This excerpt is taken from the treatise compiled by Sheikh Abu Umar Abdul Aziz Al-Nuristani and other Ahl al-Hadith scholars, "Dr. Israr Sahib's Theory of Wahdat al-Wujud and Its Shariah Ruling" .
الحمد لله والصلاة والسلام على سيد الانبياء والمرسلين و على أله و صحبه أجمعين أما بعد:
This is a brief fatwa in which some inquiries made by certain scholars have been addressed. Although the answer to this fatwa has also been given very well and academically by other great scholars and sheikhs, such as Sheikh al-Quran Al-Sayyid Abdul Salam, Sheikh Abdul Aziz Nuristani, and Sheikh Muhammad Rafiq Asri, we are also writing this answer so that we may also be counted among the defenders of the truth, and be in accordance with [اٰمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنكَرِ] as the Messenger of Allah ﷺ said: قُلِ الْحَقَّ، وَلَوْ كَانَ مُرًّا][،،حق کہو،، خواہ کڑوا ہی کیوں نہ ہو]
Before answering, I mention a few important preliminaries, and since these preliminaries are proven very clearly, I avoid citing many evidences, sources, and references. والله تعالى أسأل التوفيق
① First point:
The clear religion is absolutely perfect and complete. Therefore, a Muslim needs nothing other than the Book and Sunnah to complete it. Allah Almighty says:
[اَلۡیَوۡمَ اَکۡمَلۡتُ لَکُمۡ دِیۡنَکُمۡ وَ اَتۡمَمۡتُ عَلَیۡکُمۡ نِعۡمَتِیۡ وَ رَضِیۡتُ لَکُمُ الۡاِسۡلَامَ دِیۡنًا]
Today I have perfected your religion for you, completed My favor upon you, and have chosen Islam as your religion.
Reference: Al-Ma'idah:3
And it is narrated from Abdullah bin Mas'ud (may Allah be pleased with him) that the Messenger of Allah ﷺ said:
[ما من شئى يقربكم الى الجنة ويبا عدكم من النار الاوقد امرتکم به و ما من شئى يقربكم من النار ويباعدكم من الجنة الا وقد نهيتكم عنه]
There is nothing that brings you closer to Paradise and distances you from the Fire except that I have commanded you regarding it. And there is nothing that brings you closer to the Fire and distances you from Paradise except that I have forbidden you from it.
Reference: Narrated by Al-Baghawi in Sharh al-Sunnah:330/7], [and it is in Al-Mishkat:452/2], [Al-Sahihah by Al-Albani:2866
Similarly, it is narrated from Abu Dharr (may Allah be pleased with him) who said: [لقد تركنا محمد ﷺ و ما يحرك طائر جناحيه في السماء الا أذكرنا منه علماً]
There is no doubt that Muhammad ﷺ left us in such a state that not even a bird that moves its wings in the sky is unknown to us regarding it.
Reference: Narrated by Ahmad:153/5], [Al-Tabarani:100/2
In conclusion, there is no doubt about the completion of the religion. Now whoever says that anyone other than the Prophet (peace be upon him) completed the religion, there is no doubt about his disbelief.
② Second point:
Muhammad, the Messenger of Allah ﷺ, has explained the beliefs and practices of the religion in a very simple and clear manner. As is evident from the narration of Ibn Majah and others.
③ Third point:
Muhammad, the Messenger of Allah ﷺ, did not conceal any part of the clear religion. The command of Allah Almighty is: [یٰۤاَیُّہَا الرَّسُوۡلُ بَلِّغۡ مَاۤ اُنۡزِلَ اِلَیۡکَ مِنۡ رَّبِّکَ ؕ وَ اِنۡ لَّمۡ تَفۡعَلۡ فَمَا بَلَّغۡتَ رِسَالَتَہٗ]
O Prophet, convey what has been revealed to you from your Lord. And if you do not, then you have not conveyed His message.
Reference: Al-Ma'idah:67
Lady Aisha (may Allah be pleased with her) says:
[ومن زعم ، أن رسول الله صلى الله عليه وسلم، كتم شيئا من كتاب الله، فقد أعظم على الله الفرية]
Whoever thinks that the Messenger of Allah ﷺ concealed any part of the Divine revelation has told a great lie against Allah.
Reference: Narrated by Bukhari:4612, Muslim:177
④ Fourth point:
It is never possible for any human being to surpass Muhammad, the Messenger of Allah ﷺ, in the recognition and fear of Allah.
