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    Arrow SUFISM: The Deviated Path (OP)


    SUFISM: The Deviated Path

    By Br. Yusuf Hijazi
    Although many sects have appeared throughout the ages, none have outlasted as long and spread their effects into the homes of so many as Sufism has. The emotional attachment that a countless number of Muslims have towards this sect is so powerful that any analysis should be purely from an objective perspective; thus this article takes an objective approach, and tries to be conservative rather than extreme in its analysis of Sufism. Its conclusions however leave no doubt as to the alien nature of Sufi teachings that have infiltrated into the religion that our beloved Prophet (s.a.w) left us upon. Sufism: Its Origins
    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 (s.a.w) 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-Majnoon 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 likeof Ibn Arabi.
    The Mixing Pot

    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 (s.a.w).
    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
    The following comparison demonstrates the non-coincidental similarity that Sufism shares with other religions:
    Concept of validity of all religions

    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
    Union with the Creator

    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
    Corruption of Tawheed in Allah's Attributes

    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 (s.a.w) 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.
    Sufi Sheikhs: Role Models or Deviants?

    Bayazid Tayfur al-Bistami

    Bayazid is considered to be "of the six bright stars in the firmament of the Prophet (s.a.w)"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 (s.a.w) 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 (s.a.w) 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
    Ibn Arabi

    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 (s.a.w) 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 (s.a.w) 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
    Junaid

    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
    Abu Yazid

    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 (s.a.w) used to make du'a seeking Allah's guidance, not begging for heresy. And Islam teaches us truthfulness, not lies.
    Evidence Against their teachings: their beliefs and practices

    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 (s.a.w) 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 (s.a.w) on a regular basis (in reality).
    Distortion of the concepts of zikr, 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 "wrongdoe," "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 (s.a.w) 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 (s.a.w) nor the Salaf, and all hadith which state that the Prophet (s.a.w) 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 zikr, 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.
    Innovation

    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 (s.a.w) 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 (s.a.w) (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 (s.a.w) 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] ).
    Emotional attachment

    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. Twisting of evidence
    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 (a.s) in the name of Muhammad when he sinned; the stories of Khidr; the rising of the Prophet (s.a.w) 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."
    The Damage to the Ummah

    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 (s.a.w), 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.
    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
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    Re: SUFISM: The Deviated Path

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    Quote Originally Posted by aaj View Post
    Sufism is a sect and we know how many sects there will be and how many will go to Jannah. Allah has already told us this.
    you speak like a kid...
    SUFISM: The Deviated Path

    Allah (swt) knows best

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by Search View Post
    (In the Name of God, the Most Beneficent, the Most Merciful)

    (Peace be upon you)


    Well, that's a paralogism that you're putting there. Do we go to a doctor to learn about how to fix our car? Do we go to a mechanic to inform us on what is ailing us? It is imperative that a person learn knowledge from the right sources; and I obviously as someone who strongly believes in tasawwuf (Islamic spirituality) disagrees with you on many points, points which we've discussed previously and which I have no desire to rehash here again.


    Listing a handful of scholars does not make up the vast tradition of what has been said about Sufism through the millennia, and as a man of reasonableness, even you should understand this logic sufficiently.

    Also, I'm not interested in arguments for/against Sufism. I'm encouraging people to do their own research and reach their own conclusions like a good student would instead of relying on someone else's conclusions represented in this article. As you know, and as I've stated previously, I've already done my homework; and I've already reached my own conclusions.

    (And peace be upon you)
    You are correct we should go to doctor to ask about our health
    And alhamdulillah we have the book of Allah and the sunnah of the prophet and there is a lot of general people who just follow sufim without knowing what is inside
    But If you are in Arabe country and you see what they do you will know for sure that this not what the Quran says
    I will tell you for example about tijjani sufism ... they have a prayer just the "tijani" the owner of this way seen a dream and then that began to flow this way they believe that if you say that saying it will be batter than reading all kind of thikr and you will be better than the pious person who do ibadah
    It clean all the sin as they believe
    And they say : if you count one hundred thousand nation in each nation one hundred thousand tribe in each tribe hundred thousand of person each person live hundred thousand year and he spends all his life saying salatu Ala Nabi without salatu lfatih it won't benefit him
    Subhanallah
    What about the prophet's hadiths
    They belive that those things was hidden till the time of tijani
    Can you belive this ??
    We also see them when stay in shrine is this not association with Allah
    They say different dikrs and they tell those people especially the older ones I'd stop saying it or tell it to any one you will get crazy or you could be blind
    My grand mother was believing in this and it had having Innings in a lot of situation especially if she is sad or hurting by someone ... and they call it "jadbah" and it was believing in those things
    But alhamdulillah she repent to Allah and alhamdulillah nothing happen to her mashallah la kuwwata il la billah
    she get very good alhamdulillah since she stopped saying that things and we all know that the general sufism don't know those things till they remain the rank of mkaddam as they say in Algeria
    i feel like it hurt the mind it affect it because of things they I said .. I guess ... just with my experience by seeing the people in my town

