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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 keiv View Post
    "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.
    Quote Originally Posted by 'Abd-al Latif View Post
    That's the claim. On the face of it seems as though Sufis are simply concerned with dhikr to get closer to Allah, which seems like an innocent and praiseworthy endeavour. However, the real issue is, just as it is with any group or sect, they restrict themselves to particular acts of worship at the expense of others. Sufis focus so much on dhikr that they fail to worship Allah as described by Allah and His Messenger. The basic principle in Islam is that all acts of worship are forbidden except for those that are approved within the Qur'an and Sunnah. One cannot 'invent' an act of worship and expect Allah to accept it. This includes acts like the Sufi dances, chanting, singing, etc.

    You've said it yourself 'there are also lots of different orders and beliefs within sufism'. This is plain and clear division amongst Muslims because the Qur'an and Sunnah are not being learned and applied within these 'different orders'. There was no such nonsense as sufism or salafism, etc at the time of the Prophet (). You label yourself a Muslim and follow the teachings of Islam as described in the Qur'an and Sunnah.

    People these days are too concerned with labelling themselves as one thing or the other with each group claiming to be more righteous and closer to Allah than the other. The reality is these are all just names and imaginary boundaries that are far removed from Islam.

    For instance, why don't Sufis focus on all aspects of Islam and follow the religion wholly and completely rather than making a mockery of one act of worship? The same goes for all other groups and sects.

    If anybody here is offended by the above then the problem is with you. Not with anyone else.
    Which is basically my point of view. If the above quote in my post is true in how Sufism began, than my point still stands in terms of people needing to reform themselves and not the religion.

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by 'Abd-al Latif View Post
    That's the claim. On the face of it seems as though Sufis are simply concerned with dhikr to get closer to Allah, which seems like an innocent and praiseworthy endeavour. However, the real issue is, just as it is with any group or sect, they restrict themselves to particular acts of worship at the expense of others. Sufis focus so much on dhikr that they fail to worship Allah as described by Allah and His Messenger. The basic principle in Islam is that all acts of worship are forbidden except for those that are approved within the Qur'an and Sunnah. One cannot 'invent' an act of worship and expect Allah to accept it. This includes acts like the Sufi dances, chanting, singing, etc.

    You've said it yourself 'there are also lots of different orders and beliefs within sufism'. This is plain and clear division amongst Muslims because the Qur'an and Sunnah are not being learned and applied within these 'different orders'. There was no such nonsense as sufism or salafism, etc at the time of the Prophet (). You label yourself a Muslim and follow the teachings of Islam as described in the Qur'an and Sunnah.

    People these days are too concerned with labelling themselves as one thing or the other with each group claiming to be more righteous and closer to Allah than the other. The reality is these are all just names and imaginary boundaries that are far removed from Islam.

    For instance, why don't Sufis focus on all aspects of Islam and follow the religion wholly and completely rather than making a mockery of one act of worship? The same goes for all other groups and sects.

    If anybody here is offended by the above then the problem is with you. Not with anyone else.
    erm, here's a question for you.....why do non sufis love to blow themselves up at sufi shrines dedicates to sufi saints and kill scores of people as well as desecrate graves?

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by Mustafa16 View Post
    erm, here's a question for you.....why do non sufis love to blow themselves up at sufi shrines dedicates to sufi saints and kill scores of people as well as desecrate graves?
    I don’t know the answer to that question. Unfortunately the “non-Sufi’s” in question have so far appeared to be unavailable for comment.

    As I’ve said previously if you’re offended by my post then the problem is with you and you alone.

    I’m sure you’re aware of the following:

    1) the impermissibility of creating shrines (whether these are dedicated to Sufis or not is irrelevant)
    2) the impermissibility of believing in shrines as a source of blessing or to attribute them with any form of divinity
    3) Allah’s command to unite and His prohibition of disunity

    Let’s not go round and round in circles about this issue.
    SUFISM: The Deviated Path

    And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him.”
    [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl 49]



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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by azc View Post
    All sufis are not bad. Have you studied some books of righteous sufis e.g. Sh Abdul Qadir Jilani r.a.?

