Are Sufi's closer to the Quaranic teachings

[amina_sis]

I'm learning about Sufism and I'm wondering if they go by what the Quran says more than Sunni's or others? Meaning...not as much emphasis on the Hadith as on the Quran. What are the basic differences between a Sufi, Shia't, and Suni?
Also, I found a website on Islam and Sufi's and I'm not sure if it's real or fake. Don't know if I can list their web address here. How will I know if it's fake or real?
Amina
wasalamalaikum

[abaleada]

assalaamu `alaykum
The differences between Shi`ah and Sufi are the same as those for Shi`ah and Sunni, since Sufi is just a deeper study of Sunni Islam.

Some useful articles:
http://www.tazkiya.net/Library/Artic...f_tasawwuf.htm
http://www.tazkiya.net/Library/Fiqh/...n_reality.html
http://www.tazkiya.net/Library/Artic..._forgotten.htm
http://www.tazkiya.net/Library/Fiqh/...lse_sufis.html
http://www.tazkiya.net/Library/Artic...onal_islam.htm
http://www.tazkiya.net/Library/Artic...f_in_islam.htm
http://www.tazkiya.net/Library/Fiqh/...m_shariah.html
http://www.tazkiya.net/Library/Artic...sm_is_bida.htm
http://www.tazkiya.net/Library/Artic...nd_shariah.htm
http://www.tazkiya.net/Library/Artic...o_tasawwuf.htm

Inhallah this helps
-Abbie

Originally posted by amina_sis
I'm learning about Sufism and I'm wondering if they go by what the Quran says more than Sunni's or others? Meaning...not as much emphasis on the Hadith as on the Quran. What are the basic differences between a Sufi, Shia't, and Suni?
Also, I found a website on Islam and Sufi's and I'm not sure if it's real or fake. Don't know if I can list their web address here. How will I know if it's fake or real?
Amina
wasalamalaikum

[Consider]

Good website for islamic information:

http://63.175.194.25/index.php?ln=eng&dgn=3

[thekid]

As salaam alai kum

I would recommend the two books whoose links i have given below. Both give "proofs" from the Quran and the sunnah.

Look for the book titled "the other side of sufism".
http://www.alharamain.org/alharamain...um=4&number=61



Sufism ,its origins.
http://www.alharamain.org/alharamain...m=4&number=197

[abaleada]

assalaamu `alaykum
These sites have a strong wahhabi influence and will only show a side of sufism that doesn't portray sufism honestly - they have focused on some extreme elements and have then portrayed those elements as mainstream sufism. This, as any convert knows, is the wrong approach, because if we had only looked at the extreme elements of Islam, none of us would have converted.

I don't reccommend against reading these sites, but it is very important to know their perspective. One of the reasons that wahhabism is so strongly pitted against Sufi Islam is because Sufi scholars have done a lot of work to refute wahhabism.
-Abbie

Originally posted by thekid
As salaam alai kum

I would recommend the two books whoose links i have given below. Both give "proofs" from the Quran and the sunnah.

Look for the book titled "the other side of sufism".eme eslement
http://www.alharamain.org/alharamain...m= 4&number=61



Sufism ,its origins.
http://htt;://www.alharamain.org/alh...m=4&number=197

[thekid]

wa alai kum salam.

This, as any convert knows, is the wrong approach, because if we had only looked at the extreme elements of Islam, none of us would have converted.

I personally feel that we ought to check for references and then believe/disbelieve the matter in those books..

I'm not saying that all sufis are bad or unislamic, it depends on the extent of "deviation". There are good guys and bad guys ut one has to agree that a large number of practices done by some of these guys cannot be proved from the quran and the sunnah.

I do agree that there may be a legitimate difference of opinion if both the opinions are based on the quran and the authentic hadith however i dont believe that we can have different kinds of islam and all of them can be from Allaah and his messenger.

[3aber sabeel]

Originally posted by abaleada
assalaamu `alaykum
These sites have a strong wahhabi influence and will only show a side of sufism that doesn't portray sufism honestly - they have focused on some extreme elements and have then portrayed those elements as mainstream sufism. This, as any convert knows, is the wrong approach, because if we had only looked at the extreme elements of Islam, none of us would have converted.

I don't reccommend against reading these sites, but it is very important to know their perspective. One of the reasons that wahhabism is so strongly pitted against Sufi Islam is because Sufi scholars have done a lot of work to refute wahhabism.
-Abbie

What the scholars said about sufism:

Imaam Ash-Shaa'fee on Sufism (who came before Imam Abdul-Wahab):

"If a person exercised Sufism (Tasawafa) at the beginning of the day, he does not come to Dhuhur except an idiot." [Talbees Iblees].

The famous Sheikh Abu Bakr Al-Jaza'iri stated:

"Sufism is a shameful deception which begins with Dhikr and ends with Kufr. Its outward manifestation appears to be piety, but its inward reality forsakes the Commandments of Allah." [Illat-Tasawwuf Yaa Ibadallah].

Concerning the spread of Sufism, Ibn Al-Jawzy said:

"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." [Talbees Iblis].

Speaking of the false miracles claimed by many Sufi leaders, Ibn Taymiyah said:

"It may also be done with the help of their devils as they are a people who are as closely attended by devils as they are by their own brothers... These people who experience these satanic happenings are under a great delusion, in their foolishness they are deprived of all blessings, they only increase that which is feared, they devour the wealth of the people in futile acts, they do not order the good, nor do they forbid evil, and they do not fight Jihaad in Allah's Cause." [Al-Fataawaa].

Ibn Al-Jawzy said after criticising the Sufis for their imposition of hardship upon themselves and for their going beyond bounds of abstemiousness to the point of self torture:

"So this self deprivation which went beyond bounds, which we have been forbidden from, has been turned around by the Sufis of our time, i.e.. the sixth century, so that they have become as desirous of food as their predecessors were of hunger, and they enjoy morning meals, evening meals and sweet delicacies, all of which or most of which they attain through impure wealth. They have abandoned lawful earnings, turned away from worship and spread out carpets on which they idly recline, most of them have no desire except for food, drink and frivolous activities. [Talbees Iblees].

www.allaahuakbar.net

As for those authentic and well known books by the 'Ulemah that have refuted Sufism:

1. Al-Fataawaa - by Sheikhul Islam Ibn Taymiyah .
2. Talbess Iblis - by Ibn Al-Jawzy .
3. Tanbeebul-Ghabee ilaa Takfeer Ibn'Arabee - by Burhaanuddeen Al-Baqaa'ee .
4. Tahdheerul-'Ibaad min Ahlil-'Inaad bibid'atil-Ittihaad - by Al-Baqaa'ee .

Sufis have been discussed twice before in this forum:
http://www.ummahforums.com/forum/sho...&threadid=6829

http://www.ummahforums.com/forum/sho...&threadid=6662

[abaleada]

Again, one should look at the source. The site allaahuakbar.net is another wahhabi site, and so it would naturally be inclined against Sufi Islam. Sites such as http;//www.masud.co.uk and http://www.tazkiya.net will be inclined toward Sufi Islam, as they follow what is often referred to as traditional Islam. Best to examine the arguments from each side.

If there were a reference to the quote from al-Shafi`i, some context, and an understanding of the exact circumstances around his quote, I would be more inclined to pay attention to it.
-Abbie

Originally posted by 3aber sabeel
[B]What the scholars said about sufism:

...

www.allaahuakbar.net

[AbuMubarak]

"MB. QASMI" <manager@markazulmaarif.org>
Subject: Concept of Sufism in Islam, Pseudo-Sufis and their deviation from the Path of Islam

Concept of Sufism in Islam
Pseudo-Sufis and their deviation from the Path of Islam
M. Burhanuddin Qasmi <mailto:manager@markazulmaarif.org>
MMERC, Mumbai <http://www.markazulmaarif.org/>
First of all I thank Janab Kaleem Kawaja Saheb for his balanced writing on
'Origin of Wahabism' and pray 'May Allah accept his work and enlighten him
with true knowledge of Islam'. I am in agreement with him -in text and the
way he is dealing with the topic. I would like to add some information on
So-called Sufism and concept of Tassawuf in Islam. Since, people generally
mix-up the things, due to lack of proper knowledge, and then they decide
accordingly. I am following the discussion on the topic 'Origin of Wahabism'
, Sufism, Wahibi Islam, Deobandi Islam, etc on this net as well as other
groups therefore, I take the matter in a broader sense trying to cover those
questions which are still in the hearts of many of our readers along with
consideration of the overall view points of group members in more than one
e-groups.
No doubt 'Contemporary Sufism' pseudo-Sufis and their deviations from the
Islamic Shariah, seen and observed in grave-worshippers day today's routine
is also one of the reasons which has antagonized some of our Muslim brother
and hence they not only scorn Sufism rather they hate real Sufism also. I
have parted my below write-up in to two-
1. Pseudo Sufism. (Constituents and Islamic guidance.)
2. Concept of Tasawwuf in Islam
I tried my best to be concise and precise, as yet, not in my mind, penning
down a book or booklet on the subject, and I know net surfers have, some
times, very little time to read long articles; still I tried to convey with
reasonable length so that interested may acquire first hand information on
the subject by reading the article. I hope and pray to almighty Allah that
He may accept our efforts for the 'best' and at least some of my intended
reader get benefit by this tiny work- Ameen.

