TOWARDS A SUCCESSFUL HAJJ OPERATION

TOWARDS A SUCCESSFUL HAJJ OPERATION
PRE- AND POST HAJJ SUGGESSTED ARRANGEMENTS WITH PARTICULAR EMPHASIS ON MAKKAH, MINA, ARAFAT AND JEDDAH AIRPORT
PREPARED BY :
ABUBAKAR MUHAMMAD SANI BIRNIN KUDU
ISLAMIC UNIVERSITY OF MADINAH
FOR A 3-DAY SEMINAR
TOWARDS CONDUCTING A HITCH-FREE AND SUCCESSFUL 2008 HAJJ OPERATION
BY THE ABUJA MUSLIM PILGRIMS AFFAIRS
ORGANISED BY
THE FEDERAL CAPITAL TERRITORY ADMINISTRATION
FROM MONDAY 26 AUGUST 2008 – WEDNESDAY 28 AUGUST 2008








Bismillahir Rahmanir Rahim
Towards A Successful Hajj Operation – Responsibilities of Stakeholders
Preamble
All praise is due to Allah, Lord of the worlds. May His blessings and peace be upon His noble Messenger, Muhammad and his family and companions.
Hajj, as is known to all, is one of the five fundamental pillars upon which the Deen of Islam is built. It is an obligatory act once in a lifetime upon every capable, sane and adult Muslim. This is strongly supported by texts of the Qur'an and the Sunnah, as well as the consensus of all Islamic scholars.
It is the only pillar of Islam that must be performed at a specific place, that is the city of Makkah and its vicinity – Mina, Arafat, Muzdalifah. Every intending pilgrim, from all nooks and crannies of the world, must be at that particular place within the specified period of time, that is from the 8th to the 13th of Dhul Hijjah. Having this in mind enables one to have a clear perception of the importance of making sound and constructive arrangements for the success of such a gigantic operation, attended by two to three million or more people. All stakeholders must therefore get all hands on deck and make perfect arrangements towards achieving this end.
It is highly imperative to mention that participating in running the affairs of pilgrims, if done in good faith and with perfect sincerity in earning Allah's pleasure, earns one a blessed abode in the hereafter. This is the case even if one is bound by virtue of his official duty to carry out these activities, on which he is remunerated materially. Therefore, the need to dedicate one's responsibilities wholly towards earning the pleasure of Allah in any given duty, much less the rites of Hajj, cannot be overemphasized. Actions are judged according to intentions.
The Major stakeholders as far as Hajj Operation in the holy places is concerned are:
1. The National Tawafa Establishments
2. The National Guide Establishments
3. The Unified Agents' Office
4. The Zamzami's Unified Office
5. Hajj Accommodation Landlords
6. Airlines
7. Pilgrim Authorities
8. Pilgrims
9. Saudi Ministry of Hajj
10. Pilgrim Transport Companies and Buses Commission
All these bodies must join hands together for the success of any hajj operation. I will discuss more on the first six and their responsibilities. As for the numbers 7-9, I only stress on the need to ensure perfect cooperation between them and that each should know and respect the rights and duties of the other. As regards number 10, it is the sole duty of the Tawafah establishments and the Unified Agents' Office to deal with them. Pilgrims or their representatives hardly come into contact with them but through the Unified Agents' Office. Their main role is to provide buses to convey the pilgrims to where the Tawafah and Agents ordered them.
ONE: THE NATIONAL TAWAFA ESTABLISHMENTS
HISTORICAL BACKGROUND
This is the oldest body that is known to undertake the whole responsibilities of helping and guiding the pilgrims in the course of performing their pilgrimage rites. The word Tawwafah is derived from the origin "Tawaf" meaning the circumambulation round the Ka'abah. The Mutawwif is the person that helps the pilgrim perform his Tawaf, by practically guiding him and reciting aloud the various dhikr and supplications that are usually said in the tawaf. The pilgrim or pilgrims follow the Mutawwif step by step and repeat after him whatever he says, and imitate him in whatever he does. Makkan historians are of the opinion that this practice originated during the reign of the Mamluks, who ruled the Muslim ummah in the seventh to the ninth centuries of the Hijrah. As they were not of Arab origin, they needed to be taught what to say when performing the Hajj rites, more especially the Tawaf. As such the main Qadi (Judge) of Makkah at that time was assigned to go round with them teaching them and practically guiding them on what to do and what to say. Later on the practice extended to some ulama and other influential members of the Makkan community.
As time went on, the role of these Mutawwifs was not restricted to this practical guide role, but they were everything the pilgrim would need. They were the landlords in whose houses the pilgrims resided, the transporters who sacrificed their donkeys and camels for the pilgrim to move from Makkah to Mina-Arafat-Muzdalifah and back. He arranges for the pilgrim's stay in Mina and Arafat, calls a doctor to diagnose him whenever he is ill, reports to the relevant authorities of any irregularities occurring against him, and a host of other services . In the actual sense the Mutawwif in the language of the people of old Makkah was more than a mere religious guide, but rather a full guarantor, a guardian, a host and a service renderer. Albeit, all these services were not in all cases rendered for free, but for a token amount of money in respect of some, while some even practiced the profession for the sake of the reward they expect from Allah. Other Mutawwifs went all the way in making the Tawafah their main source of earning, as such their remuneration was whatever amount they could pump out of the guest.
The pilgrim at that time was given full right to choose his Mutawwif, from the time he sets his feet on the shores of Jeddah, a number of Mutawwifs or their agents would converge on him asking him the question: "Who is your Mutawwif?", and if he happened to know one either because he had previously performed the Hajj or through the advice of an acquaintance, he would mention a name, and that person would come forward, take him by the hand and carry his luggage, load it on his donkey or camel and set off for Makkah. This stage of the Tawafah exercise the historians call "Marhalat As-Su'al" (the questioning stage).
Later in the time of the Ottaman and the Hashimites, as the number of pilgrims increased, the authorities sought to exercise some sort of control over the running of the Tawafah business. They issued what was called 'Taqarir', which were official documents confirming the right of Tawafah of a particular country to a specific person among the major Mutawwifs, at the death of whom the validity of the document will still be benefited by his progeny.
This continued up to the time of Al-Su'ud when King Abdul'Aziz issued a circular confirming all Mutawwifs in their positions and that their salaries would continue as they were. From then on the whole Hajj operation became fully official and the government bore its whole responsibility , up to the time when a special ministry was formed for Hajj, and the works of the Mutawwifs in Makkah and Adillah in Madina was divided into a four-tire body of service establishments: The Tawafah, the Adillah, the Unified Agents, and the Zamazimas.
The Tawafah establishments were further divided into six according to the geographical distribution of the pilgrims countries. They are:
· Turkey, Europe and the Americas
· Iran
· South Asian countries
· South East Asian countries
· Arab countries
· African non-Arab countries
DUTIES AND ROLES OF THE TAWAFAH ESTABLISHMENTS
1. Receiving pilgrims coming from Jeddah or Madinah at the reception centres in various gates of Makkah. There would be representatives of every regional office to which the pilgrims were assigned. These representatives must have with them names and addresses of the accommodation assigned to the pilgrims, and after signing the necessary documents the pilgrims would be directed to their designated place of accommodation;
2. Overseeing the lease agreement between the pilgrim authorities and the landlords, as copies of the agreements must be attested by the establishments. They also help the pilgrims in finding suitable lodging places, and they must send representatives to overlook the place and ensure that it has fulfilled all conditions laid down by the government;
3. Attending to the comfort of their pilgrims. In fact the establishments, being the replacements of the Muallim (an old title of the Mutawwif), are responsible for taking care of everything to do with the pilgrim during his stay in Makkah. They are bound by law also to send representatives to guide the pilgrims in their Tawaf, and make sure that the pilgrims accommodation is well guarded;
4. They should send their representatives to the various offices of the Ministry of Hajj that have been assigned to cater for lost pilgrims. These offices are usually located around the al-Masjid Al-Haram, and should deliver any lost pilgrim from the countries assigned to them back to his lodging place. This should also be ensured at the Holy sites of Mina and Arafat;
5. Bringing the prescribed means of transport at the suitable times for taking the pilgrims to Mina on the 8th of Dhul Hijjah, and from Mina to Arafat, to Muzdalifah, then to Mina and finally back to Makkah on the 12th or 13th. A representative among the residents of Makkah who is well acquainted with the city of Makkah and the sites of Mina, Arafat and Muzdalifah is assigned to guide the bus driver to all these places to avoid being lost and consequently arriving late;
6. On failing to make adequate arrangements with the Buses Commission to bring the buses for transporting the pilgrims or in the case of the bus getting out of order, the establishment is bound by law to hire another bus at its expense to deliver the pilgrims;
7. Cooperating with the relevant authorities responsible for the pilgrims religious awareness on issues of Hajj, so that the pilgrims perform their hajj rites according to the true teachings of the Sunnah;
8. The Tawafah establishments are also responsible for receiving the plot of land at Mina and Arafat allocated to their pilgrims, and for supplying the adequate amount of tents in which the pilgrims will stay. They are bound by law to take extra care of the tents and liaise with the Fire Brigades (Civil Defense, as called in Saudi Arabia) in applying all the guide lines and instructions necessary for the safety of the pilgrims and the tents;
9. Supplying enough water, electricity and the necessary service attendants required for the general cleanliness of the tents, toilets and their surroundings;
10. Receiving pilgrims' passports or travel documents and keeping them with extra care until the completion of their departure formalities. They are also duty bound to give each pilgrim a card with the basic information printed on it as applicable, and a pilgrim's receipt of the card is a proof that the Establishment has received his travel documents. The card carries the name, nationality, passport number, its date, date of arrival and other necessary information pertaining the pilgrims;
11. Upon travelling from Makkah to Jeddah or Madinah passports and other travel documents of the particular groups of pilgrims are handed over to the driver of the vehicle assigned to them, who will subsequently hand them over to the relevant authorities in the place of destination. It should be noted here that passports are never handed to the pilgrim from the time they were received from them at the airport, until the day of their final departure from Saudi Arabia.
12. Providing labourers to load and unload pilgrims' luggage from the top of the buses. This should not be done by any pilgrim at all, and government will hold the concerned driver responsible for anything that may befall the pilgrim in the course of doing that;
13. Continually checking the conditions of their pilgrims and helping them complete any formalities at any government offices;
14. Informing the concerned authorities about lost of pilgrims, and making follow-up contacts every six hours at least, and informing the Public Security Department in case they are not found or in case any one of them disappears for 24 hours, or absconds or does not leave at the times stipulated for his departure;
15. Informing the relevant authorities in case any of their pilgrims gets sick or is dead;
16. Respecting their responsibilities and minding their duties and treating the pilgrims in the most polite and good manner. The government of the Kingdom takes very serious any maltreatment the pilgrims may suffer from them;
17. The government also warns the establishments against permitting their pilgrims to sleep in the streets or open squares, and in case it is proved that some of their pilgrims do so, either in Makkah or Mina or Arafat, they will be liable to questioning;
These are some, not all, of the responsibilities of the Tawafah establishments in Makkah and the holy sites. Having a clear picture of them enables the pilgrim and his authority to know what action to take, where, when and with whom, if there is any problem with regards to the services expected to be rendered to the pilgrims.
TWO: DUTIES OF THE NATIONAL GUIDE ESTABLISHMENT
The term guide, Arabic: 'dalil', plural: adillah, means the person or persons responsible for guiding the visitor to Madinah to perform his visits in order.
This is particular in the case of Madinah, as such is out of the scope of this paper.
THREE: DUTIES OF THE UNIFIED AGENTS OFFICE
This is the body of the National service providers that first comes into contact with the pilgrim on his first arrival at the airport. Like the Tawafah in Makkah and the Adillah in Madinah, the Agents office is wholly responsible for anything to do with the pilgrims once they are in Jeddah, especially in the Camp at the airport. Their main responsibilities as stipulated by the Ministry of Hajj are:
1. Receiving the pilgrims, welcoming them, guiding them to their lodging places in the Pilgrims Camp at the airport (Madinatul Hujjaj), see to their comfort, attend to whatever they may need during the period of their stay;
2. Helping to facilitate the transport of the pilgrims, bringing the buses assigned for taking them to Makkah or Madinah, and rendering them all such help as to secure their transport according to the arrangements set for this purpose;
3. Informing the Tawafah Establishments in Makkah and the Guides Establishments in Madinah by telephone, telex or facsimile, of the names of the pilgrims arriving at its office and assigned to them as they come along without delay. Also supplying the car and bus drivers with the data relating to the pilgrims they have to transport, so as to make it easy for the reception committees to guide the pilgrims to the relevant Establishments offices they belong.
4. Receiving the passports and the travel documents from the pilgrims and keeping them according to the regulated instructions.
5. Writing the necessary forms and details in the given statements to identify both the pilgrims and the establishments the belong to;
6. Collecting the fees for the services and for the rent of the tents according to the given instructions. And writing the details of what the pilgrim paid in detail inside the special seal for the unified agents office which is fixed on the pilgrim's passport;
7. Receiving the pilgrims immediately on their return from Makkah after performing their pilgrimage, or after their return from Madinah, and guiding them to their lodging places in the Camp before their final departure to their countries;
8. Continually checking the conditions of the pilgrims and helping them complete all necessary formalities they may require at any government offices;
9. Informing the concerned authorities about any lost pilgrim and following up the issue every six hours, and informing the Security Departments in case he is not found within 24 hours, or does not leave at the time stipulated for his departure;
10. Informing the nearest health centre in case a pilgrim gets sick, especially if his disease is suspected to be contagious, and helping the pilgrim to be referred to a hospital;
11. Informing concerned National Tawafah, the Ministry of Hajj and Bait Al-Mal about the pilgrims who die, giving their names, ages, nationalities, numbers of their passports, and what each has of money, luggage, etc, stating the place of death, its cause, and the death certificate in accordance with the stipulated procedures, as well as informing the Municipality and the Mortuary Department about the dead persons so as to make the necessary arrangements for burying them;
FOUR: DUTIES OF THE ZAMZEMIS UNIFIED OFFICE
This office is one of the old bodies rendering, in the main, the service of providing pilgrims with water from the well of Zamzam. Its role is now limited due to the feasibility of acquiring the zamzam water within the area of the Masjid Al-Haram. But arrangements are made for them to provide the pilgrims with the water on their arrival at the airport and all pilgrim reception and dispatch control centres. In the past they used to deliver the Zamzam water to the places of accommodation of pilgrims.
SUGGESTIONS ON HOW BEST TO DEAL WITH THE AFOREMENTIONED BODIES TO ACHIEVE MUXIMUM SUCCESS IN THE HAJJ OPERATION
As is seen from the duties stipulated by the Saudi government on each of the mentioned service organizations, the government has taken care of almost all the services necessary for the conduct of the Hajj. Nevertheless, considering the enormous number of people performing the hajj, a more closer effort from the Hajj officials from the home countries of the pilgrims must be resorted to. Some of the helpful suggestions are:
· As most of the activities in the Pre-Hajj operation are centred on reception and accommodation in addition to orientation and religious guidance for the pilgrims to make good use of their time in attending five daily prayers in the Holy Mosque, a strong delegation should be formed from among the Abuja pilgrims officials and sent as an advance party to ensure the smooth running of the activities. They should advisably be six in number;
· This party should board any available flight and arrive before the first batch of pilgrims from the Capital Territory;
· Part of that advance party committee (i.e. two) should be based in the Pilgrims Camp (Madinatul Hujjaj) at the airport to personally oversee the reception exercise, and assist the Agents officials in lodging them in the relevant places, before being boarded on the buses carrying them to Madinah or Makkah;
· The officials should assign a leader in each bus who should make a list of the pilgrims in the bus;
· They should ensure that members of one family are boarded on the same bus and are not separated;
· An able religious guide should be put in each bus to help give the pilgrims the relevant religious guidance on their way to either Makkah or Madinah, on what is required of them;
