saying of shaykh ahmad zarruq

"So this Divine Power, which works in us during the exercise, will bring to each person what is already in himself. "

• Seems like he's trying to say a Divine Attribute indwells in a created being, AstaghfirulLāh.

"God has no form, no speech,"

• Negation of an Attribute

"In Subud there is no discrimination between the different religions because what comes to a person is really what is already there within him. So if a person is a Christian he will meet the real Christ within himself, and if a person is a Buddhist, he will meet the real Buddha within himself. The same if he is a Muslim, he will meet the Muslim within himself. And then, if you really know your inner self, you will be guided by the Divine Power in everything you do, because the Divine Power works in you through yourself, and whether you work in an office or drive a car or do anything else, you will be guided by the Power of God, which is always working within you and outside of you."

• So if someone is a Hindu, according to this guy the person will meet what he calls the 'real Ram/Shiva/Vishnu/...' within himself which, according to him, leads to him being 'guided' by 'the Divine Power'.

---

Ghūf ʿala Ghūf; this is Ghūfiyyah zandaqah.

 

see for yourself.

https://en.wikipedia.org/wiki/Muhammad_Subuh_Sumohadiwidjojo

http://subudjapan.info/cms/index.php/en/about-subud/history-of-subud

https://www.subudvoice.net/subud-voice-english/about-marriage-a-talk-by-bapak/

https://www.subud.com/english/english.Btalk.html


==============

https://archive.org/details/Subud/page/n1

https://www.subud.ca/uploads/1/0/7/...ubud_-_book_88_pages_-_by_edward_van_hien.pdf

 

What many of the followers came up with or stated is obviously kufr. What I want to know is this: is there enough evidence authentically traced to this so-called Bapak for one to consider him a kāfir?

 

salam

the following has been attributed to imam Majd al-Din al-Fayruzabadis, rahmatullahi alayh, 'kitab al-salah' (abridged) can it be confirmed by brothers/sisters, (this is in my own words?)

(darud Sharif: Salat and Salam upon Sayyidinna Habib Allah, sallAllahu alayhi wa ala aili wa sahbihi wa baraka wa salama wa sharafa wa karama)

Amir al-Mu'minin, Sayyidinna Ali al-Murtada, karamallahu wajhulkarim wa radiAllahu ta'la anhu, said that, had Sayyidinna Habib Allah, sallAllahu alayhi wa ala alihi wa sahbihi wa baraka wa salama wa sharafa wa* karama, not instructed him to do (excessive) dhikr for the qurb of Allah, Azza wa Jall, (emphasis over other voluntary 'ibadah) then, he would have exerted himself to the invocation of darud sharif.

in the same book, some of the Imams of the Salaf al-Salihin, radiullahu ta'la anhum, mentioned that the barakah of steadfast, and excessive invocation of Durud Sharif, will be a means of qurb to Allah, Azza wa Jall, and Sayyidinna Habib Allah, sallAllahu alayhi wa ala alihi wa sahbihi wa baraka wa salama wa sharafa wa karama, and through this, the individuals internal reformation will be effected, with regard to his tarbiya and akhlaq.

and in the same book, that Shaykhs of the Shadhdhili Tariqa, have recommended that if an individual is unable to find a guide, then he should make excessive dhikr Allah, Azza wa Jall and excessive Durud Sharif. the excessive invocation of Durud Sharif will produce a great light or noorun adheem in the heart of the individual that will guide the heart, and he/she will receive Faydh from the presence of Sayyidinna Habib Allah, sallAllahu alayhi wa ala alihi wa sahbihi wa baraka wa salama wa sharafa wa karama, without intermediary.

***

also the following has been attributed to imam Abd al-Haq Muhadith al-Dehlewi, rahmatullahi alayh, and his work Madarij al-Nubawwa, that shayukh have said, that the one not having a perfect spiritual guide, to guide him, then he/she should take to reciting excessive Durud Sharif, by doing so, he will attain to the qurb of Allah Azza wa Jall, and will acquire the Lofty Manners and Customs of Sayyiduna Habib Allah, sallAllahu alayhi wa ala alihi wa sahbihi wa baraka wa salama wa sharafa wa karama, also, he mentioned to do this with the wird of Surah al-Ikhlas. he, rahmatullahi alayh said this leads to ma'arifat, bi idhnillahi ta'la.

he, rahmatullahi alayh, also mentioned in his book 'jazb al-qalub' that the baraka of excessive invocation of darud sharif, for the individual on the path will, be a means to success.

can the above recommendations be confirmed from the works mentioned.

