Naml

Bismillahirrahmanirraheem Translator’s foreword: Following on from the publishing of the introduction, below is the first chapter of the incomplete yet ongoing translation of Shaykh ‘Abd al-Hafiz’s Mawqif A’immat al-Harakat al-Salafiyyah min al-Tasawwuf wa al-Sufiyyah. In this chapter, the author, a student and khalifah of Shaykh al-Hadith Mawlana Muhammad Zakariyya al-Kandhalawi, produces several excerpts from the writings of Shaykh Muhammad bin ‘Abd al-Wahhab that show the positive manner by which the shaykh regarded Sufism. Imam Muhammad bin Saud Islamic University (pictured above) in Riyadh held a “Shaykh Muhammad bin ‘Abd al-Wahhab Week” in which all of the shaykh’s writings were distributed in twelve volumes. Through the grace of Allah, I studied each volume page by page and never came across any place in which Shaykh Muhammad bin ‘Abd al-Wahhab criticises, refutes or rejects Tasawwuf or any one of the Sufi shaykhs on account of his Tasawwuf. These books are easily available and sold in markets and bookstores; it is possible for anyone to acquire and study them, and verify that which I shall mention here. Rather, I came across several passages in these writings of his that clearly and plainly elucidate his clear position regarding Tasawwuf and the Sufi shaykhs (may Allah mercy them). I shall mention these in the following with the accordance and favour of Allah, and it is upon Him Most High that all trust is placed. 1: Mu’allafat al-Imam al-Shaykh Muhammad bin ‘Abd al-Wahhab, chapter regarding Fatawa wa Masa‘il (vol.3, page 31, question no. 5). Compiled, revised and compared with the original by Shaykh Salih bin ‘Abd al-Rahman al-Atram and Shaykh Muhammad bin ‘Abd al-Razzaq al-Duways. The shaykh upon being asked an important question replied: Let it be known — may Allah guide you — that Allah Most High sent Muhammad (may Allah bless him and grant him peace) with guidance, which is known as the beneficial knowledge, and true religion, which are virtuous actions. When [it is the case that] among those who affiliate themselves to religion, there are those who focus on knowledge and fiqh and speak regarding it, such as the jurists, and those who focus on worship and the quest for the hereafter, such as the Sufis, then Allah has sent His Prophet with this all-inclusive religion for two reasons.[1] From amongst the greatest things with which Allah has strengthened him and his Ummah is that He gave him the Qur’an (Jawami‘ al-Kalim). Allah mentions in His Book one word that becomes an all-inclusive principle under which innumerable masa’il come. Likewise, the Messenger of Allah (may Allah bless him and grant him) spoke comprehensively. Whoever understands this issue well will understand that which He Most High mentions: “Today I have completed for you, your religion.” (5:3) This verse is also from among those that are comprehensive and concise… 2. Mu’allafat al-Imam al-Shaykh Muhammad bin ‘Abd al-Wahhab, chapter regarding fiqh (vol. 2, page 4). The shaykh writes in a treatise entitled Arb‘at Qawa‘id Tadur al-Ahkam ‘alayha: Know — may Allah have mercy on you —religion revolves around these four sentences, in spite of their brevity; this is regardless of whether the speaker is speaking regarding the science of tafsir, the science of usul (principles of fiqh), the science of the deeds of the heart, which is known as the science of Suluk,[2] the science of hadith, the science of that which is permissible and impermissible and ahkam which is known as the science of fiqh, or regarding the knowledge of the rewards and punishments that aspire from good and bad deeds (wa‘d and wa‘id), or regarding any other religious science apart from these… 3: Mu’allafat al-Imam al-Shaykh Muhammad bin ‘Abd al-Wahhab, chapter regarding tafsir and Mukhtasar Za‘d al-Ma‘ad (vol. 4, page 84). In the section regarding the Prophet’s (may Allah bless him and grant him peace) guidance during i‘tikaf, the shaykh writes: When the piety of the heart and its steadfastness in its journey to Allah Most High is dependent on its connection to Allah; and [when] the disorder of the heart can only berectified by its complete attachment to Him, for the disarrangement of the heart can only be corrected by turning to Him; and [when] excessive drink and food, socialising with people, sleep and talk are from among those elements that increase its disorientation, disperse it in everyvalley, and separate, weaken, hamper and stop it in its journey to AllahMost High, then the wisdom of He Who is Powerful and Merciful