The Evil Belief that Allaah entered into His Creation, or that Allaah united with His creation & Unity of Existence
Al-Halool, Al-Itteehaad & Wahdatul Wajood
الرد على الصوفية في قولهم بوحدة الوجود
وعقيدة الحلول والقول بأن الله في كل مكان
Translated & Compiled
By
Abbas Abu Yahya
Download Pdf Sufi halool
What is al-Halool, al-Itteehaad & Wahdatul Wajood’ 5
When the claim of al-Halool Appeared. 15
Explanation of the Hadeeth. 18
The Hadeeth is an argument against the people of al-Halool, al-Itteehaad & ‘Wahdatul Wajood’ 31
The Halool Permissible for the Believers. 40
Various Discussions by Shaykh Muhammad Nasiruddeen Al-Albaani 41
A refutation of the Soofeeyah about their Aqeedah of al-Halool 42
Shaykh Muhammad Nasiruddeen Al-Albaani said: 42
An Explanation of the Aqeedah of Wahdatul Wajood – Unity of Existence. 55
Introduction
Shaykh Muhammad Nasiruddeen Al-Albaani said:
‘What is incorrect is what the extreme Soofeeyah say: ‘Indeed Allaah Tabaraka wa Ta’ala is blended and combined with His creation, like the blend and mixture of water in ice, and like butter is with milk.’
[Various recordings Tape: 196 @ 49:12]
The Shaykh also said:
‘Another example: that all existence is only Allaah, therefore, there is no creator or creation, so there are no two entities that exist.’
[ Various recordings Tape: 196 @ 49:12]
What is al-Halool, al-Itteehaad & Wahdatul Wajood’
A – Al-Halool
The author of ‘Taqdees al-Ashkhaas fil-Fikr as-Soofi’ quotes:
‘al-Halool: the unification of two entities, whereby indicating to one of them is the same as indicating to the other.’
also:
‘The Madhab of al-Halool: is the statement that Allaah imbued and anointed (to enter into and to exist as an animating or divine inner spirit) into everything.’
[From: Mu’ajam al-Waseett]
The author of ‘Taqdees al-Ashkhaas fil-Fikr as-Soofi’ states:
‘Al-Halool is divided in respect to being general and specific
1 – Specific al-Halool:
It is the saying of the Nestorians[1] from the Christians and those similar to them, who say: ‘Indeed the divine deity indwelled into humans.’
Then this ideology transferred over to the ranks of Islaam in the time of al-Mamoon, by way of the Rafidha (Shia) who said: ‘Indeed Allaah indwelled in ‘Alee bin Abee Taalib and the Imaams from the people of his household.’
The Sufis are those who say that ‘Allaah indwelled the Awaleeyah.’
2 – The General al-Halool:
Which is the opinion of the Jahmeeyah and those similar to them from al-Ash’areeyah[2] who say: ‘Indeed Allaah in His Being and Essence is in every place.’
B – al-Itteehaad
The author of ‘Taqdees al-Ashkhaas fil-Fikr as-Soofi’ said:
‘al-Itteehaad is a blending and combining of two things mixing until they become one thing.’
‘al-Itteehaad is also divided into two types:
1 – Specific Itteehaad:
Which is the saying of the Christian sect Yaqoobeeyah (adherents of a saint Jacob Baradaeus)[3] who say: ‘Indeed the divine deity and humans mixed and blended together, like milk is mixed with water.’ This statement is also the saying of some of those who ascribe to Islaam.
2 – General Itteehaad:
It is the opinion of the al-Mulaidha (those who twist and hide the truth), who claim that Allaah is the only existence of all that exists. This is the statement of ‘Wahdatul Wajood’ (unity of existence, that terribly evil belief that Allaah is in His creation and the creation is a part of Him.)
This is the worst of all statements like Shaykh al-Islaam mentions; because those people of specific Itteehaad say that Allaah, the Lord, blended into His slave who was close to Him, and He chose him and they became one, so they specified this for the one whom they regarded as great, like the Messiah and the Awaleeyah[4].
However, these people of the general Itteehaad maintained that Allaah united with dogs, pigs, filth and rubbish!!!
If Allaah Ta’ala said this:
لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ
<< Surely, in disbelief are they who say that Allaah is the Messiah, son of Maryam>> [al-Maidah: 17]
So how about the one who said ‘Indeed Allaah is in the Kuffar (non-Muslims), Munafiqeen (hypocrites), children, senseless people, impurities and in everything.’
C – ‘Wahdatul Wajood’
The author of ‘Taqdees al-Ashkhaas fil-Fikr as-Soofi’ said:
‘Wahdatul Wajood is a Soofi philosophical Madhab which unifies Allaah with the universe, and it only accepts that there is only one being in existence who is Allaah, and everything other than Allaah are nonessential characteristics and designs of Allaah.’
The author of ‘Taqdees al-Ashkhaas fil-Fikr as-Soofi’ continues:
‘Shaykh al-Islaam described their Madhab saying: ‘And they say the existence of creation is the existence of the creator, they do not establish two existences where one of them created the other. But rather they say: the creator is the creation, and the creation is the creator. And they say: indeed, the existence of idols is the existence of Allaah, and that the worshippers of idols do not worship anything except Allaah.’
[Fatawa 2/364 -5]
[Taken from ‘Taqdees al-Ashkhaas fil-Fikr as-Soofi’ 1/461]
When the claim of al-Halool Appeared
‘In the latter part of the third century there appeared the claim of al-Halool (the evil concept of the creator physically entering and uniting with the creation) from amongst the extreme Soofeeyah. The first person to announce this claim that Allaah imbued and anointed into him was al-Hussain bin Mansoor al-Hallaaj (killed in 301 A.H.). This was when he persisted upon his evil statement, when the philosophers and the extreme Sufis, renegades and heretics followed him up with the claim of al-Halool (divine physical entry), annihilation of the truth, deviating away from the truth, belief in al-Itteehaad and ‘Wahdatul Wajood’ (unity of existence, That terribly evil belief that Allaah is in His creation and the creation is a part of Him.).’
[From: ‘Darasaat fee al-Ahwaa wal-Firaaq wal Bida’ wa Mowqif as-Salaf minha’ 1/271]
Shaykh Salih bin Fawzan bin Abdullaah al-Fawzan said:
‘Allaah’s statement: ‘If he asks. . ..’ The final part of the Hadeeth explains the first part, so His saying: ‘the last part of the Hadeeth explains the first part. The meaning is not that Allaah actually unites with the slave and imbued and anointed into him, as the al-Hulooleeyah sect and al-Bahaeeyah sect say – May Allaah disfigure them- but rather the meaning is that Allaah corrects him, aids him, gives him success, protects him and helps him, and this is the meaning of the Hadeeth.’
[Taken from ‘al-Minhatul ar-Rabbaneeyah fee Sharh al-Arbaeen an-Nawaweeyah’ by Salih al-Fawazan p.281]
Explanation of Hadeeth
From Abu Hurairah -Radi Allaahu anhu- who said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said Allah the Almighty has said:
مَنْ عَادَى لِي وَلِيًّا فَقَدْ آذَنْتُهُ بِالْحَرْبِ وَمَا تَقَرَّبَ إِلَيَّ عَبْدِي بِشَيْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ وَيَدَهُ الَّتِي يَبْطِشُ بِهَا وَرِجْلَهُ الَّتِي يَمْشِي بِهَا وَإِنْ سَأَلَنِي لَأُعْطِيَنَّهُ وَلَئِنْ اسْتَعَاذَنِي لَأُعِيذَنَّهُ وَمَا تَرَدَّدْتُ عَنْ شَيْءٍ أَنَا فَاعِلُهُ تَرَدُّدِي عَنْ نَفْسِ الْمُؤْمِنِ يَكْرَهُ الْمَوْتَ وَأَنَا أَكْرَهُ مَسَاءَتَهُ
‘Whosoever shows enmity to a friend of Mine, I shall be at war with him. My servant does not draw near to Me with anything more loved by Me than the religious duties I have imposed upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him and were he to ask Me for refuge, I would surely grant him it. I am not hesitant about something that I will do, like I am hesitant about taking the soul of a believer, he dislikes death, and I dislike to harm and grieve him.’
[Collected by Bukhari.]
Shaykh Salih al-Fawzaan said:
‘Allaah –Subhanahu- said: ‘When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks.’
Meaning that Allaah corrects/rectifies him in these matters. Therefore, he does not look at anything, except that which pleases Allaah, or listens with his ears except that which pleases Allaah. So, he looks away from that which causes the anger of Allaah and does not listen to what Allaah has made Haraam. But rather he uses these senses in obedience to Allaah –Azza wa Jal.
