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Subject: Shiaism and Sufism
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mohsin11 9.12.10 - 01:06pm
Shiaism and Sufism The Links Between the Two Deviant and Corrupted Creed!
This is from dispraise of al hawwa (dr. salih as salih)
Page 155
1- Some of the sufis use the words Ismah: Infallibility and others say, hifth: preservation from committing acts of disobedience, but as ash-sharaanee put it, The difference is in the wording not in the meaning (In ash-Sharaanees Al-Jawaahir wa Durar, p127, Al-Matbaah al-Azhariyyah, cairo, 1306/1888 qouted in taqedees, p221-222)
Saeed Hawwaa, a known sufi who died recently in Jordan said: Some of the sufis consider the karamah (miracle) evidence for walaayah (sainthood), and that the wilaayah is an indication of ismah-even if they assign the meaning of preservation from ismah.
Accordingly, they based upon this concept the obligatory adherence to, and consultation with the (sufi) sheikh in all affairs, making it binding to stick to whatever he says taking from him fatwaa, and way of conduct regarding every matter. (Saeed Hawaas Tarbiyatuna Ar-Ruhiyyah p219, Daar Al-Kutub Al-Ilmiyyah, 1979; from Taqdees, p226)
Al-Qushairee stated in Ar-Risaalah Al-Qushairiyyah, that, know that one of the most majestice miracles which belong to the awliyaa is the constant success to conduct acts of obedience and a disposition that prevents disobedience and violations (See Taqdees, p221, qouting from Ar-Risaalah Al-Qushairiyyah p667, Daar Al-Kutub Al-Hadeeth, cairo, checked by dr. abdul haleem Mahmoud and others.)
In the same book, however, Al-Qushairee contradicts the above statements by saying, It is not proper for the mureed to believe in the ismah of the mashaayikh (sing. sheikh), it is rather dutiful to leave them to their ahwaal (sing, haal) Ibid,p238, from Ar-Risaalah, p743)
On the other hand, abu bakr al-wasitee (d320/932), one of the companions of al-junayd and one of those who shared in laying down many of the foundations of sufism, classified the sufi awliyaa into three ranks:
1- Those having ismah from kufr, shirk, and nifaaq (hypocrisy),
2- Those possessing Ismah from major and minor sins.
3- Those with ismah from corrupt and evil thoughts!
It is important to remember the strong relationship between many of the sufi concepts and those of the sheeah, including:
a) The dogma of Ismah
b) The classification of every islaamic text into Baatin, and Thaahir and the former is the haqeeqah (reality or truth) which is the esoteric truth understood by the special. The later is exoteric element referred to as shareeah aimed for the common muslim. Consequently, this paved the way to the distorted concept of Tahreef (distortion) mildly reffered to as Taweel: Allegorical or symbolic interpretation of the Quranic and sunnah texts. Such as phenomena is common amongst all the Baatini sects. Take for example ibn ataa illaah relating the interpretation of one of his sufi masters to the following aayaat (from soorat ash shura 42:49-50) (See Ihsaan Ilaahee Thaheers At-Tasawwuf, p253)
He Bestows Female (offspring) upon whom He wills
The sufi master of Ibn Attaa illaah said: It means: The good deeds!
And bestows male (offspring ) upon whom He wills
The sufi master said: It means knowledge!
Or He bestows both males and females
The sufi mystic said: It meangs: Knowledge and good deeds!
And He renders barren who He wills
The sufi said: It means neither knowledge nor good deeds!
And this is only one form of the baatinee distortion of the texts which is also widespread in the books of sheeah!
c) Like the Sheeah many celebrated sufis link their chain of Awliyaa to Ali bin abee Taalib radiallahu anhu. Interestingly, as-sharaanee related one of the sufis said: Ali Bin Abee Talib radiallahu anhu was raised up (unto Allaah) like Eesa alayhis salam and he will descend like the case of Eesa alayhis salam Ash-Sharanee sadded: The same was said by my sheikh Ali Al-Khawwaas (ibid, qouting At-Tabaqaat-I,2:44)
He, as-Sharanee also related that abul abbas Al-Mursee stated that the sufi path goes all the way to Al-Hasan bin Ali radiallahu anhu. Ibid, from at-Tabaqaat-I,2:14)
d) Like the sheeah imaams, the sufi masters claim that they recieve the Al-Wahiy , speak with Allaah and Allaah speaks with them without a screen, wilaayah is higher in rank than prophethood, know the ghayb, etc. Ash-Sharanee relates through his sufi sources that whenever sheikh taaj-ud-deen bin shabaan ( a sufi adept) was asked about certain things he would respond by saying, Wait until jibreel comes! (Ibid p164 qouting Al-Akhlaaq Al-Matbuliyyah by ash sharanee v.1 p.454 published by matbaat Hassaan, cairo. )
e) The sheeah believe there must be an existing imaam (hidden or known) whose presence stabilizes the earth, establishes evidence without him Allaah would not be worshipped on earth. Doubting or ignoring this principle is disbelief. Many of the celebrated sufis share the same concept bu they call him the Waliy. They also make it incumbent on every disciple to have a living sheikh otherwise he would go astray and misguide others(ibid p212-215)
f)The Sheeah and the sufis so called awliyaa understand the tongues of human, jinns and animals! (ibid 221-223) Ash-Sharanee related their sheikh abu yaza stayed fifteen years in the wilderness with the birds and lions visiting him, executing his commands, consulting with him regarding their affairs. When he was visited by Abu Madyan (the celebrated Ghawth), he told them, These beasts and birsds foundcomfort in being close to me and hence they tolerated the pains of hunger for my sake Ibid p223 qouting from ash-sharanees Al-Anwaar Al-Qudsiyyah, 2:115, published by Daar Ihyaa At-Turaath Al_Arabi, baghdaad, Iraaq, 1984) *