· Another part (i.e. two) should proceed to Makkah, and the other two, to Madinah before the pilgrims' arrival. Both delegations should ensure that accommodation arrangements are intact, and if the pilgrims are coming their way they should assist in receiving them at the various reception centres;
· Those in Makkah should make a thorough inspection of the houses rented by their authorities to accommodate the pilgrims and report any lapses they observe to the landlord concerned, and where he fails to cooperate or take action the Tawafah establishment or the Ministry of Hajj should be informed for an immediate redress of the situation;
· Where the officials have rented a building they take for an office, its full name and address must be sent to the Tawafah establishments, and a board should be raised on a high place on the building carrying the name of relevant hajj mission or state welfare board;
· The officials at the airport should notify those at Madinah or Makkah of the movement of the pilgrims from Jeddah to either Makkah or Madinah respectively and they should state the times of departure of the first and last buses from Jeddah for them to estimate the right time they should arrive at the reception centre.
· It is important to note that arrangements in the Tawafah establishments in Makkah are organized, with regards to Nigeria in particular, according to states. One state may have a different Tawafah office from another, as such close relations between the Abuja Hajj officials and the relevant Tawafah office must be ensured. It is advisable that two different officials be assigned to be responsible for anything to do with relations between the office and Abuja Hajj officials, and they must pay regular visits to the office at least three times a day, or as the situation requires, or if it is possible, one officer should be attached to the office and attend to any matter arising with respect to his pilgrims. This close relation helps in making easy all arrangements to be on time and under immediate supervision, more especially in urging the Tawafah office to bring the buses carrying the pilgrims to Mina on the 8th in time and at the right place nearer to the pilgrims accommodation places;
· A special committee should be formed to oversee the arrangements in Mina. This should be in liaison with the Tawafah office. The officials should demand that they be given chance to go and observe the assigned plot designated for their pilgrims prior to the 8th. This will enable them make arrangements that most suit their pilgrims, in terms of separating the sexes in assigning toilets, observing which part of the tent would be taken as a door, feasibility of emergency exits, the suitable tent to be assigned as clinic, and other such arrangements;
· As regards arrangements in Madinah, they are of a centralized nature. The Adillah office in Madinah deals with Nigeria as a whole, not states, in terms of accommodation, as I will come to discuss – in sha Allah.
· Pilgrims should be made aware before their departure from Nigeria that on arriving at the airport their passports will be collected from them, and that they should not feel embarrassed about it, and that relevant documents and their pilgrim ID card will suffice for identification purposes and any other procedure they may require to undertake, up to the time of their departure from Saudi Arabia. Holders of official passports will remain with their passports, and in the event of any Agent or Saudi official making the mistake of taking official passports from their holders, an amicable way should be sought to recover them through the offices of the Tawafah in Makkah, or the Adillah in Madinah;
· The officials in Makkah should furnish the Tawafah establishment with the list of pilgrims travelling to Madinah two days prior to the date of departure, for early arrangements for buses and other formalities;
FIVE: HAJJ ACCOMMODATION LANDLORDS
As highlighted above, accommodation arrangements for the pilgrims during their stay in Makkah is different from that of Madinah. In Makkah all states of the Federation of Nigeria make their separate arrangements for accommodation and they are free to choose the suitable building they like and make agreement with the landlord under the supervision and attestation of the Tawafah establishments. While in Madinah all pilgrims are accommodated in houses rented by the Federal Hajj authorities regardless of the pilgrims' states of origin. Lodging arrangements are made on the basis of which bus first reaches Madinah , as such various states may find themselves in one building.
This of course presents some difficulties to the state officials as they cannot exercise full control on the arrangements regarding their pilgrims, as a small number of about 500 pilgrims can be dispersed to about 5 different locations, nay some officials may not even be aware of the whereabouts of their pilgrims for as long as three days. This, I hope, will be looked into with the view of coming out with sound and concrete suggestions to deal with the situation. The main argument usually mentioned by the federal hajj authorities is that houses in Madinah are based on the length of stay each pilgrim is supposed to have at a given time, as such, where flights and arrivals at Madinah are not arranged according to states, it would be difficult to arrange pilgrims in Madinah according to their states, so they must be according to their arrival. That is because the lease agreement for each house in Madinah is made on eight number of days, and a landlord with a house the capacity of which is 500 pilgrims will not be left waiting after the arrival of 500 Nigerian pilgrims just because 200 of them are from a state different from that of the majority 300.
As for the situation in Makkah, pilgrims' stay is of a lengthy period, or to be more precise, is not even limited to a specific number of days, so arrangements for the pilgrims of each state to be located in a separate building or neighbourhood is easy and more feasible. There is room for careful and well arranged supervision.
As state officials here have their say on where and what building to rent, there is the need for them to be exhorted to fear Allah Ta'ala in their conduct and be true representatives of the pilgrims, by avoiding any corrupt and unruly financial misconduct, more especially if they realize the enormity of the offence, the gravity of such practices in the holy places, and in the name of a religious responsibility. If the pilgrims' money can afford them the best accommodation, they should not be deprived of that chance by lodging them in a bad, remote and filthy area.
It is advisable that early arrangements for accommodation be made, if possible at a time after the immediate last hajj, to avoid being forced to accept houses at exorbitant rates.
The issue of accommodation, particularly in Makkah, is one of the most serious to be carefully taken care of, for the sensitivity of the pilgrims towards it is very high, and any lapse in it is usually not forgiven easily by them. It is advisable that a committee of highly respectful, morally upright, financially trustworthy personalities should be formed to bear the responsibility of contracting accommodation agreements with prospective landlords in Makkah.
Another committee within the officials should be delegated to oversee the general cleanliness of the houses during the pilgrims stay in them, and report any lapses to the landlord or the concerned Tawafah establishment.
The Saudi Ministry of Hajj has stipulated that all landlords shall provide the Tawafah establishments with information about their houses which they wish to let during the pilgrimage season, and that information shall include:
a) Location of the house and its address in full;
b) Type of building;
c) Number of floors and rooms available in each;
d) A list of the house contents;
e) Copy of the license permitting the house to be leased for pilgrim lodging issued by the housing inspection committee of the ministry, for that particular year;
f) A copy of the lease contract signed between the original landlord and the lessor;
g) A copy of the power of attorney (if applicable).
Therefore pilgrims' officials should, from their own side, ensure that these and other regulations to do with the lease agreement are duly fulfilled by the landlord, to avoid any hitch that may lead to the revocation of the contract and consequently causing some sort of inconvenience to their pilgrims.
The Tawafah establishment is bound by law to sign its authentication or attestation on the lease agreement free of charge, so state officials should not commit themselves by giving any amount to the establishment or any of its representatives, and they are bound by law to report any case in which a demand for such is made by anyone. Likewise, no part of the amount agreed upon in the contract shall be received by the Tawafah establishments or their representative, nor should they make any profit, or commission or compensation.
The value of the rent is based on the agreement made between the landlords or the lessors and the pilgrims or their representatives, depending on the conditions regarding demand and supply.
LODGINGS ARRANGEMENTS IN MINA AND ARAFAT
The Tawafah establishments are wholly responsible for securing the plots on which the pilgrims spend the few nights on the holy sites.
The pilgrim officials should ensure that the necessary requirements are fulfilled by the Tawafah establishment with respect of the tents they will stay in. These requirements are:
· That they must use the new tents that have the set of specifications, and that have been treated with fire-resisting solutions in accordance with the approved regulations;
· That the area apportioned to each pilgrim in the tents to be, at least, two metres by one metre (2 x 1m) ;
· The tent-camps should be provided with additional and proper water tanks to be filled and made ready for use wen the public water supply stops. The relevant Tawafah establishment is bound by law to provide water in whatever situation;
· The are also to supply lighting in case of the non-connection with the general electric current;
· They must ensure to supply containers for keeping garbage, and labourers should be available to keep the area clean and empty the containers from time to time, and to spray insecticides;
· Enough toilets must be provided in line with the sanitary conditions and instructions;
· It is advisable that extra care is given to who enters the pilgrims' tents at all times, to avoid thefts, or illegal trespass. The authorities should note that there are cases every year where some Nigerians among the 'umrah left overs' and who have no particular place to stay in Mina, find their way into the tents assigned for regular pilgrims, and thereby depriving them of their shares of the apportioned places;
· In Arafat care should be taken to ensure that pilgrims do not stay out of the stipulated and designated area and proceed to Muzdalifah without coming back to the right place up to the time of sunset;
· Where buses are brought early in order to convey the pilgrims to Muzdalifah, the officials should see to it that even if the pilgrims are boarded on the buses the driver should be told not to move until after sunset ;
· Quietness and calm are needed in the areas of Mina and Arafat to enable the pilgrims dedicate all of their time for dhikr and supplications, so officials should discourage the continuous movement in and out unless for necessary purposes, and the ulama should be given enough chance to teach the pilgrims and guide them on the right things with which to engage themselves;
· If the authorities would be able to make adequate feeding arrangements in Mina and Arafat, that will go a long way to clear away the menace caused by the large number of women coming Makkah and Jeddah to prepare and sell unhealthy food to the pilgrims.
SIX: AIRLINERS
I can boldly say that one of the most easiest ways to have a successful hajj operation starts from the choice of the airline corporation undertaking the flight of the pilgrims. We are all aware of the serious set backs caused to the Hajj operation due to failure of the airliners to execute their responsibilities the way they should have done. This is not unconnected with the general situation in our dear country which is engulfed by chaos and maladministration in almost all the tires of government. Public positions, contract agreements, and their likes are hardly based on merit, rather on personal relations, connections, acquaintances and private interest, based on the material gain that will come of them, even in our so called religious duties. Any arrangement is deemed to fail if this moral side of our conduct is not put in order. Previous pilgrim authorities were wholly brought to their knees as a result of politicizing and personalizing the hajj operations with too much favoritism and corruption, and action on which various non Muslim organizations capitalized to call upon previous governments to stay away from Hajj and contribute nothing towards its operation, and aided by the biased media, they achieved what they wanted. (See: Hajj and the Nigerian Government, by Dr. Usman Muhammad Bugaje, and The Hajj and the Nigerian Economy 1960-1981, by O. E. Tangban).
The authorities are advised to look seriously into this issue and seek from the federal authorities that states should be given a say in choosing which airliner to contract with, and even then, take strong measures to ensure the airliners stick to the agreement contracted with them as to the effective flight of the pilgrims, days before the deadline usually fixed by the Saudi Authorities.
And, on a more serious note, after all pilgrims have completed their hajj rites, their minds usually turn home and become eager to be flown as soon as possible. Airliners should therefore be advised to embark on the return flights operation as soon as possible. They should be asked to forward their after-hajj flights schedule before the beginning of pre-hajj operations, as this will help in making things in order.
A high ranking committee should shoulder the responsibility of dealing closely with the concerned airliners and a constant and tireless follow up on all their activities should be made from time to time, such that anticipated mistakes, lapses and failures would be avoided before their occurrence. The committee should liaise with the federal hajj authorities concerned with Post-Hajj operations and acquaint themselves with minute details of all arrangements to do with their pilgrims. Leaving things to change themselves is an administrative failure that must be avoided, especially in emergency and field duties like hajj operation.
The pilgrims should be arranged to be flown back in the order they came before hajj. For example, the pilgrims who were able to come early and proceed to Madinah before hajj, must be flown first, while those who arrived after the entry into Madinah was closed on the 27th of Dhul Qa'dah and who proceeded directly to Makkah should be sent to Madinah after hajj, but this should be after practical return flights have really started, to avoid making them stay in Madinah more than the stipulated 8 days. A sound and continuous communication must be ensured between officials in Makkah and Jeddah and those in Madinah at this critical time, and it is advisable to station one official, at least, at the federal hajj office in Jeddah, two or more at the pilgrims camp in the airport .
The Saudi authorities are very much concerned of sending pilgrims to stay at airport camps for a long period before their flight schedules. It is therefore very important to have correct bookings and their dates fixed to the ticket of every pilgrim before leaving his home country. And this is not impossible if adequate arrangements are made before hand.
The Ministry of Hajj orders all establishment offices that in respect of those pilgrims whose departure dates were not fixed before coming to the Kingdom, the establishment office or its legal delegate must contact the airline agencies before going to Arafat in order to fix their departure dates.
The Ministry also orders the Dispatch Control Centres on the roads to check the passports and travel documents of all pilgrims, and that only those whose date of departure is due should be permitted to proceed to the airport.
Airline corporations are ordered to hand over a list of the names of all passengers on their flight to the Unified Agents' Office at the airport hajj terminal, along with the pilgrims passports containing the following data:
a) Full name of the pilgrim as per his passport
b) Nationality
c) Number, date, and place of issue of the passport
d) Date of departure.
Airline companies should never make a booking for any pilgrim against any date prior to his previously fixed date of departure except by a permission issued by the Ministry of Hajj after stating the reasons for this.
PILGRIMS LUGGAGE
In order to ease the tension of weighing pilgrims luggage at the airport immediately before their flight, arrangements should be made to ensure the weighing at Makkah immediately after hajj, more advisably on the 13th or 14th and on. This should be conducted by the airline companies in the presence of the pilgrims officials to ensure control and order.
For pilgrims to be able to come home along with their luggage the authorities should ensure that only planes with large capacities are hired by the airline companies. This is one of the main problems hindering the early arrival of pilgrims luggage in time or more precisely on the same flight with the pilgrim himself.
Another reason is the bulky nature of most of pilgrims' luggage. Pilgrims should be advised not to exceed the 40 kg limit, even if they would have to pay for the excess. Because wherever the excess is too much, the airline companies have no choice but to defer the flight of the luggage to a future date.
Where this level of control cannot be achieved, the pilgrims should be advised to divide their luggage into two (depending on how valuable the contents are to each of them): one that should not exceed the 40kg limit, which the airline companies should cooperate and make its flight together with the pilgrims. The other part which is considered excess will have to be flown in a special cargo plane which the pilgrim should know that it may take time.
Finally, the pilgrim, the hajj officials, the airline companies, and in fact all stakeholders should bear in mind that hajj operation is a religious duty on the conduct of which each and everyone of us will be called to account. We should aim at earning the pleasure of Allah through this hectic job, and may Allah increase us in faith, knowledge, piety, selflessness, humbleness and all that is good and make us successful in the hereafter as we wish to make our hajj successful in this world.
Wa sallallahu wa sallama wa Baraka ala Nabiyyina Muhammadin wa ala alihi wa ashabihi ajma'in.