Likewise, ‘his hand with which he strikes’, so he does not take or give except for Allaah’s sake. He does not use his hand except in obedience to Allaah –Azza wa Jal. ‘And his foot with which he walks’ He does not walk except to that which pleases Allaah, so he walks to the Masajid, and he walks to maintain ties of kinship, and he walks in obedience to Allaah –Azza wa Jal, and he does not walk to places of play and amusement and places of corruption. This is because his footsteps are written against him. If he walks towards good, then good deeds are written for his footsteps. Allaah gives him success in his hearing, success in his sight, success in his hand, success in his feet, so he does not walk, or take, or give, or look at, or hear except that in which there is benefit for him from Allaah.
The reason for this is that a person comes closer to Allaah with the obligatory duties then he follows them up with the optional ones, so whoever wants this distinction, then it is upon him to be continuous upon the obligatory duties. And to come closer to Allaah with the optional actions however much possible. The distinction is great, it is easy for the one whom Allaah –Azza wa Jal- gives success, and it is different for the one whom Allaah has prohibited.’
[Taken from ‘al-Minhatul ar-Rabbaneeyah fee Sharh al-Arbaeen an-Nawaweeyah’ by Salih al-Fawazan p.280]
Shaykh Salih bin AbdulAziz ‘Ala-Shaykh said:
‘Regarding the saying of Allaah: ‘So if I loved him’: There is an effect of Allaah –how great is His Majesty- loving His slave, so what is that effect?
Allaah said: ‘I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks.’ This has been explained by the scholars of Hadeeth and scholars of the Sunnah that Allaah gives the slave of Allaah success and corrects him in his hearing, and in his eyesight, with what his hand does, and to that what he walks to with his feet.
So the meaning of Allaah’s statement: ‘I am his hearing’ is that I will strengthen and give success in his hearing, and this is not Ta’weel (metaphorical interpretation), because what is conclusive in the Sharia’ text is that Allaah –how great is His Majesty- does not become the person’s hearing physically by His Essence, or become his eyesight by His Essence, or become his hand by His Essence, or become his foot by His Essence.
Allaah –how great is His Majesty- our Lord is Holy and is Great. Therefore, this indicates that this person is given success and strength in his hearing and is protected, so he does not hear except that which Allaah –how great is His Majesty- loves him to hear. The person does not see except that what Allaah –how great is His Majesty- loves him to see. He does not do an action with his hand and does not strike with it except that which Allaah –how great is His Majesty- loves for him to do or strike and likewise the foot with which he walks.
The extreme Sufis use this Hadeeth as evidence for the issue of al-Halool (the evil concept that the creator physically entering and uniting with the creation). There is a fabricated lie as a narration which is added to this Hadeeth after Allaah saying: ‘his hand with which he strikes, and his foot with which he walks’ which says: ‘until he says to something be and it is.’ This narration is present in some books of Hadeeth with Isnaad; however it is fabricated.
The Sufis use it as evidence that Allaah –how great is His Majesty- gives the Awaleeyah His dominion so they can control it; as they want, and this is falsehood from the angle of using it as proof [since it is fabricated]. It is also false from the angle of definitive principles, which indicate that none can take it away from Allaah in His dominion and He has no partner.
[Taken from ‘Sharh al-Arbaeen an-Nawawi’ by Shaykh Salih ‘Ala Shaykh p.511]
The Hadeeth is an argument against the people of al-Halool, al-Itteehaad & ‘Wahdatul Wajood’
Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimahullaah- said:
‘Those who call with general al-Halool or general al-Itteehaad or Wahdatul Wajood use this hadeeth as evidence, and perhaps those who say it is specific also use it for evidence, like those who are similar to the Christians.
The hadeeth is an argument against both groups, since Allaah said: ‘Whosoever shows enmity to a friend of Mine, I shall be at war with him.’ So Allaah established three: a Wali for Allaah, an enemy who has enmity to Allaah’s Wali, and He distinguished between Himself and His Wali, and between the enemy of His Wali, and Allaah said: ‘Whosoever shows enmity to a friend of Mine, I shall be at war with him.’
And this indicates that Allaah has a Wali[5], who has loyalty to Allaah, so this person loves what Allaah loves and hates what Allaah hates and shows loyalty to the one whom Allaah shows loyalty to, and shows enmity to the one whom Allaah shows enmity to, therefore Allaah announces war against the one who shows enmity to His Wali, whereby that person in turn has enmity to Allaah.
Then Allaah Ta’ala said: ‘My servant does not draw near to Me with anything more loved by Me than the religious duties I have imposed upon him’: so Allaah distinguished between a slave who comes closer to Allaah, and the Lord to whom he comes closer.
Then Allaah said: ‘and My servant continues to draw near to Me with optional works so that I shall love him.’ So Allaah clarified that he loves him after the slave comes closer with optional and obligatory acts.
Then Allaah said: ‘When I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks.’ According to the people of general al-Halool and al-Itteehaad or Wahdatul Wajood, then Allaah is his chest, stomach, his back, head, hair and He is everything, or in everything, before coming closer to Allaah and after. And according to the specific people and people of al-Halool, they become Allaah, and he is like fire and iron, water and milk, and they do not specify the tools of comprehending and action (i.e. he does not need a belief or to perform actions).’
Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- continues:
‘Then Allaah says: ‘Were he to ask [something] of Me, I would surely give it to him and were he to ask Me for refuge, I would surely grant him it.’ So Allaah made it that the slave is the one who asks, and seeks refuge, and the Lord is the One who is asked and sought refuge with and this contradicts al-Itteehaad.’
[Jawab as-Saheeh limun badaala Deen al-Maseeh 3/p.335-336]
The Disbelief of the people of al-Itteehaad is greater than the disbelief of the Jews and Christians
Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:
‘So, these people from the Jahmeeyah who hold the view of complete al-Halool and al-Itteehaad in all of the creation, then their opinion is eviler than the saying of the Christians about al-Itteehaad, since their view is of the same type as that of the Mushrikeen and those who negate Allaah’s Sifaat.
Their condition is eviler than that of the Christians.’
Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- continues:
‘That the Christians hold the view of al-Halool and al-Itteehaad in one specific person, whereas these people hold the view that the Creator is in the whole universe, so much so that they mention from the author of ‘al-Fasoos’ that he said: the Kufr of the Christians was nothing except because they specified the Halool and Itteehaad. This is what Tilmasaani said and likewise other than him from their shaykhs. He clearly said in more than one place that the mistake of the Mushrikeen, worshippers of idols was because they worshipped somethings and left off worshipping other things, and the real person according to them is the one who worships everything.’
[Jawab as-Saheeh 2/177, 4/377]
The Halool Permissible for the Believers
Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:
‘As for the believers, then having Eemaan in Allaah, and knowing Him, loving Him, and His Noor (light) and guidance enters into their hearts and this is the highest description, and a knowledge-based description.’
[Jawab as-Saheeh 4/372]
Various Discussions by Shaykh Muhammad Nasiruddeen Al-Albaani
1 Tape: 196 – A refutation of the Soofeeyah about their Aqeedah of al-Halool
2 Tape 69 – what is the Aqeedah of Wahdatul wajood
3 Tape 131 Mannerisms of wordings
4 Tape 518
5 Tape 543
Part 1
A refutation of the Soofeeyah about their Aqeedah of al-Halool
Shaykh Muhammad Nasiruddeen Al-Albaani said:
‘What is incorrect is what the extreme Soofeeyah say: ‘Indeed Allaah Tabaraka wa Ta’ala is blended and combined with His creation, like the blend and mixture of water in ice, and like butter is with milk.
The Soofeeyah claim that this unity of existence is Allaah. They say: ‘Allaah is only a monk in a church or monastery!!’ The similitude of Allaah is nothing except like ice made from water. This is what Ibn Arabi says in his book ‘al-Futuhat al-Makkeeyah’ and ‘Fusooss al-Hukm’, that the like of Allaah is nothing except like ice with water. So, would anyone have the ability to separate between water and ice? Water and ice combine into one matter and become ice.
Another example: that all existence is only Allaah, therefore, there is no creator or creation, so there are no two entities that exist. The obligatory existence is the existence of Allaah and the other possible existence is an occurrence which is the creation. He said in a straightforward statement: ‘Everything which you see with your eyes is only Allaah.’
