Musa,

Glad to hear you did not take offense to my  postings. Be assured that our 
recent exchange was received in good faith.

Take care,
Salieu


>From: musa pembo <[log in to unmask]>
>Reply-To: The Gambia and related-issues mailing list              
><[log in to unmask]>
>To: [log in to unmask]
>Subject: Re: A Different View Of Sufism
>Date: Thu, 20 Apr 2006 14:56:48 +0100
>
>Brother Salieu,
>Thanks for your reply.I want to assure you my brother that you have not
>offended me at all.You were quite right to present an alternative view to 
>my
>posting.By your posting,people are in a better position to make up their
>minds whether sufism is an integral part of Islam or not.The debate on
>sufism will continue till the end of time,It is only Allah Subhanahu Wa
>ta'ala who knows who is right ,that is why I suggested let us respectfully
>agree to disagree on this one and move on as Islam is a very broad/base
>religion,different views and opinions should be accommodated as long as it
>does not violate certain cardinal principles/doctrines of our beloved 
>faith.
>On second thought,I should not have asked you the loaded question,whether
>you were a Salafi or Wahhabi follower.You were therefore quite right to 
>take
>the Fifth Amendment on that one! To this,I offer my profound apology for 
>any
>distress caused to your person.
>I sincerely hope this experience/encounter will not put you off/or prevent
>you from offering alternative view(s) in the future,for that is the way we
>make progress as individuals (or Nation).
>Thanks for the alternative view on sufism.
>The very best of salam.
>Musa amadu.
>
>
>On 19/04/06, Sal Barry <[log in to unmask]> wrote:
> >
> > Musa / Ginny,
> >
> > I sense (I could be wrong) that I may have offended you both by the my
> > postings on this issue. At the onset my intention was to present a
> > diifferent view to the topic in discussion. I agree with you that this
> > discussion is not the type that should degenerate to the me-against-you
> > level. Penning off on this topic is in order.
> >
> > As for Musa's question to me *For the record,are you a salafi or Wahhabi
> > follower*
> > Then my answer to that is I kindly decline to offer an answer.
> >
> > Cheers
> > Salieu
> >
> >
> >
> >
> >
> >
> > >From: musa pembo <[log in to unmask]>
> > >Reply-To: The Gambia and related-issues mailing list
> > ><[log in to unmask]>
> > >To: [log in to unmask]
> > >Subject: Re: A Different View Of Sufism
> > >Date: Wed, 19 Apr 2006 15:35:55 +0100
> > >
> > >Brother Salieu,
> > >Thanks for your reply.I have a feeling that you only read the article 
>by
> > >Nuh
> > >Ha Mim Keller without continuing with the rest,because if you had done
> > that
> > >you would have realised that,I quoted the very people you also quoted 
>in
> > >your reply in their own words to avoid the risk of misrepresentation.So
> > ,my
> > >dear brother,I would suggest that you do that.I will go along with 
>Sister
> > >Ginny's view that if sufism is not for you,you do not have to 
>participate
> > >in
> > >it.Leave people who are interest in that intragal path of the faith to
> > >follow their conscious and understanding,backed- up by formidable
> > evidence
> > >from the Faith.At this particular time in the history of Islam,what we 
>so
> > >desperately need is tolerance and understanding,which is in short 
>supply
> > in
> > >the camps of salafis and wahhabis.For me,there is far greater things 
>that
> > >binds us as muslims rather than one particular brand of Islam wanting 
>to
> > >dominate the World with their own posturings.I will therefore
> > respectfully
> > >suggest that we agree to disagree on this one and move one.Brothers and
> > >sisters now have enough materials at their disposal to make up their
> > >minds.For the record,are you a salafi or Wahhabi follower?
> > >The best of salam,
> > >Musa
> > >
> > >
> > >On 18/04/06, Sal Barry <[log in to unmask]> wrote:
> > > >
> > > > Musa,
> > > >
> > > > Sufism has been refuted before the time of Imam Abdul Wahab by the
> > likes
> > > > of
> > > > Imam Ahmad, Imam Shaafi'e, Ibn Taymiyah (Eventhough  Nuh Ha Mim 
>Keller
> > > > states otherwise below), Ibn Jawzee, and the like. The Wahhabi
> > > > Interpretation you mention below can be misleading because it
> > indicates
> > > > that
> > > > Sufi refutaition began during the time of Imam Abdul Wahab to the
> > >present.
