Imam Zayn Al-’Abidin (‘a) was once asked about the Unity and the Existence of Allah. He said, “Allah was aware that in times to come there will be people who will think and discuss about Him. Therefore He revealed the verses of Ikhlas and Hadeed. One should not go beyond these in interpreting the existence of Allah, lest they go astray.”
It is narrated that Imam Ja’far As-Sadiq (‘a) has said, “The Twelve Infallible Imams (‘a) are the Chapters of Knowledge and Understanding of the Creator. By following them one can achieve the path of guidance and understanding. If they were not there, none would have understood Allah. Through them Allah has completed the Hujjat (Proof).”
There are several traditions of the Prophet (S) and the Masoomeen in this regard.
But Satan has led astray many intellectuals who have used their thinking instead of depending on the dictates of Allah, the Prophet (S) and the other Infallible persons. With their fertile imagination they gave Allah several forms. The Platonic Mystics (Ibn Arabi, Mulla Sadra, etc.) and Theologians (Mutakallemeen) differ very much in their concept of Allah. Some of the Mutakallemeen believe that Allah has a body and is like the radiant light.
The Sects Of Sufis
Some Sufis say the face of Allah is like a simple youth. Some others say that He is like an old man with flowing silvery beard. Some others say that Allah has a huge body and is sitting in the firmament. Some Sufis, Theologians and Christians believe in the transmigration or penetration of God. While the Christians restrict the phenomenon of the penetration only to Jesus, the other two groups believe that Allah will penetrate into anyone who has reached the height of piety. Because of this belief Allah has termed the Christians unbelievers (Kuffar) in the Qur’an and Has cursed them.
There is another sect of the Sufis that is worst than the believers of transmigration. They believe in the Unity of Allah. They believe that Allah is everything and everywhere. He can come in different forms and shapes. Sometimes he is Zaid, at others he is Amr, sometimes He assumes the shape of a cat or a dog or anything else. Some Hindus too have a similar belief. The book of Brahmins, Jog, is on the same subject.
The Sufis value this book very much. They think that this book is better than the theological works of the Shi’as. Even some Shi’as think that the Sufis are right. In their ignorance they are accepting these beliefs and rendering themselves unbelievers (Kafirs). Only those who remain steadfast in following the Ahl al-Bayt are on the Right Path.
Most of the Sufis are from the Sunni Ashari sect. But there is a lot of diversity in their beliefs and ways. If in some book it is said that Abu Hanifa advises praying in a particular way, then another says that Sufian Suri advises another method.
Kulaini narrates through an authentic source that one day Sadeer was on his way home from the mosque and Imam Ja’far As-Sadiq (‘a) was proceeding towards the mosque. The Imam held Sadeer’s hand and turning towards Kaaba said, “O Sadeer! People are required by Allah to come to his House, the Kaaba, circumambulate it and express their allegiance to the Imam (‘a) as Allah says in his Holy Book,’ I shall forgive one who repents, adopts the Faith, does good deeds and is guided’”
Then the Imam (‘a) pointed towards his chest and said, “O Sadeer! Getting guided means loving, obeying us. I shall show to you the pilferers of the Faith. Look there! (At that moment Abu Hanifa and Sufian Suri were sitting in the mosque. The Imam pointed his finger toward them.). These are the bandits of the Faith and have not received Guidance from Allah! If these persons stay at their homes and send the people to us, then we shall guide them on the path of the Faith and instruct to them the teachings of Allah and his Prophet (S).”
Another reliable source narrates that an inhabitant of Mecca said that one day Sufian Suri asked him to accompany him to the presence of Imam Muhammad Ibn Ja’far (‘a). We reached him at a time when the Imam was about to mount his steed. Sufian said, “Kindly repeat to us the Sermon delivered by the Prophet (S) in the Mosque of Kheef.” The Imam (‘a) said, “I am now proceeding on some work. I shall relate to you the Sermon some other time.” Sufian said, “In the name of your relationship with the Prophet (S), I implore you to relate the Sermon now.”
The Imam (‘a) dismounted from the horse and related the Sermon and Sufian Suri started writing it down. Sufial Suri read back what he had noted. Then the Imam (‘a) mounted the horse and went on his way. Then the person asked Sufian to give him the manuscript that he wanted to see the contents.
