There are plentiful hucksters and con men in our times who claim to be followers of Ash’ari and Maturidi ‘aqaid and the ways of the Sufis.
Sadly these shayatiin patently go against the Shari’ah – the ‘aqaid of the Ahlus Sunnah, and the fiqh of the 4 madhhabs of the Ahlus Sunnah – in many many matters.
– Some of them do not pray or fast or go for Hajj or pay zakat, saying that they have reached states such that they don’t need to do these worships. (Question: Was the accountability for worships removed from the sahaba? Did the Prophet ever stop praying, fasting, etc.?)
– Some of them shake hands with women and let women kiss their hands. (Question: Did the Prophet not command against shaking hands with women and touching strange women? Did the khulafaa let women kiss or shake their hands as they were taking the bay’ah of allegience?)
– Some say it’s ok for women and men to not observe hijab rules.
– Some munaafiqin say that the ahl al-kitab, the christians and jews are believers and that they shall not suffer everlastingly in the hellfire, thereby denying a multitude of Quranic verses and sahih ahadiith, leaving Islam and becoming apostates.
– Some ask people not to call people outside of Islam as kafirs, themselves becoming kafirs and calling others to kufr.
– Some ask to honor kafirs and to do anything to please kafirs and to cultivate friendships and affinities to them treating them like our Muslim brothers and sisters. This is kufr and has NEVER been the way of the Ahlus Sunnah, the Ash’aris and Maturidis and true Sufis.
– Some, in order to please their kafir masters, say that kafirs shall not suffer everlastingly in hellfire, but they shall enjoy it, thereby denying the Quran and hadiith and becoming apostates. (Also note how stupid it is to say that hellfire will be an enjoyable punishment!)
– Some ask kafirs to pray for them, without realizing that a kafir’s prayer is nothing but waste.
– Some mock Allah’s laws, like the Shari’ah punishment for thieves and murderers and adulterers, thinking that somehow, they contain more wisdom than the Shari’ah, or to please their kafir masters.
ALL such people, pretending to be Sufis, claim that they have somehow seen some “haqiiqah”, and that everyday common people who read the Quran, hadith, and words of sahaba and scholars, only understand the outwardly Shari’ah but they can’t understand the complex “haqiiqah” that these shayatiin have seen, and they suggest that “haqiiqah” is different to Shari’ah, or even contradictory.
The only “haqiiqah” that these zanaadiq have seen is the filth of their own ugly, diseased hearts, NOT the spiritual enlightenment experienced by true Sufis. It is a great misfortune of Islam and tasawwuf, that such shayatiin and zanaadiq don the cloaks of tasawwuf and con innocent and ignorant Muslims into filling their coffers and satisfying their megalomaniacal desires.
Imam Rabbani – a true Sufi and a mujaddid of Islam and its tasawwuf, an ardent guide of the Naqshbandi tariiqah (he also received ijazas in ALL other tariiqahs), who removed such misguidances that crept into the “sufis” of his times too – strikes a deadly blow to such munaafiqiin who have perverted tasawwuf and the ways of the true Sufis, and says that THERE IS NO HAQIIQAH THAT CONTRADICTS WITH THE SHARI’AH. If something contradicts to the Shari’ah it is NOT haqiiqah in any way, shape or form! Shari’ah and haqiiqah are the essence of each other. They complement and fulfill each other, not oppose each other!
Shari’ah and Haqiiqah DO NOT contradict each other. Any one who suggests such IS NOT a Sufi.
The Quran & Hadith are our Imams and anything that contradicts them, is NOT haqiiqah. Muslims HAVE TO go back to the basics, SPECIALLY focus on the Quran and its tafsiir, and the Siirah of the Prophet ﷺ & the sahaba, ridzwan Allahi ‘alaihim ajma’iin – rather than listen to the cacophonous ramblings of these employees of satan.
Letter follows, and Allah alone grants success.
TRANSLATION OF LETTER 84 STARTS ————————————————————–
Penned towards Sayyid Ahmad Qadiri.
Elucidation on the point that Shari’ah and Haqiiqah are completely the essences of each other; and that the sign of reaching haqq al-yaqiin is that the sciences of that station, and the understandings of those sciences, and the realizations come in accordance to the Shari’ah – and the concerned matters pertaining to it.
