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http://www.muslim.net/islam/sufism7.html
THE IRREFUTABLE PROOF THAT NAZIM
AL-QUBRUSI NEGATES ISLAM
Prior to compiling this work I read five books written by Sheikh Nazim
al-Qubrusi, one by his sheikh, ^Abdullah ad-Daghistani, one by his deputy in the
United States, Hisham Kabbani, and several issues of the newsletter published by
his followers. I listened to a tape recorded in Europe in his deputy, ^Adnan
Kabbani's voice, giving instructions to his supporters and followers. I also sat
with many of Nazim Qubrusi's students who met him personally and took from
him. I did all of that to shed light on the truth. Indeed, my reliance is on
Allah, the
One Who guides to the acceptable deeds and Who gives one the ability to
perform those deeds.
CHAPTER 1: NAZIM AL-QUBRUSI'S FIRST STATEMENT:
"Follow your sheikh and do not object to him--even when he
contradicts the Rules of the Religion."
The first chapter shall serve to expose the methodology Of Sheikh al-Qubrusi
based on his saying:
"One is not entitled to refute or object to any of the matters of his
sheikh even if he contradicts the pure rules of the Religion."
So apparent in the works of Sheikh al-Qubrusi is his methodology based on total
acceptance of all the matters of one's sheikh--whether this sheikh is complying
with the rules of the Religion or contradicting them.
Firstly: I found Sheikh al-Qubrusi does not in the least value the Knowledge of
the Religion nor does he see any merit in acquiring it. Sheikh Nazim says on
pages 56-57 in his book titled Mercy Oceans' Endless Horizons:
This Grandsheikh, Abdul Wahhab ash-Shaarani, once
said: "When the Last Day is announced, Allah Almighty
will call one religious scholar forward and ask him: 'Are
you a knowledgeable religious man?' He will answer: 'As
You know, Oh my Lord.' 'By virtue of what knowledge
are you claiming to be a learned person--what did you
know in your life?' 'Oh my Lord, I knew all of the Qur'an
by heart.' 'That is your knowledge?' 'Yes.' 'No, you are
mistaken, for the Qur'an is My Knowledge, not yours. So
now, tell me, what else did you know?' 'I knew thousands
of the Holy Traditions by heart.' 'That is My Prophet's
knowledge, not yours.' 'Well, I knew so many points of
Divine Law and jurisprudential verdicts.' 'That is the
knowledge of the Imams of those Schools of Law, not
yours.' 'I knew many tales from the lives of the great
Sufis.' 'That is also not your knowledge, but theirs. When
you quoted Abu Yazid or Salman or Hasan al-Basri or
Imam Ghazzali, it was their knowledge, not yours, of
which you spoke. But what about you, does any
knowledge belong to you?" "Thus does Allah Almighty
strip him bare so he may see that, actually, he had gained
no knowledge whatsoever during the course of his life."
Definitely, the one who accepts such saying will be completely unmotivated to
acquire any religious knowledge. Consequently he will not endeavor to memorize
the Qur'an, learn the hadith, or revert back to one of the sayings of the
reputable
scholars--since all of that, according to this false claim, is worthless in the
Hereafter. If the case is as Sheikh al-Qubrusi portrays, then what is the
beneficial knowledge? If we do not study the meanings of the Qur'an and the
hadith and what is related to them among the genuine sciences to learn about our
Religion, then what are we going to study? If we do not follow the madhhabs of
Imam ash-Shafi^iyy, Imam Malik, Imam Abu Hanifah, or Imam Ahmad, then who
shall we follow?
Moreover, one questions the meaning of the saying he attributed to Allah: "This
is My Knowledge and not yours"--since every knowledge one acquires is known
to Allah. According to his statement, no matter how hard one endeavors, one
would not acquire any knowledge. The mindful person should ask Sheikh Nazim,
"Is it possible one learns a knowledge which Allah does not know?" Answering:
"Yes; it is possible one would learn a knowledge Allah does not know," is clear
blasphemy. On the other hand, answering "No," is negating Sheikh Nazim's own
words and opposes his own saying.
