Sufism is Not from Islām & it is Harām to Follow it – Shaykh Sālih bin Fawzān al-Fawzān

First Fatwa:
Translated by Rasheed ibn Estes Barbee
http://mtws.posterous.com/sufism-is-not-from-islam-explained-by-shaykh

Second Fatwa:
http://www.sahab.net/forums/index.php?showtopic=121026
Translation: Abbas Abu Yahya
http://followingthesunnah.wordpress.com/2012/05/16/ascription-to-the-salafi-m…

The Deviations of Hamza Yusuf:

This is a segment taken from a Khutbah entitled The Statement La ilaaha illallaah Delivered by Abu Khadeejah Abdul-Wahid.

For more information please visit: http://www.asharis.com

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Nur ala Al-Darb Fatwas>Volume 1>Bid`ah>Ruling on offering Salah behind an Imam practicing Bid`ah:

Q146: There is a Masjid (mosque) in our district built by some Sufis. We, the followers of the Sunnah, wanted to build it, but they insisted on doing so. The Masjid is now under their administration and management and they recite poetry and eulogies in it. Can we pray in this Masjid behind the Imam (leader in congregational Salah) who commits Bid`ah (rejected innovations in religion)? Otherwise, what shall we do?

A: If the Imam is not a Kafir (disbeliever), but he commits some Bid`ahs which do not render him a non-Muslim, there is no harm in offering Salah with them. You should guide them and advise them through Da`wah after Salah and hold study circles in the Masjid. This will benefit them and they will abandon these innovations, if Allah wills. This falls under the principle of cooperation in righteousness and piety, and advising one another.

However, if the Imam commits acts which render him a Kafir, such as seeking the help of the Messenger (peace be upon him), supplicating to him instead of Allah, seeking the help of the dead, or making vows and sacrificing animals to them,

( Part No : 1, Page No: 320)

this is considered Kufr (disbelief) and deviance. You should not offer Salah behind him, because these practices are considered Kufr and Shirk (associating others in worship with Allah).

If the Imam has some heretical beliefs, such as the belief that the universe is controlled by other than Allah, like the Awliya’ (pious people), as some Sufis believe; if he is a pantheist (believes that the Creator and creation are one; that the Creator is creation and the worshipper is the Worshipped) or has other atheistic beliefs, he is considered a Kafir and you should not offer Salah behind him.

If the Bid`ah he commits is not considered Kufr, you may offer Salah behind him; such as celebrating the Prophet’s birthday, if it does not entail acts of Kufr. The same holds true for Bid`ah committed by Sufis which is not tantamount to Kufr. However, it is best to find an Imam who adheres to the Sunnah, whenever possible.

As to the poetry recited there, it should be examined. An example is the poetry of the author of Al- Burdah in his statement:

“O you, the noblest of creatures, I have none to resort towhen disasters befall but you”

If you will not help me when the time comesI will definitely be lost”

“This world is part of your benevolenceand the knowledge contained by the Pen and the Tablet is derived from your knowledge”

This is considered heretical poetry and deviant belief. If the founders of the Masjid believe in such concepts, you should not offer Salah behind their Imam. Believing that the Prophet (peace be upon him) knows the Ghayb (Unseen) or owns this world and the Hereafter is considered Kufr and misguidance, we seek refuge with Allah from that. The Ghayb is known only by Allah, may He be Glorified and Exalted.

( Part No : 1, Page No: 321)

The same applies to the belief adopted by some Sufis and some pagans that the Prophet (peace be upon him) will deliver people who supplicate to him from Hellfire on the Day of Judgment. All this is Kufr and misguidance. All matters are in the Hands of Allah the Exalted; it is He who will save people from Hellfire and only He who knows the Ghayb; He is the Owner of all things, and He is the Disposer of all affairs.

The Messenger (peace be upon him) cannot remove people from Hellfire; he can only intercede for them to an extent. He intercedes only for those who follow Tawhid (monotheism) and are believers. Abu Hurayrah (may Allah be pleased with him) asked the Prophet (peace be upon him): O Messenger of Allah! Who will be worthy of your intercession on the Day of Resurrection?” The Messenger of Allah (peace be upon him) said, “He who proclaims, ‘There is no god but Allah’ purely from his heart” or he said: “… purely from his soul.”

He (peace be upon him) also stated: “I have reserved my supplication for the Day of Judgment so that I may intercede for my Ummah (nation). If Allah wills, it will be granted to those of my Ummah who die while not associating anything in worship with Allah.”

