The book “Al-Ibriz” has been translated by Radke and O’Kane under the name “Pure Gold from the words Sayyidi Abd al-Aziz al-Dabbagh”. This book has been written by Al-Lamati, a student of Ad-Dabagh, who collected the sayings of his teacher Ad-Dabbagh. The Moroccan Sufi Ad-Dabbagh is considered as a great saint by the Shadhilis, Taijanis, Naqshabandis, Brawlis, Deobandis and many other Sufi sects.

The book “Al-Ibriz” is one of the most popular Sufi writing and it is one of the most shameful Sufi books as it tells that the Sufi Shaykh is always with his student, and even when his student has relation with his wife. Also the Sufi Shaykh can describe the limbs of women and others. So below are some shameful quotes from this book, that clearly oppose the Shari’ah of the noble Prophet (saw).

Shameful stories of Ad-Dabbagh witnessing relation of husband and wife and others

P 159 of English translation:

“Another of these is that one night I brought together two of my wives in a single accommodation for the night, with the excuse that one of them was hindered from spending the night in her house. Each of them bedded down for the night in her own separate bedding, and I bedded down for the night by myself in my own separate bedding. And a fourth bed in the room remained unoccupied by anyone during the night. Then my carnal soul called me to have intercourse with one of the two wives, and I had intercourse with her, thinking that the other was asleep. When I’d slept a little, I arose and had intercourse with the other one, thinking that the first one was now asleep. Afterwards when I went to visit the Shaykh – and this I did quite frequently despite the great distance- one day he began to joke with me and at a certain moment he said: “What do you (religious scholars) say about bringing together two wives in one residence and having intercourse with both of them?” I understood he was referring to what I’d done. I asked: “Oh Sayyidi, how did you known about this?” He replied: “Who do you think was sleeping in the fourth bed?

P 161, it is written:

“Another one is that I was to marry a woman from the Zirara tribe and I didn’t know what she was like. The Shaykh described her to me in a way I (later) found to be true. He told me things about her that only God could know. Then when I’d decided on the wedding night (dukhul), he said to me: “On the wedding night I’ll be with you.” I asked him: “How will I know this, oh Sayyidi?” He replied: “I’ll give you a sign.” When I met my wife and had spoken a few words to her, suddenly her nose began to bleed. I asked her: “What happened to you?” She replied: “You stuck me in the nose.” I said nothing further since I knew our lord, the Imam, had done this. Later when I visited him and mentioned the matter to him, he said: “Yes. And if she hadn’t shed that blood from her nose, she’d have fallen ill. This is because she came from a distant place and it was a cold day. The blood in her had thickened.”

P 169, another student of Ad-Dabbagh tells the so called Karamat of Ad-Dabbagh:

“Then Sayyidi ‘Ali said: ‘Another one is that the Shaykh- Gob be pleased with him- described to me my wife from head to foot, limb by limb, the parts of her that are visible and the parts that are hidden, and his description was exactly as she is, with nothing added and nothing left out –God be pleased with him! Had I myself been charged with giving a description of her, I couldn’t have described her as well as he did- God be pleased with him! By God, had she been standing in front of him, he couldn’t have been more knowledgeable about her.”

P 170: Another so called Karamat:

“Another one is that I was a man who indulged in much amorous play with my wife and I thought up numerous variations of amorous play with her. I mentioned some of this to a close friend among the brethren and he mentioned it to the Shaykh -God be pleased with him- in a manner of someone who reproached me. At that the Shaykh –God be pleased with him- laughed and said: “He has only told you some of the things he does. There’s more than that. In fact, he does such and such, and this thing and the other!” And he told him everything I was wont to do- and this while I was listening. Now there was no person who could have revealed this to anyone, indeed nobody knew about it except God the Sublime.”

P 174, there is the story of another student:

“And another one is that Sayyidi ‘Abd al-Rahman said: “I set out with the intention of visiting the Shaykh, and when I’d seated myself in front of him, he said to me: ‘What was that you were doing Saturday night?’ I replied: ‘O Sayyidi, what do you mean?’ He said: ‘You had intercourse with your wife, but you sat your infant son on the pillow when he wouldn’t go to sleep and the lamp was on top of the chest! Or didn’t you know that I was there with you.’”

P 159:

“Another of these was that one night I was alone with one of my wives, and she was lying down. I was joking with her and at a certain moment it happened that I directed my gaze at her genitals, intentionally and on purpose. When I returned to the Shaykh on a visit -and between us there was a distance of two halting-stations- he began to joke with me. At a certain point he said: “Oh religious scholars, what do you say about gazing at a wife’s genitals?” I told him what the religious scholars say, and he asked: “Do you do such a thing?” I replied: “No, I don’t”, forgetting what had happened. He said: “Not even on such-and-such a night?” I felt ashamed and remembered what I’d done. The Shaykh got up to leave and said: “Don’t do it again! Direct your gaze toward the Ka’ba- if God is willing!”

P 160:

“Another is that I went to visit him- God be pleased with him- and he sat with me in one of the rooms of his house until it was bedtime. Then he said: “Go to sleep now!” He went downstairs and I took off my clothes and lay down. Suddenly a hand came into the bed with me and tickled my belly. I burst out laughing and he laughed as well- God be pleased with him! He was in the lower part of the house where he spent the night. But I knew he was the one who did this”

P 148:

“Another one is that the Shaykh –God be pleased with him- was eating cloves for an ailment in his chest and a pleasant aroma began to emanate from him, an aroma of cloves. I could smell this quite strongly on him, an aroma of cloves. I could smell this quite strongly on him when I was with him during the day. When he exhaled, an aroma of cloves came forth with his noble breath. Then I began to perceive this same aroma when I was at home during the night. The doors were shut and he was in his house in Ra’s al-Jinan and I live in Bi’r Naqr. The aroma began to waft over us in the room, one whiff after another, and I woke up because of this and informed my wife of it. She loved the Shaykh very dearly and likewise the Shaykh – God be pleased with him- loved her very dearly. Thereafter the matter of the aroma persisted with us for a long time, lasting for several days. Then I said to him – God be pleased with him: “Your aroma is with us at night and we can smell it very clearly. Have you been with us?” He replied: “Yes, I have.” I said to him by way of joking: “Oh Sayyidi, I’ll follow the aroma and catch hold of you.” And he replied with humor: “Then I’ll move to a different corner of the room”. Another time I mentioned the matter of the aroma to him and he replied: “That’s the (mere) sense of smell. But where’s the passion?”

On another occasion he said to me: “I never leave you night or day.” And another time he said: “Demand a reckoning from me before God –He is mighty and glorious- if I don’t watch over you five hundred times in one hour.”

And on time I said to him: “Oh Sayidi, I saw in a dream my body and your body in a single garment.” He replied: “That was a true dream.” He indicated that he never left me night or day.”

P 637 and after, and the shaykh residing in the body of the murid:

Then I said: ’They say the shaykh is with his disciple in the disciple’s body and that he resides there with him’

He replied- God be pleased wit h him: ‘That’s true. And it’s like this with the disciple because if he love is strong, he attracts the shaykh so that he’s as you indicated and the disciple’s body becomes a place where the shaykh resides. And everyone adorns his place of residence.’ Here he’s alluding to the shaykh’s influence on the disciple’s body when he resides in it.

And I heard him say—God be pleased with him: ‘If the disciple loves the shaykh with complete love, the shaykh resides with him in his body. The disciple is like a pregnant woman who carries her child. Sometimes her foetus is entirely healthy and remains in a proper condition until she gives birth. Other times the foetus is lost and nothing comes of it. And other times it falls asleep and then [eventually] wakes up. Its waking up varies. It may wake up after a month, it may wake up after a year, or it may wake up later than that. So this is the disciple’s situation if he’s pregnant with his shaykh. 1) Sometimes his love is pure, complete and uninterrupted, and so the shaykh’s affair appears in his body until God confers illumination on him. 2) Other times his love is interrupted after it had been sincere and the interruption is caused by the appearance of a barrier—we beseech God for protection from this! Then his intention toward the shaykh changes, and the shaykh’s secrets are cut off from the disciple’s body after they’d been shining upon it. 3) Other times his love halts in its progression for a short period or for one of middling length or for a long period. Then the secrets of the shaykh’s body are held back from the disciple’s body. If the love returns, the secrets return.

Comment: Do the Shadhilis Nuh Keller, Aishah Bewley, Abdesammad Clark, or other Sufis like GF Haddad, Bralwis and Deobandis can explain us if they believe that their Sufi Shaykh is present in their bedroom and his aware of their intimate relations? Also do they reject this clear opposition to the Shari’ah of Allah. Also if they can explain if it is legal to describe woman’s limbs and how could the Sufi Shaykh know them?

The fairy tales of the Diwan (assembly) of saints that rule the world according to Ad-Dabbagh

P 579

Chapter four

On the Diwan of the godly men (salihun) – God be pleased with them one and all!

I heard the Shaykh say – God be pleased with him: ‘The Diwan is in the cave of Hira which is where the Prophet (saw) undertook pious devotions – God’s blessings and peace be upon him: ‘The support (al-ghawth) sits outside the cave. Mecca is behind his right shoulder and Medina is in front of his left knee. On his right are four pivots (aqtab) who are Malikites, adherents of the school of jurisprudence of the imam Malik b. Anas – God be pleased with him! Three pivots are on his left each one an adherent of the (other) three schools of jurisprudence. Then in front of them is the Wakil who’s called the Qadi of the Diwan. At this time he too is a Malikite from the Banu Khalid who live in the region of Basra. His name is Sayyidi Muhammad b. ‘Abd al-Karim al-Basrawi. The Support speaks to the Wakil, and the latter is called the Wakil (deputy) because he speaks on behalf of everyone who’s in the Diwan’

Al-Dabbagh said: ‘The action of the seven pivots is under the command of the Support, and each of the seven Pivots has under him a special group which acts on his behalf…

He also said: ‘Women are present in the Diwan, though their number is small. There are three rows of them. This is in the area of the three Pivots who are on the left, above the circle of the first row in the space between the Support and the three Pivots.’

He said—God be pleased with him: ‘Some of the perfect from among the dead are present in the Diwan and are (included) in the rows with the living. The dead are distinguished by three things. One is that their outward appearance doesn’t change, by contrast with the appearance and form of the living. A living person sometimes shaves, or sometimes he changes his clothes, etc. As for the dead, their states don’t change. So if you see a man in the Diwan whose outward appearance doesn’t change, know he’s one of the dead. If you see he’s shaven and his hair doesn’t grow, know he died in that particular state. If you see the hair on his head in a particular state and it doesn’t grow or diminish and it isn’t shaved, likewise know he’s dead and that he died in that state. The second thing is that they aren’t consulted about the affairs of the living because they have no power to act regarding these affairs. They’ve been transported to another world at a very great distance from the world of the living. On the other hand, they’re consulted about the affairs of the dead.’