 

purification

the Hafidh of Hadith, Imam 'Imad al-Din ibn Kathir, rahmatullahi alayh:

Allah, (a:Azza wa Jall), says:

إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ*﴿٨٩﴾*

Except him who brings to Allah a clean heart. (26:89)

meaning,

free from any impurity or Shirk.

(a: the Mujtahid Mutalaq, the Tabi', Imam Abu Bakr) Ibn Sirin, (a: rahmatullahi alayh), said,

"The clean heart knows that Allah (a: Azza wa Jall) is true, that the Hour will undoubtedly come and that Allah (a: Azza wa Jall) will resurrect those who are in the graves.''

(a: the Mujtahid Mutalaq, the Tabi',Imam) Sa`id bin al-Musayyib (a: rahmatullahi alayh) said,

"The clean heart is the sound heart.''

This is the heart of the believer, for the heart of the disbeliever and the hypocrite is sick.

Allah (a: Azza wa Jall) says:

فِى قُلُوبِهِمْ*مَّرَضٌ*

(In their hearts is a disease). (2:10)

(a: Shaykh al-Arifin, Imam Sahl ibn Abd Allah al-Tustari, rahmatullahi alayh, said,

[This refers to] the one who is preserved from innovations (bida'), who commits his affairs to God and who is content with God’s decree (qadar)..) [1]

(a: the Sufi Shaykh, , Imam) Abu Uthman (a: al-Hiri) al-Nisaburi (a: rahmatullahi alayh), said,

"It is the heart that is free from innovation and is content with the Sunnah.'' [2]

***

Allah (a: Azza wa Jall) then says,

قَدْ أَفْلَحَ مَن زَكَّاهَا*﴿٩﴾*

وَقَدْ خَابَ مَن دَسَّاهَا*﴿١٠﴾*

Indeed he succeeds who purifies it. (91:9)

And indeed he fails who*Dassaha. (91:10)

This could mean that whoever purifies himself by obedience to Allah (a: Azza wa Jall), then he will be successful.

This is as (a: the Tabi' Imam) Qatadah (a: rahmatullahi alayh) said,

"He cleanses it from the lowly and despicable characteristics.''

Similar to this has been reported from (a: the Tabi', Imam) Mujahid, (a: the Tabi', Imam)`Ikrimah (a: rahmatullahi alayh) and (a: the Mujtahid Mutalaq, the Tabi', Imam) Sa`id bin Jubayr (a: rahmatullahi alayh).

(a: shaykh al-Arifin, Imam Sahl ibn Abd Allah al-Tustari, rahmatullahi alayh, said,

He who is granted [the ability to consider] (naẓar) the matter of his final return (ma'ād), succeeds... ) [3]

وَقَدْ خَابَ مَن دَسَّاهَا

And indeed he fails who*Dassaha.
meaning, to conceal it.

This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance. He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah (a: Azza wa Jall).

It also could mean that he is indeed successful whose soul Allah (a: Azza wa Jall) purifies, and he has failed whose soul Allah (a: Azza wa Jall) corrupts.

This is like what was reported by (a: Imam) al-`Awfi and (a: Imam)`Ali bin Abi Talhah from (a: Sayyidinna Abd Allah) Ibn `Abbas (a: radiullahu ta'la anhu).

(a: Imam Sahl ibn Abd Allah al-Tustari, rahmatullahi alayh, said,

"The soul which is misled by God, Mighty and Majestic is He, such that it does not give the matter of its final return any consideration, will fail".) [4]

(a: Imam) al-Tabarani (a: rahmatullahi alayh) recorded that (a: Sayyidinna Abd Allah Ibn `Abbas (a: radiullahu ta'la anhum) said,

"The Messenger of Allah (a: sallAllahu alayhi wa ala alihi wa sahbihi wa baraka wa salama wa sharafa wa karama) used to stop whenever he recited this Ayah,

وَنَفْسٍ وَمَا سَوَّاهَا
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

By*Nafs, and*Ma Sawwaha*(Who apportioned it).
Then He showed it its*Fujur*and its*Taqwa.

