Letter 293 – Volume 1, Book 5

23 Jul

As-Salamu ‘Alaikum 

Upon reading this exquisitely magnificent letter, the reader will be able to grasp the following concepts expounded on by Imam Rabbani:

– The exalted status of our Master, Rasulullah ﷺ in front of Allah

– The true worth of prayer/salah/namaz and our Master Rasulullah’s  ﷺ love for it. Those juhhaal who are lazy from prayers or think that they have reached such high stations that they are above it, should see that our Master Rasulullah ﷺ, the greatest of Allah’s Messengers, himself loved it dearly and was not exempt from it.

– The blessed companions of our Master Rasulullah ﷺ, inherit abundantly from the peak perfections in creation granted to him, by Allah Ta’ala.

– The esteemed status of Sultan Al-Awliyaa, Shaykhuna ‘Abdul Qadir Al-Jeylani amongst the virtuous true Sufis and Imam Rabbani’s affection for him.

– The esteemed status of Imam Mahdi to arrive, who alongside Sayyidina ‘Eisa, ‘ala nabiyyina wa ‘alaihis salam, will establish the absolute dominance of Islam on this planet eliminating all kufr. 

– Exceeding the bounds of the ‘aqaid of the Ahlus Sunnah and the Shari’ah in love and praise of one’s shaykh is no favor but rather injustice to both, the shaykh as well as the Ahlus Sunnah.

– The difference between a karaamah and istidraj and the fact that supernatural feats accomplished by people are simply not an indicator to their status in front of Allah, in and of themselves.

– The true Ahlus Sunnah and true Sufis have nothing to do with the mubtadi’ tafdziilis who are a lighter offshoot of the rafidzi shias. The scholars of the Ahlus Sunnah are united on the fadziilah of the Shaykhayn Abu Bakr and ‘Umar, radzi Allahu ‘anhumaa, above Sayyidina ‘Ali, karram Allahu wajhah.

– The meaning of the term ‘firasah’ of the Sufis, and how it is different from the istidraj of the sinful and the kuffaar. 

– The Ahlus Sunnah and true Sufis have always opposed christians and jews and believed that they are kafirs who are debased and downtrodden in front of Allah, the other kafirs only being worse than them. There isn’t a Sunni or a Sufi who thinks highly of or praises christians and jews, unlike the munaafiqiin and zanadiiq who claim to be Sunnis and Sufis in our times.  

– There is ABSOLUTELY NO common ground between the esteemed and noble Islamic Tasawwuf and the pure garbage anti-mysticism of kufr, be it the kabbalah of the jews or the mysticism of the mahayana budhhists or hindus or catholics or anyone.

TRANSLATION OF LETTER 293 STARTS ————————————————————

Written towards Shaykh Muhammad Chatri.

In regards to the answers to those questions that he had asked. “I have a [special] time with Allah” has been stated in a Prophetic hadith, ‘alaihi wa ‘ala aalihis salatu was salam, and Abu Dhar Ghaffari, radzi Allahu ‘anhu, has also said likewise – what is the reason for that. And he had asked regarding Shaykh ‘Abdul Qadir Jeylani as stating, “This foot of mine is at the neck of every waliy of Allah” – what is the reality of this matter? And he had asked if the awliyaa on whose necks his (Shaykh ‘Abdul Qadir Jeylani’s) blessed foot lies, only pertains to those awliyaa who were present in his time, or if it refers in an absolute sense to ALL awliyaa.

الحمد لله و سلام على عباده الذين اصطفى

All praise is due to Allah and peace be upon His chosen slaves.

Upon receiving the epistle that you had sent, the ascetic was happy and delighted. How great a blessing it is that friends of Haqq Ta’ala, Jalla wa ‘Alaa, remember people far away [from them].

