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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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    Just wanted to share a relevant post I found just now by Dr Shadee Elmasry here:


    If tasawwuf is such an essential science & practice, then why are Sufi groups so controversial? Why do some people fear them like the plague? Why is this sentiment found throughout the entire umma??


    The main reason actually has nothing to do with the Sharia science called tasawwuf, which is based on the Quran and Hadith. The problem has to do with unverifiable claims of 'secret knowledge' used to override Sharia (and sometimes common sense!). This secret knowledge, usually via dreams or inspiration (a sixth sense that you haven't developed yet because of your nafs, but the shaykh has it), is always accessible only to the one shaykh, who has been chosen by God and thus has a monopoly over this inspiration. This is the pattern of every corrupt, fraudulent Sufi group. These dreams and ilhaams (inspirations) are used to override the supremacy of knowledge (mentioned over 180 times in the Quran) and also used to rank people, to raise and lower them in an unseen spiritual hierarchy. (Sometimes they're not lying, but over-extend the meaning of their dreams and inspirations. Or misuse them.)

    Now once people start believing in him, his word becomes a currency and a bludgeon over people. With one word of disapproval from the shaykh, all your friends will turn their backs on you. People begin fearing the shaykh more than they fear Allah. His opinion becomes weightier than the Quran and Sunna and the fiqh that's been agreed upon for centuries.


    I have met dozens of people that have been utterly destroyed by getting sucked into corrupted groups like this, then getting spit out when the wrath of the shaykh finally turned towards them. Misguided Sufism might be less in its presence than Liberal Reform or violent literalism, but it's still around. Some victims of it have even lost their iman in total.


    Don't misunderstand. We believe in karamaat, dreams and ilham, but it is just like any other blessing: it's a test. I can use wealth or Sacred Knowledge to control and hurt people, or to improve them. Likewise, spiritual openings that come after years of worship can be misused to divide and conquer. We believe in awliya, but we don't rank them like a sports league. This is forbidden.

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    Re: SUFISM: The Deviated Path

    Very true. Following shariah is the criterion of tasawwuf. advise to read the books of maulana asraf Ali tahawi rh on this topic.
    SUFISM: The Deviated Path

    Allah (swt) knows best

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by aaj View Post
    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
    I had a quick read of the PDF..
    Typical far right hyper conservative hypocritical hate speech from 'authority' directed at those whose message is universal truth and love..Been happening for millennia..
    So what if people say God is everything? a Sufi telling me this years ago was part of my journey that brought me here..And we now have the knowledge that every thing is a vibration that reflects light and if God is the light of the heavens and earth and all within then it all might actually be connected to the One that created us..I simply cant see how talking and theorizing about such things is a problem?
    The Author used the typical right wing tactic of making them out to be free loaders and dependents like they do to demonize many minorities which as usual is in most cases simply not true..Sufi's i have know are extremely self sufficient and live very pure righteous lives free and independent of the corrupt Zionist petrodollar system..
    So there is no evidence of real wrong doing, just a differing of opinions? No malice, hate or slander, nothing that could lead to division and violence and terrorist acts?
    Here the author talks of the spirit of Jihaad..

    Likewise they haveremoved the spirit of jihaad, which is to fight in the way of Allaah, with whatthey claim to be the greater jihaad, i.e. striving against ones own soul(jihaadun-nafs). They base this upon the saying: "We have returned from thelesser jihaad to the greater jihaad: striving against ones own soul." Whereasthis is a baseless Hadeeth and has provided the opportunity in the previoustwo centuries for colonialist powers to occupy most of the Muslim lands, andSufism has not ceased pitching its tent in all areas of the lands of theMuslims.

    Quote Originally Posted by aaj View Post
    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.
    Jesus is your prophet too though, what did he say about hypocrites and their corrupt religion?
    This is the first time a Muslim has actually told me a third party was needed to reach Allaha, I am certain all Muslims i ever talked with on the subject told me to interpret it my self, it seemed an important point, no partners ,associates or intermediates..
    After how the Church corrupted and hid Jesus true message it seemed most natural the next messenger would emphasis the point..

    The kingdom of God is within..
    I will continue to listen to the vibration of my heart and an open mind when interpreting anything, not a Salafi preacher in Saudi Arabia..When i looked at who the Author was saw how far from peace the world of Islam is..

    Quote Originally Posted by aaj View Post
    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]
    I think key to a peaceful existence on this planet is if understand people dont need to be judged unless they are causing harm or loss..What anyone thinks, believes or how they pray and live their life is none of anyone else business other than Gods.

