Light of the Qur’an and the Sunnah – Muhammad al-Madhkhalee [PDF]

As to what proceeds: The noble shaikh, al-Allaamah Saalih ibnu Fawzaan ibni Abdillaah al-Fawzaan was asked the following question:

Question:

I find some vagueness between Ibnu Arabee and Ibnul Arabee. I would hope that you would explain for us the difference between the two and their most well, known writings?

Answer:

The difference between the two is clear. Ibnu Arabee without the definite article [attached to the name Arabee] is the well known heretic who used to espouse Wahdatul Wujood and he was one of the extremist Soofees who were eventually lead to the issue of ilhaad, the statements of Wahdatul Wujood and that there is no difference between the Creator and the creation. And according to his aqeedah, all that exist is Allaah, the Most High.

As for Ibnul Arabee, with the definite article [attached to the name Arabee], then he is the well-known, lofty imaam, Aboo Bakr ibnul Arabee, al-Maalikee who had noble writings in the area of hadeeth and tafseer and a noble book, defending the Companions, which he called al-Awaasim minal Qawaasim.

He defended in that book, Islaam and the Companions of the Messenger of Allaah, sallallaahu alaihe wa alaa Aalihee wa Sahbihee wa sallam.

It is a noble book and he also has a book entitled Tafseeru Aayaatil Ahkaam, in two huge, volumes. He also has an explanation of the Sunan of [al-Imaam] at-Tirmidhee called Aaridatul Ahwadhee fee sharhit Tirmidhee.

All of these books are published and to be [easily] found and all the praise is due to Allaah.

Therefore, there is an obvious difference between these two men; one is an astray disbeliever, and that is none other than Ibnu Arabee, al-Haatimee, at-Taa’ee while [the other one] Ibnul Arabee is a noble, lofty imaam known for correctness, knowledge and fear of Allaah.

Source: al-Muntaqaa minal Fataawaa of the noble Shaikh Saalih al-Fawzaan, volume two, pages 306-07

Dawud Adib the son of David C.White Sr.

Jazaakum Allaahu khayran. It should be noted that this is not absolute, as some of the ‘ulamaa’ do not go by this. Just as some say Ibn ‘Uthaymeen sometimes and Ibn al-’Uthaymeen sometimes, ‘Abbaas, al-’Abbaas, Ibn Qayyim, Ibn al-Qayyim, etc., they may say Ibn ‘Arabee and Ibn al-’Arabee for the same person. And Allaah knows best.

Moosaa ibn John Richardson

Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=3943&bookmark=1

http://abdurrahmanorg.wordpress.com/2011/04/20/ibn-arabee-the-sufi/

If they tell you leave out the Qur'an and the Sunnah..

If they tell you leave out the Qur'an

and the Sunnah..

Adh-Dhahabee (rahimahullaah) said: 


"If you see the innovative mutakallim saying: 'leave out the Qur'aan and Sunnah and bring forth logic', then know that he is Aboo Jahl. And if you see the 'One on the Spiritual Path', [who claims that by practicing a set of prescribed forms of innovated worship he will attain oneness with Allaah] (i.e. the Soofees) saying: 'Leave us from [knowledge] that is transmitted (i.e. the Qur'aan and Sunnah) and bring forth the 'Taste and Ecstasy of Passion', then know that he is Ibless (Shaytaan) become manifest in human form, or has become incarnate within him; so if you become cowardly then run away from him,. otherwise wrestle him down, and sit on his chest with your knee, and ready ayaatul-kursee, and strangle him." 

[as-Siyaar, (4/472)]


Source: http://aa.trinimuslims.com/f29/pearls-from-the-salaf-4871/post36173.html

Is Tasawwuf pure Tawhîd?

Is Tasawwuf pure Tawhîd? 

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: http://alfawzan.ws/sites/default/files/tg–1431-10-19_0.mp3
Date: 1431-10-19/2010-09-27
Reference: Darulhadith.com
http://aFatwa.com

Question: There are those who say that Tasawwuf is pure Tawhîd.

Shaykh al-Fawzân: Yes, according to him. It is like that according to him. As for those who stick to the truth, then pure Tawhîd is to only worship Allâh and not Tasawwuf.

