The Irrefutable Proof that Nazim al-Qubrusi Negates Islam
Praise be to Allah, the Lord of the worlds, the One Who protected the Religion by scholars who implement their knowledge--who are True Sufis--humble and knowledgeable about Allah. May Allah raise the rank of Prophet Muhammad, his kind Al and Companions, and those who genuinely follow them. May Allah protect the nation of Prophet Muhammad from what he fears for them. Thereafter
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Allah, Ta^ala, said:
which means: <> From this verse, al-Junayd al Baghdadiyy took his saying related by the Sufi, Abu ^Abdur-Rahman as-Sulamiyy and the Hafidh, al-Khatib al-Baghdadiyy:
which means: "The route that leads to the acceptance and reward from Allah is blocked except from those who follow the footsteps of the Prophet." Hence, the criterion by which a human being is known for his love for Allah is the extent to which he follows the Prophet. Moreover, the criterion by which the deviation of a human being is known is his opposition to the Messenger in creed and practice.
The Messenger of Allah, sallallahu ^alayhi wa sallam, warned us against those who deviate from him in ahadith related by al-Bukhariyy and Muslim:
which means: <> It is of utmost importance for the Muslim to look thoroughly at the person from whom he acquires knowledge. In the introduction of his book, As-Sahih, Imam Muslim related the saying of the highly esteemed follower of the companions, Muhammad Ibn Sirin:
which means: "This knowledge contains the rules of the Religion, so look thoroughly into the person from whom you acquire the knowledge of your Religion." In light of this important matter, I seek to expose those who deviate from the path of the Prophet.
A little over two years ago, in the winter of 1995, I attended a celebration in Chicago commemorating the birth of the Prophet, sallallahu ^alayhi wa sallam, along with some People of Merit. During that celebration, a man named Hisham Kabbani stood at the podium and delivered a speech in which he said, "Ar-Rahmanis Muhammad." My body shivered from horror when I heard his words. Not wanting to let his words pass unchallenged, and as my speech was scheduled to be given immediately after his, I decided to forgo my original speech to refute his words. I took the platform and explained that his words contradict the Religion and are blasphemous, may Allah protect us. Hisham Kabbani heard my speech and was silenced by the truthfulness of my words based on the proofs from the Qur'an and Sunnah. However, he did not clear himself of his blasphemous saying nor did he show any remorse. I was astonished by his negligence in this issue, so I inquired about him and was told he was the deputy of Sheikh Nazim al-Qubrusi.
I had the determination to check the background of this man. In my endeavors, I met many People of Truth and Integrity who had met Sheikh Nazim al-Qubrusi in Tripoli, Damascus, London, and the United States. Some of them had even met his sheikh before him. Later on I came across a book authored by his sheikh, ^Abdullah ad-Daghistani, bearing his portrait. I also found some interviews with him published by the Lebanese Al-Anwar newspaper. In 1415 AH (1995 RC) I visited France, where I met a French national who had embraced Islam. He told me he had followed al-Qubrusi for some time and for a while--until his misguidance was made apparent to him--had thought he called for guidance. He had stayed in London for a year to learn from al-Qubrusi. From this man, I obtained some of al-Qubrusi's books.
Later, I received a book authored in refutation of the teachings of Nazim al-Qubrusi from another Muslim brother, who was living in London. In his book, he mentioned he had asked al-Qubrusi for an open forum. To this, Nazim Qubrusi did not respond. Rather, he ordered his followers to threaten this man with physical harm if he did not quit his insistence on making known his stand against Nazim al-Qubrusi. Later on, those followers did find our brother alone. They carried out their threat.
From this Muslim brother we listened to some lessons recorded in Nazim's own voice. Later I saw a newsletter issued by Nazim al-Qubrusi's followers in which they attribute Nazim al-Qubrusi with praising Britain, the British people, and their prince. With all this, I found in my hands all I needed to check Nazim al-Qubrusi's background, inclinations, and situation.
Sheikh Nazim claims to follow the honorable route of the True Sufis and to endorse the true masters of the Naqshabandiyy order (tariqah). His students say about him: "He is the Sheikh of His Time," "the Imam of His Era," and "the Sultan of the Waliyys." So, I decided to weigh Nazim al-Qubrusi's sayings by the scale of the Book of Allah and the Sunnah of the Prophet in an attempt to preserve the purity of the People of Truth from any sediments. Knowing the route of the True Sufis is linked to the Book of Allah and the Sunnah of the Prophet, one judges that whatever sayings comply with them are acceptable and whatever opposes them are not.
I wrote these papers seeking the acceptance from Allah and asking for protection from His torture--for the one who keeps silent from telling the truth in refuting misguidance is a mute devil. I organized this work in chapters--each one deals with one of the misguided sayings and convictions of Nazim al-Haqqani (as Nazim al-Qubrusi is also known) and his sheikh, ad-Daghistani--without attempting to enumerate all of his strayings. I weighed each of Nazim al-Qubrusi's sayings by the scale of the Book of Allah, the Sunnah of the Prophet, and the sayings of the Imams with whom both Nazim and those who refuted him identify. I did this first by copying Nazim al-Qubrusi's statement, then by recalling what Allah said in the Qur'an, the Prophet said in the hadith, and/or what the honorable imams said or reported. I called this work:
The Irrefutable Proof that
Nazim al-Qubrusi Negates Islam
Prior to compiling this work I read five books written by Sheikh Nazim al-Qubrusi, one by his sheikh, ^Abdullah ad-Daghistani, one by his deputy in the United States, Hisham Kabbani, and several issues of the newsletter published by his followers. I listened to a tape recorded in Europe in his deputy, ^Adnan Kabbani's voice, giving instructions to his supporters and followers. I also sat with many of Nazim Qubrusi's students who met him personally and took from him. I did all of that to shed light on the truth. Indeed, my reliance is on Allah, the One Who guides to the acceptable deeds and Who gives one the ability to perform those deeds.
CHAPTER 1: NAZIM AL-QUBRUSI'S FIRST STATEMENT:
"Follow your sheikh and do not object to him--even when he contradicts the Rules of the Religion."
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The first chapter shall serve to expose the methodology Of Sheikh al-Qubrusi based on his saying:
"One is not entitled to refute or object to any of the matters of his sheikh even if he contradicts the pure rules of the Religion."
So apparent in the works of Sheikh al-Qubrusi is his methodology based on total acceptance of all the matters of one's sheikh--whether this sheikh is complying with the rules of the Religion or contradicting them.