> > > > That is far from being the case. Sufi refutation began as soon as
> > Sufism
> > > > reared it head. The Islam practised in the Desert of Arabia 1400 
>years
> > >did
> > > > not include believing that the Quran has an outer and inner meaning.
> > The
> > > > lay
> > > > people relegated to understanding the outer meaning and the sheikhs
> > > > understanding both. This is undeniably part of the  Aqeedah of the
> > >Sufis.
> > > >
> > > > I will state below the statements of some of the scholars regarding
> > >sufism
> > > > and a refutation of
> > > > Nuh Ha Mim Keller's writings and statements.
> > > >
> > > > WHAT THE ISLAAMIC SCHOLARS HAVE SAID ABOUT SUFISM
> > > >
> > > > Imaam Ash-Shaa'fee on Sufism:
> > > > "If a person exercised Sufism (Tasawafa) at the beginning of the 
>day,
> > he
> > > > does not come to Dhuhur except an idiot." [Talbees Iblees].
> > > >
> > > > "Nobody accompanied the Sufis forty days and had his brain return
> > >(ever)."
> > > > [Talbees Iblees].
> > > >
> > > > Concerning the famous Sufi leader, Al-Harith Al-Muhasbi, Imaam Ahmad
> > ibn
> > > > Hanbaal (R) said:
> > > > "Warn (people) from Al-Harith (a Sufi leader) the strongest
> > warning!...
> > >He
> > > > is the shelter of the Ahl Kalaam (people of rhetoric)." [Talbees
> > Iblis].
> > > >
> > > > Sheikh Al-Madkhalee says in his book * "Haqeeqatus Soofiyyah Fee
> > Dau'il
> > > > Kitaabi Was Sunnah", the following
> > > > As for those authentic and well known books by the 'Ulemah that have
> > > > refuted
> > > > Sufism:
> > > >
> > > > 1. Al-Fataawaa - by Sheikhul Islam Ibn Taymiyah .
> > > > 2. Talbess Iblis - by Ibn Al-Jawzy .
> > > > 3. Tanbeebul-Ghabee ilaa Takfeer Ibn'Arabee - by Burhaanuddeen
> > >Al-Baqaa'ee
> > > > .
> > > > 4. Tahdheerul-'Ibaad min Ahlil-'Inaad bibid'atil-Ittihaad - by
> > >Al-Baqaa'ee
> > > > .
> > > >
> > > > Sufism in the West
> > > > By Hani Abid
> > > > http://www.alarqam.com
> > > >
> > > > PART II:  Uncovering those who accept, adopt and spread Sufism
> > > >
> > > > Nuh Ha Mim Keller
> > > > Hamza Yusuf Hanson
> > > > The Sufi Tradition in Toronto
> > > > Abdal-Hakim Murad
> > > >
> > > > PART II:  Uncovering those who accept, adopt and spread Sufism
> > > >
> > > > Muslims are like a single body, if a virus attacks one part of it,
> > then
> > > > the
> > > > whole body feels it.  It is important to remove any viruses that 
>make
> > >the
> > > > body ill in order for it to remain healthy and strong.  Muslims 
>today
> > >are
> > > > very weak because the majority has abandoned the teachings of Quran
> > and
> > > > the
> > > > way of the Prophet PBUH (i.e. his Sunnah).  In order to revive the
> > >Islamic
> > > > spirit and rejuvenate the Muslim body, Muslims have to first rid
> > > > themselves
> > > > of the viruses that infect their minds, and develop immunity to
> > viruses
> > >so
> > > > as to quickly recognize them and treat them.  These viruses are the
> > > > Bida'as
> > > > that are widespread between Muslims, the cure to which is only 
>through
> > > > returning to the way of the Prophet PBUH and his Sunnah.  This is 
>why
> > it
> > > > is
> > > > a duty on every Muslim to inform his/her fellow Muslims about those
> > who
> > > > promote such viruses (Bida'as), to expose their false teachings, and
> > to
> > > > warn
> > > > of the dangers that they spread.