    If I want to speak about what they do in fact I will take a lot of time
    In our country we have a lot of ways in some places ... especially in the villages and they belive in different ways of sufism ... each one of them have a lot of things which is not from the book of Allah and the sunnah of the messenger salla lahu alayhi wa sallam

    Also ... the person who give "sir" which means securit or hiding thing
    He shouldn't have wife after being in this rank or if he already has one he shouldn't be near to him as wife ... but just as women with him serving him and living with him
    All of those things I seen and I lived and know what they do with my ears and eyes
    If we began to accept adding in our religion by seeing dreams
    Our Deen will be corrupt
    And Allah says

    ( 27 ) Then We sent following their footsteps Our messengers and followed [them] with Jesus, the son of Mary, and gave him the Gospel. And We placed in the hearts of those who followed him compassion and mercy and monasticism, which they innovated; We did not prescribe it for them except [that they did so] seeking the approval of Allah. But they did not observe it with due observance. So We gave the ones who believed among them their reward, but many of them are defiantly disobedient.
    ( 28 ) O you who have believed, fear Allah and believe in His Messenger; He will [then] give you a double portion of His mercy and make for you a light by which you will walk and forgive you; and Allah is Forgiving and Merciful.


    So what would they say about this ayah
    ?
    This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.

    I just wanted to clarify because you as a Muslim looking for the beauty of sufism as spiritual things you will not found and thing in it
    But me as a person who live with some people thinking like this and become a people who says ..." it's not important your prayer and doing while your masters are giving you the blessings "... some of them not all honestly
    But look how they became after a steps of accepting adding to the Deen
    May Allah accept us and guide us
    I hope this will help all the sufism and the one who want to know about it
    Last edited by Umm Malik; 03-01-2017 at 11:54 PM.

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    Re: SUFISM: The Deviated Path

    I think people should refrain from talking about Tasawwuf if they don't understand what it is. The Ulama who came here(South East Asia) to teach and spread Islam did not spill a drop of blood when converting people into Islam rather people and even the Kings accepted Islam wholeheartedly. Now there are many factors but their manners and adaab eventually won them over and these are people who had knowledge of Tasawwuf and practiced it. People who follow Tasawwuf do follow the Qur'an and Sunnah but unlike some people they do not label people as bid'ah just because they follow weak hadeeth. I have to say I do not understand it myself entirely, though I have met people from the Madrasahs that have learned it about almost their entire life and also the Ulama that hold on to Tasawwuf. Just refrain man, we should not call others 'deviant' just because we do not understand or because we follow some fatwa in the internet. I suggest listening to one of Dr Shadee Elmasry's podcast here: http://sspodcast.co/2017/01/27/ep16/
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    SUFISM: The Deviated Path

    Please Make Dua' For Samiun..

    “Whoever records a biography of a believer, it is as though he has brought him or her back to life.” - Imam Al-Sakhawi

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    Re: SUFISM: The Deviated Path

    Tasawwuf is an important branch of Islām, dealing with purification of the internal illnesses (like pride, jealousy, love for name and fame, love for wealth, excessive anger, etc.), imbibing of beautiful character (like the love and fear of Allāh , sincerity, generosity, humility, etc.), and attainingnisbah(connection) with Allāh. Just as the Sahābah (Allāh’s pleasure be upon them) acquired outward knowledge from the Messenger (Allāh bless him and grant him peace) which was transmitted to us via the‘ulamāandfuqahā(jurists), the Sahābah (Allāh’s pleasure be upon them) acquired this branch of knowledge and transmitted it to us via thesūfiyā. However as time passed after the era of the Messenger (Allāh bless him and grant him peace) many innovations crept into tasawwuf. Throughout the centuries, many reformers came and corrected the people’s belief regarding the reality of tasawwuf. Regarding tasawwuf, we encounter three groups of people.......... https://friendsofdeoband.wordpress.c...-and-tasawwuf/
    SUFISM: The Deviated Path

    Allah (swt) knows best

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    Re: SUFISM: The Deviated Path

    I was given a book to read about the mystic sufism.

    In a nutshell it was akin to Mary, locked up in the room all alone and having pure faith in Allah to care for her. Allah did just that. Gave her fruits.