Sources:
1. Qutbudden An-Nahrawani, Al-I'ilam Bi A'alam Bait Allah Al-Haram, pp. 70
2. Ayyub Sabri Basha, Mir'atul Haramain, pp. 1163
3. Ahmad As-Siba'I, Tarikh Makkah, vol. 2 p. 40; 200
4. Official Website of the Ministry of Hajj in the Kingdom of Saudi Arabia, Instructions Regulating Pilgrimage Affairs: http://www.hajinformation.com/reports/instructions%20regulating%20pilgrimage%20affairs.pdf

5. Official Website of the Tawafah Establishment office of the African Non-Arab Countries: www.africa-sa.com , in Arabic (Makkah Al-Hajj Wat Tiwafah)
6. 'Ali ibn Rabee' Ar-Ruwaithy, Mu'assatut Tiwafah Fil Fiqhil Islami
7. Dr. Usman Muhammad Bugaje, Hajj and The Nigerian Government: Towards A Clear and Sustainable Policy on Hajj, http://www.webstar.co.uk/~ubugaje/main.shtml
8. O. E. Tangban (Nigerian Defence Academy, Kaduna), The Hajj and the Nigerian Economy 1960-1981, Journal of Religion in Africa, Vol. 21, Fasc. 3 (Aug., 1991), pp. 241-255, published by BRILL


Abubakar Muhammad Sani Birnin Kudu
Madinah, 22 Sha'aban 1429
23 August 2008

History of Islamic Theology

HISTORY OF ISLAMIC THEOLOGY
Bismillahir Rahmanir Rahim
All praise is due to Allah, we praise Him and seek His assistance and guidance. We repent unto Him and seek His protection against the evils of our souls and that of our bad deeds. Whomever Allah guides none can mislead, and whomsoever He misleads none can guide. I bear witness that there is none worthy of being worshiped except Allah, alone without partner, and I bear witness that Muhammad is His servant and messenger. May Allah's peace and blessings be bestowed upon him and his pure family and noble companions.
((O ye who believe, fear Allah as He ought to be feared and die not except as Muslims))
((O mankind fear your Lord who created you from a single soul, and from it its mate and from the two of them scattered many males and females, fear Allah in whose Name you beg one another, and (be mindful of) your kinship, most certainly Allah keeps a watch over you)).
((O ye who believe, fear Allah and say that which is straight (and true), He will correct, for you, your deeds and forgive your sins, whoever obeys Allah and His messenger has certainly succeeded a great success)).
As a new member of this forum, I have taken time observing the different write-ups from fellow brothers in the NMN, and was waiting for the time it will be ripe to start writing on issues that will be of benefit to all – both religiously and in their various fields of endeavour, issues that no muslim living today can afford to be ignorant of, if he really wants to succeed in life and his role as a vicegerent of Allah on earth; and issues which unfortunately nobody seems to be turning attention to, much-less writing about.
Suddenly, a can of worms was opened and the entire forum changed into a 'battle-field' on the issue of Mahdi and later ended in a debate on fundamental differences between Sunna and Shi'ah.
But let it be understood clearly, right from the on-set, that I am totally opposed to the debate. And to me, the articles written on the Mahdi and subsequent rejoinders to it, are not worth our precious time for several reasons, some of which are that some of the write-ups – especially of the person proposing the Shi'ite Mahdi, lack any scholarship and academic values, for it is clear that it was copied from a book authored by someone else, although he does not even have the courtesy to acknowledge the author. Of course this is a serious crime in academic cycles known as plagiarism. This fact is vividly clear to anybody who reads the said articles, for example at certain instances it states: '…as you would come to see in this book …'! And at other instances a reference is made to a footnote but no trace of it is found, whereas in other places the footnotes carry references to the translator - of course none of us needs him to copy and force it down our throats and expect us to swallow it - hook, line and sinker – we can always go to any bookshop and buy the books and see for ourselves.
In addition, even the source from which he copies lacks any authority because it contains multiples of errors, misrepresentations and distortions of facts. For example, in the first article alone, there are more than a dozen things attributed to Allah, the Prophet e and the authentic books of Sunnah which are but mere fabrications as you will come to see in this article (or may have already noticed). In fact some of these may negate one's faith such as saying (about the Mahdi) : "during this period, the people could refer their problems to him and receive his replies through his vicegerents" and that "for the ultimate salvation of mankind, he is the Pole Star of hope on which the gaze of humanity is fixed" (compare this with the Christian belief in Jesus!!). Of course there is no need to mention the absurdities he wrote and claimed to be a definition and description of Ahlus Sunnah.

On the other hand, the idea that there are authentic traditions of the prophet, if taken literary, will contradict the Qur'an and history etc, is wrong and apparent to anybody who has the least understanding of the science of Hadith and explanations of the experts in this field. It is not by rejecting the authentic ahadeeth of the Prophet that we establish the fallacies contained in Shi'ism, and particularly in the concept of their Mahdi.
Thus let it be clearly understood that the coming of Mahdi, Isa (A.S.), Dajjal and other unseen prophecies are unquestionable facts established by the Qur'an and the authentic Hadiths.
((لو لم يبق من الدنيا إلا يوم لطول الله ذلك اليوم ، حتى يبعث فيه رجلاً مني أو من أهل بيتي ، يواطئ اسمه اسمي ، واسم أبيه اسم أبي ، يملأ الأرض قسطاً وعدلاً كما ملئت ظلماً وجَوراً)) أبو داود والترمذي وأحمد والطبراني في الكبير والصغير وأبو نعيم في الحلية .
((Even if nothing remains of this world except a day, Allah will prolong that day till he sends in it a man from my progeny or from my family (Ahlul-Bayt). He will bear my name, and the name of his father will be the same as the name of my father. He will fill the world with justice and equity as it has been filled with injustice.)) Reported by Abu Dawud (2/207), and also Tirmizi, Ahmad, Tabarani and Abu Nu'aim.
And that these issues are in no way contradictory nor in any disagreement with any text of the Qur'an, but rather those doubting them are either ignorant of the authentic view or have misconceptions about them – of course water may taste bitter to a feverish person – but who is to blame? The Prophet e said "The cure of ignorance is to ask" (those who know).

But to say, as the Shi'ites will want us to believe, that Mahdi is existing in occultation for almost 1200 years and other such fairy tales, is but a mockery of Islam and is far from what Islam refers to on Mahdi, although this issue will be dealt with at an appropriate time in sha Allah.
Now let it be understood that the Mahdi issue is neither the right topic to start with nor is it the bone of contention between Shi'ah and other muslims. And as stated earlier the so called 'debate' on certain issues between Shi'ah and Sunnah is a complete waste of time, a complete waste of efforts and a misplacement of priorities out of which no fruits will come. I am sure those sincere minds like that of Br. Sulaiman Aremu and others will agree with me, especially after following the debate to where it stands. My reasons for rejecting this kind of debate are :
1. That the sources of the Shi'ites are totally different from those of other muslims, both in Creed and Jurisdiction, because the book in which every muslim's belief is built, that is, the Qur'an is doubted by the twelver Shi'ites. The Sunnah believed in by the muslims is not accepted by the Shi'ah except a tiny fraction thereof, and consequently they have other sources that are unique to them among all muslims, some of which are : sayings of their Imams, Al-Jafr, Mushaf-Fatimah, and scriptures revealed to their Imams, and other sources of deriving jurisdiction.
2. As a result of what is mentioned in No. 1, the Shi'ites differ from all muslims in their fundamental articles of creed which are unique and peculiar to them from the time of those disputes that occurred in the early centuries of Islam, and are never in agreement with any of the muslim sects on these particular issues. How can it be possible now in the fifteenth Islamic century that such agreements be reached through debates like this, where most – if not all - of the audience as well as the participants are not equal to this kind of task. By this I mean :
3. Most of the subscribers in this forum are not known to be specialised in Islamic studies, but rather they are a group of respected and honourable Nigerians, with keen interest in knowing and practising Islam, and some civilised intellectuals educated in various professions (may Allah reward all of them with paradise). Although that does not mean they are ignorant of Islam, but we should know that issues of this nature should not be regarded like current affairs where everyone has what to say, professionals and lay men alike.
4. Debates like this – if there is any need of it - should be between experts from both sides in a separate forum, that is on private e-mail addresses, the result of which will later be made known to the NMN and its members. And the medium of communication should strictly be the language in which original Islamic books are written, that is the arabic language, to avoid misapprehensions that really occur in translations.
5. Brothers should not waste their talents debating upon some topics selected by the Shi'ites intentionally to create an amount of doubt in the minds of muslims as regards their sources. For one thing many do not observe is that Shi'ite attacks on the Sunnis is mostly – if not always – on either the authenticity of the Qur'an, that is by reminding you that this Qur'an was collected and written in the final form of a book in the time of the first caliphs, Abubakar, Umar and especially in the reign of Uthman in which it was compiled and distributed to all muslim countries – or the authenticity of the Sunnah and that is by making you believe that the Sahaba through whom we received the whole of this religion are infidels, not trustworthy etc., the result of which is either a total negation of anything narrated by them or at least doubting its authenticity. This I will discuss in more detail- in sha Allah - under the topic of the Shi'ites stand on the Sahaba, and their concept of 'ismah (infallibility) of the Imams.
6. The best thing therefore is for the muslim ummah to know who these people are, what they carry with them as religion, where they are heading to, what their creeds and beliefs are built on, who their predecessors are after alienating the companions of the prophet e, are they true lovers of the Ahl-Bayt etc.

Thus by virtue of my specialisation, I have a humble contribution to make in this field, in the form of objective and fair research. I had done a detailed research on the various sects in Islam and their historical origins, both existing and those that have died out with the passage of time, and I was intending to present a brief summary of this research to my fellow brothers in this forum, when the issue of Shi'ism came up. Thus I have decided to start by giving a detailed discussion on Shi'ah right from the time of its conception and delivery up to its present day manifestation, in an objective and scholarly manner, vowing not to mention anything believed by the Shi'ites but from their authentic books generally accepted and recognized by their mullahs. Later on, in sha Allah, I can go back to other parts of the topic in a series of articles. This, I believe, will be more useful to members who really want to know.

WHY I DECIDED TO WRITE ON SHI'ISM

My reasons for making this detailed and objective research on Shi'ism are so many but I will mention only 27 of them.
1. A great number of muslim scholars' are of the opinion that Shi'ism has some Jewish origin. They assert also that Shi'ite beliefs and creeds are but a sandwitch of ancient polytheistic religions of Persia and Zoroastrianism.
2. Shi'ites multiple standards, as observed by researchers, in almost everything they believe in. For example, whereas they build most of their beliefs on the concept of allegiance to the Holy Prophet and his noble family (Ahl-Bayt), neutral minds find 'Imam' Khomeini's remark on the Prophet e to be utterly incredible. Commenting on Allah's saying in Suratul Ma'idah : 3 : ((This day, I have perfected your religion for you, completed My Favour upon you, and have choosen for you Islam as your religion)), Khomeini said : 'It is clear that had it been he (the Prophet e) has conveyed the issue of 'al-Imama' exactly as ordained by Allah, and exerted all efforts to this matter, all these disputes and conflicts and wars in muslim countries wouldn't have erupted, and there wouldn't have been any difference of opinion on religious fundamentals and lesser issues'.()
3. The Shi'ites' consider all the wives and companions of the Prophet e as infidels except for a handful.
4. Many of them are of the view that the Qur'an as it is existing today is not more than a third or so of what they termed the 'original' and that they are the only people who have it with them as it was revealed.
5. They reject a vast majority of the traditions of the Prophet
6. They consider Alhasan ibn Ali ibn Abi Talib t and his descendants as nonentities despite the Shi’ites’ claim that they love Ahlul-Bayt.
7. They claim that their Imams have positions that are superior to those of prophets and choosen angels.
8. The entire muslim ummah differs with Shi'ah on fundamental issues.
9. Their belief in Taqiyya.
10. Their strong enmity to all muslims save shi'ites.
11. Their reliance on books that completely negate and contradict mainstream Islam.
12. The propaganda being spread that there is no significant difference between the Shi'ah and the Sunnah.
13. The open enmity displayed to the enforcement of Shari'ah Law in some Nigerian states.
14. The Shi'ites, despite their 'call for unity of the Ummah' were the first to cause division among the muslims in Afghanistan immediately after the muslims succeeded in kicking out the Russian troops; Just as they were the first to condemn the present Taliban government.
15. None of the righteous prodecessors (as-Salaf As-Salih) has ever been found to be among the Rafidees (twelver Shi'ites).
16. The growing impossibilities of a complete and final unity between the Shi'ites and the rest of the muslim ummah.
17. That nobody accepts Shi'ism as a creed except one who is ignorant of its tenets or one who has ulterior motives or a hidden agenda.
18. They spread fornication in the name of Mut'ah.
19. The Shi'ites are among the most active groups in terms of propagating their beliefs.
20. That several people are either being misled or confused by them.
21. People observe that many a dedicated brother or sister, completely turns a real 'fasiq' on embracing Shi'ism.
22. Several scholars of the early generation such as Shafi'ee – may Allah have mercy on him – have warned us that the Shi'ites are the worst liars.
23. That of all muslims, the Shi'ites are the least in terms of understanding texts and their context as contained in the Qur'an and prophetic traditions.
24. The conspiracies of several prominent Shi'ites against Islam and muslims, since the early days of Islam and how they connived fully in destroying past Islamic governments.
25. That the issue of Shi'ism is threatening the existence and progress of our beloved forum by dividing the members into camps and diverting all our attentions from issues of equal or more importance.
26. That none has written on this topic in the manner and approach I have taken.
27. That this issue like others of its kind, can only be tackled by those who have deep knowledge of Islamic teachings from its original sources and who have researched deeply into the different sects in Islam, in addition to being fair and just, without bias or bigotry.
((فاسألوا أهل الذكر إن كنتم لا تعلمون))
(Then ask those who know if you know not) Al-Nahl : 43.

