SUFISM: The Deviated Path
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:bism: (In the Name of God, the Most Beneficent, the Most Merciful)
(Peace be upon you)
Well, that's a paralogism that you're putting there. Do we go to a doctor to learn about how to fix our car? Do we go to a mechanic to inform us on what is ailing us? It is imperative that a person learn knowledge from the right sources; and I obviously as someone who strongly believes in tasawwuf (Islamic spirituality) disagrees with you on many points, points which we've discussed previously and which I have no desire to rehash here again.
Listing a handful of scholars does not make up the vast tradition of what has been said about Sufism through the millennia, and as a man of reasonableness, even you should understand this logic sufficiently.
Also, I'm not interested in arguments for/against Sufism. I'm encouraging people to do their own research and reach their own conclusions like a good student would instead of relying on someone else's conclusions represented in this article. As you know, and as I've stated previously, I've already done my homework; and I've already reached my own conclusions.
:waAnd peace be upon you)
You are correct we should go to doctor to ask about our health
And alhamdulillah we have the book of Allah and the sunnah of the prophet and there is a lot of general people who just follow sufim without knowing what is inside
But If you are in Arabe country and you see what they do you will know for sure that this not what the Quran says
I will tell you for example about tijjani sufism ... they have a prayer just the "tijani" the owner of this way seen a dream and then that began to flow this way they believe that if you say that saying it will be batter than reading all kind of thikr and you will be better than the pious person who do ibadah
It clean all the sin as they believe
And they say : if you count one hundred thousand nation in each nation one hundred thousand tribe in each tribe hundred thousand of person each person live hundred thousand year and he spends all his life saying salatu Ala Nabi without salatu lfatih it won't benefit him
Subhanallah
What about the prophet's hadiths
They belive that those things was hidden till the time of tijani
Can you belive this ??
We also see them when stay in shrine is this not association with Allah
They say different dikrs and they tell those people especially the older ones I'd stop saying it or tell it to any one you will get crazy or you could be blind
My grand mother was believing in this and it had having Innings in a lot of situation especially if she is sad or hurting by someone ... and they call it "jadbah" and it was believing in those things
But alhamdulillah she repent to Allah and alhamdulillah nothing happen to her mashallah la kuwwata il la billah
she get very good alhamdulillah since she stopped saying that things and we all know that the general sufism don't know those things till they remain the rank of mkaddam as they say in Algeria
i feel like it hurt the mind it affect it because of things they I said .. I guess ... just with my experience by seeing the people in my town
If I want to speak about what they do in fact I will take a lot of time
In our country we have a lot of ways in some places ... especially in the villages and they belive in different ways of sufism ... each one of them have a lot of things which is not from the book of Allah and the sunnah of the messenger salla lahu alayhi wa sallam
Also ... the person who give "sir" which means securit or hiding thing
He shouldn't have wife after being in this rank or if he already has one he shouldn't be near to him as wife ... but just as women with him serving him and living with him
All of those things I seen and I lived and know what they do with my ears and eyes
If we began to accept adding in our religion by seeing dreams
Our Deen will be corrupt
And Allah says
( 27 ) Then We sent following their footsteps Our messengers and followed [them] with Jesus, the son of Mary, and gave him the Gospel. And We placed in the hearts of those who followed him compassion and mercy and monasticism, which they innovated; We did not prescribe it for them except [that they did so] seeking the approval of Allah. But they did not observe it with due observance. So We gave the ones who believed among them their reward, but many of them are defiantly disobedient.
( 28 ) O you who have believed, fear Allah and believe in His Messenger; He will [then] give you a double portion of His mercy and make for you a light by which you will walk and forgive you; and Allah is Forgiving and Merciful.
So what would they say about this ayah
?
This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.
I just wanted to clarify because you as a Muslim looking for the beauty of sufism as spiritual things you will not found and thing in it
But me as a person who live with some people thinking like this and become a people who says ..." it's not important your prayer and doing while your masters are giving you the blessings "... some of them not all honestly
But look how they became after a steps of accepting adding to the Deen
May Allah accept us and guide us
I hope this will help all the sufism and the one who want to know about it
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Samiun
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I think people should refrain from talking about Tasawwuf if they don't understand what it is. The Ulama who came here(South East Asia) to teach and spread Islam did not spill a drop of blood when converting people into Islam rather people and even the Kings accepted Islam wholeheartedly. Now there are many factors but their manners and adaab eventually won them over and these are people who had knowledge of Tasawwuf and practiced it. People who follow Tasawwuf do follow the Qur'an and Sunnah but unlike some people they do not label people as bid'ah just because they follow weak hadeeth. I have to say I do not understand it myself entirely, though I have met people from the Madrasahs that have learned it about almost their entire life and also the Ulama that hold on to Tasawwuf. Just refrain man, we should not call others 'deviant' just because we do not understand or because we follow some fatwa in the internet. I suggest listening to one of Dr Shadee Elmasry's podcast here: http://sspodcast.co/2017/01/27/ep16/Tasawwuf is an important branch of Islām, dealing with purification of the internal illnesses (like pride, jealousy, love for name and fame, love for wealth, excessive anger, etc.), imbibing of beautiful character (like the love and fear of Allāh , sincerity, generosity, humility, etc.), and attainingnisbah(connection) with Allāh. Just as the Sahābah (Allāh’s pleasure be upon them) acquired outward knowledge from the Messenger (Allāh bless him and grant him peace) which was transmitted to us via the‘ulamāandfuqahā(jurists), the Sahābah (Allāh’s pleasure be upon them) acquired this branch of knowledge and transmitted it to us via thesūfiyā. However as time passed after the era of the Messenger (Allāh bless him and grant him peace) many innovations crept into tasawwuf. Throughout the centuries, many reformers came and corrected the people’s belief regarding the reality of tasawwuf. Regarding tasawwuf, we encounter three groups of people.......... https://friendsofdeoband.wordpress.com/2012/09/12/the-ulama-of-deoband-and-tasawwuf/
I was given a book to read about the mystic sufism.