After reading the contents, the person told to Sufian Suri, “By Allah! The Imam (‘a) has made something obligatory on you that the Prophet (S) has said,’ Anyone who has three qualities shall never be subject to malice and guilty of breach of trust:
1. Righteous deeds that are done in the way of Allah,
2. Being a well-wisher of the Imam (‘a) and the Believers.
3. Living amicably with the Muslims.”
He asked Sufian Suri, “Who are the Imams (‘a) whose obedience is obligatory?”
Sufian replied, “Muawiah, Yazeed and Marwan Ibn al-Hakm!” The person also asked Sufian, “Which is the group of Muslims with whom people are required to live amicably?” Sufian Suri replied, “The Sunnis of Marjia Sect (Who say that a person who missed prayers and fasts, is not aware of the method of the Bath of Purification, demolishers of Kaba, have done incest with their own mothers, have a Faith equivalent to the Faith of angels Jibra’il and Mekail) or Sunnis of the Sect of Qadaria (who say Allah cannot do everything that He wishes) or the Kharijites, the Dissenters (who call Amir al-Mu’minin ‘Ali (‘a) an unbeliever and curse him).”
Sufian added, “However what is the opinion of the Shi’as and their Imams (‘a) about this tradition?” The person said, “The Shi’as believe that it is obligatory to obey Amir al-Mu’minin ‘Ali (‘a) and the Infallible Imams of the Ahl al-Bayt!” Hearing this Sufian Suri tore the paper on which he had noted the Sermon of the Prophet and said, “Don’t mention to anyone what transpired today!”
It is a truth that such hostility and denial of the Holy Imams (‘a) was practiced not only by Abu Hanifa but also by many who were from the earlier period. Mention of these will be made at appropriate places in this book
In the book, Futuhat, Ibn Arabi says, “Subhan mun azhar al-ashiya wa Huwa ainuha (Pure is the Allah who has manifested things, and the things are Him.)”
At another place in “Fusoos al-Hikam” Ibn Arabi says, “Prophet Noah (‘a) made a mistake as the Prophet. His people were righteous and were drowned in the sea of Piety”. The author writes at several places in the book that people should neither adhere to any particular religion nor deny any religion. They should not deny even the idols because they are the manifestations of god. God is present in everything. Allah had not given ascendancy to Harun (‘a) over the cow worshippers because He wanted to be worshipped in every manifestation. In the eyes of Allah there is nothing in the world that isn’t a deity. The author says that the Christians are termed unbelievers only because they believe in the Unity of God with the proviso that Jesus too is God.
Some people came to Amir al-Mu’minin ‘Ali (‘a) and said that they considered him god because of his attributes. Amir al-Mu’minin ‘Ali (‘a) was furious at this blasphemous thought and ordered them to be drowned in a deep well. Imagine, when calling such a revered personality god is blasphemy, then how grave it is to term dogs, cats and stones as gods. One will wonder when some people believe that god is in everything and everything is god!
Therefore some wrongly believe that a person who reaches a stage that he sees Allah in everything, he is exempt from offering prayer. The Verse in which Allah exhorts people to offer prayers, “Wa aabudu Rabbaka hatta yatiakal eqeen, and worship thy Lord till death catches up with you”, they interpret the following way to suit their belief, “and worship thy Lord till you have faith in His Unity”. Allama Hilli says in his book, Kashf al-Haq wa Nahj al-Sidq, “Allah doesn’t penetrate into anything, because if this premise is accepted, then Allah will be bound to a place and His Attribute is that He is everywhere and not subject to any restriction of time or place.”
Discussion On The Concept Of Transmigration Or Penetration
One sect of Sufis believes that Allah penetrates into the Sufis of high piety. Therefore people visit the mausoleums of saints. Sometimes Sufis claim that Allah and all things are united and at others they say that Allah has transmigrated or penetrated into things. The prayer of these sects is singing, clapping, whistling and dancing.
They do this, despite the fact that Allah has forbidden such activities. Allah addresses the unbelievers thus, “Wa ma kaana salatuhum indalbaithe illa makaan wa tasdeeyatan- their (meaning the hypocrites) prayer and supplication is nothing more than whistling and clapping near the Kaaba.” What more impunity one can expect from the people that when Allah expresses His displeasure at the actions of the hypocrites, they perpetrate them.
