Responses to Sufis

19/05/2026

06/05/2026

𝐑𝐞𝐟𝐮𝐭𝐢𝐧𝐠 𝐒𝐡𝐢𝐚 𝐀𝐥𝐥𝐞𝐠𝐚𝐭𝐢𝐨𝐧𝐬 𝐎𝐧𝐥𝐢𝐧𝐞 𝐄𝐯𝐞𝐫𝐲𝐰𝐡𝐞𝐫𝐞

The TwelverShia.net team's goal is to provide the authentic alternative to the Islamic history that is propagated online through various Shia websites

02/05/2026

𝐈 𝐬𝐞𝐞𝐤 𝐫𝐞𝐟𝐮𝐠𝐞 𝐢𝐧 𝐀𝐥𝐥𝐚𝐡 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐚𝐜𝐜𝐮𝐫𝐬𝐞𝐝 𝐒𝐚𝐭𝐚𝐧 "𝐀‘𝐮𝐝𝐡𝐮 𝐛𝐢𝐥𝐥𝐚𝐡𝐢 𝐦𝐢𝐧 𝐚𝐥-𝐬𝐡𝐚𝐲𝐭𝐚𝐧 𝐚𝐥-𝐫𝐚𝐣𝐢𝐦".

Those ˹idols˺ you invoke besides Allah are created beings like yourselves. So call upon them and see if they will answer you, if your claims are true!

Do they have feet to walk with? Or hands to hold with? Or eyes to see with? Or ears to hear with? Say, ˹O Prophet,˺ “Call upon your associate-gods and conspire against me without delay! Quran (7:194-195)

Do not associate partners with Allah, and do not call upon anyone other than Allah. If the deceased/dead were able to benefit anyone after death, four men would not carry him on their shoulders to the grave. Will you not then reason?

20/04/2026

▶️ Eid al-Ghadir: The Greatest Shi’a Festival

All praise is due to Allah, and may prayers and peace be upon the Messenger of Allah. To proceed:

The Shi’a have a festival that they consider the greatest, surpassing the greatness of Eid al-Fitr and Eid al-Adha. They call this festival Eid al-Ghadir (the Festival of Ghadir). The event of Ghadir is regarded as the most valuable historical moment for the Shi’a. According to Shi’a scholars, Eid al-Ghadir is the day when the Prophet ﷺ appointed Ali ibn Abi Talib as the caliph to succeed the Messenger of Allah ﷺ. They claim that Jibril descended with revelation to the Prophet ﷺ instructing him to appoint Ali ibn Abi Talib (رضي الله عنه) as caliph.

To promote this creed, Shi’a figures wrote many books mentioning the virtues of the Day of Ghadir. Among them:

1. Al-Ghadir wa al-Mu’aridhun, by Ja’far Murtadha al-Amili.

2. Al-Ghadir fi at-Turats al-Islami, by Abdul Aziz at-Tabatabai.

3. Dalil an-Nash bi Khabar al-Ghadir ‘ala Imamati Amir al-Mu’minin, by Abul Fath Muhammad bin Ali al-Karajaki.

4. Al-Ghadir fi al-Kitab al-Aziz, by Shaykh Abdul Husain al-Amini.

5. Mafad Hadis al-Ghadir, also by Shaykh Abdul Husain al-Amini.

6. Aqwal al-Ulama fi Shihhati Hadis al-Ghadir wa Tawaturihi, also by Shaykh Abdul Husain al-Amini.

7. Abdul Husain also wrote Idul Ghadir fi al-Islam.

8. Bai‘atu al-Ghadir, by Muhammad al-Baqir al-Anshari.

And there are many more of their books about the Day of Ghadir, whose contents are largely similar. This shows the enthusiasm of the Shi’a in spreading their creed about this new festival, Eid al-Ghadir.

Among the authors above, there is one writer who was the most insistent in defending Eid al-Ghadir: Abdul Husain al-Amini. Notice his name—quite alarming, is it not? “Abdul Husain,” meaning servant of Husain. That would imply he is not a servant of Allah, but a servant of Husain.

There is also a Shi’a figure titled al-Marja‘ ad-Dini al-A‘la (the highest religious authority), Sayyid Muhammad al-Husaini ash-Shirazi, who wrote a book titled Idul Ghadir, A‘dzamu al-A‘yaad fi al-Islam (Eid al-Ghadir: The Greatest Festival in Islam). The book was published by Haiah Ilmiah fi Hauzah Ar Rasul Al A‘zham in Kuwait.

This book is not thick compared to similar works. The PDF version we have is only 66 pages. The Sayyid mentions various narrations to support this misguided creed. After mentioning various narrations about Ghadir Khum, the author begins extensively praising Ahl al-Bayt and quotes several stories from the Prophet’s da‘wah journey.