In a nutshell it was akin to Mary, locked up in the room all alone and having pure faith in Allah to care for her. Allah did just that. Gave her fruits.
One of the stories was of an important man and his helper fleeing for their lives and finding a building to hide. The man hid in a room and his helper waited outside. When the search party arrived, upon being asked he told them to go search themselves. When they left and the that man came out, he was clearly shaken and asked his helper what happened, as these people came in the room and looked everywhere, even held his beard, but let go of it and left. His helper said that if he told a lie and was found out, both of them would die and the only option was not to tell them anything but to ask them to go look for themselves and then pray to Allah saying that he has absolutely no power and All the power is Allah's, so he surrendered that affairs to Allah and trust Allah to resolve it.
The message I got from Sufism is like that, total surrendering. Don't know if I have that.
eace:
In a nutshell it was akin to Mary, locked up in the room all alone and having pure faith in Allah to care for her. Allah did just that. Gave her fruits.
One of the stories was of an important man and his helper fleeing for their lives and finding a building to hide. The man hid in a room and his helper waited outside. When the search party arrived, upon being asked he told them to go search themselves. When they left and the that man came out, he was clearly shaken and asked his helper what happened, as these people came in the room and looked everywhere, even held his beard, but let go of it and left. His helper said that if he told a lie and was found out, both of them would die and the only option was not to tell them anything but to ask them to go look for themselves and then pray to Allah saying that he has absolutely no power and All the power is Allah's, so he surrendered that affairs to Allah and trust Allah to resolve it.
The message I got from Sufism is like that, total surrendering. Don't know if I have that.
eace:
Grandad
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As-Salāmu ‘Alaykum.
The following is a summary of a talk given by Shaykh Nuh Keller at Nottingham and Trent University on Wednesday 25th January 1995. It is rather long, and so I intend to spread it over three posts. I then intend to add a post on the nature, and importance, of intention , in šāʾ Allāh.
You have quoted this ḥadīth: ‘Beware of matters newly begun, for every matter newly begun is innovation, every innovation is misguidance, and every misguidance is in hell.’
The Shaykh’s aim is to clarify at least some possible misunderstandings of the concept of innovation in Islam, in light of this ḥadīth.
Scholars say that the ḥadīth does not refer to every new thing without restriction, but only to those that are not validated in Sharīʿah. According to Shaykh Keller the use of the word ‘every’ in the ḥadīth: ‘Does not mean that everything new in the world (or in Islam) is haram or unlawful. It is a generalisation, and there are many similar generalities in both the Qur’an and Sunnah, all of them open to qualification’. By way of example: Allāh (Subḥānahu ūta'āla) tells us: ‘…that man can have nothing, except what he has worked towards.’ (Al-Najm: 39); and yet we know that we, as Muslims, benefit from the physical and spiritual works of others, as Allāh (Subḥānahu ūta'āla) pleases.
In yet another example of a generalisation Allāh (Subḥānahu ūta'āla) tells the disbelievers: ‘You and what you worship instead of Allāh will be fuel for Hell.’ (Al-Anbiya: 98).
The words ‘what you worship’ are the generalisation. We all know that Isa (radi Allahu ‘anhu) is worshipped as though he were G-d Himself; but are we to believe that because of this he is ‘fuel for Hell’?
The Shaykh reminds us that, according to Sahîh Muslim, the Prophet (sallallahu 'alayhi wa sallam) said: ‘No one who prays before sunrise and before sunset will enter hell.’ This is another example of a generalised expression that does not mean what seems. We know this (according to the Shaykh): ‘Because the generalisation expressed in this particular ḥadīth is qualified by other authentic texts, and we are obligated to reach an accord between them.’
Taking all relevant authentic texts we know, without doubt, that anyone who prays before sunrise and before sunset, and yet neglects all other obligatory prayers and works will find themselves in a wee spot of bother, come the Day.
Grandad
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Concerning innovation in the light of the Sunnah of the Prophet (sallallahu 'alayhi wa sallam):
The Shaykh argues that in order to accurately define innovation (bida) we must first define the Sunnah, otherwise we will: ‘Fall into difficulties and conflicts when dealing with primary textual evidence that would otherwise contradict our definition of innovation.’
As you know, the word ‘Sunnah’, in both Arabic and in the Sharīʿah , means a way, or a custom.
According to the Shaykh: ‘When the Prophet (sallallahu 'alayhi wa sallam) says: ‘He who inaugurates a good Sunnah in Islam….and he who introduces a bad Sunnah in Islam’, the meaning can only be: He who inaugurates a ‘good way’, or ‘bad way.’ It cannot possibly mean anything else.’
It follows that the meaning of the word ‘Sunnah’ is not what many – perhaps most – people understand; namely that it refers to the ʼaḥādīth themselves.