Pseudo-Sufis and their deviation from the Path of Islam

1. Status of Pseudo Sufis to their disciples.
2. Sufi's own freedom from Islamic obligations.
3. Their custom in the Bai'at of women.
4. Seclusion with woman.
5. Feet kissing, Prostrating in front of the Graves.
6. Urs and Qawwaly.
7. Concept of Mausoleum (Dargaah)
8. Seven time visits of Ajmer equates Hajje Baitullah.
9. Gate of Paradise in Ajmer.
10. {Nazro Niyaaz} to make a vow for offerings at the shrines or for a
person other than Allah.

1. Status of Pseudo Sufis to their disciples:
The heinous beliefs of disciple of these Pseudo Sufis are to think that
these Sufis are Omniscient, Omnipresent and Omnipotent. The supporters of
this Pseudo Sufism not only place their so-called Peer beside Allah
Subhanahu Wa- Ta-Aala but they also think that these Sufis even know what
occurs in the heart of humankind. They also assume that Allah has given the
charge of the universe to these Sufis and He is on rest rather inactive.
They have been given special right to change in Islamic Shariah. In their
belief, these Sufis are exempted form all type of Islamic obligations. These
are some impious creeds of so-called Sufi's supporters, contradicting
Qur'an, Hadith and contrary to the soul of Islamic Shariah.
2. Sufi's own freedom from Islamic obligations:
Pseudo Sufis have been in major cases found that they do not perform any
duty and obligation laid upon them, either they do not care for those duties
or they suppose that they have been exempted from every duty. Sufis of this
sort are found in Delhi, Mumbai, Calcutta and in other cities where
innovations customs frequently.
On any account this type of Sufi is either Faasiq/faajir or out of the
Islamic fold and its campus.

3. Their custom in the Bai'at of women:
(Pledge to lead life according to Shariah and refrain from every don'ts is
called Bai'at in the term of Sufism)
These so-called Sufis even do not care for Halaal and Haraam. Their main
objective is to go on with their trade and brisk business. They without any
hesitation hold the hand and the palm of Allowed women (Non-Mahram)
handshake with them while this is totally against Islamic Law and order.
(Hidaaya-4/442, Fatawa Mahmudia- 1/45)
Hazrat Ayesha May Allah be pleased with her report that the Messenger of
Allah never touched the hand of any women while taking Bai'at of them. He
always made with them a verbal Bai'at. (Bukhaari Shareef-vol.2 Page-470
/726)

4. Seclusion (Privacy) with woman:
Seclusion, Privacy or private conference with a women is commonly observed
in this type of Pseudo Sufism. Some exorcist and professional Jhaar Phook
doer (dealing in exorcising or incantation) also do this. This is
undoubtedly violation of Islamic Laws. Not to speak of chatting, holding
hands, touching palms, Islam has prohibited from gazing at women. In one
Hadith it is said that the person who deeply gazes at the garments of women
to find out body and structure of a woman will not get the fragrance of
Paradise. Prophet of Allah is narrated to have said that whenever a man and
a woman sit in privacy a ,third, Satan comes there and seduce them to sink
in the great sin of adultery and cuckoldry. (Mishkaatul Masaabeeh-2/269)
Imagine, Qur'an says in Surah Ahzaab that whenever you need to ask something
from your spiritual mothers: the wives of Prophet Muhammad, {PBUH} ask them
from behind the curtain. Then how it would be allowed for anyone to have a
private talk with any Non-Mahram woman! (From whom marriage is allowed)

5. Kissing the graves of Saaleheen Ummah and Prostrating in front of their
Graves:
Prostrating in front of graves are so common that even a grave worshipper
never thinks of its being prohibited in the religion of Islam. Really
whosoever have visited any Dargaah would have observed it better. Our ideal
teacher, the teacher of all mankind and Jinn, Muhammad May the peace and
blessings of Allah be upon him has forbidden from this act of sin by saying
''May Allah Curse upon those women who visit the graves and on those who do
Sajdah (prostrate) for graves and enkindle upon (or near) graves.
(Tirmizi-Page-203/1/ Nasai-222/1/ Abu-Daood-461/2)
There is a Hadith in Tirmizee, Volume 2 Page-102, that Prophet (PBUH) has
prohibited bending in front of a person for his respect. This is the very
reason , we the follower of Islam do avoid from such Satanic action and
forbid it very Strictly. We very loudly assert that the kissing of Graves,
Prostrating in front of them or putting flowers and Chaader, singing of
Qauwwali, burning of kindle, Chiragh and circulation round the graves are
unIslamic acts and prohibited in Islamic Shariah.
The prohibition of these acts are so open that Maulana Ahmad Raza Khan and
his Co-thinker Ulama are also admitted the same above opinion. (Ahkaame
Shariat-3- Vol-3) (B.Shariat-157/4)
6. Urs and Qawwaly:
Urs is also one of the innovations in Deene Islam. Some of the so-called
Sufis conceive that Urs is an act of virtue. Hence they make announcement
for Urs, invite people to attend and ask them to share their wealth in this
Melaa which contains many and many evil activities. Beside other evils and
vices, one grassroots level sin is gathering of unveiled, unmarried, married
women and ladies and of those who have attained or are next to the age of
puberty. Men and women mix together and happens what happens.
However Urs, Qauwwali and beating of drums are not allowed in Islam and to
attained to such ceremonies is prohibited. Four Imams according to
Bazzaziyah are unanimous on the prohibition of these acts.
(Fatawa Mahmoodia-Vol. 1-Page-140-142 /219.)
(Fatawa Mahmoodia-Vol. 1-Page-212.)
(Fatawa Rahimia-Vol.3-Page- 194)

7. Concept of Mausoleum (Dargaah):
concept of Mausoleum or Shrine is also against Islamic teachings. The
Messenger of Allah has asked us Muslim to refrain from cementing of graves
and from building a house on it. Muslim Sharif. 1/312 Tirmizi-1/203.
Following this Hadith, there are many authentic Hanafi Fiqah books in which
building of Mausoleum, house, tombs and Shrines on graves have been declared
to be prohibited. (Durre Mukhtaar-3/144 Shami-3/144 Bahrur Raaique-2/194
Tahtaavi Alal Maraquee-335 Fathul Qadeer-2/100 Fatawa
Rahimia-Vol.3-Page-184)

8. Seven time visits of Ajmer equates Hajje Baitullah:
There are some people in our Muslim society who think that if someone visit
Ajmer Sharif for seven times he will get the reward of Hajje-Baitullah. In
fact this the work which Abraha of Yemen wanted to do. Allah has states his
result in Surah Feel. There is no proof for such claims, rather it is a kind
of Shirk. May Allah save us from such sort of creeds.

9. Gate of Paradise in Ajmer:
This is also a harmful belief. Some people think that whosoever passes
through this Gate in Ajmer shall get the ticket for Paradise. Really, this
is an offensive talk. The diverted love of Auliyaa Kiraam has blinded them
to so extent that they never think of the proof for such Belief. For any
belief one must have evidence in Qur'an, Hadith or in the Ijmaa of Saaleheen
Ummah. (Mahmoodia -Vol.1-Page- 231)

10. {Nazro Niyaaz} To make a vow for offerings at the Shrines or for a
person other than Allah:
There are some people who make vow for offering something in the name of
Allah fearing people and put them on the graves of Auliya Allah or on
Taaziyah in the month of Muharram. Similarly, leave an animal in the name of
Ghauth or anyone else other than Allah, this is also vow of sin and to eat
the flash of that animal becomes Haraam, whether they are slaughtered in the
name of Allah or they have been slaughtered on graves or not. Nazar and
Niyaaz made for any one other than Allah, has been made Haram by the Qur'an.
In the word of Allama Abu Ja'far Tahaavi it is Kufr in some cases of Nazr
(vow for creature of Allah). (Fatawa Rahimia-Vol.1-Page- 215)



Concept of Tasawwuf in Islam
1. Introduction of Tasawwuf
2. Need of Tasawwuf
3. Terminology of Tasawwuf
4. Analysis of the word Tasawwuf:
5. Tasawwuf in the Qur'an
6. Tasawwuf in Hadith
7. Tasawwuf in Ijma
8. Tasawwuf in the eyes of Allama Ibn Taimiyah
and Allama Ibn Qayyim
9. True and False Tasawwuf and Sufis
10. Bay't
11. The mode of Bay't
12. Ashghaal & Awraad
13. Conclusion