[إن أتقاكم وأعلمكم بالله أنا]
Reference: Sahih Bukhari:20
And in another narration it is stated: [فوالله إني أعلمهم بالله وأشدهم له خشية]
Reference: Sahih Bukhari:7301
[That is, by Allah, I have more recognition of Allah than all people], [and I have more fear of Allah in my heart than all people].
⑤ Fifth point:
In our clear religion, the matters of beliefs and faith are extremely easy to understand, in accordance with reason and nature. There is no belief that contradicts reason or sound nature.
Allah Almighty says:
[لَاۤ اِکۡرَاہَ فِی الدِّیۡنِ قَدۡ تَّبَیَّنَ الرُّشۡدُ مِنَ الۡغَیِّ فَمَنۡ یَّکۡفُرۡ بِالطَّاغُوۡتِ وَ یُؤۡمِنۡۢ بِاللّٰہِ فَقَدِ اسۡتَمۡسَکَ بِالۡعُرۡوَۃِ الۡوُثۡقٰی لَا انۡفِصَامَ لَہَا وَ اللّٰہُ سَمِیۡعٌ عَلِیۡمٌ]
Guidance has become clear from error. Whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold that will never break. And Allah is Hearing and Knowing.
Reference: Al-Baqarah:256
⑥ Sixth Point:
All members of the Muslim Ummah are equal in learning matters of belief and faith, whether learned or illiterate; learning about faith is obligatory for all. Therefore, there is no matter of belief in religion that is only for a few specific people and not for the general public.
Allah Almighty says:
[قلۡ یٰۤایہا الناس انیۡ رسوۡل اللٰہ الیۡکمۡ جمیۡعۨا]
O Prophet, say to the people, "I am the Messenger of Allah to you all."
Reference: Surah Al-A'raf:158
The Messenger of Allah ﷺ said:
[بعثت إلى كل أحمر وأسود]
I have been sent to all, both red and black.
Reference: Musnad Ahmad:2256
And He said:
[لا تدخلون الجنة حتى تؤمنوا]
You will not enter Paradise until you believe.
Reference: Narrated by Muslim:54
Allah says:
[یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اٰمِنُوۡا]
O you who have believed! Believe.
Reference: An-Nisa:136
No one is specified; rather, the same command is given to all people, and there is consensus among the Muslim Ummah on this.
⑦ Seventh point:
It is conclusively proven that the method of Sufism was developed within the limits of 99 AH in the Muslim Ummah. During the pure era of the Companions, it did not exist anywhere; rather, some scholars have proven that this ideology was transferred from the religion of the Christians to some Muslims.
Reference: See: Al-Fikr al-Sufi by Sheikh Abdul Khaliq al-Kuwaiti
⑧ Eighth point:
The belief in Wahdat al-Wujud, Tawhid al-Wujudi, and Tawhid al-Wujud are different terms for the same concept and meaning. [والعبرة للمقاصد لأللالفاظ] Allama Abdul Rahman Muhammad Saeed states in his
Reference: book, "Al-Tariqa al-Naqshbandiyya,"
that the Sufis mean by Tawhid al-Wujudi the understanding of the existence of Allah and creation as one, and their proof is this principle: it is obligatory for a Sheikh to first teach his disciples the apparent rulings of Sharia and avoid discussing absolute monotheism, because a Pir who reveals this matter to his disciples often becomes a heretic and is ruined in this world and the hereafter.
Reference: Al-Bahja al-Sunniyya fi Adab al-Tariqa al-Khalidiyya al-‘Aliyya al-Naqshbandiyya, p. 34
Now we present here some references from Sufis and Ahl al-Haqq scholars which will make it clear that differentiating between Tawhid al-Wujudi and Wahdat al-Wujud is nothing but mere verbal manipulation.