The Sunnah of the Prophet (sallallahu 'alayhi wa sallam) reflects his way of acting; of ordering; of accepting; and of rejecting. The word Sunnah also applies to the Rashidun who followed his way of acting; of ordering; of accepting; and of rejecting. It is clear from this that all practices that are newly begun must be examined in light of the Sunnah.
It is clear from numerous ʼaḥādīth (most of which are contained in the sahîh collections) that many of the Companions initiated new acts; new forms of invocation (dhikr), supplications (dua), and so on, that the Prophet (sallallahu 'alayhi wa sallam) had not previously done, or ordered to be done.
The Shaykh gives a number of examples of such ʼaḥādīth; I will use only three – sufficient to demonstrate the truth of what is being claimed:
Bukhari and Muslim relate that Rifa’a ibn Rafi said: ‘When we were praying behind the Prophet (sallallahu 'alayhi wa sallam) and he raised his head from bowing and said: ‘Allāh hears whoever praises Him’, a man behind him said: ‘Our Lord, yours is the praise, abundantly, wholesomely, and blessedly therein.’ When he rose to leave, the Prophet (sallallahu 'alayhi wa sallam) asked: ‘Who said it?’, and when the man replied that it was he, the Prophet (sallallahu 'alayhi wa sallam) said: ‘I saw thirty-odd angels each striving to be the one to write it.’
According to the Shaykh: ‘Ibn Hajar writes that the ḥādīth indicates the permissibility of initiating new expressions of dhikr in the prayer other than the ones related through ʼaḥādīth texts, as long as they do not contradict those conveyed by the ʼaḥādīth. (cf. ‘Fath al-Bari’).’
Note: This is of particular relevance to (certain) expressions of dhikr made by the Sufis. The burden of proof rests with those who claim that such expressions are haram.
And again:
Bukhari and Muslim relate from Abu Hurayra (radi Allahu ‘anhu) that at the dawn prayer the Prophet (sallallahu 'alayhi wa sallam) said to Bilal: ‘Bilal, tell me which of your acts in Islam you are most hopeful about, for I have heard the footfall of your sandals in paradise’; and he replied: ‘I have done nothing I am more hopeful about than the fact that I do not perform ablution at any time of the night or day without praying with that ablution whatever has been destined for me to pray.’
According to the Shaykh: ‘Ibn Hajar Asqalani writes that the ḥādīth shows it is permissible to use personal reasoning (ijtihad) in choosing times for acts of worship, for Bilal reached the conclusions he mentioned by his own inference, and the Prophet (sallallahu 'alayhi wa sallam) confirmed him therein. (cf. ‘Fath al-Bari’).’
And again:
‘Bukhari relates from Aisha (Allah be well pleased with her) that the Prophet (sallallahu 'alayhi wa sallam) dispatched a man at the head of a military expedition who recited the Qur’an for his companions at prayer, finishing each recital with (the Surah) al-Ikhlas. When they returned, they mentioned this to the Prophet (sallallahu 'alayhi wa sallam), who told them: ‘Ask him why he does this’, and when they asked him, the man replied: ‘because it describes the All-merciful, and I love to recite it.’ The Prophet (sallallahu 'alayhi wa sallam) said to them: ‘Tell him Allah loves him.’
The Shaykh reminds us that: ‘All these ʼaḥādīth are about prayer – the most important act of worship; of which the Prophet (sallallahu 'alayhi wa sallam) said: “Pray as you have seen me pray”’.
In spite of the fact that his acts of worship were superior to those mentioned above, the Prophet (sallallahu 'alayhi wa sallam)’s confirmation of their acceptance demonstrates that he did not consider them to be a reprehensible innovation.
According to the Shaykh, the Companions acted in obedience to Allāh (Subḥānahu ūta'āla) who commanded that we: ‘…do good so that (we) may succeed (and that we): Strive hard for Allāh as is His due.’ (Al-Haj: 77-78); and in obedience to the Prophet (sallallahu 'alayhi wa sallam), who said: ‘He who inaugurates a good Sunnah in Islam earns the reward of it and all who perform it after him without diminishing their own rewards in the slightest.’ The Companions acted out of conviction that such deeds were good, and of benefit to the Muslim community.
It is clear that the Sunnah and way of the Prophet (sallallahu 'alayhi wa sallam) was to accept those deeds that were acts of worship, and those good deeds that conformed to the Sharīʿah; and to reject those that were otherwise.
The Shaykh reminds us that: ‘Following from the behaviour of the Prophet (sallallahu 'alayhi wa sallam), and that of his caliphal successors and Companions, the scholars of Islam have established the rule that any new matter must be judged according to the principles and primary texts of the Sharīʿah. Whatever is attested to by the law as being good is acknowledged as good, and whatever is attested to by the law as being a contravention and bad is rejected as a blameworthy innovation (bida).’
The Shaykh argues that in order to accurately define innovation (bida) we must first define the Sunnah, otherwise we will: ‘Fall into difficulties and conflicts when dealing with primary textual evidence that would otherwise contradict our definition of innovation.’
As you know, the word ‘Sunnah’, in both Arabic and in the Sharīʿah , means a way, or a custom.
According to the Shaykh: ‘When the Prophet (sallallahu 'alayhi wa sallam) says: ‘He who inaugurates a good Sunnah in Islam….and he who introduces a bad Sunnah in Islam’, the meaning can only be: He who inaugurates a ‘good way’, or ‘bad way.’ It cannot possibly mean anything else.’