Firstly: I found Sheikh al-Qubrusi does not in the least value the Knowledge of the Religion nor does he see any merit in acquiring it. Sheikh Nazim says on pages 56-57 in his book titled Mercy Oceans' Endless Horizons:
This Grandshaykh, Abdul Wahhab ash-Shaarani, once said: "When the Last Day is announced, Allah Almighty will call one religious scholar forward and ask him: 'Are you a knowledgeable religious man?' He will answer: 'As You know, Oh my Lord.' 'By virtue of what knowledge are you claiming to be a learned person--what did you know in your life?' 'Oh my Lord, I knew all of the Qur'an by heart.' 'That is your knowledge?' 'Yes.' 'No, you are mistaken, for the Qur'an is My Knowledge, not yours. So now, tell me, what else did you know?' 'I knew thousands of the Holy Traditions by heart.' 'That is My Prophet's knowledge, not yours.' 'Well, I knew so many points of Divine Law and jurisprudential verdicts.' 'That is the knowledge of the Imams of those Schools of Law, not yours.' 'I knew many tales from the lives of the great Sufis.' 'That is also not your knowledge, but theirs. When you quoted Abu Yazid or Salman or Hasan al-Basri or Imam Ghazzali, it was their knowledge, not yours, of which you spoke. But what about you, does any knowledge belong to you?"
"Thus does Allah Almighty strip him bare so he may see that, actually, he had gained no knowledge whatsoever during the course of his life."
Definitely, the one who accepts such saying will be completely unmotivated to acquire any religious knowledge. Consequently he will not endeavor to memorize the Qur'an, learn the hadith, or revert back to one of the sayings of the reputable scholars--since all of that, according to this false claim, is worthless in the Hereafter. If the case is as Sheikh al-Qubrusi portrays, then what is the beneficial knowledge? If we do not study the meanings of the Qur'an and the hadith and what is related to them among the genuine sciences to learn about our Religion, then what are we going to study? If we do not follow the madhhabs of Imam ash-Shafi^iyy, Imam Malik, Imam AbuHanifah, or Imam Ahmad, then who shall we follow?
Moreover, one questions the meaning of the saying he attributed to Allah: "This is My Knowledge and not yours"--since every knowledge one acquires is known to Allah. According to his statement, no matter how hard one endeavors, one would not acquire any knowledge. The mindful person should ask Sheikh Nazim, "Is it possible one learns a knowledge which Allah does not know?" Answering: "Yes; it is possible one would learn a knowledge Allah does not know," is clear blasphemy. On the other hand, answering "No," is negating Sheikh Nazim's own words and opposes his own saying.
Then, the mindful person would also inquire: "What is the secret behind demotivating one to acquire the religious knowledge?" Usually, the one who encourages others to remain ignorant is either an ignorant person himself trying to hide his own ignorance, or a person seeking to prepare an atmosphere of prevailing ignorance so he can say whatever he wants without anyone catching his flaws and inconsistencies.
How does Sheikh Nazim explain the saying of Allah:
Al-Isra', 9)
which means: [This Qur'an guides to what is best.]? How does he explain the saying of the Prophet, related by al-Bukhariyy:
which means: <>? How does Sheikh Nazim deal with the saying of the Prophet:
which means: <>?
Moreover, why did the Companions endeavor to memorize the Qur'an? Some memorized it all. Some memorized half of it. Some less than that, and others more than that. Likewise is the case of the followers of the Companions and their followers. Why does the entire Muslim nation hold the consensus regarding the merit of memorizing the Qur'an and reciting it? Does the mindful person accept that the guidance of the Prophet and his Companions is invalid? Certainly not!
As a case in point, we do see the followers of Sheikh Nazim stay with him for years to learn and memorize his sayings. Sheikh Nazim sees this as a merit for them, while on the other hand, he sees spending their time learning the Book of Allah, the Sunnah of the Prophet, and the sayings of the Imams of the Religion as a waste of their time and ignorance on their part. How can that be acceptable when considering the saying of al-Junayd al-Baghdadiyy, who is the head of the Sufis? Al-Junayd al-Baghdadiyy said:
His saying means: "I only accept those special matters which occur to me if they conform to the Book of Allah and the Sunnah of the Prophet." How would the one who does not study the Book of Allah know its meanings? How would the one who does not study the Sunnah of the Prophet know its meanings?
Secondly: Sheikh Nazim encourages his followers not to refer back to the scholars for answers to their questions--rather to look down on them. He says in his book, Mercy Oceans, page 117:
"So many Alims are denying this or that hadith while Awliya say that those hadiths are all right. Thus, we take hadiths from those people who have the light of Iman in their hearts showing them the truth."
As he explicitly indicated in his book more than once, what he means by "those people who have the light of Imam in their hearts showing them the truth" are himself and those who are like him--not the People of Knowledge or the Scholars of Hadith.
A few lines later in the same book someone asked him, "So, until we receive that higher vision that the Awliya have, we must accept all hadiths as true?" Sheikh Nazim answered him, "Yes." On that same page, he said:
"Also, if any book has hadiths from the Prophet (peace be upon him), we accept it out of respect for the Prophet. If it is an incorrect hadith, there is no responsibility for us if we accept it. This is a high adab, or good manners. If someone says, 'This is a hadith,' we believe it out of respect to our Prophet (peace be upon him) we must believe it."
I say: These statements of Sheikh Nazim are extremely dangerous because they claim we have to believe anyone who attributes a hadith to the Prophet. Is this not an avenue for every swindler and enemy of Islam to plant whatever he wants, in an attempt to pervert our Religion without anyone detecting him? Is this not a vehicle for anyone who desires to say whatever he wants without having sound criteria to back his statements--besides the claimed "inspiration and illumination"--something anyone can claim for himself?