Those who have read books of the Prophet’s biography will find much confusion in this explanation—or even laugh at it. He narrates episodes from the life of the Prophet ﷺ while trying to conceal the roles of major companions such as Abu Bakr, Umar, Uthman (رضي الله عنهم), and the wives of the Prophet ﷺ, even though in authentic history they were present. The figures highlighted by the author revolve only around Ali, Hasan, Husain, Fatimah, Miqdad ibn Aswad, and Salman al-Farisi.

Why are the others not mentioned? Because, according to the Shi’a, those names are their enemies. Unfortunately, there is no translated version of this book. This is due to concern that Indonesian Muslims who follow Ahl al-Sunnah might learn their original writings. This is part of their practice of taqiyyah—concealing their true face so their flaws are not known.

What is Ghadir Khum?

Next, we will look more closely at what the event of Ghadir Khum is and what is associated with the Day of Ghadir Khum.

“Ghadir” (Arabic: غدير) linguistically means a small stream of flowing water.
(Mu‘jam al-Wasith, 2/200).

“Khum” (Arabic: خم) is the name of a valley with many trees, located three miles from Juhfah, about 250 km north of Mecca. This means the distance between Khum and Madinah is about 150 km.

The combination of these two words means a valley with many trees and a small stream called Khum.
(Ta‘liq Sahih Muslim Muhammad Fuad AbdulBaqi, hadith no. 2408).

It is called the Hadith of Ghadir Khum because the Messenger of Allah ﷺ delivered this hadith at a place called Ghadir Khum. The event occurred during the Farewell Hajj, on the return journey of the Prophet ﷺ—approximately three months before his death.

Review of the Hadith of Ghadir Khum

The event of Ghadir Khum is mentioned in a hadith narrated from Zaid ibn Arqam (رضي الله عنه). He said:

One day, the Messenger of Allah ﷺ delivered a sermon before the companions at the edge of a small stream called Khum, in a valley between Mecca and Madinah. He praised Allah and gave advice to the companions. Then he said:

أَمَّا بَعْدُ... (Arabic text unchanged)

“Indeed, O people, I am only a human being. The messenger of my Lord will soon come to me, and I will respond. I leave among you two weighty matters: the first is the Book of Allah, in which there is guidance and light, so hold firmly to the Book of Allah.”

Zaid continued: “Then he encouraged adherence to the Book of Allah and urged love for it. Then he continued:

‘And my family. I remind you to fear Allah regarding my family.’ (He repeated this three times.)”

Husayn asked Zaid: “Who are the Prophet’s family? Are not his wives among his family?”
Zaid replied: “Yes, his wives are among his family, but his family are those who were forbidden to receive charity after him.”

He asked again: “Who are they?”
Zaid replied: “They are the family of Ali, the family of Aqil, the family of Ja‘far, and the family of Abbas.”
(HR. Muslim no. 2408)

The hadith above was narrated by Muslim in his Sahih, and we agree to accept and acknowledge it. Therefore, when Shi’a claim that Sunnis do not accept the hadith of Ghadir Khum, this is clearly a false accusation.

Besides the narration in Sahih Muslim, there are additional phrases mentioned in other narrations, including:

من كنت مولاه فعلي مولاه
“Whoever I am his leader, then Ali is his leader.”
(HR. Tirmidzi 3713, Ahmad, 5/374, and Mustadrak Hakim, 3/110)

Another addition:

اللهم والي من ولاه وعاد من عاداه
“O Allah, love those who love him and oppose those who oppose him.”

Another addition:

وانصر من نصره وأخذل من خذله وأدر الحق معه حيث دار
“Support those who support him, humiliate those who humiliate him, and keep the truth with him wherever he turns.”

From various narrations of the hadith of Ghadir Khum, Dr. Uthman al-Khamis classified them into four levels:

1. The narration in Sahih Muslim, without the phrase “Whoever I am his leader, Ali is his leader.”

2. The addition in Tirmidzi, Ahmad, and others: “Whoever I am his beloved, Ali is his beloved.”

3. The addition: “O Allah, love those who love him and oppose those who oppose him.”

4. The addition: “Support those who support him...”

Conclusion regarding the hadith:

1. The narration in Sahih Muslim is accepted entirely.

2. The second addition is authentic according to the stronger opinion, though some scholars weakened it.

3. The third addition is disputed among scholars.

4. The fourth addition is a fabrication falsely attributed to the Prophet ﷺ.

Shi’a Conclusion from the Hadith

The Shi’a use this hadith as evidence that Ali ibn Abi Talib (رضي الله عنه) was the most deserving of the caliphate immediately after the Prophet ﷺ. They argue that the statement “Whoever I am his leader, Ali is his leader” implies rulership or caliphate.

However, the people of Madinah who heard this hadith did not interpret it this way. After the Prophet ﷺ passed away, Abu Bakr was appointed caliph, followed by Umar, then Uthman, and only then Ali (رضي الله عنهم).