1. Introduction of Tasawwuf:
Tasawwuf, Tazkiah, Ihsan-o-Sulook, and Tariqah are different names for the
same concept. The concept of Tasawwuf is Takhliah an Ar-razail (purification
of the heart from lowly bestial attributes of lust) and Tahliyah bil Fadhail
(adornment of the heart with the lofty attributes). The people expert in
this science are called Sufis, Murabbis, Mashaekh, Buzurg etc in our Indian
sub-continent.
While introducing Tasawwuf, Maulana Maseehullah Khan sb (Rah.). says, ''The
department of Shari'ah relating to A'male batini (esoteric acts or states of
the heart) is called Tasawwuf and Suluk; and, the department of the Shari'ah
relating to a'male zahiri (exoteric acts or physical acts) is called Fiqh.
The subject matter dealt with by Tasawwuf is Tahzeebe Akhlaq or the
adornment of character while the motive of this branch of the Shari'ah is
the attainment of divine pleasure. The method of acquisition of this divine
pleasure is total obedience to the commands of the Shari'ah. Tsawwuf in fact
is the ruh (soul) and state of perfection of the Deen. Its function is to
purify the batin (the heart) of man from the lowly bestial attributes of
lust, calamities of the tongue, anger, malice, jealousy, love of the world,
love for fame, niggardliness, greed,.... At the same time it (Tasawwuf) aims
at the adornment of the heart with the lofty attributes of repentance,
perseverance, gratefulness, fear of Allah, hope, abstention, tauheed, love,
sincerity, meditation, ....Tasawwuf or Tareeqat is therefore not at all
negatory of the Deen and Shari'ah.'' (Shariat and Tasawwuf by Hazrat Maulana
Maseehullah Khan English version p:11)
2. Need of Tasawwuf:
Now when it is clear that Tasawwuf is not contrary to the Deen, but is in
fact a branch of the Shari'ah, its need is evident. Hazrat Maulana Ashraf
Ali Thanvi states in the introduction of Haqeeqatut Tareeqat:
''After rectification of beliefs and external acts it is Fardh (compulsory)
upon every Muslim to rectify his esoteric acts. Numerous Qur'anic ayat and
innumerable Ahadith narrations explicitly indicate the Fardhiat (compulsion)
of this. However , most people of superficial understanding are neglectful
of these because of their subversive to lowly desires. Who is not aware that
the Qur'an and the Ahadith condemn the opposites of theses noble qualities,
viz., hubbe dunya, hirs, takabbur, riya, shahwat, ghadab, hasad, etc., and
has warned against them. what doubt is there in the fact that the noble
qualities have been commanded and the bestial traits have been prohibited?
This is the actual meaning of reforming the esoteric acts. this is the
primary purpose of Tareeqat. It being Fardh is undoubtedly an established
fact.'' (Shariat and Tasawwuf by Hazrat Maulana Maseehullah Khan English
version p:11)
In brief, Tasawwuf is not contrary to Shari'ah and Islam but a branch of
Shari'ah which deals with purification of heart from wrong habits and
attributes such as love of world, Takabbur( envoy) malice, anger, jealousy
etc and with adornment of heart with good habits and attributes such as
repentance, perseverance, gratefulness, fear of Allah, hope, abstention,
tauheed, love, sincerity etc. The need of purification of heart from these
spiritual diseases and its adornment with good attributes has been stressed
in hundreds of Qur'anic verses and Ahadith. Despite this fact, can it be
called contrary to Shari'ah, baseless or useless???
3. Terminology of Tasawwuf:
Tasawwuf, Tazkiah, Ihsan-o-Sulook, and Tariqah, are different names for the
same branch of learning. In the Qur'an it has been called as Tazkiah; in
Hadith as Ihsan; in the term of Ulama and Sufis of latter period it was
named as Tasawwuf, Ihsan-o-Sulook and Tareeqat wa Marifat- Elahi etc.
Commenting on the term, Maulana Maseehullah Khan sb. says, 'the fountain of
all Islamic teaching is the Qur'an and Sunnah. The inception of this
teaching was in the Majlis (gathering) of Nabi (saws). It was the initial
stage of Islam which was present in its headquarters. It had a confined
number of adherents, hence all branches of Islamic instruction- Tafseer,
Hadith, Fiqh and Tasawwuf - were imparted at one venue, the Madrasah of Nabi
(saws). Separate departments did not exist. However, in this Madrasah of
Nabi (saws) there was permanent group of lovers of Allah and devotees of
Rasulullah (saws) who were at all times engaged in the purification of the
nafs, and reformation of the batin by means of practical education. This
group is called Ashab-e-Suffah. Later when Islam acquired an universal
status, the Ulama of Deen formulated the teachings of Islam into separate
departments. Those who rendered service to the knowledge of Hadith are
called Muhaddithin; those who undertook the responsibility of Tafseer are
called the Mufassireen; those who specialized in Fiqh are called Fuqaha
while those who took custody of the department of Islah al-Batin
(purification of the nafs) became known as the Masha-ikh Sufiya.'' (Shariat
and Tasawwuf by Hazrat Maulana Maseehullah Khan English version p:15)
Some people oppose Tasawwuf and declare it Bid'ah (innovation) arguing that
this name is not found in the Qur'an, Hadith, and in Sahabas'' period but
they forget the same case with many important branches of Islamic learning.
Like Tasawwuf, terminologies of many other branches of Islamic learning and
their experts are not found in the Qur'an, Hadith, and in Sahabas' period
such as Ilm-e-Tafseer and Mufassir, Ilm-e-Hadis and Muhaddis, Ilm-e-Fiqh and
Faqeeh, Ilmul-Ansaab, Ilm-asmaair-Rijaal, Ilmul-usool, Ilmul-Kalaam etc. In
fact, the contents and roots of all the above-mentioned terminologies are
found in the Qur'an, Hadith and in Sahabas' period and therefore can not be
called Bid'ah and un-Islamic. Likewise the objective and contents of the
title Tasawwuf can not be called Bid'ah because they have been ordered in
the Qur'an and Hadith at several places. (extract from Al-Ihsaan, special
issue of Mahnama Darululoom April 1993 p:13)
4. Analysis of the word Tasawwuf:
There are different views about this word. Some say it is derived from the
word Suf (wool) and Sufis were named after this word because they used to
wear very simple dress made of wool out of their hatred of world. Some other
think this is derived from the word Safw (cleaning) and Tasawwuf was given
this name because it deals with cleaning heart from bad attributes while
some other say that it is derived from Suffa-e-Al-Nabi (the terrace where a
group of poor companions were devoted to learn from Prophet or the disciples
of Prophet).
5. Tasawwuf in the Qur'an:
It has been stated earlier that Tasawwuf is the act of purification of
heart from lowly bestial attributes and adornment of heart with lofty
attributes. The Holy Qur'an is full of commands to purify one'' soul from
lowly bestial attributes and to adorn oneself with lofty attributes. Only
few verses are given below in this regard as examples.
Allah says '' Surely blissful is he who has cleansed his soul.'' (ch:91 v:9)
''Thus We have sent forth to you a messenger from amongst you, who recites
to you Our revelations and purifies you and teaches you the Book and Wisdom,
and teaches you what you were not want to know'' (ch:2 v:151)
Note: According to these verses the Prophet (saws) was assigned for three
tasks by Allah (1) proclamation of Allah's book (2) purification of people
(3) teaching the Book and Wisdom. Tazkiah or purification is very necessary
for every Muslim and this is what is dealt with in Tasawwuf.
''Gardens everlasting with running streams, abiding therein; that is the
reward for him who has purified himself.'' (ch:20 v:76)
''And as for him who dreaded standing before his Lord, and restrained his
soul from desires, verily the Garden shall be his resort.'' (ch:79 v:40-41)
In these verses and in many other similar to them, purification of soul,
restraining of soul, Taqwa, Khushu'', Sabr etc have been stressed and been
given very importance. The objective and aim in Tasawwuf is nothing but to
achieve these attributes.
6. Tasawwuf in Hadith:
Like Qur'anic verses, hundreds of Ahadith lay stress on the need of the
content of Tasawwuf i.e. purification of heart from lowly bestial attributes
and adornment of heart with lofty attributes. Only few Ahadith are given
below which deal with the acts of heart that Tasawwuf deals with.
1. In the famous long Hadith reported in Bukhari and Muslim after asking the
Prophet about Islam and Iman, Hazrat Jibraeel asked about Ihsan. The Prophet
answered'' it is that you worship Allah as if you see Him and if you do not
see Him, he certainly sees you.'' (Al-Hadis v:1 p:95)
Note: This famous Hadith shows that worship should be done with the feeling
that we are seeing Allah or at least Allah is seeing us. This feeling of
Allah's presence (istihzaar) is tried to be developed in Tasawwuf. However,
this Hadith can be called the central Hadith which supports Tasawwuf. Allama
Ibn Hajar in his famous commentary on Bukhari- ''Fathul Bari'' says while
