Sufism

[Muslimah]

as salam alykom


Jazakum Allah khairan katheeran Abu Saleh for this informative article. Alhamdulelah Jazakum Allah khairan katheeran keep it up brother. Long article but worth reading so much


Yusuf the word tasawuf in arabic is to practice sufism

[Abunuran]

SUFISM: The Deviated Path

[Abunuran]

Yes, I recall Imam Ghazzali writing something to the effect that knowledge of Fiqh without sufism is fine, but sufism without knowledge of Fiqh is dangerous

Question :


Could you shed some light on who Imam al Ghazzali was?



Answer :


Praise be to Allaah.


Al-Ghazzaali was Muhammad ibn Muhammad ibn Muhammad ibn Ahmad al-Toosi, who was known as al-Ghazzaali. He was born in Toos in 450 AH. His father used to spin wool and sell it in his shop in Toos.


The life of al-Ghazzaali needs to be discussed at length because he went through a number of stages. He indulged in philosophy, then he recanted and rejected that. After that he indulged in what is known as ‘ilm al-kalaam (Islamic philosophy) and gained a sound grasp of its basic principles; then he rejected that after it became clear to him that it was corrupt and filled with contradictions. He was focusing on ‘ilm al-kalaam during the period when he refuted philosophy, and at that time he was given the title of Hujjat al-Islam, after he had refuted the arguments of the philosophers. Then he recanted ‘ilm al-kalaam and turned away from it.


He followed the path of the Baatiniyyah (esotericists) and learned their knowledge, but then he rejected that and showed the beliefs of the Baatiniyyah to be false, and exposed the manner in which they tamper with the texts and rulings. Then he followed the path of Sufism. These are the four stages that al-Ghazzaali went through. Shaykh Abu ‘Umar ibn al-Salaah (may Allaah have mercy on him) spoke well of him when he said: “A lot has been said about Abu Haamid and a lot has been narrated from him. As for these books – meaning al-Ghazzaali’s books which contradict the truth – no attention should be paid to them. As for the man himself, we should keep quiet about him, and refer his case to Allaah.” See Abu Haamid al-Ghazzaali wa’l-Tasawwuf by ‘Abd al-Rahmaan Dimashqiyyah.


No fair-minded person would deny the rare level of intelligence, ingenuity and cleverness that Abu Haamid al-Ghazzaali attained. Al-Dhahabi said of him: “Al-Ghazzaali, the imaam and shaykh, the prominent scholar, Hujjat al-Islam, the wonder of his time, Zayn al-Deem Abu Haamid Muhammad ibn Muhammad ibn Muhammad ibn Ahmad al-Toosi al-Shaafa’i al-Ghazzaali, the author of many books and one possessed of utter intelligence. He studied fiqh in his own town, then he moved to Nisapur in the company of a group of students. He stayed with the Imaam al-Haramayn and gained a deep knowledge of fiqh within a short period. He became well-versed in ‘ilm al-kalaam and debate, until he became the best of debaters…” (Siyar A’laam al-Nubala’, part 9, p. 323)


You will find that even though Abu Haamid al-Ghazzaali had such a deep knowledge of fiqh, Sufism, ‘ilm al-kalaam, usool al-fiqh, etc., and even though he was such an ascetic and devoted worshipper, and had such a good intention and vast knowledge of Islamic sciences, he still had an inclination towards philosophy. But his philosophy emerged in the form of Sufism and was expressed through Islamic ideas. Hence the Muslim scholars, including his closest companion Abu Bakr ibn al-‘Arabi, refuted his ideas. Abu Bakr ibn al-‘Arabi said: Our shaykh Abu Haamid went deep into philosophy, then he wanted to come out of it but he was unable to. There were narrated from him opinions which sound like the Baatini way of speaking, and that may be verified by looking in al-Ghazzaali’s books. See Majmoo’ al-Fataawa, part 4, p. 66.


Even though al-Ghazzaali was very advanced in knowledge, he had little knowledge of hadeeth and its sciences, and he could not distinguish between sound ahaadeeth and weak ones. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “If we assume that someone narrated the view of the salaf but what he narrated is far removed from what the view of the salaf actually is, then he has little knowledge of the view of the salaf, such as Abu’l-Ma’aali, Abu Haamid al-Ghazzaali, Ibn al-Khateeb and the like, who did not have enough knowledge of hadeeth to qualify them as ordinary scholars of hadeeth, let alone as prominent scholars in that field. For none of these people had any knowledge of al-Bukhaari and Muslim and their ahaadeeth, apart from what they heard, which is similar to the situation of the ordinary Muslim, who cannot distinguish between a hadeeth which is regarded as saheeh and mutawaatir according to the scholars of hadeeth, and a hadeeth which is fabricated and false.


Their books bear witness to that, for they contain strange things and most of these scholars of ‘ilm al-kalaam and Sufis who have drifted away from the path of the salaf admit that, either at the time of death or before death. There are many such well-known stories. This Abu Haamid al-Ghazzaali, despite his brilliance, his devotion to Allaah, his knowledge of kalaam and philosophy, his asceticism and spiritual practices and his Sufism, ended up in a state of confusion and resorted to the path of those who claim to find out things through dreams and spiritual methods. (Majmoo’ al-Fataawa, part 4, p. 71).


He also said: Hence, even though Abu Haamid refuted the philosophers and classed them as kaafirs, and expressed veneration of Prophethood [as opposed to philosophy], etc., and even though some of what he says is true and good, and indeed of great benefit, nevertheless some of his writings contain philosophical material and matters where he followed the corrupt principles of philosophy that contradict Prophethood and even contradict sound common sense. Hence a group of scholars from Khurasaan, Iraq and the Maghreb criticized him, such as his friend Abu Ishaaq al-Margheenaani, Abu’l-Wafa’ ibn ‘Aqeel, al-Qushayri, al-Tartooshi, Ibn Rushd, al-Maaziri and a group of earlier scholars. This was even mentioned by Shaykh Abu ‘Amr ibn al-Salaah in his book Tabaqaat Ashaab al-Shaafa’i, and was confirmed by Shaykh Abu Zakariya al-Nawawi, who said in his book: “Chapter explaining some important things for which Imaam al-Ghazzaali was denounced in his books which were unacceptable to the scholars of his madhhab and others, namely his odd statements such as what he said in Muqaddimat al-Mantiq at the beginning of al-Mustasfa: ‘This is the introduction to all knowledge, and whoever does not learn this, his knowledge cannot be trusted at all.’”