> > > > There's plenty of evidence to inform us of our duty to speak out
> > against
> > > > Bida'a and those who accept, adopt, and spread it.  Scholars like 
>Ibn
> > > > Taymiya, As-Shatiby, and Ibn Al-Qayyim set the example for us in 
>their
> > > > writings to follow.  Ibn Al-Jawzi wrote a wonderful book called
> > "Talbees
> > > > Iblis" in which he exposed many Bida'as and those who propagate 
>them.
> > >In
> > > > the second chapter of "Tablees Iblis" entitled "Censure of Bida'a 
>and
> > > > People
> > > > of Bida'a", Ibn Al-Jawzi quotes the following examples:
> > > > •       Abdullah ibn Umar, may Allah be please with him, narrated 
>that
> > >the
> > > > Prophet
> > > > PBUH said "Whoever strays away from my Sunnah is not from my 
>[Ummah]"
> > > > (reported by Bukhary).
> > > > •       A'isha, may Allah be please with her, narrated that the
> > Prophet
> > > > PBUH said
> > > > "whoever respects and honours a person of Bida'a has assisted in
> > > > destroying
> > > > Islam".
> > > > •       It was reported that our righteous predecessors were angered
> > >when
> > > > questioned why they talk about people of Bida'a.  One of the 
>righteous
> > > > salaf
> > > > said "my speech about people of Bida'a (i.e. warning about them) is
> > more
> > > > beloved to me than performing extra acts worship for sixty years."
> > > > •       It was also related that the righteous predecessors said
> > >""whoever
> > > > loves a
> > > > person of Bida'a, Allah will foil his deeds and remove the light of
> > >Islam
> > > > from his heart".
> > > > •       Another one said, "be warned of those who sit with people of
> > > > Bida'a".
> > > > Clearly, this evidence shows that one must expose and warn about
> > Bida'a
> > > > and
> > > > those who spread it.  Now that we have established the validity of
> > this
> > > > act,
> > > > we shall proceed to expose those who accept, adopt, and propagate 
>the
> > > > Bida'as of Sufism.
> > > > Nuh Ha Mim Keller
> > > > Nuh Ha Mim Keller, an American Sufi, became Muslim in 1977 and moved
> > to
> > > > Jordan where he currently resides.  Keller taught at the first Deen
> > > > Intensive program in Toronto in 1997 along with Hamza Yusuf and
> > others.
> > > > Keller is a member of the 'Alawiya Order, one of the branches of
> > >Shadhili
> > > > Order.  'Alawiya Order is derived from al-'Alawi[1].  Although 
>Keller
> > > > spends
> > > > most of his time in Jordan, he still maintains a number of followers
> > in
> > >in
> > > > the West.
> > > > In order to cast away any doubt about Keller's belief in the 
>Shadhili
> > > > Tariqa, let's examine Keller's own work.
> > > > "Invocations of Shaadhili Order (written by Nuh Ha Mim Keller), on
> > Page
> > >1,
> > > > Keller says:
> > > > "This blessed collection contains those of the invocations and 
>prayers
> > >of
> > > > the Pole and Succor my master Abul Hasan al-Shadhili".
> > > > Comments: The terms "pole" and "succor".  The term Pole in Sufi
> > >literature
> > > > means the "perfect man" who holds Allah's attention in this world; 
>all
> > >the
> > > > affairs of creation revolve around him. He takes his way in the
> > >universe,
> > > > both the seen and unseen parts of it, as the spirit takes its way in
> > the
> > > > body.  He could also be called al-Gouth (Succor, i.e. helper) 
>because
> > > > people
> > > > seek his assistance in case of adversity.  Ahmad al-Tijani (the
> > founder
> > >of
> > > > the Tijani Sufi order) said, "The reality of the Pole status is that
> > he
> > >is
> > > > great vicegerent of Al-Haqq (i.e. Allah) in all the universe, 
>wherever
> > > > Allah
> > > > is a God, the pole is his vicegerent in the sense that he (i.e. the
> > >pole)
> > > > carries out all the decrees that Allah might have. So, nothing will
> > >reach
> > > > the creation except through the pole."