    I am with persecuted, the hippies , the inspired Hip hop artists and the Prophets whos message is universal Love and Truth is the Path to God..

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by beleiver View Post
    I think key to a peaceful existence on this planet is if understand people dont need to be judged unless they are causing harm or loss..What anyone thinks, believes or how they pray and live their life is none of anyone else business other than Gods.

    I am with persecuted, the hippies , the inspired Hip hop artists and the Prophets whos message is universal Love and Truth is the Path to God..
    I'll say again what mufti menk said, DON"T use that excuse to run away from advice. Kufr is kufr, you can live in peace now and burn in hell forever or wake up now and live in peace forever. Allah commands us to enjoin good and forbid evil. So if we see evil we will speak out against it. It is our business, unless you do what you do in your own house. Islam is a religion of moderation, there is no extremism on either side of the spectrum (sufi or violence).

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by aaj View Post
    If you read the pdf in post #57, (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, [38 :: 26]
    As-Salāmu ‘alaykum.

    You write:

    ‘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”.

    ‘Ibn ‘Arabî has typically been called the founder of the doctrine of ‘wahdat al-wujûd’, the Oneness of Being or the Unity of Existence, but this is misleading, for he never uses the expression. Passages in his writings that approximate it have no special significance, nor are they out of place in the general trend of contemporary philosophy and theology, both of which affirmed the unity of the Necessary Being. Why ‘wahdat al-wujûd’ was singled out to typify Ibn ‘Arabî's position is not clear. Part of the reason is that he highlights ‘tawhîd’ as his guiding principle and gives ‘wujûd’ a special prominence in his vocabulary. It was utterly obvious to him that there is no Real Being but God and that everything other than God is unreal being; this is another way of saying what Avicenna says, that all things are possible or contingent save the Necessary Being. In short, Ibn ‘Arabî, and even more so his followers like Qûnawî, focused on the Real ‘Wujûd’ as the one, unique reality from which all other reality derives. On the rare occasions when his immediate followers used the expression ‘wahdat al-wujûd’, they did not give it a technical sense. The first author to say that Ibn ‘Arabî believed in ‘wahdat al-wujûd’ seems to have been the Hanbalite polemicist Ibn Taymiyya (d. 1328), who called it worse than unbelief. According to him, it means that no distinction can be drawn between God and the world. His attack set in motion a long controversy over the term, often with little or no attempt to define it. At least seven different meanings were ascribed to it in the later literature, and Orientalists followed suit, declaring that Ibn ‘Arabî invented the doctrine, and then interpreting it negatively (à la Ibn Taymiyya) or, less commonly, positively (à la ‘Abd al-Rahmân Jâmî [d. 1492], the first of Ibn ‘Arabî's defenders to embrace the expression). (Stanford Encyclopaedia of Philosophy; quoting Chittick; 1994b).

    As you can see, the term ‘waḥdat al-wujūd’ is a misunderstood – and frequently misquoted – concept.

    Taken literally, the term means ‘unity of existence’; but this is far from saying that Allāh (Subḥānahu ūta'āla) and His creation are one and the same essence; or that, somehow, He exists inside everything as an integral part of their own existence; while they are an integral part of His. The term is not to be confused with any notion of incarnation (as you suggest); such as exists in Christian Trinitarian doctrines, or in the beliefs of the Hindus. Such notions are kufr.

    In a famous ‘proof’ for the existence of God, the Dominican theologian (St) Thomas Aquinas argues that the universe is composed of contingent beings; by which he means beings that cannot bring themselves – or anything else – into existence; and that cannot guarantee their continued existence. Aquinas argues that if contingent beings are the only ones that have ever existed, then nothing could have come into existence at all. There has to be a 'Necessary Being'; one that does not depend on any other for its existence, and which is the ‘First Cause' of all other beings. This 'Necessary Being'......this ‘First Cause' we call God.

    IbnʿArabī employs the term: ‘wujūd’ when referring to this ‘Necessary Being’. He declares that wujūd belongs to Allah (Sallallahu a’laihi wa sallam) alone. He writes that: ‘Wujūd is the unknowable and inaccessible ground of everything that exists. God alone is true wujūd, while all things dwell in nonexistence, so also wujūd alone is nondelimited (muṭlaq), while everything else is constrained, confined, and constricted. Wujūd is the absolute, infinite, nondelimited reality of God, while all others remain relative, finite, and delimited.’ (‘The Seals of Wisdom’).