Shaykh Abu ‘Amr said: “I heard Shaykh al-‘Imaad ibn Yoonus narrating from Yoosuf al-Dimashqi, the teacher of al-Nizaamiyyah in Baghdad, who was one of the famous deans of the school, that he used to denounce these words and say, “Abu Bakr and ‘Umar and So-and-so and So-and-so…” meaning that these great leaders had a great deal of certainty and faith even though they had no knowledge of this Muqaddimah and of any of the ideas contained in it.” (al-‘Aqeedah al-Isfahaaniyyah, part 1, p. 169).


Al-Dhahabi narrated in his book Siyar A’laam al-Nubala’ that Muhammad ibn al-Waleed al-Tartooshi said in a letter which he sent to Ibn Muzaffar: As for what you mentioned about Abu Haamid, I have seen him and spoken to him, and I think that he is a man of great knowledge, he is intelligent and capable, and has been studying all of his life, spending most of his time in study, but then he drifted away from the path of the scholars and entered the crowd of worshippers. Then he became a Sufi and forsook knowledge and its people, then he got involved with “inspiration”, those who claim to have spiritual knowledge, and the insinuating whispers of the Shaytaan.


Then he mixed that with the views of the philosophers and the symbolic phrases of al-Hallaaj, and he started to criticize the fuqaha’ and the scholars of ‘ilm al-kalaam. He almost went astray from the religion altogether. When he wrote al-Ihya’ [i.e., Ihya’ ‘Uloom al-Deen], he started to speak of the inspiration and symbolic words of the Sufis, although he was not qualified to do that and had no deep knowledge of such matters. Hence he failed, and filled his book with fabricated reports.


I (al-Dhahabi) say: as for al-Ihya’, it contains many false ahaadeeth, and it contains much that is good. I wish that it did not contain etiquette, rituals and asceticism that are in accordance with the ways of the philosophers and deviant Sufis. We ask Allaah for beneficial knowledge. Do you know what is beneficial knowledge? It is that which Allaah revealed in the Qur’aan, which was explained by the Messenger (peace and blessings of Allaah be upon him) in word and deed, and the type of knowledge which we are not forbidden to acquire.


The Prophet (peace and blessings of Allaah be upon him) said: “Whoever turns away from my Sunnah does not belong to me.” So, my brother, you must ponder the words of Allaah and persist in studying al-Saheehayn, Sunan al-Nasaa’i, Riyaadh al-Nawawi and al-Adhkaar by al-Nawawi, then you will succeed and prosper.


Beware of the opinions of the philosophers, the practice of spiritual exercises, the starvation of monks, and the nonsense talk of those who stay alone for long periods in their monasteries. All goodness is to be found in following the pure and tolerant way of the haneefs. And seek the help of Allaah. O Allaah, guide us to Your straight path.


Al-Maaziri praised Abu Haamid with regard to fiqh, and said that he had more knowledge of fiqh than of usool al-fiqh (the basic principles of fiqh). With regard to ‘ilm al-kalaam which is usool al-deen, he wrote books in this field, but he did not have deep knowledge of it. I realized that he was lacking in experience in this field, because he studied the branches of philosophy before he studied usool al-fiqh, so philosophy made him audacious in criticizing ideas and attacking facts, because philosophy goes along with one’s train of thought, without any shar’i guidelines.


A friend of his told me that he spent a lot of time studying Rasaa’il Ikhwaan al-Safa, which contains fifty-one essays. It was written by someone who has studied sharee’ah and philosophy, then had mixed the two. He was a man who was known as Ibn Seena, who filled the world with his books.


He had a good knowledge of philosophy, which led him to try to refer all the basic principles of ‘aqeedah to philosophy. He strove hard and achieved what others had failed to do. I have seen some of his books and I noticed that Abu Haamid quotes him a great deal when he speaks of philosophy. With regard to Sufi views, I do not know where he got them from, but I have seen that some of his companions mention the books of Ibn Seena and their contents, and he also mentioned the books of Abu Hayyaan al-Tawheedi.


As far as I am concerned, he picked up his Sufi ideas from him. I was told that Abu Hayyaan wrote a huge book about these Sufi ideas, and al-Ihya’ contains a lot of baseless ideas… then he said: In al-Ihya’ he mentioned ideas that have no basis, such as starting with the index finger when cutting the nails because it is superior to the other fingers, as it is the finger used in tasbeeh; then moving on to the middle finger because it is to the right of the index finger, and ending with the thumb of the right hand. He narrated a report concerning that.


I (al-Dhahabi) say: this is a fabricated report. Abu’l-Faraj al-Jawzi said: Abu Haamid wrote al-Ihya’ and filled it with fabricated ahaadeeth which he did not know were fabricated. He spoke of inspiration and deviated from the framework of fiqh. He said that what is meant by the stars, moon and sun that Ibraaheem saw was the barriers of light that keep a person from Allaah, not the things that are well known. This is like the words of the Baatiniyyah.


(Siyar A’laam al-Nubala’, part 19, p. 340).


Then at the end of his life, al-Ghazzaali (may Allaah have mercy on him) came back to the belief of Ahl al-Sunnah wa’l-Jamaa’ah. He focused on the Qur’aan and Sunnah and condemned ‘ilm al-kalaam and its proponents. He advised the ummah to come back to the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), and to act in accordance with them, as was the way of the Sahaabah (may Allaah be pleased with them and those who follow them in truth until the Day of Judgement). Shaykh al-Islam (may Allaah have mercy on him) said: After that he came back to the path of the scholars of hadeeth, and wrote Iljaam al-‘Awwaam ‘an ‘Ilm al-Kalaam.