Does being polite with the Prophet and his hadiths mean to mix the authentic hadith with the weak one, or the straight hadith with the twisted one? Is it not the case that politeness with the Prophet and his hadiths entails being concerned about anyone who is fabricating a hadith and attributing it to the honorable person of the Prophet? Does not being polite with the Prophet and his hadith rather entail protecting the hadiths of the Prophet from lies, perversion, and fabrications of the swindlers and the liars? I say, "Yes!" Had politeness with the Prophet been what Sheikh Nazim mentioned in his book, Mercy Oceans, then why did the Prophet say:
which means: <> This is a mutawatir hadith narrated by Imam Muslim. Is it not clear that al-Qubrusi wants us to follow the liars whom the Prophet warned us against? If politeness with the Prophet had been what al-Qubrusi mentioned in his book, then why did the scholars of hadith put forth so much effort and endeavor to establish the rules of the Science of Hadith. Why did they author books to discriminate between the authentic hadiths and the fabricated ones? Is it acceptable that the waliyy of Allah, Imam al-Bukhariyy and his student Imam Muslim, as well as at-Tirmidhiyy, Abu Dawud, an-Nasa'iyy, Ibn Majah, al-Hakim, Ibnu Hibban, al-Bayhaqiyy, Ibnus-Salah, Ibn Hajar al-^Asqalaniyy, as-Suyutiyy, az-Zabidiyy, and others among the scholars of this nation are all astray for setting precise conditions for the acceptance and implementation of a hadith? This is the conclusion of the claim of Sheikh al-Qubrusiyy. Moreover, do we take by al-Qubrusi's claim and conclude that Imam al-Bukhariyy and Imam Muslim troubled themselves for no reason or benefit when they authored their books of As-Sahih, or when they authored about the credibility and non-credibility of narrators, or when they authored about accepting certain hadiths and rejecting others? Would even one Muslim accept attributing to the aforementioned scholars and hafidhs of hadith "the lack of politeness" with the Prophet as was defined in al-Qubrusi's book? We do not think that Sheikh al-Qubrusi claims to be more knowledgeable, pious, or God-fearing than those scholars.
Sheikh al-Qubrusi said this very strange statement (in dispraising the scholars and the acquiring of the knowledge of the Religion) which definitely no one among the prominent and reputable Sufis such as al-Junayd, al-Baghdadiyy, ^Amr Ibn ^Uthman al-Makkiyy, Abu ^Uthman al-Maghribiyy, ar-Rifa^iyy, al-Jilaniyy, Shah Naqshaband, ash-Shadhiliyy, or others ever said before. Rather, it was the Isma^iliyy faction as well as other groups deviant to Ahl us-Sunnah wal-Jama^ah who made similar statements. However, the one who identifies himself with them and follows them in their falsehood has only himself to blame on the Day of Judgment.
Why did Sheikh al-Qubrusi lower the status of the scholars? Allah, the Exalted, said:
(Fatir, 28)
which means: [It is the scholars who are the most God-fearing.] Allah said:
(Az-Zumar, 9)
which means: [Those who are learned are not equal to those who are not learned.] As related by at-Tirmidhiyy, the Messenger of Allah said:
which means: <> As related by Abu Dawud, the Messenger of Allah said:
which means: <>
Is it not the case that the righteous, God-fearing ones are those who have learned the knowledge Allah made obligatory upon them and have implemented it? If the implementing scholars are not among the waliyys, then who are the waliyys according to al-Qubrusi? Know for sure, if there is a waliyy who is not a scholar, at the least he must have completed learning the Personal Obligatory Knowledge of the Essentials of Belief and the Rules of Jurisprudence.
In his book, "Al-Burhanal-Mu'ayyad," our great shaykh, Imam ar-Rifa^iyy, shed light on this point when he said:
His saying means: "Say, 'Ash-Shafi^iyy said'; 'Malik said'; 'Ahmad said'; 'AbuHanifah said.' Validate your essential dealings through the basic knowledge, then direct your attention to the extra sayings. To say, 'Al-Harith said' and 'Abu Yazid said' does not add to or decrease your merit. Rather, saying 'Ash-Shafi^iyy said' and 'Malik said' [to implement that] is the most viable among the avenues and the closest route. The Shaykhs of the Tariqah and the Knights of Truth tell you, 'Hold on tightly to the scholars.' I do not tell you, 'Become philosophers.' Rather, I tell you, 'Learn the Knowledge of the Religion.' The one whom Allah willed for him a lot of goodness, Allah makes him knowledgeable in the Religion."
Imam ar-Rifa^iyy, may Allah raise his rank, said in the same book:
which means: "The route of the Sufis leads to the same ending as the route of the scholars, and the route of the scholars leads to the same ending as that of the Sufis. The hardships the scholars encounter during their endeavors are the same hardships the Sufis face on their route. The Tariqah (Sufi order) is the same as the rules of the Religion and the rules of the Religion are the same as the Tariqah. The difference between them is that of terminology--however their content, meaning, and result is the same. I only see the Sufi as misguided if he denies the route of the scholar; and the scholar as deprived of much goodness if he denies the route of the Sufi."
These words of Imam ar-Rifa^iyy judge the words that appeared in the book of al-Qubrusi as deviant and contrary to the methodology of the knowledgeable people; and words of one who is misguided. By consensus, Imam Ahmad ar-Rifa^iyy is known as among the greater knowledgeable Sufis--even Nazim Qubrusi, in his book, Mercy Oceans, says that about him. Imam ar-Rifa^iyy, may Allah raise his rank, memorized the Qur'an. He memorized the hadiths with their chains of narrators. He knew and taught the Shafi^iyy jurisprudence. He urged his students to do the same--which is contrary to the methodology mentioned in the book, Mercy Oceans.
Thirdly: Sheikh Nazim plants the deviant belief among his followers that the ignorant person is not accountable. He says on page 57 in his book on the teachings of his sheikh, ad-Daghistani: "We are responsible as our knowledge grows. There is no responsibility for ignorant people." Such teaching undoubtedly encourages his followers to refrain from acquiring the knowledge--in order to escape accountability--as per their claim. Hence, they remain ignorant, unable to discriminate between the lawful and the unlawful, submitting to the claims of just anyone, to turn with him which ever way the wind blows.
Moreover, al-Qubrusi's words include belying the Qur'an, the Messenger of Allah, and the Imams of Guidance. In Surat al-Hashr, Verse 7, Allah, the Exalted, said:
(al-Hashr, 7)
which means: [Accept what the Prophet said and refrain from what he prohibited you from doing.] So, Allah ordered us to follow the Prophet in what he ordered and forbade. Yet, the words of al-Qubrusi lead one to believe it is permissible to stay ignorant, and should one neglect doing what the Prophet ordered or commit what he forbade, it is of no consequence--for one will not be accountable in the Hereafter because he was ignorant!!! Certainly such a claim is invalid!!! Had this been the case, then ignorance would have been better than knowledge, because--according to them--ignorance guarantees one safety in the Hereafter, whereas knowledge does not!