has madeit necessary on His slaves that a number of fasts be prescribed thatwould end the excessive consumption of food and drink, and vacate the heart from a mixture of carnal desires that have hampered it in its path to Allah. A suitable amount [of fasts] have been prescribed through which the slave may derive benefit in the affairs of his world and thehereafter, and not harm him. I‘tikaf has been prescribed to them, the purpose and spirit of which is to devote the heart to Allah, separate it from the creation and preoccupy it with He alone. As a result, the individual becomes intimate and friendly (unsiyyah) with Allah instead of the creation. Hence, due to this intimacy with Allah, he will consider the time spent in solitude to be the time of loneliness in the grave. When it is the case that this objective can only be accomplished through fasting, i‘tikaf has been prescribed in the best days of fasts, which are the last ten days of Ramadan. Allah Most High has also only mentioned i‘tikaf with fasting and the Prophet of Allah (may Allah bless him and grant him peace) only remained in i‘tikaf while fasting. As far as talk is concerned, He has decreed that the Ummah restrain their tongues from all speech that is not beneficial in the hereafter. As to excessive sleep, He has prescribed for them the prayer of the night, which is the best of all vigils and most praiseworthy in outcome, and that is the prayer of the middle of the night which benefits the heart and the body and does not hamper the interests of the slave. The focus of the religious exercises of the people of spiritual exercises and Suluk ((The reference is to the Sufis as is clear.)) is on these four principles. Fortunate from among them in this is he who treads the Muhammadan way, and does not diverge like those who are extreme and does not lax like those who are slack. We have mentioned his guidance in fasting, praying and speech, now we shall mention his guidance in i‘tikaf. 4: Mu’allafat al-Imam al-Shaykh Muhammad bin ‘Abd al-Wahhab, (appendix, page 182), the shaykh writes in Hadhihi Masa’il: It is known that the Ummah has been ordered to propagate the Qur’an, its words and its meaning; its propagation to the non-Arabs is done by translation. When a learned believer studies all philosophical writings and other such works written by other nations, he will find the Qur’an and the Sunnah revealing their condition, explaining their reality, and distinguishing between truth and falsehood. The Companions (may Allah be pleased with them) were the most knowledgeable of the creation regarding this; they were most firm in fighting the disbelievers and hypocrites. As Sayyiduna ‘Abd Allah bin Mas‘ud (may Allah be pleased with him) said: “Whosoever wishes to follow a way then let him follow the way of those who have died, for indeed the living are not immune from fitnah. Those Companions of Muhammad (may Allah bless him and grant him peace) were the most devout of heart, in-depth in knowledge and the least affectatious. They were a nation chosen by Allah for the companionship of His Prophet and the establishment of His religion. For their sake, understand their right and hold fast to their way for they were on an upright course.” He has informed regarding them that they possessed complete righteous hearts and complete in-depth knowledge.This is something seldom found amongst the people of the latter times; it is as it is said: “From among the wonders is to find a Sufi who is a faqih and a scholar who is an ascetic (zahid).” For indeed those who are concerned with the piety of the heart are often associated with a lack of ma‘rifah, which would necessitate abstinence from wrong and make jihad necessary. And those who are in-depth in knowledge at times mention such wickedness and doubts that place them in err and deviation. The majority of those who are in-depth in knowledge from among the theologians and devout worshippers of the latter times are associated with blameworthy affectatious behaviour, and that is to speak and act without knowledge and to seek that which cannot be realised, contrary to that upon which the Companions were. This is Allah’s favour on this Ummah, as is found in the saying of Sayyiduna ‘Isa: “I present them from my knowledge and forbearance.” This (the Qur’an) is one of the special things that continues after the Prophet. Hence, whosoever is the most adherent to it, he shall be the most perfect in relation to it. 5: Mu’allafat al-Imam al-Shaykh Muhammad bin ‘Abd al-Wahhab (appendix, page 