Anatomy of Sufism

DRAGGING ONE'S GARMENT: WHAT DID THE PROPHET ﷺ ACTUALLY CONDEMN? There is an important hadith that deserves to be understood properly, especially when discussing Muslims who wear garments below their ankles. The Prophet Muhammad ﷺ said: "Whoever drags his garment out of pride, Allah will not look at him on the Day of Resurrection." When Abu Bakr al-Siddiq رضي الله عنه heard this, he said: "O Messenger of Allah, one side of my garment sometimes slips down unless I constantly adjust it." The Prophet ﷺ replied: "You are not among those who do that out of pride." Reference: Sahih al-Bukhari 3665. Now, pay attention to the context of this conversation. Abu Bakr رضي الله عنه was concerned because his garment sometimes slipped down. He wanted to know whether he was included in the Prophet's warning. But the Prophet ﷺ made an important distinction: Abu Bakr was not doing it out of pride or arrogance. This teaches us that intention and arrogance are important considerations when understanding the warning against dragging one's garment. The issue is not simply about seeing someone's garment below the ankles and immediately declaring that the person is arrogant, sinful or deserving of Allah's punishment. How can you judge another person's intention when you do not know what is in their heart? Let us understand the Prophet's ﷺ teachings in their entirety before judging others by one narration. Allah knows best. — Anatomy of Sufism

ANATOMY OF SUFISM BAYE NIASSE DAY — SPECIAL SERIES SHAYKH IBRAHIM NIASSE رضي الله عنه His Contributions to Islam Chapter 1: A Scholar Who Served the Prophetic Tradition When discussing the great Muslim figures of twentieth-century Africa, the name of Shaykh Ibrahim Niasse (1900–1975), popularly known as Baye Niasse, deserves special recognition. He was not merely a spiritual leader of the Tijaniyyah. He was a Qur'anic scholar, teacher, author, jurist, preacher and an influential figure whose activities reached far beyond Senegal. His influence extended across West Africa and into the wider Muslim world. Through his teachings, writings, students and international engagements, he helped strengthen Islamic learning and Muslim connections across national boundaries. His contribution was not limited to spiritual instruction. He addressed practical religious questions, encouraged the use of knowledge in changing circumstances and engaged with issues affecting Muslims and African societies. Among his notable contributions were: - Writing on questions relating to the Prophetic Sunnah and Islamic jurisprudence. - Defending the permissibility of broadcasting Qur'anic recitation through radio. - Contributing to discussions about the preservation of Maqam Ibrahim. - Promoting Islamic education and the Arabic language in Africa. - Strengthening relationships among Muslims across different countries. - Maintaining relationships with influential African and international leaders. His writings included Rafʿ al-Malām, Hujjat al-Bālighah and Sabīl al-Salām fī Ibqāʾ al-Maqām, among many others. His international standing was equally remarkable. He served in Muslim international organisations, maintained relationships with prominent political leaders and, in 1961, led Friday prayers at Al-Azhar Mosque in Cairo. These achievements demonstrate that Baye Niasse's influence was not confined to one country or one religious community. What should we learn from his life? That genuine religious leadership requires knowledge, teaching, service, courage and an understanding of the challenges facing one's generation. In the coming chapters, we shall examine some of his contributions individually, the books through which he addressed them, and the historical significance of his work. May Allah continue to shower His mercy upon Sahib al-Faydah, Shaykh Ibrahim Niasse رضي الله عنه. ____ WhatsApp TV: https://wa.me/message/4OPGNDVKLKIVC1