① Sheikh al-Islam Ibn al-Qayyim
Reference: Madarij al-Salikin
states: Tawhid al-Wujud and Wahdat al-Wujud are the same thing. In summary② Sheikh Ahmed Sirhindi
Reference: Maktubat p.287
writes: The one who first invented the concept of Wahdat al-Wujud is Ibn Arabi. (وهذا معناه)③ Also, the meaning of Wahdat al-Wujud is the Unity of Existence, and according to the terminology of the Sufis, Wahdat al-Wujud means that Allah is a universal reality, and a universal reality does not exist except in relation to its particulars,
Reference: Misra al-Tasawwuf p.22 by al-Buqai
In the same Misra al-Tasawwuf
Reference: p.64
it is ،،القول بالوحدة المطلقة،، meaning ،،هو وحدة الوجود،، and on
Reference: p.74
it is ،،وجود الحق عين وجود الخلق عند الصوفية،، meaning according to the Sufis, the existence of Allah is identical to the existence of creation.④ Mufti Kifayatullah Deobandi writes in his
Reference: book Taleem al-Islam p.554
: Here is a subtle issue of Tasawwuf and that is the issue of Wahdat al-Wujud. Its meaning is that all existence belongs to Allah alone, and whatever else exists is merely illusion and imagination. And the Sufis' statement that "La Mawjood Illa Huwa" (There is no existence except Him) is correct. (هذا معناه)⑤ This is explicitly supported by what Rasheed Ahmad Gangohi said, and its essence is: The guarantor Ali Jalal Abadi was immersed in monotheism. One of his female disciples, a prostitute, felt ashamed to come before him. When called, Pir Sahib asked, "O lady, why do you feel ashamed? The doer and the one who causes it to happen is the same." The prostitute became furious and said, "Even if you are a great sinner, I would not even urinate on the face of such a Pir." Pir Sahib felt ashamed.
Reference: Tazkira al-Rasheed:242/2
See how explicit this is that, God forbid, the doer and the one who causes it to happen is the same, meaning Allah. Even after this, these people will try to hide their true belief through various interpretations. تعالى الله عما يقول الظالمون علواً كبيرا
⑥ Imdadullah Muhajir Makki writes in his book
Reference: Shama'im Imdadiyah, p.38
: "The servant was, before existence, the inner self of God, and God is the manifest servant," and on
Reference: p.37
he writes: "To differentiate between the servant and the worshipped is precisely shirk."⑦ Ibn Arabi has repeatedly clarified this in Fusus al-Hikam, writing: [من عرف ما قررناه علم ان الحق المنزه هو الخلق المشبه]
That is, whoever understands our established point will believe that the deity, whose purity is described by negation of similarity with creation, is precisely this similar creation.
Reference: Fusūs, p.78
Similarly,
Reference: pp. 76 and 77
he writes: [وهوى حيث الوجود عين الموجودات] meaning He is exactly the existence in terms of being. After this, is there still room for any interpretation?⑧ Sheikh al-Islam Ibn Qayyim, may Allah have mercy on him, has further explained and clarified their belief.
In his famous work
Reference: Al-Qasida al-Nuniyya, p.21
, he states:فأتى فريق ثم قال وجدته
هذا الوجود بعينه وعيان
ما ثم موجود سواه وأنما
غلط اللسان فقال موجودان
Then a group came and said: I have witnessed with my own eyes that he (man and Allah) were one and the same existence. There is no existence other than this (Allah). The tongue erred when it said there are two existences.
⑨ Sheikh al-Islam Imam Ibn Taymiyyah, may Allah have mercy on him, has proven with evidence in his
Reference: Fatawa Volume 2
and many other books that the belief in Wahdat al-Wujud is the affirmation of absolute existence. And its meaning is the oneness of the Creator and the creation. Some of his statements will be mentioned later, InshaAllah.⑩ Sheikh Ibrahim Al-Hamad writes in his book
Reference: "Terminologies in the Books of Creed and Their Analytical Study"
:[الاتحاد العام هو اعتقاد كون الموجود هو عين الله عز وجل بمعنى ان الخالق متحد بالمخلوقات جميعها وهذا هو معنى وحدة الوجود]
Meaning, the belief in unity means that the existence of the Creator is united with the existence of the creatures, and this is the meaning of Wahdat al-Wujud.
⑪ Imam Ibn Abi al-Izz al-Hanafi says: [وهؤلاء ظنوا ان الوجود المخلوق هو الوجود الخالق كابن عربي وأمثاله]:
Reference: Sharh al-Aqeedah al-Tahawiyyah, p. 492
meaning, they (the Sufis) believe that the existence of the creation is the very existence of the Creator, as is the belief of Ibn Arabi and his companions.⑨ Ninth point:
It is the unanimous ruling of all the learned scholars and researchers of اہل السنۃ والجماعة that the belief in Wahdat al-Wujud and Tawhid al-Wujudi is a disbelief and a polytheistic belief; indeed, it is disbelief greater than the disbelief of the Jews and Christians. والعیاذ باللہ
And the reason for this is that a polytheist became a polytheist because he associated some idol or grave, etc., with Allah, the Lord of the Worlds. So, will not the person who associates all creatures with Allah, the Lord of the Worlds, be a polytheist? Rather, he attributes to Allah the qualities of harm and origination.