24). The shaykh writes in Hadhihi Masa’il following a delicate discussion on those who have rejected the love of Allah and those who have affirmed it: So, His love itself is the basis of His worship, and assigning equals (shirk) in love is the basis of polytheism in His worship. These are those who resemble the Christians; in them is a form of polytheism of the type that the Christians possess. This is why the ‘arif Sufi shaykhs would advise many to pursue knowledge. Some of them would say: “A person only leaves a single Sunnah due to the pride in him.” It is like the saying: Indeed, when he does not follow that which the Prophet (may Allah bless him and grant him peace) brought, then he is pursuing his carnal desires without any guidance from Allah. This is the mode of living of the carnal desires (nafs) and a form of pride, for indeed it is a branch from the sayings of those who said: “We shall only bring faith if we are given the likes of that which was given to the Messengers of Allah.” 6: The great ‘allamah Shaykh Muhammad Manzur Nu‘mani — former head of the faculty of hadith at Dar al-‘Ulum Nadwat al-‘Ulama, Lucknow, and member of the board at Dar al-‘Ulum Deoband — writes in his book, Di‘ayat Mukaththafah Didd al-Shaykh Muhammad bin ‘Abd al-Wahhab[3] (page 76), that Shaykh ‘Abd Allah, the son of Shaykh Muhammad bin ‘Abd al-Wahhab, has written a booklet that throws much light on his father’s da‘wah and movement. In it he writes: We informed them that indeed that which we believe in and the way by which we worship Allah, in the principles of religion, is the way of the Ahl al-Sunnah wa al-Jama‘ah and the predecessors (salaf) of this Ummah. As to matters of jurisprudence, we follow the madhhab of Imam Ahmad bin Hanbal; we do not refute those who follow the four imams, or consider ourselves to be worthy of ijtihad, nor does anyone among us claim such. However, in certain issues, when there is an evident text from the Book of Allah or the Sunnah – which has not been abrogated, nor is in any way specific (makhsus), or contradicted by a text stronger than it and one of the four imams has mentioned it — then we would take it and leave the madhhab. Indeed, the opinions of some of the imams within the four madhhabs, in some matters of fiqh, have been different to the way of those who firmly follow (taqlid) the madhhab’s founder… Shaykh ‘Abd Allah bin Shaykh Muhammad bin ‘Abd al-Wahhab ends his treatise saying: We do not negate the way of the Sufis and the purification of the inner self from the vices of those sins connected to the heart and the limbs as long as the individual firmly adheres to the rules of Shari‘ah and the correct and observed way. However, we will not take it on ourselves to allegorically interpret (ta’wil) his speech and his actions. We only place our reliance on, seek help from, beseech aid from and place our confidence in all our dealings in Allah Most High. He is enough for us, the best trustee, the best mawla and the best helper. May Allah send peace on our master Muhammad, his family and companions.[4] http://www.deoband.org/2011/01/tasawwuf/shariah-and-tariqah-tasawwuf/shaykh-muhammad-bin-%E2%80%98abd-al-wahhab-and-sufism/ _____________________________ This is clearly fiqh and Tasawwuf. [↩] This is obviously Tasawwuf. [↩] Published by Maktabat al-Furqan, Lucknow. [↩] Al-Hadiyyah al-Suniyyah (page 50). Shaykh ‘Abd Allah bin Shaykh Muhammad bin ‘Abd al-Wahhab al-Najdi’s letter, a portion of which we have presented here, is included in a collection of epistles that illustrate the da‘wah of Shaykh Muhammad bin ‘Abd al-Wahhab, entitled Al-Hadiyyah al-Sunniyyah. I have before me its second edition published with the commentary of the late ‘Allamah Rashid Rida, proprietor of Al-Manar magazine, from Al-Manar Publishers in Egypt (1344 AH). [↩]

Bismillahirrahmanirraheem Translator’s foreword: The following is the introduction to the incomplete yet ongoing translation of Shaykh ‘Abd al-Hafiz’s “Mawqif A’immat al-Harakat al-Salafiyyah min al-Tasawwuf wa al-Sufiyyah”. In this book, the author, a student and khalifah of Shaykh al-Hadith Mawlana Muhammad Zakariyya al-Kandhalawi, produces a large number of quotes from the writings of seven leading personalities who are viewed favourably by those who claim to adhere to the fiqh and ‘aqidah of the Salaf. The translation of this book is largely complete and will be produced in small parts on Deoband.org. I request readers to remember the author and translator in their supplications and to pray this book is speedily