Thank you BARHAMA 😊

THE TITLE OF DAN MASANIN SOKOTO: HAS THE SULTANATE CONSIDERED THE IMPLICATIONS? With due respect to the Sultan of Sokoto, one cannot help but question the wisdom behind conferring the prestigious title of Dan Masanin Sokoto on Prof. Mansur Ibrahim Sokoto. This is the same Sokoto whose historical and spiritual identity is inseparable from the legacy of Shaykh Usman dan Fodio (RA), his family and the scholars who built the Sokoto Caliphate. Yet, there have been serious controversies surrounding statements attributed to members of the Izala circle concerning Shaykh Usman dan Fodio, his legacy and even Hubbare, the resting place of the great reformer and his descendants. If someone has repeatedly associated with a movement whose members have made such controversial and disrespectful remarks about the founder of the Caliphate, should the Sultanate not carefully consider the implications before conferring one of Sokoto's prestigious traditional titles? Let us be clear: disagreement in Islamic scholarship is not a crime. People are free to disagree with the teachings of any scholar. But disagreement should never become an excuse for insults, historical revisionism or threats against the resting places of revered religious figures. You cannot continually undermine the heritage of a house and expect its highest traditional honours without questions being asked. The title of Dan Masanin Sokoto should represent more than academic credentials or public recognition. It should also carry a responsibility to respect, preserve and defend the intellectual and spiritual heritage of the Sokoto Caliphate. The question is simple: What message does this conferment send to those who still hold the legacy of Shaykh Usman dan Fodio in high regard? Anatomy of sufism 🖊️ anatomyofsufism@gmail.com 05-11-2026

KARĀMĀT OF THE AWLIYĀ' | NO. 12 The Shaykh Who Was Reported to Appear in Different Forms Shaykh Abū ʿAbd Allāh al-Ḥusayn ibn ʿĪsā, known as Qaḍīb al-Bān رحمه الله Ṭarīqah: Qādiriyyah (associated with the spiritual circle of Shaykh ʿAbd al-Qādir al-Jīlānī) Country: Mosul, Iraq 🇮🇶 Period: 471–573 AH (approximately 1079–1177 CE) His Karāmah Shaykh Qaḍīb al-Bān al-Mawṣilī was a respected Sufi figure associated with the religious and spiritual life of medieval Mosul. He was remembered for his asceticism and spiritual standing, and his name became well known among the people of the region. One particularly remarkable account associated with him appears in the writings of the great Andalusian Sufi master, Muḥyiddīn Ibn ʿArabī. In Al-Futūḥāt al-Makkiyyah, Ibn ʿArabī discusses the extraordinary spiritual capacity attributed to Qaḍīb al-Bān: the ability to manifest in different forms, including human and other created forms. Ibn ʿArabī uses this account when discussing the spiritual possibilities associated with the human soul and the extraordinary experiences attributed to certain people of spiritual attainment. This is a remarkable report because it is preserved in the writings of one of the most influential Sufi authors in Islamic intellectual history. In the understanding of the Sufis, such extraordinary occurrences are attributed to Allah's permission and favour. No saint possesses independent power over creation. A Lesson from His Life The history of the Awliyā' contains accounts that challenge our ordinary understanding of human experience. However, the true measure of a person's spiritual standing is not simply the extraordinary stories told about them, but their devotion to Allah, humility and adherence to the religion. Primary Source • Muḥyiddīn Ibn ʿArabī, Al-Futūḥāt al-Makkiyyah, vol. 3, p. 42 (reference to the discussion of Qaḍīb al-Bān). Historical Note The account is found in Ibn ʿArabī's discussion of spiritual manifestation. It should be understood as a report within classical Sufi literature, not as an independently established historical event. There is also some uncertainty in later biographical records because the title Qaḍīb al-Bān was used by more than one individual. The identification of the Mosul saint therefore requires care. His historic mausoleum in Mosul was largely destroyed in 2014, although its memory remains part of the city's Sufi heritage. ANATOMY OF SUFISM