He said—God be pleased with him: ‘It’s one of the rules for a visitor to graves that if he wishes to invoke God on behalf of the grave’s occupant and wishes one of God’s Friends to act as intermediary so God the Sublime will answer his prayer—then he must seek His favor—He is exalted—through a dead Friend. This is more conducive to success in his purpose and brings the answer to his prayer closer.’

[And he said:] ‘The third distinction is that the body of the dead person has no shadow. So if the dead man is standing between you and the sun, you won’t see him cast a shadow. The secret behind this is that he’s present in the body of his spirit, not in his ephemeral, earthen body. And the body of the spirit is light, not heavy, and transparent, not dense.’ He said to me—God be pleased with him: ‘How often I’ve gone to the Diwàn or to one of the gatherings of the Friends of God—and the sun had already risen—and then when they saw me from a distance, they came forth to meet me and with the two eyes of my head I saw them distinguished from one another, the one with his shadow and the other with no shadow!’

He said—God be pleased with him: ‘Those present in the Diwàn who are dead come down to it from Barzakh. They fly by means of the spirit’s flying. Then when they’re at a certain distance—not far from the Diwàn’s location—they come down to earth and walk on their legs until they reach the Diwàn. They do this out of politeness toward the living and out of fear of them.’ He said: ‘It’s the same with the men of, the invisible realm (rijal al-ghayb) when one of them visits another. He comes travelling by means of his spirit. But when he’s close to the other’s location, he acts politely and walks, adopting the walk of his heavy body out of politeness and fear.’

He said: ‘Angels are also present in the Diwàn. They’re behind the rows. And the perfect Jinn are also present. They’re the spirit-beings. They’re behind everyone and they don’t amount to a complete row.’

He said—God be pleased with him: ‘The benefit from the presence of the angels and the Jinn is that the Friends of God act in matters which their bodies have the ability to reach, whereas when it comes to other matters, their bodies are unable to reach them. They then seek help from the angels and the Jinn in the matters their bodies are unable to reach.’

He said: ‘On some occasions the Prophet is present in the Dîwân God’s blessings and peace be upon him—and if he’s present blessings and peace be upon him—he sits in the place of the Support. The Support sits in the place of the Wakil and the Wakil moves back to the row. When the Prophet comes—God’s blessings and peace be upon him—along with him come lights that can’t be supported. Indeed, these are lights which burn, terrify and straightway kill. They’re lights of awe, majesty and grandeur. If we were to imagine forty men who’ve attained an unsurpassable degree of bravery and they were suddenly overcome by these lights, they’d immediately fall down unconscious. But God the Sublime bestows on His Friends the power to receive the lights. None the less, only a few of them can cope with the matters that emerge at the moment when the Prophet is present—God’s blessings and peace be upon him!’

He said: ‘And the Prophet—God’s blessings and peace be upon him—speaks with the Support.’ He said: ‘Similarly, when the Prophet is absent—God’s blessings and peace be upon him—the Support possesses penetrating lights so that the people of the Diwàn are unable to approach him but they sit at a distance from him. The command that comes down from God the Sublime can’t be sustained by a body other than the body of the Prophet—God’s blessings and peace be upon him! And if it issues from the Prophet—God’s blessings and peace be upon him—the only body that can sustain it is the body of the Support. From the body of the Support it’s passed on to the seven Pivots, and from the seven Pivots it’s passed on to the people of the Diwan;’

P 584:

And I asked him—God be pleased with him: ‘Are the prophets present in the Diwan—blessings and peace be upon them—for instance our lord Abraham, our lord Moses, and others from among the apostles—the best of blessings and peace be upon our Prophet and upon them—?

He replied—God be pleased with him: ‘They’re present in the Diwan on one night of the year.’ I asked: ‘What night is that?’ He replied: ‘The Night of Power. On that night the prophets and the apostles are present, the Heavenly Assembly of the intimate angels as well as others are present, and the chief of existence—God’s blessings and peace be upon him—is present, as are his chaste wives and the noble great men who were his Companions—God be pleased with them one and all!’

And I asked him—God be pleased with him—about the disagreement among the hadith scholars over whether our mistress Khadija is superior to our mistress ‘A’isha, or the other way round.

He replied—God be pleased with him: ‘We’ve seen the two of them with the Prophet—God’s blessings and peace be upon him—in the Diwan on the Night of Power. We then saw that the light of `A’isha is greater than the light of Khadija—God be pleased with them both!’

P 590 and after:

“I heard al-Dabbagh say – God be pleased with him: ‘The language of the people of the Diwan – God be pleased with him- is Syriac because of its conciseness and its combining numerous meanings, and also because the spirits and the angels attend the Diwan and Syriac is their language. They only speak Arabic if the Prophet – God’s blessings and peace be upon him- is present out of politeness towards him.’ I heard him say – God be pleased with him: ‘Not everyone who attends the Diwan from among the Friends of God has the capacity to look at the Well-guarded Tablet (al-lawh al-mahfuz). Rather there are some among them who can look at it whereas there are others who turn to it with their deeper vision (basira) but are unfamiliar with what it contains. And there are some who don’t turn toward it because they know they aren’t among the people who can see it.’ He said – God be pleased with him: ‘As with the new moon people’s ability to see it varies.’

P 594:

“And I heard him say-God be pleased with him: ‘When the people of the Diwan gather together in the Diwan, they agree on what will happen from that time up to the same time the following day. And they discuss – God be pleased with them- God the sublime’s decree concerning the coming day and the night that follows it.’

He said – God be pleased with him: ‘They have the power of free disposal (tasarruf) in all worlds, the sublunar as well as the translunar, even in he Seventy Veils and even in the world if Raqqa- written with ra and a doubled qaf- Raqqa is located above the Seventy Veils. They’re the ones who have the power to act in it and power over its people, over their thoughts and what suddenly occurs in their hearts. Indeed, nothing suddenly enters their thought except by permission of the people of the power of free disposal (ahl al-tasarruf) -God be pleased with them one and all! Now if this is the case with the world of Raqqa, which is above the Seventy Veils which in turn is above God’s Celestial Throne, then how do you think matters stand with regard to he other worlds?”

Comment: Ad-Dabbagh is affirming such powers to these saints of the Diwan that no Prophets had. For Ad-Dabbagh nothing enters suddenly in the thoughts of people without the permission of people of Tasarruf…La Hawla wala Quwwata ila Bilah!!! Is there a greater danger to Islam than such Sufism? And we see Deobandis praising this Sufi who has a worse creed than Bralwiyah who in fact quote him to say that saints know keys of Ghayb (unseen).

How can these saints know Ghayb and whatever will happen tomorrow and the Decree of Allah? The Prophets were not aware of such matters, except what Allah revealed them through Wahi, and except this, they did not know what would happen tomorrow.

And how can the saints possess power to see Lawh al-Mahfuz? And this is not Allah showing some matters in dreams or by Karamat, here Ad-Dabbag is speaking about the capacity of seeing it, meaning the some Awliya have capacity to see it whenever they wish, so nothing remains hidden from them among matters of Ghayb (Unseen).

How can such people be Malikis or else, as being Malikis or Shafiis is only for people who do not know Ghayb (Unseen) and people who can read Lawh al-Mahfuz cannot be Maliki or Hanafi, or disagree in matters of Fiqh…

P 662, we have a clear contradiction, that people of illumination know the truth and do not follow a Madhab:

“And understand – God give you success- that the Friend of God who’s received illumination knows the truth and what’s correct nor is he confined to any school of religious law (madhab). If all the schools of religious laws were nullified, he’d be able to bring the divine law (shari’ah) back to life. How could this be otherwise? The Prophet – God’s blessings and peace be upon him- is never absent from him for the blinking of an eye, nor does he ever emerge for an instant from the vision of God – great is His glory! Consequently, he knows the purpose of the Prophet – God’s blessings and peace be upon him- and the purpose of God – great is His glory- with regard to His religiously binding prescriptions and other things. Now if this is so, he’s proof against others and no others are proof against him, for he’s closer to the truth than someone who hasn’t received illumination. So how is it permitted to deny someone of this description and to say he’s offended against So-and-so’s school of religious law in such-and-such matter?”

P 591:

“And I heard him say- God be pleased with him-: ‘The small among the Friends of God attends the Diwan in his body, whereas the great Friend has no hindrance upon him.’ By this he means- God be pleased with him- that the small Friend when attending the Diwan is absent from his locality and his house, and isn’t to be found at all in his town because he goes to the Diwan in his body. As for the great Friend, he arranges things as he wishes. He attends the Diwan but isn’t absent from his house because the Great Friend is able to take on any appearance he wants and due to the perfection of his spirit, if he so wished, three hundreds and sixty-six bodies can be devised for him. Indeed, one time when I was with him outside the Bab al-Jisa, one of the gates of Fez- God watch over the city- I heard the Shaykh say- God be pleased with him-: ‘What’s this Diwan? The Friends of God who constitute it are all in my breast!’ And one tile I heard him say: ‘The Diwan actually convenes in my breast.’

And I heard him say on another occasion- God be pleased with him: ‘In comparison with me the heavens and the earths are like a mawzuna in a desert area of the land.’…

One day I was with him outside the Bab al-Futuh and he began to name for me the great among the godly men- and this despite his being formally unschooled. I then asked: ‘How do you know them?’ He replied- God be pleased with him-: ‘The spirits of those who’ve received the great illumination have their abode in the dome of Barzakh. Anyone we’ve seen in the dome, we know he’s one of the great.’ Then we turned to speaking about the Shaykh Sayyidi Ibrahim al-Dasuqi. Al-Dabbagh said: ‘He’s one of the great.’ I began mentioning his glorious feats and the marvels recounted among his miracles. Then he said- God be pleased with him: ‘Though Sayyidi Ibrahim Al-Dasuqi- God be pleased with him- lived from his time up to our day and age, he wouldn’t be attain the spiritual stations of your brother ‘Abd al-‘Aziz – he was referring to himself- nor would he advance as much as ‘Abd al ‘Aziz advanced from yesterday to today. By God, your brother doesn’t say this out of pride but he says it as an acknowledgement and by way of informing you about God’s favor!’

And one day I was entering through the Bab al-Jisa with him when he looked at me and said: ‘At this moment I’m wearing three garments. If one of them were removed and placed over the city of Fez, everyone in the city would dissolve and its wall and foundations, its houses and everyone in them, would return to absolute non-existence.’

Comment: so for Ad-Dabagh a Wali can appear in different places at the same time. Also on can see how Ad-Dabbagh clearly claims divinity when saying that heavens and earths are like a Mawzuna in a desert land compared to him. Moreover he claims supernatural powers as he only can stand the cloak he is wearing.