> > > > In Pages 102-103 Keller says:
> > > > "The conduct of the disciple towards the sheikh and brethren 
>consists
> > in
> > > > five things: following what the sheikh says, even if something else
> > >seems
> > > > better; avoiding what he forbids, even if it means one's death;
> > >upholding
> > > > the sheikh's honor be he absent or present, alive or dead; 
>fulfilling
> > >the
> > > > sheikh's rights to the degree possible, without remissness; and
> > >suspending
> > > > one's intellect, knowledge, and leadership, except as the sheikh
> > > > confirms."
> > > > Keller on Singing and Dancing
> > > > Nuh Ha Mim Keller mentions in his Tariqa Notes that sacred dance is
> > one
> > >of
> > > > the rituals of the Shadhili order. According to him, the sacred 
>dance
> > is
> > >a
> > > > type of dancing performed by Sufis in unison while they make Dhikr
> > > > (remembrance of Allah).  To show the permissibility of it, Keller
> > argues
> > > > that sacred dancing has 3 components:
> > > > 1.      Dhikr
> > > > 2.      The dancing itself
> > > > 3.      Performing it in congregation
> > > > Since each of the above components is permissible if not recommended
> > in
> > > > its
> > > > own, therefore –Keller concludes- combining them yields a 
>permissible
> > >act
> > > > of
> > > > worship.
> > > > Keller also promotes and teaches the same misguided Sufi concepts 
>that
> > >we
> > > > revealed in Part I.  He writes in his book "A review of Tariqa 
>Notes",
> > > > page
> > > > 30:
> > > > "Nothing is, beside Allah and His Attributes and His actions and His
> > > > rulings. This is what is meant by the Sufi term wahdat al-wujud or
> > > > (oneness
> > > > of being)".
> > > > Keller mentions the Sufi concept of oneness of being (Wahdat
> > al-wujud).
> > > > This concept is explained by a Toronto Sufi group on their website
> > >as[3]:
> > > > Here are two commentaries from the translator (Wahid Baksh Rabbani) 
>of
> > >The
> > > > Kashful Mahjub (Unveiling the veiled) by Syed Ali bin Uthman
> > al-Hujweri
> > > > about Wahdat al-Wujud:
> > > > Page 260 ... "In a nutshell, oneness of Being (Wahdat-al-Wujud) in
> > Islam
> > > > means that nothing in this world can contain God, but God contains
> > > > everything. Or nothing is God, but nothing is separate from God. 
>That
> > is
> > > > why
> > > > the concept of hulul and ittihad (incarnation) are against the 
>tenets
> > of
> > > > Islam. Hulul and ittihad presuppose multiplicity of being; whereas
> > Islam
> > > > proclaims oneness of Being ... that is Divine Being. This concept of
> > God
> > > > does not violate the principles of Shari'ah in any way. What happens
> > in
> > > > the
> > > > state of fana-fi-Allah is that man does not become God, but he is 
>lost
> > >in
> > > > God's Being. Like an iceberg which when frozen, assumes a separate
> > > > existence, and becomes one with the sea when it melts. Similarly, 
>when
> > >the
> > > > seeker is in the state of fana, he is one with God and when in baqa,
> > he
> > > > assumes the shape of an iceberg, cold, hard, and limited."
> > > > Page 266 ... "Again Shibli says, 'tauhid veils the Unitarian from
> > seeing
> > > > the
> > > > beauty of His oneness.' This is because tauhid is the act of man, 
>and
> > >the
> > > > act of man cannot be the means (illat) of seeing God and what cannot
> > be
> > > > the
> > > > means of seeing God, is necessarily a veil. Man, with all his
> > attributes
> > > > is
> > > > something other than God because if his attributes (sifat) are
> > regarded
> > >as
> > > > Divine Attributes, then man who is the possessor of these attributes
> > > > becomes
> > > > Divine, and then the Unitarian (muwahhid), Unity (tauhid) and the 
>One
> > > > (wahid) become interdependent. And this is precisely the Christian
> > >notion
> > > > of
> > > > Trinity. The attribute which veils a man from reaching tauhid
> > (oneness)
> > >is
> > > > a
> > > > veil. And one who is veiled is not a Unitarian (muwahhid), for other
> > >than
> > > > God in the universe is non-existent."