I have experienced once that some Sufis came to the mausoleum of Imam Husayn (‘a). at dusk. Eryone of them offered prayers excepting one who sat quietly. Similarly at the Isha prayer, everyone joined the congregation barring the one who sat quietly at the earlier prayer. I asked one of the Sufis as to why that person didn’t join the prayers. He replied, “The person is not obliged to pray because he has reached Allah. For those who have reached Allah, there is no curtain between them and Him. Then why should they have the curtain of Prayer between them and Him. Prayer is the Haajib (the janitor or the door keeper) between the Creator and the Creation!”
O wise people! Evaluate their beliefs and way of worship! Imagine their excuse of foregoing the Obligatory Prayers! The height of their perfidy is that such persons are considered the Abdals (the saints)!
The Sufis write down their thoughts in verse and their followers read them, sing them, do clapping in unison, jump and dance! They term these acts as prayers.
Shunning Good Food And Mystic Seclusion
Imam Muhammad Al-Baqir (‘a) narrates from the Prophet of Allah (S), This is a firm and decisive Faith! Scale its heights, but calmly! Don’t put excessive weight of prayer on your bodies! Don’t be like a rider who tires his animal by travelling more than it possibly can! It may fail to reach you to your destination! Satan has misguided some of our people and made them abstain from meat and other delicacies. Such abstention is against the Jurisprudence (Shariah).
People have started calling such abstention tasawwuf or mysticism. They abstain from food and sit in a cave for forty days in thought of their Pir (the master). Since their physical and mental capabilities become dull due to abstention from food, they start getting hallucinations. They keep strengthening the thought of the master in their minds and this hallucination gets better of their rational thoughts. When they emerge from their seclusion (Chilla kashi) and show their condition to the Pir, he says that the previous night he had been to the Firmament five times and they don’t feel any need for confirmation.
The Prophet of Allah (S) has said, A person who offers prayers every morning with a pure heart, Allah will give him access to knowledge and wisdom!
Every transgressor (Bidati) and the person who spreads canards about the Prophet (S) and his Holy Progeny (‘a) will be accursed. Every action of a person should be in the way of Allah. If a person, unwittingly, perpetuates an innovation (bidat) with the conviction that he has done it in the way of Allah, he will be a transgressor (Aasi). Allah dislikes such persons.
Remember that Chilla Kashi is contrary to the dictates of Allah. And is an innovation. Can it be termed as a prayer if someone practices wrestling for forty days! Definitely not! This Chilla Kashi is contrary to the tradition of the Prophet (S) quoted above about offering prayers every morning for forty days. This act of penance of the persons is a bidat according to the other tradition quoted.
After knowing the norms of sincerity of prayer, one will understand the futility and difficulty of the forty days’ Chilla, which, in fact, is a sheer waste and ignorant activity. One should apply his mind to differentiate between a scholar who perpetuates knowledge and learning about Allah and the other who sinks his followers in the abyss of ignorance. Sufian Suri and Ibad Basri were persons who kept objecting to the Infallible Imams (‘a) and creating doubts in the faith of the people.
About Remembering Allah
The dictionary meaning of the word Dhikr is to remember. There are many ways to remember Allah.
The first way of remembering Him is to give up evil habits thinking of the Almighty.
The second way to remember Allah is while offering mandatory and optional prayers.
The third way to remember Allah is in times when one gets legitimate worldly benefits.
The fourth way of remembering Allah is in times of adversity.
The fifth way of remembering Allah is through the heart, thinking of His Qualities and meanings of His Book through the interpretations given by the Holy prophet (S) and the Ahl al-Bayt.
The sixth way to remember Allah is through the word of mouth, invoking the true knowledge, talking of the qualities of the Ahl al-Bayt, reciting the Holy Qur’an, reciting Allah’s Names. All these invocations that come out of the tongue should emanate from the heart!