(Majmoo Fataawa, part 4, p. 72)


A glance at Iljaam al-‘Awwaam ‘an ‘Ilm al-Kalaam will prove to us that he had indeed changed in many ways:


1 – In this book he advocated the belief of the salaf, and pointed out that the way of the salaf was the truth, and that whoever went against them was an innovator or follower of bid’ah.


2 – He emphatically denounced ta’weel (interpretation of the attributes of Allaah in a manner that differs from their apparent meaning). He advocated affirming the attributes of Allaah and not misinterpreting them in a manner that would lead to denying the attributes of Allaah.


3 – He emphatically denounced the scholars of ‘ilm al-kalaam and described all their principles and standards as “reprehensible innovations” which had harmed a great number of people and created trouble for the Muslims. He said: “The harm caused to a great number of people is something that has been seen, witnessed and experienced. The evil that has resulted since ‘ilm al-kalaam began has become widespread even though people at the time of the Sahaabah forbade that. This is also indicated by the fact that the Messenger (peace and blessings of Allaah be upon him) and the Sahaabah, by consensus, did not follow the way of the scholars of ‘ilm al-kalaam when they produced arguments and evidence and analysis. That was not because they were incapable of doing so; if they had thought that was something good, they would have done it in the best manner, and they would have studied the matter hard, more than they did with regard to the division of the estate among the heirs (al-faraa’id).”


He also said: “The Sahaabah (may Allaah be pleased with them) needed to prove the Prophethood of Muhammad (peace and blessings of Allaah be upon him) to the Jews and Christians, but they did not add anything to the evidence of the Qur’aan; they did not resort to arguments or lay down philosophical principles. That was because they knew that doing so would provoke trouble and cause confusion. Whoever is not convinced by the evidence of the Qur’aan will not be convinced by anything other than the sword, for there is no proof after the proof of Allaah.”


See Abu Haamid al-Ghazzaali wa’l-Tasawwuf.


These are a few of the comments that trustworthy scholars have made about al-Ghazzaali (may Allaah have mercy on him). Perhaps this is enough for those who wish to be guided. And Allaah is the Guide to the straight path.


Islam Q&A


Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)


Question #13473: Who was al-Ghazzaali?

[Yusuf.]

Jazakallah Akhi Abu Nuran. I could tell Al-Ghazzali was very intelligent when I read one of his works, but I noticed his citations of ahadith seemed questionable. And his elitism was quite disturbing. So sad to see a brilliant mind wasting time on the wrong path.


I need to print out all of the material posted in this thread and study it carefully. But this has already been very useful to me. Jazakallah to all!


Salam

[spider]

as salam alykom
O spider u r Ukht wow this is news to me, Sobhan Allah, u let me call u brother for long time, no problem.

Asalaamu alaikum,


I do usually prefer to keep my gender out of the topics (it's just a little quirk of mine) but since I discovered this forum has private messaging, I decided it would be better to make mention I am a sister so there would be no worries of brothers PMing me thinking I was actually male. Also, I find that people tend to be a little too condescending once they discover I am female. I am not saying anyone here, just something I have noticed on the forums I do visit.

I have a lot to say about sufism, but let me cut it short, one of the major problems I have with them, is the different branches associated with a certain Wird (best translates as a regime of duas and ayahs of Quran to be recited every day) usually passed on through the first sheikh founder of the branch.

The "firsh sheikh founder of the branch" - what do you mean by this. A true Sufi sheikh has ijaza from someone who has ijaza from someone all the way to the Prophet (peace and blessings be upon him). You an even ask for proof if you are unsure of the sheikh.

Most of the time, such Wird contain ambigous words, which are not explained to the followers or best told not to ask about it now just say it. Now how can I guarantee that those words are nothing associated with Shirk?

I do not know from where you are getting this misinformation. The wirds are always from Qur'an or Sunnah. What ambiguous words? The followers of a sheikh are not told NOT to ask about them. If you are not sure exactly what the dua is, then ASK. If you want, you can even check the Arabic with someone who speaks the language.

why dont I simply just follow the sunnah in taking supplications of the day and evening? Why dont i be on the safe side and just try my best to follow Sunnah and Quran being concerned about the hadeeth of the Messeger which means (can not find the exact text now) that Jews will be divided into 76 branches, Christians to 76 also while my Ummah will be divided into 73 only one shall be rescued of Hell fire which is on the correct path and my sunnah.

You are assuming that Sufis do not follow QU'ran and sunnah, astagfirullah. Of course there are many misguided people who call themselves Muslim, but the true Muslims only follow Qur'an and sunnah. Nobody is obliged to take a sheikh, but those that do sincerely seek spiritual guidance from a teacher are only following the Qur'an. Doesn't the Quran say if you do not know to ask those who have knowledge?

One of the main problems I have with Sufism is that in reciting the Wird, u r actually taking after the Shiek, yes they tell u the source is the Sunnah, but why wouldnt I just take from the original source the sunnah. Usually the supplications are yes taken from sunnah but with some alteration, based on a Ru-ia or something give to the Sheikh. They will tell u, u can not go on without guidance of a Sheikh? But Allah Sobhanhu wa Ta`ala already included everything in His book 1400 years ago. Now only Allah can guide not a Sheikh or other.

Again, nobody is obliged to take a sheikh. I have a feeling that perhaps you have not met any Sufis personally. If you have a problem understanding a particular part of your religion, where do you go? Even when performing Istikarah salat we are obliged to go and seek THOSE WITH KNOWLEDGE. Of course it is only Allah guides, but sometimes the guidance comes through other people. I am quite happy to go to somebody who has studied from those who have studied with a valid isnad all the way to the Prophet (may peace and blessings be upon him) especially since my knowledge of conversational let alone Qur'anic Arabic is very poor.

I prefer when I go to the grave to answer saying I am a Muslimah rather than Naqshabandi, shahawi, khalili or whatever????
I have more to say but may be later. (i need to check the numbers)

People who believe in only one God and Muhammed (peace and abundant blessings be upon him) as the seal of the Prophets are Muslims.


I do not have much time to frequent discussion forums unfortunately so am not sure if and when I can reply if you have more to say.