Those who reject the Sifaat (attributes) of Allaah, and that Allaah is above His creation are in agreement with the Soofeeyah in this great misguidance; this is because the scholars of the philosophers and the scholars who only follow principles of Fiqh do not believe in Wahdatul wajood (the unity of existence) of with which the Soofeeyah claim, however, they are in agreement with them and say: ‘Allaah exists in every place, Allaah is present in every existence and essence’ and this is actually Wahdatul wajood (the unity of existence) exactly.
Therefore, it is obligatory to have Eemaan that Allaah Azza wa Jal – is above all the creation, and He is established on His Arsh (Throne), and He is not in need of anything of what exists, He is not combined and mixed with the creation like the Soofeeyah believe and as the statements and phrases which are wide spread nowadays among all the people.
Who from among you has not heard: ‘Allaah is present in every place?’
Who from among you has not heard: ‘Allaah is present in every essence and existence?’ and this is disbelief (Kufr) exactly. No one pays attention to this matter, it is as if the people are intoxicated or possessed; they say matters which oppose that which the scholars of the Salaf are in agreement about, and among these scholars are the four Imams, like Abu Hanifa in the book ‘al-Fiqh al-Akbar’ which is attributed to him, I say it is attributed to him because in reality it is not affirmed that Abu Hanifa left behind a book after him. However, this is how his followers attribute this book to him and the scholars of research say that it is ascribed to Abu Hanifah, anyhow, the book speaks about Tawheed, he says in it: ‘whoever rejects that Allaah is not above the heavens then he has committed Kufr.’
This is not a strange matter because the one who believes this, then he rejects the statement of Allaah:
(( أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ ))
<< He, Who is over the heaven (Allaah)>>
[Mulk: 16]
Likewise, he rejects many Ayaat which mention clearly that Allaah – Azza wa Jal- is above all the heavens and established above His Arsh (Throne).
[https://www.al-albany.com/audios/series/2/%D8%AA%D8%B3%D8%AC%D9%8A%D9%84%D8%A7%D8%AA-%D9%85%D8%AA%D9%81%D8%B1%D9%82%D8%A9
Various recordings Tape: 196 @ 49:12]
Part 2
An Explanation of what is the Aqeedah of Wahdatul wajood, the Aqeedah of al-Halool and its connection with Mannerisms of Statements
Shaykh Al-Albaani said:
‘I am sure that all of you hear about a sect known as Soofeeyah, and about a science and a path known as Tasawuf. The people who ascribe to this Tasawuf are also of different grades. From them are those who have split away and exited from Islam in the name of ‘Islamic Tasawuf’. They exited Islam just like one pulls out a hair in some bread or, dough. And why is that?
This is because they have twisted and interpolated Ayaat in the Noble Qur’aan with an explanation which is based upon atheistic philosophy with the claim that the Noble Qur’aan and atheistic philosophy are the same. They are those who are known to the scholars of the Muslims as ‘Ahl ul Wahdatul Wajood’ (people who believe in the unity of existence). They say the same as the atheists but with different types of phrases, they say that there is only one matter, so the universe and existence which we see is only Allaah, He whom the Muslims call Allaah, and this is why these people are called Ahl ul Wahda (people of the only existence).
The Muslims say ‘La ilaha illa Allaah’ (there is none worthy of worship in truth except Allaah). In this statement there is negation and affirmation, negating everything that is worshipped unrightfully, and then affirming the right of worship to only Allaah Subhanahu wa Ta’ala. As for those Sufis then they say: ‘La Huwa ila Huwa’ (there is no Him except Him) then they summarise this, and they take that as a regular phrase of Dhikr, Hu, Hu, Hu, Hu (they repeat the pronoun He, He, He, He).
This is a dangerous deviancy as you can see, this is rejection of the truthful existence of Allaah and consequently it is rejection of the different Sharia (legislations), so there is no Islaam, nor Judaism, no Christianity because [as they claim] there is no worshipper or Lord, that the Lord is burdened and the worshipper is also burdened and that is why their representative said:
‘The Lord is a worshipper and the worshipper is a Lord…..I wish I knew which of them is tasked with worship
If you were to say it was the worshipper then that is negated…. or to say Lord who is the one that is tasked with worship’
Therefore, they say ‘La Hu ila Hu’ (There is He except He) … then finally that statement turns into ‘Hu Hu’. Sometimes some Muslims say these statements, those who testify that there is none worthy of worship except Allaah and that Muhammad is the Messenger of Allaah, but these Muslims are not from the atheistic agnostics, however they sometimes pronounce statements which lead to that false Aqeedah, and this matter is extremely dangerous, and perhaps only a few are saved from this.
[Silsilah Huda wa Noor Tape 69]
Part 3
بيان خطر عقيد وحدة الوجود
An Explanation of the Aqeedah of Wahdatul Wajood – Unity of Existence
Shaykh Muhammad Nasiruddeen Al-Albaani said:
‘Firstly, in Islaam there is a matter called ‘Mannerisms of wordings’, this means that the Muslim does not speak with speech which needs to be explained, and this has clearly been mentioned in the authentic Sunnah, from the likes of the saying of the Messenger -Alayhi as-Salam:
( لا تكلمنَّ بكلامٍ تعتذر به عندَ الناس )
‘Do not speak with speech from which you have to apologise and seek excuses from the people.’
And in another narration:
( إيَّاك وما يُعتذَرُ منه )
‘Be aware of that which you have to apologise for.’
[Collected by ad-Diyya in ‘al-Mukhtarah’ & graded Hasan by Al-Albaani in Saheehah no. 354]
There is no doubt or any suspicion by anyone from the people who have intellect – and I do not mean specifically the people of knowledge- that speech which is not permissible to speak with, is also not allowed to write down.
Here we have the magnificent word ‘Allaah’, and we have the name ‘Muhammad’ – alayhi as-Salam – and this is the most noble of his names.
This expression [which we will talk about], from an Arabic linguistic view illustrates that this Aqeedah is from the misguided, if not the most misguided of all the creeds.
It is known as Wahdatul Wajood – (Unity of Existence). Many of the extreme Soofeeyah believe in this creed, during this era and before this time.
Wahdatul Wajood – Unity of Existence means that there is no Creator and creation, it means atheism exactly like what the communists believe in.
Just as it was conveyed a long time ago from some of the deviants, their saying: ‘Wombs push out, and the earth swallows up.’ So, there is no resurrection, nor any gathering for judgement and there is nothing at all!!!
This belief of Wahdatul Wajood – Unity of Existence is the most harmful belief to the Muslims, because, what subsequently occurs from behind that, is all the aspects of misguidance which are combined in all races and nations.
This means after a person believes in this Aqeedah of Wahdatul Wajood – Unity of existence then nothing remains of what is called Haraam (prohibited) and Halal (permitted), nor of what is called ‘permissible’ and ‘impermissible’, or anything known as ‘being shameful of a matter’ or ‘not being ashamed’, it means being absolutely free, and this is the Aqeedah of Wahdatul Wajood – Unity of Existence.
The Muslims have the statement of Tawheed which is ‘La ilaha ila Allaah’ (none is worthy of worship in truth except Allaah), and this command came in the Qur’aan:
(( فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ ))
<<So, know (O Muhammad) that La ilaha ill-Allah (none has the right to be worshipped in truth except Allah) >>
[Muhammad: 19]
Those who hold the belief of of Wahdatul Wajood – Unity of Existence claim that this Tawheed of ‘La ilaha ila Allaah’ is a Tawheed of the common-folk, as for the Tawheed of the specific people then that is ‘La Hu ila Hu’ (there is no Him except Him), and the Tawheed of the specific of the specific people is ’Hu Hu’ (He is He is).
They say that after you have reached this status of the specific of the specific people, which none of the other Muslims can reach, because
When you say ‘La ilaha ila Allaah’ then you have committed Shirk, how have you committed Shirk? You have affirmed the existence of two matters – look how this philosophy is- an existence of the deity and the existence of the slave of Allaah.
They claim that there is no existence of two matters, in fact there is only a unity of existence, and this is why the Tawheed of the specific of the specific people is ’Hu Hu’ (He is He is), they say La Hu ila Hu’ (there is no Him except Him), means negating something and affirming something, similar to ‘La ilaha ila Allaah’.
When people write the word ‘Allaah’ right next to the word ‘Muhammad’ then the word ‘Allaah’ in the Arabic language is the subject and the word after it here is the predicate, so for example, if you said: Allaah is Hakeem, so who is al-Hakeem? The answer is Allaah.
Allaah is Lateef (Subtly Kind), who is al-Lateef? The answer is Allaah. So, in the sentence ‘Allaah Muhammad’, [in Arabic this sentence is not correct], who is Allaah? Who is Muhammad? Allaah!!! This is Wahdatul Wajood – Unity of Existence.