May Haqq Subhanahu wa Ta’ala granting us steadfastness on the path of the Shari’ah and turning our complete focus and attention to His Divine Self, grant us liberation from our carnal selves, and grant us total and complete abstinence and disregard for that which is not Him; by the tawassul of the one who is pure of evil gazes, the Sayyidil Bashr, ‘alaihi minas salawaati afdzaluha wa minat tasliimaati akmaluha.
ازہرچہ می رود سخن دوست خوشترست
[Persian saying translated to]: A friend’s saying, is good, regardless how it is said.
Even though what ever is said regarding the friend, it is well below the status of the friend, but still there is an affinity towards the court of Haqq Ta’ala; cherishing this meaning, [the ascetic] braves out and ventures on this topic.
The real and deliberated matter is that Shari’ah and Haqiiqah are COMPLETELY the essence of each other, and in reality are NO DIFFERENT than each other. The only differences are those of summary & details, spiritual manifestations (kashf) & evidencing (istidlal), unseen & witnessed, and working & experiencing.
Those sciences and commandments that have come to knowledge in accordance to the noble Shari’ah, after being attributed with the haqiiqah of haqq al-yaqiin, those very same commandments and sciences become manifested in detail, and bring from the unseen to witnessing, and the strains of labors and responsibilities are lifted [to the state of experiencing]. And the sign of attaining the haqiiqah of haqq al-yaqiin is that the sciences and understandings of this station come into COMPLETE unison with the sciences and understandings of the Shari’ah. As long as even a hair’s worth of difference remains, it is evidence to the fact that until that point, one hasn’t attained the haqiiqatul haqaaiq. And any contrary to the Shari’ah matter or deed that is manifested by the mashayekh of tariiqahs, it only stands on the immediate experience, and the immediate experience is only a point on the path. The ones who reach the terminal points of the terminal destinations are the people of brilliant awareness. Time is dominated BY them. State (haal) and station (maqam) follow into the footsteps of their magnificence.
صوفی ابن الوقت آمد در مثال لیک صافی فارغ است ازوقت و حال
[Persian couplet translated to]: Sufi is only a follower of the momentary state; but the SAFI* is liberated from moments and states. (* Safi is the waliy who reaches the state of haqq al-yaqiin)
Indeed it is PROVEN that opposition to the Shari’ah is the sign of NOT ATTAINING any haqiiqah.
In some mashayekh’s writings it has been mentioned as such that Shari’ah is the skin of Haqiiqah and Haqiiqah is the pulp inside it. Even though this writing informs of the lack of the steadfastness of the speaker, it may be possible that his implication was that the summary is akin to the covering skin compared to the detail, and evidencing (istidlal) is akin to the covering skin when compared to spiritual manifestations (kashf). But great mashayekh of steadiness in their states (ahwaal) do not consider it permissible to bring in these kind of unreal sayings [to explain the matter]; and they DO NOT describe any differences except those between summaries & details or between kashf and istidlal.
One questioner enquired from his eminence Khawaja Bahauddiin Naqshband, qaddas Allahu Ta’ala sirrahul aqdas, that what is aimed diligence (on the path of tasawwuf) and sulook (seeking the path of tasawwuf). His eminence replied that it is so that the summary knowledge manifests itself into detailed realizations and the evidencing process (istidlal) morphs into spiritual manifestations (kashf).
May Allah Ta’ala grant us all firmness and steadfastness on the Shari’ah in both its knowledge and practice, salawatUllahi Ta’ala wa salamuhu ‘ala sahibiha.
One botheration is presented in your good service that the carrier of the letters Miyan Shaykh Mustafa Shureihiy is from the sons of Qadzi Shureih, rahmatUllahi ‘alaih. His fathers and grandfathers used to own plentiful means and channels of economic subsistence and his income was fixed. Now the concerned brother is finding himself in difficulty in matters of subsistence. He has taken his necessary certificates and testimonials with him and commenced towards seeking employment in the military. Please pay attention to him offering your kind consideration and assistance so that his heart feels contented, and is liberated from uneasiness and stress. Can’t give you any more headache than this.
————————————————————————————————– END LETTER 84