P 592 and after

“I heard him say- God be pleased with him: ‘The support may be absent from the Diwan and not attend it. Then what causes disagreement occurs among the Friends of God the Sublime who belong to the people of the Diwan. Action takes place in their part that causes them to kill one another. For if most of them have chosen something and the minority opposes this, then the action referred to befalls the minority and they all die. One day they disagreed about something. The small group among them said: “If this thing doesn’t happen, we wish to die.” The bigger group replied: “So die, if you wish!” The small group then died.’ He said—God be pleased with him: `If the two factions are equal, the action befalls both of them together.’

I said: ‘But they’re people of deeper vision (basira) and unveiling. Why does strife occur among them? After all, they behold the wish of God the Sublime by means of their deeper vision.’

He replied—God be pleased with him: ‘If it’s the smaller group that’s in opposition, God veils them from His wish so that what’s been divinely decreed happens to them. If the two factions are equal, the wish of the True—He is exalted—is concealed from all of them. For the hearts of the pure Friends of God are places where divine decrees manifest themselves, but hearts can be in disagreement and hearts can be equally matched.’

And I asked: ‘What’s the cause of the Support’s absence—God be pleased with him—from the Diwan?’

He replied—God be pleased with him: ‘The cause is one of two things. Either his absence is because of beholding the True—He is exalted—during the entire day so that the worlds disappear from his sight and for this reason he isn’t present in the Diwan, or because he’s just begun to hold his office, as is the case close to the time of death of the Support who preceded him. He may not be present at the beginning so that his body can accustom itself by stages.’

He said—God be pleased with him: ‘And the chief of existence may be present during the Support’s absence. The people of the Diwan then experience such fear and anxiety that they lose their wits, since they don’t know what the outcome of his presence will be—God’s blessings and peace be upon him! If this situation were to continue for many days, the world would be destroyed.’ He said—God be pleased with him: ‘If the chief of existence—God’s blessings and peace be upon him—is present during the Support’s absence, present with him as well are Abu Bakr and ‘Umar, `Uthman and `Ali, Hasan and Husayn, and their mother Fatima the Radiant, sometimes all of them and other times only some of them—God be pleased with them one and all!’

He said: ‘Our mistress Fatima sits with the group of women who are present in the Diwan, on the left side as already mentioned. Our mistress Fatima is in front of them—God be pleased with her and with them!’ He said—God be pleased with him: ‘And one night I heard her—God be pleased with her—invoke blessings on her father—God’s blessings and peace be upon him! She said: “Oh God, bless him whose spirit is the prayer niche of the spirits, the angels and the universe! Oh God, bless him who’s the prayer leader of the prophets and the apostles! Oh God, bless him who’s the prayer leader of the people of Paradise, God’s believing bondsmen!” She was invoking blessings on him—God’s blessings and peace be upon him—in Syriac and not with these words, for I’ve extracted the meaning from them. But God knows best!’

Then I said: `If the Support is present, can anyone contradict him?’

He replied—God be pleased with him: ‘No one can so much as move his lower lip in contradiction, let alone openly voice a contradiction. Indeed, if he did so, he’d be afraid of having his faith stripped from him, not to speak of other things. But God knows best!’

Comment: See the clear contradictions, if these Sufis knew Keys of Ghayb, whatever will happen tomorrow and the decree of Allah, how could they disagree and fight each other to point of killing?

P 595-596:

And I asked him-God be pleased with him-whether those drawn into God (al-majadhib) are admitted to the Diwan and whether they have the power of free disposal as do those who aren’t drawn unto God.

He replied—God be pleased with him: ‘They aren’t admitted to the Diwan and power of free disposal isn’t in their hands. If they’re accorded the power of free disposal, the people at large will perish.’ I asked: ‘When will it be accorded thern?

He replied—God be pleased with him: ‘At the time when the Anti-Christ (al-Dajjal) appears—God curse him! The power of free disposal will then be in their hands and the chief of the Diwan will be one of them. He won’t possess reason so as to exercise discernment, and thus defects will affect the power of free disposal. This will be a cause for the emergence of the Anti-Christ.’

Comment: How can insane Majdhub be saints?

More on the powers of Tasarruf of Awliya according to Ad-Dabbagh

P 602-603:

One day while speaking with al-Dabbagh—God be pleased with him—I made mention of our lord Solomon—blessings and peace be upon our Prophet and upon him—and the Jinn and the human beings, the demons and the wind, that God made subservient to him. And I mentioned what God the Sublime bestowed on Solomon’s father, our lord David—peace be upon him—in the way of working iron and rendering it soft so that in his hands it was like lumps of dough, and the power God bestowed on our lord Jesus—peace be upon him—to cure the blind and lepers, and to bring to life the dead by God the Sublime’s permission, and similar things among the evidentiary miracles of the prophets—blessings and peace be upon them! He understood this as if I were saying to him: ‘The chief of existence—God’s blessings and peace be upon him—is above all of them. Why didn’t something like this appear on his part? Of course, some evidentiary miracles did appear on his part but they were of a different kind.’

He replied—God be pleased with him: ‘Everything that was bestowed on Solomon in his dominion—peace be upon him—and what was made subservient to David and conferred on Jesus—peace be upon him—this and more God the Sublime has bestowed on the people of the power of free disposal (tasarruf) in the Prophet’s religions community—God’s blessings and peace be upon him! God made subservient to them the Jinn, human kind, the demons, the wind and the angels, indeed everything found in all the worlds. He gave them the power to heal the blind and lepers, and to bring the dead back to life. But this is a hidden, veiled matter which isn’t visible to men at large lest they devote themselves to these beings and forget their Lord—He is mighty and glorious! And this came about for the people of the power of free disposal thanks to the blessing of the Prophet—God’s blessings and peace be upon him! All of this is due to his evidentiary miracles—blessings and peace be upon him!’ He then recounted secrets which minds are incapable of supporting. But God the Sublime knows best!

And one day I questioned him—God be pleased with himsaying: ‘The people of the power of free disposal—God be pleased with them—have the capacity to destroy the infidels wherever they may be, so why do they leave them in their unbelief and their worship of something other than God—He is mighty and glorioussince whoever is of this description should quite rightly be destroyed?’

He replied—God be pleased with him—tilting his head upward and bringing it down again: ‘In [the space of] this instant the Friend of God is able to destroy this entire land. None the less, if he’s present at a battle between the Muslims and the infidels, it’s forbidden for him to make any use at all of this secret against the infidels. He fights against them in the usual way of fighting, by striking with a sword and thrusting with a lance, etc., and thereby conforms to the example of the Prophet—God’s blessings and peace be upon him!’

He said—God be pleased with him: ‘A ship of the Muslims which had aboard two Friends of God—He is mighty and glorious- encountered a ship of the infidels. When the fighting between them grew intense, one of the two Friends of God stood up—he was the lesser—and made use of this secret against the [enemy] ship. Fire broke out in the ship of the infidels and they beheld this. No usual cause emerged from the Friend of God which covered up his power of free disposal. Indeed, the ship caught fire without any cause. When this Friend of God did what he did, the other Friend who was with him divested him [of his power]—and he was greater than him—as a punishment for what he’d done.’

AL-Dabbagh said—God be pleased with him: ‘It isn’t permitted to make use of this secret against the infidels—God destroy them—because in reality the person who possesses the secret in that situation is outside the world of human beings and is engaged in another world. And just as it isn’t permitted for the world of the angels, for instance, to make use of the extent of their power against the infidels, similarly it isn’t permitted for the possessor of the secret to make use of his power against them. Rather the matters that assure their persistence and the continuation of their life occur for them through his hands, just as they have protectors from among the angels who order their affaire from their birth up to when they die.

In short, the infidels—God destroy them—are of the world of human beings and nothing is used in fighting with them and destroying them except what’s usual in the world of human beings. But God knows best!’

Comment: The miracles and Karamat are actions of Allah, and not powers conferred to people. Also one can see that these Sufis attribute Allah’s powers to the saints like destroying entire land, and also they believe some greater saints can take these powers from smaller saints.

P 456, after Ad-Dabdagh gave secret meanings of the arabic letters:

Al-Dabbdah said—God be pleased with him: ‘These are the secrets of the letters. Each one of the letters possesses seven secrets which originate in accordance with the previous meanings, and each possesses seven other secrets which correspond to the Arabic language. And if the word isn’t Arabic, the letter corresponds to other secrets. God grant us success and teach us the rank of our lord Muhammad—God’s blessings and peace be upon him! This was written by cAbd al-‘Aziz b. Masud al-Sharif, known as al¬Dabbagh.’ Taken from his own manuscript—God be pleased with him!

Now consider—God have mercy on you—whether you’ve heard anything like this or seen it written in a compendium! But God the Sublime knows best!

In the month that I met al-Dabbdgh—God be pleased with him–and spent time with him, or a little thereafter, he told me three words from Syriac and said to me: ‘Retain these words and see that you don’t forget them!’ And they were: sinar, sidh`u and mazar, i.e. sin with i, nun with a and then ra’ with sukun; then sin with i followed by dhal with sukun and ‘ayn with u; and then mim with a followed by alif, and za’ with a and ra’ with sukun.

I asked him—God be pleased with him: ‘What language is this? And he replied: ‘Syriac. I don’t know anyone on the face of the earth who speaks it, that is to say there are very few.’

I asked: ‘What do these words mean? But he didn’t explain their meanings to me. Since you’ve learned the foundation of the usage of the letters in Syriac, it’s clear to you that he said to me: ‘Look at this light residing in my body and flaring up in it, which is in my exterior and in my interior! Look at this immense good which my body possesses and through which it exists! By means of it all existing things are cleansed of evil. Whatever visible and hidden good things are in the heavens, on the earth, and in all the worlds, receive support from this light which is in my body.’ Thus al-Dabbagh informed me that he has the [supernatural] power of free disposal within all the worlds. But God the Sublime knows best!

Comment: Dabbagh here claims that Nur Muhammadi is in him, since for Sufis the world works with the emanation (faydh) of Nur Muhammadi.

P 726 we have the description of one of Dabbagh’s shaykh

3) Sayyidi Yahya, the [spiritual] master of al-Jarid, who was also one of the Pivots, and outwardly and inwardly he was a fervent follower of the shari’a of the Prophet—God’s blessings and peace be upon him! He was endowed with the power of free disposal (tasarruf) over all who pay visits of respect to the godly dead, and he saw to their requests and fulfilled those which God had foreordained. Al-Dabbagh told me this—God be pleased with him—when I spoke to him about the case of one of the eminent dead frequently visited by the people, who has imparted benefits and whose shrine has cured the sick.

