Every breath that our Grandshaykh turns toward us from his spiritual breaths is like a warm spring breeze which blows on the bare branches of trees, causing buds and blossoms to burst forth
Claim of a Ṣūfī
Shirk in the Naqshbandi Ṣūfī Tarīqah
Yesterday I was invited to visit the Naqshbandi homepage because it’s great, I was told. This caused me to take one of their articles and demonstrate once again the greatest Shirk that we can find in their writings.
The article, “Meded – Asking Support From Grandshaykh”, which I include below, contains several jaahilee concepts, among which:
Duʿāʾ t…
We have seen in the previous examples how Kabbānī attributes words and opinions to people which upon investigation are found to be contrary to the views held by such individuals or is a misrepresentation of what they intended by their words. Is such behaviour consistent with piety and fear of Allāh?
Mr. Lings draws heavily on sources which, although ancient, are not fully trustworthy; for example: al-Wājidī’s Maghāzī, and al-Azrajī’s Akhbār Makkah. The former is replete with forged and weak traditions, and its author, al-Wājidī has been unanimously assessed by critics of ḥadīth literature to be rejected as a narrator of traditions
Shaykh Abū Bilāl Musṭafá al-Kanadī (raḥimahullāh)
I asked our Shaykh Sirāj al-Dīn al-Balqīnī about ibn ʿArabī and he promptly replied that he was a kāfir.
al-hamdulillāh wa al-ṣalātu wa as-salām ʿalá nabīyyinā wa-ḥabiibnā Muḥammad
In reply to a post asking to name scholars who declared ibn ʿArabī to be a disbeliever then one of the Imāms of his time, al-Allāmah Burhān ad-Dīn al-Balqīnī [809-885H] authored a work entirely devoted to this in which he mentions the names and statements of tens of scholars from the time of ibn ʿArabī to his time who declared him to be a disbeliever. He mentions even more who declared him to be a deviant and wor…
A ḥadīth which has some controversy surrounding it due to obvious sectarian reasons. A ḥadīth which has been (deliberately) misunderstood by certain groups of people in order that they may spread their misguidance and deceive ignorant Muslims.
The Messenger of Allāh ﷺ, said, “O Allāh bestow your blessings on our Shām. O Allāh bestow your blessings on our Yemen.” The people said, “O Messenger of Allāh, and our Najd.” I think the third time the Prophet ﷺ, said, “There (in Najd) will occur earthquakes, trials and tribulations, and from their appears the Horn of Satan.”
Reported in al-Bukhārī […
Amongst these narrations he mentions is one from Khidr that whosoever does this then he will never go blind or be afflicted with eye infection.
The following statement was made recently:
As for the action of kissing the thumbs and rubibng the eyes Ḥadīth tells us that Sayyidina Abū Bakr(rao) and the Sahaba had this practice and we do this also. We are told in Ḥadīth that whoever does this will have safety from the hellfire. Who told you these things were not allowed in Islām?
The ḥadīth being referred to is reported in ‘Musnad al-Firdaws’ of ad-Daylamee, may Allāh have mercy upon…
This is what is depended upon to hang taʿwādhāt on the necks of young children and it has criticism [fī-hī kalām]
Bismillah Walhamdulillah wa-al-Ṣalātu wa-al-Salām ʿalá Rasulillah
alhamdulillāh wa-al-ṣalātu wa-al-salāmu ʿalá nabiyyinā wa habeeibnaa Muḥammad
The ḥadīth of ʿAmr ibn Shu`ayb, from his father, from his grandfather [`Amr ibn al-`Aas], that the Messenger of Allāh ﷺ used to teach them for fearful situations the words: ‘I seek refuge in Allāh’s perfect words from His wrath, the evil of His servants, the whispered insinuations of devils, and lest they come to me.’ ʿAbdullāh ibn `Amr…
For verily the affirmation of a thing in an abstract sense from all of the Attributes means one cannot picture it existing outside of that. And the mind will only be left thinking that it does not exist, and that is the most extreme form of taʿtīl (denial).
Al-ʿAllāmah Ibn Abū al-ʿIzz al-ḤanafīAl-ʿAllāmah Ibn Abū al-ʿIzz al-Ḥanafī said:1
“So verily the deniers of Allāh’s Attributes enter the denial of the Attributes [into] the naming of Tawḥīd, such as Jahm Ibn Ṣafwān2 and his followers. For verily they say, “Affirming the Attributes necessitates that Al Wājib3 is numerous.” And this statem…
All of the aḥādīth about visiting his grave are daʿīf, and are not to be relied upon in matters of religion. For this reason none of the authors of books of Ṣaḥīḥ and Sunan reported them at all.
Al-Daaraqutni reported in his Sunan (2/278) with an isnād from Haatib that the Messenger of Allāh (peace and blessings of Allāh be upon him) said: “Whoever visits me after I die, it is as if he visited me when I was still alive…” This is a ḥadīth that many of the scholars of ḥadīth judged to be false and not to have been reported with a ṣaḥīḥ isnād from the Prophet (peace and blessings of Allāh be up…