> > > > Comments: So although the concept of Wahdat al-Wujud rejects that
> > unity
> > > > with
> > > > God means that one becomes God (i.e. the Christian Trinity), it 
>still
> > > > affirms that man is with God physically as nothing exists except 
>God.
> > > > Keller himself confirms this belief of becoming one with God:
> > > > page 35 … Keller says "…After this, a person doesn't need figurative
> > > > interpretations, because the journey is no longer to Allah, but 
>rather
> > >in
> > > > Allah, meaning in the knowledge of him, directly and
> > >experientially.""[2]
> > > > Of course this is the concept that was invented by Muhyiddin Ibn
> > Arabi.
> > > > Keller on Ibn Arabi:
> > > > On page 42 Keller quotes Muhyiddin Ibn Arabi as saying "…a quality
> > >which,
> > > > as
> > > > sheikh Muhyiddin (Ibn Arabi) notes…"
> > > > Comments: Regardless of Ibn Arabi's statement, the simple fact is 
>that
> > > > Keller is quoting a man who was declared a kafir by countless
> > > > well-reputable
> > > > Muslim scholars.  Below are some such fatwas of Muslim scholars on 
>Ibn
> > > > Arabi:
> > > > 1.      Al'izz Ibn Abdulsalam (d 660 H): He said about Ibn Arabi "An
> > >evil
> > > > liar
> > > > sheikh who claims that this world is eternal (i.e. was not created 
>by
> > > > Allah)
> > > > and embraces promiscuity."
> > > > 2.      Ibn Taymiya (d 728 H): He extensively discussed the 
>arguments
> > of
> > > > ibn
> > > > Arabi and refuted them and called him a heretic.
> > > > 3.      Ibn Katheer (d 774 H): Imam ibn Katheer in his book of 
>Islamic
> > > > history-
> > > > Al-bidaya Wal Nihaya comments on ibn Arabi "He has a book named 
>beads
> > of
> > > > wisdom in which there are many things that are apparently clear 
>kufr."
> > > > 4.      Adh-Dhahabi (d 748 H) said: "If Ibn Arabi's book (Beads of
> > >wisdom)
> > > > does
> > > > not contain clear Kufr, then there is no Kufr in the world."
> > > > 5.      'Ala' al-Di Al-Bukhari Al-Hanafi declared that: "The one who
> > >does
> > > > not
> > > > consider Ibn Arabi a kaafir (non-Muslim), then he himself is a
> > kaafir!"
> > > > In fact, Keller not only quotes Ibn Arabi, but he also defends
> > > > him.  Keller,
> > > > in his translation of Ahmad ibn Naqib al-Misri's "Umdat al-salik"
> > >writes:
> > > > Muhyiddin ibn Arabi is Muhammad ibn 'Ali ibn Muhammad ibn Arabi, Abu
> > >Bakr
> > > > Muhyi al-Din al-Hatimi al-Ta'i, The Greatest Sheikh (al-Shaykh
> > >al-Akbar),
> > > > born in Murcia (in present-day Spain) in 560/1165. A "mujtahid" Imam
> > in
> > > > Sacred Law, Sufism, Qur'anic exegesis, hadith, and other Islamic
> > >sciences,
> > > > and widely regarded as a friend (wali) of Allah Most High, he was 
>the
> > > > foremost representative of the Sufi school of the "oneness of being"
> > > > (wahdat
> > > > al-wujud), as well as a Muslim of strict literal observance of the
> > > > prescriptions of the Quran and sunna.
> > > > Ibn Arabi's creed is very clear to those who read his works.  He
> > >advocates
> > > > the concept of Hulool, which is a stepping-stone to the concept of
> > >Oneness
> > > > of Being or "Wahdat al-Wujud".  In simple terms, Oneness of Being
> > means
> > > > that
> > > > none exists but Allah, so everything one sees is Allah or a
> > >manifestation
> > > > of
> > > > Allah and this is the Tawhid (oneness or unity) according to some
> > >extreme
> > > > Sufis.