    One of the stories was of an important man and his helper fleeing for their lives and finding a building to hide. The man hid in a room and his helper waited outside. When the search party arrived, upon being asked he told them to go search themselves. When they left and the that man came out, he was clearly shaken and asked his helper what happened, as these people came in the room and looked everywhere, even held his beard, but let go of it and left. His helper said that if he told a lie and was found out, both of them would die and the only option was not to tell them anything but to ask them to go look for themselves and then pray to Allah saying that he has absolutely no power and All the power is Allah's, so he surrendered that affairs to Allah and trust Allah to resolve it.

    The message I got from Sufism is like that, total surrendering. Don't know if I have that.


    SUFISM: The Deviated Path

    As long as my heart does beat, I shall live, not lie
    For when my heart does stop its beat, with truth, I die.

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by aaj View Post
    since it is NOT done according to the Quran and the Sunnah.

    It is not we who are saying this.

    Prophet (blessings and peace of Allah be upon him) told us that: “Every innovation is going astray, and every going astray will be in the Fire.” Narrated by Muslim (867) and an-Nasaa’i (1578)
    As-Salāmu ‘Alaykum.

    The following is a summary of a talk given by Shaykh Nuh Keller at Nottingham and Trent University on Wednesday 25th January 1995. It is rather long, and so I intend to spread it over three posts. I then intend to add a post on the nature, and importance, of intention , in šāʾ Allāh.

    You have quoted this ḥadīth: ‘Beware of matters newly begun, for every matter newly begun is innovation, every innovation is misguidance, and every misguidance is in hell.’

    The Shaykh’s aim is to clarify at least some possible misunderstandings of the concept of innovation in Islam, in light of this ḥadīth.

    Scholars say that the ḥadīth does not refer to every new thing without restriction, but only to those that are not validated in Sharīʿah. According to Shaykh Keller the use of the word ‘every’ in the ḥadīth: ‘Does not mean that everything new in the world (or in Islam) is haram or unlawful. It is a generalisation, and there are many similar generalities in both the Qur’an and Sunnah, all of them open to qualification’. By way of example: Allāh (Subḥānahu ūta'āla) tells us: ‘…that man can have nothing, except what he has worked towards.’ (Al-Najm: 39); and yet we know that we, as Muslims, benefit from the physical and spiritual works of others, as Allāh (Subḥānahu ūta'āla) pleases.

    In yet another example of a generalisation Allāh (Subḥānahu ūta'āla) tells the disbelievers: ‘You and what you worship instead of Allāh will be fuel for Hell.’ (Al-Anbiya: 98).

    The words ‘what you worship’ are the generalisation. We all know that Isa (radi Allahu ‘anhu) is worshipped as though he were G-d Himself; but are we to believe that because of this he is ‘fuel for Hell’?

    The Shaykh reminds us that, according to Sahîh Muslim, the Prophet (sallallahu 'alayhi wa sallam) said: ‘No one who prays before sunrise and before sunset will enter hell.’ This is another example of a generalised expression that does not mean what seems. We know this (according to the Shaykh): ‘Because the generalisation expressed in this particular ḥadīth is qualified by other authentic texts, and we are obligated to reach an accord between them.’

    Taking all relevant authentic texts we know, without doubt, that anyone who prays before sunrise and before sunset, and yet neglects all other obligatory prayers and works will find themselves in a wee spot of bother, come the Day.

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    Re: SUFISM: The Deviated Path

    Concerning innovation in the light of the Sunnah of the Prophet (sallallahu 'alayhi wa sallam):

    The Shaykh argues that in order to accurately define innovation (bida) we must first define the Sunnah, otherwise we will: ‘Fall into difficulties and conflicts when dealing with primary textual evidence that would otherwise contradict our definition of innovation.’

    As you know, the word ‘Sunnah’, in both Arabic and in the Sharīʿah , means a way, or a custom.

    According to the Shaykh: ‘When the Prophet (sallallahu 'alayhi wa sallam) says: ‘He who inaugurates a good Sunnah in Islam….and he who introduces a bad Sunnah in Islam’, the meaning can only be: He who inaugurates a ‘good way’, or ‘bad way.’ It cannot possibly mean anything else.’

    It follows that the meaning of the word ‘Sunnah’ is not what many – perhaps most – people understand; namely that it refers to the ʼaḥādīth themselves.

    The Sunnah of the Prophet (sallallahu 'alayhi wa sallam) reflects his way of acting; of ordering; of accepting; and of rejecting. The word Sunnah also applies to the Rashidun who followed his way of acting; of ordering; of accepting; and of rejecting. It is clear from this that all practices that are newly begun must be examined in light of the Sunnah.

    It is clear from numerous ʼaḥādīth (most of which are contained in the sahîh collections) that many of the Companions initiated new acts; new forms of invocation (dhikr), supplications (dua), and so on, that the Prophet (sallallahu 'alayhi wa sallam) had not previously done, or ordered to be done.