His intercession will be permitted on behalf of the people of Tawhid and the believers, not for the disbelievers.

In conclusion, if the Imam commits acts which render him a disbeliever, you should not pray behind him, but if his Bid`ah is not considered disbelief, there is no harm in praying behind him. However, if there is another Masjid which is run by adherents of the Sunnah, it is preferable to pray there. It should be mentioned that adherents of Sunnah are to maintain contact with those who commit Bid`ah so that they may advise them, guide them, and cooperate in righteousness and piety. Some of those who commit Bid`ah do so out of ignorance, not fanaticism. If they are shown the truth, they will follow it and abandon the Bid`ah.

Thus, the adherents of the Sunnah should not leave those who commit Bid`ah; rather they should maintain contact with them,

( Part No : 1, Page No: 322)

advise them, guide them, teach them the Sunnah, and warn them against Bid`ah. This is the duty of scholars and people of faith. Allah, may He be praised, says:

“Invite (mankind, O Muhammad peace be upon him) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Revelation and the Qur’an) and fair preaching, and argue with them in a way that is better.” (Surah Al-Nahl, 16:125)

Allah also says: “And who is better in speech than he who [says: "My Lord is Allah (believes in His Oneness)," and then stands firm (acts upon His Order), and] invites (men) to Allah’s (Islamic Monotheism), and does righteous deeds, and says: “I am one of the Muslims.” (Surah Fussilat, 41:33)

May Allah guide us all!

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The famous Qasida Burda by Busiri that Hamza Yusuf and other sufis chant states within it:

OH MOST GENEROUS OF MANKIND (referring to the Prophet sallah Allaahu alayhi wasalam) I HAVE NO ONE TO SEEK REFUGE IN EXCEPT YOU WHEN THE WIDESPREAD CALAMITY OCCURS.

Did he forget that he can seek refuge in Allaah the ALL HEARER? Allaah the MOST HIGH says:

(Qur’an 113:1) Say: “I seek refuge with (Allâh) the Lord of the daybreak

(Quran 114:1) Say: “I seek refuge with (Allâh) the Lord of mankind,

Did he forget that the dead can’t hear the living?

[Qur'an 27:080] Verily, you cannot make the dead to hear (i.e. benefit them and similarly the disbelievers), nor can you make the deaf to hear the call, when they flee, turning their backs.

[Qur'an 46:005] And who is more astray than one who calls (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?

He is a clear deviant misguiding many so why do you love him? Is it because his English impresses you? Isn’t the correct belief the most important thing or is speaking articulately more important? WAKE UP OH MUSLIMS

Allaah says:”And invoke not besides Allâh, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zâlimûn (polytheists and wrong-doers).

The burdah also says: “I swear by the moon that split.”

However, it is not permissible to swear by other than Allaah the MOST HIGH, and to do so is a minor form of Shirk. The Prophet (sallah Allaahu alayhi wa sallam) said: Whomever gives an oath by other than Allaah has committed Shirk or kufr. (Ahmed, 4509 & Tirmidhee, 1534)

The Burdah also states within it:

” and how could you give the dunya importance, when if it was not for him (the prophet), the dunya would not have appeared from nothingness “

This is more deviation. Allaah the MOST HIGH says:

“And I did not create the Jinn and the Mankind except to worship me” (Surah al-Dhariyat, 56)

The Burdah states: Discard what the Christians claim about their Nabi Then decide and say what you wish in praise of him (Rasulullah Sallallahu Alayhi Wasallam). (Chapter 3/29-30)

The proof against this is the Prophet (sallah allahu alieh wasalam) said, “Do not do to me as the Christians did to Jesus, I am a messenger of Allah, therefore, say the servant of Allah and His messenger.”

Ibn Al Jawzy said the hadith means do not go into extreme in one’s love for the Prophet (sallah allahu alieh wasalam). The context of the hadith was such that Mu’ath (radia allahu anh) asked the Prophet if he may prostrate to him, and the Prophet (sallah allah alieh wasalam) set a rule against going into extreme love for him.