rendered into English to increase its benefit as widely as possible. All praise is for Allah, we praise Him, seek His aid and forgiveness, believe in Him and place our trust in Him. We seek refuge with Allah from the mischief of our selves and the wickedness of our deeds. Whoever Allah guides, there is none that can lead him astray and whoever He leads astray, there is none that can guide him. I bear testimony that there is none worthy of worship except Allah alone; He has no partner. I bear testimony that our Master and Leader Muhammad is His slave and messenger. May Allah bless him, his family, his companions, his wives and his followers, and grant them peace. It is clear to the intelligent from among the people of Islam that the ideological fitnahs and ideas of false groups became active to spread their poison into Islamic communities, particularly after — through the favour and accordance of Allah — the effects of the Islamic awakening began to appear globally. All of those driven by desire and personal objectives wished to benefit from this blessed phenomenon for their own interests. How many enemies of Islam brought clear disbelief and pure falsehood, wrongly and misleadingly claiming this to be the true Islam? There is the disbelieving Qadiyani group which claims its disbelief is the correct Islam and that he who does not believe in the prophethood of Mirza Ghulam Ahmad al-Qadiyani, the lying claimant to prophethood,is not a Muslim. This is what the Qadiyanis say in spite of their false prophet admitting he was planted by the colonial British who only created him to ruin Muslims, destroy Islam, create doubts in Islamic beliefs, weaken the Islamic might and create sects among them. Nevertheless, the ‘ulama of this ummah have — all praise to Allah — unanimously issued edicts declaring their clear disbelief and separation from the Islamic community. However, in spite of this, the Qadiyanis establish their centres in countries across the world, most notably in Europe, America and Africa, far from the centre of Islam. Then there are the Rawafid Shiites with their clear falsehood and corrupt beliefs that are found in fundamental books of theirs such as heir authentic Al-Kutub al-Arb’ah. Among their beliefs is that the Noble Qur’an was distorted and that the Qur’an that is with us today — the one that begins with Surah al-Fatihah and ends with Surah al-Nas — is not, I seek refuge with Allah, the Qur’an that was revealed to the Prophet Muhammad (may Allah bless him and grant him peace), but was changed and subject to additions and deductions, and so continues their lies. They also believe that all of the Companions (may Allah be pleased with them) renounced Islam after the demise of the Prophet (may Allah bless him and grant him peace) save five to seven. These are their authentic narrations in their core books. The Shiites also believe that the shaykhayn (Sayyiduna Abu Bakr and Sayyiduna ‘Umar), Sayyiduna ‘Uthman, the Ten Companions who were given glad-tidings of paradise (except Sayyiduna ‘Ali), and other leading Companions such as Sayyiduna Abu ‘Ubaydah, Sayyiduna Khalid bin Walid, Sayyiduna ‘Amr bin al-’As and the righteous and chaste Mothers of the Believers, the Wives of the Messenger of Allah — we seek refuge with Allah — all left Islam after the Prophet’s demise. The Shiites are also extreme in their views regarding the Twelve Imams of the Ahl al-Bayt, so much that in many issues they raise their ranks above those of the Prophets (may Allah bless them and grant them peace). Their other corrupt beliefs are known and mentioned in books on this subject. However, in spite of this, the Twelver J’afri Shiites claim that their religion — rather their falsehood — is the only correct and true Islam. “Glory is to Allah. This is a most serious slander.” (24:16) It is not only Islam that has been afflicted by such oppression and slander, the Predecessors have also been afflicted and so we see men of evil whim and desire bringing isolated (shadh) and wrong views, saying they are the views of the Predecessors and then leading astray naive and simple people who hold dear the faith of the true Pious Predecessors (may Allah mercy them). They spread among them corrupt views and false beliefs that go against the fundamentals of religion and the madhhabs and views of the Pious Predecessors. The poor people are then impressed by their intense propaganda on account of which they become deluded, led astray and ruined. It was not long ago that which the group of Juhayman al-’Utaybi