    The Shaykh gives a number of examples of such ʼaḥādīth; I will use only three – sufficient to demonstrate the truth of what is being claimed:

    Bukhari and Muslim relate that Rifa’a ibn Rafi said: ‘When we were praying behind the Prophet (sallallahu 'alayhi wa sallam) and he raised his head from bowing and said: ‘Allāh hears whoever praises Him’, a man behind him said: ‘Our Lord, yours is the praise, abundantly, wholesomely, and blessedly therein.’ When he rose to leave, the Prophet (sallallahu 'alayhi wa sallam) asked: ‘Who said it?’, and when the man replied that it was he, the Prophet (sallallahu 'alayhi wa sallam) said: ‘I saw thirty-odd angels each striving to be the one to write it.’

    According to the Shaykh: ‘Ibn Hajar writes that the ḥādīth indicates the permissibility of initiating new expressions of dhikr in the prayer other than the ones related through ʼaḥādīth texts, as long as they do not contradict those conveyed by the ʼaḥādīth. (cf. ‘Fath al-Bari’).’

    Note: This is of particular relevance to (certain) expressions of dhikr made by the Sufis. The burden of proof rests with those who claim that such expressions are haram.

    And again:

    Bukhari and Muslim relate from Abu Hurayra (radi Allahu ‘anhu) that at the dawn prayer the Prophet (sallallahu 'alayhi wa sallam) said to Bilal: ‘Bilal, tell me which of your acts in Islam you are most hopeful about, for I have heard the footfall of your sandals in paradise’; and he replied: ‘I have done nothing I am more hopeful about than the fact that I do not perform ablution at any time of the night or day without praying with that ablution whatever has been destined for me to pray.’

    According to the Shaykh: ‘Ibn Hajar Asqalani writes that the ḥādīth shows it is permissible to use personal reasoning (ijtihad) in choosing times for acts of worship, for Bilal reached the conclusions he mentioned by his own inference, and the Prophet (sallallahu 'alayhi wa sallam) confirmed him therein. (cf. ‘Fath al-Bari’).’

    And again:

    ‘Bukhari relates from Aisha (Allah be well pleased with her) that the Prophet (sallallahu 'alayhi wa sallam) dispatched a man at the head of a military expedition who recited the Qur’an for his companions at prayer, finishing each recital with (the Surah) al-Ikhlas. When they returned, they mentioned this to the Prophet (sallallahu 'alayhi wa sallam), who told them: ‘Ask him why he does this’, and when they asked him, the man replied: ‘because it describes the All-merciful, and I love to recite it.’ The Prophet (sallallahu 'alayhi wa sallam) said to them: ‘Tell him Allah loves him.’

    The Shaykh reminds us that: ‘All these ʼaḥādīth are about prayer – the most important act of worship; of which the Prophet (sallallahu 'alayhi wa sallam) said: “Pray as you have seen me pray”’.

    In spite of the fact that his acts of worship were superior to those mentioned above, the Prophet (sallallahu 'alayhi wa sallam)’s confirmation of their acceptance demonstrates that he did not consider them to be a reprehensible innovation.

    According to the Shaykh, the Companions acted in obedience to Allāh (Subḥānahu ūta'āla) who commanded that we: ‘…do good so that (we) may succeed (and that we): Strive hard for Allāh as is His due.’ (Al-Haj: 77-78); and in obedience to the Prophet (sallallahu 'alayhi wa sallam), who said: ‘He who inaugurates a good Sunnah in Islam earns the reward of it and all who perform it after him without diminishing their own rewards in the slightest.’ The Companions acted out of conviction that such deeds were good, and of benefit to the Muslim community.

    It is clear that the Sunnah and way of the Prophet (sallallahu 'alayhi wa sallam) was to accept those deeds that were acts of worship, and those good deeds that conformed to the Sharīʿah; and to reject those that were otherwise.

    The Shaykh reminds us that: ‘Following from the behaviour of the Prophet (sallallahu 'alayhi wa sallam), and that of his caliphal successors and Companions, the scholars of Islam have established the rule that any new matter must be judged according to the principles and primary texts of the Sharīʿah. Whatever is attested to by the law as being good is acknowledged as good, and whatever is attested to by the law as being a contravention and bad is rejected as a blameworthy innovation (bida).’

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    Re: SUFISM: The Deviated Path

    Shaykh Keller refers to two scholars. The first, Sheikh Muhammad Jurdani writes:

    ‘It has been stated (by Izz ibn Abd al-Salam) that innovations (bida) fall under the five headings of the Sacred Law (namely; the obligatory, unlawful, recommended, offensive, and permissible).

    ‘The first category comprises innovations that are obligatory , such as recording the Qur’an and the laws of Islam in writing when it was feared that something might be lost from them; the study of the disciplines of Arabic that are necessary to understand the Qur’an and Sunnah such as grammar, word declension, and lexicography; ʼaḥādīth classification to distinguish between genuine and spurious prophetic traditions; and the philosophical refutations of arguments advanced by the Mu’tazilites and the like.