When the people write the wording ‘Allaah and Muhammad’ in one phrase then we call this Kufr Lafdhi (disbelief through speech), why do we say Kufr Lafdhi (disbelief through speech)? Because the one who writes this phrase ‘Allaah and Muhammad’ then only Allaah knows his intention!
This type of phrase is widespread and written in the Masajid. They write the word ‘Allaah, Muhammad, Abu Bakr, Umar, Uthman etc.’
Allaah knows best who innovated writing this phrase in Masajid.
Does the person who writes this actually intend the Aqeedah of Wahdatul Wajood – Unity of Existence of which there is nothing more deviant, and this ignorant does not know the consequences of this type of writing?
In some writings there are not these problems of wording for example:
الله جلَّ جلاله
Writing ‘Allaah Jalla Jalalahu’ (Allaah the Majestic and most Magnificent) is a complete sentence.
محمد – صلى الله عليه وآله وسلم –
Writing ‘Muhammad – SallAllaahu alayhi wa ahlihi wa sallam – is a complete sentence.
الله محمد
As for writing ‘Allaah Muhammad’ then this becomes a sentence in Arabic language and the word ‘Allaah’ is the subject and the word ‘Muhammad’ a predicate.
Therefore, writing these words in this way is regarded as opposing the mannerisms of wording,
Just like the Messenger of Allaah -alayhi as-Sallam- said in the previous Hadeeth:
( لا تكلمنَّ بكلامٍ تعتذر به عند الناس )
‘Do not speak with speech from which you have to apologise and seek excuses for from the people.’
If I were to say to you now: ‘Allaah Muhammad’ what will you understand from me?
You will not understand from me except – and may Allaah not make it like that- that I am from those people who say: that there is no creator nor any creation, meaning I say, ‘He is He is’ and just that.
This Aqeedah is widespread in the books of the extreme Sufis which causes skin to tremble, like for example:
‘When the Majoos (fire-worshippers) worship fire, then they are only worshipping the One (al-Wahid) and the Al-Qahhar (The Ever-Forceful)!!
The fire is nothing other than Allaah, and Allaah is nothing other than the fire,
The Majoos are not worshipping other than Allaah, and this whole universe and everything in it is Allaah!!’
This is Wahdatul Wajood – Unity of Existence, the most dangerous belief on the face of the earth.
One of the Sufis’ says in some of his books:
‘The dog and pig are nothing except our deity*** and Allaah is nothing except a monk in the church’
How do you understand this speech? It is Wahdatul Wajood – Unity of Existence. There is no creator or creation.
The Messenger – Sallaahu alayhi wa Sallam- rejected and criticized that which was even lesser than this phrase in misguidance.
One day the Prophet addressed the Companions and one of them stood and said to him: ‘Whatever Allaah wills and what you will O Messenger of Allaah’
This statement is used nowadays, and no one pays attention to it, nor does anyone understand that it falls into Shirk and misguidance, and what is the reason? This is due the people being further away from the Arabic language.
It is true that we are Arabs, but just like the people of the east – meaning from the non-Arabs and westerners who become like the people of the east, meaning they learnt the languages of the eastern people.
Just like there are Arabs who have become like the westerners, meaning they exit from their identity as Arabs and have become like the people of the west who do not know the Arabic language.
We are Arabs, however, we do not know Arabic language absolutely, and from that is when the Messenger -alayhi as-Sallam- said in that Khutbah where he admonished them and reminded them about Allaah and the rulings of Allaah etc, and a man from those present, stood up and he was a Bedouin and he said:
‘What Allaah wills and what you will O Messenger of Allawah.’
The Prophet said:
أجعلتني لله ندًّا ؟! قُلْ ما شاء الله وحده
‘Have you placed me as a partner and equal with Allaah!? Only say, ‘whatever Allaah Alone wills’.’
Do not say ‘whatever Allaah wills and what you will’. Because when you say ‘what you will’, then the meaning is that you have equated the Messenger along with Allaah.
So, you find that these words written together ‘Allaah Muhammad’, we have said writing down is like pronouncing and pronouncing is like writing,
( لا تكلمنَّ بكلامٍ تعتذر به عندَ الناس )
‘Do not speak with speech from which you have to apologise and seek excuses for from the people.’
Do not write a matter from which you have to apologise and seek excuses for, from the people’, do not indicate to speech which requires an explanation.’
[Tasheelat Mutafariq Tape: 131]
Part 4
About the Soofeeyah and their Aqeedah of Wahdatul Wajood and do they become disbelievers due to it?
By Shaykh Muhammad Nasiruddeen Al-Albaani said:
‘We know -with regret- that among the Ahl -ul-Sunnah there are many paths of the Soofeeyah.
Which some of them believe in is the Madhab at the very least, or the belief which is regarded as being more misguided than the belief of the Jews and the Christians which is none other than the Aqeedah of the Wahdatul Wajood. Actually, there are many people the likes of these who believe in this Wahdatul Wajood, and there is no doubt that whoever believes in that is a non-Muslim, an apostate from the Deen, because the belief of Wahdatul Wajood means only nature exists as the non-Muslims, the atheists and the communists and their likes say, ‘that nothing else exists except nature.’
Nowadays disbelief is openly announced, like the communists declare that there is nothing except nature.
Those who believe in Wahdatul Wajood mutter about this issue and they dress it up with the dress of Islam and Deen to misguide the general Muslims, so they for example explain the statement of Tawheed of La ilaha il Allaah (there is none worthy of worship in truth except Allaah) and they end up with this statement to the point they say in Arabic: ‘La Huwa ila Huwa’ (there is no Him except Him). Then they even summarise this sentence which only includes the exception and the exception from where it was taken.
So, they say, ‘Hu Hu’ and not ‘La Huwa ila Huwa’ (there is no Him except Him).
They express this openly by a lot of shirk based worship without hiding any matter.
Like the saying of some of them, for example they say, everything that you see with your eyes then that is Allaah, therefore, this is the nature that the atheists believe in.
Some of the others openly say, when talking about those who worship fire, they say that these people are only worshipping none other than Allaah the One (al-Wahid) and the Al-Qahhar (The Ever-Forceful).
The point here is that these common people are not from the Shia, nor are they from the Khawarij, they are from the Ahl ul Sunnah wal Jamah, so would it be permissible to make a general Takfeer of the Soofeeyah?
The answer would be no, because many of these common folk follow at-Tasauwaf (A form of asceticism from the worldly life), generally thinking that it is just a path which will let them reach to the Lord of all that exists.
However, most of them do not know this Aqeedah (belief) which is the worst of all falsehood.
[Silsilah al-Huda wa Noor no. 518 @ 4:13]
Part 5
بيان التوحيد الصحيح وذكر ركنيه (الرد على الصوفية في قولهم بوحدة الوجود والقول بأن الله في كل مكان، وتقسيم الناس إلى عامة وخاصة)
The explanation of the Tawheed as-Saheeh (the correct Tawheed) and a mention of its two principles. Refuting the Sooffeeyah in their statement of Wahdatul Wajood and the statement that Allaah exists in every place
By Shaykh Al-Albaani who said:
We do not need to delve into this matter, it is sufficient here to mention two matters:
The first matter which many of the Islamically educated ones and those who have the authentic Islamic education know that, which is none other than, how those who ascribe to at-Tasauwaf (A form of asceticism from the worldly life), keep away from Tawheed as-Saheeh (authentic Tawheed), when they do not believe that there is a Creator and the creation.
In fact, they believe in a matter which is called Wahdatul Wajood, meaning the Creator and the creation are one and the same thing.
This is why some of their extremists clearly note that the testification of La ilah ila Allaah (there is none worthy of worship in truth except Allaah) is the Tawheed of the common-folk.
As for the Tawheed of the specific people then that is ‘La Hu ila Hu’ and then they summarise the best Dhikr which has been testified to by the authentic Ahadeeth:
لا إله إلا الله أفضل الذكر
‘La ilah ila Allaah (there is none worthy of worship in truth except Allaah) is the best Dhikr.’
La ilaha illa Allaah (there is none worthy of worship in truth except Allaah) has an absolute excellence and virtue but these sufis limit this statement of Tawheed to ‘La Hu ila Hu’
Then they even summarise this summary until they say ‘Hu Hu’ and there is nothing other Him.
Therefore, this is total disbelief in the Deen of Allaah, using the name of Islam. This truthfully includes the extreme Sufis, however, in contrast to this deviancy – which is a distinct and dangerous deviancy – is a deviancy among the majority of the current day Islamic Madhaihib.