Discrediting such a statement is easy, since it belies the saying of Allah:
Az-Zumar, 9)
which means: [Those who are knowledgeable are not equal to those who do not know.] It also belies the hadith narrated by Abu Dawud:
which means: <> Al-Qubrusi's claim also belies the hadith narrated by Ibn Majah regarding the injured person who was ill-advised to perform the purificatory ghusl and died as a result. The Prophet made a supplication against those who gave that man this wrong advice. He said:
which means : <>
At-Tabaraniyy narrated the hadith of the Prophet:
This hadith means: <>
Moreover, no one among the shaykhs of the Tariqahs said the Tariqah alone suffices. The words of Sheikh Qubrusi belie the consensus of the entire nation that it is a personal obligation on every Muslim to acquire a certain amount of the Religious Knowledge, and he who neglects acquiring it is sinful.
Our master, Imam Ahmad ar-Rifa^iyy, said in his book, Al-Burhan,
"Allah did not make any ignorant person a waliyy (highly righteous Muslim). ...The highly righteous one is not ignorant of the rules of his Religion--neither the summarized knowledge (knowing about what Allah ordered and forbade, i.e., the Personal Obligatory Knowledge), nor the more complete knowledge--which is the Knowledge of Interpretation, the Knowledge of Hadith, the Knowledge of Fiqh, etc..."
Before him, Imam ash-Shafi^iyy, who is by consensus the Waliyy of Allah, said:
"Seeking the knowledge is better than the supererogatory prayer." Imam an-Nawawiyy narrated these words from ash-Shafi^iyyin the beginning of his book, "Al-Majmu^." It is sufficient here to mention the words of the head of the Sufis, al-Junayd, to whom al-Qubrusi attributes his chain of Sufism. As narrated by al-Khatib al-Baghdadiyy, al-Junayd said:
"The one who does not memorize the Qur'an or learn the hadith is not followed in this knowledge, because our knowledge is bound by the book of Allah and the Sunnah of the Prophet." The meaning of al-Junayd's saying is explicit and clear: "The one who does not acquire the Knowledge of the Religion based on the Book of Allah and the Sunnah of the Prophet is not fit to be a shaykh of a Tariqah-- who teaches, guides, and raises others.
Let us point out here that if the followers of Sheikh al-Qubrusi neglect acquiring the knowledge, they will never acquire the scale needed to properly weigh the matters of the Religion. Consequently, they become an easy morsel for the devilish humans who will use them for worldly gains and fame--while deluding them that they have acquired a high status, when in reality they sink them to the lowest status a human being would reach.
Fourthly: Sheikh al-Qubrusi filled his book with many untrue and unfounded sayings. He said, "There is a soul to the soul!" He even said, "There is a soul to the soul of the soul!!" He said, "Allah created the heavens and earth in seven days" (i.e., instead of six)!!! Then he topped such lies with deviant rulings which revoke the laws of the Religion and demolish it. Some examples include: canceling the obligation of prayers; devaluating the issue of fasting; urging to consume what is unlawful; extensive talk about marriage while perverting its rules and mixing them with fictitious stories--such as telling the people, "When the man first consummates the marriage with his wife, all their sins would be forgiven;" and other bizarre fabrications which render the one who believes them misguided and which abolish even the facade of worship.
Following this route is very dangerous. He who follows such a route denies the rules brought by Prophet Muhammad and becomes one who follows the desires of his self, concerned about satisfying his stomach and his genitals. He becomes one who does not avoid the unlawful; one who does not protect against the doubtful matters; one who does not fear the punishment in the Hereafter--especially since Sheikh al-Qubrusi tells him, "Allah forgives His slaves for all of their sins every night." He also tells them, "The devil misguides them during the day, and Allah forgives them for it at night"!!
I say: If the follower reaches this level of negligence--not memorizing the Qur'an and the Sunnah, not paying attention to ask the scholars or seek their fatwas, believing prayers and fasting have no significance, and believing whatever sins a person commits, Allah forgives him for them at night--then such a person becomes an atheist who turned his back on the Religion of the Messenger of Allah. So, how would the case be if such a person, over and above that, believes understanding the religion comes only through his sheikh, Nazim Qubrusi; that the secrets (according to them) of the religion are attained only through Sheikh Nazim; that Sheikh Nazim is the head of the waliyys and the leader of the God-fearing ones; that whatever he says is the Religion and whatever he utters is the truth; that it is not permissible to object to him; that his deeds are not to be weighed by the scales of the Religion--rather he is above that; that anyone who dares to weigh the deeds of Sheikh Nazim by the scale of the Religion is short-sighted, deprived of goodness, failed the test, and is far from the special visions?? According to such a person, Sheikh Nazim is not to be objected to, and he is correct--even if he defies the orders of Allah and the Messenger of Allah. To such a person, the Religion is represented by the sayings and doings of his sheikh--not what the Prophet conveyed from Allah and ordered to implement.
On page 108 in his book, Mercy Oceans, Nazim Qubrusi says,
"Our Grandshaykh says that in our time no one from among the Awliya has been given permission to speak about secret knowledge except him. He may speak Quranic secrets."
Nazim is his vicegerent, translator, and the conveyer of his thoughts. This means Nazim is the only one who carries the true meanings of the Religion. It means the seeker of knowledge has no alternative but to go through him--as repeatedly declared by Sheikh Nazim on different occasions and in different books.
To that I say: This is totally rejected! It is precisely the saying of the Batiniyyah, who claim that the Religion is what their imam says, and can only be known through him. How can Sheikh Qubrusi claim the existence of a concealed knowledge in the Religion when the Prophet conveyed from Allah all what was revealed to him. In Surat al-Ma'idah, Verse 67, Allah said:
which means: [O Messenger of Allah, convey what was revealed to you from your Lord. If you do not then you have failed to convey.]
In his book, "Al-Fasl Fil-Milal-Wannihal," Ibn Hazm explicitly stated the judgment of blasphemy for he who claims the Prophet conveyed only the literal rules of the Religion, and that the rules have truly another concealed context. How could such a claim be other than blasphemy when Allah said:
Al-Ma'idah, 3)
which means: [Today I have completed your Religion for you and fulfilled My Endowment on you.]
On page 45 in his book, Mercy Oceans' Pink Pearls, Nazim Qubrusi recounts a statement oftenly told to him by his shaykh: "Oh Nazim Efendi, don't put my words and actions in a scale and weigh them. Don't say, 'Why is that Sheikh saying such-and-such or doing so-and-so.'" A few lines later, Nazim Qubrusi quotes his Grandshaykh as saying to him, "In order to follow us you must follow without judging or objecting." In that regard he classified himself as al-Khadir, peace be upon him, and ranked himself in the same rank as one of the prophets of Allah! He even said in the same book, page 47, "As far as the actions of your Sheikh are concerned, don't try to weigh and evaluate them with your mind, even if you be the Prophet Moses!"