[تعالى الله عما يقول الظالمون علوا كبيرا]
① Imam Dhahabi, may Allah have mercy on him, writes about Ibn Arabi:
[وعلق شيئا كثيراً في تصوف اهل الوحدة و من أردأ تواليفه كتاب الفصوص فان كان لاكفر فيه فما في الدنيا كفر نسال الله العفو والنجاة]
(Ibn Arabi) wrote much about the Sufism of the Wahdat al-Wujud people, and among his writings, the worst is Al-Fusus; if there is no disbelief in it, then there is no disbelief anywhere in the world.
Reference: Siyar A'lam al-Nubala:48/23
② Sheikh al-Islam Ibn al-Qayyim, lamenting the belief of the Wahdat al-Wujud people, writes:
[يا امة قدصار من كفرانها جزء يسير جملة الكفران]
It is astonishing, O people of the Ummah, that a part of the disbelief of this belief is equal to all other disbeliefs combined.
Reference: Al-Nuniyya:23
③ Allama Baqai (may Allah have mercy on him and forgive him) has narrated the consensus of the Ummah that whoever believes in Wahdat al-Wujud and says that Allah and the creation are one, then he is a disbeliever.
Reference: Misra al-Tasawwuf
④ Sheikh al-Islam, the champion of Ahl al-Sunnah, Imam Ibn Taymiyyah (الذي لم يخف في الله لومة لائم) says:
[وهولاء اعظم كفرا من جهة ان هولاء جعلوا عابد الاصنام عابداً لله لا عابدا لغيره وان الاصنام من الله بمنزلة اعضاء الانسان من الانسان و بمنزله قوى النفس من النفس وأن قولهم يتضمن الكفر بجميع الكتب والرسل]
Meaning: These (followers of Wahdat al-Wujud) commit a great disbelief because according to them even the idol worshiper is a worshiper of Allah. The relationship between idols and Allah is like the relationship of a human's limbs to the human, and like the relationship of the soul's attributes to the soul. Indeed, their belief is disbelief not only against the Shariah of Muhammad but against all revealed heavenly books and all messengers.
Reference: Majmoo' al-Fatawa (Ibn Taymiyyah) 129/2
⑤ Allama Munawi says: Ibn Sab'een was a proponent of absolute unity, because of which many scholars criticized and condemned him, and he also believed in union and incarnation, because of which many scholars called him a disbeliever. May Allah not have mercy on him.
Reference: Jala' al-Aynayn fi Muhakama al-Ahmadayn: 82, 81
⑥ Allama Abdul Rahman bin Nasir al-Sa'di says:
[قاتل الله من عدهذه الطائفة من امة محمد ﷺ وهم برآء من جميع الانبيا عليهم السلام ولا اظن احداً يعرف قولهم و في قلبه مثقال ذرة من ايمان فيستريب في أمرهم ويعرف انهم مباينون للدين كل المباينة]
May Allah destroy the person who counts this sect among the Ummah of Muhammad ﷺ while these people (the sect) are isolated from all the Prophets, and I do not think that anyone who has even the slightest faith in his heart and knows the reality of their belief would doubt about them (rather he) would consider them completely separate from all religions.
Reference: Tawdhih al-Nuniyya p.177
⑦ Allama Baqa'i, may Allah have mercy on him, writes:
[ولا يسع احداً ان يقول انا واقف او ساكت لا اثبت ولا انفى لان ذالك يقتضى الكفر لأن الكافر من انكر ما علم من الدين بالضرورة ومن شك في كفر مثل هذا كفر و لهذا قال ابن المقرى في مختصر الروضه من شك في كفر اليهود والنصارى وطائفة ابن عربي فهو كافر]
It is not permissible for anyone to hesitate or remain silent regarding their takfir because their belief itself necessitates disbelief. Because a disbeliever is one who denies the essentials of religion, and whoever doubts the disbelief of people like them is himself committing disbelief. For this reason, Ibn Maqri said that whoever doubts the disbelief of the Jews, Christians, and the group of Ibn Arabi is himself a disbeliever.
Reference: Misra' al-Tasawwuf: 225
Allama Baqai has also quoted the statements of prominent scholars in condemnation of Ibn Arabi and his group, which we omit due to length.