I will leave you with some more links..I am not sure if they are the same ones I have given brother Yusuf. You would do well to read up a bit more of the traditional Sufis. These are ones that follow Shariah.


Sharia and Tasawwuf


Islamic spirituality


Studying hadith by oneself


-spider

[Muslimah]

as salam alykom Spider


actually all what I posted is based on reading wirds that contain ambigous words, and what i stated was the reply I got when I asked why do u repeat things u dont understand. I am a native ARabic speaker Alhamdulelah. I do fully understand the chain of command u just explained of ijazah. I will leave the topic here since I prefer not to go into argument according to the advice of our beloved Messenger salla Allah a`alyhee wa sallam

[imti13]

<b>SUFISM: ITS ORIGINS</b>


The word Sufi is most likely to be derived from the Arabic word "soof", meaning wool. This is because of the Sufi habit of wearing woolen coats, a designation of their initiation into the Sufi order. The early Sufi orders considered the wearing of this coat as an imitation of Isa bin Maryam (Jesus). In reply to this, Ibn Taymiyyah said: "There are a people who have chosen and preferred the wearing of woolen clothes, claiming that they want to resemble al-Maseeh ibn Maryam. But the way of our Prophet is more beloved to us, and the Prophet (sallallaahu 'alaihi wa sallam.s) used to wear cotton and other garments."1


Sufism is known as "Islamic Mysticism," in which Muslims seek to find divine love and knowledge through direct personal experience of God2. Mysticism is defined as the experience of mystical union or direct communion with ultimate reality, and the belief that direct knowledge of God, spiritual truth, or ultimate reality can be attained through subjective experience (as intuition or insight)3 Both the terms Sufi and Sufism and Sufi beliefs have no basis from the traditional Islamic sources of the Qur'an and Sunnah, a fact even admitted by themselves. Rather, Sufism is in essence a conglomerate consisting of extracts from a multitude of other religions with which Sufi's interacted.


During the primary stages of Sufism, Sufis were characterised by their particular attachment to zikr (remembrance of Allah) and asceticism (seclusion), as well as the beginning of innovated practices to 'aid' in the religious practices. Yet even at the early stage of Sufism, before their involvement in innovated rituals and structured orders, the scholars warned the masses of the extremity of Sufi practices. Imam Al-Shafi' had the opinion that "If a person exercised Sufism (Tasawafa) at the beginning of the day, he doesn't come at Zuhur except an idiot". Imam Malik and Ahmad bin Hanbal also shared similar ideas on this new movement which emanated from Basrah, Iraq. Although it began as a move towards excessive Ibaadah, such practices were doomed to lead to corruption, since their basis did not come from authentic religious doctrines, but rather from exaggerated human emotions. Sufism as an organised movement arose among pious Muslims as a reaction against the worldliness of the early Umayyad period (AD 661-750)4. The Sufis exploited the chaotic state of affairs that existed during the fifth and sixth centuries A.H. and invited people to follow their way, alleging that the remedy to this chaos was conformity to the guidance of their order's Sheikhs. Dar al-Hikmah was established during the reign of Khalifah Ma'moon, where he invited the scholars of the Romans and Greeks to meet with the Muslims and 'discuss' their respective positions. This provided the perfect breeding ground for the synthesis between Islam and Pagan theology, to produce the Sufism of the like of Ibn Arabi.


<b>The Mixing Pot </b>


With the demise of the Companions and their successors, the door became open for the distortion of Islamic Principles. The enemies of Islam had already burrowed deep into the ranks of Muslims and rapidly caused Fitnah through their spreading of forged hadith and subsequently created new sects such as the Khawaarij and Mu'tazilah. Sufism gained its breeding ground during this period, whereby it gained its support from the Dynastic Rulers, who had deviated from Islam to the extent whereby magic was used as entertainment in their courts, even though magic is considered as Kufr in Islam.5 During this period, Sufism developed its Shi'a flavour, indeed the roots of contemporary Sufism have been traced back to Shi'a origins (see later). Sufi ideology and thinking flourished during the times of the likes of Muhyiddin Ibn Arabi, Jalal Ad Din Rumi, and Imam Ghazali. Their translation of Greek philosophical works into Arabic during the third Islamic century left an indelible mark on many aspects of Sufism, resulting in Greek pantheism becoming an integral part of Sufi doctrine. Pagan practices such as Saint worshipping, the use of magic and holding venerance towards their Sheikh overtook the Orthodox practices of Islam and had little resemblance to the Islam left by our Prophet (sallallaahu 'alaihi wa sallam). By examining the mystic doctrines of Christianity, Hinduism, Taoism and other religions, it becomes clear how closer Sufism is to these religions than to Islam. In fact, Sufism is never characterised under "Islam" in any system of catalogue, but rather under 'Mysticism'. Sharda highlights these unsurprising similarities by stating that: "After the fall of Muslim orthodoxy from power at the centre of India for about a century, due to the invasion of Timur, the Sufi became free from the control of the Muslim orthodoxy and consorted with Hindu saints, who influenced them to an amazing extent. The Sufi adopted Monism and wifely devotion from the Vaishnava Vedantic school and Bhakti and Yogic practices from the Vaishnava Vedantic school. By that time, the popularity of the Vedantic pantheism among the Sufis had reached its zenith."6


<b>The following comparison demonstrates the non-coincidental similarity that Sufism shares with other religions: </b>


<b>Concept of validity of all religions </b>


The Sufi doctrine of all religions being acceptable before Allah is derived from the Mystical beliefs of other religions, and not Islam, for Allah says: "Truly, the religion in the Sight of Allah is Islam..." [2: 19]. Take for example the Buddhists: "No Buddhist who understands the Buddha's teaching thinks that other religions are wrong... All religions acknowledge that man's present state is unsatisfactory. All teach an ethics that includes love, kindness, patience, generosity and social responsibility and all accept the existence of some form of Absolute." The Sufis also believe the same: "Allah does not distinguish between the non-believer and the Faasiq (wrong doer) or between a believer and a Muslim. In fact they are all equal to Him... Allah does not distinguish between a Kaffir or a hypocrite or between a saint and a Prophet."7 In al-Fusoos, Ibn Arabi leaves no doubt as to his conviction in the unity of all religions: "Beware of restricting yourself to one particular religion and disbelieving in everything else, so that great good would be missed by you, indeed you would miss attainment of knowledge of the affair in the form he is following. Rather be ready to accept all forms of belief. This is because Allah is higher and greater than to be comprehended by one belief to the exclusion of others. Rather all are correct, and everyone who is correct receives award, and everyone who is rewarded is fortunate, and everyone who is fortunate is one with Whom He is pleased."8