It follows that the meaning of the word ‘Sunnah’ is not what many – perhaps most – people understand; namely that it refers to the ʼaḥādīth themselves.
The Sunnah of the Prophet (sallallahu 'alayhi wa sallam) reflects his way of acting; of ordering; of accepting; and of rejecting. The word Sunnah also applies to the Rashidun who followed his way of acting; of ordering; of accepting; and of rejecting. It is clear from this that all practices that are newly begun must be examined in light of the Sunnah.
It is clear from numerous ʼaḥādīth (most of which are contained in the sahîh collections) that many of the Companions initiated new acts; new forms of invocation (dhikr), supplications (dua), and so on, that the Prophet (sallallahu 'alayhi wa sallam) had not previously done, or ordered to be done.
The Shaykh gives a number of examples of such ʼaḥādīth; I will use only three – sufficient to demonstrate the truth of what is being claimed:
Bukhari and Muslim relate that Rifa’a ibn Rafi said: ‘When we were praying behind the Prophet (sallallahu 'alayhi wa sallam) and he raised his head from bowing and said: ‘Allāh hears whoever praises Him’, a man behind him said: ‘Our Lord, yours is the praise, abundantly, wholesomely, and blessedly therein.’ When he rose to leave, the Prophet (sallallahu 'alayhi wa sallam) asked: ‘Who said it?’, and when the man replied that it was he, the Prophet (sallallahu 'alayhi wa sallam) said: ‘I saw thirty-odd angels each striving to be the one to write it.’
According to the Shaykh: ‘Ibn Hajar writes that the ḥādīth indicates the permissibility of initiating new expressions of dhikr in the prayer other than the ones related through ʼaḥādīth texts, as long as they do not contradict those conveyed by the ʼaḥādīth. (cf. ‘Fath al-Bari’).’
Note: This is of particular relevance to (certain) expressions of dhikr made by the Sufis. The burden of proof rests with those who claim that such expressions are haram.
And again:
Bukhari and Muslim relate from Abu Hurayra (radi Allahu ‘anhu) that at the dawn prayer the Prophet (sallallahu 'alayhi wa sallam) said to Bilal: ‘Bilal, tell me which of your acts in Islam you are most hopeful about, for I have heard the footfall of your sandals in paradise’; and he replied: ‘I have done nothing I am more hopeful about than the fact that I do not perform ablution at any time of the night or day without praying with that ablution whatever has been destined for me to pray.’
According to the Shaykh: ‘Ibn Hajar Asqalani writes that the ḥādīth shows it is permissible to use personal reasoning (ijtihad) in choosing times for acts of worship, for Bilal reached the conclusions he mentioned by his own inference, and the Prophet (sallallahu 'alayhi wa sallam) confirmed him therein. (cf. ‘Fath al-Bari’).’
And again:
‘Bukhari relates from Aisha (Allah be well pleased with her) that the Prophet (sallallahu 'alayhi wa sallam) dispatched a man at the head of a military expedition who recited the Qur’an for his companions at prayer, finishing each recital with (the Surah) al-Ikhlas. When they returned, they mentioned this to the Prophet (sallallahu 'alayhi wa sallam), who told them: ‘Ask him why he does this’, and when they asked him, the man replied: ‘because it describes the All-merciful, and I love to recite it.’ The Prophet (sallallahu 'alayhi wa sallam) said to them: ‘Tell him Allah loves him.’
The Shaykh reminds us that: ‘All these ʼaḥādīth are about prayer – the most important act of worship; of which the Prophet (sallallahu 'alayhi wa sallam) said: “Pray as you have seen me pray”’.
In spite of the fact that his acts of worship were superior to those mentioned above, the Prophet (sallallahu 'alayhi wa sallam)’s confirmation of their acceptance demonstrates that he did not consider them to be a reprehensible innovation.
According to the Shaykh, the Companions acted in obedience to Allāh (Subḥānahu ūta'āla) who commanded that we: ‘…do good so that (we) may succeed (and that we): Strive hard for Allāh as is His due.’ (Al-Haj: 77-78); and in obedience to the Prophet (sallallahu 'alayhi wa sallam), who said: ‘He who inaugurates a good Sunnah in Islam earns the reward of it and all who perform it after him without diminishing their own rewards in the slightest.’ The Companions acted out of conviction that such deeds were good, and of benefit to the Muslim community.
It is clear that the Sunnah and way of the Prophet (sallallahu 'alayhi wa sallam) was to accept those deeds that were acts of worship, and those good deeds that conformed to the Sharīʿah; and to reject those that were otherwise.
The Shaykh reminds us that: ‘Following from the behaviour of the Prophet (sallallahu 'alayhi wa sallam), and that of his caliphal successors and Companions, the scholars of Islam have established the rule that any new matter must be judged according to the principles and primary texts of the Sharīʿah. Whatever is attested to by the law as being good is acknowledged as good, and whatever is attested to by the law as being a contravention and bad is rejected as a blameworthy innovation (bida).’
Grandad
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Shaykh Keller refers to two scholars. The first, Sheikh Muhammad Jurdani writes:
‘It has been stated (by Izz ibn Abd al-Salam) that innovations (bida) fall under the five headings of the Sacred Law (namely; the obligatory, unlawful, recommended, offensive, and permissible).