⑧ Allama Doctor Shamsuddin Salfi, may Allah have mercy on him, states:
[هذا صريح في ان السماء والارض و ما فيهما من الاجسام العظام كالجبال والاجرام والبحار والاشجار والاحجار والانهار بل الدواب والكلاب وللقردة والخنازير وانية الخمور وغيرها هو الله بعينه - نعوذ بالله من هذا الكفر البواح والحاد الصراح]
(The belief in Wahdat al-Wujud) explicitly means that the earth and the heavens and everything in them, indeed all creatures including dogs, monkeys, pigs, and wine vessels, etc., all are exactly Allah. We seek refuge from Allah against such clear disbelief and explicit atheism.
Reference: Al-Maturidiya:191 to 193
We suffice ourselves here with these fatwas.
I say:
The reason for the emergence of this belief is either that some Jews and Christians apparently entered Islam. But their intention was to spread corruption; they propagated false ideas among the Muslims. Or the reason is that these Sufis abandoned the Quran and Sunnah, and forgot more than a thousand clear proofs established by the Quran, Sunnah, and sound intellect, which state explicitly that Allah is established on the Throne and is separate from all creation. Instead, they were influenced by disbelievers like Ibn Arabi. Thus, (due to their turning away from the Book and Sunnah) Allah took away their faith, and they became involved in blasphemous beliefs like Wahdat al-Wujud and Tawhid al-Wujudi. Because whoever seeks guidance other than the Quran and Sunnah will surely be misguided.
Therefore, whoever denies the supremacy of Allah will either believe in the doctrine of Hulool (incarnation) or will be a believer in Wahdat al-Wujud and Tawhid al-Wujudi. نسال اللہ السلامة
⑩ Tenth point:
Ibn Arabi, Ibn al-Farid, Ibn Sab'een, and their followers hold a heretical belief and are all outside of Islam. Therefore, whoever holds beliefs like theirs is also a disbeliever, and there is no doubt about their disbelief. Here are some fatawa of the scholars of truth.
① The statement of Imam Dhahabi has already been mentioned. [فان كان لا كفر فيه فما في الدنيا كفر] That is, if there is no disbelief in this, then there is no disbelief anywhere in the world.
Reference: Siyar A'lam al-Nubala: Al-Risalah edition: vol. 23 p. 48
② Imam Izz al-Din ibn Abd al-Salam says: (Regarding Ibn Arabi) "He is a bad and lying sheikh who claims the eternity of the universe and does not consider any private part forbidden."
Reference: Siyar A'lam al-Nubala: Al-Risalah edition: vol. 23 pp. 49, 48
[3] Imam Ibn Hayyan says: [بالغ ابن المقرى في الروضة فحكم بكفر من شك في كفر طائفة ابن عربی]
Ibn al-Muqri said in his book Al-Rawdah: Whoever doubts the disbelief of Ibn Arabi and his group is also a disbeliever.
Reference: Shadharat al-Dhahab fi Akhbar man Dhahab: 335/7
④ Mulla Ali Qari has narrated the statements of Imam Ibn Daqiq al-Eid and Imam Izz al-Din ibn Abd al-Salam that Ibn Arabi is a liar and believes in the eternity of the universe.
Reference: Al-Radd 'ala al-Qailin bi-Wahdat al-Wujud
⑤ Imam Abu Zur'ah, may Allah have mercy on him, says: [لاشك فى اشتمال الفصوص المشهورة على الكفر الصريح الذي لايشك فيه]
There is no doubt that Fusūs al-Hikam contains explicit disbelief.
Reference: Jala' al-'Aynayn fi Muhakama al-Ahmadayn (Ibn al-Alusi) p. 87
⑥ Imam Ibn Hayyan says:
[ومن ذهب من ملاحدتهم الى القول بالاتحاد والوحدة كا لحلاج و ابن عربی و ابن الفارض و ابن سبعين والعفيف التلمساني وتلاميذهم و كل من رضى بمذهبهم ....... ان من اعتقد احقية عقيدة ابن عربي كافر بالاجماع بلانزاع]
And those atheists who have adopted the doctrine of Wahdat al-Wujud, such as Hallaj, Ibn Arabi, Ibn Farid, Ibn Sab'in, 'Afif Tilsmani and their students, and every person who is pleased with their religion. And whoever considers Ibn Arabi's belief to be correct is a major disbeliever.