However, majority of people do not know that they are included in their belief along with it being a dangerous deviancy, it is none other than the statement of those who are called al-Matureediyah, and al-Ashai’rah more over than the al-Mu’atazilay of old, and the Shia who are around nowadays where by
They pair up with the Shia of old in that of which I will mention of deviancy in the Aqeedah, and also there is on the face of the earth today a sect from the Khawarij
Who want to remove themselves and be distinct from being ascribed to the Khawarij, it is none other than the well-known sect of al-Ibaddeeyah.
All these organisations, groups and all these Madhahib pair up along with the Sufis in their belief of Wahdatul wajood
However, they hold this view with a glittering expression where they manifest that they free Allaah from such but in reality they negate and reject the existence of Allaah the Most blessed and most High
I mean by this that these Muslims and we hear the affects of their Aqeedah (belief) in general gatherings and it is none other than their saying: ‘Allaah is present in every place’
That ‘Allaah exists in everything that exists’ this is the meaning of Wahdatul Wajood.
This is because the scholar of the Book of Allaah and the Hadeeth of the Messenger of Allaah -SallAllaahu alayhi wa sallam- knows as is mentioned in the Hadeeth of Imran bin Hussain in Saheeh al-Bukhari
‘There was Allaah and nothing existed with Him’. Therefore, Allaah existed and there was no creation, no nothing, no Kursi, no earth, no sun, no moon. Then Allaah created the heavens and the earth, so, when these people say that Allaah is in every place, so the meaning is either that they negate that there is a creator and there is creation.
This is negation which those interpolators fell into who twist the Ayaat of Sifat (verses about the Attributes of Allaah)
They reject the existence of Allaah the most blessed and most High above all the creation. The Salaf called them the Mu’atilah (the negators), meaning they negate the existence of Allaah when they say Allaah is in every place.
Therefore, they either say that there is no Creator nor any creation, but they are one matter, so their opinion would be of the statement of Wahdatul wajood.
However, them clearly mentioning their veracity is not there, so they either hold the misguidance of the Christians but more generally than that, whereby the Christians say the three persons of the trinity, the father, the son and the holy ghost and that Allaah the Majestic and most Magnificent imbued and anointed into Isa who was born from the womb of Maryam.
In fact, these people who limit Allaah in every place are more misguided than the Christians who limited Allaah the Majestic and most Magnificent to the three of the trinity.
From the main misguided leaders of the Sufis who openly claims Wahdatul Wajood is none other than the one whom they call Muhyi ad-Deen Ibn Arabi, whom some of the shaykhs of Damascus used to call him mistakenly:
Muhyi Deen (the reviver of the Deen), and what is correct is that he is Mumahi as-Deen (eraser of the Deen) and not a reviver of the Deen, and in fact he is a Mumahi as-Deen (eraser of the Deen)
This man clearly said: ‘The Chrisitans committed disbelief because they limited Allaah into three matters.
As for us – meaning himself- then we have generalized Allaah into all the exists.
[Silsilah al-Huda wa Noor Tape 543 @ 12:30]
Other articles about the actions of the Sufis
https://followingthesunnah.com/statements-of-the-people-of-knowledge-regarding-the-soofeeyah/
https://followingthesunnah.com/the-soofeeyah-relieve-themselves-of-worship/
All Praise belongs to Allaah, may His peace
and blessings be upon our final
Prophet Muhammad, his
family, his companions
and all those who
follow his
guidance
Some Arabic References
الرَّدُّ على الصوفية في عقيدتهم الحلولية .
1 – A refutation of the Soofeeyah about their Aqeedah of al-Halool
الشيخ : ليس كما يقول غُلاة الصوفية : ” إن الله – تبارك وتعالى – في خلقه ممزوجٌ مع خلقِه امتزاج الماء في الثلج ، وامتزاج الزبدة بالحليب ” ؛ هالوحدة هذه هي الله في زعم الصوفية !! ” وما الله إلا راهب في كنيسة !! ” هكذا يقولون ، ” وما الله في التَّمثال إلا كثَلْجَة ” ، ” الله في المثال مثل الثلج بها الماء ” تمام الشعر ما لي حافظه الآن ، هكذا يقول ابن عربي في ” الفتوحات المكية ” أو في ” فصوص الحكم ” ، ” وما الله بالتمثال إلا كثلجَةٍ بها الماء ” ، بيقدر أحد يفصل بين الماء والثلج ؟ الماء والثلج مشكّلين وحدة ، هالوحدة هي الثلج ، مثاله : هذا الكون هو الله ، فليس هناك خالق ولا مخلوق ، وليس هناك وجودان ، وجود واجب الوجود وهو الله ، ووجود ممكن حادث وهو المخلوق ، لا ، قال في صريح العبارة : ” كلُّ ما تراه بعينك فهو الله ” ،
الذين يُنكرون صفات الله وعلوَّ الله على خلقه يلتقون مع الصوفية في هذه الضلالة الكبرى ؛
لأن علماء الكلام وعلماء الفقه صحيح لا يؤمنون بوحدة الوجود التي يقول بها الصوفية لكنَّهم يلتقون معهم ؛ فهم يقولون : الله موجود في كل مكان ، الله موجود في كل وجود ، وهذه هي وحدة الوجود تمامًا .
لذلك يجب الإيمان بأن الله – عز وجل – فوق المخلوقات كلها ، وأنه على العرش استوى ، وأنه مستغنٍ عن العالمين ليس ممازجًا ومخالطًا للخلق كما تعتقد الصوفية وكما تُعطيه العبارة الشائعة اليوم بين الناس أجمعين ،
من منكم ما يسمع : الله موجود في كل مكان ؟
من منكم ما يسمع : الله موجود في كل موجود ؟ وهذا هو الكفر بعينه ، ولا أحد ينتبه كأن الناس مخدَّرون أو مَسحورون ؛ يقولون خلاف ما أجمع عليه علماء السلف وفيهم الأئمة الأربعة ، مثلًا أبو حنيفة في كتاب ” الفقه الأكبر ” المنسوب إليه ، وأقول المنسوب إليه ؛ لأنُّو الحقيقة لا يثبت هذا الكتاب ، ولا يثبت أن أبا حنفية ترك كتابًا بعده ، ولكن هكذا أتباعه ينسِبُون هذا الكتاب إليه ، ومحقِّقوهم يقولون : المنسوب إلى أبي حنيفة ، مع ذلك ففيه توحيد ، فهو يقول : ” مَن أنكر أن الله ليس في السماء فقد كفر ” ، وهذا ليس بالغريب لأنه يُنكر أن ، قول الله : (( أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ )) ، ويُنكر الآيات الكثيرة التي أشَرْنا إلى بعضها والتي هي صريحة بأن الله – عز وجل – فوق السماوات كلها وفوق العرش استوى .
تسجيلات متفرقة – شريط : 196
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توقيت الفهرسة : 00:49:12
بيان عقيدة وحدة الوجود وعقيدة الحلول وعلاقتها بمحث تهذيب الألفاظ .
2 – An Explanation of what is the Aqeedah of Wahdatul wajood
لا بد أنكم جميعا تسمعون عن طائفة تعرف بالصوفية, وعن علم أو سلوك يعرف بالتصوف, وهذا التصوف طبعا أهله المنتمون إليه أيضا هم درجات, فمنهم من اشتط وخرج عن الإسلام باسم التصوف الإسلامي, خرج عن الإسلام كما تخرج الشعرة من العجين, لماذا.؟ لأنهم تأولوا وفسروا آيات من القرآن الكريم بالتفاسير هي والفلسفة الإلحادية شيء واحد, أولئك الذين يعرفون عند علماء المسلمين بأهل وحدة الوجود, هم الذين يقولون كما يقول الدهريون, ولكن بألفاظ غير ألفاظ الدهريين, يقولون أنه ليس هناك إلا واحد, فالكون الذي نراه هو الله, الذي يسمونه المسلمين الله, لذلك بسموهم أهل الوحدة, المسلمين يقولوا لا إله إلا الله, ففيه نفي وفيه إثبات, فيه نفي لكل مألَّه بغير حق, ثم الإثبات لله الحق سبحانه وتعالى, أما أولئك الصوفيون فيقولون: لا هو إلا هو, ثم بختصرونها, وجعلوها وردا لهم, هو هو, هو هو… (نحن على ما اتفقنا عزيز بدون قيام) .