    This is what IbnʿArabī has to say concerning the Exalted’s unique essence (my emphasis in every case):

    ‘Praise belongs to Allāh the Great; His Majesty is part of the manifestation of His Beauty. In His proximity He is the Near, in His loftiness, the Observer. Power, splendour, grandeur, and magnificence are His WHOSE ESSENCE IS GREAT BEYOND ANY RESEMBLANCE TO OTHER ESSENCES.

    ‘His essence is exalted above all motions and stillnesses, all bewilderment and mindfulness. It is too high to be overtaken by any explanation, express or implied, just as it is too great to be limited and described. It is beyond any physical descent or ascent, any tangible enthronement upon any throne, any haste to seek an object, and – when an object is gained – any satisfaction at reuniting with something that had been missed.

    ‘Just so, it is too great to be described in detail or in summary, to be the basis for creeds, to alter with the differences among creeds, to find pleasure or pain in action, or to be qualified with anything but eternity.

    ‘It is too great to draw together or be divided; FOR ANYTHING THAT REFERS TO BODIES TO REFER TO IT; for understanding to encompass the core of its reality; to be as imagination would describe it; to be as wakefulness or dream would seek to perceive it.

    ‘It is too great for times and places to hold it, for the permanence of its being to be measured with the passing of months and years, for above and below, right and left, behind and before.

    ‘It is too great for denial or confusion to hinder its majesty. It is too great to be comprehended by intellectual reflection, by the spiritual practices of masters of illumination, by the Knowers' secrets, by the majestic range of leaders' vision – for it is too great to be confined behind veils and curtains, and so cannot be comprehended by anything but its own light.

    ‘It is too great either to EXIST IN THE SHAPE OF A HUMAN BEING OR TO LOSE ANYTHING BY THE EXISTENCE OF PARTICULAR ESSENCES; EITHER TO ACCEPT AN ALIEN CONDITION BELONGING TO THE ENTITIES IT HAS CREATED, or to be defined by negative conditions (though it is confirmed by faith); either to be the place of manifestations, or to be known as past, present or future time.

    ‘It is too great for the senses to rest upon, for doubt and confusion to affect, for likeness and analogy to comprehend, FOR MATERIAL CLASSIFICATION, or for the intimacy of the man of knowledge.

    ‘It is too great to be the third of three in company. It is great beyond spouse and parents, BEYOND THERE BEING ‘A SINGLE THING LIKE UNTO IT’ (Ikhlas), beyond anything preceding its existence, beyond being attributed limbs, hands, fingers, feet, beyond anything else being with it in eternity.

    ‘It is great beyond the laughter and joy promised for the repentance of servants, beyond wrath, beyond habitual wonder, beyond alteration of state as it exists among humankind.

    ‘So glory be to Him, Mighty in His magnificence, Grand in His splendour. "There is nothing like unto Him, and He is the Hearing, the Seeing." – Shûrâ 11.’ (‘Kitâb Al-Jalâl Wa-l Jamâl).


    According to you (quoting Muhammad Taqi-ud-Din bin Abdil-Qadir Al-Hilali), IbnʿArabī said: ‘The slave is the Lord and the Lord is a slave’.

    This is incorrect. The opponents of IbnʿArabī accuse him (frequently) of stating that: ‘The Lord is a servant and the servant is lord.’

    This is a deliberate distortion of what he actually wrote; namely: ‘The Lord is Real and the servant is real’ (The Meccan Revelations: Volume One; Part Two - The Reality of Existence).

    Later in this same chapter IbnʿArabī writes of Allāh (Subḥānahu ūta'āla):

    ‘He is, the Exalted, The Granter (al-Wāhib) Who does not weary (of giving out), the King (al-Malik), Whose Power is great and Immaculate (in the earth and in the heavens), the Kind (al-latif) to His servants and the Expert (al-Khabir) Who is ‘nothing like Him, and He is the Hearer and the Seer’ - Surah 42: 11.’

    Tell me…who does IbnʿArabī portray as the servant here: Allāh (Subḥānahu ūta'āla) or humankind? Only a fool (or a liar) would declare it to be the former.

    Very best regards.

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by Niblo View Post
    As-Salāmu ‘alaykum.

    You write:

    Tell me…who does IbnʿArabī portray as the servant here: Allāh (Subḥānahu ūta'āla) or humankind? Only a fool (or a liar) would declare it to be the former.