explaining this Hadith:
'' This portion of the Hadith is one of the major principles of Islam, one
of the important rules for Muslims, trust of Siddiqeen (very pious people),
target of Salikeen (those who adopted Sufis' path), treasure of Arifeen
(those who got higher degree of Allah's love), practice of the pious. .....
this principle was held tightly by Qazi Eyaaz (a great and famous Sufi) etc.
(Fathul Baari, Kitabul-Iman, Hadith No:50 v:1 p:146)
2. Narrated Abu Hurairah: Allah's messenger said, ''Look at those who are
lower than you (economically) but don't look at those who are higher than
you, lest you belittle the favours Allah conferred upon you.'' [Agreed
upon]. (Bulugh Al-Maram English version Hadith No:1237 p:509)
3. Narrated Abu Hurairah: Allah's messenger said, ''People will not sit in
an assembly in which they remember Allah without the angles surrounding
them, mercy covering them, and Allah mentioning them among those who are
with Him.'' (Muslim reported it) (Bulugh Al-Maram English version Hadith
No:1334 p:537)
4. Narrated An-Nawas bin Sam'an: I asked Allah's Messenger about
righteousness and sin and he replied, ''Righteousness is good character and
sin is that which revolves in your heart, and you hate people to notice.''
(Muslim reported it) (Bulugh Al-Maram English version Hadith No:1238 p:509)
Note: [2] ''The sins are of two kinds. The first are the ones about which
there are clear prohibitions in Shari'a. It is an obligation upon all to
avoid them. Others ones are those whose prohibition is not found apparently
but their commission is reproached and condemned by the human nature and
thus one feels remorseful. Therefore it is better to avoid them.'' (ibid.)
5. Narrated Abu Huraira: Allah's messenger said, ''Avoid envoy, for envoy
devours the good deeds just as fire devours firewood.''[Abu Da'ud reported
it] (Bulugh Al-Maram English version Hadith No:1277 p:522)
7. Tasawwuf in Ijma:
Allama Ibn Qayyim quotes Ijma from Shyookh Aarefeen (high ranking pious and
Sufi people) that Tasawwuf is not contrary to the Qur'an and Hadith. He, as
a reference, quoted statements of the following Sufis:
Junaid Baghdadi, Abu Hafs, Abu Sulaiman Darani, Sahal bin Abdullah Tastary,
Abu Yazeed Bustami, Shaikh Ahmad bin Abil Hawari, Abu Usman Nishapuri, Abul
Haan Noori, Muhammad bin Fazl, Umar bin Usman Makki, Abu Saeed Kharaz, Ibn
Ata Askandary, Abu Ishaq Rati, Yaqoob Taharjori, Abul Qasim Nasrabadi, Abu
Bakr Tamani, Abu Umar bin Najeed, Abu Hamzah Baghdadi. Then he says that
those who are different from them are, in fact, thieves and agents of
Iblees. (Madarijus-Salikeen v:2 p:237 Ref: Al-Ihsaan, special issue of
Mahnama Darululoom April 1993)
8. Tasawwuf in the eyes of Allama Ibn Taimiyah and Allama Ibn Qayyim:
It is generally thought that Allama Ibn Taimiah and his disciple Allama Ibn
Qayyim are against Tasawwuf while the fact is opposite. We are quoting views
of these two in this regard from their own books:
Ibn Taimiah writs in his book, Jilaul-ainain about leading Sufis, Hasan
Basari, Ibrahim bin Adham, Fuzail bin Eyaz, Maroof Karkhi, Bishr Hafi,
Shaqiq balkhi, Junaid Baghdadi, Sahal Tastari, Abu-Talib Makki, Abdul-Qadir
Jeelani that they are Mashaekh of Islam, Imams of Hidayat (guidance), Allah
has given true tongue to Ummah in their regard'' (Jilaul-Ainain p:106)
He writes in his book ''As-simaa war Raqs'' about Ahmad bin Jawari and Siqti
Abusulaiman Darani that they were among great Shoyookh and Saliheen.
He writes in his book ''Al-Furqan baina Aulia -ar-Rahman wa
Auliaish-Shaitan" that all of them are Mashaekh of the Quran and Sunnah.
(Al-Furqan baina Aulia -ar-Rahman wa Auliaish-Shaitan p:44)
Allama Ibn Qayyim has written a commentary in three volumes on
Manazil-e-Saireen by Allama Harawi. In the first volume he wrote in favour
of Tasawwuf and presented many learned arguments and proofs in its support.
In the second volume, he has mentioned simple acts of Tasawwuf. In the third
volume, he has, according to his knowledge, passed criticism on Tasawwuf and
Sufis. (Al-Ihsaan, special issue of Mahnama Darululoom April 1993 p:105 to
110)
''Allama Ibn Taimiah has classified a special state of Tasawwuf called Fina
(spiritual state in which, due to excess thinking and meditation about
Allah, it appears to a Sufi nothing except Allah is existent in the whole
world) into three kinds. He says that the first kind of Fina is related to
Prophets and Awlia-e-Kamileen; the second one is related to Qasideen,
Awlia-e-saliheen. Explaining it, he says that the second kind is a Fina from
everything except Allah and this state happens to the most of Salikeen
(people who walk on the path of Tasawwuf). This state comes when one is
greatly inclined to love of Allah, His worship and remembrance. Wholly
engagement in beloved hides the presence and existence of others. This state
of Fina reaches such an extent that even all the creatures become invisible
to him and only Allah remains visible. Since this Fina is weaker than the
first one, this Fina does not occur to prophets and great Awliya (Allah's
friends) such as Hazrat Siddiq Akbar, Hazrat Umar and other early Awliya.
This Fina started from the period of Tabe'een. This happened to some of
Mashaekh Sufis like Abu-Yazeed Bustami, Abul-Hasan Noori and Abu-Bakr Shibli
etc. and did not happen to Abu-Sulaiman Darani, Maaroof Karkhi, Fuzail bin
Eyaaz and Junaid Baghdadi.'' (al-Uboodiah p:98 Ref: Al-Ihsaan, special issue
of Mahnama Darululoom April 1993 p:109,110)
Both Allama Ibn Taimiah and Allama Ibn Qayyim, in support of Tasawwuf, went
to such an extent that they consider a Salik (traveler in the path of
Tasawwuf) excusable if he overpowered by his spiritual unconsciousness
utters ''Subhani maa aazama Sha'ni'' or ''maa fi jubbati il-lallah''(Glory
be to me. How great I am! there is none but Allah in my gown)
(Madarijus-Salikeen v:1 p:84 Ref: Al-Ihsaan, special issue of Mahnama
Darululoom April1993 p:110)
Madaarijus-Salikeen is an exhaustive book in three volumes on Tasawwuf
authored by Allama ibn Qayyim published under special care of Allama Sayyid
Rasheed Raza Al-Misri, which title carries this statement'' this is a book
on Tasawwuf and realities of Ma'arif-e-Ilahiyah according to Allah's book,
Sunnah and Salaf Saleh (great pious Muslims of early times)''. Shaikh Hamid
Al-Fiqi, a staunch follower and fond of Allama Ibn Taimiah and Allama Ibn
Qayyim expressed his worries on his abundant quotations and statements from
Mashaekh Sufis. He frowns upon Allama Ibn Taimiah on his praise of Sufis.
(Al-Ihsaan, special issue of Mahnama Darululoom April 1993 p:110,111) Allama
Ibn Rajab Hambali says that Ibn Qayyim possessed a high position in Tasawwuf
and had a great deal of Azwaaq and Mawaajeed (plural of Zawq and Wajd)
(Al-Ihsaan, special issue of Mahnama Darululoom April 1993 p:110,111)
9. True and False Tasawwuf and Sufis:
By the passing of time, as in every group there exist true and false people.
In every field there are those who are genuine and those who are imposters.
Similar is the case with Tasawwuf. The person who does not act upon the
Shari'ah and does not follow the Sunnah is nothing but imposter. It is a
bitter fact that two groups appeared everywhere in about every department of
Shari'ah who digressed from the right and moderate path and adopted two
extremes in order to follow their desires. Tasawwuf faced the same tragedy
and was defamed because of two extreme groups. One group adopting one
extreme, (they are transgressing or Ghali so-called Sufis) denied the need
of the Qur'an and Hadith and said that they are the followers of only the
exoteric (zahiri) laws. Undoubtedly, it is a very dangerous notion. The
other group adopting another extreme, (they are Ulama of shallow knowledge)
claim that Tasawwuf is baseless since they believe that the Qur'an and
Hadith are devoid of it. The former group threw out the Qur'an and Hadith
and even many of them denied Salah etc. they are not real Sufis at all but
big enemies of true Islam in the name of Sufis and have nothing to do with
Islam. Among them are those value oriented so-called Muslim who do not
hesitate to say that rituals of Islam can be ignored which is nothing more
than an easy fulfillment of their manhood lusts. The latter group refused
Tasawwuf claiming not to have found it in the Qur'an and Hadith declaring
that Tasawwuf is an act of Shirk. Both are on extreme, leaving aside the
moderate path of Islamic Sharia.
The whole Shari'ah or teachings of the Qur'an and Hadith are clearly found
to be consisted of two kinds:
1. Physical acts:
(a) doings: recitation of Kalimah, Salah, Saum, Zakah, Hajj, marriage,
service of parents etc.
(b) prohibitions: acts of Shirk, fornication, stealing, taking bribe etc.
2. Acts related to heart and Batin:
(a) doings: Faith, right beliefs, patience, gratefulness, Tawakkul,
sincerity, love of Allah and Prophet.
(b) prohibitions: wrong beliefs, impatience, ungratefulness, show-off,
Takabbur, envoy etc.