Ibn Al-Jawzee on the history of Sufi thought, books and authors

Ibn Al-Jawzee on the history of Sufi

thought, books and authors

Ibn Al-Jawzee, rahimahullah, said:


“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 occurences. This 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-ud-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 that 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-Sulaamee who wrote a book for them called ‘as-Sunan’. He also compiled a boook 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 ibn 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’saam from Taareekh Yahyaa bin 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 details, 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 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. Then 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’ (“The Beautification of the Saints”), 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 Fudayl (bin ‘Iyyaad), Ibraheem bin Adham and Ma’roof Al-Karkhee as being from among the Sufis, by pointing out that they were individuals who abstained from the worldly life and its luxuries (zuhd).


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


‘Abdul-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, al-wajd (finding) and al-wujood, 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 (“The Perfection of Sufism”) 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 later, by 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 form the principles of Fiqh. And he stated such things as: ‘Indeed the stars, the sun and the moon, which Ibraheem 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 that 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 that 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.’”


[Talbees Iblees (pg. 162 and on) with the verification of Mahmood Mahdee Al-Istanbulee. Taken from the book, The Methodology of Ahlus-Sunnah wal-Jamaa'ah on criticizing Individuals, Books & Groups, by Shaykh Rabee' bin Haadee Al-Madkhalee, Al-Ibaanah Publishing]


--------------------------------------------------
Footnotes
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[1] 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 (remembrance of Allaah) that he becomes unaware of himself and his surroundings and is at tranquility with the remembrance of his Lord, negating or annihilating 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.


Source:http://islamtees.wordpress.com/2011/10/03/ibn-al-jawzee-on-history-of-sufi-thought-books-and-authors/

The method of pronouncing Dhikr according to the Sufi order

The method of pronouncing Dhikr

according to the Sufi order

(Part No. 8; Page No. 399-400)


Q 1: Why are the Sufis interested in pronouncing the name of Allah rather than referring to His Attributes?


Q 2: Why do Muslims not mention Allah's Name and mention Him through the word of Tawhid La ilaha illa Allah (there is no deity but Allah) and His Attributes?


Q 3: The Sufis claim that Allah's Name bears greater value but the Muslims say that La ilaha illa Allah (there is no deity but Allah) holds the greatest importance.


A: The noble Ayahs and authentic Hadiths reported from the Prophet (peace be upon him) indicated that the best of speech is the word of Tawhid La ilaha illa Allah (there is no deity but Allah), according to his saying (peace be upon him): There are more than seventy branches of Iman (Faith/belief), the most superior of which is saying "La Ilaha Illa Allah" He (peace be upon him) had also said: The most preferred words to Allah are four: Subhan Allah (Glorified be Allah), Al-Hamdulillah (Praise be to Allah), la ilaha illa Allah (There is no deity but Allah) and Allahu Akbar (Allah is the Greatest) .


Moreover, Allah has mentioned this word in His Great book (i.e. the Qur'an) in many places, among which is His Saying (Glorified be He): {Allâh bears witness that Lâ ilâha illa Huwa (none has the right to be worshipped but He)}[Surah al Imrán 3:18]. In addition to His Saying (Glorified and Exalted be He): {So know (O Muhammad صلى الله عليه وسلم) that, Lâ ilâha illallâh (none has the right to be worshipped but Allâh), and ask forgiveness for your sin} [Surah Muhammad, 47:19] 


Thus, it is prescribed for Muslims to remember Allah using this word: La Ilaha Illa Allah in addition to other good permissible words such as Subhan Allah, Al-hamdullilah, Allahu Akbar and La hawla wala Quwwata Illa Billah (There is neither strength nor power except with Allah).


As for the Sufis' saying: words like "Allah, Allah" or "He, He", this is verily an act of Bid`ah (innovation in religion) and people should not adhere to this, for it had not been reported from the Prophet (peace be upon him) or any of his Companions (may Allah be pleased with them). Therefore, it is an act of Bid`ah, according to the saying of the Prophet (peace be upon him): Whoever does something that is a not part of this matter of ours (i.e. Islam) will have it rejected The Prophet (may Allah's Peace and Blessings be upon him) also says: Whoever introduces a practice that is not religiously admitted, it is to be rejected (Agreed upon by Al-Bukhari and Muslim) .


The meaning of his saying (peace be upon him): "it is to be rejected" is that it is unacceptable and people are not allowed to act in accordance with it.


Consequently, it is impermissible for Muslims to worship Allah by observing acts which are not prescribed by Him according to the mentioned Hadiths and other Hadiths reported to the same effect, for Allah (Glorified be He) says denouncing the Mushrikin (those who associate others in worship with Allah): {Or have they partners (with Allâh — false gods) who have instituted for them a religion which Allâh has not ordained?} [Qur'an 42: 21]


May Allah grant us all success and guide us to what pleases Him! As-salamu `alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!)