It is narrated that Amir al-Mu’minin ‘Ali (‘a) said, “One who remembers Allah in quiet he remembers Allah well. The hypocrite makes the show of remembering Allah at the top of his voice. For such hypocrites Allah says,
“People do things cunningly to show off to others, they do not remember Allah but little” (4:142)
The Prophet of Allah (S) says that the true obedience of Allah is that He is remembered the more, despite little recourse to optional prayer viz. Saalat and recitation of the Qur’an. Sin against Allah (Masiat) is not remembering Allah despite over-indulgence in the rituals like optional prayers and fasting.
Imam Musa al-Kadhim (‘a) has said: Nothing hurts the Satan more than one talking about the virtues of Allah, the Prophet and his Ahl al-Bayt (‘a) to his fellowmen. The Satan then sadly complains that Allah’s angels keep cursing him!
It is narrated from Imam Ja’far As-Sadiq (‘a) that Prophet Musa (‘a) asked Allah that being near to Him, could he talk to Him as one does with persons near to him! Or if Allah is far away, should he talk in a loud tone that he would be audible to Him! The reply was, “I am very near to those who remember me away from people in loneliness! They are My sincere creatures! Those who pretend to remember me in a loud voice to make a show of their love for me to others are hypocrites and men-of-the-world!”
Loud Invocation
Imam Muhammad Al-Baqir (‘a) has said, “Whosoever remembers Allah quietly has so much reward that only Allah can measure it!” This proves that trying to remember Allah by making loud intonations and humming noises is against the Shariah and is innovation.
The Dhikr al-Jalee of the Sufis has many other innovative practices than these. For example they sing love lyrics in loud voices and wrongly think that it is a form of worship. This practice in the Imamiah sect, with unanimous assent, is Haram. Besides these aberrations, the Sufis indulge in several undesirable acts like clapping in unison, dancing and do these things even in the solemn precincts of the Mosque. This, despite the Prophet (S) exhorting his people by saying, “One who recites poetry in the Mosque should be told that Allah will smash his mouth! The mosque is for reciting the Qur’an and not for reciting the mundane poetry!”
The Sufis generally do these activities on the eve of Friday although the eve of Friday and the day of Friday reciting couplets is a sin.
If these people are told why they act against the dictates of the Shariah, they say that they have achieved nearness to Allah. They don’t realize that nearness to Allah is not possible without implicitly following the rules of Shariah. The contemptuous activities of the Sufis are termed by them as Haal (getting enraptured!). During Haal they get thought of the mundane love in their minds and in the melee of song and dance they start jumping and cavorting. Surprisingly, such scenes are common in drinking parties too!
The Sufis Get Enraptured
In the state of Haal the Sufis throw themselves on the ground with such artistic cunning that they don’t get hurt.
They pretend to abstain from the pleasures of life like eating of meat etc. They undergo a sort of penance that their bodies grow weak. The women and children of this cult too are of poor physique. But the Sufis proudly claim that they can be cured. The Sufis prohibit people from caring about their health.
They curb this natural instinct that is spontaneous during times of extreme joy or sorrow. If the tears don’t come off the eyes, the heart will be affected. The Sufis do not plead with Allah for amelioration of their hardship. They are under the spell of the Satan and give vent to their feelings by singing, dancing and jumping! But truly pious persons busy themselves in prayer and supplication to Allah!
The Sufis Are Newfangled
A big proof of the Sufis being newfangled is that no scholar of any sect has quoted any of the Sufis of the past in their works. The Prophet (S) never swooned at any Qawwali (mystic chorus) session nor did he teach his companions to do any such thing. It is observed that very few persons recite the supplications authored by the Immaculate Imams (‘a). To the contrary hordes of people will flock to the Qawwali meets of the Sufis and indulge in the same antics as their hosts!
They do things that the Imams (‘a) have termed as Haram. They will have to give account of their deeds on the Day of Judgement.
A person came to Imam Ja’far As-Sadiq (‘a) and said, “O Imam (‘a)! I have invented an invocation!” The Imam (‘a) replied, “Leave that aside! Recite the supplications that we have taught to you!”
The Silent Invocation
Another way of worshiping Allah is offering silent invocations. In this condition, at all times and in all circumstances, the heart of the person is bent towards Allah. The evident aspect of this type of worship is very attractive but the shape the Sufis have given to it is an innovation. There is no reference about this in Shi’a literature.