Dr Saleh as-Saleh Raheemahulah stated regarding the Burdah:

A special warning concerning the infamous Burdah poem of Al-Busiri: It is plain shirk because it exaggerates the Prophet () giving him attributes of divinity, as if he knows the unseen and what is written in the preserved tablet. So much of this, unfortunately, is spread throughout the Muslim world and particularly in Southeast Asia, particularly in Indonesia. Think about it. Moreover, they have musical groups in these countries only specialized to sing these poems, especially the “Burdah”. In some recent forms, it is “recited by Khalid Belrhouzi featuring Yusuf Islam (yes!) This is an ad on the net carrying the title:

Burdah (audio tape) Khalid Belrhouzi and Yusuf Islam (Arabic + English)

It is stated in this poem, among other things, that And of your knowledge is the knowledge of the pen and the preserved tablet! The “pen refers to the pen which Allah commanded it saying: “Write! It said, ‘What should I write, my Rabb (Lord)? Allah said: Write the record of all preordained matter until the commencement of the Hour.”9 According to this poet, the Prophet knows what the pen already wrote and what is written in the preserved tablet. We seek refuge in Allah from these fabrications.
End of quote

Regarding the knowledge of the unseen then Allaah the Most-High says:

And with Him are the keys of the Ghaib (all that is hidden), none knows them but He. And He knows whatever there is in (or on) the earth and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record. (Qur’an 6:59)

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Permanent Committee Fatwas – Volume three: (`Aqidah 3)>Al-Mawlid>Ruling on celebrating the Prophet’s Mawlid during Rabi`-ul-Thany on his honor:

The second and fifth questions of Fatwa no. (5782):

Q2: In our country, there is a book entitled “Burdat Al-Madih” (A deviant eulogy composed in praise of the Prophet) used in making supplication. What is the ruling on this book? Will I be rewarded for reading it? Does this reading reach the Prophet (peace be upon him) as some people claim or not?

( Part No : 3, Page No: 34)

A: Instead, you should better read the Glorious Qur’an as often as you can and the Adhkar (invocations and Remembrances said at certain times on a regular basis) that are authentically reported from the Prophet (peace be upon him), which will make you abandon reading this poem book and its like. Reading this type of books and its like as an act of worship counts as Bid‘ah (innovation in religion). It is authentically reported that the Prophet (peace be upon him) said: “Whoever introduces anything into this matter of ours (Islam) that is not part of it, will have it rejected.” In another narration: “Whoever does an action which is not in accordance with this matter of ours (Islam), will have it rejected.” Accordingly, reading such a book will earn you no thawab (reward from Allah). On the contrary, for some of its verses involve phrases of major Shirk (associating others in worship with Allah) such as the poet’s saying: “O noblest of all creatures! I have none except you to whom I may resort when serious afflictions will befall me”

until his saying: “If you will not take my hand when my destined time should come, my feet will certainly slip. For this world’s good and ill but rely on your munificence. And from your knowledge is the knowledge of the Pen and Tablet.”

Permanent Committee for Scholarly Research and Ifta’

Member Member Committee Deputy Chairman The Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

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Permanent Committee Fatwas – The first group>Volume three: (`Aqidah 3)>Types of Bid`ahs >Seeking cure through the water of a well called Ayyub’s well:

Q 2: What is the ruling in a funeral on carrying a bier and reciting the Al- Burdah poem, written by Al-Busiry, and eating food prepared by the bereaved family?

A: Reciting the Al- Burdah poem or anything else, whether it is from the Qur’an or Nashid (Islamic songs), during a funeral procession is Bid`ah (a rejected innovation in religion). This is forbidden, due to the narration in which the Prophet (peace be upon him) said:

( Part No : 3, Page No: 104)

“Anyone who introduces something in this matter of ours (the religion) that is not from it, it will be rejected.” In another narration: “Anyone who does something that we have not ordered it will be rejected.”

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member Member Committee Deputy Chairman The Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

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Permanent Committee Fatwas – The first group>Volume twenty-six: (miscellaneous 3)>Cooperating in righteousness and piety>Going unwillingly with another to a sorcerer:

The first question of Fatwa no. 17468:

Q 1: In your respected magazine, issue 37 and precisely in the Fatawa corner, I read the Fatwa no. 5783 which states that reading Qasidah Al- Burdah (The Poem of the Cloak) is a Bid`ah (innovation in religion) and you quoted a Hadith as evidence. You also added that there is no reward in reading this poem; rather some of its verses include major Shirk (associating others with Allah in His Divinity or worship). For example, the poet writes:

Most generous of mankind, I have no one to take refuge in Except you at occurrence of widespread calamity. If at my resurrection, you do not take me by my hand out of kindness, then say O the slipping of my foot.”

until the end of the poem.

My question is: How can Shirk be detected in the verses?