However, it is an established fact that both kinds of Ahkaam are necessary
to act upon. Neither Zahiri Aamaal will get rewards without good intentions
nor only intention is enough without physical acts. Success in Zahiri Aamaal
has been guaranteed only when they are accompanied with Batini acts. Allah
has declared Salah to be successful only when it is accompanied with Khushu'
(complete concentration and sincerity). The Prophet depended success and
reward of every act on good intention in a famous Hadith.

Both the above-mentioned groups have deviated from middle and right path
which is supported by the Qur'an and Hadith and adopted extremes which are
against the Qur'an and Hadith. Commenting on this in Tareequl Qalandar,
Hazrat Maulana Ashraf Ali Thanvi says:
"All the authentic principles of Tasawwuf are to be found in the Qur'an and
Hadith. The notion that Tasawwuf is not in the Qur'an is erroneous. Errant
Sufis as well as the superficial Ulama (Ulama-e-Khushk) entertain this
notion. Both groups have misunderstood the Qur'an and Ahadith. The
Ulama-e-Khushk claim that Tasawwuf is baseless since they believe that the
Qur'an and Ahadith are devoid of it while the errant and transgressing
(ghali) Sufis assert that in the Qur'an and Hadith are only the exoteric
(zahiri) laws. Tasawwuf they say, is the knowledge of the batin
(esotericism). According to them, Nauzubillah, there is no need for the
Qur'an and the Hadith. In short, both groups consider the Qur'an and Hadith
to be devoid of Tasawwuf. Thus, in conformity with their opinion, one group
has shunned Tasawwuf and the other group has shunned the Qur'an and Hadith."
(Shariat and Tasawwuf by Hazrat Thanvi ,English version p:12)

Allama Taimiah, too, accepts true Sufism and criticizes false Sufism. Allama
Ibn Taimiah in his book 'As-Simaa war Raqs' writes that some of Sufis were
such worst people that they became atheist and did not think following of
the Prophet as necessary. They are opposite to deeply learned Sufis and
their Imams. His book is full of such statements. (Al-Ihsaan, special
publication of Mahnama Darululoom April 1993 p:108)

10. Bay't:

Bay't is a mutual pledge relating to the striving, arranging, executing and
adhering to the laws of A'male Zahiri and A'male Batini. This pledge is
called Bay't-e-Tareeqat which has been in vague by authoritative
transmission from generation to generation from the earliest time of Islam.
Rasulullah (saws) had enacted Bay't of the Sahaba not only on Jihad, but on
Islam and the adherence of the Ahkam (laws in general) as well on practical
deeds (A'mal). This is established by numerous Ahadith. The following hadith
is one such Hadith:
" Auf Ibn Malik Ash-ja-ee (ra) said: We were with Nabi (saws) seven, eight
or nine (of us), when he said:
'Will you not make Bay't (pledge) to the Rasool of Allah?'
We stretched our hands and enquired: On what shall we make Bay't to you, O
Rasool of Allah? He said: 'That you make the Ibadat of Allah; that you
associate nothing with him; that you perform the five Salat; that you hear
and obey." (Muslim, Abu Dagwood, Nasai)
On this occasion the Bay'at which Rasulullah (saws) took from the Sahabah
was neither Bay'at Imani (the pledge of Iman) nor Bay't Jihadi (pledge to
wage Jihad). This Hadith is a categorical proof for the validity of the
system of Bay'at in vogue by the Masha-ikh of Tasawwuf. (Shariat and
Tasawwuf by Hazrat Maulana Maseehullah Khan English version p:18)

11. The mode of Bay't:

The Bay't is enacted by the Shaikh taking into his right hand the right hand
of the mureed (disciple). If the group contracting and the Bay't is large,
the Shaikh used a length of cloth onto which each member of the group holds
with his right hand. Ladies who contract the Bay'at do so from behind a
screen. A mahram of the lady should also be present at the Bay'at ceremony.
Hadhrat Aisha (raz.anha) said:
"Rasulullah (saws) never touched the palm of a woman, but he would make the
(pledge-Bay'at) upon her, (through me). Upon having made the Bay'at he would
say: 'Go! Verily, I have already made Bay'at with you." (Bukhari, Muslm,
Abu-Dagwood)

12. Ashghaal & Awraad:

Hazrat Maulana Rasheed Ahmad Gangohi said," the motive behind all the
Azkar-o-Ashghal (specific forms of remembrance of Allah) and meditations is
to develop strong feeling of Allah's presence all time..". (Al-Ihsaan,
special publication of Mahnama Darululoom April 1993 p:27)
The Glorious Qur'an and Hadith have laid stress on the importance of
remembrance of Allah at hundreds of places Allah's remembrance has been
declared as a great worship of Allah. Only two verses are given below in
this regard:
"After you have performed Salaah, remember Allah while standing, sitting,
and reclining". (ch:4 v:103)
"O you who believe! Remember Allah abundantly." (ch:33 v:41)

13. Conclusion:

Every branch of knowledge in this world has certain rules laid by the
experts of that knowledge. If a person tries to achieve that knowledge by
violating those rules, his effort will be in vain and he can't reach the
correct conclusion. If a man tries to get correct counting of anything, he
must follow the rules of Mathematics laid by the Mathematicians. Likewise, a
man can't be a doctor and able to cure a patient unless he follows the
medical rules. Constitution of any country can't be understood properly
without the guide of lawyers. A farmer can't get crop if he violates the
rules and sews the seeds after he fries them in fire. An operator can't
operate a machine if he violates the rules and methods mentioned in the
Guide Manual by the manufacturer. In brief, to reach correct and desired
conclusion one must follow the rules laid by the experts of that field.

So is the case with the Islamic sources. To understand the Qur'an properly,
the Companions of the Prophet (saws), experts of exegesis of the Qur'an and
Ulama of Khairul Quroon who were present at the time of Revelation or were
closer to that period laid the rules or guide lines for correct
understanding of the Qur'an. Afterwards, those rules were compiled in book
forms and were called 'Usoolut-Tafseer'. Dozens of books came into existence
on the subject of Usoolut-Tafseer. In this branch Allama Suyooti's book
Al-Itqaan fi Uloomil Qur'an and Shah Waliullah's book 'Al-Fauzul Kabeer fi
Usoolit Tafseer' are very popular.
To understand Ahadith of the Prophet (saws) properly, again the Companions
of the Prophet (saws), experts and Ulama of Khairul Quroon laid the rules
for correct understanding of the Ahadith. Afterwards, those rules were
compiled in book forms and were called 'Usoolul-Hadith'. Since collection of
Ahadith is bigger than the Holy Qur'an and therefore it required more
detailed rules in comparison to those of the Qur'an. For example, many
Ahadith seemed contradictory among themselves to a lay man because of
ignorance of their different periods and different requirements. Many
Ahadith appeared contradictory to a man of shallow knowledge as one was
accompanied with condition while the other one was free from any condition.
Muhadditheen came forward and penned down hundreds of books on this subject.
They distinguished between real Ahadith and false ones which were fabricated
by mischievous people. The Holy Qur'an is the greatest source of Islam. For
understanding any thing from the viewpoint of Islam, one must know the
parameters of Islam to judge. It is better for a common man to avoid saying
something lawful or something unlawful without having required depth of the
matter which ultimately may result for him as digging his own grave out of
utter ignorance.
Allah knows the best. <http://www.markazulmaarif.org/>
Wassalam <mailto:manager@markazulmaarif.org>
MB Qasmi <mailto:manager@markazulmaarif.org>

[Tahiyah]