It was written in your letter that the Blessed Messenger, ‘alaihi wa ‘ala aalihis salatu wat tasliimaat, has informed:

لي مع الله وقت

[Translation of meaning]: I have a [special] time with Allah.

and Sayyidina Abu Dharr Ghaffari has also said likewise. And that our Sufi Master Muhiyuddin [Shaykh ‘Abdul Qadir Jeylani] has stated that his foot is at the necks of all awliyaa and another person also stated such. Loud disputes are raised on these two points. It should be kindly stated what are the meanings of these 2 statements and what are the differences between these two. [You said (paraphrased)] ‘elucidate on it with full attention, in a manner that this poor person (Shaykh Chatri) can comprehend it and send it his way.

My esteemed master! This ascetic has written in his notes that The Last Messenger, ‘alaihis salatu was salam, also had a special time slot, in addition to the perpetual time [of his closeness to Allah, Ta’ala], and that was during fulfilling the salah:

الصلوة معراج المؤمن

[Translation of meaning]: Prayers/salah/namaz are the m’iraj of a believer.

You would have heard:

ارحني يا بلال

[Translation of meaning]: Comfort me, o Bilal!

There is a reliable witness proving this message. And Abu Dharr Ghaffari too was blessed with this wealth based on inheritance and following; because the accomplished followers of the Last Messenger, ‘alaihis salatu was salam, get a wholesome and full share from the inheritance of his magnificent perfections due to their following him.

And that which Shaykh ‘Abdul Qadir, qaddasa sirrahu, said,

قدمي هذه على رقبة كل ولي الله

‘This foot of mine is on the neck of every waliy’ [1]

The author of ‘Awarif [Shaykh Shihabuddin], who is a murid and accomplished student of Shaykh Abun Najeeb Sohrawardi, and this Shaykh Abun Najeeb Sohrawardi has been from the friends and confidantes of Shaykh ‘Abdul Qadir, qaddasa sirrahu, has included this sentence from those which narrate his (i.e., Shaykh ‘Abdul Qadir Jeylani’s) personal experiences and those that are uttered due to the peak of ecstatic [spiritual] sweetness with the noble mashayekh, when one starts to experience [spiritually mighty] states. And it is stated by Shaykh Hammad Dabbas[2], who is from the shuyukh ot the esteemed shaykh [‘Abdul Qadir Jeylani] in Nafakhat, on authority of his firasah (spiritual acumen) – ‘This ‘Ajami’s (non-Arab) foot is the blessed foot, that it shall be on the necks of the awliyaa of his time, and he shall receive instruction from the Almighty to state ‘This foot of mine is on the neck of every waliy’ and this person shall certainly say these words and all awliyaa shall put their necks forward.’

In any case, the Eminent Shaykh [Al-Jeylani] is on the right in stating this, regardless if this statement was manifested due to a state of experiencing the peak of ecstatic spiritual sweetness or if he was instructed by the Almighty to say such. In any case, all the awliyaa of the time, were below his feet. But it should be known that this mandate is specific to the awliyaa of that time. The awliyaa before his eminence and after, are excluded from this mandate; as is known from the discourse of Shaykh Hammad that his [Shaykh ‘Abdul Qadir’s] foot shall be on the necks of the awliyaa of his [Shaykh ‘Abdul Qadir’s] time.

Furthermore, a ghawth was in Baghdad, and Shaykh ‘Abdul Qadir, Ibn Saqqa and ‘Abd-Allah went to visit him[3]. The noble ghawth said [to Saykh ‘Abdul Qadir] on account of his firasah (spiritual acumen), “I see you sitting on a mimbar (pulpit) in Baghdad and you’re stating by your tongue ‘This foot of mine is on every waliy’s neck’  and I see all the awliyaa of your time put their necks forward in front of you in your respect and honor.”