He said to me—God be pleased with him: ‘The hearts of Muhammad’s religious community—God’s blessings and peace be upon him—possess great significance with God. If they were to gather at a spot where no one is buried and imagine a Friend of God to be there and begin to make requests of God the Sublime in that place, God—He is exalted—would be quick to respond to them. And Sayyidi Yahyd is the one who today’—i.e. the day of the report—`has the power of free disposal in this matter. And the same may happen with regard to living Friends of God as well. It may be that among the people a man becomes famous for Friendship and requests are granted by using him as an intermediary with God. However, he has no share in Friendship with God. The request of someone who uses him as an intermediary with God is actually granted by the people with the power of free disposal. It’s they—God be pleased with them—who’ve established this man in the guise of a Friend of God so that people of darkness like himself gather round him. It’s they who exercise free disposal in accordance with the divine decree.

Meanwhile, in their hands the man is like an effigy that the owner of standing corn sets up in his field to drive away the birds. The birds imagine the effigy is a man and flee from it. In reality this is due to the action of the owner of the field, not to the action of the effigy. In the same way the people with the power of free disposal—God be pleased with them—establish this man, and the people of darkness like himself gather round him. The one with the power of free disposal remains concealed from them. He isn’t visible to them, because he’s real and they aren’t able to support reality.’

And I heard him say—God be pleased with him: ‘A man came to a frightening road after sunset and there were two men lying in wait for him. One of them was where the mountain trail began and the other half way along it. The man had placed himself under a shaykh who was of no worth. When he was about to enter on the mountain trail, he exclaimed: “Oh Sayyidi So-and-so, over and above you I give precedence to the rank of our lord Muhammad, God’s blessings and peace be upon him! None the less, redeem me from this mountain trail and fulfill your promise to me.”‘

Al-Dabbagh continued—God be pleased with him: ‘One of the people with the power of free disposal heard him and he greatly revered the noble Prophet’s name—God’s blessings and peace be upon him—as well as his rank, which the man gave precedence over his shaykh. Of necessity he had to grant the request. He himself then went with the man. He kept him company in his heart and traversed the mountain trail with him, though the man didn’t see him.

Meanwhile, God held back the two men who were thieves and they did nothing. The novice had no doubt that it was his shaykh who granted his request. When he came before him, he paid him four mithqals [of silver] and a bit. But God knows best!’

Comment: we can clearly see that this Sufi religion attributes to human beings powers none possess except Allah, and these powers of bringing benefit and removing harm are denied for Prophets…

In conclusion about this matter, these Sufi fairy tales establish saints as the rulers of the world, rather nothing happens in other worlds without their powers and control, they attribute to them powers Prophets did not have. Some of the noble Prophets were killed, others in jail, others in distress, others afflicted with illness, lost battles.

But these Sufis attribute absolute knowledge to their saints, knowledge of the decree, and they attribute to them powers to rule the world. And despite this clear Kufr, we see most of Sufis praising this book, it has been translated in many languages and is one of the greatest and most popular Sufi book.

Do Deobandis, Shadhilis, Tijanis, Naqshabandis, Bralwis and others believe Awliya rule the world and have total power of Tasarruf in all the worlds, and know matters of decree?

Ad-Dabbagh affirming knowledge of Ghayb to the Prophet (saw) and Awliya

We have p 517, n°434:

“Next, I said to the Shaykh -God be pleased with him-: ‘The scholars of external religious learning among the specialists in hadiths, and others as well, disagree about whether the Prophet –God’s blessings and peace be upon him- knew the five things mentioned in God the Sublime’s words: “Verily, God has knowledge of the Hour, He sends down the rain and He knows what’s inside wombs. No soul knows what it will earn tomorrow and no soul knows what land it will die in. But God is all-knowing and informed.” (31/34)’

He replied- God be pleased with him and with our lords the religious scholars: ‘How could the matter of the five things be unknown to him-God’s blessing and peace be upon him-since none of the people with the power of free disposal (tasarruf) among his noble community would be able to exercise that power without knowledge of these five?

Comment: So for Al-Dabagh, every Wali who has power of Tasarruf knows these five secrets, so how could the Prophet (saw) not know this.

P 517, the next story further clarifies this:

“And I also asked him about the view of the religious scholars regarding knowledge of the Night of Power (laylat al-qadr), namely that the Prophet- God’s blessings and peace be upon him- had lost knowledge of it. For this reason he said: “Seek in the ninth (or) in the fifth!” If knowledge of it had remained with him, he’d have specified it for them- God’s blessings and peace be upon him!

He exclaimed- God be pleased with him: ‘For God’s sake!’ And he became angry. Then he said: ‘By God, if the Night if Power arrived and I were dead – though my corpse were bloated and my leg raised the way the corpse of a donkey becomes bloated- I’d still know the Night of the Power even in a stat like this! How could it be unknown to the lord of existence- God’s blessings and peace be upon him-?”

Ibriz p 504 and after:

And I also asked him—God be pleased with him—about God the Sublime’s words: ‘God forgive you! Why did you give them permission before it was clear to you which of them spoke the truth and you knew which were the liars?‘ (9/43).

And he answered me with something close to the following. He said: ‘God the Sublime ordered the Prophet—God’s blessings and peace be upon him—to forgive and to pardon with a kind pardon, and to associate in a friendly manner and urged this until He said: “If you had been harsh and hard-hearted, they would have scattered from around you. So pardon them and pray for their forgiveness, and consult with them in the matter” (3/159).

And this was his practice with the people. Thus when the hypocrites came to him and asked his permission to stay behind and presented their excuses, he gave them permission to stay behind, though he was aware of their hypocrisy. This was because of his mercy and because of what God had ordered him about associating with them in a friendly manner. God had urged him to be like this with them in other Qur’dnic verses. So this is how he behaved toward them outwardly. Then in his interior he spoke of the descent of a verse which would disgrace them. But God hindered him from setting about to disgrace them because of the mercy in him and because of God’s instruction to him. Thus in his interior he spoke of their disgrace in a way which showed that it came from God and not from him, because of the shame that was in him—God’s blessings and peace be upon him! This was as in God the Sublime’s words: “That was harmful to the Prophet and he’s ashamed before you; but God isn’t ashamed before the truth” (33/53).

He wanted the verse to come down in the form of a reproach to him so it would be further from suspicion, consist more purely of sincere advice, and more effectively restrain them from engaging

another time in hypocrisy with the Prophet—God’s blessings and peace be upon him! Indeed, God the Sublime is his advocate against whoever is hypocritical toward him, and is his litigant and bearer of proofs. Moreover, the form of this reproach contains various advantages. On the internal level it isn’t a reproach. Rather the beloved acted on behalf of the beloved in the conflict and nothing more.’

He said: ‘No one should imagine that the Prophet—God’s blessings and peace be upon him—didn’t know the difference between the truthful and the liar among those who presented excuses. How could this have been concealed from him, given that someone who’s received illumination in this day and age knows the difference between the truthful and the liar of that time? All people with illumination obtained what they obtained through loving him—God’s blessings and peace be upon him! And they were given to drink a single hair’s amount of his light—God’s blessings and peace be upon him! Earlier when the hadith: “This Qur’an has been sent down upon seven letters” was discussed, the nature of the Prophet’s knowledge (science) was dealt with—God’s blessings and peace be upon him!’

I, al-Lamati, would add that in the view of those who’ve reflected on the words of the Qur”dnic commentators this account of the verse is the best that’s been given”

Comment: so Ad-Dabbagh believes like Bralwiyah that the Prophet (saw) had knowledge of everything, and he does shameful Tahrif of the Quran to justify this.

P 390 and after, Ad-Dabagh gives same explanation of Bralwiyah that the Prophet (saw) knew reality of palm trees while all scholars say the Prophet (saw) did not know this matter of the Duniya:

I asked him about things I found difficult to understand in hadiths. Thus I asked him—God be pleased with him—about the hadith on pollinating palm-trees which is found in the Sahih of Muslim: The Prophet walked past some people who were pollinating palm-trees. And he said—blessings and peace be upon him:

`What’s this? They replied: ‘This way they turn out well, oh Apostle of God.’ And he said—God’s blessings and peace be upon him: `If you didn’t do it, they’d [still] turn out well.’ So they didn’t pollinate them. But they turned out to be dates of bad quality. After this when he saw the dates—blessings and peace be upon him—he said: ‘Why are the dates like thisT They replied: ‘Oh Apostle of God, it was you who told us such-and-such.’ He then said—God’s blessings and peace be upon him: ‘You know better how to deal with your worldly affairs.’

He replied—God be pleased with him: ‘The Prophet’s remark—God’s blessings and peace be upon him: “If you didn’t do it, they’d [still] turn out well”, consists of true and sincere words. He uttered these words on the basis of his firm conviction and certainty that God the Sublime is the only active agent. This certain assertion is based on beholding the diffusion of God the Sublime’s action throughout all contingent beings—directly and not by means of an intermediary or a secondary cause. Not one mote comes to rest, not one hair moves, no heart beats, no vein pulsates, no eye blinks and no eyebrow makes a sign without God the Sublime being the agent behind it—directly without any intermediary. And this is something which the Prophet—God’s blessings and peace be upon him—perceives the way others experience all sense perceptions. Nor is this hidden from his sight, whether he’s in a waking state or asleep, because when it comes to the Prophet—God’s blessings and peace be upon him—his heart which contains this vision doesn’t sleep. Without any doubt secondary causes are removed from the sight of someone endowed with this vision, and he advances from faith in what’s invisible to seeing and direct vision. In conformity with God’s word—He is blessed and exalted: “And God created you and what you do” (37/96), he possesses permanent vision which is never absent and the certainty which corresponds to this kind of vision. He’s so absolutely sure of the sense of this Qur’anic verse that it would never enter his mind to ascribe an action to anyone other than God the Sublime, even if the thought were as small as the head of an ant. Without any doubt, a firm conviction of this description causes normal behavior to be interrupted (miracles) and has an influence on things. This is God the Sublime’s secret due to which no secondary cause remains and no intermediary. When a person who has attained this station indicates that there are no secondary causes and attributes action to the Lord of lords, what he says is true and his words are sincere. But the person who has faith in the invisible doesn’t possess vision in conformity with: “And God created you and what you do.”