Minhaj ut-Tasawwuf - Methodology of Tasawwuf


The people of this school build their way to Allah by adherence to the book of Allah and the sunnah of Rasoullullah (SAW). If anyone reviewed the history of Islam and it’s scholars, they would find – without a doubt – that the scholars from this school are among the leaders of Islam. Such leaders include: Al Haafidh Abu Na’im, Al Muhaddith Abul Qaasim An Nasr Abi Zaadi, Al Qaadi Ibn Qutayba, Abul Qaasim Al Qushayri, Al Faqi Shiraazi, Al ‘Ize Ibn Abdus-Salaam, Al Maaliki, Ibnus-Salah, Al Imam Al Nawawi, Al Hafidh Ad-Dimiati, Al Hafidh At-Tabari, Ibnu Jamaa’a, Al Imamu Sidqi, Al Imam Al Tastalaani, Al ‘Alaama At-Tibrizi, Al Hafidh Suyuti and Al Imam ul Ghazaali, to name a few. If we want to mention all their names, we would use up a lot of space and as such, it is enough that this school is supported by these people, as mentioned by Imam Ahmad Ibn Hambal. Imam Ahmad always said that when he wanted to ask Abi Hamza a question, he would always address him saying, “what do you say, Oh Sufi, concerning such and such …?”, instead of saying, “what do you say, Oh Abu Hamza?”. Imam Ahmad’s definition of a sufi therefore, is one who follows the Qur’an and Sunnah. This is why Abu Na’im Al Asfahani wrote a book on the history of the people of Islam in eleven volumes entitled, ‘Hulyat tul Awliya’. In this book, he started with the history of the four khaliphas and therein stated that all of them were from the school of tasawwuf. Imam us-Salami also wrote a book about the history of this school as well as their scholars. The greath muhaddis, Imam ul Bayhaqi, narrated a lot of hadith from his shiekh Abu Ali Ar-Ruzbari, who was a student of Imam ul Junayd. Hence, contrary to misconceptions, the sufis are also great Islamic scholars.

Imamul Buhti narrated in his book, ‘kashful kina’a (the unveiling of the mask)’, that Imam Ahmad said – with reference to the sufiyya – “I never knew people better than them”. They told him (Ahmad) that they (the sufiyya), when they hear Qasidas and make dhikr, they dance and move their bodies. He (Ahmad) said, let them be happy with Allah for one hour.” They countered, but some of them have been unconscious and others even died doing this. Ahmad replied with the last sentence from verse forty-seven of Suratul Zumur, which states, “… and there will appear unto them, from their Lord, that wherewith they never reckoned.” From all these, there is evidence that these are people of Allah and that all the tariq are good as long as the students of tariq follow the advice of their shieukh. Investigating into the advices given by the shieukh of tasawwuf to their students, we will find that they always advise their students to follow the Qur’an and the sunnah. If one needs examples, then the books of Imam Ar-Rifaa’i are a good starting point. For instance, he said in the book, ‘Al Burhaan Al Muayyad, “my respected brothers, respect the scholars of this ummah as you respect the awliya. The way to Allah is one. Those who inherit the shari’a and practise it, consequently teach the people to follow it. In so doing, they teach the people how to arrive to Allah via shari’a. There is no benefit in following the tariq if it is different from the shari’a. Oh my respected brothers, you always quote Harith, Abu Yazid and Al Halaj. Who are they? Why do you not instead quote Al Shaffiyi, Abu Hanifa and others such as these? Build your haqiqa through the foundation of the shari’a. The shieukh of this tariq advise thus, “take the rope of the scholars and do not disconnect from them. Sit with them and benefit from them. Try to command good deeds and stop evil deeds.” Take this as your deen. Oh my respected brothers, the deeds of the suffiyya are the final in the methodology of the fuqaha; and the final methodology of the fuqaha is that of the suffiyya. The tariqa is shari’a and the shari’a is tariqa. The difference been the two, is just in the pronunciation. If I saw the sufi reject anything from the faqi, then I would conclude that this is a test from Allah. If the faqi rejects anything from the sufi, then my conclusion would be that he has been removed far from Allah’s blessing. Two types of speech damage the deen, the first is that of he who talks of wahdatil wujuud (that Allah and the universe is one ???) and the second is that of he who is out of control and does not fully comprehend what he says. You need Allah’s forgiveness, so preoccupy yourself with istighfar rather than talking about this issue.” Al Rifaari also said in his book, ‘Al Ijaabatud-daa’i (Answer he who calls you to Allah), “my path is that of aqeedatun taahira (pure faith), to fill my innermost self with dhikr, and to run to Allah (SWT) via not being greedy for anything in the dunya or the arkhira.”

Concerning the characteristics of Allah, he said, “we believe Allah is One and has no partners. He is single but not like our singularity. He has a personality but His personality is not similar to anyone else’s. He is the first, who has no beginning. He is eternal, without an end and He is the last. He is absolute. His characters are perfect. He has neither body, nor volume. He is immeasurable and indivisible. He is not part of a whole (be it within a body or otherwise). All Allah’s characters are as He wants them to be. Allah (SWT) revealed the Taurat, Injeel and Zaboor to His messengers, and the Qur’an is read on the tongue, written in the musaahif (bound books) and memorized in the hearts. All these are the characters of the speech of Allah, which are a part of Him, not independent of Him. When this speech is written on paper or memorized in the hearts, this does not diminish from Allah’s forthcoming speeches; neither does it gradually use up Allah’s words, because Allah’s words can never be exhausted (refer to Suratul Kahf: 109). He is wise in His deed, fair in His judgment, although His fairness is not as that of the creation. This is because He deals in His own realm, whereas the creation deals within something that is not theirs. So everything other than Allah – mankind, jinn, animals, etc. – either physically or not, tangible or not, is an innovation from Allah (SWT) and Allah created all of them from nothing. That is because He is independent and existed before anything else. Thus He created this universe and everything in it after He revealed His Power – according to His Will, not because He needs any of them. From Allah’s manner, He gives reward to those who obey Him according to His rules, not because they obeyed Him and as such the reward is compulsory for Him to give, but because He gave a promise and as such He chose to fulfill this promise. It is incomprehensible that Allah is unjust, and none of the creation have any rights over Allah. It is His right that the creation should obey Him, as mentioned on the tongues of the prophets and messengers, not only by virtue of logic, but also because He sent the messengers and manifested miracles through them in order to support the truth of their calling. As such, they fulfilled His command to His creation, delivered His message and His warning. Therefore, it is compulsory on the creation that they believe in what the prophets gave them. And we believe that Allah (SWT) sent the Prophet Muhammad (SAW) from the Arab tribe of Quraish to all the mankind – Arab and non-Arab alike – and jinn and he abrogated the previous laws except those which Allah deemed to remain unchanged. Allah elected him to be the greatest among the prophets and messengers and He (SWT) made him (SAW) the master of mankind. Consequently, Allah rejects the faith of anyone who does not believe in the message of the Prophet Muhammad (SAW). Allah made it compulsory on the creation to accept everything that Rasoullullah (SAW) mentioned from the matters of the deen and the hereafter. And the faith of any would-be servant is rejected unless he believes in what the Prophet (SAW) said about the hereafter; the first of which being the questioning to be done by the two angels in the grave. Every Muslim should believe that we are punished in the grave and that this is true and fair for the body as well as the soul. Muslims should also believe:

ð That there is a scale that weighs the deeds and that the parts of the body will bear witness against the person.

ð That the bridge and the cistern of Rasoullullah (SAW) exist. And that the mu’mineen will drink from this cistern after they cross the bridge and that he who drinks from this cistern will never ever be thirsty.

ð That the judgment will be different for everyone. Some will be forgiven, others will enter paradise without question, and others will be punished before entry is granted. Allah may also ask the prophets about the delivery of His message. He will also ask the people of bida’ about the sunnah and he will ask the Muslims about their deeds. The Muslims should also believe that Allah will remove the muhiddeen (those who profess tawhid – i.e the Muslims who sin) from the hellfire after punishment therein until no-one will remain therein who bore witness to tawhid.

ð The shafa’a (intercession) of Rasoullullah (SAW) and other prophets and the awliya and the shuhadaa (plural of shaheed) will be available to the believers through their levels of faith.

ð The best generation was that of the sahaaba and that the best people after Rasoullullah (SAW) were Abu Bakr, Umar, Uthman and Ali.

ð Muslims should have good intention for all of the sahaaba

All these faucets of our faith came to us as news from the Prophet (SAW) and are supported by verses in the Qur’an. Thus this is what we believe and all Muslims should believe in this as well.” This is what Imam Ar-Rifari said, and we can find other advices in his book, Al Burhaan Al Muayyad. Therein he said, “in order to protect your belief, do not only consider the surface meaning of what Allah said concerning the mutashabbi (allegorical) verses in the Qur’an and sunnah, but also try to comprehend the deeper meaning behind these verses. Because those who only stop at the surface meaning of these verses, will slip on their way to the path of the kaafir (refer to Qur’an 3: 7).”

Someone asked a wali about the personality of Allah. The wali answered, “if you are asking about His essence, then no one is like Him; if you ask of His characters, refer to Suratul Ikhlas; and if you ask of His name, His name is Allah, there is no god except Him, who is the Lord of the seen and unseen universe. He is the Most Merciful. If you ask about His deed, everyday, He has a different deed.”