By this haloed gnostic’s (ghawth) saying too, we learn that that mandate [regarding Shaykh ‘Abdul Qadir’s feet being above the necks of awliyaa] is specific to the awliyaa of his time. Even in this time, if Haqq Subhanahu wa Ta’ala, blesses someone with strong sight, he can see that as that ghawth had seen that the neck’s of the awliyaa of his eminence’s (Shaykh ‘Abdul Qadir’s) times were below his feet, and this mandate would not exceed beyond the awliyaa of that time, similarly, the awliyaa before Ghawth Al-A’azdham’s time, qaddasa sirrahu, are not included as the awliyaa before his eminence also include the blessed Sahaba, who are indeed at a higher status than his eminence, qaddasa sirrahu. And how can this mandate be applied to the awliyaa after his eminence as well, because the awliyaa after his eminence also include Imam Mehdi, whose advent has been prophesied by the Exalted Master, ‘alaihis salatu was salam, and thus he has blessed the ummah with the prophesy of his eminent advent; and has called him “Khalifatullah” (خليفة الله, Allah’s vice-regent). And similarly [Imam Mehdi has been called] a compatriot of Sayyidina ‘Eisa, ‘ala nabiyyina wa ‘alaihis salatu was salam, for Sayyidina ‘Eisa is from the one of the previous Ulul ‘Azm[4] prophets; and for the sake of following this esteemed Shari’ah, is connected to the companions of the Last of Messengers, ‘alaihimus salatu was salam. Perhaps it was only due the the exaltedness of the later ones of this ummah, that the Blessed Master, ‘alaihi wa ‘ala aalihis salatu was salam, stated “It is unknown if this ummah’s first ones are better or the latter ones”[5].

Summarily, there is great majesty in the wilayah of his eminence Shaykh ‘Abdul Qadir Jeylani, radzi Allahu ‘anhu, and it has been granted an extremely lofty rank. It has delivered the Wilayatul Khaassatul Muhammadiyyah, ‘ala sahibihas salatu was salam wat tahiyyah, to the very end, by the route of latiifah (gracious subtlety), and has been the eminent bearer of the [spiritual] secrets of that domain. From here, no one should be led to think that since his eminence [Shaykh ‘Abdul Qadir], qaddasa sirrahu, is the eminent bearer of these secrets of the Wilayatul Khaassatul Muhammadiyyah, he must be greater than all other awliyaa of Allah. Because the Wilayatul Muhammadiyya, ‘alaihis salatu wat tasliimaat, is above all other wilayahs of all other Prophets[6], we will say that his eminence, the shaykh [‘Abdul Qadir] is the eminent bearer of the secrets of this Wilayatul Muhammadiyya, which are attained through the route of latiifah, as stated previously – and not the bearer of the secrets of wilayah [of our Master Muhammad, ‘alaihis salam] absolutely, which would necessitate absolute supremacy. Or we can also say that being the eminent bearer of the secrets of Wilayatul Muhammadiyya, does not necessitate supremacy [of wilayah], because it is possible that someone else could supersede by [taking the] route of following and inheriting from [the many] Prophetic perfections, and by these inherited Prophetic perfections, he attains supremacy.

One group of the murids of his eminence shaykh ‘Abdul Qadir, qaddasa sirrahu, exaggerates a lot in regards tothe shaykh, qaddasa sirrahu, and exceeds all bounds in love, as the claimants to the love of Sayyidina ‘Ali, karram Allahu wajhah, [the shi’a] have exceeded all bounds. By the talks of this group, such signs are expressed as if these people consider the shaykh, qaddasa sirrahu, as superior to all awliyaa before and after him, and as if they do not consider anyone other than the prophets, ‘alaihimus salatu wat tasliimaat, as superior to him. This is due to excess in love.

If one asks that his eminence, the shaykh, qaddasa sirrahu, should be superior to all other awliyaa because no other waliy has expressed as many karaamaat and super-natural feats as him, then I would say that excesses in super-natural feats does not prove superiority. It is well possible that the waliy who has not expressed even one super-natural feat is superior to a waliy who has expressed plentiful karaamaat and super-natural feats.

Shaykh ash-shuyukh Shihabuddin Sohrawardi has stated in his ‘Awarif, after talking about the karaamaat and super-natural feats of mashayekh, that

و كل هذه مواهب الله تعالى و قد يكاشف بها و قوم يعطى و قد يكون فوق هؤلاء من لا يكون له شىء من هذا لان هذه كلها تقوية اليقين و من منح صرف اليقين لا حاجة له الى شىء من هذا فكل هذه الكرامات دون ما ذكرناه من تجوهر الذكر في القلب و وجود ذكر الذات

“These are all of Allah Ta’ala’s granting. Sometimes, super-natural feats are manifested to one group of awliyaa and they are gifted with such. Some other times, it is also possible, that there is such a person above all those people, by whom no such feat has been exhibited. Because all these things are for the strengthening of the firm conviction (yaqiin) and the one who has been granted such strength in his yaqiin, he is of no need from any of these. So these karaamaat that we have discussed, they are of a lower status [of blessings] than the essential manifestation and presence of the remembrance (dhikr) of the Almighty in the heart.”