فهذا انحراف خطير كما ترون, يعني إنكار لوجود الله الحق, وبالتالي إنكار للشرائع, لا إسلام, لا يهودية, ولا نصرانية, لأنه ما فيه عبد ورب, رب يكلف, وعبد إيش يكلف, ولذلك قال قائلهم:
” الرب عبد والعبد رب … فليت شعري من المكلف
إن قلت عبد فذاك نفي … أو قلت رب أنى يكلف ”
فلا هو إلا هو … وبالأخير هو هو ، في كلمات تخرج _ قلت أنا هذه مراتب _ في كلمات تخرج من المسلمين, الذين يشهدون أن لا إله إلا الله, وأن محمدا رسول الله, وليسوا من أولئك الدهريين, لكن يتلفظون أحيانا بكلمات تؤدي بهم إلى تلك العقيدة الباطلة, وهذا أمر خطير جدا, لا يكاد ينجو منه إلا الأقلون, الآن نحن في مجالسنا المعتادة, يقول قائلهم بمناسبة وبغير مناسبة, الله في كل الوجود, الله في كل الوجود, تساوي لا هو إلا هو.
السائل : الله موجود في كل الوجود ؟
الشيخ : نعم تسمعوها كثير, الله موجود في كل الوجود, تساوي عند إمعان النظر في دلالتها ومضمونها, قول الصوفية الصريحين, غلاتهم طبعا, لا هو إلا هو , لماذا.؟ لأننا إن تأملنا في شهادة الحق, التي هي … حينما يقول المؤمن حقا لا إله إلا الله, فهو يثبت وجودين, لا إله إلا الله, ينفي الآلهة الباطلة, هي معدومة أم موجودة .؟ التي عبدت من دون الله, طبعا موجودة في القرآن, عن قوم نوح: (( وقالوا لا تذرن آلهتكم ولا تذرن ودا ولا سواعا ولا يغوث ويعوق ونسرا )) هدول آلهة عبدت من دون الله, ولذلك لما بعث الله عز وجل نوحا عليه السلام إلى قومه, كان قد أمرهم أن يعبدوا الله وحده, فإذا لا إله إلا الله نفي للآلهة الباطلة وهي موجودة, إلا الله إثبات للوجود الحق, وهو الله تبارك وتعالى, إذن هناك وجودان لا يمكن للمسلم الفاهم لإسلامه أولا, ثم المؤمن بأنه مخلوق لله ثانيا, لا يمكن إلا أن يثبت وجودين, يعبر علماء التوحيد بالوجود الأول, وهو وجود الخالق سبحانه وتعالى, فهو موجود بذاته, أي أزلي لا أول له, فوجوده واجب الوجود كما يعبرون عنه, أما الوجود الآخر فهو ممكن الوجود, وهو الإنسان والمخلوقات كلها حيث كانت, ثم قال الله عز وجل لها كوني فكانت, فهي سبقت بالعدم, بخلاف وجود الله عز وجل, فهو الأول لا بداية له, كما هو معلوم جميعا, حينئذ حينما يقول المسلم الغافل: الله موجود في كل الوجود؛ فأما أن يعني هاتين الحقيقتين وهما متنافيتان تماما من الوجود الحق وهو الله, والوجود الممكن وهو الخلق, أما أن يعني هذا المعنى, حينئذ وقع في عقيدة أخرى غير وحدة الوجود, وهي الحلول.
تعرفوا مثلا بعض الطوائف الإسلامية يعتقدون بأن الله يحل في بعض الأشخاص المعظمين بزعمهم, مثلا عندنا في سورية العلويين والإسماعيليين, الإسماعيليون يمكن تقرؤوا عنهم الشيء الكثير, يلي كان الآغا تبعهم كان كل سنة يوزن بوزنه ذهب في أمريكا, فيعتقدون أن هذا الإله يتقمصه, يحل فيه, هذا اسمه الحلول, هذا أخص من وحدة الوجود التي تكلمنا عليها آنفا, وحدة الوجود شيء لا انفصال بعضه عن بعض, أما الحلول فالله منفصل وبائن عن خلقه كما يقول العلماء, لكن يحل ويتقمص بعض البشر, زعموا طبعا, فإذا كان هذا الذي يقول الله موجود في كل الوجود, يعني وجودين, فمعنى ذلك أن أحدهما حل في الآخر, فبدل ما يحل في شخص حل في الكون كله, وهذا طبعا كفر, لا يشك في ذلك مسلم إطلاقا, وإن كان يعني المعنى الأول, الله موجود في كل الوجود, أي لا خالق ولا مخلوق هناك, إنما هو شيء واحد, فهذا أكفر وأكفر, ترى هؤلاء المسلمين اللي يصوموا معنا ويصلوا معنا, ونقتدي وراءهم وإلى آخره, لما يقول قائلهم: الله موجود في كل الوجود, ترى يعني أحد المعنيين, هل يعني الوحدة المطلقة عند الصوفية .؟ أي لا خالق ولا مخلوق, أو يعني الحلول, أن الله خلق الكون ثم حل فيه, ما أعتقد أن مسلما يعتقد هذه العقيدة أو تلك, إذن لما يقولون هذه الكلمة, لماذا لا يتأدبون بأدب الرسول عليه السلام, الذي يقول: ( لا يقولن أحدكم خبثت نفسي ولكن لقست ) معنى خبثت هي لقست ولقست هي خبثت, لكن الرسول أراد منا أن نتحدث عن أنفسنا بألفاظ لطيفة, وإن كان المعنى هو نفسه, فما بالنا نحن حينما نتحدث عن ربنا تبارك وتعالى, في هذه الحالة لا يجوز أن نتكلم بكلمة توهم الكفر, وتوهم الضلال, كثيرا ما حينما يطرح مثل هذا البحث, يكون أكثر الجالسين في الواقع ينتبهون كأنهم كانوا في غفلة, لكن بعضهم بقول لك: نحن ما نقصد أن الله تبارك وتعالى بذاته حالل في مخلوقاته كلها, ونحن ما قلنا أنهم يقصدون هذا, لأنهم إن قصدوا هذا, فهذا بكون بحث ثاني, بكون كفر, لكن نحن بحثنا في تهذيب الألفاظ, إذا ماذا تقصدون الله موجود في كل الوجود ؟ يعني علمه, آه جميل, الله بعلمه بلا شك محيط, وهو بكل شيء محيط تبارك وتعالى, لكن التعبير إذن خطأ, بدك تقول وتتحدث عن علم الله فبتقول: أحاط بكل شيء علما, نص في القرآن الكريم: (( أحاط بكل شيء علما )) لا تخفى عليه خافية في الأرض ولا في السماء, لا تقول الله اللي هو عبارة عن الذات الإلهية المتصفة بكل صفات الكمال, والمنزه عن صفات النقصان, لا تقل الله موجود في كل مكان, الله موجود في كل الوجود, لكن تقول: أحاط بكل شيء علما, هذا البحث كان في سبيل إصلاح الألفاظ-… أهلا مرحبا تفضل يا استاذ – فإذا وضح ما قصدت إليه, من أن من مقاصد الشارع تهذيب الألفاظ أيضا, فبدل من أن تقول الله موجود في كل الوجود, الله موجود في كل مكان ونحن نقصد علمه نقول احاط بكل شيء علما لأن العبارة الأولى الله موجود في كل الوجود تتصل بعقيدة غلاة الصوفية, الذين يقولون: لا هو إلا هو, فليس هناك خالق ومخلوق, وكما قال قائلهم لما عبد المجوس النار ما عبدوا إلا الواحد القهار؛ لأنه نار جنة, خالق مخلوق, كل هذه الأشياء يعني لا حقيقة لها, وباختصار قولهم: لا هو إلا هو, يقولون كل ما تراه بعينك ترى الله, كل ما تراه بعينك ترى الله, فإذا لا ينبغي لمسلم أن يتكلم بكلمة, يضطر بعدها إلى أن يتأولها , قلها صريحة, وليس بعد القرآن أفصح منه (( أحاط بكل شيء علما )) أما أن تتكلم بكلمة, وبعدين: والله أنا بقصد كذا وكذا, قال عليه الصلاة والسلام, وهذا من تأديبه إيانا, لو اطعناه لنجحنا: ( لا تكلمن- أي تتكلمن – بكلام تعتذر به عند الناس ) ورواية أخرى أخصر من هذه: ( إياك وما يعتذر منه ) فلا تقول: الله موجود في كل مكان, والله موجود في كل الوجود, حيجيك اعتراضات وانتقادات لا قبل لك بردها.
