Actually Sufism is a distorted form of Islam. Sufism is a combination of several un-Islamic ideas namely Wahdat-ul-Wujud (unity of all beings), Tawajjuh (spiritual attention), Tasawwur, living state of a dead shaikh in grave, Kashf (vision of Unseen things in awake-state-dream) etc.
Believers in Sufism say that Sufism is Tajkiyat-un-Nafs (purification of soul) an essential part of Islam. In fact, purification of soul can be achieved by salah, fasting, ihsan, alms-giving, tilawat etc. There is no need of un-Islamic ideas of Sufism for purification of soul. What Sufis practice besides Islam is actually Bid’ah (innovation).
Imām Ibn Jawzi writes: “Earlier, Sufism was synonymous with the term Juhd (Ascetism). Later people who considered music allowable joined this group, calling themselves Sufis. People of two categories joined this group. Seekers of Hereafter joined because they show ascetism. And seekers of world joined them because music and dance are permitted in this sect, and there are other slacknesses”. (Talbisu Iblis, Ibn Jawzi,Cairo, p-167)
UNACCEPTABLE BELIEFS MAINTAINED BY SUFIS (DEOBANDIS AND OTHERS)
1. Wahdatul Wujud (Unity of all beings)
Wahdatul Wujud (unity of all beings) is the belief that there is no difference between Creator and creation.
This idea of Wahdatul Wujud is actually ‘shirk’. In actual Islamic belief, Allah is separate from his creation.
Imām Abu Hanifa (Rh) said, “He who says that he doesn’t know whether Allah is over heavens or on earth has certainly disbelieved (committed Kufr) Because Allah says: The Mercy-giving is settled on the Throne (Quran, 20:5) and his throne is over the heavens.” (Sharh Aqidah Tahawiyah, Ibn Abil-Ijj, p- 288)
Sufi Abu Nasr Sarraj (d. 378 H / 988 CE) said,
The Divine Truth has chosen some bodies, made them clean
and inserted divinity into them. (Talbisu Iblis,Cairo, p-176)
Husain ibn Mansur Hallaz (d.309 AH/922 CE) declared,
“I am the Divine truth.” (Shamaim Emdadiyah, p-36)
He also said,ما في جبتي إلا الله
Mā fī jubbatī illāllāh “There is nothing in my cloak but God.”
Imām Ibn Jawzi wrote:
A group of Sufis sided with the notorious Hallaj. (Talbisu Iblis, Ibn Jawzi,Cairo, p-179)
Bayzid Bustami said,
I am far from imperfections and how great is my Majesty! (Shamaim Emdadiyah, p- 36)
Sufi poet of Shadhiliyyah tariqah Sulaiman Jazuli (d. 1464 CE) in his book Dalael-e-Khayrat wrote:
“Sink me in ocean of Wahdat(-ul-Wujud)”.
Verses from the book Dalael-e-Khayrat is used as tawiz by some Sufi people.
Zakariya Saharanpuri praised Dalael-e-Khayrat in his Fazail-e-Darood Sharif.
Emdadullah said, “Man is slave outwardly, but he is Haqq (God) inwardly”.
(Emdadul Mushtaq ila Ashrafil Akhlaq, Ashraf Ali Thanwi, p-62)
Deobandi scholar Ashraf Ali Thanwi said to Muhammad. Ahsan, “If you hear my lecture on this subject (Wahdat-ul-wujud) you will say to yourself that Faith cannot be complete without having belief in it (Wahdat-ul-wujud). [Maqtubat Ashrafia, Azizul Hasan & Abdul Haqq, vol.1, p-12]
2. Accepting prophets and shaikhs as shelter instead of Allah!
Allah says:
Inna lana lal akhirata wal uola.