Using the abundant manifestation of supernatural feats as evidence [for higher statuses in front of Allah] is exactly akin to the proposition that someone use Sayyidina ‘Ali’s, radzi Allahu ‘anhu, abundant virtues and merits as a proof for superior status above Sayyidina As-Siddiiq, radzi Allahu ‘anhu, because as many virtues and merits have been manifested by Sayyidina ‘Ali, radzi Allahu ‘anhu, that many have not been manifested by Sayyidina Abu Bakr As-Siddiiq, radzi Allahu ‘anhu[7].

Dear beloved brother! Please note well. Supernatural feats are of two types:

The first type pertains to the knowledge and realizations regarding The Almighty, Jalla Sultanahu, as they pertain to the Self, Attributes and Actions of Wajib Ta’ala, and are outside of the realm that the mind’s eye can see. And they are opposed to the realm of what is known and frequented. With these [knowledge and realizations] He has only blessed only some of His special slaves.

And the second type pertains to manifestations (kashf) of the faces of creation and informing regarding the unknown matters related to the temporal world.

The first type is special to the people of truth and the possessors of m’arifah (realizations regarding Allah Ta’ala) and the second type is avialable to both truthful and dishonest people because even the ahl al-istidraj[8] have access to the second type.

The first type holds exalted status and reliability in the court of The Almighty, Jalla wa ‘Alaa, for He has made it peculiar to His awliyaa and not included His enemies in it. And the second type holds reliability in front of common creations, and in their eyes it is honored and esteemed, even if it is manifested by the ahlul istidraj, to the extent that people may even start venerating them due to ignorance, and start following in their footsteps diligently, in wet and dry. In fact, these deprived people, i.e., the common people, do not know about the supernatural feats of the first type and do not count them amongst karaamaat, because according to them, supernatural feats are resplendent in the second type. And according to these deprived people, karaamaat are related to the manifestations of the faces of creations, and informing regarding their personal, unknown matters. How senseless are they! The knowledge that pertains to the conditions of the apparent and hidden creations, what honor and special grant does it contain![9] In fact, this knowledge is so worthless that it should be transformed into ignorance so that [a slave] attains oblivion from [the rest of] creations and their states. Only and only the m’arifah of Haqq Ta’ala wa Taqaddas, is worthy of respect, honor, prestige and adoration.

پری نھفتہ رخ و دیو در کرشمہ و ناز

بسوخت عقل زحیرت کہ ایں چہ بوالعجبی است

[Persian Couplet]: The fairy hides her face, and satan displays feminine pique. The brain evaporates in amazement at such a mystery.