A: The verses contain Shirk because the poet seeks refuge in other than Allah at the time of calamity on the Day of Resurrection. Seeking refuge in other than Allah is Shirk because it is a kind of worship that is dedicated only to Allah. Moreover, the poet describes this world and the Hereafter as one of the bounties of the Prophet (peace be upon him) and this is definitely false, a sort of exceeding the proper limits, and a kind of dispossessing the sovereignty of Allah (may He be Glorified and Exalted). Finally, he writes that of the Prophet’s knowledge is his knowledge of Al-Lawh-ul-Mahfuzh (the Preserved Tablet)

( Part No : 1, Page No: 163)

and the Pen. This description denotes that he knows the Ghayb (the Unseen) while Allah (may He be Glorified) states:

Say: “None in the heavens and the earth knows the Ghaib (Unseen) except Allâh”

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member Member Member Member The Chairman
Bakr Abu Zayd `Abdul-`Aziz Al Al-Shaykh Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz ibn `Abdullah ibn Baz

The Realities of Sufism in Light of the Quran and Sunnah – Shaykh Muhammad Ibn Rabee Ibn Haadee al-Madkhaalee

Part 1: Introduction:

Part 2: Definition of Sufism & The First Appearance of Sufism:

Part 3: How did Sufism Begin?

Part 4: Schools of thought amongst the Sufis:

Part 5: Veneration of the Shaykhs among the Sufi’s:

Part 6: The Difference Between Zuhd (Abstemiousness) & Sufism:

Part 7: Examples From the Iniquity of the Extreme Sufi’s:

Part 8: The Unity of Religions According to [the deviated] Ibn Arabee:

Part 9: “Miracles” of the Sufis:

Part 10: A Final Word:

Evidence refuting the Sufis who believe in the Unity of Existence.

بسم الله الرحمن الرحيم

الحمد لله، نحمده ونستعينه ونستغفره، وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمداً عبده ورسوله.

((يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ))[آل عمران:102]،

“O you who believe! Fear Allah (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. (Obey Him, be thankful to Him, and remember Him always), and die not except in a state of Islam (as Muslims) with complete submission to Allah.”

[Aal-e-Imran (3): 102]

((يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ

الَّذِي تَسَاءَلُونَ بِهِ وَالأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا))[النساء:1]،

“O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him

(Adam) He created his wife (Hawwa (Eve)), and from them both He created many men and women and

Fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs

(Kinship). Surely, Allah is Ever an All-Watcher over you.”

[An-Nisaa (4): 1]

((يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا * يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا))[الأحزاب:70-71].

“O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger he has indeed achieved a great achievement.”

[Al-Ahzab (33): 70-71]

أما بعد:

فإن أصدق الحديث كتاب الله، وخير الهدي هدي محمد صلى الله عليه وعلى آله وسلم، وشر الأمور محدثاتها، وكل محدثة بدعة، وكل بدعة ضلالة، وكل ضلالة في النار

أما بعد:

يقول الله سبحانه وتعالى في كتابه الكريم:

Whatever is in the heavens and earth exalts [the praises of] Allaah; and He is the Exalted in Might, the Wise.

[Al-Hadid (57): 1]

Therefore everything in the heavens and the earth glorifies the praises of Allaah. It [i.e. everything in the heavens and earth] is not Allaah.

Then Allaah Aza’wa’jal proceeds to say,

His is the dominion of the heavens and earth. He gives life and causes death, and He is over all things powerful. He is the First and the Last, the Ascendant and the Intimate; and He Knows all things

[Al-Hadid (57): 2-3]

صلى الله عليه وسلم In Sahih Muslim it is reported that the Prophet

used to say in his supplication:

O Allaah! The Lord of the seven heavens and the Lord of the Great Throne; our Lord and the Lord of everthing. The Splitter of the grain and seed, the One Who revealed the Torah, Injeel and Quran. I take refuge with You from every creature whose forelock You hold. You are the First, there was nothing before You; You are the Last, there is nothing after You; You are the Manifest, there is nothing above You; You are the Inward, there is nothing beyond You. Remove the burden of debt from me and relieve me from poverty.

Then Allaah Aza’wa’jal says:

It is He Who created the heavens & the earth in Six Days & then Rose over the Throne. He knows what penetrates into the earth & what emerges from it & what ascends from the heaven & what descends therein; & He is with you (by His Knowledge) wherever you are.

[al-Hadid (57): 4]

Hence He mentions that the Heavens and the Earth, and in other places He adds “and everything between them” is created and praising Him. He also informs us that He knows everything.

As for His saying, “And He is with you”. Then the word ma‘a (with) does not necessitate that one of two things be mixed with the other according to the rules of the Arabic language.