I say: These words are not the words of a waliyy among the waliyys of Allah. Rather, these are the exact words of the Batiniyyah faction, whom our Master, Ahmad ar-Rifa^iyy and others among the great Sufis warned against. The fact is, it is an obligation on the Muslims to warn against such deviations. Doing so entails a reward greater than that of building a mosque because this preserves the Religion, protects the creed of the Muslims, and fulfills the obligation of ordering the lawful and forbidding the unlawful. This also conforms to the saying of the Truthful Prophet of Allah, sallallahu ^alayhi wa sallam, related by Abu Dawud:
which means: <>
It is well known that our Master ^Umar used to draw the attention of Abu Bakr--who was the best of the Companions, to certain matters which he felt would be correct if done otherwise. Our master ^Umar recognized the right of one woman, who had a lower status then he, to correct his own statement when she reminded him of an ayah which showed he was not entitled to enforce a certain issue with regard to the matter of the women's marriage payment (mahr). He said:
which means: "^Umar was mistaken and the woman was correct." It was never said by Abu Bakr or ^Umar, "I am above being corrected, so do not weigh my sayings and doings in your minds." Neither told the people, "Follow me with your eyes, ears, and mouths shut." Neither claimed to be cognizant of all the details and secrets of the rules of the Religion, as some people claim nowadays. As a matter of fact, when Abu Bakr was asked about a verse of the Qur'an which he had not learned the meaning of, he said:
which means: "Which earth is going to carry me and which sky is going to cover me, if I say about the book of Allah that which I do not know." ^Umar used to say:
which means: "We seek refuge with Allah from a dilemma which occurs when AbuHasan [Imam ^Aliyy] is not present," (that is, so I can seek his help in dealing with it.) The methodology of the Companions and those who came after them among the scholars and the waliyys, was to quit any mistakes once proven as such by the proofs of the Religion. They never said, "We are the people of the Batin (inner secrets) and you are the people of what is apparent." Shaykh ^Abdul-Qadir al-Jilaniyy did not say that. Imam Ahmad ar-Rifa^iyy did not say that; nor did Shah Naqshaband, nor his vicegerents, nor did any one among the True Sufis.
The one who says today, "I am the only one today who knows all the secrets of the Religion," is in fact claiming he has a knowledge which Abu Bakr did not claim for himself and which ^Umar did not claim for himself, and as such, is claiming to be more knowledgeable than either one of them!! The one who is blinded to such an extent of arrogance is one with whom you cannot reason. He is, as the poet said:
which means: "If you are calling upon someone alive, he will hear; however, the one you are calling upon has no life."
It is a religious duty to warn against the one who promotes and spreads such misguidance--especially that it involves clearing the True Sufis from such filth. The enemies of Sufism--who are very active--find in the sayings and doings of such a person an easy avenue to slander the honorable route of True Sufism.
The route of the truly religious people is to humble themselves to the Rules of the Religion and the believers, and to leave out unfounded claims. They are not concerned with whether the people aggrandize them or praise them; rather, they are concerned about being accepted by Allah. They do not see themselves above receiving advice and are not too arrogant to accept it. They do not consider the follower who advises them as a 'loser' or a 'misguided person', rather they accept his advice if it conforms to the Religion. Should they commit a sinful matter, they leave it out and repent. Arrogance does not lead them to accept remaining sinful; to them, the rules of the Religion stand as the foundation--and not their own statements and sayings--contrary to the teachings of Sheikh al-Qubrusi.
The Honorable Master and Ocean of Merits, the Waliyy of Allah by consensus, Shaykh Ahmad ar-Rifa^iyy, may Allah raise his rank, said:
His statement means: "Submit to the special situations of the People of Sufism as long as they do not contradict the Rules of the Religion, for if they do, definitely cling to the Rules of the Religion."
The Bright Falcon and Tall, Vigorous Lion, our Master: ^Abdul-Qadir al-Jilaniyy, may Allah raise his rank, said in his book, Adab al-Murid:
which means: "If you see the shaykh do something wrong, bring it to his attention. If he quits it then he quits it, or else, abandon him and follow the Rules of the Religion."
After the sayings of these two great imams and their likes, among the lion-like men, those who do not exceed the boundaries Allah set forth, who aggrandize the prophets of Allah, there is no weight given to any person who opposes them and considers himself above the boundaries of the Religion. One must refrain from "brown-nosing" others who are engaged in such matters, for it does not help at all on the Day of Judgment. Ibn Hibban related the Messenger of Allah said:
which means: <>
The intelligent Muslim is the one who accuses himself of short performance and prepares himself for the life after death. Allah is the One Who guides to the valid deeds.
CHAPTER 2: NAZIM AL-QUBRUSI'S SECOND STATEMENT:
"THE ORDERS OF THE SUPREME SHEIKH ARE THE ORDERS OF ALLAH."
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On page 6 in his book, MercyOceans, Nazim al-Qubrusi says, "The orders of the Qutb (supreme sheikh) are the orders of Allah, and his will is equivalent of Allah's will." His Sheikh, ^Abdullah al-Fayiz ad-Daghistani says in the book, "Al-Wasiyyah," on page 9: "The other definition of the Tariqah is for the follower to be ready to receive the order from his sheikh just as the Prophet used to wait for the Revelation to come from Allah."
Isay: These words are astonishing and include equating some slaves with Allah, the Exalted. Such words contradict the saying of Allah:
(An-Nur, 21)
which means: [Had it not been for the Endowment of Allahand His Mercy, none of you would have succeeded.] Such words also contradict Allah'ssaying:
(At Takwir, 29)
which mean: [You only will that which Allah willed for you.] As well, their saying is refuted by the hadith of the Prophet related by at-Tabaraniyy:
which means: <>
Their saying is also refuted by the practices of Abu Bakr and ^Umar. If they disagreed about a certain matter, they would discuss it. Abu Bakr never told ^Umar, "My words are like a Revelation," and ^Umar did not have such a conviction about the words of Abu Bakr. ^Umar's conviction was clearly manifested in the way he handled himself as soon as the woman reminded him of an ayah pertaining to the marriage payment (mahr) of the women, as mentioned before.
There are no common denominators between the slave and Allah, the Exalted. No matter how high a status any waliyy among the followers of the prophets attains, he is not impeccable as the prophets were impeccable, and he remains, in all cases, a slave of Allah.