Fatwas of Ibn Baz


Browse by Volume Number > Volume 8 > Method of pronouncing Dhikr according to the Sufi order



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فتاوى ابن باز

تصفح برقم المجلد > المجلد الثامن > حول طريقة ذكر الله عند الصوفية حول طريقة ذكر الله عند الصوفية (الجزء رقم : 8، الصفحة رقم: 399) س1: لماذا يهتم الصوفيون بذكر الله فقط دون ذكر صفات الله؟ س2: لماذا لا يقوم المسلمون بذكر الله فقط ويقومون بذكر الله من خلال كلمة التوحيد وصفات الله؟ س3: الصوفيون يقولون: إِن اسم الله يحمل قيمة أكبر ولكن المسلمون يقولون: بل لا إِله إِلا الله تحمل القيمة الكبرى . ج: قد دلت الآيات الكريمات والأحاديث الصحيحة عن النبي صلى الله عليه وسلم أن أفضل الكلام كلمة التوحيد: وهي لا إِله إِلا الله، كما في قول النبي صلى الله عليه وسلم:  الإِيمان بضع وسبعون شعبة، فأفضلها قول: لا إِله إِلا الله  ، وقال عليه الصلاة والسلام:  أحب الكلام إِلى الله أربع: سبحان الله، والحمد لله، ولا إِله إِلا الله، والله أكبر  . وقد ذكر الله في كتابه العظيم هذه الكلمة في مواضع كثيرة؛ منها: قوله سبحانه:  شَهِدَ اللَّهُ أَنَّهُ لاَ إِلَهَ إِلا هُوَ  وقوله عز وجل:  فَاعْلَمْ أَنَّهُ لاَ إِلَهَ إِلا اللَّهُ وَاسْتَغْفِرْ لِذَنْبِكَ  والمشروع للمسلمين جميعًا أن يذكروا الله بهذا اللفظ: لا إِله إِلا الله، ويضاف إِلى ذلك: سبحان الله، والحمد لله، والله أكبر، ولا حول ولا قوة إِلا بالله - كل هذا من الكلام الطيب المشروع.أما قول الصوفية : ( الله الله )، أو ( هو هو )، فهذا من البدع، ولا يجوز التقيد بذلك؛ لأنه لم ينقل عن النبي صلى الله عليه وسلم، ولا عن أصحابه (الجزء رقم : 8، الصفحة رقم: 400) رضي الله عنهم فصار بدعة؛ لقول النبي صلى الله عليه وسلم:  من عمل عملاً ليس عليه أمرنا فهو رد  ، وقوله عليه الصلاة والسلام:  من أحدث في أمرنا هذا ما ليس منه فهو رد  متفق عليه .ومعنى قوله صلى الله عليه وسلم فهو رد: أي فهو مردود، ولا يجوز العمل به ولا يقبل.فلا يجوز لأهل الإِسلام أن يتعبدوا بشيء لم يشرعه الله؛ للأحاديث المذكورة؛ وما جاء في معناها؛ لقول الله سبحانه منكرًا على المشركين:  أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُمْ مِنَ الدِّينِ مَا لَمْ يَأْذَنْ بِهِ اللَّهُ وفق الله الجميع لما يرضيه.والسلام عليكم ورحمة الله وبركاته .

Some Statements of Shaykh ul-Islaam Ibn Taymeeyah About the Soofeeyah

Some Statements of Shaykh ul-Islaam

Ibn Taymeeyah -Rahimullaah-About the Soofeeyah

By Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah-

Translated & Compiled by Abbas Abu Yahya

1. There was more Bida’ amongst those who came later than those who were amongst the foremost of the people.


Shaykh ul-Islaam Ibn Taymeeyah (d.728) -Rahimullaah- said :


‘This is because every time the people were closer to the time of the Messenger of Allah their Bida’ was less, and this type of Bida’ was (generally) in speech and statements.


Those who committed Bida’ were not from amongst the Tabi’een (those who followed the Companions) and those who followed them, rather it was people who worshipped Allaah by dancing and listening to music. Just as there were people at that time from the Khawarij (those who rebel against the Muslim leader), the Mutazilah and the Shia, there were also amongst them those who belied Qadr however, there were not amongst these people of Bida’ those who used Qadr as a justification for their actions.