<b>Union with the Creator </b>


Allah Subhanahu wa Ta'aala is completely distinct from His Creation. He neither resembles His Creation, nor is He enclosed by it. Sufis however, with their deviant doctrine of Wahdat ul Wujood, believe contrary to this. Ibn Arabi, the Sufi scholar with whom which the concept of Wahdat ul Wujood is rightly attributed, asserted that since Allah's Attributes were manifested in His creation, to worship His creation is similar to worshipping Him: "So the person with complete understanding is he who sees every object of worship to be a manifestation of the truth contained therein, for which it is worshipped. Therefore they call it a god, along with its particular name, whether it is a rock, or a tree, or an animal, or a person, or a star, or an angel."9 This is how far the Sufis deviated because of their reliance on Greek and Eastern philosophy, rather than the Qur'an and Sunnah. To them God is not Allah Alone with whom no one else shares in His Dominion, but rather everything we see around us, and ultimately our own selves! Glory to Allah, who Stated "There is nothing like unto Him, and He is the All-Hearer, the All-Seer" [42: 11].


Looking at where Sufism derived its understanding from, we find the same ingrained beliefs: "When you live in the wisdom home, you'll no longer find a barrier between "I" and "you," "this" and "that," "inside" and "outside;" you'll have come, finally, to your true home, the state of non-duality."10 "Finally, the experience of realisation matures sufficiently that the [spiritual aspirant] may rightly utter the startling assertion, 'I am Shiva' (a Hindu deity)".11 "When I am in that darkness I do not remember anything about anything human, or the God-man.. I see all and I see nothing. As what I have spoken of withdraws and stays with me, I see the God-man.. and he sometimes says to me: 'You are I and I am you'".12


<b>Corruption of Tawheed in Allaah's Attributes </b>


Sufis totally deny all of Allah's Attributes, such as His Face, His Hands, His Istawaa etc, using metaphorical meanings to explain His Attributes. Although the Companions and Tabi'een believed in them without any resemblance to His creation, the Sufi's deem His Attributes to be a part of His creation. Ibn Arabi went as far as to say that he saw Allah during one of his ecstatic trances, in the shape of a young blond boy sitting on a Throne! (see Bezels of Wisdom, London 1980). Other Sufi Gnostics followed suit in Ibn Arabi's trail: "In the writings of Ibn al-Arabi and Ibn al-Farid, eternal beauty is symbolised through female beauty; in Indo-Muslim popular mystical songs the soul is the loving wife, God the longed-for husband." 13 Incorporation of Music in Rituals Music of all forms is forbidden by the majority of scholars, and remains attached to forbidden practices such as drinking, fornication and parties. However, after the Muslim conquest of the Deccan under Malik Kafur (c. 1310), a large number of Hindu musicians were taken with the royal armies and settled in the North. The acceptance of the Sufi doctrines, in which music was an accepted means to the realisation of God, enabled Muslim rulers and noblemen to extend their patronage to this art.14 At the courts of the Mughal emperors Akbar, Jahangir, and Shah Jahan, music flourished on a grand scale, and Sufi Dervishes used music as a means to enter ecstatic trances. Allah's Messenger (sallallaahu 'alaihi wa sallam) said in a lengthy hadith concerning the appearance of vile acts, "...when singing-girls and stringed instruments make their appearance, wines are drunk, and the last members of this people curse the first ones, look at that time for a violent wind, an earthquake, being swallowed up by the earth, metamorphosis, pelting rain, and signs following one another like bits of a necklace falling one after the other when its string is cut." [Tirmidhi ].


The deception of Sufism is brought to full light by looking at the lives of their esteemed leaders, the Sheikhs of whom which they place full trust in heir knowledge and obey their every command, and by contrasting the Orthodox Islamic teachings against the Sufi alternative.


<b>Sufi Sheikhs: Role Models or Deviants?</b>


<b>Bayazid Tayfur al-Bistami </b>


Bayazid is considered to be "of the six bright stars in the firmament of the Prophet (sallallaahu 'alaihi wa sallam)"15, and a link in the Golden Chain of the Naqshibandi Tariqah. Yet his life reeks of Shirin all aspects. Bayazid al-Bistami was the first one to spread the reality of Annihilation (Fana'), whereby the Mystic becomes fully absorbed to the point of becoming unaware of himself or the objects around him. Every existing thing seems to vanish, and he feels free of every barrier that could stand in the way of his viewing the Remembered One. In one of these states, Bayazid cried out: "Praise to Me, for My greatest Glory!" Yet this concept is to be found nowhere in the Qur'an, nor Sunnah, nor in the behaviour in the Salaf us Saalih. Bistami's belief in the Unity of all religions became apparent when asked the question: "How does Islam view other religions?" His reply was "All are vehicles and a path to God's Divine Presence." Was this the Message of Tawheed which the Prophet (sallallaahu 'alaihi wa sallam) practised and was followed by the Sahaabah? He attributed the believers to be the same as the disbelievers themselves, who Allah describes as being worse than cattle (Surah 7, verse 179) and dogs; the same disbelievers who the Prophet (sallallaahu 'alaihi wa sallam) stated he had been commanded to fight till they testified that there was no deity but Allah. The whole life of Bayazid is rife with such contradiction to Eeman. From a young age, he left his mother stating to her that he could not serve Allah and his mother at the same time.16 When walking through the streets, he once called out "I am God; why do you not worship me?" He spent his time sitting with his head resting between his knees, one of his companions stating he did so for thirty years. But strangest of all was his obedience to a dog he once came across. The dog had apparently become upset at Bayazid's attempt to avoid him, to which the dog spoke to him and scolded him. So Bayazid pleaded "O dog, you are so enlightened, live with me for some time."17