    ‘The second category is that of unlawful innovations such as non- Islamic taxes and levies, giving positions of authority in Sacred Law to those unfit for them, and devoting one’s time to learning the beliefs of heretical sects that contravene the tenets of faith of Ahl al-Sunna.

    ‘The third category consists of recommended innovations such as building hostels and schools of Sacred Law, recording the research of Islamic schools of legal thought, writing books on beneficial subjects, extensive research into fundamentals and particular applications of Sacred Law, in-depth studies of Arabic linguistics, the reciting of wirds by those with a Sufi path, and commemorating the birth (mawlid), of the Prophet Muhammad (Allah bless him and give him peace) and wearing ones best and rejoicing at it.

    ‘The fourth category includes innovations that are offensive, such as embellishing mosques, decorating the Qur’an and having a backup man (muballigh) loudly repeat the spoken Allahu Akbar of the imam when the latter’s voice is already clearly audible to those who are praying behind him.

    ‘The fifth category is that of innovations that are permissible, such as sifting flour, using spoons and having more enjoyable food, drink and housing.’ (‘al Jawahir al-luluiyya fi sharh al-Arbain al-nawawiyya; pages 220-21).

    The second, Sheikh Abdullah al-Ghimari writes:

    ‘Izz ibn Abd al-Salam classifies innovations (bida), according to their benefit, harm, or indifference, into the five categories of rulings: the obligatory, recommended, unlawful, offensive, and permissible; giving examples of each and mentioning the principles of Sacred Law that verify his classification. His words on the subject display his keen insight and comprehensive knowledge of both the principles of jurisprudence and the human advantages and disadvantages in view of which the Lawgiver has established the rulings of Sacred Law.

    ‘Because his classification of innovation (bida) was established on a firm basis in Islamic jurisprudence and legal principles, it was confirmed by Imam Nawawi, Ibn Hajar Asqalani, and the vast majority of Islamic scholars, who received his words with acceptance and viewed it obligatory to apply them to the new events and contingencies that occur with the changing times and the peoples who live in them.

    ‘One may not support the denial of his classification by clinging to the ḥādīth ‘Every innovation is misguidance’, because the only form of innovation that is without exception misguidance is that concerning tenets of faith, like the innovations of the Mutazilites, Qadarites, Murjiites, and so on, that contradicted the beliefs of the early Muslims. This is the innovation of misguidance because it is harmful and devoid of benefit. As for innovation in works, meaning the occurrence of an act connected with worship or something else that did not exist in the first century of Islam, it must necessarily be judged according to the five categories mentioned by Izz ibn Abd al-Salam.

    ‘To claim that such innovation is misguidance without further qualification is simply not applicable to it, for new things are among the exigencies brought into being by the passage of time and generations, and nothing that is new lacks a ruling of Allah Most High that is applicable to it, whether explicitly mentioned in primary texts, or inferable from them in some way.

    ‘The only reason that Islamic law can be valid for every time and place and be the consummate and most perfect of all divine laws is because it comprises general methodological principles and universal criteria, together with the ability its scholars have been endowed with to understand its primary texts, the knowledge of types of analogy and parallelism, and the other excellences that characterize it. Were we to rule that every new act that has come into being after the first century of Islam is an innovation of misguidance without considering whether it entails benefit or harm, it would invalidate a large share of the fundamental bases of Sacred Law as well as those rulings established by analogical reasoning, and would narrow and limit the Sacred Laws vast and comprehensive scope.’ (Adilla Ahl al-Sunna wa al-Jamaa; pages 145-47).

    End of summary

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    Re: SUFISM: The Deviated Path

    Concerning intention:

    Highest among the legal maxims of Islamic jurisprudence are those ranked as Normative (Al-Qawâ‘id Al-Qulliyyah Al-Kubrâ). These are maxims that are:

    1. Agreeable to all scholars and all Madhâhib.

    2. Have the highest degree of inclusiveness (of related branches of Fiqh).

    One such maxim is that: ‘Acts are judged by the intention behind them’

    Allāh (Subḥānahu ūta'āla) assures us that: ‘He will not call you to account for oaths you have uttered unintentionally, but He will call you to account for what you mean in your hearts. Allāh is most forgiving and forbearing.’ (Al-Baqara: 225).

    Commenting on this Âyah, Ibn Hazm writes that the soul is the object that is being commanded to carry out acts; yet the body is its machine, so should the soul intend to do something by its machine (the body), there can be nothing except what the soul has intended before. (cf. ‘Al-Ihkâm fî Usûl Al-Ahkâm’; Volume 5; page 132).