There are no common denominators between the slave and Allah, the Exalted. No matter how high a status any waliyy among the followers of the prophets attains, he is not impeccable as the prophets were impeccable, and he remains, in all cases, a slave of Allah.
NAZIM AL-QUBRUSI'S THIRD STATEMENT
"THE QUEEN OF ENGLAND IS LIKE ALLAH."
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Qubrusi says in his book: Mercy Oceans, p.9:
"Allah Almighty called Muhammad (peace be upon him) to His Divine presence, and the Prophet (peace be upon him) went as ordered, just as a dignitary is received by the Queen of England."
Isay: These words are very abhorrent! They contain equating the Queen of England to Allah and likening the Creator to the creation. How dare he draw similarities when Allah, the Exalted, said:
(An-Nahl, 74)
which means: [Do not claim anything similar to Allah.]
I was greatly astonished when I read Nazim al-Qubrusi's words and saw him trying to squeeze the name of the Queen of England into his writings. These words reminded me of Ghulam Ahmad al-Qadiyani, and those who activated him, instructed him, and strengthened him in his attempt to deviate the Muslims from the straight path of the Religion. We ask Allah to preserve this nation and protect us and end our lives successfully. Amin.
Chapter 4: Al-Qubrusi's Fourth Statement :
"THE CREATION IS ETERNAL WITHOUT A BEGINNING."
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Nazim al-Qubrusi al-Haqqani said in his book Mercy Oceans, p.13:
He [Allah] is a king.
And yet you cannot find a king without a kingdom. Without subjects his kingship has no meaning. Just as there can be no meaning for a prophet without an ummah (nation). Therefore, Allah was ready without beginning, and his servants also were ready without beginning. If there were no people, to whom was He Allah? Was it to Himself? No! A hadith relates: "I was a secret treasure and wanted to be known." His people were part of this treasure."
Note: This hadith is not a sahih one--definitely it is fabricated, as determined by the scholars of the hadith. It is obvious to anyone with a sound mind that it is impossible for Allah to liken Himself to a treasure, since He attributed to Himself in the Qur'an that nothing is like Him.
I say: These words of his are explicitly claiming both Allah and the slaves are eternal. Not only that, such words claim the slaves are parts of Allah. This conviction is blasphemy by consensus. Allah, the Exalted, said:
Chapter 4: Al-Qubrusi's Fourth Statement :
"THE CREATION IS ETERNAL WITHOUT A BEGINNING."
Al-Hadid, 3)
which means: [He is the only One Who is eternal, without a beginning.] Allah praised Himself in the Qur'an for being "al-Awwal" (the Only One who is eternal without a beginning.) Had it been the case that someone else shares this attribute of eternity without a beginning with Allah, He would not have praised Himself with it.
Moreover, Allah made it very clear for us in the Qur'an that it is not permissible for anyone to claim to be a part of Allah. Allah dispraised the blasphemers for such a saying. He said in Surat az-Zukhruf, Verse 15:
which means: [They claimed among the slaves is a part of Allah.] How could the slave, who is in need of rest, drink, and food, and who gets tired, who perspires, and who defecates, be part of Allah, the Almighty and Powerful?
Allah is One--without a partner. He has no beginning and is not a body or a soul. He exists and is not similar to other existing things. He is not an origin for others (others are not parts of Allah), and not offspring from others--just as Allah said:
Al-Ikhlas, 3-4)
which means: [Allah did not give birth to anyone and was not given birth to. No one is equal to Allah.] Al-Bukhariyy narrated the Prophet said:
which means: <> Everything other than Allah is a creation of Allah; it was not existing then it came into existence. Allah brought it into existence from a state of non existence by His Power, just as Allah said:
(Al-Furqan, 2)
which means: [Allah is the Creator of everything.] The one who belies that has no share in Islam.
On page 82 of the book, Mercy Oceans, it is reported one of Nazim al-Qubrusi's students said to him,
"You gave us a good lesson, Maulana, when you told us that there is no king without a kingdom, no prophet without an ummah, no Creator without creatures. Allah is uncreated, and servants are also uncreated. But when we come to this life, we forget."
"Yes," replied the Shaykh. "It is enough. You cannot go too deep without sinking!"
I say: All of this is an explicit declaration of the creed of unity of the slave with the Creator--undoubtedly NOT the creed of the Muslims. We ask Allah, the Exalted, to protect us from such a creed. Amin.
CHAPTER 5: NAZIM AL-QUBRUSI'S FIFTH STATEMENT
"THE FOLLOWERS OF SHEIKH AL-QUBRUSI ARE
BETTER THAN THE PROPHETS."
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The people knowledgeable about the Religion and the lay people alike know the prophets are the best of the creation with no equal to them among the created things, for Allah said:
Al-An^am, 86)
which means: [We gave every prophet merit over the rest of the creations.] Yet, I saw in the books of both al-Qubrusi and ad-Daghistani that they raise themselves and their followers above the status of prophets, may Allah protect us. On page 13 of his book, Al-Wasiyyah, ^Abdullah al-Fayiz Ad-Daghistani says about the verse of Qur'an:
The one who recites this verse once wins a high degree and a great status, achieves security and safety in this life and the Hereafter, enters the circle of safety of Allah, receives all the grades and statuses of the esteemed Naqshabandi Tariqah and attains that which the prophets and waliyys have not attained and wins a status higher than the status of Abu Yazid Al-Bustamiyy [a great waliyy]."
Ad-Daghistani says in the same book, p. 6: "...the one who shall win in this existing time that which the previous ones did not win in their solitude, spiritual exercises and the smaller and greater jihad, the one who shall win a high degree and a great status that neither the prophets nor the companions have achieved."
I say: We have shown this statement belies the Qur'an. It also belies the unanimous agreement of the Muslim nation. The scholars stated the one who favors a waliyy over one of the prophets blasphemes for that. So, how would the case be when one favors the entire people of our times over the prestiged prophets--simply for reciting verse 285 of Surat al-Baqarah:
Al-Qurtubiyy, who is a famous Malikiyy scholar and interpretor of the Qur'an said
which means: "That the prophet is better than the waliyy is a matter firmly established intellectually and in the texts. The one who opposes that is a blasphemer, for it is a matter of the Religion known to both the knowledgeable one and the lay person." The hafidh, Ibn Hajar, related this statement in Al-Fath, and agreed with it.
We ask Allah for safety and good ending. Amin.