> > > > The purpose of the following examples is to show beyond the shadow 
>of
> > a
> > > > doubt what the creed of Ibn Arabi is:
> > > > 1.      Ibn Arabi declares the worshipers of the Golden Calf were 
>not
> > > > committing
> > > > shirk. Found under section: "The Seal of the Wisdom of the Imam in 
>the
> > > > Word
> > > > of Harun (Aaron)"[4]
> > > > 2.      Ibn Arabi criticizes Noah as a messenger.  Found under
> > section:
> > > > "The Seal
> > > > of the Wisdom of the Breath of Divine Inspiration in the Word of Nuh
> > > > (Noah)"[5]
> > > > 3.      Ibn Arabi declares the Pharaoh died a believer
> > (Muslim).  Found
> > > > under
> > > > section: "The Seal of the Wisdom of Sublimity in the Word of Musa
> > > > (Moses)"[6]
> > > > Ibn Arabi also says in his book "Fusus al-Kikam"[7]:
> > > > 1.      "He is the observer in the observer, and the observed in the
> > > > observed.
> > > > None sees Him, save Himself. None perceives Him, save Himself. By
> > >Himself
> > > > he
> > > > sees Himself, and by Himself he knows Himself. His Veil is part of 
>his
> > > > Oneness; nothing veils other than he. . . His Prophet is he, and his
> > > > sending
> > > > is He, and His word is He.
> > > > 2.      He who knows himself understands that his existence is not 
>his
> > >own
> > > > existence, but his existence is the existence of God."
> > > > Yet with all these proofs, Keller still calls Ibn Arabi "the 
>Greatest
> > > > Shaykh"!  Ibn Taymiya writes in his book al-Uboodiya about Ibn Arabi
> > and
> > > > those who adopt his beliefs:
> > > > The most horrifying Kufr
> > > > Therefore, anyone who witnesses the universal truth without the
> > >religious
> > > > truth will hold equal all these types of people whom Allah (SWT) has
> > >made
> > > > an
> > > > ultimate distinction between. This reconciliation will eventually
> > >conduce
> > > > him to even reconcile between Allah (AWJ) and the idols, as Allah
> > (SWT)
> > > > said
> > > > about this type of people.
> > > > By Allah, we were truly in a manifest error. When we held you (false
> > > > deities) as equals (in Al-'Ibaadah) with the Lord of the Worlds.
> > > > [Ash-Shu'araa:97-98]
> > > > They eventually reach the point where they reconcile between Allah
> > (AWJ)
> > > > and
> > > > every existing being. And they considered all that which He (AWJ)
> > >deserves
> > > > of 'Ibaadah and obedience as being due to every existing created 
>thing
> > > > since
> > > > they made His (AWJ) existence the same as the existence of the 
>created
> > > > things. This is of the most horrifying Kufr and atheism towards the
> > Lord
> > > > of
> > > > all the beings. They reach by their Kufr the point where they do not
> > >bear
> > > > witness that they are 'Ibaad-u-Allah, neither by the meaning of the
> > > > subdued
> > > > ones nor by the meaning of the worshiping ones. They witness that 
>they
> > > > themselves are the Truth as has been declared by their false idols,
> > e.g.
> > > > Ibn
> > > > Arabi who wrote "Al-Fousous," and other slandering atheists such as
> > Ibn
> > > > Sab'een and his like. They even witness that they are simultaneously
> > the
> > > > worshipers and the ones being worshiped.
> > > > This, indeed, is not the witnessing of the truth, neither the
> > universal
> > > > one
> > > > nor the religious one, but it is rather a going astray and a 
>blindness
> > > > from
> > > > witnessing the universal truth, for they made the existence of the
> > >Creator
> > > > the same as that of the created. They made every good and bad 
>quality
> > as
> > > > an
> > > > attribute to both the Creator and the created, for they consider the
> > > > existence of the former as being the same as the existence of the
> > >latter.