This is like His, The Exalted’s saying,

O you who believe! Fear Allaah and be with those who are true.

[At-Tawbah (9): 119]

Muhammad is the Messenger of Allaah; those who are with him are severe against the disbelievers…

[Al-Fath (48): 29]

And those who believed after [the first emigration] and emigrated and fought with you – they are of you.

[Al-Anfal (8): 75]

The word ma‘a (with) has been used in the Qur’an in a general and specific sense.

The general usage can be seen in the previously quoted verse and in the verse of Surah Mujadilah,

Have you not considered that Allaah knows what is in the heavens and what is on the earth? There is no private conversation of three but He is the fourth; nor five but He is the sixth; and no less than that or more than that except that He is with them (with His Knowledge) wherever they are. Then He will inform them of what they did on the Day of Resurrection. Indeed Allaah knows all things.

[Al-Mujadilah (58): 7]

The context opens by mentioning knowledge and closes by mentioning knowledge and this is why ibn Abbas, ad-Dahhak, Sufyan ath-Thawri and Ahmad bin Hanbal said, ‘He is with them with His Knowledge.’

The specific usage can be seen in His, the Exalted’s saying:

Truly, Allah is with those who fear Him (keep their duty unto Him), and those who are Muhsinoon (good-doers)” [An-Nahl (16): 128]

And His saying to Musa,

He (Allaah) said, ‘Fear not, Indeed I am with you both; I Hear and I See’.”

[Ta Ha (20): 46]

And He, the Exalted says,

] said to his companion [Abu Bakr], صلى الله عليه وسلم“When he [Muhammad

‘Do not despair; indeed Allaah is with us’.”

[At-Tawbah (9): 40]

and Abu Bakr (radiyAllaahu ‘anhu). صلى الله عليه وسلم Meaning the Prophet

So in this sense He is with Musa and Aaron but not Pharaoh. He is with Muhammad and his companion but not with Abu Jahl and His other enemies. He is with those who fear Allaah and those who do good but not with the wrongdoers and oppressors.

If the meaning was that he was with them in His Essence in every place (as the deviant Sufis say), the specific sense would contradict the general sense. Rather the meaning is that He is with them, in the specific sense, by way of His Aid and Support. As for the saying of the Exalted,

“It is He (Allah) Who is the only Ilah (God to be worshipped) in the heaven and the only Ilah (God to be worshipped) on the earth. And He is the All-Wise, the All-Knower.”

[Az-Zukhruf (43): 84]

Then this means that He is the deity of whoever is in the heavens and whoever is on the Earth as He, the Exalted says,

To Him belongs the highest description in the heavens and the earth. He is the All-Mighty the All-Wise.

[Ar-Rum (30): 27]

The Salaf of this nation and their Imams are unanimously agreed that the Lord is separate from His creation, he is described with what He described Himself with and what His Messenger described Him with, without distortion or denial and without enquiring how or likening to the creation. He is described with Attributes of perfection and not with deficient attributes just as Allaah, the Exalted says,

Say: ‘He is Allaah, the One. Allah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks). “He begets not, nor was He begotten. And there is none co-equal or comparable unto Him’.

[Al-Ikhlas (112): 1-4]

Ibn Abbas (radiyAllaahu ‘anhu) said,

“As-Samad means Al-Alim, whose Knowledge is perfect, Al-Azim whose wisdom is perfect and As-Sayyid whose mastery is perfect”

[Reported by as-Suyuti, ‘ad-Durr al-Manthur’ (6/415).]

Ibn Mas’ud (radiyAllaahu ‘anhu) and others said,

“He [Allaah] is the One Who about whom there is nothing pointless and meaningless. Al-Ahad meaning that there is nothing comparable to Him,”

[Refer to: ibn Kathir [4/570] et al]

Therefore the name as-Samad includes describing Him with perfect Attributes and negating any deficiency from Him. The name Al-Ahad means that there is nothing like Him.

(Taken from: “The Decisive Criterion Between: The Friends of Allaah and The Friends of Shaytan” by Shaykhul-Islaam Ibn Taymiyyah)

[To conclude, what has been presented is clear proof that Allaah is separate and distinct from His creation and not everywhere with His Essence as those who believe in Whatatul Wajood (Unity of Existence) believe.]

سبحانك اللهم وبحمدك ، اشهد ان لا اله الا انت ، استغفرك و اتوب اليك

Glory is to You, O Allah, and praise is to You. I bear witness that there is none worthy of worship but You. I seek Your forgiveness and repent to You.