    Very best regards.


    I did not write, I quoted an author. If you have the equivalent educational credentials in the deen as the author then please do share that.

    Otherwise, debate with the author on how he is wrong and have him correct what he is writing.

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by aaj View Post


    I did not write, I quoted an author. If you have the equivalent educational credentials in the deen as the author then please do share that.

    Otherwise, debate with the author on how he is wrong and have him correct what he is writing.
    As-Salāmu ‘Alaykum.

    No doubt about it, I don’t have better credentials than the authors you quote from. But I’ve read a guy who does……...and by a country mile. Name of ibnʿArabī.

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    Re: SUFISM: The Deviated Path

    Imam Tartoushi al-Maliki (451H-520H) was asked about the Sufis so he said:

    “The Madhab of the Sufis is futile, ignorance, misguidance… and it is not allowed for anyone who believes in Allaah and the last day to be present with them, nor to help them upon their baseless ways and this is the way of Malik, Abu Haneefah, ash-Shafee and other than them from the scholars of the Muslims and to Allaah belongs success.”


    Tafseer Qurtubi 11/237/238

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by Zzz_ View Post
    Imam Tartoushi al-Maliki (451H-520H) was asked about the Sufis so he said:

    “The Madhab of the Sufis is futile, ignorance, misguidance… and it is not allowed for anyone who believes in Allaah and the last day to be present with them, nor to help them upon their baseless ways and this is the way of Malik, Abu Haneefah, ash-Shafee and other than them from the scholars of the Muslims and to Allaah belongs success.”


    Tafseer Qurtubi 11/237/238
    ‘If it were not for two years, I would have perished. For two years I accompanied Hazrat Jafer as-Sadiq (R.A) and I acquired the spiritual knowledge that made me a knower in the Way (i.e. Sufism).’ (Reported of Imam Abu Hanifa: ‘Ad-Durr Al-Mukhthar’; Volume 1, page 43).

    ‘Whoever studies jurisprudence and does not study Sufism will be corrupted. Whoever studies Sufism and does not study Jurisprudence will become a heretic. Whoever combines both will reach the truth.’ (Imam Malik: ‘Kashf Al-Khafa Wa Muzid Al-Abas’; Volume 1, page 41).

    ‘I accompanied the Sufi people and I received from them three kinds of knowledge: They taught me how to speak. They taught me how to treat people with leniency and a soft heart. They guided me in the ways of Sufism.’ (Imam Shafi: ‘Tanwir Al-Qulub’; page 405).

    ‘O my son you have to sit with the Sufis, because they are like a fountain of knowledge. They recite the remembrance of Allah (S.W.T) in their hearts. They are ascetics and they have the most spiritual power……………………… I do not know any people better than them.’ (Imam Ahmad bin Hanbal, advising his son: ‘Ghiza Al-Albab’; Volume 1, page 120).

    ‘I knew it to be true that the Sufis are the seekers in Allah's Way. Their conduct is the best of conduct. Their way is the best of ways. Their manners are the most sanctified. They have purified their hearts from other than Allah and they have made them as pathways for rivers to run receiving knowledge of the Divine Presence.’ (Imam Ghazali: ‘Al-Munqidh Min Ad-Dalal’; page 131).

    ‘The specification of the Ways of the Sufis are five: To keep the Presence of Allah (S.W.T) in your heart in public and in private. To follow the Sunnah of the Prophet (S.A.W) by action and speech. To keep away from dependence on people. To be happy with what Allah (S.W.T) gives you, even if it is little. To always refer your matters to Allah (S.W.T) Almighty and Exalted.’ (Imam Nawawi: ‘Al-Maqasid At-Tawhid’; page 20).

    ‘Sufism appeared in the 1st century of Islam and it received tremendous honour. It purified the self, straightened the conduct and gave knowledge to people from the wisdom and secrets of the Divine Presence.’ (Muhammad Abduh: ‘Majallat Al Muslim’; page 24).

    ‘The Sufis initiate people in Oneness and sincerity in following the Sunnah of the Prophet (S.A.W), in repentance from their sins and in avoidance of every disobedience to Allah, Almighty and Exalted. Their guides encourage them to move in the way of perfect Love of Allah.’ (Abul Hasan Ali An-Nadwi: ‘Muslims in India’; pages 140-146).