- Why are some young Muslims being taught to despise fellow Muslims over differences that have existed in Islamic scholarship for centuries? - Why should Tawassul, Mawlid and other established areas of scholarly disagreement become reasons for declaring people disbelievers? - Why are some preachers more interested in attacking other Muslims than teaching good character, knowledge and spirituality? - Why are certain religious texts taught without proper historical context or critical examination? - Why do some people mistake insulting other Muslim traditions for defending Islam? These are not questions we should be afraid to ask. 6. LET US STOP PRETENDING THAT EVERY CRITICISM IS AN ATTACK ON ISLAM. Whenever Wahhabism is questioned, some people immediately present the discussion as an attack on Tawhid or an attempt to defend shirk. That is intellectually dishonest. Criticising a religious movement does not mean rejecting Islam. Examining a scholar's writings does not mean disrespecting scholarship. Questioning an ideology does not mean persecuting its followers. But equally, identifying a movement's historical influence and examining the consequences of some of its interpretations should not be treated as a crime. No movement should enjoy immunity from criticism simply because it uses Islamic terminology. 7. WHAT MUST AFRICA DO? African governments, Islamic institutions, traditional scholars and religious organisations must take religious education seriously. We need: 1. Independent academic examination of religious literature used to promote intolerance and extremism. 2. Stronger Islamic education that teaches the history of different schools of thought. 3. Public rejection of reckless takfir and incitement against fellow Muslims. 4. Religious dialogue between Sufi, Salafi and other Muslim communities. 5. Accountability for preachers who openly encourage hatred and violence. We must distinguish between legitimate theological disagreement and teachings that encourage violence. AFRICA MUST WAKE UP! Our greatest concern should not be which Muslim group wins an argument. Our concern should be the kind of Islam we are leaving for the next generation. We cannot continue to watch our communities become divided while pretending that everything is normal. We cannot discuss terrorism without examining extremist ideologies. We cannot preach unity while teaching young Muslims to hate one another. And we cannot protect Islamic scholarship by refusing to question the ideas of scholars and movements. Wahhabism must be open to historical, theological and academic scrutiny, just like every other religious movement. This is not a call to attack Salafis. It is a call to confront intolerance, examine dangerous interpretations and protect the religious heritage and peaceful coexistence of African Muslims. Africa must wake up before religious disagreements become something our communities can no longer control. Read references: 1. The 1744 Alliance between Muhammad ibn Abd al-Wahhab and Muhammad ibn Saud - PBS – Frontline: The House of Saud, A Chronology. Explains the 1744 religious and political alliance and the agreement between the two men. https://www.pbs.org/wgbh/frontline/wgbh/pages/frontline/shows/saud/cron/?utm_source=chatgpt.com Read PBS historical account⁠ - British Library – Historical Profile: Saudi Arabia. Discusses the 1744 alliance and its significance in Saudi history. Read British Library reference⁠: https://www.qdl.qa/en/historical-profile-saudi-arabia?utm_source 2. Destruction of Religious Monuments and Graves - Library of Congress – Saudi Arabia: A Country Study. Documents the destruction of tomb shrines, grave markers and religious monuments by early Saudi-Wahhabi forces. Read Library of Congress report (PDF)⁠ - Oxford Academic – The Temptation of Graves in Salafi Islam. An academic study examining the historical ideology behind the destruction of graves and religious structures.https://academic.oup.com/edinburgh-scholarship-online/book/14943?utm_source By: Anatomy of Sufism