Reference: Hiwar ma'a al-Sufiyya p. 50
⑦ The grandson of Mufassir al-Wasi, Allama Nu'man al-Wasi, writes in his book
Reference: Jala' al-'Aynayn p. 86
: People are divided into three categories regarding Ibn Arabi:The first category consists of those who have explicitly stated that Ibn Arabi is a disbeliever due to his statements opposing the Shariah. They have written both short and long books on this subject, such as the book of Allama Sakhawi, the book of Allama Saad al-Taftazani, the book of Muhaddith Mulla Ali al-Qari, and some have not written separate books but mentioned it within their works, as Hafiz Ibn Hajar writes in Lisan al-Mizan: وحط عليه و نسب الى سوء الاعتقاد] Then Mulla Ali al-Qari, Ibn Daqiq al-Eid, Izz al-Din, and Abu Zur'ah Ibn al-Iraqi: Allama Abu Zur'ah further said: لا شك فى اشتمال الفصوص المشهورة على الكفر الصريح الذى لا يشك فيه كذالك فتوحاته المكية فان صح صدور ذالك عنه واستمر عليه الى وفاته فهو كافر مخلد في النار بلاشك]
Meaning, if he dies upon this belief, he is a disbeliever who will abide eternally in Hellfire. The same explicit statement was made by Sheikh al-Islam Siraj al-Din al-Bulqini that Ibn Arabi is a disbeliever.
And this was also stated by Razi al-Din Abu Bakr, known as Ibn al-Khayyat, Qadi Shahab al-Din, and many other scholars.
Then Allama Alusi quoted the statement of Imam Abu Hayyan, in which he declared takfir of Ibn Arabi and his followers by name, and then said:
[وإنما سردت أسماء هؤلاء نصحاً لدين الله تعالى ذلك وشفقة على ضعفاء المسلمين، وليحذوا منهم اشد من الفلاسفة الذين كذبوا الله ورسله ويقولون بقدم العالم وينكرون البحث وقد أولع جهلة من ينتمي للتصوف بتعظيم هؤلاء وادعائهم أنهم صفوة الله تعالى وأولياءه]
Allah Almighty knows well that I have mentioned these names in order, solely out of concern for the religion of Allah and compassion for weak Muslims. So that Muslims may be more cautious and wary of these philosophers who lie about Allah and His Messenger ﷺ, who believe in the antiquity of the world and deny resurrection after death. And ignorant people who associate themselves with Sufism are fond of honoring such people and claim that they are the friends of Allah Almighty and His chosen ones.
Reference: Al-Bahr Al-Muheet fi al-Tafseer Ta'leef (Abu Hayyan Al-Andalusi) 210/4
⑧ Mulla Ali Qari, may Allah have mercy on him, writes:
[ثم اعلم أن من اعتقد حقية عقيدة ابن عربي فكافر بالإجماع من غير نزاع وإنما الكلام فيما إذا أول كلامه بما يقتضي حسن مرامه وقد عرفت من تأويلات من تصدي لتحقيق هذا المقام أنه ليس هناك ما يصح أو يصلح عنه دفع الملام. بقي من شك وتوهم أن هناك بعض التأويل إلا أنه عاجز عن ذلك القيل. فقد نص العلامة ابن المقرى كما سبق أن من شك في كفر اليهود والنصارى وطائفة ابن عربي فهو كافر وهو أمر ظاهر وحكم باهر. وأما من توقف فليس بمعذور في أمره، بل توقفه سبب كفره]
Then know well that whoever believes in the correctness of Ibn Arabi's creed, such a person is undoubtedly, without any disagreement, a disbeliever. Dispute and debate only occur when he interprets his words in a way that requires the goodness of his intention. Allama Ibn al-Muqri has clarified that whoever doubts the disbelief of the Jews, Christians, and the sect of Ibn Arabi, he is a disbeliever; this is an apparent matter and a clear ruling. As for the person who hesitates, he will not be excused in this matter; rather, his hesitation is the cause of his disbelief.
[وقال في آخر الرسالة: فالواجب على الحكام في دار الإسلام: أن يحرقوا من كان على هذه المعتقدات الفاسدة والتأويلات الكاسدة، فإنهم أنجس ممن ادعى أن علياً هو الله، وقد أحرقه على رضي الله عنه ويجب إحراق كتبهم المؤلفة ويتعين على كل أحد أن يبين فساد شقاقهم فإن سكوت العلماء واختلاف الآراء صار سبباً لهذه الفتنة وسائر الفتنة وسائر أنواع البلاء، فنسأل الله تعالى حسن الخاتمة اللاحقة المطابقة للسعادة السابقة. آمين]
He (Ibn al-Muqri) says at the end of the treatise: It is obligatory upon the rulers of Dar al-Islam to burn anyone who holds these corrupt beliefs and false interpretations because they are more impure than those who claimed that Sayyidina Ali was Allah, and Sayyidina Ali (may Allah be pleased with him) burned them. Similarly, it is obligatory to burn the books they have written. And it is obligatory upon every person to clarify the corruption of their opposition because the silence of the scholars and the disagreement of opinions have caused many other trials. We ask Allah Almighty for a good ending. Ameen.