    From the Sunnah, we have:

    ‘Narrated Al-Humaidi ‘Abdullâh ibn Az-Zubiyr that Sufyân that Yahiyah ibn Sa‘id Al-Ansâriy that Muhammad ibn Ibrâhîm At-Tiymiy that ‘Alqamah ibn Waqqâs Al-Liysiy that ‘Umar Ibn Al-Khattâb: Allāh's Messenger said: “The reward of deeds depends on the intentions and every person will get the reward according to what he has intended. So whoever emigrates for Allāh and His Messenger, his emigration will be for Allāh and His Messenger and whoever emigrates for worldly benefits or for a woman to marry, his emigration will be for what he emigrated for.”’ (Summarised from Sahîh Al-Bukhârî: ‘The Book of Revelation, 1’). And again:

    ‘Narrated Yahyâ ibn Qaz‘ah that Mâlik that Yahyâ ibn Sa‘îd that Muhammad ibn Al-Hârith ‘Alqamah ibn Waqqâs Al-Liysiy that ‘Umar Ibn Al-Khattâb: Allāh's Messenger said: “The reward of a deed depends on the intention and every person will get the reward according to what he has intended. So whoever emigrates for Allāh and His Messenger, his emigration will be for Allāh and His Messenger and whoever emigrates for worldly benefits or for a woman to marry, his emigration will be for what he emigrated for.”’ (Sahîh Al-Bukhârî: ‘The Book of Revelation; 4783.’

    It is necessary for intention to be present so that one can:

    Distinguish between a deed that is for the pleasure of Allāh, or an act of worship, and one that is not.

    Distinguish between the Hukum of the deed; whether it a duty, obligation task, assignment, and so on (Wâjib); an optional worship (Nafl); or a vow to Allāh (Subḥānahu ūta'āla).

    Except for Hajj and Umra, intention is a matter of the heart:

    ‘Should a man utter something which is different from what that is in his heart, what is in his heart takes the priority over what he utters.’ (Ibn Nujaim: ‘Al-Bahr ar-Râ’iq Sharh Kanz ad-Daqâ’iq’; Volume 2; page 171).

    As far as Sufi acts of worship are concerned (excluding the obligatory acts, of course) they are rightly classed as optional. As for the intention behind them; only Allāh (Subḥānahu ūta'āla) is able to judge what is truly in a person’s heart. This being so, it would be wise not to usurp His prerogative; not to make an ʾIlāh of ourselves.

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by Niblo View Post
    Concerning intention:Highest among the legal maxims of Islamic jurisprudence are those ranked as Normative (Al-Qawâ‘id Al-Qulliyyah Al-Kubrâ). These are maxims that are:1. Agreeable to all scholars and all Madhâhib.2. Have the highest degree of inclusiveness (of related branches of Fiqh).One such maxim is that: ‘Acts are judged by the intention behind them’Allāh (Subḥānahu ūta'āla) assures us that: ‘He will not call you to account for oaths you have uttered unintentionally, but He will call you to account for what you mean in your hearts. Allāh is most forgiving and forbearing.’ (Al-Baqara: 225).Commenting on this Âyah, Ibn Hazm writes that the soul is the object that is being commanded to carry out acts; yet the body is its machine, so should the soul intend to do something by its machine (the body), there can be nothing except what the soul has intended before. (cf. ‘Al-Ihkâm fî Usûl Al-Ahkâm’; Volume 5; page 132). From the Sunnah, we have:‘Narrated Al-Humaidi ‘Abdullâh ibn Az-Zubiyr that Sufyân that Yahiyah ibn Sa‘id Al-Ansâriy that Muhammad ibn Ibrâhîm At-Tiymiy that ‘Alqamah ibn Waqqâs Al-Liysiy that ‘Umar Ibn Al-Khattâb: Allāh's Messenger said: “The reward of deeds depends on the intentions and every person will get the reward according to what he has intended. So whoever emigrates for Allāh and His Messenger, his emigration will be for Allāh and His Messenger and whoever emigrates for worldly benefits or for a woman to marry, his emigration will be for what he emigrated for.”’ (Summarised from Sahîh Al-Bukhârî: ‘The Book of Revelation, 1’). And again:‘Narrated Yahyâ ibn Qaz‘ah that Mâlik that Yahyâ ibn Sa‘îd that Muhammad ibn Al-Hârith ‘Alqamah ibn Waqqâs Al-Liysiy that ‘Umar Ibn Al-Khattâb: Allāh's Messenger said: “The reward of a deed depends on the intention and every person will get the reward according to what he has intended. So whoever emigrates for Allāh and His Messenger, his emigration will be for Allāh and His Messenger and whoever emigrates for worldly benefits or for a woman to marry, his emigration will be for what he emigrated for.”’ (Sahîh Al-Bukhârî: ‘The Book of Revelation; 4783.’It is necessary for intention to be present so that one canistinguish between a deed that is for the pleasure of Allāh, or an act of worship, and one that is not.Distinguish between the Hukum of the deed; whether it a duty, obligation task, assignment, and so on (Wâjib); an optional worship (Nafl); or a vow to Allāh (Subḥānahu ūta'āla).Except for Hajj and Umra, intention is a matter of the heart:‘Should a man utter something which is different from what that is in his heart, what is in his heart takes the priority over what he utters.’ (Ibn Nujaim: ‘Al-Bahr ar-Râ’iq Sharh Kanz ad-Daqâ’iq’; Volume 2; page 171).As far as Sufi acts of worship are concerned (excluding the obligatory acts, of course) they are rightly classed as optional. As for the intention behind them; only Allāh (Subḥānahu ūta'āla) is able to judge what is truly in a person’s heart. This being so, it would be wise not to usurp His prerogative; not to make an ʾIlāh of ourselves.
    + https://discover-the-truth.com/2015/...ntional-oaths/
    SUFISM: The Deviated Path