‘The first category comprises innovations that are obligatory , such as recording the Qur’an and the laws of Islam in writing when it was feared that something might be lost from them; the study of the disciplines of Arabic that are necessary to understand the Qur’an and Sunnah such as grammar, word declension, and lexicography; ʼaḥādīth classification to distinguish between genuine and spurious prophetic traditions; and the philosophical refutations of arguments advanced by the Mu’tazilites and the like.
‘The second category is that of unlawful innovations such as non- Islamic taxes and levies, giving positions of authority in Sacred Law to those unfit for them, and devoting one’s time to learning the beliefs of heretical sects that contravene the tenets of faith of Ahl al-Sunna.
‘The third category consists of recommended innovations such as building hostels and schools of Sacred Law, recording the research of Islamic schools of legal thought, writing books on beneficial subjects, extensive research into fundamentals and particular applications of Sacred Law, in-depth studies of Arabic linguistics, the reciting of wirds by those with a Sufi path, and commemorating the birth (mawlid), of the Prophet Muhammad (Allah bless him and give him peace) and wearing ones best and rejoicing at it.
‘The fourth category includes innovations that are offensive, such as embellishing mosques, decorating the Qur’an and having a backup man (muballigh) loudly repeat the spoken Allahu Akbar of the imam when the latter’s voice is already clearly audible to those who are praying behind him.
‘The fifth category is that of innovations that are permissible, such as sifting flour, using spoons and having more enjoyable food, drink and housing.’ (‘al Jawahir al-luluiyya fi sharh al-Arbain al-nawawiyya; pages 220-21).
The second, Sheikh Abdullah al-Ghimari writes:
‘Izz ibn Abd al-Salam classifies innovations (bida), according to their benefit, harm, or indifference, into the five categories of rulings: the obligatory, recommended, unlawful, offensive, and permissible; giving examples of each and mentioning the principles of Sacred Law that verify his classification. His words on the subject display his keen insight and comprehensive knowledge of both the principles of jurisprudence and the human advantages and disadvantages in view of which the Lawgiver has established the rulings of Sacred Law.
‘Because his classification of innovation (bida) was established on a firm basis in Islamic jurisprudence and legal principles, it was confirmed by Imam Nawawi, Ibn Hajar Asqalani, and the vast majority of Islamic scholars, who received his words with acceptance and viewed it obligatory to apply them to the new events and contingencies that occur with the changing times and the peoples who live in them.
‘One may not support the denial of his classification by clinging to the ḥādīth ‘Every innovation is misguidance’, because the only form of innovation that is without exception misguidance is that concerning tenets of faith, like the innovations of the Mutazilites, Qadarites, Murjiites, and so on, that contradicted the beliefs of the early Muslims. This is the innovation of misguidance because it is harmful and devoid of benefit. As for innovation in works, meaning the occurrence of an act connected with worship or something else that did not exist in the first century of Islam, it must necessarily be judged according to the five categories mentioned by Izz ibn Abd al-Salam.
‘To claim that such innovation is misguidance without further qualification is simply not applicable to it, for new things are among the exigencies brought into being by the passage of time and generations, and nothing that is new lacks a ruling of Allah Most High that is applicable to it, whether explicitly mentioned in primary texts, or inferable from them in some way.
‘The only reason that Islamic law can be valid for every time and place and be the consummate and most perfect of all divine laws is because it comprises general methodological principles and universal criteria, together with the ability its scholars have been endowed with to understand its primary texts, the knowledge of types of analogy and parallelism, and the other excellences that characterize it. Were we to rule that every new act that has come into being after the first century of Islam is an innovation of misguidance without considering whether it entails benefit or harm, it would invalidate a large share of the fundamental bases of Sacred Law as well as those rulings established by analogical reasoning, and would narrow and limit the Sacred Laws vast and comprehensive scope.’ (Adilla Ahl al-Sunna wa al-Jamaa; pages 145-47).
End of summary
‘It has been stated (by Izz ibn Abd al-Salam) that innovations (bida) fall under the five headings of the Sacred Law (namely; the obligatory, unlawful, recommended, offensive, and permissible).
‘The first category comprises innovations that are obligatory , such as recording the Qur’an and the laws of Islam in writing when it was feared that something might be lost from them; the study of the disciplines of Arabic that are necessary to understand the Qur’an and Sunnah such as grammar, word declension, and lexicography; ʼaḥādīth classification to distinguish between genuine and spurious prophetic traditions; and the philosophical refutations of arguments advanced by the Mu’tazilites and the like.
‘The second category is that of unlawful innovations such as non- Islamic taxes and levies, giving positions of authority in Sacred Law to those unfit for them, and devoting one’s time to learning the beliefs of heretical sects that contravene the tenets of faith of Ahl al-Sunna.
‘The third category consists of recommended innovations such as building hostels and schools of Sacred Law, recording the research of Islamic schools of legal thought, writing books on beneficial subjects, extensive research into fundamentals and particular applications of Sacred Law, in-depth studies of Arabic linguistics, the reciting of wirds by those with a Sufi path, and commemorating the birth (mawlid), of the Prophet Muhammad (Allah bless him and give him peace) and wearing ones best and rejoicing at it.
‘The fourth category includes innovations that are offensive, such as embellishing mosques, decorating the Qur’an and having a backup man (muballigh) loudly repeat the spoken Allahu Akbar of the imam when the latter’s voice is already clearly audible to those who are praying behind him.