Imam Shaffiyyi said, “all that is said about the knowledge of tawhid, are based on the following concept: if anyone wants to understand the essence of the characters of Allah logically, then he is mushabbi (one who associates partners to Allah). And he who is satisfies with the ‘adam (non-existence) he is mu’atil (non-existent). And he who is satisfies with the existence of Allah, and he agrees and is hopeless to understand/know the essence of Allah, he is the real mu’hid (one who believes in oneness).

Oh my respected brothers, do not give Allah the characteristics of the creation and clean your faith from the translation of the meaning of the word of ‘istiwa’ in the Qur’an as physically sitting on something physical. Glory be to Allah that He should have such characters. Do not say that Allah is on, above us or below us; nor that He has hand, place or eyes as we have these features. You should say what the good believer from among the salaf say, “we believe in what is mentioned in the Qur’an and refer everything back to Allah (SWT).” This was the attitude of the scholars of that time. We should also understand the meaning of the mutashabbi verses such that they concur with the muhkam (decisive verses), which are originally in the book; because the mutashabbi verses – or any others category of verses for that matter – cannot be interpreted such that they disagree with the muhkam verses.

Someone asked Imam Maalik about the meaning of the verse, ‘Al Rahman ‘alal ‘arshis-stawa = the beneficent established on the throne (Surat Taha : 5)’. He answered, “it is known that Allah ‘sits’, but the manner of ‘sitting’ cannot be logically comprehended. However, questioning the manner of sitting is bida’a and I see you (the one who asked the question) as mubtada’ (an innovator).” And Imam Maalik asked that the person who asked the question to be thrown out of his majlis.

When someone asked Imam Shaffeyi the same question, his answer was this, “I believe in it without similarity, and I accept it without example and I reject the logical explanation of the manner of sitting according to my intellect.” Abu Hanifa, when asked the same question answered, “if anyone says I do not know if Allah is in the heavens or in the earth, he is a kaafir. That is because these sentences confine Allah to a specific place. And he who thinks that Allah has a place, is a mushrik (one who associates partners with Allah)”. Imam Ahmad’s response was, “He sits as He mentioned, not as you comprehend His manner of sitting”. Imam Jaafar’s response was, “whoever says that Allah is in a thing, from a thing, or on a thing, he is a mushrik”. That is because if Allah is on something, that means that this thing carrys Him. If He is in something, that means that He is controlled by it. And if He is from something, then that means that He is part of the created.

Imam Ar-Rifaari said, “when you say ‘la illlah illallah = there is no god but Allah’ say it with sincerity and do not (by intention) mix anything else with Him. Thus the opinion of tashbi (having features similar to those of the creation) and kayfiya (the manner of sitting), the question of being under, over, far or close according to our aqeeda (principles of faith) is as Allah mentioned, not as we comprehend. And he also said regarding the characters of Allah, “the characters of Allah are part of Allah, but they cannot independently be termed ‘Allah’.”

Imam Raafi’i said, “tawhid is the great feeling in your heart that protects ones faith from nullifying His characters or giving Him characters like that of the creation. And remember that Allah said in the Qur’an, “Allah will not forgive the ascribing of partners to Him, He forgives all save that to whom He wills”.

Thus scholars of tasawwuf build their way according to the above aqeeda and the following five pillars, according to Imam An-Nawawi:

1) fearing Allah in private and in public

2) following the sunnah in speech and practice

3) distancing oneself from others’ sustenance whether it comes to you or runs away from you

4) being content with what Allah gives one, be it big or small

5) being a servant to Allah always, whether the circumstances are good or bad.

Understanding these rules, requires one to follow the following rules:

1) taqwa: taqwa stands by wara (being aware of the state of your faith and that of your deeds), keeping to the straight path, strongly adhering to the sunnah according to the characteristic of Rasoullullah (SAW) and having good manners. Also make sure that you distance yourself from the creation by being patient and putting your trust in Allah; and accept the qadar of Allah without objection, accepting with full submission. This reality stands by thanking Allah in happiness and surrendering to Him in the sad circumstances. The foundation of this is in five pillars:

1) you should have high spiritual power to follow this way and should respect the good relationship and friendship with your sheiukh. You should also serve them and respect this blessing that Allah has given you, because he who perseveres with what he wants, Allah raises him to the highest level. And he who protects the good relationships and respects the honour of Allah and after that His sheiukh, Allah will guard his honour. And he who serves his sheiukh well, Allah will cover him with His blessing. And it is from the great blessing that covers you that you ask Allah to increase the blessing that covers you. The five signs about this spiritual power are:

1) seeking knowledge and standing by His command

2) being friends with the sheiukh and the brothers and learn from their practice and follow the instructions of the sheiukh.

3) Leaving the permission and the explanation because control your time (???)

4) Being present when you read your awraad

5) Continuously blaming yourself in order to protect yourself from your nafs (desire) and the damage it can cause.

Protect your knowledge, since the disease of the knowledge is that of having friends who do not adhere to the deen of Islam and are immature. In other words, those whose desire controls them, because they do not have any rules or foundations to fall back on. The disease of suhba (friendship) is that of boasting. The fundamental cure for this are five:

1) let your stomach be light from food and drink

2) run quickly to Allah (SWT) if anything befalls you

3) stay away from anything that makes you doubt, (i.e. causes uncertainty in your faith)

4) increase istighfar (asking Allah for forgiveness) and continue salaat on Rasoullullah (SAW)

5) try to always sit with he who takes your hand to Allah (SWT).

This is the way in which the people of Allah (SWT) landmark their way to Allah. These are the basics that every murid should understand. May Allah (SWT) enlighten our hearts and guide us to the right way, He is the All Hearing and All mujeeb.

__________________________________________________
I'm learning about Sufism and I'm wondering if they go by what the Quran says more than Sunni's or others? Meaning...not as much emphasis on the Hadith as on the Quran. What are the basic differences between a Sufi, Shia't, and Suni?
Also, I found a website on Islam and Sufi's and I'm not sure if it's real or fake. Don't know if I can list their web address here. How will I know if it's fake or real?
Amina
_________________________________________________

Asalaamu Alaikum

May I suggest a wonderful read for you sister Amina? Also available on audio cassettes. Purification of the Soul. Inshaa Allah, you will benefit much from reading or listening to the tapes.
Ma'salaama..
Tahiyah

[Talib H Mohomet]

as salaam alakim!
May Allah protect us all from fitna,Slander,Backbiting,and lies

[Kaaju Barfi]

i prefer the sufi traditionalists to the modernist wahabis who have been nothing but a fitnah in the entire history of the muslim ummah.

[AbuZayd Al-Britaani]

True and False Sufis,

from Mawlana Jalaluddin Rumi

(Allah be pleased with him)






False Sufis steal the words of the Sufis and present them as their own, and thus trick people with the beautiful teachings, which they are merely imitators of. They do not have true knowledge of that which they are speaking. Many of the great Sufi Shuyukh speak of deceptive false Sufis - these people take the title of "Sufi" because it gives them a certain amount of prestige and power, and they take advantage of those who cannot tell false Sufism from the real thing.




On the topic of false Sufis, Mawlana Jalaluddin Rumi says:

A disciple who is trained by a man of God will have a pure and purified spirit. But he who is trained by an imposter and hypocrite and who learns theory from him will be just like him: despicable, weak, incapable, morose, without any exit from uncertainties, and deficient in all his senses. "As for the unbelievers -- their protectors are idols, that bring them forth from the light into the shadows." (Qur'an 2:257).

[From the "Fihi ma fihi," translated by W. C. Chittick in "The Sufi Path of Love: the Spiritual Teachings of Jalaluddin Rumi," p. 145]



Furthermore, on the topic of false Sufis and the harm they do, Jalaluddin Rumi says (in poetry):

You are the disciple and guest of someone who in his vileness will steal away all your attainments.

He is not victorious -- how will he make you victorious? He will not give you light, he will make you dark.

Since he has no light, how can others receive light through associating with him?

Like a blind man who cures eyes: With what will he anoint your eyes other than wool? [...]

He has no scent or trace of God, but his claims are greater than those of Seth or Adam.

The devil himself is embarrassed to appear before him; he keeps on saying, "We are of the saints and even greater."

He steals many of the words of the dervishes, so that people may think he really is someone.

In his talks he even cavils at Bayazid; Yazid himself is ashamed of him. (*)

He is destitute of the bread and provisions of heaven: God has not thrown him a single bone.

[From the Mathnawi of Jalaluddin Rumi, Book I, vv. 2265-68, 72-76, translated by W. C. Chittick in "The Sufi Path of Love: the Spiritual Teachings of Jalaluddin Rumi," p. 145-6.]



(*) Bayazid refers to the great Wali Allah, Bayazid al-Bistami; Yazid refers to the oppressive ruler.

Therefore we see that a great Shaykh such as Jalaluddin Rumi warns us of the false Sufis. False Sufis may even be more prevalent today than they were in the past. We must distinguish between true Sufis, who follow the Shari`ah, and false Sufis, who often do not.