Amongst the Sunni scribes only Maroof Karkhi has quoted from Imam Ar-Ridha’ (‘a). But this is doubtful because there is no evidence of Maroof having any interaction with Imam Ar-Ridha’ (‘a). Some say that he was a janitor at the house of the Imam (‘a). This too is a very doubtful statement. Other people say that the teacher (Peer al-Tariqat) of Maroof was Dawood Tayee who was a bigoted Sunni. What connection he could have had with the Imams (‘a)!
Thirdly, Maroof Karkhi’s beliefs are evidenced by such unreliable persons as Noor Baksh Noor who went to the extent of claiming himself to be the Mehdi and felt that people had recognized him as that.
Fourthly there are different ways of Dhikr al-Khafi. Therefore, whichever way the Peer instructs the Mureed (the disciple) to do the Dhikr, it is acceptable.
The fifth; Sufis consider such worship better than the mandatory prayers. How could it be possible that the Imam (‘a) instructed only Maroof Karkhi about this and did not tell any of his close companions! Then, if Maroof was the one and only to be instructed on this method, then why the populace is motivated to adopt the practice by the Sufis!
Sixth: If the Imam (‘a) communicated about the Dhikr al-Khafi to Maroof in secret then there have been more pious and learned persons like Salman and Abu Dharr. There is no tradition that indicates that such companions of the Prophet (S) and the Imams (‘a) have ever been instructed about the Dhikr al-Khafi. It is a funny situation that the Sufis leave aside thousands of authentic traditions and depend on one tradition quoted by the unauthentic Maroof Kharkhi!
Reforming The Esoteric Self
Man should search his inner self while he tries to mind his external appearances. The aim should be to ensure that both his outward and inward self is pure and good. Like the Sufis, spoiling one’s outward appearance in consonance with the condition of the esoteric self is haram or taboo. Committing a sin in the open is worse than doing it in private. Confronting a superior will bring more of his displeasure than privately planning against him and talking ill of him at his back. The Islamic Shariah doesn’t permit such acts. It is said that Allah doesn’t like criticizing anyone on his face or in the open. But the oppressed can criticize the oppressor.”
Wearing The Woolen Blankets
Using woollen blankets as raiment has received lots of praise in the Sunni literature. In certain Shi’a traditions this practice is condemned and in certain others it has been praised. Perhaps the traditions praising this practice has an element of Taqiyyah. If the raiment of woollen blanket is worn at the time of prayer, or to manifest one’s humility, or to prevent oneself from the effect of the cold weather, then there is no problem. But always wearing such dress as a personal mark of identification is not proper.
It is narrated from Amir al-Mu’minin (‘a) that one should wear dress made out of cotton. This was the preference of the Prophet of Allah (S) and the Ahl al-Bayt (‘a). The Prophet (S) never wore leather headgear unless it was absolutely necessary due to the weather conditions.
The Prophet of Islam (S) has said, “I shall not abandon five things till the time of my death that they remain as part of my Sunna:
1. Sitting on the floor and eating my meals with the slaves.
2. Riding on the long-eared mules with stirrup and halter.
3. Milking the goats with my own hands.
4. Wearing the raiment made of wool.
5. Taking precedence in wishing the children.”
“O Abu Dharr! In the last days of this world people will wear woollen raiment both during the warm and cool seasons as a mark of status. However, the angels on the land and in the Heaven will curse them for doing this. The people deserving of the Heaven will be in dusty dresses, dishevelled hair and getting scant attention from those around them. If these persons pray to Allah for anything, Allah shall grant their wish.”
The Prophet of Allah (S), being in the know of the hidden things said that after him there will be people who will adopt stealth and deceit and involve others in hypocrisy and waywardness. Therefore the Prophet (S) said, “People who adopt that garb are the accursed. Don’t be misled by their subterfuge!” This is also one of the miracles of the Prophet that he had forecast the doings of the group before it appeared on the scene and condemned it. One who denies the fact of the group of Sufia being wayward, will deserve the curse of Allah and his Prophet (S). It is not only the wearing of the blanket that is a curse for them, but the main cause is their interference with the Shariah. Their wont is to adopt the ways of infidels and heretics (Zanadeeq) and abandoning the Shariah.