THE DANGER OF WAHHABISM: WHY AFRICA MUST WAKE UP! Are we waiting for our communities to become another battlefield before we start asking questions about the religious teachings being introduced among our people? Let us speak honestly. Africa is facing serious security challenges. Terrorism, religious extremism and sectarian violence are affecting different parts of our continent. But one important question is often avoided: What role do certain religious ideologies play in creating an atmosphere of intolerance, hatred and extremism? One movement that deserves serious examination is Wahhabism. 1. WHO STARTED THE WAHHABI MOVEMENT? Muhammad ibn Abd al-Wahhab (1703–1792) was an Arabian preacher whose teachings gave birth to what became known as the Wahhabi movement. His teachings placed strong emphasis on Tawhid (the oneness of Allah). He strongly condemned practices he considered shirk and bid'ah. His movement later entered into a political alliance with the House of Saud, helping it gain considerable religious and political influence. However, we must ask: Did this movement simply promote the purification of Islamic belief, or did some of its interpretations also contribute to intolerance towards other Muslim traditions? This is a question that deserves serious historical and theological investigation. 2. WHY MUST WE EXAMINE IBN TAYMIYYAH'S INFLUENCE? Ibn Taymiyyah was among the scholars whose writings significantly influenced Muhammad ibn Abd al-Wahhab. His works have also been quoted by some modern extremist movements, including ISIS, boko haram, izala. ISAWAP to defend particular interpretations of Islamic law and theology. If extremist organisations are using religious literature to justify violence, why should we refuse to investigate the literature and interpretations behind their arguments? No religious personality should be above academic examination. 3. THE REAL DANGER: WHEN RELIGIOUS DIFFERENCES BECOME HATRED. Look at what is happening in some African Muslim communities. A Muslim who makes Tawassul is labelled a mushrik. Someone who celebrates Mawlid is accused of committing religious innovation. Those who visit the graves of righteous people are insulted. Those who follow established Sufi traditions are sometimes treated as though they are outside Islam. In some cases, disagreement goes beyond theological debate and becomes takfir, public humiliation, threats and hostility. Is this the Islam our scholars inherited and passed down to us? Must every Muslim who disagrees with a particular interpretation become an enemy? The problem is not that Muslims disagree. The problem begins when one group believes it has the exclusive right to define who is a true Muslim. This is where religious intolerance becomes dangerous. 4. WHAT ARE OTHER AFRICAN AND MUSLIM COUNTRIES DOING? Some countries have recognised the importance of religious dialogue and monitoring extremist teachings. NIGER In 2017, Niger established an Islamic Forum involving more than 50 Islamic organisations. The initiative sought to coordinate Islamic affairs, encourage dialogue and address religious extremism. BURKINA FASO In October 2024, the Federation of Islamic Associations of Burkina Faso (FAIB) raised concerns about divisive religious arguments and announced a monitoring committee to address violence, hatred and sectarianism. EGYPT In June 2015, Egypt's Ministry of Religious Endowments ordered a review of mosque libraries and the removal of materials considered to encourage extremism and violence. These examples demonstrate that religious teachings and their potential influence on society deserve attention. 5. NIGERIA, ARE WE PAYING ATTENTION? Nigeria must not wait until religious intolerance becomes another major security problem before taking action. We must begin asking difficult questions:

Mai idoni Dara-Dara. Abu Ishaq 75™

"If you want to love the Prophet I will give you the drink to become drunk (with his love)" ~Shaykh Ibrahim Nyass (Radiyallahu anhu}

2. US Congressional hearing (2005): Wealth Transfers to Terrorist Organizations – https://www.congress.gov/ 3. The Washington Post (2004): US Eyes Money Trails of Saudi-Backed Charities – https://www.washingtonpost.com/ 4. PolitiFact: Russ Feingold says Saudi Arabia exports extreme Islam – https://www.politifact.com/ 5. ISEAS – Yusof Ishak Institute: Research on Saudi funding and the dissemination of Wahhabism and Salafism in Indonesia – https://www.iseas.edu.sg/ END OF THREAD.