و قريب مما ذكرنا ما قال شيخ الاسلام الهروى و الامام الانصاري في منازل السائرين و شارحه و الذي ثبت عندي بالتجربة ان الفراسة اهل المعرفة انما هي في تميزهم و من يصلح لحضرة الله جل و علا ممن لا يصلح و يعرفون اهل الاستعداد الذين اشتغلوا بالله سبحانه و وصلوا الى حضرة الجمع و هذه الفراسة اهل المعرفة و اما فراسة اهل الرياضة بالجوع و الخلوة و تصفية الباطن من غير وصلة الى جانب الحق تعالى فلهم فراسة كشف الصور و الاخبار بالمغيبات المختصة بالخلق فانهم لا يخبرون الا عن الخلق لانهم محجوبون عن الحق سبحانه و اما اهل المعرفة فلا شتغالهم بما يرد عليهم من معارف الحق تعالى لا يكون اخبارهم الا عن الحق تعالى و لما كان العالم اكثرهم اهل انقطاع عن الله سبحانه و اشتغال بالدنيا مالت قلوبهم الى اهل الكشف الصور و الاخبار عما غاب من احوال المخلوقات فعظموهم و اعتقدوا انهم اهل الله و خاصته و اعرضوا عن كشف اهل الحقيقة و اتهموهم فيما يخبرون عن الله سبحانه و قالوا لو كان هؤلاء اهل الحق كما يزعمون لا خبرونا عن احوالنا و احوال المخلوقات و اذا كانوا لا يقدرون على كشف احوال المخلوقات فكيف يقدرون على كشف امور اعلى من من هذه و كذبوهم بهذا القياس الفاسد و عميت عليهم الانباء الصحيحة و لم يعلموا ان الله تعالى قد حمى هؤلاء عن ملاحظة الخلق و خصهم و شغلهم عما سواه حماية لهم و غيرة عليهم ولو كانوا ممن يتعرض لاحوال الخلق ما صلحوا للحق سبحانه و قد رأينا اهل الحق اذا التفتوا ادنى التفات الى كشف الصور ادركوا منها ما لا يقدر غيرهم على ادراكه بالفراسة التي يثبتها اهل المعرفة و هي الفراسة فيما يتعلق بالحق سبحانه و ما يقرب منه و اما فراسة اهل الصفاء الخارجين المتعلقين بالخلق فلا يتعلق بجناب الحق سبحانه و لا ما يقرب منه و يشترك المسلمون و النصارى و اليهود و سائر الطوائف فيها لانها ليست شريفة عند الله سبحانه فيختص بها اهله

And it is near to our discussed discourse what Shaykh al-Islam Harawiy and Imam Ansari have stated in ‘Manaazil As-Saaireen’ and its exegate [has also stated], that – That which has been proven to me by experience is that the firasah (spiritual acumen) of the ahl al-m’arifah (the people of realization) is in the matter that they can distinguish between the person who is worthy of Allah Jalla wa ‘Alaa, and the one who is not worthy; and recognize those people of diligence who are busy with Allah Subhanahu wa Ta’ala, and have reached the station of accomplishment. This is the firasah of the ahl al-m’arifah. But those people who do exert on themselves and who attain diligence by going through hunger, solitude, and [false] refinement of their inner selves, but cannot reach the path of Haqq Ta’ala, their [so called ‘firasah’] is that faces appear before them, and they inform regarding [some] unseen matters that are specific to creations. These people then, can only inform regarding creations, because they are curtained from [the realizations regarding] Haqq Subhanahu. As for the ahl al-m’arifah, then, as their employment of realization of Haqq Ta’ala pertains to those matters that are made known to them, they thus only inform regarding Allah. As the majority of people in the world stay disconnected from Allah Subhanahu, and are busy in the world, their hearts are attracted towards those who only receive kashf [manifestations] of faces and information regarding the conditions of creations. These [common] people then honor such people, and believe that such people are the men of Allah and His special slaves, and they stay disconnected to the manifestations presented to the people of truth; and whatever they tell them regarding Allah Subhanahu, they consider them [the people of true m’arifah] as unworthy. And these people of the world say ‘If these people were the people of truth (as they perceive with their faulty minds) then they would have informed us of our conditions and the conditions of other creations.’ And when these people [the people of falsehood] are not strong enough to bear the kashf of the states of creations, then how can they be capable to bear the kashf of matters higher than that. By such a misguided analogy [as just stated], the people of the world belie the people of truth; but these people are blind to truthful information and they are not aware that Allah Ta’ala has decreed these ahl al-m’arifah people as immune to witnessing the creation [and its states] and has decreed them to be His choicest slaves, and has kept them protected and aloof from [remembrance of] creation and maintained their jealousy for Him. And if these people were from those who stay busy in the creation, then they would not be worthy of Haqq Subhanahu. And we have witnessed the ahl al-Haqq – if they take even a slight heed of the kashf of faces, they obtain from it that which is unable to be understood by other people with the same knowledge – due to the firasah that is established for the ahl al-m’arifah, and this is the firasah that pertains to Haqq Subhanahu and those things that are close to Him. But the firasah of the people of passions which is out of this and only connected to creation, it is neither connected to Haqq Subhanahu, nor is it connected to those things that are near to Him – and it is common to Muslims and jews and christians and all communities, as there is nothing exalted or honorable[10] in such a firasah in front of Allah, that He tie His special slaves to it. 