‘The fifth category is that of innovations that are permissible, such as sifting flour, using spoons and having more enjoyable food, drink and housing.’ (‘al Jawahir al-luluiyya fi sharh al-Arbain al-nawawiyya; pages 220-21).
The second, Sheikh Abdullah al-Ghimari writes:
‘Izz ibn Abd al-Salam classifies innovations (bida), according to their benefit, harm, or indifference, into the five categories of rulings: the obligatory, recommended, unlawful, offensive, and permissible; giving examples of each and mentioning the principles of Sacred Law that verify his classification. His words on the subject display his keen insight and comprehensive knowledge of both the principles of jurisprudence and the human advantages and disadvantages in view of which the Lawgiver has established the rulings of Sacred Law.
‘Because his classification of innovation (bida) was established on a firm basis in Islamic jurisprudence and legal principles, it was confirmed by Imam Nawawi, Ibn Hajar Asqalani, and the vast majority of Islamic scholars, who received his words with acceptance and viewed it obligatory to apply them to the new events and contingencies that occur with the changing times and the peoples who live in them.
‘One may not support the denial of his classification by clinging to the ḥādīth ‘Every innovation is misguidance’, because the only form of innovation that is without exception misguidance is that concerning tenets of faith, like the innovations of the Mutazilites, Qadarites, Murjiites, and so on, that contradicted the beliefs of the early Muslims. This is the innovation of misguidance because it is harmful and devoid of benefit. As for innovation in works, meaning the occurrence of an act connected with worship or something else that did not exist in the first century of Islam, it must necessarily be judged according to the five categories mentioned by Izz ibn Abd al-Salam.
‘To claim that such innovation is misguidance without further qualification is simply not applicable to it, for new things are among the exigencies brought into being by the passage of time and generations, and nothing that is new lacks a ruling of Allah Most High that is applicable to it, whether explicitly mentioned in primary texts, or inferable from them in some way.
‘The only reason that Islamic law can be valid for every time and place and be the consummate and most perfect of all divine laws is because it comprises general methodological principles and universal criteria, together with the ability its scholars have been endowed with to understand its primary texts, the knowledge of types of analogy and parallelism, and the other excellences that characterize it. Were we to rule that every new act that has come into being after the first century of Islam is an innovation of misguidance without considering whether it entails benefit or harm, it would invalidate a large share of the fundamental bases of Sacred Law as well as those rulings established by analogical reasoning, and would narrow and limit the Sacred Laws vast and comprehensive scope.’ (Adilla Ahl al-Sunna wa al-Jamaa; pages 145-47).
End of summary
Grandad
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Concerning intention:
Highest among the legal maxims of Islamic jurisprudence are those ranked as Normative (Al-Qawâ‘id Al-Qulliyyah Al-Kubrâ). These are maxims that are:
1. Agreeable to all scholars and all Madhâhib.
2. Have the highest degree of inclusiveness (of related branches of Fiqh).
One such maxim is that: ‘Acts are judged by the intention behind them’
Allāh (Subḥānahu ūta'āla) assures us that: ‘He will not call you to account for oaths you have uttered unintentionally, but He will call you to account for what you mean in your hearts. Allāh is most forgiving and forbearing.’ (Al-Baqara: 225).
Commenting on this Âyah, Ibn Hazm writes that the soul is the object that is being commanded to carry out acts; yet the body is its machine, so should the soul intend to do something by its machine (the body), there can be nothing except what the soul has intended before. (cf. ‘Al-Ihkâm fî Usûl Al-Ahkâm’; Volume 5; page 132).
From the Sunnah, we have:
‘Narrated Al-Humaidi ‘Abdullâh ibn Az-Zubiyr that Sufyân that Yahiyah ibn Sa‘id Al-Ansâriy that Muhammad ibn Ibrâhîm At-Tiymiy that ‘Alqamah ibn Waqqâs Al-Liysiy that ‘Umar Ibn Al-Khattâb: Allāh's Messenger said: “The reward of deeds depends on the intentions and every person will get the reward according to what he has intended. So whoever emigrates for Allāh and His Messenger, his emigration will be for Allāh and His Messenger and whoever emigrates for worldly benefits or for a woman to marry, his emigration will be for what he emigrated for.”’ (Summarised from Sahîh Al-Bukhârî: ‘The Book of Revelation, 1’). And again:
‘Narrated Yahyâ ibn Qaz‘ah that Mâlik that Yahyâ ibn Sa‘îd that Muhammad ibn Al-Hârith ‘Alqamah ibn Waqqâs Al-Liysiy that ‘Umar Ibn Al-Khattâb: Allāh's Messenger said: “The reward of a deed depends on the intention and every person will get the reward according to what he has intended. So whoever emigrates for Allāh and His Messenger, his emigration will be for Allāh and His Messenger and whoever emigrates for worldly benefits or for a woman to marry, his emigration will be for what he emigrated for.”’ (Sahîh Al-Bukhârî: ‘The Book of Revelation; 4783.’
It is necessary for intention to be present so that one can:
Distinguish between a deed that is for the pleasure of Allāh, or an act of worship, and one that is not.
Distinguish between the Hukum of the deed; whether it a duty, obligation task, assignment, and so on (Wâjib); an optional worship (Nafl); or a vow to Allāh (Subḥānahu ūta'āla).
Except for Hajj and Umra, intention is a matter of the heart:
‘Should a man utter something which is different from what that is in his heart, what is in his heart takes the priority over what he utters.’ (Ibn Nujaim: ‘Al-Bahr ar-Râ’iq Sharh Kanz ad-Daqâ’iq’; Volume 2; page 171).
