. J "" (cont.)

One could consult numerous works for further information about ibn Arabi including: Burhaan al-Deen al-Buqaaee, Masra al-Tasawwuf au Tanbeeh al-Ghabi ila Takfeer ibn Arabi (Daar al-Taqwa, n.d.), passim; Kamaal Isa, Nadharaat fl Mutaqidaat ibn Arabi (Jeddah: Daar al-Mujtama, 1986), passim; Abdul Qaadir al­ Sanadi, Kitaab ibn Arabi al-Soofl fl Meezaan al-Bahth wa al-Tahqeeq (Buraida, Saudi Arabia: Daar al-Bukhaari, 1 99 1 ), vol. 2, passim; Kamaal Aoon, Kitaab al-Fatoohaat al-Makkiyyah wa ma Waraahu min Ayaad Khaflyyah (Tanta, Egypt: Daar al-Basheer, 1 989), passim. 3 Quoted in Fareed, p. 50. 1 167 Commentary on the Forty Hadith of al-Nawawi sexual intercourse with] a wife, a non-related woman and a sister. Or are they all the same?" He said, "The people who are veiled [from the truth] believe that they are forbidden [that is, to have sexual intercourse with a non-related woman or one's sister]. The( are forbidden for them. But for us, they are not forbidden." These errant results are all the byproduct of an errant path and an errant goal of purification. After making some of the above points, Fareed concluded, We have presented this clear kufrand quoting kufr is not in itself kufrso that it may be made clear to our brethren how innovated methodologies take their followers away and where the path of misguidance leads its adherents. [We also presented it] to demonstrate the purity of the way of the salaf and how their path is the path of safety and success in this life as it is also the path to Paradise, for it is the path of the prophets and those who followed in their footsteps. 2 This Hadith Does not Lend Support to the Sufi Concepts of Huloolor Ittihaad Unfortunately, this hadith is sometimes used to prove a belief that is clear kufr (blasphemy) or heresy. Some Sufis try to use this hadith as evidence for their concepts of fanaa (ƷW "annihilation and loss of oneself in God"), hulool ( J_,b. "incarnation in God") and ittihaad ( .)l..:..:i\ "union with Allah"). 3 They argue that this hadith states that Allah is becoming one's vision, hearing and so forth. Hence, the person must be becoming one with Allah.4 Through "spiritual exercises" and grace from Allah, a wali becomes one with Allah. 1 lbn Taimiya, Majmoo, vol. 2, pp. 244-245. lbn Taimiya then goes on to refute such blasphemous beliefs. 2 Fareed, p. 5 1 . 3 Al-Qushairi is one Sufi who made such a claim. See al-Qushairi, (Sabeeh) p. 148. Also see ibn Hajr, Fath (al-Maktaba al-Tijaariyyah), vol. 13, pp. 1 36-7 for more of the Sufi arguments and a reply to them. The claim that this hadith supports such concepts has also been rejected outright by al-Haitami, Fath, p. 272; al-Mudaabaghi, p. 272; al-Sindi, Sharh, p. 1 15 and others. The concepts mentioned above are discussed by the author in more detail in, "lbn Taimiya: Mujahid, Mujtahid and Mujaddid, (IV)" Al-Basheer (Vol. 4, No. 2, July-August 1990), pp. 21 -24. 4 One must be careful how one writes about such hadith, as some statements can easily be misinterpreted. For example, while commenting on this hadith, Abbasi wrote, "When a stage of complete identification is reached, the man is exalted and becomes one with his Lord then Allah becomes his sight, his hearing and his limbs. This was demonstrated when the Companions of the Prophet took an oath to stand fast with him, 'Those who swear allegiance to thee do but swear allegiance to Allah. The hand of Allah is above their hands."' [Muhammad Yusuf Abbasi, Forty Gems: Al-Arba'in (Lahore: Islamic Publications Limited, 1 986), p. 207.] The first portion of the quote could easily be misunderstood as implying hulool or ittihaad. However, the example that he gives seems to make it clear that such is not what he was implying. Allah knows best. 1 168 Hadith #38: "Whoever Shows Enmity to . . . " Although this thought is quite common among Sufis, it clearly goes against the teachings of the Quran and sunnah. 1 In reality, this hadith is an argument against them. The hadith makes a clear distinction between the Creator Allah and the created wali. At the beginning, Allah makes it clear that there are people who may oppose His auliyaa. Those auliyaa are different from Allah. Hence, there is the existence of the Protector and those He protects. The remainder of the hadith states, "Were he to ask [something] of Me, I would surely give it to him; and were he to ask Me for refuge, I would surely grant him it..." If the person becomes one with Allah or Allah transforms Himself into the person, how is that the human is still asking of Allah and seeking refuge in Him? Furthermore, who is it that Allah does not want to harm by taking his soul at death? It is not Allah but it is the human who is separate and distinct from the Creator. This demonstrates that no matter how pious a wali becomes, he will always be dependent upon Allah.