Because of this, some Shi’a declare Abu Bakr, Umar, Uthman, and several senior companions to be disbelievers, accusing them of seizing power from Ali.

There is no power nor might except with Allah… Since when did the companions compete for power? In fact, they often tried to refuse leadership when appointed. By what logic, then, can the statement “Whoever I am his leader, Ali is his leader” be concluded as the appointment of Ali as caliph?

Is this not a forced conclusion❓

The explanation of the hadith of Ghadir Khum continues in Eid al-Ghadir (Part 02).

Allah knows best.

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17/04/2026

▶️ BID‘AH MUST BE STOPPED BEFORE IT SPREADS

At first, the practitioner of bid‘ah is only one person. Then that one person teaches and spreads his religious innovation to others, until eventually more and more people follow it.

Shaykh al-Islam Ibn Taymiyyah (rahimahullah) said:

فالبدع تكون في أولها شبراً ثم تكثر في الأتباع حتى تصير أذرعاً وأميالا وفراسخ . [الفتاوى (٤٢٥/٨)]

“Bid‘ah begins as a handspan, then its followers increase until it becomes a cubit, then miles, and farsakhs.” (Al-Fatawa: 8/425)

What is large begins from something small; what is many begins from something few — and so it is with bid‘ah. If it is left unchecked and not eliminated, bid‘ah will multiply and cause the Sunnah to die.

Ibn ‘Abbas (radhiyallahu ‘anhuma) said:

مَا أَتَى عَلَى النَّاسِ عَامٌ إِلا أَحْدَثُوا فِيهِ بِدْعَةً، وَأَمَاتُوا فِيهِ سُنَّةً، حَتَّى تَحْيَى الْبِدَعُ، وَتَمُوتَ السُّنَن

“Every year people introduce a bid‘ah and cause a Sunnah to die, until bid‘ah lives and the Sunnah dies.” (Reported by At-Tabarani in Al-Mu‘jam Al-Kabir)

Hasan bin ‘Atiyyah (rahimahullah) said:

ما ابتدع قوم بدعة في دينهم إلا نزع الله من سنتهم مثلها ولا يعيدها إليهم إلى يوم القيامة

“No people introduce a bid‘ah into their religion except that Allah removes from them a similar Sunnah, and He will not return it to them until the Day of Resurrection.” (Lammud Durril Mantsur, p. 21)

Abdullah bin ‘Amr bin ‘Ash (radhiyallahu ‘anhu) said:

مَا ابْتُدِعَتْ بِدْعَةٌ إِلا ازْدَادَتْ مُضِيًّا , وَلا تُرِكَتْ سُنَّةٌ إِلا ازْدَادَتْ هَرَبًا

“No bid‘ah is introduced except that it continues to increase, and no Sunnah is abandoned except that it continues to fade away.” (Al-Ibanah of Ibn Battah 1/351)

Besides the Sunnah dying when bid‘ah is preserved, it also causes people to assume and accuse those who practice the Sunnah of introducing something new into the religion. They are considered to be bringing a new teaching. This is very dangerous.

Abdullah bin Mas‘ud (radhiyallahu ‘anhu) said:

كَيْفَ أَنْتُمْ إِذَا لَبِسَتْكُمْ الفِتْنَةُ يَرْبُو فِيهَا الصَّغِيرُ، وَيَهْرَمُ فِيهَا الْكَبِيرُ، وَيَتَّخِذُهَا النَّاسُ سُنَّةً، فَإِنْ غُيِّرَ مِنْهَا شَيْءٌ قِيلَ غُيِّرَتِ السُّنَّةُ» ، قَالُوا: مَتَى يَكُونُ ذَلِكَ يَا أَبَا عَبْدِ الرَّحْمَنِ ؟ قَالَ : « إِذَا كَثُرَتْ قُرَّاؤُكُمْ، وَقَلَّتْ أُمَنَاؤُكُمْ، وَكَثُرَتْ أُمَرَاؤُكُمْ، وَقَلَّتْ فُقَهَاؤُكُمْ، وَالْتُمِسَتِ الدُّنْيَا بِعَمَلِ الآخِرَةِ

“How will you be when trials envelop you — where the young grow up within it, the old grow aged within it, and people take it as Sunnah, so that if something from it is changed they say: ‘The Sunnah has been changed.’”

They asked, “When will that occur, O Abu ‘Abdir-Rahman?”
He replied, “When your reciters increase, your trustworthy ones decrease, your leaders become many, your scholars become few, and the worldly life is sought through deeds meant for the Hereafter.”
(Reported by Al-Hakim in Al-Mustadrak, no. 8570)

Therefore, let us continue to be enthusiastic in spreading the Sunnah so that bid‘ah does not grow rapidly. Let us revive the Sunnah so that bid‘ah does not dare to appear. Let us continue warning the Ummah about the dangers of bid‘ah and its proponents so that bid‘ah does not spread.