brought to us in the stronghold of Islam and source of guidance, Umm al-Qura, where they — armed with different types of weapons — terrified the slaves of Allah from among the hajis, and those performing ‘Umrah and offering prayers in the Haram of Allah. This continued until the distinguishing features of Islam (shi’ar) such as the adhan and salah were suspended for half a month and the noble Haram’s courtyards became filled with filth and dirt for that entire duration. Then, these people, while adhering to the corrupt views and beliefs of the Kharijites, falsely and lyingly claimed one of them to be the awaited Mahdi in front of the Ka’bah; they spread corruption, all in the name of the Predecessors. Allah is witness that the Predecessors have no connection whatsoever with all of this and that not a single individual from amongst the Pious Predecessors (may Allah be pleased with them) has ever mentioned anything that these people said. They have, by using the word “salaf“, only intended their predecessors from the Kharijites, those who spread corruption and their like. As to the redecessors of the Muslims, the Pious Predecessors, I swear by the Lord of the Ka’bah that they are innocent of such divergence. Likewise, we sometimes hear some of these people slandering and taunting those who follow a particular imam in matters of jurisprudence, and act upon the madhhab of one of the four agreed upon mujtahids — Imam Abu Hanifah, Imam Malik, Imam al-Shaf’i and Imam Ahmad bin Hanbal (may Allah mercy them and be pleased with them); those upon whom, from the first century onwards, the ummah and its ‘ulama have been in consensus on the permissibility of following in matters of fiqh. However, some of these people who are astray can be seen in many regions of the globe spreading their falsehood and claiming that the following of one of the four imams, we seek refuge with Allah, is a misguided innovation. In fact, some of them are even bold to say: “It is a deviation and a form of polytheism.” Again, with great regret, this is all taking place in the oppressed and meek name of the Pious Predecessors. These people have forgotten, or pretend to forget, that the imams of religion and guidance, and the authorities of knowledge alikes nd faith who acted upon these madhhabs and followed their own espected imams — including the of al-Tahawi, al-’Ayni, al-Alusi, al-Qari, al-Zayla’i, al-Dahlawi (from the Hanafis), al-Nawawi, al-’Asqalani, al-Ghazali, Ibn Kathir, al-Dhahabi, al-Suyuti (from the Shafi’is), al-Qurtubi, al-Baji, Ibn ‘Abd al-Barr, Ibn al-’Arabi (from the Malikis), Ibn ‘Aqil, Ibn Qudamah, al-Jilani, al-Maqdasi and Ibn ‘Abd al-Hadi (from the Hanbalis), and alsothe imams of the Salafis such as Hafiz Ibn al-Qayyim, Ibn Rajab al-Hanbali, Shaykh Muhammad Ibn ‘Abd al-Wahhab and many tens of thousands of erudite imams and ‘ulama — would live up to the unsound opinion of being “polytheists and innovators”. Yes, these people are considering astray, disbelievers and innovators the imams of the Salafisand their revered personalities in the name of the Predecessors. Glory is for Allah, as the saying goes: “Insanity comes in many forms.” We ask Allah for well-being. Likewise, we hear the calls of those who say: “Tasawwuf in its entirety is baseless and the Sufis are a deviated sect which is not connected to Islam. They are rather the enemies of the faith and their origin lies in Greece and Buddhist India…” and so continues their lies. Once again with great regret all of this is taking place in the poor name of the Predecessors. The truth, in reality, is different. According to the imams and revered personalities of the Salafi movement itself, the Sufis are an Islamic group like other Islamic groups, such as the hadith experts (muhaddiths), jurists (faqihs), theologians (mutakallims), historians and mujahids etc. Among them are the correct and incorrect, the pious and impious, and authentic and false. However, whenever one of these groups is mentioned, the pious, correct and authentic among them is always intended. For example, if we were to refer to the hadith scholars, then the intention would always be, according to all, the pious hadith scholars who — on behalf of the ummah — preserved, served and propagated the hadiths of the Prophet of Allah (may Allah grant him peace and blessing) in the correct and proper fashion such as Imamal-Bukhari, Imam Muslim, Imam al-Tirmidhi, Imam Ibn Hajar al-’Asqalani, Imam al-Suyuti and Imam al-Kandhalawi etc. The word muhaddith in its general sense is never