    Allah (swt) knows best

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    Re: SUFISM: The Deviated Path

    SUFISM: The Deviated Path

    Allah (swt) knows best

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by azc View Post
    Bidah justifiers talking about what is bidah? I didn't know you did comedy too?

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by aaj View Post
    Bidah justifiers talking about what is bidah? I didn't know you did comedy too?
    what is ''comedy''. Speak like a momin.
    SUFISM: The Deviated Path

    Allah (swt) knows best

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    Re: SUFISM: The Deviated Path

    Sufism is deviation by Dr Zakir naik



    is sufism part of Islam? | Abdurraheem Green, Bilal Philips, Dr. Zakir Naik



    BEWARE OF SUFI ISLAM! by Dr. Bilal Philips




    The History of Sufism / The Life of Junaid Baghdadi




    Reality of Sufism -by Abu Hasnayn Murtaza Khan



    Who and what is Barelwi Barelvi ? - Murtaza Khan


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    Re: SUFISM: The Deviated Path

    Who are these people ^ to judge one sect from another? is that permitted by God, moral or just? Unless one sect is oppressing the other by force and prohibiting their worship and way of life, is it any of their business?

    Only God can judge a deviant sect surely?

    One thing i have never heard of is an oppressive Sufi..
    Last edited by beleiver; 03-03-2017 at 09:43 PM.
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    Re: SUFISM: The Deviated Path

    There are many deviants and kaafirs masquerading as sufis, an example of the kaafir 'sufi' is one who says God is everything!

    however we cannot lump all sufism in the same boat; there is a sunni form of sufism which is still original; sufism is basically an emphasis on zikr to get closer to ALlah; see link:

    http://www.masud.co.uk/ISLAM/nuh/sufism.htm
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    Re: SUFISM: The Deviated Path

    Last edited by 'abd al-hakeem; 03-08-2017 at 08:21 AM.
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    SUFISM: The Deviated Path



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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by beleiver View Post
    Who are these people ^ to judge one sect from another? is that permitted by God, moral or just? Unless one sect is oppressing the other by force and prohibiting their worship and way of life, is it any of their business?

    Only God can judge a deviant sect surely?

    .
    They are called people of knowledge who are obeying Allah in enjoining good and forbidding evil, in advising the ummah against deviations and deviant paths. If you don't know who they are then perhaps you should worry more about that then about "judging" others.

    And that "only God" can judge is really getting old. We are Allah's witnesses on earth, we have been given the knowledge (islam) to judge truth from falsehood. "only ALlah can judge" excuse will not hold up on Judgement day when Allah will question those who go astray or sin and others tried to warn and advise them.

    One thing i have never heard of is an oppressive Sufi..
    who is a bigger oppressor than one who denies Allah His rights?

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by aaj View Post
    They are called people of knowledge who are obeying Allah in enjoining good and forbidding evil, in advising the ummah against deviations and deviant paths. If you don't know who they are then perhaps you should worry more about that then about "judging" others.

    And that "only God" can judge is really getting old. We are Allah's witnesses on earth, we have been given the knowledge (islam) to judge truth from falsehood. "only ALlah can judge" excuse will not hold up on Judgement day when Allah will question those who go astray or sin and others tried to warn and advise them.



    who is a bigger oppressor than one who denies Allah His rights?
    I would of thought no one, nothing can deny Allaha His rights, except possibly the Devil if we let him..

    Seems to me the focus of preaching in Gods name should be universal Love, the more one deviates from that path the more deviant it becomes..The closer to hate the closer the Devil..