Rather what he sees he attributes to the person by whose hand the actions appear to have been done. Only the faith which God the Sublime bestows on him will draw him to the sense of the Qur’anic verse and cause him to attribute action to God—He is exalted! He has two attractions within him. One is from his Lord, and this is the faith which draws him to God. The second of them is from his natural temperament, and this is to see action as coming from other than God, which draws him into falsehood. He’s continually between these two matters. Sometimes the pull of faith is stronger and you find that he visualizes the sense of the mentioned Qur’Anic verse for one or two hours. At other times the pull of his natural temperament is stronger and you find that he neglects its sense for one or two days. During the times of neglect the certainty which interrupts normal behavior disappears. That’s why what the Prophet said—God’s blessings and peace be upon him—didn’t happen, because the Companions—God be pleased with them—lacked the certainty which interrupts normal behavior and which the Prophet’s interior contains—God’s blessings and peace be upon him! It was in accordance with this certainty that his true speech and sincere words emerged. Since he knew what stopped what he said from happening—God’s blessings and peace be upon him—and he knew that they didn’t have it in their power to remove the cause–God be pleased with them—he left them the way they were, saying: “You know better how to deal with your worldly affairs.”‘

I, al-Lamati, say: Just look! And God give you success! Have you ever heard an answer such as this? Or seen something like it written in a book? And this hadith is difficult for the eminent authorities among the scholars of the foundations of jurisprudence and for others, men such as Jamal al-Din b. al-Hajib, Sayf al-Din al¬Amidi, Safi al-Din al-Hindi and Abu Hamid al-Ghazzali—God the Sublime have mercy on them!

Comment: Al-Lamati agreed that all scholars said that the Prophet (saw) did not know this matter of the Duniya, as it is clear in this Hadith, yet Ad-Dabbagh clearly opposes this.

P 489 and the Awliya seeing people’s private parts:

And I questioned him—God be pleased with him—about God the Sublime’s words: ‘And he felt inclined toward her, except he saw the sign of his Lord‘ (12/24). [I asked:] ‘What was it he felt inclined to do?

He replied—God be pleased with him: ‘He felt inclined to slap her.’ And I asked him about what some Qur’anic commentators say concerning this. But he emphatically rejected their view. And he said: ‘Where [in this] is protection from sin (‘isma)? When the Friend of God receives illumination, God removes from him seventy-two veins of darkness. From the one vein arises lying, from another arises pride, from another arises hypocrisy and from another love of the world. From another still arises lust and a liking for fornication. And so it is for other such wicked things. This is the case with the Friend of God but how much more so when it comes to a prophet, since protection from sin is his natural disposition and his body was formed in accordance with it.’

He said—God be pleased with him: ‘The Friend of God may reach a state in which an object of lust and anything else are on the same level in his sight so that even a female’s genitals and this stone’—and he pointed to a stone in front of him—`would be one and the same. And why not, since what’s found in women’s wombs, let alone anything else, isn’t hidden from the person who’s received illumination? Indeed, he sees this through the light of God which Satan has no access to and which can never be accompanied by darkness. If this is a rightful claim of the Friend of God, how much more so in the case of the prophet who’s protected from sin. God see to it that we’re among those who acknowledge prophethood’s rightful claim! But God the Sublime knows best!’

Ibriz chapter 2 p 480, we have a detail of the knowledge of Awliya according to Ad-Dabbagh:

Now if you’ve grasped the Shaykh’s words—God be pleased with him—about the above-mentioned difference, then you’re aware that what al-Hatimi approves concerning the difference—God have mercy on him—isn’t clear because the gist of it is that an angel doesn’t come down to the Friend of God with commands and prohibitions, as he does in the case of the prophet. However, this isn’t right. An angel does come down to the Friend with commands and prohibitions, but this doesn’t necessarily mean he brings a shari `a. There’s no Shari `a in the story of Mary. Indeed, the angel comes down to her with a command, though she was no prophetess—as previously stated.

If we were to divulge what we heard on this subject from the Shaykh—God be pleased with him—it would be a miracle for those who seek and a mainstay for people with longing. But this is a secret which mustn’t be divulged. None the less, I’d like to mention here two things from the Shaykh’s forms of knowledge—God be pleased with him! One of them is some of what’s beheld by a person who receives illumination:

He said—God be pleased with him: ‘As for in the first station, certain things are disclosed to him, among them: 1) acts of God’s bondsmen when they’re in seclusion, and 2) beholding (mushahada) the seven earths and the seven heavens, and 3) beholding the fire which is found in the fifth earth, as well as other things in the earth and the sky.’

And he said: ‘This fire is the fire of Barzakh because Barzakh extends from the seventh heaven to the seventh earth, and the spirits after they leave their physical shapes are located in it in accordance with their ranks. The spirits of the people of wretchedness—God protect us from that—are in this fire which has the form of confined dwellings like wells, caves and nests. Its inhabitants are forever engaged in rising and descending. One of them scarcely speaks a single word to you before his abyss causes him to sink downward.’ And he said: ‘This fire isn’t Hell, because Hell is located outside the globe of the seven heavens and the seven earths. And such is the case with Paradise as well.’

[He continued:] ‘And among the things he beholds is 4) the interconnection of the earths with one another, how you emerge from one earth to the other, what distinguishes one earth from the other, and the created beings found in each earth, and 5) beholding (mushahada) the interconnection of the celestial spheres with one another, their relation to the heavens and how the stars are arranged in them, and 6) beholding the satans and how they propagate, and 7) beholding the Jinn and where they dwell, and 8) beholding the course of the sun, the moon and the stars, and the frightful sounds which are like thunderbolts that instantly kill. This is what he hears continuously, and he mustn’t consider any of these things to be important but take everything he sees to be insignificant. Otherwise, his state will come to a halt and his affair will suffer a reversal, because the body at the time of illumination is permeable and is permeated by everything it deems good.

Moreover, all these things which he beholds are darkness. If he relies on any of them, he’ll come to a halt in darkness and be cut off from God—He is mighty and glorious! That’s why someone who hasn’t received illumination is on safe ground, whereas the person with illumination is in extreme danger—unless God protects him. Now if the body was tempted and distracted from God—He is mighty and glorious—by things like almonds, raisins and chick peas, not to mention dirhems and dinars and women and children, how would he not be tempted after illumination by beholding the translunar and the sublunar world and by satans assisting him in whatever he wishes? There’s no protection save in God!’

He said—God be pleased with him: ‘Whoever comes to a halt with any of these above-mentioned things, the satans accompany him hand in hand and he becomes one of the magicians and fortunetellers. We beseech God for protection from this! But whomever God the Sublime shows mercy, He draws him unto Himself and creates within him a longing and heart-felt desire with which he penetrates these veils.

As for what he beholds in the second station, the eternal lights are disclosed to him the way the gloom-laden ephemeral things were disclosed in the first station. Thus in this station he beholds the angels and the recording angels, the Diwan and the Friends of God who constitute it. And he beholds the station of Jesus—blessings and peace be upon him—and all who are attached to him and are like him, then the station of Moses—blessings and peace be upon him—and all who are with him, then the station of ldris—blessings and peace—and all who are with him, then the station of Joseph -blessings and peace be upon him—and all who are with him, then the stations of three of the previous apostles, some of whom were before Idris and others who were after him—but their names aren’t known among people. If we were to describe the stations of the prophets just mentioned and what an angel looks like as he was originally created, the hearer would hear things his mind couldn’t support.

It’s also incumbent on a person to whom these things have been disclosed not to come to a halt with any of them for the reason given previously, i.e. at that time his body is permeable, and if he halts with any of them his body will be permeated by its secrets, so that if he halts at the station of our lord Jesus, for instance, and deems it good, he’ll be given its secret to drink and he’ll immediately renounce his religion and leave the Muslim community. We beseech God for protection against this!

One who’s experienced illumination remains in immense danger and imminent destruction until he beholds the station of our lord and master Muhammad—God’s blessings and peace be upon him! If he does behold him, he then obtains happiness and his joy is complete because in the Prophet’s body—God’s blessings and peace be upon him—is a power that draws one to God—He is mighty and glorious! His noble body—God’s blessings and peace be upon him—has been distinguished among all created beings by this power. That’s why he’s the most esteemed of created beings and the best of mankind. Then if the illuminated person arrives at the station of our Prophet—God’s blessings and peace be upon him—the attraction to God which he experiences—He is mighty and glorious—increases and he’s safe from being cut off. This subject contains further secrets which those endowed with illumination are familiar with. God make us one of their number and don’t deprive us of their blessing!

As for the third station, in it the beholder beholds the secrets of predestination in the aforementioned lights.

As for the fourth station, in it the beholder beholds the light in which action is spread thin and in which it dissolves like the dissolution of poison in water. Action is like poison and the light is like water. In this station many fall into error because they imagine this light to be God—but God is elevated above that light by so great an elevation!

And in the fifth station he beholds action’s drawing apart from his light and he sees the light as a light and action as an action. The error concerning what he at first imagined becomes clear.’

We’ve refrained from mentioning the names of the stations and explaining their meanings and providing an exhaustive treatment of their divisions, because our purpose is to indicate a warning for the person who’s received illumination. And that has occurred—praise be to God—with an explanation which entails secrets that are only to be communicated orally to those worthy of them.

Comment: Allah clearly denied in the Quran knowledge of the Ghayb for his Prophets. Musa (aley salam) was not aware of what Al-Khidr did, Sulayman was not aware of what Hud Hud had seen, Ibrahim did not knew some of his unknown guests were angels, and so on…

The Prophet (saw) did not know some hypocrites in Madinah, he did not know the incident of Ifk, the case of honey, the incident about the prisoners of Badr, and other matters.

Prophets are only told some matters of Ghayb through Wahi and their knowledge is limited to Wahi.

And these Sufis affirm knowledge of the decree to Awliya, and that nothing is hidden from them, Awliay see actions of people in seclusion, their private parts, all what happens in seven earths and heavens…La Hawla wala Quwwata ila Billahi

The belief of Tanasukh like Hindus

P 604:

And I asked him –God be pleased with him: ‘If the Friend of God assumes a form which is other than his own and he’s killed in that form, then who suffers the pain? Is it his spirit in the original body, or the one whose form he took on?’

He replied- God be pleased with him-: ‘What one must believe is that the two (forms of) pain in this world and the world to come are the same. People at large don’t have knowledge of this because they think that what’s meant by pain is the body but this isn’t the case. What’s meant is the spirit. Then he recounted a secret from among God the Sublime’s secrets which he used to explain this and presented evidence concerning the matter, namely that if God puts a Friend to work in a place that his earthen body can’t support because of a hindrance such as intense heat or intense cold, etc., then the Friend’s spirit emerges from his body and enters a body that’s able to support the hindrance in question and it undertakes the matter.’ He said: ‘if the person transferred to the body suffers pain, he feels the pain the same as if his spirit was in its own body and no differently.’

Then I asked him: “What are these bodies which the Friend can enter and be transferred to? He replied: “For instance, the camel, the bull, and so on, which are able to support the hindrance in question.’

I said: ‘Their spirits are in their bodies so how can the spirit of the Friend of God enter with them?”

He replied: ‘Though their spirits are in their bodies, they aren’t like the spirits of Adam’s offspring. Indeed, the spirits of animals are like their minds, and their minds are like their spirits. That’s why the Friend of God can adopt the form of the body of animals. Of he wishes to carry out something that’s been decreed, he relies on this and he doesn’t adopt the form of bodies of Adam’s offspring which contain their spirits.’