Needless to mention, by now some of my readers will have been angry with me, others dumbfounded and yet others may have completely belied all what I have said, whereas others may even accuse me of ignorance, fabrications or injustice. But I can only say to them, do not rush into conclusions, but follow my write-ups and you will see for yourself all that I have mentioned about Shi'ism and its followers is only a tip of the iceberg, that is why I do not need to re-emphasise these facts as they speak for themselves and I have hundreds of reasons and proofs from popular Shi'ite books and scholars on all that I have said, ranging from books over ten centuries old to those published in this 15th century of the Islamic era.

But let it be understood that, these writings and any other subsequent ones were never intended to be used in defaming or discrediting any person or groups, nor are they aimed at exposing the creed of anybody to any undue criticism, rather the aim is to explain truth and its proofs as a part of the burden placed upon us - that is to explain Truth and Guidance and warn against Falsehood and Misguidance:
((ليهلك من هلك عن بينة ويحيى من حي عن بينة)) (الأنفال :42 )

Following are the topics I intend to discuss in subsequent articles:
1. Definitions and usages of some terminologies mainly : Shi'ah, Ahlus Sunnah, Nawasib, Ahlul Bayt etc., and - as a starting point – the concept of Taqiyyah to the Shi'ites.
2. Genesis of Shi'ism
3. Sects and branches of Shi'ism
4. Their beleifs concerning Islamic sources (Qur'an, Hadith, etc)
5. Problems and calamities brought to the Islamic Ummah by Shi'ism
6. Fundamental beliefs (and articles) of the Shi'ah faith.

CONCLUSION
This introductory article discussed
· How fruitless it is to waste time in debating between the Shi'ites and the Sunnis.
· The Mahdi foretold by the Prophet e is different from the Shi'ites' Mahdi.
· The only solution to this issue is to go into a detailed study of the genesis, conception and birth of Shi'ism.
· 27 reasons why this topic needs to be discussed and studied and why there is always a conflict between Shi'ites and other muslims.
· Why I chose to start writing on Shi'ism before other sects .

My next article will in sha Allah address the following issues :
1. The rules and guidelines that I will observe in all my writings and the pattern of my writing.
2. Nomenclature: definitions and usages of some terminologies such as Shi'ah, Ahlus Sunnah, Nawasib, Ahlul Bayt etc.

May Allah show us the truth and give us the means to follow it and let us identify falsehood and stay away from it. Ameen.

May Allah's peace and blessings be upon his Prophet Muhammad and his noble family and companions.

Wassalamu alaykum wa rahmatullahi wa barakatuh,



Abubakar Muhammad Sani
Department of Islamic Theology
Faculty of Da'wah and Usuluddin
Islamic University of Madina



HISTORY OF ISLAMIC THEOLOGY II
All praise is due to Allah, Lord of the worlds, may His salah and salam be upon His prophet r, his noble family and companions y.
Assalamu Alaykum wa rahmatullah,

In my previous article I discussed the following:
· The fruitlessness of Shi'ite-Sunni Debate.
· The only correct approach to a delicate issue is to go into a detailed study of the genesis, conception and birth of the different sects in Islam, based on fair and unbiased researches from original sources,
· Several reasons why there is always a conflict between Shi'ites and other muslims and why I chose to start writing on Shi'ism before other sects.

Now here is a general format on which I plan to present this write-up :
· It is going to be fair and objective, free from injustice or bias. Making references to books internationally acknowledged by all to be the sources for the issue under discussion (quoting Shi’ite-sources on issues regarding them, history books on historical issues etc). Of course this is an essential characteristic of academic researches; which will give credit and value to the write-up and without which there will be a question mark on its sincerity; And for ease of reference and further reading.
· I will rely on explanations and Quotations from major Shi’ite books since their clergy know better than any other followers what is meant by them{ولا ينبؤك مثل خبير} This will also confirm that these beliefs are still hailed and believed by the Shi’ites and have not been abrogated.
· I will quote some sayings of Islamic scholars other than the Shi’ites, in order to buttress the point and prove the fact that what was said by genuine scholars are not mere fabrications, since these are people who co-existed with the problems caused by these sects and know better; And to allow the reader to compare and contrast between the different sects in all issues to be discussed; And since these scholars are the ones who thoroughly know Islam and have the authority to explain it,
· True Islamic views on the issues raised as contained in the Qur’an and authentic traditions of the prophete will be brought to light so that the reader may not be left in darkness; To give him the chance to decide for himself and because I regard it a religious obligation to do that. Allah Ta’ala says:
((((وإذ أخذنا ميثاق الذين أوتوا الكتاب لتبينه للناس ولا تكتمونه ...
“(And remember) when Allah took a covenant from those who were given the Scriptures to make it known and clear to mankind, and not to hide it...” Ali Imran: 187.
Further more that will make all realise Islam’s completeness and perfectness; ((إن هذا القرآن ليهدي للتي هي أقوم ...))
“Verily, this Qur’an guides to that which is most just and right...” Al-Isra’: 9.
May Allah safeguard our faith, show us the truth and give us the courage to follow it no matter how bitter it may be, ameen.

Defining Shi’ah and Shi’ism
The words Shi’ah, Tashayyu’u and Mushaya’ah are literally of the same root, which means “to follow, to render mutual assistance, and agree in opinion.” It also means “coming together and joining hands for a particular purpose, in the form of a party or sect”. (see Ibn Duraid : Jamharatul Lugha 3/63, and Al-Azhari, Tahzibul Lugha 3/61, and Al-Jawhari , As-Sihah 3/1240).
This word is mostly used to show dispraise of something (see Bada’iil Fawaid - Ibnul Qayyim 1/155). The word has been mentioned in the holy Qur’an 12 times, in most of which it was meant to show dispraise and blame. For example Allah Ta’ala says : “Verily, those who divide their religion and became shiya’ah (break up into sects), you (Muhammad e) have no concern in them in the least”. (Al-An’am : 159), and says : “And indeed We shall drag out from every Shi’atin (sect) all those who were worst in obstinate rebellion against the Most Gracious (Allah)”. (Maryam : 69). And He says, in another place where the word is not meant to show dispraise “And, verily, among those who followed his (Nuh’s r) way (Islamic Monotheism) was Ibrahimr” As Saffat: 83.

IDENTIFYING SHI’AH FROM SHI’ITE BOOKS
DEFINITION No. 1
Shi’ite mullah Al-Qummi(1) and also An-Nobakhtiy(2) define Shi’ah with the following words : “The Shi’ahs are the sect of Ali ibn Abi Talib, who were named Shi’atu Ali at the time of the prophet e and after it. They were known and recognized by their devotion to him and their claim of his Imamate” (Al-Maqalatu Wal Firaq p.3, by al-Qummi, and Firaqus-Shi’ah by An-Nobakhtiy p. 2 and 17).
Comments: First, this definition, despite the fact that it is mentioned in the major Shi’ite books dealing with sects, ignored any indication, and did not even allude to any of the fundamentals of Shi’ism as far as the Twelver Shi’ites are concerned, which are considered core elements of Imamiyyah and its foundation, like the issue of Nass (a clear and obvious text from the prophet e in favour of Ali and his progeny as regards the Imamah after the prophet e) and the issue of infallibility of Imams etc.
Second, the definition claims the existence of Shi’ah right from the days of the prophete; BUT this claim is devoid of any proof from the Holy Qur’an, the Sunnah, or from any true historical record. (This issue will be discussed in detail when we come to the genesis of Shi’ism in sha Allah).
DEFINITION No. 2
The Shi’ites’ most acknowledged scholar of his time, Al-Mufeed(1), suggests that the term ‘Shi’ah’ means: “...The followers of Ameerul Mu’minin (A.S) by paying allegiance to him and believing in his Imamate immediately after the Messenger e without any break, and refuting the Imamah of anyone that surpassed him in the name of Khilafah, and by believing dogmatically that he was the one to be followed by them (who surpassed him) and that he was not subordinate to any of them by way of emulating their deeds”. (Awa’ilul Maqalaat Fil Mazahibil Mukhtaaraat p. 39).
COMMENTS: First, this definition ignores any mention of the belief in the Imamah of Ali’s offspring, in spite of the fact that anyone who does not believe in this is not considered a Shi’ite.
Similarly, the last part of the definition is an indication to the issue of Taqiyyah when it refers to the fact that Ali lived under the Caliphate of Abubakar, Umar and Usman.
Three, It also contains the denial and total negation of the leadership or Caliphate of the three Caliphs before Ali t, as confessed clearly by Al-Mufeed himself in another book (Kitabul Irshaad, see page 7 of its introduction).
Four, the Shi’ites - both the earlier and the contemporaries, ignore the mention of their fundamental roots of belief in their definitions. The question to be asked here is; Why are they doing this? Is it part of Taqiyyah or do they want to prevent other muslims from knowing the true reality of these beliefs? Or is it because they are afraid that when fully comprehended many will automatically see Shi’ism as something alien to Islam.
DEFINITION No. 3
At the time when Al-Qummi, An-Nobakhtiy and Al-Mufeed neglected the mention of An-Nass (a clear text affirming the Imamah of Ali immediately after the prophet e) and the Wasiyyah (Prophet’s commandment as to the Imamah of Ali t) in their definitions, we find their scholar At-Tusiy(4) tying the description of Shi’ism with the belief in Ali t as the Imam of muslims, with a commandment from the prophet e by the will of Allah. (see Talkhisus Shafi vol. 2 p. 56).
One of the Shi’ite contemporary scholars holds the same view with At-Tusiy. Muhammad Jawad Mugniyah. He says, Shi’ah: “is the name attributed to him who believes that Ali is the Khalifah by virtue of a Nass (clear text) from the Prophete“. (see As-Shi’ah Fil Mizan p. 15)

COMMENTS: With this, At-Tusiy (like Mugniyah) excludes all the Shi’ite sects that do not profess the concept of the Nass, like As-Sulaimaniyyah and Az-Zaidiyyah. (Introduction of these sects will come in sha Allah when we discuss Shi’ite sects).

The issue of Nass is the core of the matter with Shi’ite and to which extra importance is attached plus special interest both in the past and the present as you will come to know in sha Allah.
There are other definitions to the word Shi’ah mentioned in various Shi’ite books but they hardly go beyond this scope.
DEFINING SHI’AH FROM SCHOLARS OTHER THAN THE SHI’ITES
One of the most comprehensive definitions given to the word Shi’ah is that of As-Shahrastaaniy(4) where he says : “The Shi’ite are those who followed Alit specifically, and profess his Imamah and Khilafah by virtue of a Nass and Wasiyyah either plainly or obscure, and believe that the Imamah is confined to his offspring. And that if it ever goes out to someone else, it will be rendered unjust, or that he (Ali) exercises Taqiyyah. They also profess that the Imamah is not an issue of interest entrusted to the public to choose (whom they want), where the Imam is appointed by their nomination and selection. But it is a fundamental issue and a pillar of religion, it is not permissible for the Messengers (A.S.) to neglect and ignore it, or warrant the public independent authority to it, or let go of it completely. All sects of the Shi’ites are of the opinion that specific nomination of the Imam by Nass is a non-negligeble ‘Wajib’, and that all prophets and Imams are indispensably infallible from major and lesser sins. They also profess oral, practical and determined repudiation unless in situations of Taqiyyah, but the Zaidiyyah differ with them in this opinion”. (Al-Milal Wan Nihal vol. 6 p. 146).
COMMENTS: It is obvious from this definition that all the different sects of Shi’ah except the Zaidiyyah unanimously agree that it is incumbent to believe in the Imamah, infallibility of the Imams and At-Taqiyyah. And we shall see later that the twelver Shi’ites profess other beliefs like the Ghaibat (the occultation of the last Imam), Ar-Raj’ah (the return of Ali t and some others to this world before the day of judgement), Al-Badaa’a etc.


NOTE
1. It is noted that most of the books written on sects mention, in their definition of Shi’ah Imamiyyah, that they are followers of Ali t, and this gives a negative meaning in utter disagreement with the consensus of the whole Ummah as it implies that Ali t was himself a Shi’ite and that he believed in what the Shi’ites believe in. On the contratry, Ali was far away from what the Shi’ites believe in his respect and his progeny, it may therefore be necessary to put an amount of caution towards these definitions to avoid misapprehensions. I think it is more appropriate to say that : “The Shi’ites are those who claim to follow Ali t“, because they are not his only followers, in fact some are of the opinion that they (i.e. the SHI’ites) do not follow him in reality. (See Usuul Mazhabis Shi’at al-ithnai’ashariyyah by Qafariy 1/56). Albeit, you will never find something believed by the Shi’ites alone, independent of other sects, unless you find that the Prophet e and Ali t were on its contrary.
2. The use of the word ‘Shi’ah’ in the days of Tabi’een and Atba’ut Tabi’een is different from the use of the word in later days. In the past they used the word to identify those who claim that Ali t was better than Usman t, and no more. They said : Mr. A is a Shi’ite meaning that he considers Ali higher in honour than Usman, but not Abubakr and Umar. (Al-Hurul ‘Een by Nashwan Al-Himyariy p. 179, and Al-Maniyyatu Wal Amal by Ibn Murtadha p. 81).