> > > > But the believers in Allah (SWT) and His Messengers, both commoner 
>and
> > > > elite, are the people of the Quran, as the Prophet PBUH said, 
>"Verily,
> > > > Allah
> > > > has (favorite) people amongst mankind." He was asked, "Who are they? 
>O
> > > > Messenger of Allah." He replied, "The people of Al Quran, they are
> > >people
> > > > of
> > > > Allah and His elite."
> > > > The Kufr of those who believe in the incarnation
> > > > These people know that Allah (SWT) is the Lord, the Owner, and the
> > >Creator
> > > > of everything. And that the Creator is different from the created
> > being.
> > > > He
> > > > (SWT) is neither incarnated in the being nor combined with him, nor 
>is
> > >His
> > > > (SWT) existence the same as the being's existence. Indeed, the
> > >Christians
> > > > were not declared by Allah (SWT) as Kuffar (unbelievers) except for
> > that
> > > > they believed in the incarnation and combination of Allah (SWT) with
> > > > Al-Maseeh (Jesus). So how about those who made this true about every
> > > > creature? Yet, they know fully well that Allah (SWT) ordered 
>obedience
> > >to
> > > > Him (AWJ) and obedience to His Messengers, and that Allah (SWT) does
> > not
> > > > like corruption nor approves Al-Kufr for His 'Ibaad. And all the
> > >creation
> > > > ought to worship Him (SWT) so that they obey His commands, and ask 
>for
> > >His
> > > > aid to fulfill that; as He (AWJ) said in the Opening of the 
>Scripture:
> > >It
> > > > is
> > > > You we worship and it is You we ask for help. [Al-Faatihah:5]
> > > > The above examples are just a brief illustration of the misguidance 
>of
> > >Nuh
> > > > Ha Mim Keller.  Muslims, especially young ones, have to know the 
>truth
> > > > about
> > > > such people so they're not deceived by their appearances or
> > words.  Even
> > > > the
> > > > name that Keller adopted (Ha Mim) shows his commitment to bida'a.
> > >Keller
> > > > explains Ha Mim as: "Ha Mim Ha Mim, Ha Mim, Ha Mim, Ha Mim. The 
>matter
> > >be
> > > > done, the victory come, against us they shall not be helped".
> > > >
> > > > INVOCATIONS OF SHAADHILI ORDER BY NUH HA MIM KELLER
> > > >
> > > >
> > >
> > 
>HTTP://WWW.ALLAAHUAKBAR.NET/INDIVIDUAL_CALLERS/NUH_HA_MIM/INVOCATIONS_OF_SHAADHILI_ORDER.HTM
> > > >
> > > > A REVIEW OF 'TAREEQA NOTES'  A BOOK BY NUH HA MIM KELLER
> > > >
> > > >
> > >
> > 
>HTTP://WWW.ALLAAHUAKBAR.NET/INDIVIDUAL_CALLERS/NUH_HA_MIM/A_REVIEW_OF_TAREEQA_NOTES_OF_NUH_HA_MIM.HTM
> > > >
> > > >
> > > >
> > > > >Dear Ginny et all,
> > > > >Ginny Thanks for your contribution on the subject.I have been away
> > from
> > > > my
> > > > >computer since last Thursday.I just saw the posting forwarded by
> > >Brother
> > > > >Salieu offering a different view on sufism,Which is most
> > welcome.Which
> > >I
> > > > >may
> > > > >say is the  Wahhabi interpretation or attitude towards
> > >Tasawwuf(sufism).I
> > > > >am
> > > > >not at all surprised.Wahhabis are diametrically opposed to the
> > practice
> > > > and
> > > > >will go to any length to rubbish the writings of sufi writers and
> > > > >practitioners.However,I will now present the views of Scholars so
> > that
> > > > >people can judge for themselves.At this point,I must declare an
> > > > >interest.Iam a sunni muslim and a sufi practitioner.
> > > > >   *How would you respond to the Claim that Sufism is bid'a?*
> > > > >*(c)Nuh Ha Mim Keller 1995*
> > > > >
> > > >
> > > > ¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤
> > > > To unsubscribe/subscribe or view archives of postings, go to the
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> > > >
> > >
> > >¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤
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>
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