Then he would say,

اللْهُمَّ آتِ نَفْسِي تَقْوَاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، وَخَيْرُ مَنْ زَكَّاهَا

O Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.''

Another Hadith Imam Ahmad (a: rahmatullahi alayh) recorded that (a: Sayyidinna) Zayd bin Arqam (a: radiullahu ta'la anhu) said that the Messenger of Allah (a: sallAllahu alayhi wa ala alihi wa sahbihi wa baraka wa salama wa sharafa wa karama) said,

اللْهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْز وَالْكَسَلِ، وَالْهَرَمِ وَالْجُبْنِ وَالْبُخْلِ وَعَذَابِ الْقَبْرِ.
اللْهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا.
اللْهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَعِلْمٍ لَا يَنْفَعُ، وَدَعْوَةٍ لَا يُسْتَجَابُ لَهَا

O Allah!
Verily, I seek refuge with You from weakness, laziness, senility (of old age), cowardliness, stinginess and the torment of the grave.

O Allah!
Give my soul its good and purify it, for You are the best to purify it. You are its Guardian and Master.

O Allah!
Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.

(a: Sayyidinna) Zayd (a: radiullahu ta'la anhu) then said,

"The Messenger of Allah (a: sallAllahu alayhi wa ala alihi wa sahbihi wa baraka wa salama wa sharafa wa karama) used to teach us these (words) and we now teach them to you.''

(a: Imam) Muslim (a: rahmatullahi alayh) also recorded this Hadith. [5]
*
***
[1] 26:89, al-Qur'an al-Hakim, Tafsir al-Tustari.
[2] 26:89, al-Qur'an al-Hakim, Tafsir al-Qur'an al-Adhim (abridged).
[3] 91:9, al-Qur'an al-Hakim, Tafsir al-Tustari.
[4] 91:10, ibid.
[5] 91:9-10, al-Qur'an al-Hakim, Tafsir al-Qur'an al-Adhim (abridged).

 

in other words, how does one become so pure that Allah ta'ala invites in His paradise. indeed, only Allah ta'ala grants that to whom He Wills; and He has said that being a dutiful slave is one way to attain His Pleasure.

***

I have been thinking recently about the Ayat al-Karima,

Truly he has succeeded who has purified it. (91:9)

Is this a promise if we purify the nafs, we can expect falah?
What does this entail?

References would be useful.

 

Allahu-akbar! who could've imagined that a person proclaiming :

could also be involved in such trash? jazakallah for alerting.

could you please peruse the other book too when you find time?

jazakallah. wassalaam.

 

years ago we discussed this on the sunnah.org forum. fireworks and all.

the owner of baz publications, ruslan moore was a member of subud; apparently he still is. so also was the translator muhtar holland. i don't know if he repented from it before he died in 2010. for some reason (though some would say because of business - of books) muhtar's relation with subud is not found easily. whether he stayed in subud, left or what.

information on the internet was meagre in those days and google did not exist; yahoo running on altavista did not give you much (because there was only so much anyway) yet, people could still take a stand based on the fundamentals. and we did.

see: http://www.subudvision.org/

and particularly: this, this, this, and this. also this, this and many more if you have time to waste.


---
if you would like to know the subudis fascination with ghawth al-a'azam, it is because bapak (pak subuh) held him in high esteem. in other words, not that subuh was like ghawth; ghawth e a'azam was almost equal to subuh - al-iyadhu billah.

Although this seems to be damning with faint praise, Pak Subuh is known to have held the 12th century Sufi teacher Abdul Qadir al-Jilani in high esteem, saying that he had received the latihan on an equivalent level to Subuh himself
​

where is ghawth e a'azam and where is this fasiq heretic - subuh probably did not even know how to do istinja. la Hawla wa la quwwata illa billah. subuh is another of many mini dajjals. may Allah ta'ala destroy his fitna.


khayru'l hady' had'y Muhammad sallAllahu alayhi wa sallam.
Allah ta'ala knows best.

 

they are sunni, brother. al-baz -> falcon -> after the Ghawth -> the Grey Falcon of Allah.