<b>Ibn Arabi </b>


During the late 12th and early 13th centuries, under the influence of speculative mysticism, Ibn al-Arabi produced a system that created a complete chasm between the law and Sufism. In societies, such as Islamic India, that had a strong pre-Islamic heritage of mysticism, this chasm became much wider.18 Muhyiddin Ibn Arabi holds perhaps the highest position amongst all Sufi Schools, and was pivotal in the permanent split between Islam and Sufism. He claimed to have received direct orders from the Prophet (sallallaahu 'alaihi wa sallam) himself, including a book of completely new hadith never seen or heard of before. Prior to his receiving 'revelation', Ibn Arabi was well known to attend nightly parties in Seville. During one of these nights, he heard a voice (his drunk inner self?) calling to him, "O Muhammad, it was not for this that you were created". He fled in fear to a cemetery, where he claims to have met, and received instruction from, Jesus, Moses and Muhammad, peace be upon them all. From his books, innumerable forged sayings attributed to the Prophet (sallallaahu 'alaihi wa sallam) have been used, to the extent that countless of Muslims consider these to be real. The following are quotes from Ibn Arabi:


"The man of wisdom will never allow himself to be caught up in any one form or belief, because he is wise unto himself".19


"All that is left to us by tradition (Hadith) is mere words. It is up to us to find out what they mean"20. (This reflects his alliance with Baatini (inner) meanings and interpretations)


"He (Ibn Rushd) thanked God that in his own time he had seen someone (Ibn Arabi) who had entered into the retreat ignorant and had come out like this (knowledge of inner meanings)- without study, discussion, investigation or reading"21


<b>Junaid</b>


Junaid was the fourth head of the Safavid order who sought to transform the spiritual strength of the order into political power. What may be unknown to his followers however was his policies of military adventurism combined with Shi'a and Sufi piety.22 His son, Haydar, himself established the Safavid dynasty and the Twelver Shi'a Islam in Iran came under his grandson, Isma'il I. He was said to have blown a fatal breath at his slave-girl, to which he argued that she was ruining his forty years of spiritual practices.23 This so-called 'Saint', a supposed friend of Allah, made the following remarks: "I saw a thief who was being gibbeted. I bowed to him... for being true to the profession he followed." "He who fears Allah never smiles". "One moments forgetfulness of the Lord ruins a thousands years worship". Mansur al-Hallaj Mansur is renowned for his claim "Ana-l-Haq" (I am the Truth), for which he was executed for apostasy. Yet he is still revered by Sufis even though he abandoned all the laws governing Tawheed. He was said to have lived in one cloak for a full twenty years, along with a scorpion inside. He stood bare-footed and bare-headed for one year at the same spot in Makkah. During his prayers, he would say "O Lord! You are the guide of those who are passing through the Valley of Bewilderment. If I am a heretic, enlarge my heresy." He also said "I denied your religion (Islam) and denial is obligatory on me, although that is hideous to Muslims."24


<b>Abu Yazid </b>


Abu Yazid once prayed one Juma'a prayer in 24,000 different places. He told the religious authorities in one place: "I was praying in 12,000 different houses of worship today." They asked: "How?" He said, "By the power of the Lord Almighty. If you don't believe me, send people around to ask." They sat and waited until messengers returned saying that he was seen in so many places. Abu Yazid said later: "I was afraid to say 24,000, so I only said 12,000." So Abu Yazid clearly lied, when he could have simply not mentioned anything in the first place.


Are these truly the ones who we are told to receive the knowledge of our religion from? Do these men reflect the teachings of Islam? A man who left obedience to his mother, to the obedience of a dog? Are we supposed to follow men who receive revelation in a cemetery after spending the night at a party? Or a man who kills his slave girl for 'disturbing' his worship? To us, Islam calls smiling a charity, not a deviation from Allah's Pleasure. Islam forbids prostration to anyone but Allah. The Prophet (sallallaahu 'alaihi wa sallam) used to make du'a seeking Allah's guidance, not begging for heresy. And Islam teaches us truthfulness, not lies.


<b>Evidence Against their teachings: their beliefs and practices </b>


Position of the Sheikh and Wali


The Sheikh or Wali is given a similar standing as that of a Catholic Saint, or the Dalai Lama himself. Complete obedience is enforced on his followers, and any questions are deemed as a betrayal of trust: "The seeker must submit to the will of the Sheikh and to obey him in all his orders and advice, because the Sheikh has more experience and more knowledge in Haqiqat, in Tariqat and in Shari'ah," and "he must agree with the opinion of his Sheikh completely, as the patient agrees with the physician".25 Yet Muslims believe that any single act of worship must be substantiated by the Qur'an and Sunnah only. Allah the Exalted says: "Say (to them), 'Produce your proof if you are truthful'." [2: 111], and the Prophet (sallallaahu 'alaihi wa sallam) said "The created is not to be obeyed over the Creator." The Sheikh is given the standing of a deity in Sufism. Attributes which belong to Allah, are also assigned to their Sheikhs. They seek help from them, whether they are dead or 10,000km away. They believe that their sheikhs know everything their students are thinking, and that they converse with the Prophet (sallallaahu 'alaihi wa sallam) on a regular basis (in reality).


Distortion of the concepts of Dhikr, hadith, Qur'an


Since the Qur'an and Saheeh Hadith cannot be changed, the Sufi's have reverted to Ta'weel, a method of changing the apparent meaning of the verse or hadith to have a hidden one. This provided them with sufficient lee-way to support any concept they desired, by simply stating that the verse/hadith had an inner meaning which only the Sheikh himself could know. In the Bezels of Wisdom, Ibn Arabi presents certain aspects of what he terms "Divine Wisdom," as he conceives it. But Ibn al-Arabi interprets the relevant verses of Surat Noah in the most outrageous fashion, since he suggests meanings diametrically opposed to those accepted by all Muslim scholars. He interprets the "wrongdoer," "infidels," and "sinners" in Surat Noah as 'saints and Gnostics' drowning and burning not in the torment of Hell, but rather in the flames and water of knowledge of God. Ibn Arabi regarded the idols worshipped by Noah's people as divine deities. Allah condemned their deed saying: "And they (Noah's people) said, 'Do not abandon your gods, neither Wad, Suwa', Yaghooth, Ya'ooq nor Nasr'. " [71: 23] On which Ibn Arabi commented: "If they (Noah's people) had abandoned them, they would have become ignorant of the Reality ... for in every object of worship there is a reflection of Reality, whether it be recognised or not."


