Samir Abbasi

 *Mixing of Non-Islamic Ideologies in Islamic Sufism – Part 2* The beliefs of Abdullah bin Saba very quickly gained acceptance in Egypt. He traveled to various cities, and his aim was to mislead Muslims. He would declare the three Caliphs as usurpers. He began a chain of secret correspondence with people in various provinces who were against Hazrat Uthman (RA). Amir al-Mu’minin Ali (RA) had Abdullah ibn Saba killed.   Abdullah bin Saba was the first person who became convinced of the obligatory nature of the Imamate of Ali (RA). He made Hazrat Ali into a god and entrenched the belief of man-worship among Muslims, and by creating division he arrayed Muslim against Muslim.   After his death, his group gained general acceptance in Iran, because, like the Jews, the Iranians also harbored intense hatred for Arab Muslims in their hearts. In Islamic history this movement has also been remembered by the infamous titles of Mulahida, Batiniyyah, and Qaramitah.  ...

 *Mixing of Non-Islamic Ideologies in Islamic Sufism – Part 3* The Qaramitah had advised their followers, who were given the rank of _da‘wah_, that when you preach to a person, first become acquainted with his beliefs, then present yourself as like-minded to him so that he does not become ill-disposed toward you. When he trusts you, then begin gradually to shake his beliefs.   The beliefs of this chain are as follows:   1) Muhammad (SAW) and Ali (RA) are both special manifestations of Allah.   2) Allah, Muhammad (SAW), and Ali (RA) — all three have a relationship of oneness.   3) Muhammad (SAW) and Ali (RA) are in reality one, or two names of one person.   4) Ali (RA) was the tenth avatar of Vishnu.   From these explanations, it is proven that the Qaramitah preached their sect in the garb of Sufism and inserted their beliefs into Sufism, which are against Qur’anic teachings.   Pir Sadr al-Din in Gujarat and Pir S...

 *Mixing of Non-Islamic Ideologies in Islamic Sufism – Part 5* Monarchy had already established a separation between religion and worldly life, and that non-Islamic teaching ruined the collective, moral, and religious life of Muslims. The remaining damage was completed by this non-Islamic Sufism, because the distinction between _Shari‘ah_ and _Tariqah_ opened the door to violations of the commandments, and the spiritual life of Muslims came to an end. The result of this teaching was that, gradually, groups of Qalandari and Malamati dervishes emerged among Muslims. The individuals of both these groups remained free from adherence to Shari‘ah; rather, they felt pride in this freedom. The Qalandar group made traveling their hallmark. They would say: “The purpose of Sufism is to overcome the _nafs al-ammara_ [the soul that incites to evil]. One method of overcoming it is also its humiliation. Therefore, do such deeds because of which people will call you bad. When people consider you b...

*Mixing of Non-Islamic Ideologies in Islamic Sufism – Part 6* Thus, the assassin of Nizam al-Mulk Tusi [the vizier of the Seljuk Sultan Malik Shah], who in reality belonged to the Ismaili sect, appeared in the dress of Sufis. Having become a Sufi, he gained Tusi’s proximity, and seizing the opportunity, he killed him. In the same way, two men of the Batini sect came to Shah Abbas Safavi disguised as Sufis. Consequently, the concept of _Qutb_ also arose among the Sufis. It means _Sayyid al-‘Arifin_, or the crown of all gnostics. The Sufis assumed, without evidence, that no Sufi can reach the station of _Qutb_ in terms of _ma‘rifah_ until God causes that _Qutb_ to pass away. Yes, after his death, God bestows his station upon his successor. It should be clear that the idea of the continuity of _Qutb_ can be proven neither by the Shari‘ah nor by rational arguments; it is a metaphor. The similarity of their beliefs can be gauged from the fact that when they arranged the chain of shaykhs for...

*Imam Abu Hanifah – Part 1* Among the four Imams of Fiqh, the greatest was Imam Abu Hanifah. His real name was Nu‘man bin Thabit. His title was Imam al-A‘zam and his kunyah was Abu Hanifah. He was born in 680 CE in Kufa. His father traded in cloth. He was of Persian descent. Kufa was established during the time of Hazrat Umar Faruq. For the education, training, and propagation of religious knowledge in that city, Hazrat Umar sent Hazrat Abdullah ibn Mas‘ud, who was a high-ranking scholar and Companion of the Messenger (peace be upon him). From the last period of Hazrat Uthman Ghani until the caliphate, he spread the light of knowledge and culture in Kufa. As a result, according to some Muhaddithin, 4,000 scholars and Muhaddithin emerged in Kufa. When Hazrat Ali came there, Kufa had already become a center of knowledge and civilization. Hazrat Ali made it the seat of the caliphate. Imam Abu Hanifah’s father, Hazrat Nu‘man, presented himself in the service of Hazrat Ali. Accordingly, Haz...

 *Imam Abu Hanifah – Part 2* *Imam Abu Hanifah and the Teaching of Fiqh* — In the beginning, Imam Abu Hanifah attained mastery and fame in _Ilm al-Kalam_ [scholastic theology], but later he became averse to theological debates and arguments and turned towards Fiqh. For this purpose, he became a student of the Imam of Fiqh of that time, Hammad bin Sulayman (d. 120 AH), upon whom the teachings of Hazrat Abdullah bin Mas‘ud and Hazrat Ali had settled. Describing his interest in Fiqh, Imam Sahib wrote: “A part of my life passed in _Ilm al-Kalam_. I thought that the predecessors were more acquainted with the reality of religion, yet they did not engage in debates, but rather reflected on the knowledge of Shari‘ah — they studied it and taught it. I also saw that the experts of _Ilm al-Kalam_ were different from the qualities of the righteous; their hearts had become hard. Therefore, I abandoned _Ilm al-Kalam_ and then engaged in Fiqh.” In those days, a woman asked a question: “If someone...