 

jazakallah for the clarifications, brother aq and shaykh aH.

actually i was reading it from here. and because of the title of this page i thought thats the first chapter.

anyways, i dunno why a sunni would include that chapter when only translating excerpts as he says here. does 'al-baz' have anything to do with the other (fitna) baz?

thats right on that page which i happened to read first.

could you please read the introduction of this book (particularly his explanation of 'liqa' on pdf-pg. 11) and comment if its safe for reading? ( M. Ashraf is a deo. according to wiki)

thanks a lot. jazakallah. wassalaam.

 

as other brothers have noted, ghunya is useful in aadab and mawayiz; especially, the fifth and the last part:taSawwuf, aadab al-muridin etc.

strange that you encountered in the first chapter. the aqidah part does not come well until you reach the second part of the book (pg.120 in the arabic edition).

ibn hajar al-haytami said that it was tampered with; and some other ulama question the attribution of the work to ghaws e a'azam. glaring passages in the (present) ghunya are listing of 'hanafis' among misguided firaq which is an obvious forgery; so also the criticism of ash'aris.

---------------------
five parts:

1. fiqh
2. al-aqayid wa'l firaq al-islamiyyah
3. majalis mawayiz al-qur'an wa'l alfaz an-nabawiyyah
4. fazayil al-a'amal
5. tasawwuf
---------------------

of course, you can skip this book and read futuh al-ghayb.

wa billahi't tawfiq.

 

The manual Siraj ul-`Awarif fil-Wasaya wal-Ma`arif by Sayyid Abul Hussain Ahmed-e-Nuri rahimahullah is a masterpiece in Tasawwuf and a must read for all seekers, especially the Qadri Barkati murids.

 

The Ghuniyah can only be used for some nawafil and aadaab, and elementary tasawwuf points for a layman who knows his 3aqidah very well.

Some of the fiqh matters are inapplicable at best for Hanafis, the noble Ghawth's, rahimahullah, madhhab being Hanbali. Those mutashabihat verses and ahadith and the commentary on them, are in the best case scenario, bad and confusing translations into Urdu, if at all something was written in that regard by the true Sultan al-Awliyaa for the times, the Ghawth himself. (If there is any other better translation than the Shams Siddiqui one, please advise regarding it)

In any case, there is no established chain/manuscript of it going back to the blessed Ghawth as I have been told by both desi and Arab well-reputed and qualified Qadiri shuyukh.

Allah knows best.

 

Assalamua'laikum.

Is the Ghunyah safe for laymen like myself? i started reading it after you recommended it but found the first chapter itself strange. i mean those verses and ahadith involving mutashabihat, what if someone just takes them literally and begins believing them 'as is apparent'?

i asked a scholar about it and he says its better for laymen to avoid it and that some ulema have questioned its attribution to Gauth Al-A'zam(radhiallahuanhu). so whats your opinion?

btw he confirmed that the quote about darud shareef is, from amongst others, shaykh zarrukh's (rahimahullah).

jazakallah. Wassalaam.

 

I'm not knowledgeable enough to answer your query directly, but the above allegation sounds like coming from someone monumentally ignorant. By common consensus, Imam Nablusi was considered one of the mujaddids of 12th century.

Sidi abu Hasan and others can provide definitive clarification.

 

Salam
i was some months ago reading about imam nablusi cant remember if it was an orientalist, might have been on the net. Anyway he gave the impression that imam nablusi did not have a sufi shaykh and that he was self taught, is this true?

 

JazakAllah for correction. I meant Imam ‘Abd al-Ghani al-Nablusi's “al-Hadiqah al-Nadiyyah Sharh Tariqah al-Muhammadiyyah”. More details can be found here.


DI's translation apparently also includes AlaHazrat Imam Ahmad Rida's marginalia on the above.

 

The English translation by Hamid Algar, "Path of God's Bondsmen - From Origin to Return", can be found here and many other Islamic online bookstores. If you ignore Algar's shiite background, some of the footnotes and persianised transliteration, it's an excellent translation.

I have uploaded an old Urdu translation here.

 

Tariqah al-Muhammadiyyah is written by imam birgivi (birkivi/barkavi/barkali).