With their innovations they divert the people from the right path. There are several other traditions that condemn the group of Sufia. The Shi’a scholars have always condemned the sufi cult. Some have even written treatises on the condemnation of these sects. For example, ‘Ali Ibn Babawiyah, whose letters on the matters of Shariah used to reach Sahib al-Asr (a. j.) and he used to receive prompt replies too. Also his son, Muhammad Ibn ‘Ali Ibn Babawiyah, who is the doyen of Shi’a traditionists, has received the commendation of Sahib-ul-Asr (a. j.). He has written a voluminous book reproving the Sufi cult.
Sheikh Toosi, Allama Hilli and Sheikh Shaheed too have written tomes in condemnation of the cult. Sheikh ‘Ali has written a book, Mataan Mujramiah, condemning the Sufi cult. His son Hasan too wrote his book, Umdat al-Miqaal, on the same subject. Jaffar Ibn Muhammad Dooresti in his book, Aeteqaad, has convincingly dealt with the Sufi cult. Ibn Hamza and Sayed Murtada Raazi too have written extensively on the subject. Maulana Ahmed Ardbeel has condemned the sect very convincingly in his writings.
Friends! Why do you rate this sect well? This, despite the Prophet (S) and the Ahl al-Bayt having condemned them in very clear terms. Will you claim that you are a follower of Hasan Basri? He was a person who has been the butt of many an authentic tradition! Or you will term yourself the follower of Sufian Suri who was a mortal enemy of Imam Ja’far As-Sadiq (‘a). Or will you toe the line of Ghazali who was an outright naasibi. He writes in his book that the way in which ‘Ali Murtada (‘a) is an Imam, he too is one in his own right! He writes that whoever curses Yazid is a sinner. He has written several books against the Shi’as in his book ‘Al-Munqidh min al-Zalal (The Deliverer from Error) . Or will you project his brother, Ahmed Ghazali, as proof that he believes the accursed Satan is amongst the chiefs of the pious (the aulia)! Or will you adopt maulana Rumi as your intercessor that he says Amir al-Mu’minin (‘a) will intercede on behalf of the accursed Ibn al-Muljim and guide him into the Heaven? He says that Ibn Mulji has not committed any sin and that what he had done was the destiny!
There is no page of the mathnavi of Maulana Rumi on which he has not written about the futility of prayer and the depraved beliefs. His followers believe that hearing to tambourine, harmonica and fiddle is a type of prayer.
Will you make Mohiuddin Ibn Arabi your source who has given pride of place to meaningless beliefs in his book. He says that the saints (Aulia) are a group of people to whom the Shia look like pigs. He also says that when he went for the Meraj he found that the status of ‘Ali (‘a) on the Firmament was lesser than that of Othman, Omer and Abu Bakra! He says that when he came back, he told to ‘Ali (‘a) that he claimed in the world that he was better than the other three then how is it that his status in the Firmament was lesser than the three of them!
There are several other such canards, writing about them will unnecessarily lengthen the narrative. Therefore, one should not be misled by their talk. What all they have done is to get worldly benefits. These people claimed that they visit the Firmament ten times in a night but are incapable of throwing light on simple questions of fiqh!
It is narrated from Imam Ja’far As-Sadiq (‘a) that the sign of an imposter is that he will give you news about the firmament, the east and the west lucidly. But when asked about the legitimate (Halal) and taboo (Haram) he will draw a blank!
He claims that he has understood the intricacies of Wahdat al-Wajood (the Unity of God) that other erudite scholars have not been able to! But he has not understood a simple fact that has been explained to him umpteen times. These people say that kashf (manifestation) and kufr (infidelity) are not antithetical and can be always clubbed together! They believe that there have been practitioners of Kashf amongst the non-believers in India.
Suppose their kashf is a reality and not a hypocrisy, then what superiority they have achieved by adopting it!. They have remained infidels and shall be infidels till the Day of Reckoning!
It is written in the Ihtijaj of Tabrisi that once Amir al-Mu’minin (‘a) passed through the place of Hasan Basri. The person was performing the ablution. Amir al-Mu’minin ‘Ali (‘a) said, “O Hasan! Do the ablution properly!” He said, “Ya Ameer al-Mu’minin! Yesterday you have killed the persons who used to do the ablution thoroughly! Today you are asking me to do the ablution properly!” The Imam asked him, “Why didn’t you turn up to help them?” He replied, “By Allah! In the morning, I took bath. Rubbed camphor on my body and took my arms that I hadn’t the slightest doubt about opposition to Ayesha is infidelity.