Wassalam,
Fariduddien Rice

[Brother_Daniel]

I'd give you give you my opinion of Sufism, but in order to prevent another endless sectarian argument I won't. I'm a Salafi Muslim and I guess that alone should tell you where I stand on the Sufis.

[3alee]

salaam alaikum

wanted to ask what kind of salafi muslim are you and which scholar in history ever said he was a salafi, rather salaf-us-saleh is a blessed period not a madhab in islam, hence you are a khalafi. otherwise state your evidence to proove ur stance!, i will wait for your reply inshallah if i get the time

heres a post of what hafidth dhabi and hafidth haytami had to say about sufis:

Al-Dhahabi's Warning to Critics of Sufis
Al-Dhahabi voiced something similar to al-Haytami's 1 warnings against those inclined to attack Sufis:
Our Shaykh Ibn Wahb [= Ibn Daqiq al-`Id] said - may Allah have mercy on him: `Among the predicaments that mar the discipline of narrator-discreditation are the divergences that take place between the followers of tasawwuf (al-mutasawwifa) and the people of external knowledge (ahl al-`ilm al-zahir); animosity therefore arose between these two groups and necessitated mutual criticism.'
Now this [animosity against Sufis] is a plunge from which none escapes unscathed except one thoroughly knowledgeable with all the evidentiary proofs of the Law. Note that I do not limit such knowledge to the branches [of the Law]. For, concerning many of the states described by the people of truth (al-muhiqqin) among the Sufis, right cannot be told from wrong on the mere basis of knowledge of the branches. One must also possess firm knowledge of the principles of the Law and be able to tell apart the obligatory from the possible, as well as the rationally impossible from the customarily impossible.
It is, indeed, a position fraught with danger! For the critic of a true Sufi (muhiqq al-sufiyya) enters into the hadith: "Whosoever shows enmity to one of My Friends, I shall declare war upon him."2 While one that abandons all condemnation for what is clearly wrong in what he hears from some of them, abandons the commanding of good and the forbidding of evil.3
1. Al-Haytami, Fatawa Hadithiyya (p. 331).
2. The complete hadith states: "Whosoever shows enmity to one of My Friends, I shall declare war upon him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, his foot with which he walks. Were he to ask something of Me, I would surely give it to him. Were he to seek refuge in Me, I would surely grant him it. Nor do I hesitate to do anything as I hesitate to take back the believer's soul, for he hates death and I hate to hurt him." Narrated from Abu Hurayra by Bukhari. Ibn `Abd al-Salam in al-Ishara ila al-Ijaz (p. 108) said: "Allah's 'hesitancy' in this hadith is a metaphor of the believer's superlative rank in Allah's presence and connotes a lesser hurt to prevent a greater harm, as in the case of a father's severance of his son's gangrened hand so as to save his life."
3. Al-Dhahabi, al-Muqiza (p. 88-90).

wassalaam alaikum

[awara_jawan/qaatil]

MY ADVISE IS TO GET TAFSIR IBN KATHIR AND STUDY IT FROM START TO FINISH.

[mohabdul]

I'm learning about Sufism and I'm wondering if they go by what the Quran says more than Sunni's or others? Meaning...not as much emphasis on the Hadith as on the Quran. What are the basic differences between a Sufi, Shia't, and Suni?
Also, I found a website on Islam and Sufi's and I'm not sure if it's real or fake. Don't know if I can list their web address here. How will I know if it's fake or real?
Amina
wasalamalaikum
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My advice to you is use the Qur'an and the Sunnah as a litmus test. Why? Because Allah (swt) told us. Rasullah (saw) warned us very strongly against Bid'ah (innovation in the religion). Understand Non-Muslims have for ever fought Islam and will for ever fight it till the Day of Judgement. The questions is "Which type of Islam are they promoting???" Hands down, it is Sufism. Why?? Is it because they like Islam?? I don't think so!!!! Go to any Western book stores and look at the books about Islam. Majority are about Sufis. I hope you get a hint of whats going???
Remember, most of the time, your enemy knows you more than you know yourself.
They know very well that Sufism is a deviant group and thats how they are fighting Islam by promoting it.

[3alee]

salaam alaikum

wanted to just say then why did the british let the wahhabis gain power in the hijaz region? history testifies to this fact!

and it really does seem odd that the present saudi regime are extreme wahhabis and look at the government scholars in saudi who are they? ur making me laugh!

guess u people need ot stop contrdicting ijma and need to employ ijma and qiyas

wassalaam

[mohabdul]

salaam alaikum

wanted to just say then why did the british let the wahhabis gain power in the hijaz region? history testifies to this fact!

and it really does seem odd that the present saudi regime are extreme wahhabis and look at the government scholars in saudi who are they? ur making me laugh!

guess u people need ot stop contrdicting ijma and need to employ ijma and qiyas

wassalaam
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Can you show us a Muslim who calls himself or herself a Wahabi??? Again, you are parroting the Western media who loves to fight Muslims by labeling them this or that.
Whether the British supported the ahli saud or not has nothing to do with Islam. It was political. Any one with a grain of history knowlege and the understanding of the games that the world powers play would know that. Alliances between nations and groups shifts based on interest.

I would suggest you study history.

As far as Sufism goes, it is the most dangerous deviant group that is causing the Ummah the confusion they are in today.
I pray to Allah (swt) that one day He will guide those Sufis to the pure Islam that our Prophet (saw) preached and taught the Sahabahs rather than listening and submitting to the will of some egomanic shaykhs. Ameen.

[Brother_Daniel]

Originally posted by mohabdul
salaam alaikum

wanted to just say then why did the british let the wahhabis gain power in the hijaz region? history testifies to this fact!

and it really does seem odd that the present saudi regime are extreme wahhabis and look at the government scholars in saudi who are they? ur making me laugh!

guess u people need ot stop contrdicting ijma and need to employ ijma and qiyas

wassalaam
---------------------------------------------------------------------------------

Can you show us a Muslim who calls himself or herself a Wahabi??? Again, you are parroting the Western media who loves to fight Muslims by labeling them this or that.
Whether the British supported the ahli saud or not has nothing to do with Islam. It was political. Any one with a grain of history knowlege and the understanding of the games that the world powers play would know that. Alliances between nations and groups shifts based on interest.

I would suggest you study history.

As far as Sufism goes, it is the most dangerous deviant group that is causing the Ummah the confusion they are in today.
I pray to Allah (swt) that one day He will guide those Sufis to the pure Islam that our Prophet (saw) preached and taught the Sahabahs rather than listening and submitting to the will of some egomanic shaykhs. Ameen.

Jazak Allah mohabdul for speaking the truth.

3alee: Why are you using nicknames like Wahhabi, even though the Holy Qur'an forbids us from doing that? But you can call me a Wahhabi or a khalafi or whatever, it doesn't matter to me. You can keep your Soofie bid'ah all to yourself, cause I'm not interested in grave worship, praying to saints, or claiming divine incarnations.

[awara_jawan/qaatil]

Assalamoalikum actually the area of najd was not directly under uthmani control and was cosidered quite an autonomour region and the shaikh dealt with the people of his own area and had only small clashes with the khalifs army, the british had not yet entered arabia and thus made it impossible for the shaikh 2 have been supported by the brits
the only books that claim this are confessions of a british spy [which is a damned stupid inaccurate sufi shaytaan book] and some other pseudo historians who dont understand that the shaikh was independant and did not meet with the pro brit sauds.
you have to understand, that the Saudi state has three periods. The first period was during the time of the Shaykh, they were not allies of the Brits. It is when they lost power the second time, when 'Abdil-'Azeez came into power, he sought the aid of the Brits against his enemies. The Shaykh Muhammad bin 'Abdil-Wahhaab had passed away long before that.

[3alee]

salaam alaikum

i can see how u people tend not to answer my question, but go on mere emotions muhammad ibn abdul wahab was a devaint, and again history testifies to this fact. scholars that are accepted in the muslim ummah have said he was a deviant but again people like u so called salafiyyah are ignorant to this fact. and what is this term soofie chanted agian and again, what is a soofie?. and why do u people try to speculate and sterio type. and plz do give me a qoute who are ur major hadeeth scholars you follow, may be we can see what they had to say about certain issues since they wernt ignorant as u folks. and i think we should start a fresh thread, starting with the issue of taweel and then we will progress, inshallah and then we will definetly see who the real mubtadis and deviants!

inshallah you brothers really want to preach the haqq we can see who really is preaching the haqq

and wanted to make my last remark, ibn taymiya in his book kalim at tayyib has reported under the heading 'numbness of the feet' a hadeeth which states that ibn umar had a numbness in his feet and a another companion asked him to remeber his most beloved and he said 'ya muhammad' and was cured from it. He also gives another tradition of ibn abbas (these statements were made after the demise of the best of creation). so i want to now ask to say the term 'ya' according to you inovaters is shirk, so did ibn taymiyya comit shirk??????????????????? and inshallah we will proceed these topics in a new thread!

wassalaam alaikum