Then, the mindful person would also inquire: "What is the secret behind
demotivating one to acquire the religious knowledge?" Usually, the one who
encourages others to remain ignorant is either an ignorant person himself trying
to hide his own ignorance, or a person seeking to prepare an atmosphere of
prevailing ignorance so he can say whatever he wants without anyone catching his
flaws and inconsistencies.
How does Sheikh Nazim explain the saying of Allah:
(Al-Isra', 9) which means: [This Qur'an guides to what is best.]?
How does he explain the saying of the Prophet, related by al-Bukhariyy:
which means: "The best among you are those who learn the Qur'an and teach it
to others."? How does Sheikh Nazim deal with the saying of the Prophet:
which means: "Maintain studying the Qur'an for, by the One who controls the
soul of Muhammad [Allah], one can lose it easier than losing a loose camel."?
Moreover, why did the Companions endeavor to memorize the Qur'an? Some
memorized it all. Some memorized half of it. Some less than that, and others
more
than that. Likewise is the case of the followers of the Companions and their
followers. Why does the entire Muslim nation hold the consensus regarding the
merit of memorizing the Qur'an and reciting it? Does the mindful person accept
that the guidance of the Prophet and his Companions is invalid? Certainly not!
As a case in point, we do see the followers of Sheikh Nazim stay with him for
years to learn and memorize his sayings. Sheikh Nazim sees this as a merit for
them, while on the other hand, he sees spending their time learning the Book of
Allah, the Sunnah of the Prophet, and the sayings of the Imams of the Religion
as
a waste of their time and ignorance on their part.
Al-Junayd al-Baghdadiyy said: "I only accept those special matters which occur
to me if they conform to the Book of Allah and the Sunnah of the Prophet." How
would the one who does not study the Book of Allah know its meanings? How
would the one who does not study the Sunnah of the Prophet know its meanings?
Secondly: Sheikh Nazim encourages his followers not to refer back to the
scholars for answers to their questions--rather to look down on them. He says in
his book, Mercy Oceans, page 117:
"So many Alims are denying this or that hadith while
Awliya say that those hadiths are all right. Thus, we take
hadiths from those people who have the light of Iman in
their hearts showing them the truth."
As he explicitly indicated in his book more than once, what he means by "those
people who have the light of Imam in their hearts showing them the truth" are
himself and those who are like him--not the People of Knowledge or the Scholars
of Hadith.
A few lines later in the same book someone asked him, "So, until we receive that
higher vision that the Awliya have, we must accept all hadiths as true?" Sheikh
Nazim answered him, "Yes." On that same page, he said:
"Also, if any book has hadiths from the Prophet (peace
be upon him), we accept it out of respect for the Prophet.
If it is an incorrect hadith, there is no responsibility for us
if we accept it. This is a high adab, or good manners. If
someone says, 'This is a hadith,' we believe it out of
respect to our Prophet (peace be upon him) we must
believe it."
I say: These statements of Sheikh Nazim are extremely dangerous because they
claim we have to believe anyone who attributes a hadith to the Prophet. Is this
not
an avenue for every swindler and enemy of Islam to plant whatever he wants, in
an attempt to pervert our Religion without anyone detecting him? Is this not a
vehicle for anyone who desires to say whatever he wants without having sound
criteria to back his statements--besides the claimed "inspiration and
illumination"--something anyone can claim for himself?