used by anyone to intend those charlatans, liars and fabricators who affiliated themselves to this noble group, and whose corruption and fraud was exposed by the imams of al-jarh wa al-t’adil (the science of evaluating and critiquing narrators) in every time and age, as is widely known. This is the situation with regards to the jurists, theologians, mujahids, historians and other Muslim groups. Likewise, this should also be the case with the Sufis. Therefore, when the word Sufi is mentioned, the likes of Fudayl bin ‘Ayad, Ma’ruf al-Kharki, Abu Sulayman al-Darani, Bishr al-Hafi, ‘Abd al-Qadir al-Jilani, Junayd al-Baghdadi and many others who treaded their righteous path are intended. The word Sufi should never be used to mean those impostors who were astray and who in practice strayed from and opposed the Qur’an and the Sunnah of the Prophet of Allah (may Allah bless him and grant him peace); they are strangers in matters of Tasawwuf, and highwaymen in the path to Allah and the hereafter. In fact, on the basis of that methodology by which we worship Allah Most High, that which we believe in — all praise is for Allah, it is on account of His kindness and His accordance that our souls remain steadfast — and that understanding upon which we found our spiritual masters (may Allah mercy them), we understand that even the words of the likes of Fudayl bin ‘Ayad, Ma’ruf al-Kharki, Abu Sulayman al-Darani, Bishr al-Hafi, ‘Abd al-Qadir al-Jilani, Junayd al-Baghdadi and many other great imams and others besides them would at times be taken and at times be left. This would, however, never be the case with regards to the sayings of the truthful and proven to be honest Prophet of Allah (may Allah bless him and grant him peace). The hujjah shall always remain the Book of Allah and the Sunnah of His Prophet (may Allah bless him and grant him peace). Hence, we shall consider ourselves at the service of whomever we find in accordance to the teachings and principles of these authorities. We shall not consider those who oppose the Book of Allah, the Sunnah of the Prophet of Allah (may Allah bless him and grant him peace), and the principles and teachings of these two authorities, to be anything. For us Allah is enough and he is the best trustee. Due to this fitnah (the opposition to Tasawwuf and the Sufis) becoming active among some in the name of the Predecessors, it is necessary upon the ‘ulama – being both the inheritors of the Prophets (may Allah bless him and grant him peace) and people of truth — to strive in preventing and combating this problem. This is something for which they will be asked and a major obligation; there is no room for negligence due to its importance. The Prophet of Allah (may Allah bless him and grant him peace) said: “This sacred knowledge shall be borne by reliable authorities from each generation, who will preserve it from the distortions of extremists, the plans of the corrupt and the false explanations of the ignorant.” (Narrated mursal by Al-Bayhaqi in Kitab al-Madkhal on the authority of Ibrahim bin ‘Abd al-Rahman al-’Udhri.) In another hadith narrated by Sayyiduna Abu Sa’id al-Khudri (may Allah be pleased with him), the Prophet of Allah (may Allah bless him and grant him peace) said: “Whoever from among you sees a wrong then he should rectify it with his hand, if he is unable to do so then by speech, and if he is unable to do either, then with his heart he should consider it to be wrong and that is the weakest degree of faith.” (Narrated by Muslim.) Sayyiduna Abu Sa’id al-Khudri (may Allah be pleased with him) has also narrated in a lengthy hadith that the Prophet of Allah (may Allah bless him and grant him peace) said: “The fear of people should not prevent any of you from saying the truth when he knows it.” In another narration it is mentioned: “If he sees a wrong, then he should change it.” (Narrated in Al-Tirmidhias mentioned in Al-Mishkat.) The ‘ulama have — praise be to Allah — began to combat this fitnah in many places and are fulfilling their religious obligation in establishing the truth. May Allah reward them, increase their success and aid them further with His divine help. I have felt the need to compile in one book the sayings of the imams of the Salafi movement regarding Tasawwuf, its various issues, and their words of praise and commendation for the Sufi shaykhs, thus making it clear that it is false and slanderous to attribute to the imams of the Salafi movement sayings such as: “Tasawwuf in its entirety is baseless and the Sufis are a