Reference: Jala' al-'Aynayn fi Muhakamat al-Ahmadayn (Ibn al-Alusi) p.88
⑨ Similarly, Shaykh al-Islam Ibn Taymiyyah and Ibn Qayyim have also written extensively on this subject, some references of which have already been mentioned.
⑩ Ibn Kathir has pointed out
Reference: Al-Bidaya wa al-Nihaya: 167/13
that there are blasphemous statements in Fusūs al-Hikam.To see the fatwas of the scholars of the Ummah, refer to Baqa'i's book
Reference: Tanbih al-Baghi ila Takfir Ibn Arabi, pp.137 to 167
⑪ Eleventh point:
It is an established issue that whoever voluntarily utters the word of disbelief (kufr) or writes it in his books, and invites people towards it, then he is undoubtedly a disbeliever. And the interpretation of his words is invalid.
Interpretation is to be applied to the speech of a person whose innocence is clearly and explicitly proven by Shariah evidence. As for the one about whom there is a possibility of disbelief or error, interpretation is not permissible in his speech.
Here we quote the statements of some scholars of the four schools and others so that the issue becomes clear.
① Imam al-Haramayn writes:
[قال الاصوليون لونطق بكلمة الردة وزعم انه اضمر توريه كفر ظاهرا وباطنا]
Meaning, whoever utters the word of apostasy verbally and says that there is taqiyya (dissimulation) in his heart (i.e., disbelief and apostasy are not intended in the heart), he is a disbeliever, outwardly and inwardly.
Reference: Tanbih al-Baghi: p. 26
② Allama Ghazali has narrated this same point and supported it by saying:
[لحصول التهاون منه]Due to the negligence and audacity in matters of religion by the one who utters the word of disbelief.
Reference: Tanbih al-Baghi: p.23
③ Allama Ala al-Din Ali bin Ismail al-Qunawi states: We interpret the speech of the person whose infallibility is established by the texts of Shariah (such as the Prophets) so that both of his statements can be reconciled because they do not err (in matters of belief). For one whose infallibility is not established and who may fall into error, sin, and disbelief, we judge by his apparent speech. ولا يقبل منه ما اول [كلامه عليه مما لا يحتمله او مما يخالف الظاهر و هذا هو الحق]
Reference: Tanbih al-Baghi: p.65
④ Ghazali further said: [في اول كتاب العلم من احياء العلوم] ان الكلام ان كان ظاهراً في الكفر بالاتحاد فقتل واحد ممن يقول به افضل من احياء عشرة انفس]
⑤ Mulla Ali Qari, may Allah have mercy on him, writes
Reference: in Sharh al-Fiqh al-Akbar (p.231)
:[قلت فالعبارات الميميه للفارضية في قصيدته الخمرية وكذا في اشعار ای فظيه والقاسمية كلمات كفرية لمن حملها على المعاني الظاهرية كاهل الاتحاد والاباحة (پھر لكها) من قال كلمة الكفر هاذ لاكفر]
Meaning, if we take the Qasida Mimiya written by Ibn Farid according to its apparent meanings, all its words are words of disbelief, and whoever utters the word of disbelief even in jest is a disbeliever.
I say:
There is explicit disbelief present in the books of Ibn Arabi. For example, believing that the servant is the Lord and the salvation of Pharaoh, and calling the fire of Hell (bliss) a place of luxury, as Baqai has narrated. And his books are not in any Hebrew or Syriac language so that no one understands them, rather they are in clear Arabic language. Therefore, there is no room for interpretation in them.
Now we come to Dr. Israr, who says that he holds the belief like Ibn Arabi and calls Wahdat al-Wujud "Tawhid al-Wujudi." He likens Allah, the Lord of the Worlds, to a spark attached to wood. He also describes Allah's example with the waves of the ocean. So first of all, we advise him to openly repent to Allah for this great disrespect to Allah, the Lord of the Worlds. We advise him not to try to awaken this fitnah which Allah had extinguished recently due to the efforts of the scholars. If he still insists, then our ruling is (ولا نحاف في الله لومة لائم) that whoever holds the belief of Wahdat al-Wujud is a disbeliever and apostate. Prayer behind him is not valid, nor is the funeral prayer for him permissible. It is not permissible to bury him in the graves of Muslims. His wife will be considered divorced, and it is not permissible to associate with him socially.