    - - - Updated - - -

    Tasawwuf or sufisim or zuhd is the essential part of human life though but some bad sufis have stagmatized it. Plz see this link.https://www.deoband.org/category/tasawwuf/

    Thanks for the link
    I heard sufis worship Abdul Qadir JIlaanni
    and islamqa.com allows calling upon angels...

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    Re: SUFISM: The Deviated Path

    sufism does not worship shrines. and there is a difference between "deviant sufism" and "sober sufism"

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by Desert View Post
    Thanks for the link I heard sufis worship Abdul Qadir JIlaanniand islamqa.com allows calling upon angels...
    They are wrong. Plz specify the opinion of islamqa (preferably in English)
    SUFISM: The Deviated Path

    Allah (swt) knows best

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by Grandad View Post
    As-Salāmu ‘Alaykum

    ‘It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: “Ask me (about matters pertaining to religion), but they (the Companions of the Holy Prophet) were too much overawed out of profound respect for him to ask him (anything).

    ‘In the meanwhile a man came there, and sat near his knees and said: “Messenger of Allah, what is al-lslam”?

    ‘To which he (the Holy Prophet) replied: “You must not associate anything with Allah, and establish prayer, pay the poor-rate (Zakat) and observe (the fasts) of Ramadan”.

    ‘He said: You (have) told the truth. He (again) said: “Messenger of Allah, what is al-Iman (the faith)”?

    ‘He (the Holy Prophet) said: “That you affirm your faith in Allah, His angels, His Books, His meeting, His Apostles, and that you believe in Resurrection and that you believe in Qadr (Divine Decree) in all its entirety”.

    ‘He (the inquirer) said: “You (have) told the truth. He (again) said: “Messenger of Allah, what is al-Ihsan”?

    ‘Upon this he (the Holy Prophet) said: “(Al-Ihsan implies) that you fear Allah as if you are seeing Him, and though you see Him not, verily He is seeing you”.

    ‘He (the inquirer) said: “You (have) told the truth”. He (the inquirer) said: “When shall be the hour (of Doom)”?

    ‘(Upon this) he (the Holy Prophet said:

    ‘“The one who is being asked about it is no better informed than the inquirer himself. I, however, narrate some of its signs (and these are): when you see a slave (woman) giving birth to her master - that is one of the signs of (Doom); when you see barefooted, naked, deaf and dumb (ignorant and foolish persons) as the rulers of the earth - that is one of the signs of the Doom. And when you see the shepherds of black camels exult in buildings - that is one of the signs of Doom. The (Doom) is one of the five things (wrapped) in the unseen. No one knows them except Allah”.

    ‘Then (the Holy Prophet) recited (the following verse): " Verily Allah! with Him alone is the knowledge of the hour and He it is Who sends down the rain and knows that which is in the wombs and no person knows whatsoever he shall earn on morrow and a person knows not in whatsoever land he shall die. Verily Allah is Knowing, Aware.”

    ‘He (the narrator, Abu Huraira) said: “Then the person stood up and (made his way). The Messenger of Allah (may peace be upon him) said: “Bring him back to me”.

    ‘He was searched for, but they (the Companions of the Holy Prophet) could not find him. The Messenger of Allah (may peace be upon him) thereupon said: “He was Jibreel and he wanted to teach you (things pertaining to religion) when you did not ask them yourselves”.

    (Muslim: Book 001, Number 0006). See also: Muslim: Book 001, Number 0004; and Bukhari: Volume 1, Book 2, Number 47.

    From this Hadith we see that Islam is a tree with three major branches:

    Islam - Submissions to the Will of Allāh (Subḥānahu ūta'āla), especially concerning what is right or wrong, halal or haram. This branch is the preserve of the jurists.

    Iman – Faith. Belief in One God; in His Angels; in His Prophets; in His Books; in the Day of Judgement and so on. This branch is the preserve of the theologians.

    Ihsan – Remembrance of Allāh (Subḥānahu ūta'āla); righteousness, self-realisation and so on. This branch is the preserve of those who practice Tasawwuf.