سيقال لك : المكان الذي يضطر المسلم أن يدخله مرتين أو ثلاثة, ويتمنى أن لا يدخله ذلك المكان, هل ربك هناك أيضا .؟ وقس على ذلك الدهاليز والمجاري و و و إلى آخره, ما يقول مسلم بهذا, إذا اسحب كلامك هذا, لا تقله. هنا والكلام ذو شجون كما يقال, فماذا نعتقد وماذا نقول بدل قولنا الله في كل مكان .؟ أي حينما نتحدث عن الذات الإلهية التي يعبر عنها بلفظة الجلالة الله, اسم الذات هذا معروف لدى المسلمين جميعا, قول بعضهم الله في كل مكان, عرفنا أن هذا خطأ, وأن المقصود به العلم, فنقول ليكن تعبيرك صحيحا إذا كنت تقصد العلم الإلهي, فتقول أحاط بكل شيء علما, لكن إذا أردنا أن نتحدث عن الله عز وجل, عن الذات الإلهية, فماذا نقول . ؟
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سلسلة الهدى والنور – شريط : 69
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توقيت الفهرسة : 00:08:44
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بيان خطر عقيد وحدة الوجود .
الشيخ : … أوَّلًا : في بالإسلام شيء اسمه أدب الألفاظ ؛ أي : أن المسلم لا يتكلَّم بكلام يحتاج إلى تأويله ، وهذا مصرَّح به في السنة الصحيحة من مثل قوله – عليه السلام – : ( لا تكلمنَّ بكلامٍ تعتذر به عندَ الناس ) ،
وفي الحديث الآخر : ( إيَّاك وما يُعتذَرُ منه ) .
ولا شك ولا ريب عند أحد من أهل العقل – ولا أقول العلم – أن الكلام الذي لا يجوز النُّطق به لا يجوز كتابته ، عندنا هنا لفظة الجلالة ” الله ” ، وعندنا اسم ” محمد ” – عليه السلام – وهو أشرف أسمائه ، هذا التعبير من حيث اللغة العربية يُوحي بعقيدة هي من أضلِّ – إن لم نقل أضل – العقائد كافة ، وهي التي تُعرف بوحدة الوجود ، وهذه العقيدة يقول بها كثير من غلاة المتصوفة في هذا الزمان وقبل هذا الزمان .
وحدة الوجود تعني ليس هناك خالق ومخلوق ، تعني الزندقة اللي يقول بها الشيوعيون تمامًا ، وكما نُقل قديمًا عن بعض الضَّالين إنما هي أرحام تدفع وأرض تبلع ؛ لا فيه بعث ولا فيه نشور ولا في أي شيء ، فوحدة الوجود هذه العقيدة أضر عقيدة دخلت على المسلمين ؛ لأنُّو يترتَّب من ورائها كل الضلالات التي تتجمَّع عند كل الشعوب وكل الأمم ؛ يعني بعد أن يعتقد الإنسان بهذه العقيدة عقيدة وحدة الوجود لا يبقى عنده شيء اسمه حرام وحلال ، شيء اسمه يجوز وشيء اسمه ما يجوز ، شيء يُستحيا منه وشيء لا يستحيا منه ؛ خلاص تحلُّل بالمعنى المطلق ، هذه عقيدة وحدة الوجود ، لا إلا إلا الله هذه كلمة التوحيد عند المسلمين ، وجاء بها الأمر في القرآن الكريم (( فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ )) ؛ هذا التوحيد عند القائلين بوحدة الوجود هذا توحيد العامَّة ؛ العوام ، أما توحيد الخاصة لا هو إلا هو ، توحيد خاصة الخاصة هو هو .
أنت ما يجوز أن تقول بعد أن تصل إلى هذا المقام – وإن شاء الله ما يصل إليه أحد من المسلمين – ؛ لأنُّو لما تقول : لا إله إلا الله أشركت ، كيف أشركت ؟ أثبت وجودين – شوف الفلسفة هذه – وجود الإله ووجود عبد الله ، وليس هناك وجودان وإنما هناك وجود واحد ؛ لذلك توحيد خاصة الخاصة هو هو ، لا هو إلا هو ؛ لا ، هذا معناه تنفي شيء وتثبت شيء مثل لا إله إلا الله .
الله في اللغة العربية مبتدأ ، محمد خبر ، مثل إذا قلت : الله حكيم ، مين الحكيم ؟ الله . الله لطيف ؛ مين اللطيف ؟ الله . الله محمد ، مين الله ؟ محمد . الله لطيف ؛ مين اللطيف ؟ الله . من محمد ؟ الله !! هَيْ وحدة الوجود ، بس هذا نحن نسمِّيه كفر لفظي ، ليش كفر لفظي ؟ لأنُّو هاللي كتب هالكتابة الله أعلم بنيَّته ! ومنتشرة هذه الكتابة في المساجد ، الله محمد أبو بكر عمر عثمان إلى آخره ، الله أعلم بهاللي ابتدع هذه الكتابة ؛ هل قصد فعلًا عقيدة وحدة الوجود هذه التي لا أضلَّ ولَّا هذا الجهل اللي ما يعرف شو عاقبة هالكلام هادا ؟
في بعض كتابات ليس فيها هذه المشكلة اللفظية ، الله جلَّ جلاله تم الكلام ، محمد – صلى الله عليه وآله وسلم – تم الكلام ، أما ” الله محمد ” صارت هذه الجملة مبتدأ الله ، محمد خبر .
فهذا اللفظ وهذه الكتابة تدخل في مخالفة أدب الإيش ؟ الألفاظ ؛ كما قال – عليه السلام – في الحديث السابق : ( لا تكلمنَّ بكلامٍ تعتذر به عند الناس ) ، أنا إذا قلت لك الآن : الله محمد ؛ شو بدك تفهم مني ؟ ما تفهم مني إلا أنُّو أنا – لا سمح الله – من أولئك الناس اللي يقولوا : ما في خالق ومخلوق ، هو هو وبس ، وهذه العقيدة مبثوثة في كتب غلاة الصوفية بعبارات تقشعرُّ لها الأبدان ، مثلًا : ” لما عبد المجوس النار ما عبدوا إلا الواحد القهار ! ” ، النار هي ليست غير الله ، والله ليست غير النار ، والمجوس العابدون ليسوا غير الله ، هالكون هادا كله بما فيه هو الله ! هذه وحدة الوجود أخطر عقيدة وُجِدَت على وجه الأرض . يقول أحدهم في بعض كتبه :
” وما الكلبُ والخنزيرُ إلا إلهُنَا *** وما اللهُ إلا راهبٌ في كنيسةِ ”
كيف تفهم هذا الكلام ؟ وحدة الوجود ، خالق ومخلوق ما في ، الرسول – صلى الله عليه وسلم – أنكر ما هو أبعد عن الضَّلال من مثل هذا التركيب ؛ خطب يومًا الصحابة فقام أحدهم ليقولَ له : ” ما شاءَ الله وشئتَ يا رسول الله ” ، هالعبارة اليوم تقولها ما حدا يهتم فيها ولا حدا يفهم أنُّو فيها شرك وضلال ، شو السبب ؟ لبعد الناس عن اللغة العربية ، صحيح نحن عرب ، لكن مثل ما فيه مستشرقين – يعني أجانب وغرباء من أهل الغرب يصيروا مستشرقين ؛ يعني يتعلموا لغة الشرق – ؛ كمان في عرب مستغربين ؛ يعني خرجوا عن عروبتهم وصاروا من أهل الغرب الذي لا يعرفون اللغة العربية ، فنحن عرب ، لكننا لا نعرف لغة العرب إطلاقًا ، من ذلك أنُّو لما قال الرسول – عليه السلام – في تلك الخطبة وعظهم وذكَّرهم بالله ، وبأحكام الله وإلى آخره ، قام رجل من الحاضرين هو عربي قال : ما شاء الله وشئتَ يا رسول الله . قال : ( أجعلتني لله ندًّا ؟! قُلْ ما شاء الله وحده ) . لا تقول ما شاء الله وشئت ؛ لأنُّو شئت معناها قارنت الرسول مع الله ، هَيْ كتابة ؟ نعم ، قلنا الكتابة مثل اللفظ ، واللفظ مثل الكتابة ؛ ( لا تكلمَنَّ بكلام تعتذر به عند الناس ) ؛ لا تكتب كلامًا تعتذر به عند الناس ، لا تشتر كلامًا تحتاج إلى تأويله ، لا لا إلى آخر ما هنالك .
هذه ملاحظة وهذا من واجب التناصح اللي ما جمعنا معك من قبل أحد إطلاقًا ، لكن جمعنا الآن في هذا المجلس هو التناصح في دين الله كما قال – عليه السلام – : ( الدين النصيحة ، الدين النصيحة ، الدين النصيحة ) . قالوا : لِمَن يا رسول الله ؟ قال : ( لله ، ولكتابه ، ولرسوله ، ولأئمة المسلمين ، وعامَّتهم ) . فنحن الآن من عامة المسلمين نتناصح لا سيَّما أنُّو مثل هذه النصيحة يجب أن تُذاع وأن تمتلئ بها الأسماع ؛ لأنه امتلأت بهذه المخالفة بيوت الناس ودكاكينهم ومجالسهم وإلى آخره ؛ تجد ” الله محمد ” في كلِّ مكان .