Footnotes:
(1) He is Sa’ad ibn Abdullah al-Qummi. The Shi’ites hold him in high esteem. He narrated many traditions, wrote many books. He is regarded by the Shi’ites as thiqah. Some of his writings include : Al-Dhiya Fil Imamah and Maqalatul Imamiyyah. He died in the year 301 A.H. or 299.(see Al-Fihrisit by Al-Tusiy p.105, Jami’ur Ruwat by Al-Ardabiliy vol. 1 p. 255).
(2) He is Al-Hasan ibn Musa An-Nobakhtiy, Abu Muhammad, a theologian and philosopher. At-Tusiy said, remarking on him : “He was an Imamian, a good believer”. He has written many books, some of which are : Kitabul Aaraa’a Wad-Diyanaat. He died after 300 a.h. (see his biography in Al-Fihrisit by At-Tusiy p.75, and Jami’ur Ruwat by Al-Ardabiliy vol. 1 p. 228, and Al-Kuna Wal Alqaab by Al-Qummi vol. 1 p.148.
(3) He is Abu Ja’afar Muhammad ibn al-Husain ibn Ali at-Tusiy. He is regarded by the Shi’ites as ‘Shaykhul Imamiyyah’ and leader of the sect. He is the author of two of their four major books (just regarded as the six major books of hadeeth by the Sunnis), they are : Tahzibul Ahkam and Al-istibsaar. He died in the year 460 a.h. See what he wrote on himself in Al-Fihrisit p. 88-190, and see also Lu’lu’atul Bahrain by Al-Bahraniy p. 293-304, and Al-Alqaab Wal Kuna by Al-Qummi.
(4) He is Abdul Karim ibn Ahmad Abul Fathi, famously known as As-Shahrastaniy. As-Subky said : “He was a famous Imam exalted in Theology, an expert in jurisdiction and Usul. Among his books are Al-Milal Wan Nihal, Nihayatul Iqdaam and others. He died in the year 548 a.h. (see Tabaqatus Shafi’iyyah 6/128-130, Mir’aatul Jafan 3/283-290).

Wassalamu alaykum wa rahmatullah.

HISTORY OF ISLAMIC THEOLOGY – IV
IDENTIFYING THE ‘NAWASIB’

BISMILLAHIR RAHMANIR RAHIM

All praise is due to Allah, may his blessings and peace be upon his Prophet Muhammad, his noble family and companions.

One of the politically motivated denominations that came to be known in Islamic history is the Nawasib. Linguistically, the word ‘Nawasib’ in Arabic is the plural of ‘Nasibah’ like ‘Kawafir’ and ‘Kafirah’.
The word is derived from ‘Nasb’, which means setting up something erect and raising it. The arabs use the word to mean declaring hostilities, enmity, opposition or waging war against someone. (See Tajul Arus by Azzabidiy vol. 1 p. 487, An-Nihayah Fi Gareebil Hadith by Ibnul Atheer, and Lisanul Arab by Ibn Manzuur under the term n.s.b.
In the same vein, the ulama of ‘Firaq’ (those who specialize in Islamic sects) use the word to refer to anyone or group of people who opposes and exercises enmity against Ali in particular or Ahlul Bayt in general.
This meaning goes back to the time of the ‘Fitnah’ (tribulations) and disputes that occurred between the Sahabah, or to be precise, between Ali (may Allah be pleased with him) and those who rallied up with him from the Kufans and others, on one side, and Mu’awiyah (may Allah be pleased with him) and those with him from the people of Sham (a vast area comprising the present day Syria, Lebanon, Palestine and their vicinities) on the other.
Before the occurrence of this sad event there were no individual or group of people known specifically to be holding malice against or opposing Ali or any member of Ahlul Bayt, not at least under the guise of any political or religious motive.
But during and immediately after the major battles between these two parties going from Siffeen to Jamal and other minor disputes that occurred at the time, elements of enmity and hatred towards Ali and or Ahlul Bayt were manifest and began gaining ground especially among the followers of Mu’awiyah (may Allah be pleased with him).
This does not mean that Mu’awiyah (may Allah be pleased with him) and all those with him fought Ali (may Allah be pleased with him) and his people out of sheer enmity or on the grounds that the war was between believers and non-believers, but rather all believed to be subjected to a ‘Fitnah’ as the Prophet e called it before its occurrence, and all where striving in ‘ijtihad’, although definitely Ali and his party were on the right side as far as the fitnah is concerned, as will be known later in sha Allah, but fanaticism and tribal approaches obviously emanate in situations like this and definitely lead to hatred and bigotry and ends up in battles and the exchange of abusive language, as it happened in this case.
Therefore the term ‘Nawasib’ or ‘Nasibah’ refers only to those parties that hold open enmity against the Ahlul Bayt. Fairozaabaadiy defines the word by saying : ‘An-Nawasib, Nasibah or Ahlun Nasb are those who consider it as part of religious duty to hate Ali (may Allah be pleased with him). Al-Qaamuus Al-Muheet under the term : n.s.b.
Some ulama use the word to refer to ‘those who were extreme in loving Abubakar and Umar and hating Ali (may Allah be pleased with them all)’. Al-Khitat by Al-Miqreeziy vol. 2 p. 354.

On the other hand, there are no historical records establishing the existence of this party bearing the banner of Nasb in later generations to this time, at least as a sect or denomination of the muslim ummah. Az-Zahaby (d. 748 a.h.) outlines that: “Nasb was a creed hailed by the people of Damascus (where Mu’awiyah (may Allah be pleased with him was governor) at one time, in the same way as Rafd (Shi’ism) was a creed hailed by them at some other time. That is at the reign of Banu Ubaid. Then later on, Nasb disappeared – Alhamdu lillah – and Rafd remained, although lightly and obscure”
But nevertheless, this does not rule out the existence of Nasb on an individual basis even in those days.

NASB ACCORDING TO THE SHI’ITES
The term Nasb, according to the Imamite Shi’ah refer to anyone who gives preference to Abubakar and Umar over Ali (may Allah be pleased with them all) and believe them to be legitimate caliphs before him. Husain Ad-Daraziy narrates from Muhammad ibn Ali ibn Musa that he said: ‘I wrote to Ali ibn Muhammad (A.S.) (asking him) about the ‘Nasibi’ : ‘Do I need more than his giving preference to the Jibt and Taghoot (a term used by the Shi’ites to refer to Abubakar and Umar) and his belief in their Imamah, to test him? The answer returned as follows : “Whoever is on this (belief) is a Nasibi” (Al-Mahaasin An-Nafsaaniyyah Fi Ajwibatil Masa’ilil Khurasaaniyyah by Husain al-Usfuur al-Bahraaniy p. 145. See also Al-Anwaar An-Nu’maniyyah by Ni’matullah Al-Jaza’iriy vol. 2 p. 307).

MAJOR NAWASIBS
Going by the foregoing definition of Nawasib as anyone who holds enmity against Ahlul Bayt, the following groups carry a large percentage of this kind of mischief:
1. The Khawarij, who openly declared Ali (may Allah be pleased with him) as Kafir.
2. Some of Banu Umayyah for tribal reasons, and for their extreme partisanship in favour of Mu’awiyah.
3. Most of the people of Sham at that time as Az-Zahaby puts it: ‘that Mu’awiyah (may Allah be pleased with him) left behind him many people who loved him and went beyond limited bounds in exalting him, either because he ruled them with incessant generousity and clemency, or that they were born in Sham and brought up to love him. (See Siyar A’alaamin Nubala’a vol. 3 p. 128).
4. Al-Kaamiliyyah – the followers of Abu Kaamil, one of the extremist Shi’ites who declared that Ali (may Allah be pleased with him) was a kafir because he failed to fight the Sahabah who did not give him pledge of allegiance.

Going by the same definition one will not exclude the Imamite Shi’ahs from deserving the title Nawasib although this is a claim they will blatantly refute. But this is undoubtful for the following points:-
1. They alienate the progeny of Al-Hasan, the son of Ali and Fatima (may Allah be pleased with them) from the Imamah because of Al-Hasan’s ceding of the caliphate for Mu’awiyah. Al-Kulaini clearly reported from Abu Abdillah that he said : ‘He who claims the Imamah while he is not worthy of it is a Kafir’. He then reported from al-Husain ibnul Mukhtar he said : I asked Abu Abdillah about Allah Ta’ala’s saying : ((And on the day of Resurrection you will see those who lied against Allah)) Az-Zumar:60. He said:‘He whoever claims to be Imam while he is not. I said : Even if he is from the offspring of Fatima and Ali? He said : Even if he is from the offspring of Fatima and Ali”. (Al-Usul Minal Kafi:The chapter on ‘Who Claims Imamah while he is not worthy of it, and he who refutes the Imams or some of them, and he who affirms the Imamah of one who is not worthy of it’ vol. 1 p. 372 the second and third narrations – Daarul Adwaa’a Beirut 1985).
2. They declare the progeny of Abbas (the Prophet’s uncle), the progeny of ‘Aqeel and Ja’afar (both sons of Abu Talib) persona-non-grata as regards the membership of Ahlul Bayt. See the numerous words of abuse they cast on them in Rijalul Kasshi p. 53 (in respect of Abbas) and Usulul Kafi vol. 1 p. 247 (in respect of Abdullah ibn Abbas).
In the next posting I will try to look at the concept of Taqiyyah to the Shi’ites in sha Allah.
May Allah guide us to the right path and make us die in it.

Sufism - Response To A Sufi Symphathizer

Assalamu alaikum wa rahmatullah,

May I start by asking Allah Ta’ala to guard me and you – and all brothers – against any form of partisanship in the name of anything other than Islam, the deen of Allah as brought by our noble Prophet Muhammad (sallallahu ‘alaihi wa sallam). It is indeed very interesting that a Muslim should always remain a Muslim and should strive, as much as possible, to be free from being partisan except for the name of Islam and the teachings of the Prophet (sallallahu ‘alaihi wa sallam). While this is a fundamental truth, it is equally important to bear in mind that when one is a Muslim, he cannot free himself from being against what is unIslamic and in contradiction to the teachings of the Rasul (sallallahu ‘alaihi wa sallam). That is because Islam and indeed the whole teachings and life of the Prophet (sallallahu ‘alaihi wa sallam) are no more obscure, neither are they mysterious.

The deen of Allah has been completed before the Prophet (sallallahu ‘alaihi wa sallam) left this world, and all these are found in the Qur’an and the authentic sunnah of the Prophet. But it is not a hidden fact that the Ummah has been divided into groups and sects, each has formulated for itself either sets of beliefs or different phases of ibadaat, and each claiming what he practises to be in line with the teachings of the Prophet (sallallahu ‘alaihi wa sallam), for no Muslim will admit that he professes something that negates his teachings. We are therefore left with the question: how do we ascertain what is in line with the teachings of the Prophet in order to differentiate it from what is against it? Here comes the issue of the fundamental yardstick with which to carry out this important task, that is the Qur’an and the Sunnah (sayings, deeds, and implied approvals) of the Prophet (sallallahu ‘alaihi wa sallam) based on the understanding of those pious and noble companions. This is another vital aspect of understanding the teachings of the Prophet (sallallahu ‘alaihi wa sallam). That is because the companions who lived with him and witnessed the Qur’an being revealed to him, were the direct and immediate subjects of his teachings, the students who received his lessons and understood and practised it in the way and manner ordered and desired by Allah Ta’ala. Any mistake on their part in the course of practising any injunction is redressed immediately by ‘Wahy’.

This is why it is of fundamental importance to believe that the Islam practised by the Sahabah is the best as it conforms with and reflects the true teachings of the Rasul and affirms that the Prophet (sallallahu ‘alaihi wa sallam) really taught them what Allah ordered and that he was the best of all teachers, the most successful instructor able to bring forth a generation which was able to change and influence the whole world within a period of less than twenty years from his death. It is in the light of the above that Islam frowns at anything new and not known to be part of it in the days of the Prophet as an aspect or pattern of worship through which the pleasure of Allah is sought.

On a more specific note, upholding the view that one does not belong to any group, is a fact very necessary and rational, if by that, he means he will not belong to any group in a sort of blind way as to believe that anything not upheld by that group is false. But if dissociating one’s self with any group means he will focus on any matter regarding religion from a neutral point of view without sticking to a specific Islamic principle based on the supremacy of the Qur’an and Sunnah and the practice of the pious predecessors, then this is surely anything but right. What Islam requires from his subjects is that the virtue or otherwise of anything, anyone or any group is measured by that person’s or group’s conformity with Islam and its teachings. One must believe that Islam is the only religion accepted by Allah, the most pure, absolute and not relative truth, the best value system suitable to mankind and the most accurate way of life that guides to every goodness in this world and in the hereafter.

Any good thing found in any other way not Islam is found in Islam and more, so we may praise that way or path for being in line with what Islam taught, but not for containing something Islam fails to attain. That is why when the Prophet (sallallahu ‘alaihi wa sallam) saw Umar ibn al-Khattab (radiyallahu ‘anhu) with some papers he got from a Jew, and read it to the Prophet (sallallahu ‘alaihi wa sallam), the Prophet was outraged and immediately rebuked him and said: ((…I have indeed brought it (this deen and path) to you so clean and neat…I swear by Him in whose Hand is my life, Had Musa been alive it wouldn’t be allowed for him but to follow me) – Ahmad 3/387, Darimi 1/115, Ibn Abi Shai’bah No. (26421) and others. Its isnad is Hasan.
So the fact that the Shi’ites, for example, called on all Muslims to rise against America or its values, is not because that is part of the Shi’ii creed independent of other Muslims and that you can not find same with any other groups of the Muslims. Rather it is Islam that calls upon all Muslims not to take the non-believers as friends, and the failure of other groups to make such calls does not mean they do not have that in their set of beliefs.