    There are people - especially in the West - who call themselves ‘Sufis’ but are not Muslims. And there are Muslims who call themselves ‘Sufis’ but whose practices are - to say the least - suspect. A true follower of Tasawwuf knows that the shari‘a and ‘aqida of Islam are paramount. They know this…….and they act accordingly. One who does not act in this way, and yet pretends to be a Sufi, is like one who walks through a hospital wearing a white coat, with a stethoscope around his neck, trying desperately to convince everyone that he is a doctor. A real doctor is something else.

    It is clear from the Hadith that the practise of Tasawwuf (living in the remembrance of Allāh (Subḥānahu ūta'āla) was the norm among the Prophet (sallallahu 'alayhi wa sallam) and his Companions, even though the term ‘Tasawwuf’, like many other Islamic disciplines, was not known to them. It was, however, very much in use during the period of the four great Imams of the Maḏāhib. This is what they had to say about it:

    ‘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).

    And what of other scholars?

    ‘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).

    It is clear from the above that Tasawwuf is very much a part of Islam.

    My son is a murid in the Shadhili tariqa, and has been one for around twelve years. All members of this tariqa follow one of the four Sunni Maḏāhib; as well as one of the two schools of tenets of faith, Ash‘ari or Maturidi. My son is of the Maliki; and follows the Ash‘ari school in ‘aqida. Like all Shadhili murids he does not take his din from those who are not Imams, especially not from oriental-ists or authors without a traditional Islamic education at the hands of the tradition’s sheikhs.

    I hope this helps.
    I love it... great article. Thk you bro.

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by Desert View Post
    Thanks for the link
    I heard sufis worship Abdul Qadir JIlaanni
    and islamqa.com allows calling upon angels...
    Please send the link that shows the website islamqa.com allows calling upon the angels...

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by 'Abd-al Latif View Post
    I don’t know the answer to that question. Unfortunately the “non-Sufi’s” in question have so far appeared to be unavailable for comment.As I’ve said previously if you’re offended by my post then the problem is with you and you alone. I’m sure you’re aware of the following:1) the impermissibility of creating shrines (whether these are dedicated to Sufis or not is irrelevant)2) the impermissibility of believing in shrines as a source of blessing or to attribute them with any form of divinity3) Allah’s command to unite and His prohibition of disunityLet’s not go round and round in circles about this issue.
    extremists of both sides are wrong
    SUFISM: The Deviated Path

    Allah (swt) knows best

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by azc View Post
    extremists of both sides are wrong
    Extremism is wrong. The Prophet () encouraged moderation.
    2 | Likes sister herb, azc liked this post
    SUFISM: The Deviated Path

    And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him.”
    [Related by Ibn al-Qayyim in ad-Dâ' wad-Dawâ Fasl 49]



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    Re: SUFISM: The Deviated Path

    https://islamqa.info/en/181206

    I read that answer so I thought whats the differance between calling upon jinn

    if anyone can explain to me otherwise I would be thankful

    but from what I understand in that answer is that he is allowing to say "oh slaves of Allaah help me (the angels) when lost

    I stick to quraan since quran is against all such practices....

    - - - Updated - - -

    I seek Allaah's forgiveness I didnt understand it right

    ISLAMQA.COM IS CALLING THE HADITH WEAK AND A LIE SO FORGIVE ME...concerning calling on angels...

    - - - Updated - - -

    ISLAMQA.COM DID NOT SAY CALLING ON ANGELS IS ALLOWED IT WAS MY FAULT I UNDERSTOOD THE HADITH WRONG SINCE IT WAS A WEAK HADITH...
    1 | Likes Misbah-Abd liked this post

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by Desert View Post
    https://islamqa.info/en/181206I read that answer so I thought whats the differance between calling upon jinnif anyone can explain to me otherwise I would be thankfulbut from what I understand in that answer is that he is allowing to say "oh slaves of Allaah help me (the angels) when lostI stick to quraan since quran is against all such practices....- - - Updated - - -I seek Allaah's forgiveness I didnt understand it rightISLAMQA.COM IS CALLING THE HADITH WEAK AND A LIE SO FORGIVE ME...concerning calling on angels...- - - Updated - - -ISLAMQA.COM DID NOT SAY CALLING ON ANGELS IS ALLOWED IT WAS MY FAULT I UNDERSTOOD THE HADITH WRONG SINCE IT WAS A WEAK HADITH...
    according to this mawqoof hadith someone who has lost his way can seek the help of angels who're appointed to help the people........
    SUFISM: The Deviated Path