Does being polite with the Prophet and his hadiths mean to mix the authentic
hadith with the weak one, or the straight hadith with the twisted one? Is it
not the
case that politeness with the Prophet and his hadiths entails being concerned
about anyone who is fabricating a hadith and attributing it to the honorable
person
of the Prophet? Does not being polite with the Prophet and his hadith rather
entail
protecting the hadiths of the Prophet from lies, perversion, and fabrications
of the
swindlers and the liars? I say, "Yes!" Had politeness with the Prophet been what
Sheikh Nazim mentioned in his book, Mercy Oceans, then why did the Prophet
say:
which means: "The one who narrates a hadith about me held as a fabricated
hadith, then he is among the liars." This is a mutawatir hadith narrated by Imam
Muslim. Is it not clear that al-Qubrusi wants us to follow the liars whom the
Prophet warned us against? If politeness with the Prophet had been what
al-Qubrusi mentioned in his book, then why did the scholars of hadith put forth
so
much effort and endeavor to establish the rules of the Science of Hadith. Why
did
they author books to discriminate between the authentic hadiths and the
fabricated ones? Is it acceptable that the waliyy of Allah, Imam al-Bukhariyy
and
his student Imam Muslim, as well as at-Tirmidhiyy, Abu Dawud, an-Nasa'iyy, Ibn
Majah, al-Hakim, Ibnu Hibban, al-Bayhaqiyy, Ibnus-Salah, Ibn Hajar
al-^Asqalaniyy, as-Suyutiyy, az-Zabidiyy, and others among the scholars of this
nation are all astray for setting precise conditions for the acceptance and
implementation of a hadith? This is the conclusion of the claim of Sheikh
al-Qubrusiyy. Moreover, do we take by al-Qubrusi's claim and conclude that
Imam al-Bukhariyy and Imam Muslim troubled themselves for no reason or
benefit when they authored their books of As-Sahih, or when they authored about
the credibility and non-credibility of narrators, or when they authored about
accepting certain hadiths and rejecting others? Would even one Muslim accept
attributing to the aforementioned scholars and hafidhs of hadith "the lack of
politeness" with the Prophet as was defined in al-Qubrusi's book? We do not
think that Sheikh al-Qubrusi claims to be more knowledgeable, pious, or
God-fearing than those scholars.
Rather, it was the Isma^iliyy faction as well as other groups deviant to Ahl
us-Sunnah wal-Jama^ah who made similar statements. However, the one who
identifies himself with them and follows them in their falsehood has only
himself
to blame on the Day of Judgment.
Why did Sheikh al-Qubrusi lower the status of the scholars? Allah, the Exalted,
said:
(Fatir, 28) which means: [It is the scholars who are the most
God-fearing.]
Allah said:
(Az-Zumar, 9) which means: [Those who are learned are not equal to
those who are not learned.]
As related by at-Tirmidhiyy, the Messenger of Allah said: which means: "The
merit of the scholar over that of the true worshipper is similar in vastness to
my
merit over that of the least among you."
As related by Abu Dawud, the Messenger of Allah said: which means: "The
scholars in knowledge are the heirs of the prophets."
Thirdly: Sheikh Nazim plants the deviant belief among his followers that the
ignorant person is not accountable. He says on page 57 in his book on the
teachings of his sheikh, ad-Daghistani:"We are responsible as our knowledge
grows. There is no responsibility for ignorant people." Such teaching
undoubtedly
encourages his followers to refrain from acquiring the knowledge--in order to
escape accountability--as per their claim. Hence, they remain ignorant, unable
to
discriminate between the lawful and the unlawful, submitting to the claims of
just
anyone, to turn with him which ever way the wind blows.
Moreover, al-Qubrusi's words include belying the Qur'an, the Messenger of
Allah, and the Imams of Guidance. In Surat al-Hashr, Verse 7, Allah, the
Exalted,
said:
(al-Hashr, 7) which means: [Accept what the Prophet said and refrain
from what he prohibited you from doing.]
So, Allah ordered us to follow the Prophet in what he ordered and forbade. Yet,
the words of al-Qubrusi lead one to believe it is permissible to stay ignorant,
and
should one neglect doing what the Prophet ordered or commit what he forbade, it
is of no consequence--for one will not be accountable in the Hereafter because
he
was ignorant!!! Certainly such a claim is invalid!!! Had this been the case,
then
ignorance would have been better than knowledge, because--according to
them--ignorance guarantees one safety in the Hereafter, whereas knowledge
does not!
Discrediting such a statement is easy, since it belies the saying of Allah:
(Az-Zumar, 9) which means: [Those who are knowledgeable are not
equal to those who do not know.]