CHAPTER 6: NAZIM AL-QUBRUSI'S SIXTH STATEMENT
"THE BLASPHEMERS AND THE BELIEVERS ARE EQUAL"
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^Abdullah ad-Daghistani says in his book Al-Wasiyyah, page 12: "If the blasphemer recites the Fatihah even once in his life he will not depart this world until he is granted part of the divine care, because Allah does not differentiate between a blasphemer, an enormous sinner, a believer or a Muslim. Rather all are equal to Allah."
On page 14 of the same book he says: "Know, my children, if a blasphemer or a hypocrite recites this Surat al-Inshirah he will receive the high statuses and merits, because Allah does not differentiate between a blasphemer, a believer, a hypocrite, a waliyy or a prophet, rather the slaves to Allah are equal since they are included in Allah's saying:
This ayah means: [We have favored the children of Adam.] Nazim al-Qubrusi says in Mercy Oceans, page 15, ". . . all people are equal in His sight."
I say: No one is permitted to equate between the enemies (hidden or apparent) of Allah and those waliyys and messengers beloved to Allah. How can the blasphemer be equal to the believer when Allah, the Exalted, said;
(Al-Qalam, 36)
which means: [Do We make the Muslims equal to the blasphemers! How do you make such a judgment?] Moreover, how can a hypocrite be equal to a believer when Allah, the Exalted, said:
An-Nisa', 145)
which means: [The hypocrites are in the lower levels of Hellfire.] How can the blasphemers be equal to the Muslims when Allah said about the blasphemers:
(Al-Bayyinah, 6)
which means: [Those are the worst of the entire creatures.]
As to the saying of Allah:
Al-Isra', 70)
it means that Allah favored the children of Adam with certain kinds of endowments and specified them with traits (such as the mind and the like). By virtue of the other verses of the Qur'an, this verse does not mean: "All the children of Adam are favored in status to Allah." The saying of the Prophet related by Ibnu Hibban is enough to make our point. The Prophet said:
which means: <>
The Messenger of Allah knows best about the meanings of the Book of Allah. Yet, Nazim Al-Haqqani claims the contrary on page 32 of his book, Mercy Oceans. He says, "All religions teach people the ways of real obedience to Allah Almighty."
I say: Nazim al-Qubrusi's statement equates the Religion of Islam with all invalid religions, and contradicts Allah's saying:
Al ^Imran, 19)
which means: [The only acceptable Religion to Allah is Islam.] Allah said:
Al-Jathiyah, 21)
which means: [Did those who committed the evil think We will treat them after death as those who believed and did the good deeds. How bad is their judgment!]
There is no doubt Allah is the Truthful One. His saying is what is correct. Everything which opposes it is categorically rejected!
CHAPTER 7: NAZIM AL-QUBRUSI'S SEVENTH STATEMENT
"THE WAYS WHICH LEAD TO HELLFIRE
ARE ACCEPTED WAYS TO ALLAH."
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In his book, Mercy Oceans, on page 78, Nazim Qubrusi says:
Buddhists, Christians, Catholics, Communists, Confucians, Brahmans, Negroes; who created them? He created them, all of them, and each one says, 'We are going on a way that leads to the Divine Presence. So many, many ways; you cannot know. Therefore, Allah says, "Allay sa'llahu biya kaymi hajimn.' This means, 'No one may judge for My servants, except Me! I will judge for My servants. Not any one of you will judge, not Iblis, not even prophets! They haven't any authority to judge My servants. I am the judge!' This is the order of our Lord, Allah Almighty."
"Maulana?" asks a disciple, "what about the ways leading to Hell? Do they lead to Allah, also?"
"Yes," replied the Shaykh. "The ways to Hell are going to Him, also, after Hell. Hell is cleaning people, cleaning them from sins and bad characters, and then guiding them to Allah."
"And some stay in Hell always?"
"Yes." The Shaykh paused, and then continued, "Iman is original, kufr is temporary. With all people, faith is the permanent condition. There may be one man to be endlessly in Hell, if He so orders, but everyone is going to His Divine Presence. He is not going to leave His servants to the hands of Satan, and Satan will not be the judge of His servants either! Do you think that Satan will win? Satan will never win! Allah Almighty is victorious! His Mercy is not leaving any to endless Hell.
I say: These words are extremely dangerous! They belie the Religion of Islam and are an attempt to disintegrate it. Allah said:
(Al-Ahzab, 64)
which means: [Allah damned the blasphemers and prepared for them Hellfire in which they will dwell forever.] Allah said about the blasphemer :
(Taha, 74)
which means: [He shall not die in it (Hellfire) and shall not have a good living.] The Messenger of Allah, sallallahu ^alayhi wa sallam, said:
which means: <>
Abu Mansur al-Baghdadiyy and others related the consensus of the nation that Hellfire is everlasting and the blasphemers remain eternally in it. This is a matter of the Religion known to the knowledgeable and the lay person alike, hence the one who belies it blasphemes, may Allah protect us.
Sheikh Nazim al-Haqqani is not satisfied by making his deviant statement on this subject just once or twice. Rather, he makes it repeatedly, using different terms and different expressions, and always in a way such that one does not find any slim chance for a different interpretation of his explicit words. His words conform to the creed of the Batiniyyah faction, and not to the creed of the Muslims.
He says in the same book on page 59:
Therefore, we give good tidings and happiness to people. If we say to unbelievers, 'You will receive punishment,' will their love for their Lord grow? Or will good tidings of their Lord's endless mercy for them as they are cause their hearts to open! So we are giving good tidings to people, not making them afraid or unhappy. If you were to tell people, for example, about a good king--so much tolerance, so much justice, so much goodness and mercy--wouldn't they open their hearts to him, and look to find him? But if you tell about a bad king--so difficult, stern, giving punishment, all his prisons are filled up--will people like him or hate him? Allah said to Moses (peace be upon him), 'O, Moses! Make My people like Me!' This is the order of our Lord, not hating--liking! Therefore, we give all good tidings for all people, whether they accept our beliefs or not. It is not important.
I say: These words explicitly belie the saying of Allah :
As-Sajidah, 13)
which means: [Had We willed, We would have guided every soul, however, I decreed in eternity I shall fill up Hellfire with both humans and jinns.] His words belie the saying of the Prophet, related by Abu Dawud:
which means: <>
Sheikh Qubrusi is not satisfied by that; rather, he said on pages 65 and 66 of the same book:
"If any of them (the waliyys) have been given permission for 'shafa'a' (intercession) on the Day of Judgment, they are not going to let even one person go to Hell!"