    Allah (swt) knows best

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by azc View Post
    according to this mawqoof hadith someone who has lost his way can seek the help of angels who're appointed to help the people........
    In the other answer it says its shirk...

    https://islamqa.info/en/132642 here it says its shirk and anyone who calls to other Than Allaah is shirk

    - - - Updated - - -

    Listen im mentally ill so dont take advice from me my understanding is a bit disturbed at times unless someone repeats the advice at least 3 times...memory problems...

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by Desert View Post
    In the other answer it says its shirk...https://islamqa.info/en/132642 here it says its shirk and anyone who calls to other Than Allaah is shirk- - - Updated - - -Listen im mentally ill so dont take advice from me my understanding is a bit disturbed at times unless someone repeats the advice at least 3 times...memory problems...
    plz see the link again and read it carefully.
    SUFISM: The Deviated Path

    Allah (swt) knows best

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    Re: SUFISM: The Deviated Path

    Fanatic followers of 2 specific groups are afflicted with either saint mania or shirk phobia respectively and both are wrong. The former group prostrates before graves and considers ''believing in saints'' as the essential tenet of their sect whereas latter believes in demolition of shrines by force, exhuming and desecrating dead bodies of pious people.
    SUFISM: The Deviated Path

    Allah (swt) knows best

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by azc View Post
    Fanatic followers of 2 specific groups are afflicted with either saint mania or shirk phobia respectively and both are wrong. The former group prostrates before graves and considers ''believing in saints'' as the essential tenet of their sect whereas latter believes in demolition of shrines by force, exhuming and desecrating dead bodies of pious people.
    Sufism was not always associated with tomb-veneration. The latter is a popular expression of "folk Islam" but it has nothing to do with Sufism in its essence. Sufism is just that dimension of Islam which is concerned with purification of the soul and establishing a living relationship with Allah. Some of the most zealous Unitarians who condemn tomb-veneration and other polytheistic and superstitious practices prevalent among the Muslims today are from a Sufi background themselves, such as the Panjpir movement, known as Ishaat Tawhid was-Sunnah. I am also influenced by this movement.

    The real problem is not Sufism but folk-religion which has become confused with Sufism. There are also many fake Sufi guides out there who do not observe the strictures of Shari'a. True Sufism has to be in accordance with Shari'a and Sunna otherwise it is fake. It is tragically common for many so-called "Salafis" to equate Sufis with Quburis (grave-worshipers).

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by Ishaaq View Post
    Sufism was not always associated with tomb-veneration. The latter is a popular expression of "folk Islam" but it has nothing to do with Sufism in its essence. Sufism is just that dimension of Islam which is concerned with purification of the soul and establishing a living relationship with Allah. Some of the most zealous Unitarians who condemn tomb-veneration and other polytheistic and superstitious practices prevalent among the Muslims today are from a Sufi background themselves, such as the Panjpir movement, known as Ishaat Tawhid was-Sunnah. I am also influenced by this movement.The real problem is not Sufism but folk-religion which has become confused with Sufism. There are also many fake Sufi guides out there who do not observe the strictures of Shari'a. True Sufism has to be in accordance with Shari'a and Sunna otherwise it is fake. It is tragically common for many so-called "Salafis" to equate Sufis with Quburis (grave-worshipers).
    No, it's not merely folk Islam. Even the scholars participate in annual gatherings called Urs at shrines. They, being the part of unislamic practices, don't teach the folk what real sufism is,
    Last edited by azc; 4 Weeks Ago at 10:24 AM.
    SUFISM: The Deviated Path

    Allah (swt) knows best

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by azc View Post
    No, it's not merely folk Islam. Even the scholars participate in annual gatherings called Urs at shrines. They, being the part of unislamic practices, knowingly, don't teach the folk what real sufism is, if they truly distinguish both ways
    No true Islamic scholar can participate in such un-Islamic activities. Surely they are not scholars of righteousness, but scholars of evil and corruption. The Prophet صلى الله عليه وسلم emphatically prohibited construction of such shrines. And celebrating Urs has nothing to do with Islam either, it is just a way for the "shrine-keepers" i.e. Gaddi Nashins to make profit from their custody of the idolatrous shrines.