The act of making Zikr in circles and jumping/moving frantically is also totally unfounded. Zikr in the true Arabic sense means "Remembrance of Allah." The Prophet's (sallallaahu 'alaihi wa sallam) method, which Muslims agree to be the best and only acceptable one, of zikr consisted in reciting Qur'an, discussing religion with his companions, and making Tasbeeh on his hands. Yet the act of sitting in circles and loudly or silently chanting "Allah, Allah" was never practised by the Prophet (sallallaahu 'alaihi wa sallam) nor the Salaf, and all hadith which state that the Prophet (sallallaahu 'alaihi wa sallam) did so (such as when he supposedly went into a room, told the companions to lift up their hands and chant "La Ilaha Illa Allah" ) are unanimously agreed upon to be forged. Ibn Taymiyyah stated that this practice opened the door to Shaytaan, whereby the Shaytaan would enter the gathering (since they were involved in innovation) and take the form of a pious person. He also stated that the recital of "Allah, Allah" was forbidden, as it was never declared to be a form of Dhikr, and has no attached word to complete it (such as Allahu Akbar, Subhaan Allah).26 The stories also of Khidr and his meeting with the 'Awliyaa', the 40 Abdaal's who are always on the Earth and can be at any place in the wink of an eye, are derived from Jewish and Christian legends, not Islamic traditions.


<b>Innovation </b>


Imam Malik remarked: "That which was not religion at the time of the Messenger and his companions, may Allah be pleased with them all, is never to be religion today. He who introduces a Bid'ah (innovation) in the religion of Islam and deems it a good thing, claims by so doing that Muhammad (sallallaahu 'alaihi wa sallam.s) betrayed the Message." The Sufis are to be found indulging in and spending an enormous amount of resources defending innovated practices, declaring them to be "good innovations." These include celebrating the death of the Prophet (sallallaahu 'alaihi wa sallam.s) (a practice adopted from the reign of Fatamids, who began this innovation in order to seek the pleasure of the masses), reading Qur'an over the dead and seeking blessings form them, and the building of extravagant mosques (even though our Prophet (sallallaahu 'alaihi wa sallam.s) forbade this. Anas reports that the Messenger of Allah said: "The Hour will not come to pass until the people vie with each other in (building) the mosques." [Ahmad, Abu Dawud, anNasa'i, Ibn Majah] ).


<b>Why they still survive Emotional attachment </b>


The Sufi's have become such an integral part of the lives of so many Muslims that Muslims are finding it difficult to accept that the Sufi path is wrong, and accuse anyone who pinpoints the errors of Sufism as an extremist or a follower of some 'deviant' sect. Sufism calls to human emotions rather than intellect and Islamic evidence. For example, poetry and music were the most popular form during the past hundreds of years, whereby "Sufi ideas permeated the hearts of all those who hearkened to poetry."27 Today, Sufism is followed by masses of people who desire to leave behind the complexities of this world, instead of building the ability to challenge it. Sufism provides the perfect escape, where its followers can meditate instead of thinking about the other Muslims who are suffering, let alone help them. Similarity with pagan beliefs Sufism is so similar to other religions, and as we noted earlier very tolerant of them, that a change to Sufism does not involve a complete change of life, as Islam requires. So Buddhists, Sikhs, Taoists and mystic Jews and Christians looking for an easy alternative find solace in Sufism which perhaps only adds another dimension to their previous way of life, rather than uprooting it and starting afresh Simplicity Ibnul-Jawzee says in Talbees Iblees: "Sufism is a way whose beginning was complete avoidance of the affairs of worldly life, then those who attached themselves to it became lax in allowing singing and dancing. Therefore the seekers of the hereafter from the common people became attracted to them due to the avoidance of the worldly life which they manifested, and the seekers after this world were also attracted to them due to the life of ease and frivolity which they were seen to live." Sufism offers its followers a life carefree from fighting (Jihad), politics, the initiative to seek knowledge and teach it, the work of Da'wah, and allows a person to indulge in worldly activities such as music, magic, and other prohibited acts.


The leader of the Naqshibandi Tareeqa in America, was quoted in the media as saying the following: "You have to be both material and spiritual. Sufis can give people joy in their spiritual life. Well, Madonna is giving people a kind of joy in their material life... You cannot say she is wrong. Sufis don't object and criticise - they are accepting everything. That's why, when my children are looking at Madonna on MTV, I say, 'Let me come and look also!'" Support from the governments Any group which manages to gain the support of an anti-Islamic Government must be suspicious. During the reign of the tyrant Mustafa Kemal, under whose leadership thousands of scholars were executed and Islamic practices banned, special permission was granted by the Turkish government in 1954 allowing the Mawlawi dervishes of Konya to perform their ritual dances. In fact, they have become a regular attraction nowadays, performing around the world along with their Turkish Mystical Music State Ensemble. 28 The Sheikh of the Naqshibandi's of America has greeted and received praises from the President of America Bill Clinton himself. And why shouldn't he, since the 'Islam' he portrays is one of pacifism and unity with the Kuffar.