    My understanding is both Mohamed and Jesus wanted people to seek Gods Knowledge and guidance direct from God him self, no need for a middle man, a third party or institution that can be corrupted by hypocrites.
    When God sent Mohamed He made it clear from my interpretation of the Quran that He didn't want people talking for God, he wanted people to listen to God them selves, as has has no Partners or associates, its repeated over and over it becomes a point to take notice.

    If people pray for Allaha's guidance, he will guide them if he wants to to, its between Him and his slave, only God can Judge how pure the hearts of his slaves are, if they are living righteous lives ..Only he can Judge such things surley? Who else can hear ones prayers?
    So any one else forming associations in Gods name, telling others how to Pray and live their lives or belittling others or projecting anything negative on others, is a deviation from the path, who ever is doing it, imho?
    Last edited by beleiver; 03-08-2017 at 07:44 PM.
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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by beleiver View Post
    I would of thought no one, nothing can deny Allah His rights, except possibly the Devil if we let him..
    If you read the pdf in post #57, we sill see what the sufis believe. They believe either God is everywhere, in everything, or you can become one with God , or God is a slave naudbillah. Allah is far above that, so are they not denying Allah His Rights by not recognizing them and attributing this falsehood to Him?

    "It is possible to divide the ideologies of the extreme Sufees into three categories.

    (1) The first category: Followers of the Illuminist school of philosophy. They are those who give greater importance to the philosophical ideas over avoidance of the worldly life. What is meant by 'Illuminism' is that the soul is illuminated by light, which diffuses in the heart and is a result of spiritual exercises, training the soul and punishing the body in order to rectify and purify the spirit. This is something, which may be a characteristic of all Sufis, except that the people of this category draw the line here and do not fall into what those who claim that Allaah dwells within His creation fall into, or that everything is Allaah. However this way of theirs is contrary to the teachings of Islaam and is taken from the deviated religions such as Buddhism and its like.

    (2) The second ideology is that of those who believe in hulool, those who say that Allaah dwells and is incarnate in human beings, High is Allaah above and far removed from that.

    (3) The third ideology is that of wahdatul-wujood, i.e. that all in existence is a single reality, and that everything we see is only aspects of the Essence of Allaah. The chief claimant of this belief was Ibn 'Arabee al-Haatimee at-Taa'ee, who was buried in Damascus having died in the year 638H. He himself says about this belief in his book al-Fatoohaat-ul-Makkiyyah”

    “The slave is the Lord and the Lord is a slave,
    I wish that I knew which was the one required to carry out the required duties.
    If I were to say the servant then that is true, or if I were to say the Lord,
    then how can that be required for Him.”

    Al-Fatoohaat-ul-Makkiyyah as it is attributed by Dr. Taqiyyuddeen al-Hilaalee in his book al-Hadiyyatul-Haadiyah (p.43). "

    - pdf
    When God sent Mohamed He made it clear from my interpretation of the Quran that He didn't want people talking for God, he wanted people to listen to God them selves, as has has no Partners or associates, its repeated over and over it becomes a point to take notice.
    This is not the bible and we are not people of the book. There is no such thing as "my interpretation" in Islam, we have the tafsir from scholars to go on and not left at the whims of our personal interpretations.
    If people pray for Allaha's guidance, he will guide them if he wants to to, its between Him and his slave, only God can Judge how pure the hearts of his slaves are, if they are living righteous lives ..Only he can Judge such things surley? Who else can hear ones prayers?

    So any one else forming associations in Gods name, telling others how to Pray and live their lives or belittling others or projecting anything negative on others, is a deviation from the path, who ever is doing it, imho?
    Only God can judge what is in someone's heart. But I was referring to this...


    "Don't judge me" - "Only God can judge me"


    More and more Muslims Toady are using the statement "Don't judge me" or "Only God can judge me" to run away from advice.


    As Mufti Ismail Menk said: "Don't use the term “DON'T JUDGE ME” in order to run away from advice."


    Don't use these excuses to condemn someone who corrects you, just because you desire the Haram.


    It maybe that your justification of the Haram, and your condemnation of the person who corrected you in the spirit of Dawah, that maybe serious in the sight of God than the Haram itself.


    Moreover, Imagine how it would have been if Abu Bakr & Umar said to the Beloved Prophet "Don't judge me" or "Only God can judge me" when they were called towards paradise and warned against eternal doom.


    In addition to that, if you go back and try to find out who made these statements popular, you would find that the kuffar, specifically, the rap and Hip Hop artists, were the ones who made such rhetoric famous to justify their Kufr and evil actions.


    Finally, the choice is yours, you can either follow the way (sunnah) of the Kuffar and the rap artists, or you can follow the way (sunnah) of the best of generation (the Sahabah).


    "...so judge you between men in truth (and justice) and follow not your desire for it will mislead you from the Path of Allâh." [38 :: 26]

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