The True Beliefs of Imaam ibn Taymiyyah Regarding Tasawwuf

[Huzaifah ibn Adam]

السلام عليكم ورحمة الله وبركاته

It has become very often in these times to hear insults hurled against illustrious A'immah of the past; Imaam ibn Taymiyyah in particular. Imaam ibn Taymiyyah is blamed for the actions of certain deviants who abandon the Sunnah and lack proper `Ilm of Deen. It is necessary that those who know, clear the name of Imaam ibn Taymiyyah and free him from the beliefs and accusations which have been attached to his name.

One of the accusations hurled against him is that he rejected Tasawwuf and regarded it as Kufr. This is a blatant lie spread by one of two categories of people:

1) A Jaahil (ignoramus, unaware of the real beliefs of Imaam ibn Taymiyyah.)

2) An intentional liar, who has formulated a certain belief and would like people to believe that Imaam ibn Taymiyyah held that belief and viewpoint.

Hence, in this particular thread, I want to mention a few quotes of this great Imaam with regards to the field of Tasawwuf. After going through it, the reader will realise the truth from the false allegations, In Shaa Allaah.

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Some Quotes of Imaam ibn Taymiyyah on Tasawwuf:

"Alhamdulillaah. As for the word ‘Tasawwuf’, then it (this term) was not well-known in the first three generations; rather, it became well-known after that. Many of the A’immah and Shuyookh have spoken about it, such as Imaam Ahmad ibn Hanbal, Abu Sulaymaan ad-Daaraani, and other than them. It has also been mentioned that Sufyaan ath-Thawi spoke about it (Tasawwuf), and some mention that so too did al-Hasan al-Basri.” [Majmoo`-ul-Fataawaa.]

"Tassawuf has realities and states of experience which they talk about in their science. Some of it is that the Sufi is that one who purifies himself from anything which distracts him from the Dhikr of Allaah and who will be so filled up with knowledge of the heart and knowledge of the mind to the point that the value of gold and stones will be the same to him. And Tasawwuf is safeguarding the precious meanings and leaving behind the call to fame and vanity in order to reach the state of Sidq, because the best of humans after the Ambiyaa are the Siddeeqeen, as Allaah mentioned them in the Aayah:

'And all those who obey Allaah and His Rasool, are in the company of those on whom Allaah has bestowed His Favour: of the Nabiyyeen, the Siddeeqeen, the Shuhadaa (Martyrs) and the Saaliheen (Pious); And what a beautiful fellowship that is!
(Soorah an-Nisaa, 4:69, 70)” [Ibid.]

"And the Sufi is in reality a kind of Siddeeq (i.e. from one of the categories of the Siddeeqeen); a Siddeeq who specialises in Zuhd and `Ibaadah." [Ibid.]

"Some people criticized the Soofiyyah and Tasawwuf and said that they were innovators, out of the Sunnah, but the truth is they were striving in the obedience of Allaah [Mujtahidoon fee Taa`atillaah] as others besides them strove from the people of Allaah’s obedience. So from them you will find the Foremost in Nearness by virtue of his striving [as-Saabiq al-Muqarrab bi hasabi Ijtihaadihi]. And some of them are from the People of the Right hand [Ahl-ul-Yameen]. For both kinds, they might make Ijtihaad and in that case they might be correct and they might be wrong. And from both types, some of them might make a sin and repent. And this is the origin of Tasawwuf. And after that origin, it has been spread and (Tasha'aba wa Tanawwa'a) has its main line and its branches. And it has become three kinds:

1. Soofiyyah al-Haqaa'iq - the True Sufis.

2. Soofiyyah al-Arzaaq - the Professional Sufis (those who use Tasawwuf for personal gain).

3. Soofiyah ar-Rasm - the Caricature Sufis. (Sufi by appearance only)." [Ibid.]

“There are certain extra-natural events which are related to knowledge, such as Kashf. Others are related to power and kingdom such as enacting acts which are extra-natural. Others are related to self-sufficiency in apparent gifts people are given, such as knowledge, authority, wealth and independence. All these what Allaah grants His slave is in order for him to use it as an aid upon what Allaah loves and is pleased with, and to draw closer to Him.