Secondly the issue of a write-up being balanced, differs relatively from one subject to another just as it differs from the writer’s ideological background. After all, in Islam what is known to be hailed most when speaking or writing about others, is that one should be just and should not ascribe anything contrary to the reality of the person or topic he discusses. But if what is meant by being balanced is that one must appear or sound neutral, or that when he presents an opposing view he must necessarily give the proposing view, I beg to assert that this is not a general principle in Islam, although it is allowed if one will later on specify the correct path so as not to leave people in the dark, thereby implying that all is one and same. In the same vein, if I am asked about Christianity, for instance, will I be charged with being unfair by pointing the Islamic view alone and stressing that it is a corrupted religion proscribed by Allah with the coming of Islam et cetera.

That is why I am more surprised after reading M. Halilu’s introduction to the response he posted on Hijazi’s article, calling for non-partisanship, to find the writer of the response a Sufi and his response so ‘imbalance’ in the sense that he made some unfounded charges against Hijazi just by way of reading his mind under the pretense of reading between the lines.

This issue of balance and imbalance and the issue of some ‘Sheiks’ lacking in da’wah methodology as cast on this forum from time to time are of course topics that need to be discussed in a more detailed manner. May Allah spare us or other brothers the time to take it up.

Assalamu alaikum wa rahmatullah,
Fariduddien Rice, in his response to Yusuf Hijazi’s article, charges him of lying, relying on non-Muslim sources, failing to provide references to some of the issues he raised, condemning Muslims and attributing them to kufr and shirk, among other things.
The piece I am writing will focus more on providing the sources and references Hijazi is charged of failing to give. This will also answer the charge of relying on non-Muslim sources, although most of Hijazi’s non-Muslim references appear to be connected with definitions of some terms. Other charges are mere personal attacks as can be seen clearly.
As regards the origin of the word Sufi there are of course many differing views on that and the Sufis themselves are not in agreement. Affirming this, Al-Sahrawardi believes that the Sufis’ definition of the word are more than one thousand. (See: ‘Awariful Ma’aarif p. 54). Another Sufi claims there are about two thousand definitions of the word (See Tahir al-Hamidi’s introduction to al-Ta’arrufi Li Madhhabi Ahlit Tasawwuf, by Abubakr al-Kalaabaadhi, p. 11). I don’t think there is a word so ‘blessed’ with such number of meanings.
As for Ibn Taimiyyah’s position on Sufism, it is true that he praised some of the famous Shaikhs attributed to Sufism, but it is important to note that he did so not for the sake of Sufism as a thought, but because the works and deeds of those Shaikhs were in conformity with Islam and the teachings of the Prophet (sallallahu ‘alaihi wa sallam). This you will find most where he discusses the issue of ‘Wahdatul Wujud’ (Unity of Creation or union with the Creator, or the belief that everything is one and God in essence) and condemns its proponents. This ideology, according to them permits one to claim what they call ‘Raf’ut Takaaleef’ (free from obligations of observing the precepts of religion). It is at this stage the Sufi Sheikh declares his disciple free from obligations like observing the five daily prayers and the likes, an attitude worthy of condemnation. So when Ibn Taimiyyah, who is very conversant with the works of those famous Shaikhs like Ibrahim ibn Adham, Abu Salaiman al-Daaraanee, Junaid, Abdul Qadir Jailani and others, whom he knows to have been in compliance with the Qur’an and Sunnah, and calling their disciples to be upright in following the teachings of Islam and engaged themselves in ‘Amr bil Ma’roof wan Nahyu ‘anil Munkar’ (enjoining the good and forbidden the evil), he does not hesitate to dissociate them from the practices of Wahdatul Wujud’ and so he praises them based that. It is in this regard he says : “As for those who were firmly upon the Straight Path from amongst the Saalikin (disciples or followers of a spiritual path) like the majority of the shaykhs of the Salaf such as Fudayl bin ‘Iyaadh, Ibraheem bin Adham, Abu Sulaimaan ad-Daaraanee, Ma`roof al-Kharkee, as-Sari as-Saqatee, al-Junaid bin Muhammad, and others. Also such as Abdul Qaadir, Shaykh Hammaad, Shaikh Abu al-Bayaan and others from the later scholars. These people did not allow the ‘Saalik’ to depart from the commands and prohibitions of the Sharee`ah even if he were to walk on water or fly in the air! (i.e. in the name of Karamah). Rather they made it incumbent upon him to carry out what is commanded and leave off all whatever is prohibited until the time of his death. This is the truth which is proven by the Book, the Sunnah and the consensus of the Salaf”. (Majmu’ Fatawaa Ibn Taimiyyah vol. 10 p.516-517).
It is therefore clear that Ibn Taimiyyah wishes to make a perfect distinction between the practice of those early men of Zuhd and piety and the practices of the later days Sufis. But Ibn Taimiyyah’s critique of Sufism as a thought and practice is what occupies much of his writings on the subject in his effort to dispel the fallacies that marred Islam in the name of Sufism, even though we find him giving excuses to some sufi practices particularly when the person involved is known to be steadfast in complying with the teachings of the Sunnah in general and only errs in that instance.
As for Sufism being a conglomerate consisting of extracts from a multitude of other religions with which Sufis interacted, Fariduddien dismissed this claim on the ground that no reference was given by Hijazi and that this theory comes from non-Muslim orientalists. The fact is that the theory is indeed true and has been testified by more than one Muslim scholar or writer, Sufi and non-Sufi. The first person to link Sufism with a foreign religion was Muhammad ibn Ahmad Al-Bairuni (d. 440) in his book: ‘Tahqeeq Ma Lil Hindi Min Maquulatin Maqbulatin Fil ‘Aqli Au Mardhuulah’ where he outlined three aspects on which Sufism meets with Hindu philosophy and religion. (See the History of Islamic Sufism by Dr. Qasim Gani and the book Islamic Sufism by Dr. Taftazani. There is also a very strong relation between Sufism and Buddhism in many aspects. There is indeed a Phd. thesis on the subject titled: Buddhism – its History, Beliefs and Relationship with Sufism’ by Dr. Abdullah Mustapha Numsok, in the Islamic University of Madina. The author is now a member of the teaching staff in the Faculty of Islamic Studies in the University of Emir Sunklaa, in Fatani – Thailand. He has discussed this issue in a detailed and scholarly manner establishing the linkage and relationship between the two thoughts. In one of the examples he cited on discarding women and marriage he quoted what was reported from one Sufi Riyah ibn ‘Amr Al-Qaisi, that he said: “A person will not reach the level of Siddiqeen unless he leaves off his wife like a widow, and his sons like orphans and returns to the dwellings of dogs” (Al-Kawakibud Durriyyah 1/105-106). This statement is in line with what is reported from a Buddhist Saint, Shamana who says: “This stage of holiness (Arahat) is unattainable but by him who leaves off his house and endure the burden of leaving off his wife like a widow and his sons like orphans” (Lessons for the Saints p. 47). He further cited many examples in various aspects of the Buddhist and Sufi creeds, like the issue of seclusion, the doctrine of Fana’a (which the Buddhist call Nervana), ways of receiving and practising Dhikr and Wird, belief in the presence of the Sheikh or Saint at times of Dhikr, making dhikr in congregation and in one tone, the issue of Hulul (incarnation) which the Buddhists call (Awatar or Mahayan), wearing the Suuf (wool), wearing ragged clothes, encouraging destitution and begging (Almajiranci), unemployment in the name of religion etc. In fact the resemblances and relationship are too obvious to leave any doubt in the mind of the reader. In an abstract he gave in English at the end of the thesis, the writer concluded: “In my study, I also uncovered the relationship between Sufism and Buddhism as follows: …4) That it has been historically confirmed that Indian-Buddhist monks have influenced the emergence of the Sufi groups,marking their difference in looking at the Islamic view point of life. 5) The common elements between Sufism and Buddhism are: 1. Hulul or Samsara – transmigration of souls and 2. Nirvana or Fana – extinction requiring engaging in mental exercises and life practices such as giving up of property, marriage, observing of hunger, begging and giving up of the world and so on.” (Buddhism – Its History, Beliefs and Relationship with Sufism, Abstract p. 3-4).
All this in addition to its Platonian, Christian, Jewish and Shi’ite origin. This you can find in the book ‘At-Tasawwuf – Origin and Sources by Ihsan Ilahi Zahir p. 49-135, where he quoted confessions by many Sufis to that effect. It is indeed worth reading. Also refer to Tafseer al-Qurtubi where he mentioned that an aalim was asked about the sufi samaa’ and dancing, and he attributed that to the followers of as-Samiri, that is from the Jews. (Tafseerul Qurtubi 11/237-238).
The distinction between Sufism in its early stage and what metamorphosed to become Sufism in later days, is indeed very vital to this topic. What remains to be noted by many is that present day Sufism has been distanced far away from the early one characterised by Zuhd and Seclusion for ibadah. Sufism, now is in what researchers call its sixth stage, that is the stage of ‘Tariqanism’, meaning that no Sufi is now allowed to practice Zuhd as known in the teachings of the Prophet (sallallahu ‘alaihi wa sallam) independently unless he officially renders himself a subject and disciple of a Sheikh or founder of one Tariqa (Sufi order) or the other. It is now pure partisan in the sense that one Sheikh does not allow his disciple to change to another Tariqa or Sheikh as this is considered ‘riddah’. This is all written in their books and studies in the field are so many for anyone to deny this. So when writers condemn Sufism without differentiating the early from the present they mean the present one. This is not to say that the early one also has not been condemned by many scholars amongst the salaf considering the fact that the name itself is alien to Islam and the teachings of the Prophet (sallallahu ‘alaihi wa sallam). While zuhd and dhikr are values upheld by the Sunnah, making it in the name of Sufism renders, at least, its pattern a bid’ah.
As regards Shafi’is condemnation of Sufism which Hijazi quoted him saying: “If a person exercised Sufism (Tasawwafa) at the begenning of the day, he doesn’t come at Zuhur except an idiot”, Fariduddien dismisses this by saying: ‘No reference has been provided. You can provide all these references to non-Muslim sources, but you cannot even provide a reference for a supposed statement by Imam al-Shafi’I? Why can’t you provide the reference?”. May be it will please him to know that this statement is confirmed to have been said by Shafi’e as has been reported with isnad by Al-Baihaqi in his ‘Manaaqibus Shaafi’ee vol. 2 p. 207.
And as regards that of Malik refer to Tartibul Madaarik by Al-Qadi ‘Iyaad 2/54, and Manaqib Malik by az-Zawawi p. 157) and that of Ahmad refer to Talbis Iblis p. 166-167.

To be continued in sha Allah.



This is my second response to Fariduddien’s article on Sufism. I intend to cover all the article minutely in sha Allah and answer the most important and relevant questions he raised. As for my answers to the questions raised by Bro. Halilu’s, I will in sha Allah give them before the next posting.