And I said: ‘On certain occasions we see a bull, for example, that’s in no way disturbed. Then something comes over it. Having become aroused, it hurls itself at someone and kills him. Is it possible a Friend of God took on its body so that what was divinely decreed came to pass?’

He replied: ‘This is possible if the person who was killed was an infidel, because the army of light and the army of darkness are engaged in an intense struggle.’ Then I asked: ‘And is it possible that animals such as the cat and dog whose form demons can adopt are used the same way?’

He replied- God be pleased with him: ‘Yet, it is. Demons belong to darkness and falsehood, whereas the Friends of God- God be pleased with them, belong to the truth. Now light and darkness are two armies. As for the said animals, sometimes the one army takes on their form and sometimes the other army takes on their form- in order to carry out a divine decree.’

And I asked: ‘What divine decree relies on the Friend of God adopting the form of snake?’

He replied: ‘If God orders to kill Zayd with poison, the Friend’s spirit will then enter the said form in order to carry out the divine decree.’

I said: ‘So there’s no poison in the spirit of the Friend of God?’

He replied – God be pleased with him: ‘Whatever may be the poison, it’s the will (himma) and the resolve of the Friend of God that causes thing to be done? Thus if he wills something, it happens.’

And I asked al-Dabbagh what the situation of the Friend’s body is if his spirit leaves his body.

He replied- God be pleased with him: “It remains without a spirit. If he’s one of the lesser Friends of God, his body remains in the form of someone who’s dazed and insane. He doesn’t speak at all. If he does speak, he doesn’t comprehend what he says and doesn’t understand it. But if he’s one of the great Friends, his body remains in a state as if its spirit were still in it. He speaks and he laughs just as he was in his former state.’

Then I said: ‘But if it remains without a spirit, it’s dead. So how is it possible for the first to be left with the appearance of an insane person and for the second to be left in his normal state, while the spirit of both of them has departed?’

He replied- God be pleased with him: ‘If the spirit departs, its effects remain in the body, such as heat and similar things. As long as the effects are in the body, it will remain alive, and the effects only become non-existent after twenty-four hours.’ He said: ‘Whoever’s spirit returns to his body before that remains his life. If the said period of time elapses and the spirit is still separated from the body, it’s impossible for it ever to return to its body, and it’s among the number of the dead. How many Friends of God have had their spirit taken (unto God) in this situation! And God has great concern for whoever had his spirit taken in this situation.’

And I asked him about what I heard concerning a certain Friend of God that his spirit was absent from his body for three days and then returned. Surely this contradicts what was just explained.

He replied- God be pleased with him: ‘What you heard is true. The spirit can remain absent for seventeen days or more, but it must long for its body. Through its longing the body obtains life.’

Comment: One can see that it is exactly the creed of Tanasukh of the Hindus, that the soul of human beings enters other bodies of animals.

The Awliya can steal for Ad-Dabbagh

P 606:

“And I heard him say- God be pleased with him: ‘The Friend of God who possesses the power of free disposal can extend his hands into the pocket of whomever he wishes and take from it as many dirhems as he wishes. The person whose pocket it is will have no knowledge of it

P 609:

“And I heard him say- God be pleased with him: “The difference between the Friend of God who’s endowed with the power of free disposal (tasarruf) taking the goods of people and a thief or a bandit taking them is the presence or the absence of the veil. The Friend of God beholds his Lord- He is mighty and glorious- and is charged by Him to take. It says in God’s word: “I haven’t done it on my own initiative” (18/82).’

He said- God be pleased with him: “Sayyidi Mansur, the Pivot, God be pleased with him, went into the shrine of Mawlay Idris- God give us Profit trough him- and found Sayyidi Aby Ya’zza b Abi Zayyan Al-Bakkari paying a visit if respect. He took his leather sandals and left. I spoke about this to the Shaykh -God be pleased with him! He replied: ‘The difference between the Friend of God taking and the thief taking is the presence of the absence of the veil. Sayyidi Mansur, because being a Pivot, beheld the sandals as belonging to him. He saw them on the Well-guarded Tablet as his allotment and heard from the command from the True- He is exalted- to take them. But the thief is veiled and unaware of his Lord.’

Comment: so for these people, though the Prophet (saw) forbade stealing, the Qutb and others are allowed to as Allah gave them this permission, and they see on the Lawh Al-Mahfuz that this property of others has been given to them by Allah. So what Ad-Dabbagh is saying is that Awliya are not bound to the Shari’ah, as they follow orders of Allah, and they are like Al-Khidr, and according to Sufis Al-Khidr being a Wali opposed the Shari’ah of Musa (aley salam), so it implies that a Wali can steal and kill, oppose the Shari’ah of the Prophet (saw) as this Wali receives direct orders from Allah. And Allah’s refuge is sought from this clear Kufr.

Infallibility of Awliya according to Ad-Dabbagh

P 656 of Ibriz and after:

“As for the second matter, namely sinlessness, it’s one of the characteristics of prophethood, and Friendship with God doesn’t compete with prophethood.’

He said—God be pleased with him: ‘The good which appears on the part of the Friend of God is actually due to the blessing of the Prophet—God’s blessings and peace be upon him—since faith (iman) which is the cause of that good has come to him through the mediation of the Prophet—God’s blessings and peace be upon him!

As for the body of the Friend of God, it’s like all bodies, with the exception of the prophets—blessings and peace be upon them! The prophets are naturally disposed to sinlessness and in their nature is knowledge of God the Sublime and fear of God. Therefore they have no need of a law to follow and no need of a teacher to benefit from. The truth residing in their bodies—which is the letter (harf) of prophethood inherent in them—conducts them along the proper track and the righteous path.’

He said—God be pleased with him: ‘Were it the intention of those who compile writings on thaumaturgic gifts to explain the state of the Friend of God they write about, if they recounted what occurred to him after illumination in the way of enduring upright matters as well as ephemeral matters, people would come to know the Friends of God in reality. They’d know the Friend of God sometimes raises up a prayer of supplication and it’s answered, but sometimes it isn’t answered. He wishes for something and sometimes it’s granted, but sometimes it isn’t granted. This is just as happened with the noble prophets and the apostles—blessings and peace be upon them!

What’s additional in the case of the Friend of God is that sometimes obedience appears upon his limbs and sometimes wrongdoing appears upon them like with all people. But the Friend of God is distinguished from them by one thing, namely the divine insights (ma’arif) God the Sublime has assigned him and the illuminations He’s conferred on him. Despite that, disobedience manifests itself in him but this is [only] according to what appears to us and not in reality. For the vision (mushahada) he experiences rejects disobedience and it hinders sin, though not in a way that goes as far as sinlessness so that Friendship with God competes with prophethood. Hindrance to sin in the prophets is essential (dhati), whereas in the Friends of God it’s contingent (‘aradi). It’s possible for it to disappear in the Friends of God but it can’t disappear in the prophets.

The secret behind this is what was previously explained, namely that the good of prophets comes from their bodies (dhawat), whereas the good of the Friends of God comes from other than their bodies. Thus the sinlessness of the prophets is essential, whereas the sinlessness of the Friends of God is contingent. So if the perfect knower of God commits an act of disobedience, it’s only to do with appearances (surrati), not with reality (haqiqa). His intention is to use it to test and examine the person who witnesses it. This involves secrets. We beseech God the Sublime to give us success in believing in His Friends, the way He has given us success in believing in His prophets—blessings and peace be upon them!”

Comment: so for Dabbagh Awliya are Ma’sum, not like Prophets, but still Ma’sum, and their sins are only sins in appearance not in reality, and this is also a secret…

P 671:

And I heard him say—God be pleased with him: ‘The perfect Friend of God varies in accordance with the hearts and intentions of those who seek him. Whoever has a pure intention will see him in perfection itself. Miracles appear to him from the Friend and what’s pleasing. But whoever has a bad intention will experience the opposite of this. In reality, what appears to each individual is only what’s attractive and ugly in his own interior. The Friend of God is like a mirror in which attractive and ugly images are revealed. For whomever perfection and guidance toward God appear from the Friend, let him praise God—He is blessed and exalted! For whomever something other than this appears let him seek the cause with himself.’

Al-Dabbagh said—God be pleased with him: ‘If God wants the wretchedness of a group and their lack of benefiting through the Friend of God, He employs him in the wickedness and disobedience they’re engaged in and they think the Friend is like themselves. But that’s not how he is. As a result, the Friend, in his state of Friendship with God, is represented as sitting with a company who drink wine and as drinking wine with them. And so they think he’s a wine-drinker. In fact, his spirit has taken on a particular form and makes appear what it makes appear. In reality, the form is non-existent. Actually, it’s the shadow of his body. It behaves as they behave, like an image that appears in a mirror. Thus if you begin to speak, it speaks and if you start to eat, it eats. If you begin to drink, it drinks. If you start laughing, it laughs and if you undertake motion, it moves. It imitates you in everything that comes forth from you. But in reality neither eating nor anything else comes forth from it because it’s the shadow of your body, not something real. So if God wishes the wretchedness of a group, the Friend of God appears with them by means of the shadow of his body and begins to practice whatever they practice. But God alone confers success!’

P 673 and after

And I heard him say—God be pleased with him: ‘The great Friend of God sins as far as matters appear to people but he isn’t a sinner. In fact, his spirit veils his body and appears in its form. Thus, if the body engages in sin, it isn’t sin. For instance, if it eats something forbidden, as soon as it places it in its mouth, it can cast it anywhere it wishes. The cause of this apparent sin is the wretchedness (damnation) of those present—God the Sublime protect us from this! Likewise, if you see a great Friend of God perform a miracle, bear witness that God the Sublime wishes good to those who are present. If he commits a sin, bear witness to their wretchedness (damnation). Just as their spirits have charge over their thaumaturgic gifts, they also have charge over their apparent sins. But God knows best!’

And I heard him say—God be pleased with him: ‘The Friend of God may be overwhelmed by direct vision and fear that his earthen body will be destroyed. He may then make use of things which return him to his senses, even if they entail what’s reprehensible, in accordance with: “If two harms present themselves, you undertake the lesser one.” Now if someone saw him do this and didn’t know the explanation for it, he might rush to denounce him and be deprived of his blessing (baraka). It’s stipulated in law—that is in the pure shari’a—that if a limb is afflicted with a gangrenous sore and this causes fear for the body, it’s permitted to amputate the limb to save the body. This is the case even though a limb isn’t to be harmed. But this is in accordance with: “If two harms present themselves, you undertake the lesser one.” Similarly, if a person fears perishing from intense hunger, it’s permitted to eat carrion, both to consume one’s fill and to provide oneself with provisions from it. And there are other such applied rules which fall under this principle. These things which cause the body of the Friend to return to its senses were habitual practices before illumination. And every body has its own habits. Now understand this on the basis of a hint, for a detailed explanation and explicitness would prove disagreeable. But God knows best!’