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13/04/2026

▶️ WHAT ARE SHARI‘AH, TARIQAH, HAQIQAH, AND MA‘RIFAH?

Bismillah...

Below I quote their claims—the people of tasawwuf—regarding the meanings of the terms commonly used among tasawwuf/Sufis in the pursuit of Ma‘rifatullah:

Ma‘rifatullah, in essence, is knowing Allah.

In the world of tasawwuf, there are stages that are traversed:

▪️Shari‘ah,

▪️Tariqah,

▪️Haqiqah,

▪️Ma‘rifah.

At this peak, a servant comes to know his Creator. Because of such deep recognition, it is as if there is a union. Some people call this “manunggaling kawulo gusti.” However, it should be understood that union here does not mean merging into one until it results in statements like “God is me, I am God,” as in the “manunggaling kawulo gusti” of Fir‘aun several centuries before Christ.

Union here means the coming together of different entities, each with its own roles and functions, yet willing to unite. In this, both give color within the firm framework of ma‘rifatullah, which—so long as its boundaries are not violated—makes the painting (life and existence) beautiful within its frame.

The circuit of Shari‘ah (rules, acts of worship, practices, deeds, etc.)—through Tariqah (path, search, attainment, understanding)—then reaching Haqiqah (the real, the essence, the absolute)—and finally Ma‘rifah (knowing)—are stations commonly traversed by the Sufis. The end is Allah, and the beginning is also Allah.

A person whose prayer is correct, whose pillars are correct, will have correct understanding, will attain true essence, and will know Allah correctly. A servant who knows Allah correctly will also have correct prayer, correct pillars, correct understanding, and the true essence he attains will also be correct.

That is Ma‘rifatullah, where a servant realizes his rights and obligations toward Allah, just as Allah has fulfilled His rights and obligations toward His servant.

As an analogy: someone going to the market. Shari‘ah is walking or taking public transport or whatever means. Tariqah is the road we take to reach the market. Haqiqah is when from a distance the bustle of the market is already visible or felt. Ma‘rifah is when we are already inside the market, immersed and encompassed by it.

---

Commentary on the above statement:

The levels of Shari‘ah, Tariqah, Haqiqah, and Ma‘rifah are terms commonly used among tasawwuf circles or followers of tariqah.

This is because the people of tasawwuf and tariqah themselves have many variations—from those with minor فساد (corruption) to those that are the most corrupted and deviant.

“Minor corruption” here means a small amount of various forms of innovation (bid‘ah) and shirk, where much of what they teach is still based on narrations and the Sunnahs of the Messenger of Allah shallallahu 'alaihi wa sallam, and they still adhere to the laws of Shari‘ah.

However, not a few among them have gone so far as to trample upon the Shari‘ah itself and find it difficult to avoid superstition, bid‘ah, and manifestations of shirk. It can even be said that they have exited from the Shari‘ah of Islam as established by the scholars of Ahlus Sunnah. Thus, the terms Shari‘ah, Tariqah, Ma‘rifah, and Haqiqah become mere “lip service,” whereas in reality they amount to denial and belittlement of the Shari‘ah and a deviation from the methodology (manhaj) of the salafus shalih.

If Shari‘ah is placed at the lowest level, it may give the impression that for the sake of Tariqah, Ma‘rifah, and Haqiqah, Shari‘ah can be set aside. Such an understanding is dangerous and in fact constitutes a form of denial of Islam.

Therefore, do not let there be an assumption that once a person has reached the level of Haqiqah—let alone Ma‘rifah—he is then free to abandon prayer, fasting, or to commit acts that contradict the Shari‘ah.

If there is a teaching in which Ma‘rifah and Haqiqah are allowed to oppose the Shari‘ah, then know that their scholars are evil scholars (‘ulama su’), who are nothing but devils seeking to corrupt the teachings of Islam.

For the Messenger of Allah shallallahu 'alaihi wa sallam never taught
Ma‘rifah and Haqiqah in such a manner; rather, he left behind the Qur’an and Sunnah as guidance in implementing the Shari‘ah. And no one can attain the level of Ma‘rifah and Haqiqah if he abandons the Shari‘ah.

The Prophet shallallahu 'alaihi wa sallam drew a line with his hand, then said:
“This is the straight path of Allah.” Then he drew lines to its right and left and said: “These are the deviant paths; there is not a single one of them except that there is a devil calling to it.”
[SHAHIH. HR. Ahmad 1/435, ad-Darimi 1/72, al-Hakim 2/261, al-Lalika’i 1/90. Declared authentic by al-Albani in Dzilalul Jannah (17)].

Wallahu a‘lam.

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