    - - - Updated - - -

    It is really the Gaddi Nashins and Sajjada Nashins which have ruined the reputation of Sufism and make many Muslims think that Sufism is all about tomb-veneration and other polytheistic customs. There is no such concept as "Gaddi Nashini" in Islam, it was invented as the equivalent of Brahminism. In Hindus, a priest who carries out the rituals at the Mandir (temple) must be from the Brahmin caste. That is similar to how the Gaddi Nashin inherits custody of the Mazaar (shrine) from his father and then organizes the annual "Urs" which becomes a source of profit for him. It is quite tragic that the mainstream "religious leadership" of the Muslim world is so corrupt.
    1 | Likes Misbah-Abd liked this post

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by Ishaaq View Post
    No true Islamic scholar can participate in such un-Islamic activities. Surely they are not scholars of righteousness, but scholars of evil and corruption. The Prophet صلى الله عليه وسلم emphatically prohibited construction of such shrines. And celebrating Urs has nothing to do with Islam either, it is just a way for the "shrine-keepers" i.e. Gaddi Nashins to make profit from their custody of the idolatrous shrines.- - - Updated - - -It is really the Gaddi Nashins and Sajjada Nashins which have ruined the reputation of Sufism and make many Muslims think that Sufism is all about tomb-veneration and other polytheistic customs. There is no such concept as "Gaddi Nashini" in Islam, it was invented as the equivalent of Brahminism. In Hindus, a priest who carries out the rituals at the Mandir (temple) must be from the Brahmin caste. That is similar to how the Gaddi Nashin inherits custody of the Mazaar (shrine) from his father and then organizes the annual "Urs" which becomes a source of profit for him. It is quite tragic that the mainstream "religious leadership" of the Muslim world is so corrupt.
    I know all these things as I belong to India. Lets see this aspect of issue mentioned in this link https://islamictextinstitute.co.za/b...ypt-ali-jumua/
    SUFISM: The Deviated Path

    Allah (swt) knows best

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    Re: SUFISM: The Deviated Path

    Quote Originally Posted by azc View Post
    I know all these things as I belong to India. Lets see this aspect of issue mentioned in this link https://islamictextinstitute.co.za/b...ypt-ali-jumua/
    This is a totally wrong Fatwa for a number of reasons:

    1. The Holy Quraan never endorses the action of those who built a place of worship over the youths of the Kahf. It only mentions that for information not to encourage such behavior.

    2. The fatwa states that the Hadith which curses Jews and Christians for building places of worship/prostration over the graves of their Prophets means it is forbidden to worship the actual grave or inmate buried in the grave. Yet the Jews and Christians admit that they do not worship the actual grave or the person buried in the grave since they worship God only, yet the Prophet Muhammad صلى الله عليه وسلم still cursed them.

    3. There is no reason for Jews and Christians to be cursed but Muslims to be blessed for the exact same action. Why the inconsistency?

    4. The Prophet صلى الله عليه وسلم said: وَاعْلَمُوا أَنَّ شِرَارَ النَّاسِ الَّذِينَ يَتَّخِذُونَ الْقُبُورَ مَسَاجِدَ
    "Know that the worst of mankind are those who take the graves as places of worship" (Musnad Ahmad)


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    This is supposedly the tomb of the Prophet Joshua son of Nun عليه السلام. So the Prophet Muhammad صلى الله عليه وسلم cursed the Jews for building this

    but the so-called "Muslims" are blessed for building this



    The tomb of a Sufi saint, not even a Prophet!
    1 | Likes azc liked this post

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