What is the position regarding a man who claims to have knowledge of the unseen?

The questioner : Regarding the Sufis, one of the Sufis was telling me, meaning it is not necessary for Shaykh Nasser to sit and weaken the hadith and have it placed.

The Shaykh : Abu Abdullah.

The questioner : That he weakens, meaning the hadith is weakened, or he authenticates it, or weakens it. Meaning, we have a connection with Allah the Exalted and with the Messenger of Allah (peace and blessings be upon him), so we ask him about the hadith, and he tells us if it is fabricated or authentic. So a person like this, who claims such things and claims matters that are even greater than that, matters that are definitive, can we declare him a disbeliever, or at least declare him a heretic?

The Shaykh : If he is sane, there is no doubt it is atheism. But if he is unaware of himself and insane, the ruling is lifted from him; he is not accountable.

The questioner : Shaykh, he says that a person does not reach the truth until a thousand friends testify that he is a heretic. So if someone accuses him of heresy, is that permissible? We must answer with fifty-nine thousand, nine hundred and ninety-nine.

The Shaykh : Allahu Akbar.

Another questioner : Thank you.

The Shaykh : In any case, we believe, my brother, that we must be patient with this man for a period. Because it appears that he is confused. And it was reported to me that he says that some of his daughters know the unseen.

The questioner : Yes, indeed.

The Shaykh : Well, when he says this, it means he is crazy. They say in the Syrian dialect, do you say this? The ruling is lifted from him, or is his condition very bad?

The questioner : Shaykh, he claims that the Preserved Tablet is placed in every person, and he claims that he saw Allah the Exalted manifesting with His attributes.

The Shaykh : Allah.

The questioner : The occupier passes by.

The Shaykh : A Sufi.

Another questioner : And the unity of existence, there is nothing in it. It is a phrase about any man who stands between five... and His attributes and forms manifest, and He is one, so this is how existence is defined. Allah.

The Shaykh : We ask Allah for his guidance.

The questioner : It is Shaykh 'Arif.

The Shaykh : The truth is, I see that a position must be taken toward this person. And first, verification of such words, then taking a position toward him, because it is not permissible to remain silent about it.

The questioner : Shaykh, I heard it with my own ears. I heard it. I heard him. I am one of his students; he considers me... So the Sufi morals currently

The Shaykh : Yes, tell it, may its blessing be upon you.

The questioner : It is permissible among the youth, it is permissible among the youth.

The Shaykh : Huh?

The questioner : In 'Umar's mosque, it is permissible, you became a wali.

The Shaykh : Allahu Akbar. And Allah is the One to be sought for help.

Another questioner : As you know, I have decided. Come, look. I tell you, listen to this, O Shaykh. I bless you. I exclude for you the door of verification. O Allah. He says, "The awliya of the Mawsi." I am with you.

The Shaykh : Listen. Yes.

Another questioner : I say, I myself asked this man himself about four months ago. I said to him, "It has reached me that you say, 'O Allah, gather me with Ibn 'Arabi.'" So I exclude that this would come from you, but the door of verification means... He said, "Do not exclude it. Yes, O Allah, gather us with Ibn 'Arabi. You are blind in your hearts; you do not know the speech of these awliya al-rabaniyyin who have reached the level of ihsan. Their speech has an outward and an inward meaning. You understand the form, but they have symbols and terms and special things that do not appear except to the people of kashf and such." And he began, of course, with the terms of the Sufis and their symbols, and may Allah protect us from the Exalted. So what is the name of this man, O Shaykh? So we ask Allah for guidance and correctness. What Allah willed.

The Shaykh : If you remember the saying of the scholar-poet, and I do not say the poet-scholar, because this does not exist,

The questioner : Oh, wonderful.

The Shaykh : Criticism is not backbiting in six cases: the one who is wronged, the one who is known, the one who is warned, the one who is open in his sin, the one who seeks a ruling, and the one who seeks help in removing his evil. This man. He had. A praiseworthy effort in spreading the Salafi da'wah, the da'wah of the Book and the Sunnah, and he was enthusiastic for it to the extent that he would imitate one of the callers to it, so much so that he would imitate him in all his movements, even if the movement was not intentional on his part. And he said, or he said on an occasion, if he had a daughter or a girl suitable for him, he would marry her to him. And this is by way of introduction, now that we have known the exceptions from backbiting. Criticism is not backbiting in six cases: the one who is wronged, the one who is known, the warning is for the sake of caution, and this is among the six. And the one who warns: criticism is not backbiting in six cases: the one who is wronged, the one who is known, and the one who is warned. Here two legal causes have come together and are present in announcing about this person, and that is not backbiting, even with respect to him, because he will consider that to be advertising for him. So I say, he is Ahmad 'Atiyyah. This is not known to you other than him, O Abu Ahmad. This reminds us of his saying (peace and blessings be upon him): "The hearts of the people He turns them as He wills." The cause of this hadith is that some of his wives (peace and blessings be upon him).