Truly, unto Me belong the Hereafter and the world (Quran, 92:13)
Allah says:
Yawma laa tamliku nafsul li nafsin shaia
Wal amru yawmaizil lillah
On the day no person will have power for another and the Decision that day will be with Allah. (Quran, 82:19)
The Prophet (pbuh) said, O Fatimah, Save yourself from hellfire and take from my wealth whatever you wish. But I will be of no benefit for you before Allah. (Bukhari, Muslim)
Once the Prophet Muhammad (pbuh) was addressed as, “You are our Master”. Then He said, “The Master is Allah. Then they said, “You are best and most kind among us”. The Prophet (pbuh) said, Tell me what you have come to tell me. But do not give yourselves an opportunity to obey Satan and utter over-confident words. (Abu Dawud)
Sufis accept prophets and shaikhs as shelter instead of Allah. Sufi poet of Shaziliyyah tariqah Sharfuddin Busiri (d. 695 AH/1295 CE) in his poetry the so-called Qasidah Burdah wrote,
“O Prophet, Certainly the world and the Hereafter are Your Gifts.
Part of your knowledge is the knowledge of Lawh Mahfuz and the Pen.”
Sharfuddin Busiri also wrote:
“When any distress befalls me, and I ask help from the prophet, he saves me”.
Busiri became mushrik by uttering such words because only Allah heals the patients. Verses from this book are used as tawiz by some Sufi people.
Actual Qasidah Burdah is the poetry ‘Banat Suad’ composed by sahabi (companion) Ka’b bin Juhayr (Rd) whom the Prophet (pbuh) offered his burdah (mantle) as a gift.
Zakariya Saharanpuri praised Qasidah Burdah and Dalael-e-Khayrat in his Fazail-e-Darood Sharif.
Sufi poet of Shaziliyyah tariqah Muhammad Jazuli in his book Dalael-e-Khayrat addressed the Prophet as Muhaimin and Jabbar (Dalael-e-Khayrat, p. 41-43).
Allah says,
Wa ma anta alaihim bi Jabbar.
You are not Compeller over them (Quran 50:45).
Al-Muhaiminul Azizul Jabbar
(Allah is) the Controller (Muhaimin), the Almighty, the Compeller. (Quran 59:23)
So Muhammad Jazuli claims something contrary to the Quran.
Rashid Ahmad Gangohi in one of letters addressed his Shaykh Imdadullah with the salutation,
‘Mere Mawa e Darain’
’O my refuge in both the worlds’
(Fazail-e-Sadaqat, Zakariya Saharanpuri, vol.-2, Bangla, p-370).
This idea is actually ‘shirk’. How can a man be refuge in Here and hereafter?
Rashid Ahmad Gangohi told his disciple Ashraf Ali Thanwi that placing sajrah (list of names of shaykhs arranged chronologically) in murid’s grave is beneficial! (Tajkirat-ur-Rashid, Ashiq Elahi Marathi)
Believers in Sufism say that Sufism is Tajkiyat-un-Nafs (purification of soul) an essential part of Islam. In fact, purification of soul can be achieved by salah, fasting, ihsan, alms-giving, tilawat etc. There is no need of un-Islamic ideas of Sufism for purification of soul. What Sufis practice besides Islam is actually Bid’ah (innovation).
Imām Ibn Jawzi writes: “Earlier, Sufism was synonymous with the term Juhd (Ascetism). Later people who considered music allowable joined this group, calling themselves Sufis. People of two categories joined this group. Seekers of Hereafter joined because they show ascetism. And seekers of world joined them because music and dance are permitted in this sect, and there are other slacknesses”. (Talbisu Iblis, Ibn Jawzi,Cairo, p-167)
UNACCEPTABLE BELIEFS MAINTAINED BY SUFIS (DEOBANDIS AND OTHERS)
1. Wahdatul Wujud (Unity of all beings)
Wahdatul Wujud (unity of all beings) is the belief that there is no difference between Creator and creation.
This idea of Wahdatul Wujud is actually ‘shirk’. In actual Islamic belief, Allah is separate from his creation.