deviated sect which is not connected to Islam. They are rather the enemies of the faith and their origin lies in Greece and Buddhist India…” It would also be made known that those who claim such are either deluded ignoramuses or liars. I mentioned my idea to some people of knowledge and piety who lent me their support and encouraged me to begin work due to the religious necessity attached to it. I, therefore, performed the istikhara prayer and made firm intention, placing my trust in Him, and asking only Him for assistance, guidance and correctness. I then began work with his divine accordance (tawfiq). Oh Allah, our hearts, limbs and forelocks are in your hands. You have not made us owners of any one of these things and when You have made us like this (i.e., helpless) then oh our Lord, oh most generous, become our patron and guide us to the straight path. Oh Allah, inspire us to the salvation of our dealings, and grant us refuge from the mischief of ourselves and the evil of our deeds. Bring our hearts towards You and grant us accordance of that which You love and are pleased with in speech, actions, intention and guidance. Indeed You are, over all things, most powerful. Amin. In spite of my various engagements and many misdeeds, I began work by first of all selecting the writings of Shaykh Imam Muhammad bin ‘Abd al-Wahhab and Shaykh al-Islam Ibn Taymiyyah. I thereafter selected four more great personalities from the leaders and imams of the Salafi movement because of the trust placed by Imam Muhammad bin ‘Abd al-Wahhab on their knowledge and leadership, and due to the fact they are all from among the foremost students of Shaykh al-Islam IbnTaymiyyah (may Allah mercy them). Shaykh Imam Muhammad bin ‘Abd al-Wahhab writes: “…and without fearing for you those innovations which people had introduced in their religion and those things in which they opposed the way of their predecessors. I found the majority of people from the latter ages had changed and become different. Their leaders and imams, the most knowledgeable from them, those who indulged in the most worship from among them and the most abstinent from among them — such as Ibn al-Qayyim, Hafiz al-Dhahabi, Hafiz al-’Imad Ibn Kathir and Hafiz Ibn Rajab — were most stern in reprimanding the people of their time…”(Muallafat al-Shaykh al-Imam Muhammad bin ‘Abd al-Wahhab, vol. five, Al-Rasa’il al-Shakhsiyyah.) These four, with the above-mentioned two, brings the total number of shaykhs whose writings I will present to six. After this for the seal of musk (or crowning touch) and to make the total number an odd number, I felt I should include the imam of the leader of the Salafis and also the imam of the Ahl al-Sunnah,Imam Ahmad bin Muhammad bin Hanbal al-Shaybani (may Allah sanctify his soul). These seven imams are the central pivots (qutubs) of the Salafi movement. I have compiled what is mentioned here with great haste; the other quotations of these imams on this very subject that I have left out are more than what is mentioned here. This is a mere sample from the anecdotes of these imams regarding Tasawwufand the Sufis. I have also tried my utmost in presenting their speech clearly and plainly, and have only added footnotes at times of dire necessity so their correct stance may become clear. I hope that Allah Most High, through His kindness and generosity, makes this work a means of exposing the truth, and a way by which veils may be lifted from hearts and eyes. We ask Allah Most High that He grants us the ability to live, die and be resurrected on that upon which the saved group, the Ahl al-Sunnah wa ‘l-Jama’ah, is on. May He allow us to be raised under the banner of their imam, their master, their mawla, their commander, their beloved, the beloved of the Lord of the Worlds, the leader of the prophets and messengers, he who is the mercy of the worlds and a noble example in all affairs for all believers, Muhammad bin ‘Abdullah al-Qurashi al-Hashami — may Allah bless him, his entire family, his companions, his wives and his followers forever and ever till the Day of Judgement. May He, with His mercy and generosity, allow us to be amongst them. Indeed, He is the most compassionate. Our last call is that indeed all praise is for Allah, the Cherisher of the worlds. Written by he who is in most need of his generous lord, Shaykh ‘Abd al-Hafiz Malik ‘Abd al-Haq al-Makki[1] Makkah al-Mukarramah, Kingdom of Saudi Arabia (7/3/1407AH) http://www.deoband.org/2010/11/tasawwuf/sufism-and-the-imams-of-the-salafi-movement-introduction/