END LETTER 293 ————————————————————————————————


[1] – And at the time of stating these words, roughly 50 mashayekh were present in the gathering, and some mashayekh have stated that at that time, the Almighty manifested a special expression of grace on the heart of The Ghawth, Shaykh ‘Abdul Qadir Jeylani, and the Blessed Prophet, sal Allhu ‘alaihi wa ‘ala aalihi wa sallam, along with a group of angels, in the presence of [the souls of] early and latter awliyaa, offered him a cloak as a gift. 

[2] – Shaykh Hammad, qaddasa sirrahu, is from the shuyukh of the noble Shaykh ‘Abdul Qadir Jeylani, rahmatullaahi ‘alaihi. On the outwardly, he didn’t seem very educated, but he had opened up doors of various m’aarif (realizations) and secrets. Shaykh ‘Abdul Qadir Jeylani stayed in his blessed company during his youth. One day Shaykh ‘Abdul Qadir Jeylani was sitting in his gathering with extreme respectfulness, and when he had gotten up and left, Shaykh Hammad had said, “A time shall come when this ‘Ajami person’s feet shall be at the necks of the awliyaa.” Shaykh Hammad passed into Allah’s mercy in the holy month of Ramadzan in the hijri year 525. 

[3] – This has been reported at length in Fataawa Hadiithiyyah of Ibn Hajar.

[4] – Ulul ‘Azm refers to the 5 greatest prophets of Allah of the peak unbreakable resolve, who suffered the most at the hands of their detractors. They are our Masters Muhammad, Ibrahim, Moses, Jesus and Nuuh, ‘ala nabiyyina wa ‘alaihimus salam.

[5] – This is the hadii:th

مثل أمّتي مثل المطر لا يُدرى أوّله خير أم آخره – رواه أحمد والترمذي

Translation of meaning: The similitude of my ummah is to rain; it is unknown if the first of it is better or the last of it. (Ahmad, Tirmidhi)

[6] – Our Porphet, our Master Sayyidina Muhammad ﷺ, is the greatest of ALL Prophets. His ummah is the best of all the ummahs of the other prophets. Reason dictates that the wilayah of his ummah is also the best and most exalted of the wilayahs found in any other ummah.

[7] – The ‘aqidah of the Ahlus Sunnah wal Jama’ah is unanimous that our Masters the Shaykhayn, Abu Bakr and ‘Umar are higher in status than our Master ‘Ali, radzi Allahu ‘anhum, and there are direct evidences for this from the Quran and hadiith. The noble Imam Rabbani stresses on it and gives the example from the case of our esteemed Khulafaa to expound on his point regarding there being no connection between superiority in front of Allah and the manifestation of plentiful supernatural feats.

[8] – The ahl al-istidraj are the people of istidraj, that is, they either are infatuated by it, or by the people expressing istidraj. They can be sinful Muslims, mubtadi’s, or kafirs.

Istidraj is proven by the Quran itself and is explained in our texts of ‘aqidah, for example, our master, Imam Al-A’azdham’s Fiqh Al-Akbar. It is Allah’s granting the kuffaar, mubtadi’s, and sinful Muslims, their desires and them thinking they shall escape, but they know not, they are headed for Allah’s ‘adhab, and we seek His refuge from it. 