As far as Sufi acts of worship are concerned (excluding the obligatory acts, of course) they are rightly classed as optional. As for the intention behind them; only Allāh (Subḥānahu ūta'āla) is able to judge what is truly in a person’s heart. This being so, it would be wise not to usurp His prerogative; not to make an ʾIlāh of ourselves.
Highest among the legal maxims of Islamic jurisprudence are those ranked as Normative (Al-Qawâ‘id Al-Qulliyyah Al-Kubrâ). These are maxims that are:
1. Agreeable to all scholars and all Madhâhib.
2. Have the highest degree of inclusiveness (of related branches of Fiqh).
One such maxim is that: ‘Acts are judged by the intention behind them’
Allāh (Subḥānahu ūta'āla) assures us that: ‘He will not call you to account for oaths you have uttered unintentionally, but He will call you to account for what you mean in your hearts. Allāh is most forgiving and forbearing.’ (Al-Baqara: 225).
Commenting on this Âyah, Ibn Hazm writes that the soul is the object that is being commanded to carry out acts; yet the body is its machine, so should the soul intend to do something by its machine (the body), there can be nothing except what the soul has intended before. (cf. ‘Al-Ihkâm fî Usûl Al-Ahkâm’; Volume 5; page 132).
From the Sunnah, we have:
‘Narrated Al-Humaidi ‘Abdullâh ibn Az-Zubiyr that Sufyân that Yahiyah ibn Sa‘id Al-Ansâriy that Muhammad ibn Ibrâhîm At-Tiymiy that ‘Alqamah ibn Waqqâs Al-Liysiy that ‘Umar Ibn Al-Khattâb: Allāh's Messenger said: “The reward of deeds depends on the intentions and every person will get the reward according to what he has intended. So whoever emigrates for Allāh and His Messenger, his emigration will be for Allāh and His Messenger and whoever emigrates for worldly benefits or for a woman to marry, his emigration will be for what he emigrated for.”’ (Summarised from Sahîh Al-Bukhârî: ‘The Book of Revelation, 1’). And again:
‘Narrated Yahyâ ibn Qaz‘ah that Mâlik that Yahyâ ibn Sa‘îd that Muhammad ibn Al-Hârith ‘Alqamah ibn Waqqâs Al-Liysiy that ‘Umar Ibn Al-Khattâb: Allāh's Messenger said: “The reward of a deed depends on the intention and every person will get the reward according to what he has intended. So whoever emigrates for Allāh and His Messenger, his emigration will be for Allāh and His Messenger and whoever emigrates for worldly benefits or for a woman to marry, his emigration will be for what he emigrated for.”’ (Sahîh Al-Bukhârî: ‘The Book of Revelation; 4783.’
It is necessary for intention to be present so that one can:
Distinguish between a deed that is for the pleasure of Allāh, or an act of worship, and one that is not.
Distinguish between the Hukum of the deed; whether it a duty, obligation task, assignment, and so on (Wâjib); an optional worship (Nafl); or a vow to Allāh (Subḥānahu ūta'āla).
Except for Hajj and Umra, intention is a matter of the heart:
‘Should a man utter something which is different from what that is in his heart, what is in his heart takes the priority over what he utters.’ (Ibn Nujaim: ‘Al-Bahr ar-Râ’iq Sharh Kanz ad-Daqâ’iq’; Volume 2; page 171).
As far as Sufi acts of worship are concerned (excluding the obligatory acts, of course) they are rightly classed as optional. As for the intention behind them; only Allāh (Subḥānahu ūta'āla) is able to judge what is truly in a person’s heart. This being so, it would be wise not to usurp His prerogative; not to make an ʾIlāh of ourselves.
+ https://discover-the-truth.com/2015/01/23/quran-2225-unintentional-oaths/Concerning intention:Highest among the legal maxims of Islamic jurisprudence are those ranked as Normative (Al-Qawâ‘id Al-Qulliyyah Al-Kubrâ). These are maxims that are:1. Agreeable to all scholars and all Madhâhib.2. Have the highest degree of inclusiveness (of related branches of Fiqh).One such maxim is that: ‘Acts are judged by the intention behind them’Allāh (Subḥānahu ūta'āla) assures us that: ‘He will not call you to account for oaths you have uttered unintentionally, but He will call you to account for what you mean in your hearts. Allāh is most forgiving and forbearing.’ (Al-Baqara: 225).Commenting on this Âyah, Ibn Hazm writes that the soul is the object that is being commanded to carry out acts; yet the body is its machine, so should the soul intend to do something by its machine (the body), there can be nothing except what the soul has intended before. (cf. ‘Al-Ihkâm fî Usûl Al-Ahkâm’; Volume 5; page 132). From the Sunnah, we have:‘Narrated Al-Humaidi ‘Abdullâh ibn Az-Zubiyr that Sufyân that Yahiyah ibn Sa‘id Al-Ansâriy that Muhammad ibn Ibrâhîm At-Tiymiy that ‘Alqamah ibn Waqqâs Al-Liysiy that ‘Umar Ibn Al-Khattâb: Allāh's Messenger said: “The reward of deeds depends on the intentions and every person will get the reward according to what he has intended. So whoever emigrates for Allāh and His Messenger, his emigration will be for Allāh and His Messenger and whoever emigrates for worldly benefits or for a woman to marry, his emigration will be for what he emigrated for.”’ (Summarised from Sahîh Al-Bukhârî: ‘The Book of Revelation, 1’). And again:‘Narrated Yahyâ ibn Qaz‘ah that Mâlik that Yahyâ ibn Sa‘îd that Muhammad ibn Al-Hârith ‘Alqamah ibn Waqqâs Al-Liysiy that ‘Umar Ibn Al-Khattâb: Allāh's Messenger said: “The reward of a deed depends on the intention and every person will get the reward according to what he has intended. So whoever emigrates for Allāh and His Messenger, his emigration will be for Allāh and His Messenger and whoever emigrates for worldly benefits or for a woman to marry, his emigration will be for what he emigrated for.”’ (Sahîh Al-Bukhârî: ‘The Book of Revelation; 4783.’It is necessary for intention to be present so that one canistinguish between a deed that is for the pleasure of Allāh, or an act of worship, and one that is not.Distinguish between the Hukum of the deed; whether it a duty, obligation task, assignment, and so on (Wâjib); an optional worship (Nafl); or a vow to Allāh (Subḥānahu ūta'āla).Except for Hajj and Umra, intention is a matter of the heart:‘Should a man utter something which is different from what that is in his heart, what is in his heart takes the priority over what he utters.’ (Ibn Nujaim: ‘Al-Bahr ar-Râ’iq Sharh Kanz ad-Daqâ’iq’; Volume 2; page 171).As far as Sufi acts of worship are concerned (excluding the obligatory acts, of course) they are rightly classed as optional. As for the intention behind them; only Allāh (Subḥānahu ūta'āla) is able to judge what is truly in a person’s heart. This being so, it would be wise not to usurp His prerogative; not to make an ʾIlāh of ourselves.
aaj
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[h=1]Sufism is deviation by Dr Zakir naik[/h]
[h=1]is sufism part of Islam? | Abdurraheem Green, Bilal Philips, Dr. Zakir Naik[/h]
[h=1]BEWARE OF SUFI ISLAM! by Dr. Bilal Philips[/h]
[h=1]The History of Sufism / The Life of Junaid Baghdadi[/h]
[h=1]Reality of Sufism -by Abu Hasnayn Murtaza Khan[/h]
[h=1]Who and what is Barelwi Barelvi ? - Murtaza Khan[/h]
[h=1]is sufism part of Islam? | Abdurraheem Green, Bilal Philips, Dr. Zakir Naik[/h]
[h=1]BEWARE OF SUFI ISLAM! by Dr. Bilal Philips[/h]
[h=1]The History of Sufism / The Life of Junaid Baghdadi[/h]
[h=1]Reality of Sufism -by Abu Hasnayn Murtaza Khan[/h]
[h=1]Who and what is Barelwi Barelvi ? - Murtaza Khan[/h]
beleiver
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Who are these people ^ to judge one sect from another? is that permitted by God, moral or just? Unless one sect is oppressing the other by force and prohibiting their worship and way of life, is it any of their business?
Only God can judge a deviant sect surely?
One thing i have never heard of is an oppressive Sufi..
Only God can judge a deviant sect surely?
One thing i have never heard of is an oppressive Sufi..
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AbdurRahman.
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There are many deviants and kaafirs masquerading as sufis, an example of the kaafir 'sufi' is one who says God is everything! :Emoji46:
however we cannot lump all sufism in the same boat; there is a sunni form of sufism which is still original; sufism is basically an emphasis on zikr to get closer to ALlah; see link:
http://www.masud.co.uk/ISLAM/nuh/sufism.htm
however we cannot lump all sufism in the same boat; there is a sunni form of sufism which is still original; sufism is basically an emphasis on zikr to get closer to ALlah; see link:
http://www.masud.co.uk/ISLAM/nuh/sufism.htm
'abd al-hakeem
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aaj
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They are called people of knowledge who are obeying Allah in enjoining good and forbidding evil, in advising the ummah against deviations and deviant paths. If you don't know who they are then perhaps you should worry more about that then about "judging" others.
And that "only God" can judge is really getting old. We are Allah's witnesses on earth, we have been given the knowledge (islam) to judge truth from falsehood. "only ALlah can judge" excuse will not hold up on Judgement day when Allah will question those who go astray or sin and others tried to warn and advise them.
who is a bigger oppressor than one who denies Allah His rights?
beleiver
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I would of thought no one, nothing can deny Allaha His rights, except possibly the Devil if we let him..
Seems to me the focus of preaching in Gods name should be universal Love, the more one deviates from that path the more deviant it becomes..The closer to hate the closer the Devil..
My understanding is both Mohamed and Jesus wanted people to seek Gods Knowledge and guidance direct from God him self, no need for a middle man, a third party or institution that can be corrupted by hypocrites.
When God sent Mohamed He made it clear from my interpretation of the Quran that He didn't want people talking for God, he wanted people to listen to God them selves, as has has no Partners or associates, its repeated over and over it becomes a point to take notice.
If people pray for Allaha's guidance, he will guide them if he wants to to, its between Him and his slave, only God can Judge how pure the hearts of his slaves are, if they are living righteous lives ..Only he can Judge such things surley? Who else can hear ones prayers?
So any one else forming associations in Gods name, telling others how to Pray and live their lives or belittling others or projecting anything negative on others, is a deviation from the path, who ever is doing it, imho?
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aaj
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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). "
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.
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]