6. While Hijazi stresses that sufism started as a move towards excessive ibaadah, Fariduddien accuses him of limiting dhikr, either because he fails to grasp what is the difference between the word ‘ibadah’ and ‘dhikr’ or he wants to assert that sufism is nothing but dhikrullah. Ibadah comprises dhikr and other aspects of worship. Anything excessive beyond the limited bounds is not allowed as known in the Sunnah.
Then one can also ask: if he means limiting dhikr in the quantitative sense, that is, one is not allowed to limit himself in repeating a particular dhikr to a restricted number of times, this is true, - unless where specified by the Sunnah.
But if he means by the non limitation that one can extract and produce on his own whatever dhikr he wishes, without resorting to the Sunnah of the Prophet (sallallahu ‘alaihi wa sallam), then this is of course wrong. Dhikr, as an ibaadah must be traced to the Qur’an or Sunnah otherwise, it is a bid’ah. It is worth mentioning that dhikr is one of the most important ibaadahs, a religious obligation with which Allah Ta’ala orders His servants. It is the only form of worship in the Qur’an given a quantitative emphasis. Allah Ta’ala says: ((O you who believe, remember Allah with much remembrance. And glorify Him morning and afternoon)) Al-Ahzab: 41-42. He also says: ((…And the men and women who remember Allah much, Allah has prepared for them forgiveness and great reward)) Al-Ahzab: 35.
That is why you find most of the day to day activities of the Prophet (sallallahu ‘alaihi wa sallam) are accompanied with one sort of dhikr or another. In fact the Prophet has a specific dhikr for most of his actions, and teaches the Muslim to make this type of ibadah engulf most of his time, from the time he wakes up from his sleep, and when entering the toilet, when coming out, entering the mosque, coming out of it, and during the prayer each action of the prayer has a specific dhikr, when entering ones house, when putting on new clothes, when going to bed, when entering the market and almost every time.
But all these invocations and adhkar are to be received from the Prophet (sallallahu ‘alaihi wa sallam) in word and pattern. One is therefore not allowed to ‘invent’ a dhikr of his own. Nay he is not allowed to change the wordings of a dhikr confirmed to be said by the Prophet (sallallahu ‘alaihi wa sallam).
Bukhari and Muslim narrated from Al-Baraa ibn ‘Aazib (May Allah be pleased with him) that the Prophet (sallallahu ‘alaihi wa sallam) said: (When going to bed, perform ablution just like you do when praying, then rest yourself on the right-hand side of your body, then say: “O Allah I have submitted my face to you…” up to the end of the du’a which is: “Aamantu bi kitaabikal ladhi anzalta wa bi nabiyyikal ladhi arsalta” (I believe in Your Book which You revealed, and Your Prophet whom You sent”. Al-Baraa said: I repeated it for the Prophet (sallallahu ‘alaihi wa sallam) to hear, and when I came to “I believe in Your Book which You revealed…” I said: ‘…and Your Messenger’ (i.e. instead of saying Your Prophet). The Prophet (sallallahu ‘alaihi wa sallam) said: “No, ‘and Your Prophet whom You sent’. (Bukhari No. 247, Muslim No. 2081).
The hadith is clear in that it is not allowed for one to change the wording of any dhikr narrated from the Prophet, what more of putting up his own. Ibn Hajar, in his comment on this hadith said: “The best explanation given to the Prophet’s response to this companion who substituted the word ‘Messenger’ instead of ‘Prophet’, is that the wordings of adhkaar are in a sort of abeyance (i.e. should not be said by anyone but based on a nass by Allah or His Prophet), and that they have special characteristics and secrets not subject to analogy. The wordings in which they come must therefore be preserved. This is what al-Maaziri preferred. He (al-Maaziri) said: ‘One must restrict himself to their texts as they are narrated in their letters, for it is possible that the reward is attached to these letters. They might have been revealed to the Prophet in these words. It is therefore obligatory to say them in their letters’. (Fathul Bari 11/116).
As regards the impact of other religions and civilizations on Sufism, Fariduddien continues to deny that. I will treat that separately in sha Allah, in my next response to Bro. Halilu as he appears to disregard previous references to that effect.
On the concept of Wihdatul Adyan (validity of all religions), Fariduddien says: ‘Here the author claims that Tasawwuf teaches the validity of all religions. This claim is false and incorrect. A clear discussion of this, from the viewpoint of traditional Islam (of which Tasawwuf is a part), can be found…’.
The concept of Wihdatul Adyan is one of the most blashpemous teachings of philosophic Sufism and one of the resulting impacts of the concept of Wahdatul Wujud (Union of Existence). According to this concept there is no difference between Iman and Kufr as everything is in reality one thing. They believe that by saying that there is a deity and a servant worshipping him, one is putting a distinction between the two, and this is wrong according to them. So all religions are nothing but one. None of them is better than the others. Whatever deity one worships he is worshipping nothing but one deity. All are on the right path.
Ibn Taimiyyah comments on this concept by saying: “Among their words is that there is nothing in essence but Allah, so idol worshippers do not worship anything but him. That is because, according to them, he has no ‘ghair’ (another, other, else …). That is why they interpret Allah’s saying: ((And your Lord Has decreed that you worship none but Him)) Al-Israa:23, to mean: And your Lord Has predestined that you worship none but Him, because He has no ‘ghair’ whose worship can be conceptualised. So every idolator is just worhsipping Allah” Majmu’ul Fatawaa 2/124.
A contemporary Sufi, Abdurrahman Badawi confesses this reality when he said: “The importance of the concept of ‘al-ittihad’ (oneness of existence) in the making or adaptation of the process of escapade is great, especially in explaining the escapades that express the equality of all religions – both heaven oriented and non-heaven oriented - to the Sufi. To him all religions are equal because the existence (al-wujud) is one, and this existence is nothing but Allah. Therefore all of them are from Allah, and as far as Allah is concerned there is no difference” (Shatahaatus Sufiyyah p. 9).
You can see from the above quote that Badawi did not differentiate between early and later Sufis, even if he is sure that early Sufis did not go to this extent. Then why should a non-Sufi be accused of failing to recognise this difference. Why shouldn’t he be given the benefit of doubt to the fact that whenever he condemns sufi acts, that he refers to the later sufis who diverted from the Zuhd school to philosophical and Hindi schools.
When we come to Ibn Arabi we will find that he expounds more on it to the extent that one will accept, beyond reasonable doubts, that he means what he says. See what Hijazi quoted in his article from the Fusoos of the man saying: “Beware of restricting yourself to one particular religion and disbelieving in everything else…” (Al-Fusoos p. 113).
In another place he confirms the validity of Fir’auna’s claim that he is the lord. In his comment on the verse: ((Saying: I am your lord, most high)) An-Nazi’aat:24, he says ((…Even though all are lords to some degree, I am the most high among them…)) Al-Fusoos p. 210-211.
Somewhere else he says: ((My mind has become set to accept every image – it is a grazing land for antelopes, a temple for the monks, a house for idols, a Ka’abah for the circumambulator, a tablet for the Taurah and a book of the Qur’an”. (Al-Futuhaatul Makkiyyah 3/21).
These kinds of statements from the man are countless in his books, especially the Fusoos and Futuhaat.
Ibnul Faarid, another Sufi who professes ittihaad says: “When a worshipper falls to the ground worshipping stones do not regard it abominable in bigotry. And if the Magian worships the fire …all these worship none but me, even if their aim and intention were directed to other than me”.
Back home you find Tijjani in a more lucid and express manner affirms this concept. While commenting on Allah’s saying: ((Verily, I am Allah. There is no god but Me, so worship Me)) Taha: 14, he says: “He means there is no deity apart from Me, even if the idolators worship their idols, neither did they worship anything but Me, nor did they aim other than Me with humbleness and humility. Nay, I am the god being worshipped in them. This is the meaning of His saying: ((There is no god but Me)). It is in this way he wants you to believe in what the ignorant ones believe that they worship something apart from me or that they aim other than me” Jawahirul Ma’aani 1/184-185.
He also says: “And amongst them is the one who aims at the Most High but behind a cover, that is the idol worshippers and their likes. Because by worshipping the idols, they do not aim at other than Al-Haqq (Allah), the Most exalted, nor do they worship something else. Rather Allah, The Most exalted appears to them from behind those covers in His Glory and Greatness, and attracts them accordingly by virtue of His predestined decree which no one denies” (Jawahirul Ma’aani 1/239).
The likes of these utterances are so many in Sufi books. Now we come to the question: are these words to be taken on their face value? Do these people really mean what they say? Are they telling us that, O you people! You are just wasting your time worshipping one god while you are supposed to worship everything you can rest your eyes on or think of in your mind? Do they mean to tell us that all the verses in the Qur’an calling to the worship of Allah alone, the only God, the Lord of the worlds etc, are mere quabbles and meaningless statements?. This reminds me of another Sufi, Al-‘Afeef At-Tilmisani, who says: “There is no Tauhid in the Qur’an, rather the whole of Qur’an is shirk. He who follows the Qur’an will never reach real Tauhid” (Ibn Taimiyyah quoted him in Al-Furqan baina auliya’ir Rahman wa auliya’is Shaitan p. 88, and Jami’ur Rasa’ili Wal Masa’il 4/51, and Majmu’ul Fatawa 13/186). I don’t expect a Muslim will hesitate to call this kufr. We ask Allah to forgive us repeating these words.
Now Fariduddien in his response to Hijazi, says the claim of the writer – meaning Hijazi – that Sufism teaches the validity of all religions is false and incorrect. He then refers us to ‘a clear discussion’ of the issue by one Nuh Ha Mim Keller on a web address. He says that Mr. Keller shows that the belief in the universal validity of all religions is not part of authentic Sufi teachings, and not part of the teachings of Ibn al-Arabi.
In response to this claim we can view the issue from the following points:
First: The argument that Sufism does not teach the concept of the validity of all religions will not hold. Only if one will contend that the concept originated from other than the Sufis, a claim that will not be supported by the vast Sufi literature. That is because this concept is a direct result of Wahdatul Wujud and al-Ittihad. When one believes that whatever he sees around him – his house, his wife, his sons, his vehicle, his bed, the sun the moon, the trees, the seas, himself and everything is nothing but Allah, there is no point in trying to make a distinction between the Creator, the Lord and Deity, the One and only God and between His creatures, for the line of demarcation has been buried. So, whatever he worships he is in reality worshipping one god. This is what is preached in Sufi books. One may say that not all Sufis believe in this idea or that it is not part of authentic Sufi teachings, as asserted by Fariduddien. Yes of course, but is there any fault in attributing it to Sufisim as a thought and to Sufis as a group so long as we have never come to know this in Islam but from them. Only if one will claim the likes of ibn Arabi not to be Sufis, which will never hold also, as you will come to see.
Secondly, Is Nuh Keller the right person to give us the real meaning of the words spoken by Ibn Arabi, Al-Tilmisani, Ibnul Faarid, Tijjani and their likes? I am not underestimating his knowledge, but wouldn’t Fariduddien do the Muslims a favour of referring to early scholars especially among the Sufis who tried to give meanings acceptable to Islam. Although I am not able to access the page referred to, where Mr Keller treated the matter, but on searching the his name in the web I arrived at a number of articles written by him. In one of those articles, he spoke of how he embraced Islam about twenty-five years ago (i.e. from the time of the talk) and that he studied first at the university of Chicago then to Al-Azhar University of Egypt, later on to Jordan. Some of the articles also articulate on ‘Why it is necessary to follow the Madhhabs’, issues of Islamic Fundamentalism/Extremism, condemning terrorism, especially condeming the Taliban government etc. This doen not mean, if he speaks the truth it not be accepted from him, for everyone has the right to give opinion on any topic and be accepted based on the strength of his argument, but in an intellectual discourse I opine that Fariduddien would have given names of early scholars who took the same position especially that Mr. Keller in one of his lectures confesses that his first studies were in the hands of the orientalists.
Thirdly, Keller’s claim that Wahdatul Adyan is not part of the teachings of Ibn Arabi and that those who attribute it to him only take a very selective reading of the writings of the man, is not based on academic research also. It is a mere claim not substantiated with any evidence, and contradicts what early scholars summed up from his writings and based on that passed their rulings on him which I will come to mention later in sha Allah. The truth of the matter is that, ibn Arabi, even though is not the founder of this thought, he believed in it and played an important role in passing it over to later generations. The statements quoted above and many others testify to that. Samih ‘Aatef Zain says: “The concept of wahdatul adyan was not the invention of Ibn ‘Arabi, rather many Sufis before him advocated it, most famous among them was Al-Hallaj who, through his belief in hulul (incarnation) found that difference in religious beliefs is nothing more than a difference in opinion, with each belief aiming at one reality, that is Allah’s love …This thought might have attracted Ibn ‘Arabi after some centuries, as such he embraced it and manipulated it to suit his caprices considering that man has the free choice to take up any religion he wishes. Nay he can even take all religions…nothing can stop him from worshipping Satan or taking up a dog or a pig to be his god, because – in his false assumption – god is inside all these creatures. That is why he said without any caution that: ‘The dog and the pig are nothing but our god, and The Lord is nothing but a monk in the church’…” (As-Sufiyyah Fi Nazaril Islam p. 470-471. I have choosen to refer to this writer for : 1. He is an Egyptian Professor who has written widely on Sufism and I suppose his conclusions will not be based on a selective reading of Ibn Arabi’s writings. I came to know the book about 17 years ago, in my local branch of the Kano State Library. 2. The author, in his preface, expressly stated: ‘This book of ours only tries to bring out the important Sufi madhhabs and those who profess it, and all that stems from it as a thought. We have not taken side with this or against that, but we have taken up Sufism on the scale of Islam based on Qur’an and Sunnah – and have stayed in sha Allah with Islam…”.
In another study, conducted by Dr. Kamal Muhammad Isa in ‘Nazaratun Fi Mu’taqadaati ibn ‘Arabi p. 51 he assigned a topic for the concept of Wahdatul Adyan and cited some of ibn Arabi’s statements to that effect.
Dr. AbdulQadir Mahmud, in his ‘The Sufi Philosophy in Islam’ says: ‘So the theory of the validity of all religions is one of the products of Wahdatul Wujud according to Ibn ‘Arabi as he sees that all worship the one god who appears in their shapes and the shapes of all gods. Nothing resembles this like the theory of the Indian – Shankar who says: ‘I worship god in every place of worship I like or I bow in front of any god without differentiation’ (Al-Falsafatus Sufiyyah Fil Islam p. 516). These are only examples of comprehensive researches made on the writings and beliefs of Ibn ‘Arabi.
Then considering Ibn Taimiyyah to have treated the issue of Sufism with fairness as accepted by Fariduddien and most Sufis, I bring here what he had to say on Ibn ‘Arabi and his concepts of validity of all religions and wahdatul wujud. In his answer to a question on the contents of Ibn ‘Arabi’s book Al-Fusoos, he said, referring to some statements of Ibn Arabi and his likes: “These people are more blasphemous (than the idolators) considering the fact that these (Ibn Arabi and his likes) considered the idolator to be worshipping Allah and nothing but Allah, and that the idols, to Allah, are like parts of the human body to man… while the idolators confess that their idols are not Allah and that they are His creatures. Also considering the fact that the idolators among the Arabs were confirming that the heavens and the earth have a lord who created them, but according to these people the heavens and the earth and other creatures have no lord apart from themselves. Rather the creatures are the creator…” Majmu’ul Fataawaa 2/129-130.
In another page he says: “The same with these people of ittihad (oneness of creation). Their leaders are leaders in kufr. They must be executed, and whoever claims to have repented, his repentance should not be accepted when caught before he claims repentance. That is because he is the greatest of hypocrites (Zanadiqa) who profess Islam outwardsly and maintain the greatest kufr in their inner self…He who associates himself with them must be punished or defends or praises them or exolts their books or is known to be helping them or hates to speak ill of them or tries to find excuses for them claiming that this kind of statements no one knows its reality, or says: ‘who told you he is the author of this book?’ and the likes of these excuses which no one will say them but an ignorant or hypocrite. Nay he who knows about them and fails to help in standing against them must be punished. Because rising against these people is one of the greatest obligations, for they have corrupted the minds and the religions on many Shaikhs, kings and rulers. They roam all over the earth in corruption and prevent people from the way of Allah. Their damage to the religion is greater than the damage done by those who destroy the worldly affairs of the Muslims and leave alone their religion, like armed robbers and like the Tatar who seize their wealth and leave them their religion…” (Majmu’ul Fatawa 2/131-132).
He adds: “He who appears to have good opinion about them and claims that he does not know their real situation, it should be explained to him and if he did not distant himself from them and openly show his rejection, he should be considered of them”. (Majmu’ul Fatawa 2/133).