Shortly after, when one of his followers asks him about Abu Lahab and his wife, saying:
"What about that man in Quran, Abu Lahab, and his wife? Doesn't Allah promise a punishment for them?"
Sheikh Qubrisi's reply is:
That verse (sura Lahab) was sent only as a warning, so that people will not do like Abu Lahab. Allah Almighty will show each servant what he has done with his life on the Judgment Day. But He Almighty is free to give mercy as He likes.
The Ummah, the nation of a prophet, is dearer to that prophet than children are to their parents. . ." [He continues later] "Therefore, our Prophet (peace be upon him) will stand by the entrance to Paradise. How can he have pleasure in Paradise if his nation is in Hell!! How?! He will stand by the entrance and when Allah Almighty says, 'Enter, O, Muhammad! He will say, 'O my Lord! I cannot enter until my nation enters.' He will then look, 'One, two, three, four,. . .,' and if any are missing, he will say, 'O, my Lord! I cannot enter!!!. . ." [A few sentences later, he replies to a question, saying:] "He Almighty knows. Don't be worried, European people, also are his nation. American people, also; Russian people, also; Chinese people, also, Hindus, also, Negroes, also; all are of his nation! The Prophet (peace be upon him) says, 'If I am given permission, I will not leave one person behind!'... too many good tidings for us.
I say: These are Nazim's exact words. They are full of matters clearly contradicting the rules of Islam. It does not take a lengthy explanation to refute him--since his words clearly reject the saying of Allah :
Al-Ambiya', 28)
which means: [They shall only intercede for the believers]; and his words clearly reject the saying of Allah:
Ghafir, 18)
which means: [On the Day of Judgment the blasphemers will not find one who loves them nor one to intercede for them who would be answered]; and his words clearly reject the saying of Allah:
(Al ^Imran, 32)
which means: [Allah does not love the blasphemers]; and his words clearly reject the saying of the Prophet :
which means: <>
The Malikiyy scholar, al-Qurafiyy, and the Shafi^iyy scholar, Ibn Hajar, among others, stated the judgment of blasphemy for the one who asks Allah to forgive a dead blasphemer. Hence, what could the judgment be --other than blasphemy-- for the one who confirms that all blasphemers in the Hereafter shall be forgiven--such that no one among them will remain in Hellfire? We ask Allah for protection. Amin.
CHAPTER 8: NAZIM AL-QUBRUSI'S EIGHTH STATEMENT
"Looking to another's unlawful nakedness (^awrah) is something good--even obligatory on some."
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Knowledgeable and lay people alike know that lowering one's gaze from the ^awrah (unlawful nakedness) is obligatory. No two Muslims differ about that. Lowering one's gaze from the ^awrah is a matter Allah praised in the Qur'an, and the one who implements it is praised. Allah said:
An-Nur, 30)
which means: [O Muhammad, order the believers to lower their gaze.] The Messenger of Allah warned us against the dangers of gazing at the unlawful nakedness when he said, as related by al-Bukhariyy:
which means: <> Although less dangerous than adultery, the Prophet likened gazing at the unlawful nakedness to adultery--to alert us to keep away from it and to be warned against it.
The Prophet warned us from such matters, yet I found in the directives of Sheikh Qubrusi what urges one to gaze at the unlawful nakedness and the claim that doing so is something good--even something obligatory--for some people.
In his book, Mercy Oceans, page 20, he says:
"For every action, you may find three ways, or positions. These are called wajib, sunnah, and haram. We will illustrate these terms with some examples:
The top class of people are the Awliya, the Saints. They have, in their eyes, a divine light, a divine power, that burns away badness in those people upon whom they look. Because of this divine quality, they may look everywhere, at men or at women. It has been ordered for them to look. There is no prohibition for them. Therefore, their looking is 'wajib.'
I say: These words conflict with the religious texts, some of which we have mentioned earlier. The one who holds such a conviction is not far from rendering it lawful for himself to kiss, hug and copulate with women--claiming to purify them by that--since he believes himself to be the Sultan of the Waliyys and his followers believe he is loaded with 'Divine Power.'
One cannot help but notice that Sheikh Qubrusi and his followers do not shy from shaking hands with women and touching their skin openly. I have witnessed this personally and have been told the same by many others. Yet, the story of al-Fadl Ibnul-^Abbas, the cousin of the Prophet, who was among the best of the Companions, is well known to the one who reads the books of hadith or to the one who only studied the book of al-Bukhariyy. One day, al-Fadl was gazing for a long time at the face of a beautiful woman when she came to ask the Prophet a religious question. Although the face of the woman is not an unlawful nakedness, the Prophet diverted al-Fadl's gaze by turning his cousin's face away from her.
The difference is great between the route of the beloved Prophet, Muhammad, sallallahu ^alayhi wa sallam, and the route Sheikh Qubrusi calls for--guised in the name of Islam, or Sufism, or the Naqshabandi Order, (Tariqah). Among Qubrusi's astonishing statements is one he said in the same book, Mercy Oceans, page 20. He said, "Originally, no action was prohibited. Prohibition came only after that action started leading away from Allah Almighty."
I say: According to this statement it is permissible for any one to do whatever he wants and claim that this does not take him away from Allah. Hence, no objection to him is due, and he is not accountable. This tallies with the rules of the school of open permissibilities, as in communism, but definitely not with the rules of Islam.
CHAPTER 9: NAZIM AL-QUBRUSI'S NINTH STATEMENT
"Do whatever you want. You will not be punished."
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It is known that the Christians, or a large number of them, believe that no matter how many sins one of them commits, it is sufficient to confess before a priest so he will forgive him, and one's sins will be erased. It is also well known that the Muslims are very distant from such a concept or anything similar to it. This is why I was extremely astonished by the saying of Nazim al-Qubrusi in his book, Mercy Oceans, page 15:
As we said, Allah Almighty looks to this world once a day. The time He looks is from midnight until the adhan of fajr (the morning prayer). What is the reason He looks? It is to see what Iblis, the devil, is up to. Allah sees what dirt Satan has thrown on his servants during the day, and like a mother catching her dirty child after a day of playing, He washes away their dirt. With His endless mercy He washes away their bad deeds. Every night, for the honor of those awake and praying for forgiveness, Allah Almighty gives His mercy generally to all the sleeping ones.
I say: Nazim Qubrusi's statement is similar to the saying of the Christians, contains likening the Creator to the creation, and encourages the people to commit sins. He tells the people, "Do as you like during the day and Allah will forgive you for it at night!!!" This belies, among others, the saying of Allah:
(Al ^I
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