It also belies the hadith narrated by Abu Dawud: which means: "The judge who
judged out of ignorance shall be in Hellfire." Al-Qubrusi's claim also belies
the
hadith narrated by Ibn Majah regarding the injured person who was ill-advised to
perform the purificatory ghusl and died as a result. The Prophet made a
supplication against those who gave that man this wrong advice. He said:
which means : "They have killed him, may Allah destroy them. They should have
asked when they did not know. The cure of being ignorant of something is to ask
about it."
At-Tabaraniyy narrated the hadith of the Prophet:
This hadith means: "O people, learn; for knowledge is acquired by learning, and
the science of jurisprudence is acquired by learning. The one whom Allah willed
for him a lot of goodness, Allah makes him knowledgeable in the Religion."
Imam ash-Shafi^iyy said:
"Seeking the knowledge is better than the supererogatory prayer."
Imam an-Nawawiyy narrated these words from ash-Shafi^iyy in the beginning of
his book, "Al-Majmu^."
Let us point out here that if the followers of Sheikh al-Qubrusi neglect
acquiring
the knowledge, they will never acquire the scale needed to properly weigh the
matters of the Religion. Consequently, they become an easy morsel for the
devilish humans who will use them for worldly gains and fame--while deluding
them that they have acquired a high status, when in reality they sink them to
the
lowest status a human being would reach.
Fourthly: Sheikh al-Qubrusi filled his book with many untrue and unfounded
sayings. He said, "There is a soul to the soul!" He even said, "There is a soul
to
the soul of the soul!!" He said, "Allah created the heavens and earth in seven
days" (i.e., instead of six)!!! Then he topped such lies with deviant rulings
which
revoke the laws of the Religion and demolish it. Some examples include:
canceling the obligation of prayers; devaluating the issue of fasting; urging to
consume what is unlawful; extensive talk about marriage while perverting its
rules and mixing them with fictitious stories--such as telling the people, "When
the man first consummates the marriage with his wife, all their sins would be
forgiven;" and other bizarre fabrications which render the one who believes them
misguided and which abolish even the facade of worship.
Following this route is very dangerous. He who follows such a route denies the
rules brought by Prophet Muhammad and becomes one who follows the desires of
his self, concerned about satisfying his stomach and his genitals. He becomes
one
who does not avoid the unlawful; one who does not protect against the doubtful
matters; one who does not fear the punishment in the Hereafter--especially since
Sheikh al-Qubrusi tells him, "Allah forgives His slaves for all of their sins
every
night." He also tells them, "The devil misguides them during the day, and Allah
forgives them for it at night"!!
I say: If the follower reaches this level of negligence--not memorizing the
Qur'an
and the Sunnah, not paying attention to ask the scholars or seek their fatwas,
believing prayers and fasting have no significance, and believing whatever sins
a
person commits, Allah forgives him for them at night--then such a person
becomes an atheist who turned his back on the Religion of the Messenger of
Allah. So, how would the case be if such a person, over and above that, believes
understanding the religion comes only through his sheikh, Nazim Qubrusi; that
the secrets (according to them) of the religion are attained only through Sheikh
Nazim; that Sheikh Nazim is the head of the waliyys and the leader of the
God-fearing ones; that whatever he says is the Religion and whatever he utters
is
the truth; that it is not permissible to object to him; that his deeds are not
to be
weighed by the scales of the Religion--rather he is above that; that anyone who
dares to weigh the deeds of Sheikh Nazim by the scale of the Religion is
short-sighted, deprived of goodness, failed the test, and is far from the
special
visions?? According to such a person, Sheikh Nazim is not to be objected to, and
he is correct--even if he defies the orders of Allah and the Messenger of Allah.
To such a person, the Religion is represented by the sayings and doings of his
sheikh--not what the Prophet conveyed from Allah and ordered to implement.
On page 108 in his book, Mercy Oceans, Nazim Qubrusi says,
"Our Grandshaykh says that in our time no one from
among the Awliya has been given permission to speak
about secret knowledge except him. He may speak
Quranic secrets."