On the concept of Wahdatul Wujud (unity of existence and union with the creator), Fariduddien confesses that there are differing opinions regarding the matter and gave example of one of his Shaikhs, Sirhindi who criticized ibn al-‘Arabi on this doctrine as being erroneous. Thanks to Sirhindi for acknowledging the truth, but the word erroneous is too mild for Ibn ‘Arabi’s theory. Nevertheless, it is a good effort to acknowledge that it is not right, but does that mean it is not part of Sufism, just because one or two Sufis disagree with him on it. That is why people are continually called upon to understand these issues. It is not a matter of praise or condemnation. Something bad will not be good just because Ibn Taimiyyah praises it, just as anything good will not cease to be good because someone condemns it. What we should always look at is the praise or condemnation of Allah and His Messenger. Then Fariduddien should also remember that he said there are differing opinions on the matter, that is, while Sirhindi and Ansari reject Ibn Arabi’s theory of Wahdatul Wujud, holders of the other opinion must have accepted and endorsed it and they are Sufis, so the argument is still in place that the theory is part of Sufism even if some Sufis, regardless of their number, reject it. How many of their other doctrines are a matter of concensus, very little. So long as Sufism is a mixture of creeds originating from different sources most of which are alien to Islam, you must definitely find conflicting opinions as regards the acceptability of such beliefs but they are all part of the general name SUFISM. Take for example the various names and Shaikhs every Tariqa finds itself affiliated to. They are so many and each of them has its methods of adimitting new ‘recruits’ or murids, and different aspects of belief, rites and obligations, and all are addressed Sufis, while each holds his peculiar identity under whatever umbrella.
Fariduddien then comes from another angle to say that Wahdatul Wujud is interpreted by others to mean something other than its literal meaning, that is ‘nothing exists of itself, independent of everything else, except Allah’. If they mean to interpret the two-word phrase: ‘Wahdatul Wujud’ the essence of the words itself dismisses this interpretation. Because the word ‘union’ meaning becoming one, has never been interpreted by any scholar of the Arabic language to mean dependence. These people say that in order to understand their theory in its reality you have to dismiss some words from your dictionary, that is any word that indicates dualism, pluralism like ‘bainiyyah’ (between), ghairiyyah (another, other, else etc), ithnainiyyah (dualism) and lot of other words which usage must indicate the existence of more than one thing.
Moreover, it is a waste of time for someone to find excuses and secondary meanings to these statements when they themselves tell us that they mean what they say, and that their words should be given their literal meanings. As-Sakhawi in his ‘Al-Qaulul Munbii ‘an tarjamati ibn ‘Arabi’ says that Ibn Arabi in his Futuhat explicately declared that his statements should be taken as they appear, that is in their literal meanings’.
As-Shaukani also says: ‘He once again said in ‘Ad-Dau’ul lami’ (meaning Sakhawi) under the biography of Husain ibn Abdur Rahman al-Ahdal, that he said: I was told about ibn Arabi that he said: My statements should be given their apparent meanings, and I intend their literal meanings’. So how can you assume – O you who have been deceived – that he did not mean its apparent meanings? Moreover his words in his Futuhaat and Fusoos are in clear Arabic, so also the words of his fellow men, how then can scholars of Shari’ah be expected to understand something contrary to that?…Look, you poor fellow, how those ignorant people played with your intellect, to what extent do you love them. While Allah Ta’ala Has ruled upon the Jews and Christians with disbelief for saying He is the third of the three (in trinity – Ma’idah 73), why shouldn’t He judge these people according to their words? Now listen, let me dictate to you some of the Karamahs of those so called Auli’ya who played with the deen of Allah. As for Hallaj, he was the pioneer in the field of ‘Wahdah’ (oneness of existence), that doctrine in which ibn Arabi and his fellow men wasted their life, but he (Hallaj) lived an era in which there were remains of goodness and mercy in its people on this deen. So they killed him with the swords of Islam…” (As-Sawarimul Hidaad Al-Qati’ah p. 97-98).
That is why many scholars maintained that it is prohibited to give Ibn Arabi’s words meanings other than their apparent one. See Tanbeehul Ghabi Ila Takfeer ibn Arabi by Al-Biqa’ie (d. 885) p. 127. See also ‘Al’Iqduth Thamin Fi Tarikhil Baladil Amin’ by Taqiyuddin Al-Fasi (d.832), where he quoted 22 eminent scholars who explicitly condemned and rendered Ibn Arabi apostate for his concept of Wahdul Wujud and its product Wahdatul Adyan. This chapter has been edited independently in a small book of 83 pages.
I will conclude this part with some questions: what is the essence of all these lengthy quotations on Wahdatul Adyan and Wahdatul Wujud? Didn’t it die out with the demise of the direct deciples of Ibn Arabi? Are the Muslims still threatened by this theory – or is it no more theory? Do we find among the Sufis who believe in and put this doctrine in practice?
One does not need a field research to answer these questions, and will find that even in this present time some of the Sufis believe and practise the concept of Wahdatul Wujud. A man believed to be sane and reasonable living among his kin and friends, eating from and enjoying Allah’s bounties, suddenly opens up his mouth and declare that he is now the lord of the worlds, that he is Allah the creator of the heavens and earth, that he forgives the sins of his deciples. I know of a local school in Kano, back in 1996 where some of its students, most of whom were youths of about 18 – 30, distributed some of Allah’s beautiful Names between themselves, each calling his colleague with one, and believing each of them to be Allah. They used them so jestingly one will not believe such a thing will happen in a Muslim society.
In my place, (Birnin Kudu) the son of a reknown Tijjaniyyah sheikh, declared himself the khalifa of Ibrahim Kaulaha, and immediately attracted the attention of the people of all near-by towns and within a short time he was believed to be telling the truth. In less than a year, after the death of his father, he was believed, at least by his immediate students (murids), to be god. He used to go round the town claiming to be forgiving peoples’ sins. This is a person I know personally and knows me quite alright. Alhamdu lillahi, he later on left the town for Kano, claiming that the people back home did not accord him what he deserved of reverence. These are therefore, things I know from personal experience not read in Sufi books.
Accounts of events of this nature are too many to be denied in many societies, all under the concept of this Wahdatul Wujud and in the name of Sufism.
We ask Allah to guard us from deviating away from His path.

To be continued in sha Allah.
M. Halilu Uba,
Assalamu alaikum wa rahmatullah,
I really appreciate your frankness and zeal in exercising justice and fairness. These are values expected of every Muslim and I ask Allah Ta’ala to help and make us stick to His path.
I will try to be brief but to the point in sha Allah, as I have answered most of what you raised, in other write-ups though not addressed to you in particular.
But may I appeal to you and any other brother viewing things the way you do, to kindly make this discourse in the best objective manner possible. The importance of this in any intellectual discourse cannot be over-emphasised. Our focus should be on what one says and what arguments he presents, not what we perceive one to be holding in terms of belief or ideological inclination or whether he is for or against us. His method of presenting his case or putting up his arguments may indicate, but does not necessarily fashion out the ‘party’ to which he belongs. I know of many people who are strongly against Sufism even before they are aware of anything like Wahhabism. Even before you spell it out that you are not a Sufi, I have not taken it from your stance on the matter that you are one, just as I won’t throw anyone, for being anti-Sufi, into a camp I assume he must necessarily belong to – ‘Wahhabi Movement’, ‘Modern Day Salafiyyah’, or any other group – whatever I may perceive the term to mean. What I understood from you was a sincere quest for justice and fair-play in dealing with matters of knowledge, and that is what I still hold, regardless of the method or language you apply in making your point.
Many a member on this forum will view the current discussions on Sufism as just another Izala-Tariqa crisis, based on pure partisanship, for peoples’ intellects have been compartmentalised on this issues into these groups so much so that whenever one speaks against one of them he is seen to belong to the other. Some members, on the other hand, who detaste these kinds of discussions find it necessary to swift their attentions at least away from it. In my view NMN is rich with people who are professionals in various fields and who I assume are above this line of thinking. That is why I personally do not contribute to the view that the forum is dominated by anti-Sufi or Wahhabi elements as they are usually referred to. Rather there are a lot who reserve comments on almost every topic, and prefer the ‘DROM’ class, for reasons best known to them.
One other thing before taking up the issues you raised, Islamic knowledge, especially that has to do with ‘aqeedah and legislating ‘ibaadah, is factual and not subject to the experiments other branches of knowledge like the natural sciences undergo. It is either the Qur’an, the Sunnah or what the Sahabahs agree upon. Opinions differ in interpretations, yes, but not necessarily due to an in-built bias. To say this in a sweeping generalisation, is like disowning these texts their power of al-bayan (eloquence). Yes, there are texts that are subject to interpretation, but what counts is not the interpretation of poor Abubakar or any of his friends. Rather interpretations from ulama of the highest degree of piety who lived with the Prophet (sallallahu ‘alaihi wa sallam) and received his teachings, and whom he did not depart without telling them whatever goodness that will bring them near their Lord and near the Jannah, and warning them from whatever evil that will make them near Hell. So what we need is knowledge of what those people practised. If it is available it should please be produced on any matter not only this. Opinions and interpretations will only be binding if they conform to that of the generation of Sahabah.

Now to the issues you raised, let me start with some of your words when addressing brother Ibrahim Ado. You said: ‘The other thing you mentioned which caught my attention is the issue of groups partisanship. A lot has been said already. You hit the hammer on the nail when you pointed out that there was a time in Muslim history when the Mu’tazila were reigning and the Hanbalis down. This is part of the reason we must be careful with blanket condemnation. We may just be living in an era when Sufi bashing is fashionable…’
In so far as political power influences the spread of one Mazhab or another, facts do not change just because of that. If you will just take the time of browsing the pages of the history you mentioned, particularly that to do with the reign of Mu’tazila, you will find that the political power of the Mu’tazila played a vital role in spreading their mazhab, not in making it the truth as against the mazhab of the salaf which Imam Ahmad ibn Hanbali was calling to at that time. That is why he (Imam Ahmad) did not succumb to the Mu’tazili aqeedah despite the fact that he was tortured and coerced to do so, a stance which earned him the title ‘Imam Ahlus Sunnah’. So blanket condemnation or not, a Muslim should believe that Islam as brought by Muhammad (sallallahu ‘alaihi wa sallam) and understood by the Sahabah is still there and up to end of this world. It is the only recognisable deen in the sight of Allah. A Muslim only accepts something else, when this is not clear to him whether he happens to get acquainted with it through free books, scholarships from Petro-Dollars or Petro-anything.
Then you said: ‘…They all have differences, each one applying his line of thinking, hence his mazhab. If sticking to the sunnah means just one thing, they should not differ on issues’.
It is natural for people to differ and their difference is never an indication that they are on the wrong track. The Sahabah differred on some issues of fiqh and that did not make Islam vague. The problem is where do we resort to whenever we differ. While some see that in the teachings of the Prophet (sallallahu ‘alaihi wa sallam), others view that they resort to other sources. But as I have repeated a number of times, the religion of Allah is Islam, whose main source is the Qur’an and Sunnah of the prophet (sallallahu ‘alaihi wa sallam) based on the understanding of the salaf. Whoever sticks to this will never be astray in sha Allah, as prophesied by the rasul himself that a party of his ummah will remain with the truth to the last day. It is just the duty of the Muslim to look for the right path and in no where but the aforementioned sources. It is to these sources Allah and His Prophet attached us. Any difference you hear or witness is due to the failure of one side to either accept or even resort to them. It is wrong to assume that one should stay without any belief. Rather he must necessarily belong to the mazhab taught by the Prophet (sallallahu ‘alaihi wa sallam), that is to be with the followers of his sunnah, and strive to know what this sunnah is. What people are always called upon to understand is that there is no one whose example is incumbent upon the Muslim to follow except the Prophet (sallallahu ‘alaihi wa sallam). No one or group should be followed blindly. So one should just go and search anywhere in this world, find what the Prophet and his companions were practising in their days, then follow it, wherever he finds himself and whatever influence he happens to experience either in any Petro-dollar country or in any cave on the vast of this earth. He will only be answerable to that which Allah Has decreed through His prophet. In the days of the Sahabah, when some of the deviated parties – such as the Shi’ah and Khawarij and Qadariyyah - started emerging, they disengaged themselves from them and warned people against them. Some of them even declared the Qadariyyahs apostate for denying Allah’s knowledge of human actions. They did not say: O you people all of you are Muslims. We only differ in matters of opinion or interpretation of the data we received from the Prophet (sallallahu ‘alaihi wa sallam). No they never did that.

Now to the issue of Sufism, I assume we are not in disagreement as to the fact that in Sufism, as a thought – regardless of the origin of the word, there is what is good and what is bad (or what you choose to call the worst mistakes and errors of the worst examples of Sufi personalities). The first, that is the good contained in it, is what some ulama accept and accord it the meaning of ‘Zuhd, tazkiyyah, ihsaan’, or to sum it up, inner purification. The second, on the other hand, is a set of beliefs and rites alien to the teachings of Islam but camouflaged in the name of Sufism. This second meaning is what we have today as Sufism in the name the various Sufi Tariqas, each affiliated to a Shaikh they call Wali.
So we have two angles from which to look at the meaning of the word ‘Sufism’:
Its meaning as a word comprising of many different things. This is what I wanted to show: how it is made difficult, if not impossible, to reach a clear definition of the word. The Sufis themselves – early and contemporary - could not reach an agreement even to a minimum degree as to its meaning, despite its fundamental importance to them. Philosophers and thinkers, as you put it, argued on the number of teeth a donkey has. Yes, this is their usual business. Ours is Islam, the deen of Allah, brought by Muhammad (sallallahu ‘alaihi wa sallam). We are talking of what to worship our Lord with in order to earn His pleasure, an essential factor for which He sent His Prophets to the human race. Should something so vital like this be so obscure to the extent of denoting about two thousand meanings. So our issue is not the parable of the number of teeth a donkey has and the dilemma of the philosophers. Our issue is that a word is just found in our midst, no one can tell us what it means, not even the people with whom it is known. Then we come to find some Muslims identifying themselves with a group or a number of groups under a common denominator given this name. Is it then fair to accuse one for condemning it on the ground that he deliberately failed to differentiate between what is good of it and what is bad? This is the point I was trying to show. It is not a mere theory a child or even an old man can direct us to the way out in order to ascertain its specific meaning. I have clearly got what you mean, that is we should look at the reality of what has been practised by the Sufis especially eminent scholars of Islam amongst them: what did they practice? All the same if we focus that attention what we will find ourselves amidst is another dilemma. Were those scholars identified as Sufis in the manner we find Sufism now? We will in sha Allah try to look at this angle.
The meaning of Sufism as a thought or as the word used by some scholars to refer to ‘Zuhd’ and the set of moral code of conduct and personal etiquette adopted by Muslims in the early days of Islam, and what it came to be comprising of in later days up to this time.
For a clear picture of this we need to study the stages through which Sufism passed in brief.