This is our belief, and we will stand before Allah, the Lord of the Worlds, with this very belief. God willing, if the belief in Wahdat al-Wujud is not disbelief, then there is no disbelief in the world at all.
Furthermore, Dr. Israr holds many anti-Islamic views. For example, he advocates equality in economics, and in his view, the duty to establish the Caliphate is to stage sit-ins, which has no place or precedent in Islam.
Similarly, he takes bay'ah (pledge of allegiance) from people to join his organization, even though taking bay'ah from anyone other than a Prophet is an innovation, as we have detailed in
Reference: Fatawa al-Din al-Khalis: Vol. 9
.Likewise, he often talks about the theory of evolution, which is Darwin's theory.
فليحذر المسلمون من شره ولينصحو الأنفسهم
وصلى الله وسلم على نبينا محمد وعلى اله و صحبه اجمعين
Regarding the second section:
What Ibn Battuta has said about Sheikh al-Islam is completely false and baseless. Because
① Firstly: Every person must have their own statement and wording regarding someone's belief.
We see that Sheikh al-Islam has called people who make such claims disbelievers.
He says: [من قال ...... نزوله کنزولی، او استواءہ كاستوائي فهو خبيث مبطل بل كافر] [مجموع الفتاوى:482/11]
He further states:
[ونزول الله ليس مثل نزول احبساد العباد]
Reference: Majmoo' al-Fatawa:478/5
Further:
[لا يكيف نزول الله]
Reference: Majmoo' al-Fatawa:460/5
He further says:
[القول في النزول كالقول في سائر الصفات]
Reference: Majmoo' al-Fatawa:195/5
Despite these statements, which are the declarations of Sheikh al-Islam himself, shall we accept the statement of Ibn Battuta? Absolutely not!
② Secondly: Those who heard his sermon at that time, and if indeed Sheikh al-Islam said this, did not any one of them refute him? That is impossible.
③ Thirdly: Sheikh al-Islam had dozens of great scholar students. None of them transmitted this belief of Sheikh al-Islam; rather, it is established with continuous transmission that they accepted all attributes without any comparison or metaphor. As he has detailed this issue in the fifth and sixth volumes.
④ Fourthly: When Ibn Battuta entered Damascus, it was the year 726 AH, 9 Ramadan. However, Sheikh was imprisoned at that time, and only his body was taken out of prison. He had entered prison one month before Ibn Battuta’s arrival in Damascus, on 6 Sha'ban 726 AH.
So this matter is either one of Ibn Battuta's fabrications.
① Did the Messenger of Allah ﷺ fully explain the religion or not?
If he did fully explain it, especially in the chapter of belief, then have you ever invited to this impure belief?
② Is it possible that a belief which neither the Prophet (peace be upon him) nor the pious predecessors explained, but rather a deceiver like Ibn Arabi, living in Rome, influenced by Jews and Christians, fabricated it and tried to impose it on us? Can that be correct?
③ Why have all the hadith scholars and esteemed jurists avoided this belief?
④ Is it possible that in Islam, the religion distinguished from all others, there are, God forbid, such matters like the Christian doctrine of the Trinity, which only two or three percent of people can understand? کلا و حاشا!
⑤ Will we accept beliefs from a person who equates the servant and Allah, and believes that Pharaoh was a believer?
⑥ Can there ever be a belief in Islam, such a clear religion, that requires abandoning reason, nature, and the Book and Sunnah to understand it, and must be accepted under delusions?
⑦ Is your belief that the Companions, the pious predecessors, and all the scholars of the Ummah are unaware of the realities and are only concerned with outward appearances?
I say that no Muslim can doubt the disbelief of this belief.
But it is surprising and regrettable for those who claim to be inclined towards knowledge, yet they doubt the disbelief of these people.
[فَمَا لَکُمۡ فِی الۡمُنٰفِقِیۡنَ فِئَتَیۡنِ وَ اللّٰہُ اَرۡکَسَہُمۡ بِمَا کَسَبُوۡا ؕ اَتُرِیۡدُوۡنَ اَنۡ تَہۡدُوۡا مَنۡ اَضَلَّ اللّٰہُ ؕ وَ مَنۡ یُّضۡلِلِ اللّٰہُ فَلَنۡ تَجِدَ لَہٗ سَبِیۡلًا] [النساء:88]
Virtuous Sheikh Abu Muhammad Aminullah Peshawari, may Allah preserve him