Through it He raises his status through the commands of Allaah and His Rasool Sallallaahu `Alayhi wa Sallam. In that way his rank and closeness to Allaah and His Rasool Sallallaahu `Alayhi wa Sallam increase.” [Ibid.]

“Sometimes he is shown the exact object when Kashf of it is made. Sometimes he sees an image of it in his heart which acts as a mirror for him. The heart sees as well. This can occur
while awake or asleep, such as when a man sees something in his dream and then sees the exact thing when he awakens without any change to it.” [Ibid.]

“As for the special ones amongst people, they know the punishment of nations through the Kashf Allaah gives them.” [Ibid.]

“There are matters which (Hadhrat) `Umar ibn al-Khattaab Radhiyallaahu `Anhu told us about which occur to those obedient to Allaah. These are matters which the Most Honourable and Majestic makes Kashf of. The Awliyaa of Allaah receive Mukhaatabaat and Kashf.” [Ibid.]

“You will find many like these and will believe that he has to be a Wali of Allaah because of the Kashf he displayed in certain matters, or extra-natural acts such as he indicates
to someone and that person dies, or he flies in the sky to Makkah or elsewhere, or sometimes walks on water, or he fills up an empty container, or he at times spends from unseen sources, or he may become invisible to people’s eyes, or someone is in need and he is not there but he suddenly appears and fulfils his need, or he informs the people about their stolen goods or other unseen matters, etc….
These matters are extra-natural and the performer may be a Wali of Allaah or may be His enemy. Do not think that whoever performs these acts is necessarily a Wali of Allaah. Awliyaa of Allaah are assessed according to their qualities, deeds and conditions as outlined in the Quraan and Sunnah.” [Ibid.]

“Amongst those extra-natural acts in regards knowledge are those where the slave sometimes hears that which others cannot hear. Sometimes he can see that which others cannot see, whether awake or asleep. Sometimes he learns that which others do not such as through Wahi or Ilhaam or revealing of necessary knowledge; or true insight. These are called Kashf, Mushaahadaat and Mukaashafaat. Hearing is called Mukhaatabaat, seeing is called Mushaahadaat and knowledge is called Mukaashafah. They are also collectively called Kashf/Mukaashafah i.e. Kashf was made to him.” [Ibid.]

“It is necessary that the slave set aside some time alone (i.e. Khalwah) for Dhikr, Ṣalaah, Muraaqabah, Muhaasabah and rectifying his heart. This can either be inside his house or elsewhere.” [Ibid.]

“Just as Kashf of the worldly matters can be made for the believing slave, whether on a definite or speculative basis, Deeni matters are similar… Sometimes it is a proof placed in the heart of a Mu’min which further interpretation is impossible… many people of Kashf get in their hearts that this food is Haraam, or this man is a Kaafir or Faasiq and there is no apparent proof for these.” [Ibid.]

“Amongst those of you who are abstentious of the world and engage in worship, there are those who have purified states and a pleasing path, and receive Kashf and effects.” [al-Wasiyyah al-Kubraa.]

“Kashf has been made to many people who have heard the voices of those being punished in their graves. They saw them being punished with their own eyes. These narrations are many and well-known.” [Majmoo`-ul-Fataawaa.]

“Sometimes people experience sights while awake similar to that of one sleeping. He thus
sees with his heart that which the sleeper sees. Realities can become shown to him through the witnessing of his heart. All these occur in the world.” [al-Wasiyyah al-Kubraa.]

“In the same way there are slaves who can witness with the heart, so much so that the physical senses are negated and he perceives it to be a vision of the physical eyes.” [Ibid.]


“As for the dead hearing the voices reciting (the Qur’aan at their Qabr), it is true.” [Iqtidhaa as-Siraat al-Mustaqeem.]

Speaking about the Karaamaat (Miracles) of the Awliyaa, Imaam ibn Taymiyyah said, “A man from the Nakha` tribe had a donkey which died during a journey. His companions said, “Come, let us move his baggage onto our mounts.” He told them, “Give a little chance.” He then performed an excellent Wudhoo’, offered Ṣalaah and asked Allaah, Who resurrected his donkey. It then continued carrying his goods.” [Majmoo`-ul-Fataawaa.]