The verses of the Quran pertaining to it are:

وَالَّذِينَ كَذَّبُواْ بِآيَاتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لاَ يَعْلَمُونَ

Translation of meaning: The people who belie Our signs, We shall take them gradually [towards humiliating punishment] from where they know not. Holy Quran – 7:182

 فَذَرْنِي وَمَن يُكَذِّبُ بِهَذَا الْحَدِيثِ سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ

Translation of meaning: Then leave him to Me, who denies this revelation, We shall take them gradually [towards humiliating punishment] from where they know not. Holy Quran 68:44

This is from the text of Fiqh Al-Akbar:

وأما التي تكونُ لأعدائِهِ مثلِ إبليسَ وفِرْعَوْنَ والدجالِ مما رويَ في الأخبارِ أنهُ كانَ لهم فلا نسمّيها ءاياتٍ ولا كراماتٍ، ولكنْ نسمِّيها قَضاءَ حاجاتٍ لهم، وذلكَ لأنَّ اللهَ تعالى يقضِي حاجاتِ أعدائِهِ استدراجاً وعقوبَةً لهم، ويزدادونَ عصياناً أو كفراً، وذلكَ كلُّهُ جائِزٌ وممكِنٌ

Supernatural feats manifested by the enemies of Allah, such as by ibliis, the pharaoh and the anti-Christ (dajjal), which are recorded in narrations as having happened in the past or will happen in the future, are neither called ‘signs’ nor karaamaat. Instead, we call them as the granting of their desires, and this is because Allah Ta’ala grants the desires [istidraaj] of His enemies to seize and punish them, and they increase in heedlessness and/or kufr. This is all practicable and possible. (Fiqh Al-Akbar)

[9] – Note that Imam Rabbani says that the knowledge that pertains to the apparent and hidden creations contains nothing special or honorable, so much that Imam Rabbani suggests, it is not even worth having, and even below the status of a waliy. A waliy is a subject of our Master Rasulullah’s ﷺ ummah. His status is not even as high as the status of a companion of the Master ﷺ. It’s a given that the noble companions and the esteemed awliyaa gain all benefits through none other than our Master ﷺ.

Those idiots then, who suggest that our Master Rasulullah’s ﷺ knowledge was lesser than the angel of death, or ibliis, or is just akin to the knowledge of a child or an insane person, should take heed and repent from their kufr of speaking ill of our Master Rasulullah ﷺ, and we seek Allah’s refuge from speaking disrespectfully about him.

With such kind of comments coming from people who claim to be ‘Muslims’ and ‘Sufis’, is it any wonder that the kuffaar are so bold in their antagonism to our Master ﷺ?!

[10] – Please take note dear reader that Imam Rabbani is quoting other esteemed Sufis and agreeing that the firasah of the people of passions and the kuffaar is worthless and disgraced in front of Allah. 

There is NO SUCH THING as a kafir’s spirituality or m’arifah. kufr is unacceptable in front of Allah and a kafir’s worship and prayers are only worthless garbage. A kafir doesn’t know Allah, and he has ZERO spiritual faydz. Period.

As the Quran says:

وَمَا دُعَاء الْكَافِرِينَ إِلاَّ فِي ضَلاَلٍ

Translation of meaning: The prayers of the kafirs are nothing but waste. [Holy Quran 13:14 & 40:50]

Those jahil perennialist idiots who claim to be ‘scholars’ of Tasawwuf and try to draw parallels between the esteemed noble Tasawwuf of Islam and the filthy garbage mysticism of systems of kufr like the kabbalah of judaism or try to find a ‘common ground’ between Islam and the filthy anti-spirituality of polytheist budhhism should repent before Allah and denounce their kufr. It is kufr to praise and honor kufr or to equate it to Islam. 

The quoted passage shows that the true and knowledgable Sufis of the Ahlus Sunnah have always considered christianity and judaism as ugly kufr and not worthy of Muslim’s respect (the other religions only being worse). Those munaafiqiin, mulhidin and zanadiiq who try to equate Islam with christianity and judaism or honor their filthy religions should take note.

Please remember dear reader that the ahl al-kitab (jews & christians) are kafirs and NO SUNNI / SUFI / ASH’ARI / MATURIDI has EVER considered them as believers or them or their religions as equal to Islam / Muslims.

A person who considers ahl al-kitab as equal to Muslims or their religions as equal to Islam – IS A KAFIR – according to the unanimous ruling of ALL AHLUS SUNNAH SCHOLARS (SUNNI / SUFI / ASH’ARI / MATURIDI). 


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