Explanation of the invalidity of the Sufis' claim in distinguishing between apparent and hidden knowledge, and their assertion that there are two realities: a Shari'ah reality and an inner reality, along with an explanation

The Shaykh : In his right, so they began asking me to treat the problem for which they knew no remedy, from person to person, from place to place, until they came to a man who said to them, "What indicates to you his problem except so-and-so? Go to him, for he is the one with two wings, meaning he combines the Shari'ah and the reality." They went to him and told him the story, such and such. He said to them, "This grocer, whom I call a hashish man, is one of the great awliya (close friends of Allah) and the righteous. Take your Shaykh's treatment, appease this hashish wali, and he will be pleased with the Shaykh, and the Shaykh will return as he was." And they went to him. They went to him and said to him, "O our Master, do not hold it against the Shaykh. The Shaykh did not know your rank," meaning just as the so-called one with two wings, who combines the reality and the Shari'ah, had directed them. Thus, they continued to appease him until the hashish wali was pleased with the Shaykh, the one who enjoining good and forbidding evil. And one man was sleeping and healthy, and he felt that the group's words were true, that the words of the one with two wings were correct. The Shaykh returned as he was. The Shaykh, in turn, began to apologize to the hashish wali, saying, "Do not hold it against us; we did not know your rank and your status with Allah the Exalted and Majestic." Where is the lesson? The hashish wali said to this scholar, "You, O Shaykh, think that I sell narcotic hashish? I sell hashish that looks like hashish, but its effect is the opposite of hashish. No one buys from me but is cured of drinking hashish." Thus, they nullify the rulings of Allah the Exalted and Majestic and the minds of people until they enslave them and make them submit. And we know Shaykhs in Damascus, the Levant, and a man in Aleppo who openly state in their public lessons in the large mosques, "If you see the Shaykh has hung a cross around his neck, do not rebuke him, for he sees what you do not see and knows what you do not know." And the proof of that is, listen to the following story. There was a Shaykh with followers and disciples. He said to one of them, "Come, my son, go and bring me your father's head." Obedience and submission, that is how the boy was taught: if the Shaykh orders, he must be obeyed, even if it contradicts the Shari'ah. The boy went to the house and severed his father's head from his body while he was sleeping next to his wife, and came to his Shaykh rejoicing and happy. Why? Because he carried out the Shaykh's order. The Shaykh smiled and laughed and said to him, "Do you think you killed your father? I say to you, my son, your father is traveling. As for this one, he is your mother's companion. Do I order you to kill your father? Far be it from Allah! But this companion of your mother is committing zina (unlawful sexual intercourse) with her, and therefore I ordered you to kill him." The poor people are intoxicated by this type of opium that the owners of opium do not know. When the Shaykh tells this story and this result, you find the mosque filled with takbir (saying Allahu akbar) and glorification. This story happened in Ramadan, one of the Ramadans of years, about ten years ago, and I was there. One of our brothers came to me after we prayed tarawih in one of the deserted mosques according to the Sunnah, and we were then gathering at the beginning of the da'wah (calling others to Islam) in my shop, and I was repairing watches. He said to me, "Do you know, do you know what Shaykh So-and-so told today?" I said to him, "No, what did he tell?" So he mentioned this story to me. And in this narration, a person close to my friend, exactly his maternal cousin, and known as Abu Yusuf, who is one of the disciples of the Shaykh who told this story, passed by. The truth, O our brothers, is that we must praise Allah the Exalted and Majestic who has spared us from this type of opium, for this is more dangerous than material opium. Material opium, it is true, makes a person unconscious, but not for a long time. As for this spiritual opium, it is lost, stripped, and gone. And the proof is in the full story: Abu Yusuf passed in front of the shop, so my friend, who is his maternal cousin, called out to him, "O Abu Yusuf, come." He entered, and he said to him, "What do you think of tonight's lesson, the Shaykh's lesson?" He said to him, "Mashallah, manifestations (tajalliyyat)!" We have a joke in the Levant, or in Damascus in particular. In Damascus, in a specific neighborhood of the Christians called Bab Tuma, there is a shop owner with two fronts who sells khamr (intoxicants), and on the sign it says "Tajalliyyat Baqala." Baqala is the Christian shop owner, and it is named by a name other than its name, as is the custom: "Tajalliyyat Baqala." So these Sufis, when they say "Mashallah, manifestations," we follow it with "Tajalliyyat Baqala." The point is, he says "Mashallah," and I say to Abu Yusuf, "Tajalliyyat Baqala." He said to him, "What do you think of this story?" He said, "It is true. You are a group of Wahhabis who deny the karamah (a miracle granted to a righteous person) of the awliya..." It entered his mind that this was a karamah. Our friend entered, and he was in his state, meaning in knowledge like his maternal cousin Abu Yusuf. He entered into a discussion with him. I was sitting behind the table repairing watches. I felt that there was no benefit between the two, no result, no fruit. I said I would intervene in the matter, so I stood up and sat next to them and began to speak with Abu Yusuf, saying to him, "O Abu Yusuf, be careful, may Allah bless you. The story indicates to you that it is fabricated. We say in our place that a disaster is a fabrication. What do you see? The Shaykh says, 'This is your mother, this man is not your father, so since he is committing zina with her, I ordered you to slaughter and kill him... I order you to slaughter your father?' This is clear that there is ignorance from two sides. The first side is: does anyone other than the Muslim ruler have the right to execute the hudud (the fixed Qur'anic punishments)? No, because it causes fitnah (trial, discord or temptation) among people. Second, is the hadd (fixed punishment) for the married adulterer to have his head severed from his body, or to be stoned with stones until he dies? And a third and final thing: why did he execute the hadd on this adulterer, who may not have been married, and left the woman with whom he committed zina as she was? So it is clear that the story is a fabrication and does not need discussion, meaning, there is no benefit. Deaf, dumb, blind, they do not understand. Finally, I said, "We have no weapon left except the emotional weapon, and there is no power and no strength except with Allah." I said to him, "O Abu Yusuf, now briefly: does your Shaykh who told you this story order you to slaughter your father? Do you do it?" A very embarrassing question. What is supposed to be said by one of the common Muslims if asked this question? He says, "I seek refuge in Allah, I kill my father?" Do you know what he said? He said, "I have not reached that rank." And he fled and left. I addressed him... I said to him, "May your life be such that, if Allah wills, you do not reach it." He considers that if he reaches a rank where he is ordered by the Shaykh, "Kill your father, slaughter him," Mashallah, he has reached it! So he has not reached it yet. We said to him, "May your life be such that, if Allah wills, you do not reach it." Therefore, the cure is returning to the Book and the Sunnah, and not to "so-and-so said" and "so-and-so said" and stories and tales, and so on. Yes, please.