[Huzaifah ibn Adam]

Not only Imaam ibn Taymiyyah, but even Shaykh Muhammad ibn `Abdil Wahhaab did not reject the true Tasawwuf. Here are some quotes from him:

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Some quotes from Shaykh Muhammad ibn `Abdul Wahhaab on Tasawwuf:

“The `Aarif Sufi Shaykhs would advise many to seek `Ilm. Some of them would say: “A person only leaves a single Sunnah due to the pride in him.” [Haadhihee Masaa’il.]

“When the Taqwaa of the heart and its steadfastness in its journey to Allaah Ta`aalaa is dependent on its connection to Allaah; and [when] the disorder of the heart can only be rectified by its complete attachment to Him, for the disarrangement of the heart can only be corrected by turning to Him; and [when] excessive drink and food, socialising with people, sleep and talk are from among those elements that increase its disorientation, disperse it in every valley, and separate, weaken, hamper and stop it in its journey to Allaah Ta`aalaa, then the wisdom of He Who is Powerful and Merciful has made it necessary on His slaves that a number of fasts be prescribed that would end the excessive consumption of food and drink, and vacate the heart from a mixture of carnal desires that have hampered it in its path to Allaah. A suitable amount [of fasts] have been prescribed through which the slave may derive benefit in the affairs of the Dunyaa and the Aakhirah, and not harm him.

I‘tikaaf has been prescribed to them, the purpose and spirit of which is to devote the heart to Allaah, separate it from the creation and preoccupy it with He alone. As a result, the individual becomes intimate and friendly (Unsiyyah) with Allaah instead of the creation. Hence, due to this intimacy with Allaah, he will consider the time spent in solitude to be the time of loneliness in the grave.” [Mukhtasar Zaad al-Ma`aad.]

“Let it be known — may Allaah guide you — that Allaah Ta`aalaa sent Rasoolullaah Sallallaahu `Alayhi wa Sallam with guidance, which is known as the beneficial knowledge, and true religion, which are virtuous actions.
When [it is the case that] among those who affiliate themselves to religion, there are those who focus on knowledge and Fiqh and speak regarding it, such as the Fuqahaa, and those who focus on `Ibaadah and the quest for the Aakhirah, such as the Sufis, then Allaah has sent His Rasool Sallallaahu `Alayhi wa Sallam with this all-inclusive Deen for two reasons.” [Fataawaa wa Masa’il.]

`Abdullaah, the son of Shaykh Muhammad ibn `Abdul Wahhaab, said, “We informed them that indeed that which we believe in and the way by which we worship Allaah, in the principles of Deen, is the way of Ahlus Sunnah wal-Jamaa`ah and the Salaf of this Ummah. As to matters of Fiqh, we follow the Madh-hab of Imaam Ahmad ibn Hanbal; we do not refute those who follow the four Imaams, or consider ourselves to be worthy of Ijtihaad, nor does anyone among us claim such. However, in certain issues, when there is clear Nass from the Kitaab of Allaah or the Sunnah — which has not been made Mansookh (abrogated) and nor is it Makhsoos (specific), or contradicted by Nass stronger than it, and also, one of the four Imaams have mentioned it — then we would take it and leave (our) Madh-hab.” [Al-Hadiyyah as-Suniyyah.]

“We do not negate the way of the Sufis and Tazkiyah of the Nafs from the vices of those sins connected to the heart and the limbs, as long as the individual firmly adheres to the Sharee`ah and the Sunnah. However, we will not take it on ourselves to make Ta’weel (interpretation) of his speech and his actions which are in conflict with Qur’aan and Sunnah. We only place our reliance on, seek help from, beseech aid from and place our confidence in all our dealings in Allaah Ta`aalaa. He is enough for us, the best trustee, the best Mawlaa and the best Helper. May Allaah send Salaah and Salaam on our Sayyidinaa (master) Muhammad, his family and companions.” [Ibid.]