THREAD 🧵: HOW SAUDI ARABIA SPENT AN ESTIMATED $100 BILLION OF ITS OIL WEALTH TO EXPORT WAHHABISM WORLDWIDE 1/ Did you know that Saudi Arabia's oil wealth played a major role in spreading Wahhabism beyond the Arabian Peninsula? Following the 1970s oil boom, Saudi Arabia acquired enormous financial resources and increasingly used its wealth to promote its religious interpretation internationally. 2/ How much money did Saudi Arabia spend? Historical estimates cited by researchers and American officials put Saudi spending on international religious propagation at between $70 billion and $100 billion over several decades. This is one of the largest financial campaigns associated with the international expansion of a religious ideology. 3/ This figure is not speculation invented on social media. It has appeared in research by the Religious Studies and Strategic Studies communities, American congressional discussions and international media investigations. One particularly important source is the 2005 US congressional hearing discussing the estimated $70–100 billion expenditure. 4/ Where did the money go? Saudi-funded religious outreach supported activities such as: - Building mosques across different countries. - Establishing Islamic schools and universities. - Printing and distributing religious literature. - Financing scholarships for foreign students. - Supporting religious teachers and preachers. - Establishing Islamic centres and missionary organisations. 5/ The objective was not simply to build mosques. It also created an international infrastructure through which Saudi Arabia's religious interpretation could be taught, published, financed and reproduced across generations. 6/ Some of the prominent organisations associated with Saudi international religious outreach included: - Muslim World League. - World Assembly of Muslim Youth (WAMY). - International Islamic Relief Organization. - Islamic University of Madinah. Their activities were not identical, and their funding sources varied, but they formed part of the wider international religious network. 7/ Consider what happened in Africa. Students from countries such as Nigeria, Ghana, Niger, Senegal and other African nations received opportunities to study in Saudi Arabia. Some returned as Islamic teachers, preachers and religious leaders, helping to shape religious discourse in their communities. 8/ Religious literature also played a significant role. Books and translated materials were distributed on a massive scale. When an ideology has substantial financial backing, international distribution networks and institutional support, it gains access to audiences that other traditions may not have. 9/ The consequences deserve serious examination. In countries with established Islamic traditions, including Nigeria, the expansion of Saudi-influenced religious movements sometimes contributed to disagreements over theology, Sufism, religious practices and the authority of traditional scholars. 10/ Here is the important question: How did a religious interpretation originating in a particular historical and geographical context acquire such enormous international influence? The answer cannot be separated from oil wealth, institutional financing, international scholarships and the export of religious literature. 11/ Let us be precise: the $100 billion figure is a historical estimate, not an audited financial statement exclusively covering Wahhabism. Neither does Saudi funding mean that every recipient became an extremist. But the scale of the estimated spending deserves serious attention. 12/ If we want to understand the religious divisions affecting Muslim communities today, we must examine the history of international religious financing. Ideas travel through scholarship, preaching and debate. But they also travel through money, institutions and political influence. SOURCES AND DOCUMENTATION 1. RSIS, Nanyang Technological University: Creating Frankenstein: The Saudi Export of Wahhabism – https://www.rsis.edu.sg/

Etiquettes Of FRIDAY Via: Anatomy of sufism TV 📺 __ As salaam alaykum warahmatullahi wabarakatuhu! Today is Jumu'ah the best day of the week. We should be reminded of its etiquettes 1. Putting on a neat and clean dress. 2. Having a Ritual bath. 3. Clipping the nails. 4. Being in the Masjid before the Imam comes. 5. Recitation of Suratul-Khaf. 6. Sending a lot of Sallawat to the Rasullulah 7. Maintaining absolute silence during the Khutbah. May Allah accept our Solah and make us to witness more of it. ____

List of Modern Day Scams 1. Human Right 2. Wahabism 3. International Laws 4. International Criminal Court 5. Pseudo-Salafi 6. Free Speech 7. Israel

The unity of Muslim ummah is not uniformity. Wahabism working overnight to bring more disunity. May Allah destroy them .

The video of Izala circulating online shows an act that is utterly un-Islamic and amounts to terrorism. I know some of their members will try to defend it, regardless of how indefensible their actions are. Even if they were to kill someone, some would still find a way to justify it. Such people are a cancer in Islam, damaging its image and undermining the very principles it stands for.