And I heard him say—God be pleased with him: ‘If the private parts of someone other than a Friend of God are exposed, the noble angels flee from him because they’re overcome with shame. And the meaning of “private parts” is the physical private parts which are visible, as well as the mental private parts which consist of bawdiness and shameless language. But in the Friend of God’s case, the angels don’t flee from him if he behaves like this because he does so for a proper reason. He ceases to cover his private parts for the sake of something more worthy. After all: “One carries out the stronger of two benefits.” Moreover, he’s rewarded for covering his private parts, even though he didn’t do so. For it was only because something stronger impeded him that he failed to do it. If it hadn’t been for that something stronger, he’d have done it. So it’s as if he did the two together and he’s rewarded for both of them.’

I asked: ‘What’s this stronger thing for the sake of which he abandoned covering his private parts or for the sake of which he spoke using bawdy language?’

He replied—God be pleased with him: ‘Everything that causes the body to return to its world of the senses and causes its reason.”

Comment: so for Dabbagh, Awliya can become naked and they have reasons to justify this, and they can use foul speech as well. Also Awliya can drink wine and put this wine somewhere else than stomach and others.

What is shocking is that Ad-Dabbagh even claims Allah uses the Awliya sometimes in wrong deeds so people believe Awliya sins, and this is a lie upon Allah. Never will Allah want to show one of His friend as a sinner, and Allah hates sins…

P 641

And I heard him say—God be pleased with him: ‘An indication that the disciple loves the shaykh with sincere, beneficial love is the following. His love is able to bring about the disappearance of the secrets and blessings in the shaykh’s body so that the shaykh’s body is stripped of all that and becomes like the bodies of all ordinary people. If the love then persists as it was, it’s sincere love. But if the love shifts and fades with the disappearance of the secrets, this is a false love. But God knows best!’

And I heard him say—God be pleased with him: ‘An indication of pure love is that the scales the disciple uses [to assess] the shaykh are abolished so that in the eyes of the disciple the shaykh’s actions, words, and every one of his states, have all been rightly guided and had success conferred on them by God. As for what he’s able to understand, so much the better. As for what contains a secret he doesn’t understand, he consigns it to God the Sublime in the firm conviction that the shaykh is right. But when he considers it possible that the shaykh isn’t right, inasmuch as it appears to him that the shaykh is doing something improper, then he’s fallen on his head and entered the company of the liars.’

Comment: As-Dabbagh is saying that one should not object to the Wali even if he sees him doing Haram things, drinking wine and being with women, or if he sees a naked saint, a saint stealing, there must be a secret reason behind it. To illustrate this, Ad-Dabbagh tells stories so the Murid never objects to his Shaykh opposing the Shari’ah, and also the Murid does everything his Shaykh orders him to do, as there is a secret behind.

Stories of how the Murid should not object to his Shaykh even if he orders him to oppose the Shari’ah

P 644 and after:

1) ‘There was a man who lived in earlier times whom God intended to show mercy (rahma), and he loved the godly men. God put it in his heart to withdraw from his property. Thus he sold the property, collected the price, and set out with it to see a person famous for his godliness. Groups from all regions came to visit the person, and so this blessed man (marhum) went to him with all his money. He travelled until he reached his town. Then he asked for his house and it was shown to him. He knocked at the door and a [female] servant came out who said: “What’s your name?” He replied: “‘Abd al-‘Ali.”

Now the shaykh famous for Friendship with God was one of the sinners who spend extravagantly (musrif) on themselves. He had a boon-companion who accompanied him in wine-drinking and other things, and his name was ‘Abd al-‘Ali. So he had the same name as the blessed person. The servant girl went off and said to the shaykh: “The person who knocked at the door is named ‘Abd al-‘All.” Thinking it was his boon-companion, he said: “Let him in!”
The man then entered before the shaykh and found the wine in front of him and a dissolute woman with him. But God the Sublime bestowed on him disregard for all this. He went up to the shaykh and said: “Oh Sayyidi, I heard about you in my country. I’ve come to you so you may guide me to God—He is mighty and glorious! This is my money. I’ve brought it to you for the sake of God the Sublime.” The shaykh said: “God accepts it from you.” The shaykh then ordered the servant girl to provide him with a flat-bread which the man took. And the shaykh gave him a hoe and ordered him to work in a garden he owned and that he assigned to him. The blessed man straightway departed with a serene carnal soul and a happy heart because the shaykh had accepted him. Off he went rejoicing in the work. Though he felt tired from his journey to the shaykh, he didn’t rest [along the way] before he reached the garden. Then he set to work with happiness, delight and eagerness of soul.

Due to God’s decree—He is mighty and glorious—and His friendliness toward this blessed man, his arrival before the shaykh who was an impostor and an extravagant spender coincided with the death of one of the great knowers of God. The latter was also one of the members of the Diwan, and the Support as well as the seven Pivots were present at his death. They said to him: “Oh Sayyidi So-and-so, how many times we told you: ‘Descend to one of the cities of Islam! Then maybe you’ll meet someone to inherit your secret from you.’ But you didn’t listen to us. Now the hour of your death has arrived and your secret will be lost and you’ll be left without an heir.” He replied to them: “Oh my lords, even while I remained in my place, God the Sublime has sent me the person who will inherit from me.” They asked him: “Who is he?” He replied: “‘Abd al-‘Ali, who’s gone to visit So-and-so the impostor. Just look at his purity of heart with God—He is mighty and glorious—and at his perfect sincerity, firmness of mind, effective resolve, and his deep-rooted certainty. He saw what he saw but his thought wasn’t shaken and no doubts were aroused in him. Have you ever heard of a purity such as his body contains? So do you agree to his inheriting [from me]?” They replied: “Yes, we do!”

The spirit then departed from the Friend of God and ‘Abd al-`Ali was united with the secret. God—He is mighty and glorious—rewarded him for his good intention. He then experienced illumination. He realized where the mercy had come from and that the shaykh he’d journeyed to was given to extravagance and an impostor and that God the Sublime had shown him mercy solely because of his intention. But God alone confers success!’

Comment: So for Ad-Dabbagh, seeing someone with wine and women and remaining silent, rather believing in the sainthood of such person is purity and good behaviour of the Murid, and by behaving in such manner, the Murid wil have great secrets and powers.

2) And another one I heard from the Shaykh—God be pleased with him—is: ‘There was a shaykh who had a sincere disciple and one day the shaykh wished to test his sincerity. He said to him: “Oh So-and-so, do you love me?” He replied: “Yes I do. oh Sayyidi.” He said to him: “Whom do you love more, me or your father?” He replied: “You, oh Sayyidi.” Then he said: “Let’s see now! If I ordered you to bring me your father’s head, would van obey me?” He replied: “Oh Sayyidi, how would I not obey you? But you shall see presently.” And he immediately departed. This occurred after people had gone to sleep. So he scaled the wall o( his family’s house and ascended to the roof. Then he entered the apartment of his father and mother. (82) He found his father having intercourse with his mother. He left him no time to satisfy his desire but kneeled on his father—who was on top of his mother—and cut off his head. He brought the head to the shaykh and cast it down before him.

The shaykh exclaimed: “Woe unto you! You’ve brought me the head of your father!” He replied: “Yes, oh Sayyidi! Isn’t this it?” The shaykh said: “Woe unto you! I was only joking.” The disciple said to him: “As far as I’m concerned, none of your words contain any jesting.” Then the shaykh—God be pleased with him—said to him: “Look! Is this the head of your father’?'”‘ The disciple looked and behold, it wasn’t his father’s head. The shaykh said to him: “Whose head is it?” He replied to him: head of So-and-so the [Christian] renegade (‘ilj).—

Al-Dabbagh said: ‘The people of their city were making use of many renegades like slaves from the Sudan.’

He said: ‘His father was absent that night and his wife betrayed him in bed. She had a rendez-vous with a [Christian] renegade and she gave herself to him. This was unveiled to the shaykh¬God be pleased with him—and he sent his disciple to kill him as described in order to test his sincerity. He came to realize the disciple was a mountain among mountains. He became the heir to the shaykh’s secret and took charge of his illumination after him. But God alone confers success!’

Comment: This story is totally against the Shari’ah, because the Sufi shaykh ordered him to kill his father, which is Haram…even if the man did zina only rulers with four witness can kill the zani…

Yet the Murid understood the order to kill his father and not the zani, so he agreed to oppose the SHARIAH without any objection, and this is what these sufis teach: do not oppose your shaykh, do not object, the shaykh is infallible.

P 649 of Ibriz and after

6) And I heard from someone other than the Shaykh—God be pleased with him: ‘A great man had a number of disciples (ashab) and he suspected that only one of them possessed excellence. One day he wanted to put them to the test and test them he did. Everyone of them then fled, except that one individual. What happened is that he neglected them so they gathered at the door of his retreat (khalwa). Then he made appear to them the form of a woman who came to him and entered his retreat. The shaykh stood up and went inside with her. They were sure the shaykh was engaged in immoral behavior with her. Thus they all dispersed and their intention was lost, except that one person. He went off and, having fetched some water, he started to heat it so the shaykh could perform his ritual ablutions with it.

Then the shaykh came out and said: “What’s this you’re doing?” He replied: “I saw the woman go inside and I thought perhaps you need to perform a major ritual ablution. So I’ve heated the water for you.” The shaykh said to him: “You still follow me after you saw me commit a sin?” He replied: “Why wouldn’t I follow you? Sin isn’t an impossibility in your case. It’s only an impossibility where prophets are concerned—blessings and peace be upon them! I haven’t associated with you because you’re a prophet and commit no sins. I’ve associated with you because you’re a human being and you’re more knowledgeable about the path than me. Your knowledge of the path still remains in you and the qualities I’ve known you to possess haven’t disappeared. My intention [toward you] hasn’t changed and my thought hasn’t been shaken.”

Then the shaykh said to him: “Oh my son, this world represented itself in the form of a woman and I did this on purpose so that the other group would separate from me. So come into the retreat with me, my son—God bestow success on you! Do you see a woman in here?” He went inside and he didn’t find a woman. Now further love was added to his previous love. But God alone confers success!’

Comment: So here again, the Murid did not hesitate to follow his Shaykh even if he believes his Shaykh does zina. Could any Muslim say such matters? But in this fabricated religion of Sufism, the Murid still follows the Shaykh even if he claims to sin, Allah ul Musta’an.