    ‘Sufism is a reality whose signs are the love of Allah and the love of the Prophet (S.A.W), where one absents oneself for their sake and one is annihilated from anything other than them. It instructs us how to follow in the footsteps of the Prophet (S.A.W)……………The Shariah and Sufism; what is the similitude of the two? They are like the body and the soul. The body is the external knowledge, the Shariah, and the spirit is the internal knowledge.’ (Abul Ala Mawdudi: ‘Mabadi Al Islam’; page 17).
    Last edited by Grandad; 11-07-2017 at 08:09 AM.
    2 | Likes فصيح الياسين, anatolian liked this post
    SUFISM: The Deviated Path

    'Sometimes, silence is the best answer for a fool.' (Alī ibn Abī Tālib‎)

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    Re: SUFISM: The Deviated Path

    Just saw this thread and haven't read through it all yet. From the little that I know about Sufism, this isn't a for or against post and I simply want ask.

    Is it really necessary to be a Sufi to be spiritual and to separate oneself from the material world (in terms of being controlled by it, not some kind of meditation)? As a Muslim who (tries) to read and study the Quran/Hadith, performs the prayers, considers himself to be spiritual, disregards most material things other than the necessities, and overall, tries to be a good Muslim/person, what benefit would it be to me for following the Sufi way? Is the dancing, chanting, singing (?), and rituals (?) necessary to be closer to Allah?

    InshaAllah I'll get a chance to read through it all.

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by keiv View Post
    Just saw this thread and haven't read through it all yet. From the little that I know about Sufism, this isn't a for or against post and I simply want ask.

    Is it really necessary to be a Sufi to be spiritual and to separate oneself from the material world (in terms of being controlled by it, not some kind of meditation)? As a Muslim who (tries) to read and study the Quran/Hadith, performs the prayers, considers himself to be spiritual, disregards most material things other than the necessities, and overall, tries to be a good Muslim/person, what benefit would it be to me for following the Sufi way? Is the dancing, chanting, singing (?), and rituals (?) necessary to be closer to Allah?

    InshaAllah I'll get a chance to read through it all.
    Nope
    Devil do not leave people for a sec.
    Our some muslim brothers who do not have knowledge took spiritual path without knowledge got deviated as u saw and asked about them.
    Or else suffism.never ever can go against or without shairah. Because suffism also meant path to allah. And it can only be taken from shairah . So shairah described us about tht dancing etc.
    And furthermore these kind of suffis say dance is haram but got extreme spiritual doze tht make us like we are dancing and narrate one companion story as proof tht he was reciting quran so greatly tht his horse was dancing like been unconscious.
    We not knw about this story or read from any place
    SUFISM: The Deviated Path

    قال النبي محمد صلى الله عليه وآله وسلم:*الـحياءُ شُعْبَةٌ مِنَ الاِيِمَانِ*
    و قال ايضا:*الحياء لاياتى الا بخير
    و قال ايضا:*اذا لم تستحي،فاصنع ما شئت*

  16. #72
    keiv's Avatar
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    Re: SUFISM: The Deviated Path

    "Sufism as an organised movement arose among pious Muslims as a reaction against the worldliness of the early Umayyad period"

    I still don't understand the point of Sufism if it was supposed to be the answer to corruptness. That's an issue on an individual basis, not a religious one. If early Muslims were having problems and not following the way of the Sunnah, Islam didn't need reforming or have new sects branch out of it because of issues people were having. To come up with something new would mean that there were issues with Islam as a whole, otherwise there wouldn't of been a need for the Sufism belief. At least that's what I'm getting out of this.

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by aaj View Post
    Islam is a religion of moderation
    Surah al kafiroon has answers . Why you try to convert others . You do realize this has created a lot of problems for your own ummah .

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    Re: SUFISM: The Deviated Path

    Leftists and centrists have severe leadership crisis in India . YOu have a long way to go uwu .

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by Captain Howdy View Post
    Surah al kafiroon has answers . Why you try to convert others . You do realize this has created a lot of problems for your own ummah .
    It´s not good idea to quote a post of member who can´t answer (as his account is disabled) but in general we try to convert others because we wish they too will have possibility to avoid the flames of the Hell. So we think other´s best when telling to them about the right path (Islam). Is it bad idea huh?
    2 | Likes Search, AabiruSabeel liked this post
    SUFISM: The Deviated Path

    From Occupied Palestine:

    We have suffered too much for too long. We will not accept apartheid masked as peace. We will settle for no less than our freedom.




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