Thereafter a lot of the Bida’ of action occurred amongst those people who came later, they were the ordinary (ignorant) worshippers and those who abstained from the Dunyaa, the poor people and the Soofeeyah. This Bida’ of actions was not generally present at the time of the Tabi’een and those who followed them, in contrast to the people of Bida’ and their innovated statements. Because this Bida’ of statements appeared at the time of the Companions and those who followed the Companions, due to this it was known, and at that time doubts regarding Bida’ were stronger and their people were more intelligent, as for the Bida’ of the people nowadays who abstain from the Duniya and the Soofeeyah then their people are more ignorant and further away from following the Messenger of Allaah.’


[Taken from ‘Majmoo’ Fatawa’ vol.19/275, ‘Mawqif Ibn Taymeeyah min as-Soofeeyah’ vol.1/240]




2. The Dislike of the Soofeeyah for Knowledge.


Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- said:


‘As for the people who worship with Bida’, then the Shaytaan beautifies these acts of worship for them and makes them hate the paths of the Sharia’ until he makes them hate knowledge, the Qur’aan and Hadeeth. So they do not like to listen to the Qur’aan and Hadeeth nor do they like to remember it, and perhaps they are caused to hate books so they do not love books nor the one who has a book, whether it is a Mus’haf or a book of Hadeeth.


Just as an-Nasrabaadthi said, the Soofeeyah used to say: ‘How can you leave the knowledge of (al-Kharq- a type of clothing that is specific to the Soofeeyah) and take the knowledge of the Sharia’ and knowledge!’ He said: ‘I used to hide my writing materials from them but when I became older they were in need of my knowledge.’


As-Siree as–Saqtee mentioned that one of the Soofeeyah entered upon him and when he saw that he had a pen and ink he left and did not sit with him…..and many of the Soofeeyah frighten away those who mention the Qur’aan or the Sharia’, or if he has a book with him or if he writes.


This is because they feel that this type of person has in him something that oppresses his Tareeqah (path) so their Shayateen make them flee from knowledge, just as a Jew and a Christian causes his son to flee from listening to the speech of the Muslims so that he does not change his belief of his religion. Likewise, the people of Nuh would place their fingers in their ears and cover themselves up with their garments so that they could not hear his speech or see him.


Allaah Ta’ala said about the Mushrikeen:


{And those who disbelieve say: ‘Listen not to this Qur’aan, and make noise in the midst of its (recitation) that you may overcome.’}[Fussilat: 26]


And Allaah Ta’ala said:


{Then what is wrong with them (i.e. the disbelievers) that they turn away from (receiving) admonition? As if they were frightened (wild) donkeys} [al-Mudathir: 49-50]


And they are from those people who are most wanting to listen and hear Bida’, like the listening of musical instruments and they are the furthermost to listening to that which is from the Sharia’; like the listening of the Ayaat of Allaah -Ta’ala.’


[Taken from ‘Majmoo’ Fatawa’ vol. 10/412-413]




3. Shaykh ul-Islaam Ibn Taymeeyah spoke about the deviancy of Ahul-Kalaam (the people of theological rhetoric) and the Ahl-ul-Tassawuff (Soofeeyah) saying:


‘So every one of the two deviant groups have two aspects of corruption and evil.


One of which is:


Speech without knowledge- if they are the people of theological rhetoric


Action without knowledge – if they are the Soofeeyah


That is what has occurred from the Bida’ of theological rhetoric and the Bida’ in actions which oppose the Book and the Sunnah.


The second is:


The people of theological rhetoric abandon actions and as for the Soofeeyah then they abandon statements and theological rhetoric.


As for the Ahl-ul-Sunnah their speech and their actions both inwardly and outwardly are with knowledge. And both their speech and actions are connected, and they are the Muslims in truth. They remain upon the straight path, the path of whom Allah has blessed and not the path of those whom incur the anger of Allaah, nor the path of those who are misguided.


As for the deviants of the people of theological rhetoric then they have the resemblance of the Jews, and as for the deviant of the people of the Soofeeyah then they have the resemblance of the Christians, this is why the people of theological rhetoric were overcome with the science of ciphering (using systems and symbols for extracting rules), and what indicates to that from knowledge and belief.


And what overcame the Soofeeyah was whisperings and along with that which rouses them into (al-Wajd) a state where the heart becomes empty.’


[Taken from ‘Majmoo’ Fatawa’ vol.2/41-42 ‘Mawqif Ibn Taymeeyah min as-Soofeeyah’ vol.1/ 245]




Source:http://followingthesunnah.wordpress.com/2010/12/22/some-statements-of-shaykh-ul-islaam-ibn-taymeeyah-about-the-soofeeyah/