7) And I saw in the book of Muhyl al-Din, the student of Taj al-Din al-Dhakir al-Misri—God have mercy on him—that someone went to one of the great men and said to him: ‘Oh Sayyidi, I want you to bestow on me the secret that God has distinguished you with.’ The shaykh replied: ‘But you won’t be able to support it.’ The disciple said: `I can support it and I have the capacity for it.’ So the shaykh tested him with something that caused him to fall on his head. We beseech God for protection from this!

What happened is there was a youth staying with the shaykh, whose father was an eminent man. When that disciple said: ‘I can support the secret’, the shaykh said to him: ‘I’ll bestow on you the secret—if God is willing!’, and he ordered him to reside with him. Then the shaykh ordered the youth to hide somewhere so that no one would see him.

The shaykh then had a ram brought to his retreat and slaughtered it. He placed some of the blood on his clothes and, carrying a knife in his hand, he went to the said disciple. Blood was dripping from his hand and he appeared to be in a rage. The disciple said: ‘What’s happened to you, oh Sayyidi?’ He replied: ‘The youth So-and-so provoked my anger. My carnal soul lost control and has slaughtered him. He lies slaughtered in that place.’ And he pointed to the retreat where he’d slaughtered the ram. `If you want the secret, my son, conceal this matter and don’t mention it to anyone. If his father asks me about him, I’ll tell him: “Your son fell ill and has died.” He’ll believe me and the matter will turn out favorably. So perhaps, my son, you’ll help me and protect me in this affair. Should you do so, I’ll bestow the secret on you—if God the Sublime is willing!’

Thinking that now the shaykh was in his grip, the disciple’s face changed and his wrath was visible. But he said: `I’ll do it’, though the falsity of his words was evident. He then left the shaykh and quickly went to the young man’s father. He informed him of the story and said to him: ‘The false shaykh we believed had good in him has just killed your son. He was encouraging me to cover it up and asked me to conceal it from you. If you’re in doubt about the matter, come with me immediately. You’ll find your son wallowing in his blood.’ At that the people exclaimed: ‘Woe unto you! Sayyidi So-and-so would never do this. Perhaps this is only how it appears to you.’ But he said to them: ‘Come with me and my truthfulness or my falsity will be revealed.’

What he said spread among the people and the government authorities heard it. So with the disciple in the lead they hurried along their way to the shaykh until they came to a halt before the shaykh’s retreat. They knocked at the door and the shaykh emerged. He asked them: ‘What is it you want? What brings you hereT They replied to him: ‘Haven’t you heard what this person is saying?’, and they pointed to the disciple. The shaykh asked him: ‘What’s happened?’ The disciple replied: ‘What you urged me and asked me to conceal, that’s what’s happened!’ The shaykh said: ‘Nothing has occurred between me and you. I’ve never spoken to you.’ The disciple replied: ‘Lying won’t save you! You’ve killed someone’s son.’ And the people rushed toward the shaykh from every side, [exclaiming:] ‘You’ve killed someone’s son and now we’re going to kill you, oh enemy of God! You who dupe the people with your worship and deceive them with your spiritual retreat (khalwa)!’

The shaykh said: ‘Ask him how he knows I killed him.’ The disciple replied: ‘Didn’t you come out to me with traces of blood on your hands and clothes?’ The shaykh said: ‘Yes. I’d slaughtered a sheep.’ The disciple said: ‘Then let’s go into the retreat, if you’re telling the truth.’ So they went inside and found the slaughtered sheep. The disciple said: ‘You’ve hidden the murdered person’s body. You’ve put this sheep in its place so as not to be killed because of it.’ The shaykh said: ‘But let’s see! If the young man comes out with no harm to him, will you know you’re among the liars who shall not prosper?’ The disciple said: `Bring him out, if you’re telling the truth.’ The shaykh sent for the youth. He came forth and was unaware of what had happened. When the people saw him, they implored the shaykh [for forgiveness] and began (87) to curse the false disciple. Thereupon the shaykh said to him: ‘Oh liar, didn’t you claim you could sustain the secret and had the capacity for it? So why couldn’t you conceal this matter of no importance? But we did this to you because you claimed you could support the secret. Be gone! We’ve bestowed on you the secret that’s appropriate for your kind.’ From that day forward this disciple was a warning for those who can learn a lesson, and a severe reprimand for those with false claims. We beseech God for success through His grace!

Comment: This story is against the Shariah:

1) The Sufi religion is a secret that is not told to anyone
2) One can only support this secret if he can for instance hide a killing and lie about it, and help in hiding this murder, so the Murid should be ready to oppose the Shariah to accept the secret
3) the Sufi Shaykh can lie and tell things he did not do, to see if people are ready to accept his secret
4) The Murid should not follow the Shariah and warn authorities if someone tell them he killed someone else…but the murid should agree to hide this murder.

So one can see this kind of Sufism, Sufi shaykh lying, telling their students to accept their orders that oppose the Shariah…

8) A wondrous story took place involving another man. He was the chief (shaykh) of a travelling party of pilgrims and was from the Maghrib. He was especially interested in meeting godly men. He loved them and was searching for someone at whose hands he might profit. This was his usual practice when he went out to the East and when he returned to the West. Then he met a godly man in Egypt who entrusted him with a deposit and told him: ‘The man who asks you for this is your master (sahib).’

Thus he went on making the rounds among the godly men he knew, one by one, until he came back to his home town. He entered his house and remained there for a certain time. Then one day his neighbor met him and said to him: ‘Where’s the deposit So-and-so gave you in Egypt?’ He then realized that his neighbor was the Lord of Time (sahib al-waqt). He fell at his feet and, kissing them, he exclaimed: ‘Oh Sayyidi, how have you hidden yourself from me? Without neglect I’ve gone to every godly man who was pointed out in the East and the West. Yet you’re my own neighbor and the closest of people to me.’

Then he asked him for the secret God had distinguished him with. But the shaykh told him: ‘This is something you can’t support.’ He replied: ‘But I can support it, oh Sayyidi!’ And the shaykh said: ‘If you can support it, act in accordance with the condition I set.’ He asked: ‘What’s your condition, oh Sayyidi?’ The shaykh replied: ‘It’s a condition entailing no great loss for you, namely that you shave this long beard of yours.’ He said to him: ‘Oh Sayyidi, how is this possible for me? Along the road to the East I’m respected and revered because of my beard.’ `If you want the secret’, said the shaykh, ‘do what I’ve told you.’ He replied to him: ‘Oh Sayyidi, this is something I can’t support.’ The shaykh said to him: ‘Then you’re left having committed no offence against me, since you did not accept my condition.’

And so he left him. When the shaykh died and the man had missed what he missed, he felt remorse and said: ‘If in the time of the shaykh I’d possessed the intelligence I possess today, I’d have done what he said and even more!’

Comment: The Prophet (saw) said to have a beard, and these misguided Sufis oppose the Prophet (saw) and order their Murid to oppose the Prophet (saw) in order to obtain their so called secrets.

10) And I heard the Shaykh say—God be pleased with him: `One of the shaykhs drawn unto God (al-majadh[b) displayed bad conduct and the people fled from him. One day he even poured wine on his clothes. The people smelled the scent of wine coming from him and they fled from him. Only the heir to his secret stayed with him. The shaykh in question said: “I did this on purpose so these ants would flee from me”—he was referring to the multitude of people who were following him. “I have no need of them. There is need only for you!” God alone confers success!’

Comment: So Sufi Majzub insane can be saint, and people should follow them even if they do haram things like putting wine on their clothes.

11) And I heard him say—God be pleased with him: ‘A man came to one of the Friends of God and began to contemplate him. He let his gaze pass over him until he’d contemplated him from head to foot. The Friend of God said to him: “What is it you want?” He replied: “Oh Sayyidl, this is my booty. I want my body to look at your body so that tomorrow it will intercede for my body before God.”‘ The Shaykh said—God be pleased with him: ‘That man gained great profit!’

When he recounted this story—God be pleased with him—he used to say: ‘There are still people left in this religious community. Praise be to God!’ God alone confers success!

And I heard him say—God be pleased with him: ‘A person of sincerity came to someone he believed had goodness in him and he said to him: “Verily, I love you in God—He is mighty and glorious!” The shaykh replied to him—and this was the time of the morning prayers: “If you wish to profit, don’t ever go back to your house. Go to the East.”‘ Al-Dabbagh said: ‘He obeyed and didn’t contradict him. And so he gained this world and the world to come. God alone confers success!’

Comment: So here the Murid obeys the Shaykh and leaves his home and family. This is what these Sufis want from their Murid, blind obedience, even if it opposes the Sharia’ah.

Awliya hearing Allah’s speech like Musa (aley salam)

P 489 and after:

And I questioned him—God be pleased with him—about God the Sublime’s words: ‘And God spoke directly to Moses‘ (4/164). (407) [I asked:] ‘Is this exclusive to Moses—peace be upon him—? And is it true what the Sufi masters say—God be pleased with them- about God speaking to them? Take for example what the shaykh and knower of God Abu’l Hasan al-Shadhili says- God be pleased with him—in al-Hizb al-kabir: “Bestow on us vision (mushahada) accompanied by speech with God!…

He replied—God be pleased with him: ‘What the shaykh Aba’l¬Hasan and other Sufis say about speaking with God is true without any doubt, and this doesn’t contradict the noble Qur’anic verse because it contains no restriction.’

And he said—God be pleased with him: ‘If God—He is mighty and glorious—has mercy on him, a person who’s been given illumination hears the word of God—He is sublime—by means of supernatural hearing. And he hears it without letters, sound and perceiving it with particular qualities. Nor does he hear it coming from one direction but he hears it from all directions, indeed from all the substances of his body. And just as his hearing isn’t from one direction, so it isn’t through one particular part of his body. That is to say, he hears it with all his substances and every part of his body. There’s no part of him, no substance, no tooth, no molar and no single hair that he doesn’t hear with. His whole body becomes like an ear that hears.’

Then he described how those who’ve received illumination differ with regard to the amount of their hearing and he gave an explanation of this which can’t be recounted—God give us benefit through him! But God the Sublime knows best!

Comment: so for these Sufis, the Awliya hear Allah’s speech and the verse is not restrictive to Musa (aley salam)…Inna Lillahi wa Inna ilayhi Raji’un

Conclusion: We see that Ad-Dabbagh like many Sufis has invented a new religion in which Awliya know everything, have control of everything in all worlds even imaginary translunar worlds, have power of Tanasukh, can steal and oppose the Shari’ah, the Awliya can sin in apparent not in reality, the Murid should obey his Shaykh even if he sees him with wine and women.

And despite this clear opposition to the religion of Islam, all Sufi sects like Tijanis, Shadhilis, Naqshabandis, Deobandis, Brawlis respect this Ad-Dabbagh and consider him as a Ghawth and great saint.

May Allah protect us from such khurafat and clear Kufr.

Compiled by Ali Hassan Khan

May Allah send Salah and Salam on the Prophet (saw)