On the way I heard a sound saying,’ Where are you going! Return back! Those who kill and get killed will all go to the Hell!’ I was scared of that herald and returned home. The next day again I got ready to go to the help of Ayesha. I again heard the same voice and returned home!” The Imam (‘a) said, “You are telling the truth! Do you know who the person was who called you?” Hasan said, “No! I don’t know!” The Imam (‘a) said, “He was your brother, the Satan! He has told you the truth that the those who kill and also those who get killed from the troops of Ayesha will go to the Hell!”
In another tradition it is narrated from Amir al-Mu’minin that he said to Hasan Basri, “Every time there is a Samiri (magician) and you are the Samiri of your time!”
Imam Muhammad Al-Baqir (‘a) has said: O Hasan Basri! Whether you go the East or to the West, you will not acquire any knowledge! The only source of knowledge are we the Ahl al-Bayt! “Remember, this Hasan Basri is the same person who is the chief of the Sufis. The Sufis associate themselves with him very ardently. They mostly quote from him. They narrate that one big sheik was Ibad Basri. He used to ridicule Imam Zayn Al-’Abidin (‘a) and used to criticize him in the matter of Jihad.
Once a group consisting of Ayub Sajistani, Saleh Marni, Utba, Habib Farsi, Malik Ibn Dinar, Abu Saleh aami, Ja’far Ibn Suleiman Rabia and Saadana started from Basra for the Hajj. Those days there was scarcity of water in Mecca. The entire gathering in Khana al-Kaaba prayed for rains. But the prayers were not answered. In the meantime, Imam Zayn Al-’Abidin arrived there with a sad mein. After circumambulating the Kaaba he asked everyone assembled there to move away from the Kaaba. Then he prostrated near the Kaaba and prayed. Before his prayer was over, the clouds gathered and rained so hard that the scarcity turned into plenty! Remember, the names of the persons from the group of Basrans are all the chiefs of the Sufi cult! They were not the adherents of the Imam (‘a) of the time! One of the group was Tawoos Yamani whose debates with Imam Muhammad Al-Baqir (‘a) are well known!
Sheikh Toosi writes in his book, Gaybah, that some people falsely claimed the vicegerency of Sahib al-Asr (a. j.). They were discredited and ridiculed. If they were really the vicegerents of the Imam (‘a) then they could have shown miracles as did the Sahib al-Asr (a. j.). The first such imposter was Shariyi who got ridicule after making the claim. Sahib al-Asr issued an edict refuting his claim. The Sheik says that Talakbari said that it became evident to people that the imposter was an infidel. First he used to spread canard about the Imam (‘a) to attract the ignorant people. Progressing in his foul acts in this manner he progressed into believing in the Hallajia cult in the manner of persons like Abu Jaffer Shalmafani. The Sheik adds that besides other imposters, Husayn Ibn Mansoor too was prominent amongst them.
It is narrated from Hibtullah Ibn Muhammad Katib that Sahl Ibn Ismail Naubhakti, who was an ardent Shi’a, sent word to Mansoor Hallaj that he would become his follower on condition that he should show a miracle by making his hair permanently black.
He said that he had to perforce dye his hair every Friday for the purpose of visiting his slave girls and the exercise was very tedious for him. When Hallaj heard this, he said that Sahl has made a mistake asking him to perform such a miracle. Sahl used to repeat the story everywhere and make people laugh at Hallaj!
It is mentioned in Ihtijaj of Tabrisi that the edict of Sahib al-Asr was issued through Husayn Ibn Rooh condemning the group that was headed by Husain Ibn Mansoor Hallaj. Such people were always adversarial to the Ahl al-Bayt. The Shi’a chroniclers in that period, and the period following immediately after that, always expressed dislike of the group and gave sufficient proof of their infidelity. Even then if some people abandoned the rightful path of the Ahl al-Bayt, the sin definitely goes to their account!
Source: ‘Ain Al-Hayat – The Essence Of Life by Allama Baqir Majlesi.