<b>Twisting of evidence </b>


Since the Qur'an and Hadith are readily available, and cannot be changed, the Sufis have resorted to another trick used by other Mystics:


Ta'weel, or changing the apparent meaning of a verse or hadith to a secret inner one which only a certified Sheikh could explain! They also rely on providing the mass with forged hadith, such as the one stating the beseeching of Adam (alaihi salaam) in the name of Muhammad when he sinned; the stories of Khidr; the rising of the Prophet (sallallaahu 'alaihi wa sallam) from his grave so a person could kiss his hand and so on. Because of the lack of knowledge the general mass possess on the knowledge of Hadith and Aqeedah, they believe what they are told, and pass on the stories to other generations, becoming distorted even more along the way. Another smart tactic is to attribute forged sayings in support of the Sufi's from the righteous scholars. For example, Ibn Taymiyyah is attributed to have been a member of the Qadiri order and had been initiated, and spoken great words on Bistami and his likes. Yet Ibn Taymiyyah spent the majority of his life fighting against the teachings of Sufism, was imprisoned because of them, and bluntly stated "...Ibn Arabi who wrote "Al-Fousous," and other slandering atheists such as Ibn Sab'een and his like. They even witness that they are simultaneously the worshipers and the ones being worshiped."


<b>The Damage to the Ummah </b>


• Sufis distracted the Muslims from the teachings of the Qur'an and Sunnah towards the servitude of the Sheikh. Muslims thus became alienated from the teachings of Islam, and possessed no protection from the innovations and trappings of the deviant sects. Teachings such as "He (the follower) must not look to any other than his Sheikh" did nothing to cement the community. Rather, it sent the ball rolling for the wars between the various Mathabs, which culminated in fighting, rejection of each other faiths, and praying at different stations in Makkah itself.


• The Sufi's have left a lasting impression on the image of Islam, portraying it as one of peace and apolitical, and anyone who contravenes this is an impostor and considered an extremist. By relying on forged hadith such as the 'bigger Jihad is Jihad'ul Nafs (i.e. struggle against the self)' and its like, Muslims have been made to believe that work and family is the greatest Jihad, rather than establishing Allah's religion on Earth though the use of the sword.


• The Sufi influence undoubtedly contributed greatly to the decline of the Ottoman Empire. The pacifist views they spread, the lack of Shari'ah knowledge, and their befriending of the disbelievers, made sure that no one would oppose the vast changes being made to the Ottoman Laws. By 1880, the Tanzimat period was in full force, where Shari'ah was replaced by European Laws (except in limited circumstances such as in Hadd punishments), yet little opposition was heard29. Whilst the masses were busy in the construction of extravagant mosques and spinning around in circles, the Ottoman Empire was overtaken by Masons and eventually torn to parts. Conclusion Sufism was doomed to destruction from when it first emerged, because of its deviation from the teachings of the Qur'an and Sunnah. The small excess, the little innovation, led to the snowball effect, such that it emerged as a movement for well-meant increased Ibaadah and Zuhd, to Kufr and Innovation.


In truth, Islam is sufficient for us, and it is only Shaytaan who wishes to turn us away from our religion, to make us exceed the limits, and fall into his trap. The only sure way to avoid this is to grasp tightly onto what was left to us by our beloved Prophet (sallallaahu 'alaihi wa sallam), the Qur'an and Sunnah, as understood and believed and acted upon by the best people to have lived: the Salaf us Saalih, the Companions and those who followed their footsteps.


- Br. Yusuf Hijazi


1 Al Fataawa 11/7


2 Encyclopaedia Britannica


3 Merriam-Webster's Collegiate Dictionary


4 Encyclopaedia Britannica


5 The Fundamentals of Tawheed, Abu Ameenah Bilal Phillips


6 S. R. Sharda, Sufi Thought


7 The Naqshbandi Way, pp 12,16


8 Ibn Arabi, al-Fusoos, p.191


9 Hadhihi Hiyas-Soofiyah, p.38


10 The Tibetan Book of Living and Dying, p.77


11 The Triadic Heart of Shiva, pp 183-4


12 Angela of Foligno: Complete Works, pp 181-2


13 Encyclopaedia Britannica


14 ibid.


15 Naqshibandi Way


16 Memoirs of the Saints, translated by Dr. Bankley Behari


17 ibid.


18 Encyclopaedia Britannica


19 An unpublished poem from Ibn Arabi's 'Diwan', translated by Dr Austin


20 Stephen Hirtenstein's paper Muhyiddin Ibn Arabi: The Treasure of Compassion


21 Sufis of Andalusia, transl. by R. W. J. Austin, p.23


22 Encyclopaedia Britannica


23 Memoirs of the Saints, p.108


24 ibid.


25 Naqshibandi Way


26 Sheikhul Islam Ibn Taymiyyah, Majmoo' al Fatawaah


27 Encyclopaedia Britannica


28 They recently came to perform in Australia, charging $30 per head. Only the elite went to watch this 90 minute theatrical display.


29 The Islamic World, New Jersey 1991


http://www.alharamain.org/EN/Contents.aspx?AID=161

[lifutushi]

Assalaamu'alaykum...


Jazakillah (sister or brother?)Imti...


i don't know much about sufism earlier...


that was very informative...

[Muslimah]

as salam alykom


welcome to the board Imit and jazakum Allah kharian for this informative post.

[Hamoudeh]

Assalamu Alaikum


Tasawwuf is `Ilm al-Ishan, `Ilm al-Ruh & `Ilm al-Nafs. It has been accepted as a valid science in Islam by consensus of all Sunni `Ulema from the four schools. Many times the opposers of Tasawwuf who appeared in the last 2 centuries use Shaykh al-Islam Ibn Taymiyya as their source for opposition; they forget to mention that the Shaykh was a Qadiri. Sometimes they even go so far to claim that the 4 Imams opposed Tasawwuf; but they forget to mention how they praised it.


<b>يقول الامام مالك رحمه الله: من تفقه ولم يتصوف فقد تفسق ومن تصوف ولم يتفقه فقد تزندق ومن جمع بينهما فقد تحقق</b>


<b><i>Yaqoulu l-Imaam Maalik Rah.imahu Allah: Man tafaqqah wa-lam yatas.awwaf faqad tafassaq wa-man tas.awwaf wa-lam yatafaqqah faqad tazandaq wa man jam`a baynahumaa faqad tahaqqaq.</i></b>


<b>Meaning and Reality of Tasawwuf in Islam</b>


Ma`salamaat