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تسجيلات متفرقة – شريط : 131
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توقيت الفهرسة : 00:00:07
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الكلام على الصوفية وعقيدتهم وحدة الوجود وهل يكفرون بذلك؟
الكلام على الصوفية وعقيدتهم وحدة الوجود وهل يكفرون بذلك؟
الشيخ : فنحن مع الأسف نعلم بأن في أهل السنة و الجماعة كثير من الطرق الصوفية التي يتبنى بعضها على الأقل مذهبا أو عقيدة يعتبر أنها أضل من عقيدة اليهود و النصارى ألا و هي عقيدة وحدة الوجود فيوجد في الصوفية كثير من أمثال هؤلاء الذين يؤمنون بالوحدة هذه ولا شك أن من كان يؤمن بها يكون كافرا مرتدا عن الدين لأن عقيدة وحدة الوجود تعني الطبيعة كما يقول الكفار و الملاحدة و الشيوعيون وأمثالهم أن ليس هناك إلا المادة الكفر اليوم يعلن به صراحة فالشيوعيون يعلنونها ليس هناك شيء سوى المادة المؤمنون بوحدة الوجود يغمغمون القضية ويلبسونها ثوبا من الإسلام و الدين كي يضللوا عامة المسلمين هم مثلا حينما يفسرون كلمة التوحيد لا إله إلا الله ينتهون بها إلى أن يقولوا لا هو إلا هو ثم يختصرون هذه الجملة التي تتضمن مستثنى و مستثنى منه فيقولون هو هو لا هو إلا هو يلخصونها فيقولون هو هو لا شيء سواهم و يعبرون عن ذلك بكثير من العبادات الشركية المكشوفة القناع كقول بعضهم مثلا كل ما تراه بعينك فهو الله إذا هذه هي المادة التي يؤمن بها الملاحدة و بعض آخر يصرح فيقول لما عبد المجوس النار ما عبدوا إلا الواحد القهار والشاهد هؤلاء ليسوا في الشيعة و لا في الخوارج هؤلاء من أهل السنة و الجماعة فهل يجوز تكفير الصوفية عامة؟ الجواب لا لأن كثير منهم إنما يتبعون التصوف جملة بظنهم أنه هو السلوك الذي يوصلهم إلى رب العالمين لكن أكثرهم لا يعلمون هذه العقيدة التي هي من أبطل الباطل
سلسلة الهدى والنور – شريط : 518
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توقيت الفهرسة : 00:04:13
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نسخة مدققة إملائيًّا
بيان التوحيد الصحيح وذكر ركنيه (الرد على الصوفية في قولهم بوحدة الوجود والقول بأن الله في كل مكان، وتقسيم الناس إلى عامة وخاصة)
الشيخ : … ولسنا بحاجة للخوض في هذه القضية فيكفينا أن نذكر أمرين اثنين , الأمر الأول يعرفه كثير من المثقفين الإسلاميين المثقفين ثقافة إسلامية صحيحة ألا وهو ابتعاد المنتسبين إلى التصوف عن التوحيد الصحيح حينما لا يؤمنون بأن هناك خالقا ومخلوقا وإنما هم يعتقدون بما يسمى بوحدة الوجود أي أن الخالق والمخلوق شيء واحد ولذلك يصرح بعض غلاتهم بأن شهادة أن لا إله إلا الله هذا توحيد العامة أما توحيد الخاصة فهو لا هو إلا هو ولذلك اختصروا أفضل الذكر بشهادة الأحاديث الصحيحة لا إله إلا الله أفضل الذكر لا إله إلا الله هذه الأفضلية إطلاقا وحصروها بوحدة الوجود لا هو إلا هو ثم اختصروا هذا المختصر إلى أن قالوا هو هو فلا شيء سواهُ , إذًا هذا هو الإلحاد في دين الله باسم الإسلام , فهذا يشمل غلاة الصوفية حقا لكن مقابل هذا انحراف يلتقي مع هذا الانحراف الجلي الخطير هناك انحراف في جماهير المذاهب الإسلامية الموجودة اليوم , ولكن أكثر الناس لا يعلمون أنهم يلتقون في عقيدة لهم مع هذا الانحراف الخطير ألا وهو قول من يسمون بالماتوريدية والأشعرية فضلا عن المعتزلة القدامى والشيعة الموجودة اليوم حيث أنهم يلتقون مع الشيعة القدامى فيما سأذكره من الانحراف في العقيدة وعلى وجه الأرض اليوم طائفة من الخوارج الذين أرادوا أن يتميزوا وأن يخرجوا أنفسهم من الانتماء إلى الخوارج ألا وهم الطائفة المعروفة بالإباضية كل هذه الجماعات وكل هذه المذاهب تلتقي مع الصوفية في القول بوحدة الوجود ولكن بعبارة برّاقة يظهرون التنزيه وهم في الحقيقة معطلون منكرون لوجود الله تبارك وتعالى أعني بهذا أن هؤلاء المسلمين ونسمع أثر عقيدتهم في المجالس العادية ألا وهو قولهم الله موجود في كل مكان , الله موجود في كل مكان , الله موجود في كل الوجود , هذا معناه القول بوحدة الوجود لأن العالم بكتاب الله وبحديث رسول الله صلى الله عليه وسلم يعلم كما جاء في حديث عمران بن حصين في صحيح البخاري ( كان الله ولا شيء معه ) كان الله ولا شيء معه إذًا كان الله ولا خلق ولا شيء لا كرسي لا أرض لا شمس لا قمر ثم خلق السموات والأرض فحينما يقول هؤلاء بأن الله في كل مكان فمعنى ذلك إما أن يعطّلوا أن هناك خالقا وهناك مخلوقا فهذا هو التعطيل الذي كان يقع فيه المؤولة الذين يؤولون آيات الصفات وينكرون وجود الله تبارك وتعالى فوق المخلوقات كلها , فسماهم السلف بالمعطلة أي إنهم يعطلون وجود الله حينما يقولون الله في كل مكان , فإما أن يقولوا بأنه لا خالق ولا مخلوق وإنما هو شيء واحد فيعود رأيهم إلى القول بوحدة الوجود , لكن ليس بصراحتهم المعهودة وإما أن يقولوا بضلالة النصارى وبأعم منها حيث أن النصارى قالوا بالأقانيم الثلاثة الأب والابن والروح القدس وأن الله عز وجل حالٌّ في عيسى الذي ولد من بطن مريم , ولكن هؤلاء الذين يحصرون الله في كل مكان هم أضل من النصارى الذين حصروا الله عزّ وجل في ثلاثة أقانيم , ومن ضلال كبير الصوفية المصرح بوحدة الوجود ألا وهو المسمّى بمحيي الدين ابن عربي والذي كان بعض المشايخ في دمشق يقول: محيي الدين خطأ والصواب ممحي الدين فهو ليس محييا للدين إنما هو ممحيا للدين , صرّح هذا الرجل فقال: ” إنما كفرت النصارى لأنهم حصروا الله في ثلاثة أشياء أما نحن – يعني نفسه – فقد عممناه في كل الوجود ” ولذلك قالوا: لا هو إلا هو ثم قالوا هو هو فلا شيء , إذًا القول بأن الله عزّ وجل في كل مكان المخالف لنصوص السنة والقرآن يلتقي تماما مع القول بوحدة الوجود ولازم هذا القول إنكار الخالق سبحانه وتعالى كما تقوله الدهرية والشيوعية وأمثالهم …
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سلسلة الهدى والنور – شريط : 543
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توقيت الفهرسة : 00:12:03
[1] Nestorianism, a Christian sect that originated in Asia Minor and Syria stressing the independence of the divine and human natures of Christ and, in effect, suggesting that they are two persons loosely united.
[https://www.britannica.com/topic/Nestorianism]
[2] See: https://followingthesunnah.com/a-brief-overview-of-the-ashaaree-sect/
[3] Jacob Baradaeus was the Bishop of Edessa. Jacob’s missionary work helped establish the non-Chalcedonian Syriac Orthodox Church, also known as the “Jacobite” Church
[4] Those of the righteous slaves of Allaah
[5] A righteous slave of Allaah
Also See:
The Reality of the Belief ‘If it was not for you I would not have created the creation’