Nazim is his vicegerent, translator, and the conveyer of his thoughts. This
means
Nazim is the only one who carries the true meanings of the Religion. It means
the
seeker of knowledge has no alternative but to go through him--as repeatedly
declared by Sheikh Nazim on different occasions and in different books.
To that I say: This is totally rejected! It is precisely the saying of the
Batiniyyah,
who claim that the Religion is what their imam says, and can only be known
through him. How can Sheikh Qubrusi claim the existence of a concealed
knowledge in the Religion when the Prophet conveyed from Allah all what was
revealed to him. In Surat al-Ma'idah, Verse 67, Allah said:
which means: [O Messenger of Allah, convey what was revealed to you
from your Lord. If you do not then you have failed to convey.]
In his book, "Al-Fasl Fil-Milal-Wannihal," Ibn Hazm explicitly stated the
judgment of blasphemy for he who claims the Prophet conveyed only the literal
rules of the Religion, and that the rules have truly another concealed context.
How could such a claim be other than blasphemy when Allah said:
(Al-Ma'idah, 3) which means: [Today I have completed your Religion
for you and fulfilled My Endowment on you.]
On page 45 in his book, Mercy Oceans' Pink Pearls, Nazim Qubrusi recounts a
statement oftenly told to him by his shaykh:"Oh Nazim Efendi, don't put my
words and actions in a scale and weigh them. Don't say, 'Why is that Sheikh
saying such-and-such or doing so-and-so.'" A few lines later, Nazim Qubrusi
quotes his grandsheikh as saying to him, "In order to follow us you must follow
without judging or objecting." In that regard he classified himself as
al-Khadir,
peace be upon him, and ranked himself in the same rank as one of the prophets of
Allah! He even said in the same book, page 47, "As far as the actions of your
Sheikh are concerned, don't try to weigh and evaluate them with your mind, even
if you be the Prophet Moses!"
I say: These are the exact words of the Batiniyyah faction
The fact is, it is an obligation on the Muslims to warn against such deviations.
Doing so entails a reward greater than that of building a mosque because this
preserves the Religion, protects the creed of the Muslims, and fulfills the
obligation of ordering the lawful and forbidding the unlawful. This also
conforms
to the saying of the Truthful Prophet of Allah, sallallahu ^alayhi wa sallam,
related by Abu Dawud: which means: "The believer is the mirror of his fellow
brother."
It is well known that ^Umar used to draw the attention of Abu Bakr--who was the
best of the Companions, to certain matters which he felt would be correct if
done
otherwise
The methodology of the Companions and those who came after them among the
scholars and the waliyys, was to quit any mistakes once proven as such by the
proofs of the Religion. They never said, "We are the people of the Batin (inner
secrets) and you are the people of what is apparent."
The one who says today, "I am the only one today who knows all the secrets of
the Religion," is in fact claiming he has a knowledge which Abu Bakr did not
claim for himself and which ^Umar did not claim for himself, and as such, is
claiming to be more knowledgeable than either one of them!! The one who is
blinded to such an extent of arrogance is one with whom you cannot reason. He
is,
as the poet said:
which means:
"If you are calling upon someone alive, he will hear;
however, the one you are calling upon has no life."
It is a religious duty to warn against the one who promotes and spreads such
misguidance
The route of the truly religious people is to humble themselves to the Rules of
the
Religion and the believers, and to leave out unfounded claims. They are not
concerned with whether the people aggrandize them or praise them; rather, they
are concerned about being accepted by Allah. They do not see themselves above
receiving advice and are not too arrogant to accept it. They do not consider the
follower who advises them as a 'loser' or a 'misguided person', rather they
accept
his advice if it conforms to the Religion. Should they commit a sinful matter,
they
leave it out and repent. Arrogance does not lead them to accept remaining
sinful;
to them, the rules of the Religion stand as the foundation--and not their own
statements and sayings--contrary to the teachings of Sheikh al-Qubrusi
The intelligent Muslim is the one who accuses himself of short performance and
prepares himself for the life after death. Allah is the One Who guides to the
valid
deeds.
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