Imām Abu Hanifa (Rh) said, “He who says that he doesn’t know whether Allah is over heavens or on earth has certainly disbelieved (committed Kufr) Because Allah says: The Mercy-giving is settled on the Throne (Quran, 20:5) and his throne is over the heavens.” (Sharh Aqidah Tahawiyah, Ibn Abil-Ijj, p- 288)
Sufi Abu Nasr Sarraj (d. 378 H / 988 CE) said,
The Divine Truth has chosen some bodies, made them clean
and inserted divinity into them. (Talbisu Iblis,Cairo, p-176)
Husain ibn Mansur Hallaz (d.309 AH/922 CE) declared,
“I am the Divine truth.” (Shamaim Emdadiyah, p-36)
He also said,ما في جبتي إلا الله
Mā fī jubbatī illāllāh “There is nothing in my cloak but God.”
Imām Ibn Jawzi wrote:
A group of Sufis sided with the notorious Hallaj. (Talbisu Iblis, Ibn Jawzi,Cairo, p-179)
Bayzid Bustami said,
I am far from imperfections and how great is my Majesty! (Shamaim Emdadiyah, p- 36)
Sufi poet of Shadhiliyyah tariqah Sulaiman Jazuli (d. 1464 CE) in his book Dalael-e-Khayrat wrote:
“Sink me in ocean of Wahdat(-ul-Wujud)”.
Verses from the book Dalael-e-Khayrat is used as tawiz by some Sufi people.
Zakariya Saharanpuri praised Dalael-e-Khayrat in his Fazail-e-Darood Sharif.
Emdadullah said, “Man is slave outwardly, but he is Haqq (God) inwardly”.
(Emdadul Mushtaq ila Ashrafil Akhlaq, Ashraf Ali Thanwi, p-62)
Deobandi scholar Ashraf Ali Thanwi said to Muhammad. Ahsan, “If you hear my lecture on this subject (Wahdat-ul-wujud) you will say to yourself that Faith cannot be complete without having belief in it (Wahdat-ul-wujud). [Maqtubat Ashrafia, Azizul Hasan & Abdul Haqq, vol.1, p-12]
2. Accepting prophets and shaikhs as shelter instead of Allah!
Allah says:
Inna lana lal akhirata wal uola.
Truly, unto Me belong the Hereafter and the world (Quran, 92:13)
Allah says:
Yawma laa tamliku nafsul li nafsin shaia
Wal amru yawmaizil lillah
On the day no person will have power for another and the Decision that day will be with Allah. (Quran, 82:19)
The Prophet (pbuh) said, O Fatimah, Save yourself from hellfire and take from my wealth whatever you wish. But I will be of no benefit for you before Allah. (Bukhari, Muslim)
Once the Prophet Muhammad (pbuh) was addressed as, “You are our Master”. Then He said, “The Master is Allah. Then they said, “You are best and most kind among us”. The Prophet (pbuh) said, Tell me what you have come to tell me. But do not give yourselves an opportunity to obey Satan and utter over-confident words. (Abu Dawud)
Sufis accept prophets and shaikhs as shelter instead of Allah. Sufi poet of Shaziliyyah tariqah Sharfuddin Busiri (d. 695 AH/1295 CE) in his poetry the so-called Qasidah Burdah wrote,
“O Prophet, Certainly the world and the Hereafter are Your Gifts.
Part of your knowledge is the knowledge of Lawh Mahfuz and the Pen.”
Sharfuddin Busiri also wrote:
“When any distress befalls me, and I ask help from the prophet, he saves me”.
Busiri became mushrik by uttering such words because only Allah heals the patients. Verses from this book are used as tawiz by some Sufi people.
Actual Qasidah Burdah is the poetry ‘Banat Suad’ composed by sahabi (companion) Ka’b bin Juhayr (Rd) whom the Prophet (pbuh) offered his burdah (mantle) as a gift.
Zakariya Saharanpuri praised Qasidah Burdah and Dalael-e-Khayrat in his Fazail-e-Darood Sharif.
Sufi poet of Shaziliyyah tariqah Muhammad Jazuli in his book Dalael-e-Khayrat addressed the Prophet as Muhaimin and Jabbar (Dalael-e-Khayrat, p. 41-43).
Allah says,
Wa ma anta alaihim bi Jabbar.
You are not Compeller over them (Quran 50:45).
Al-Muhaiminul Azizul Jabbar
(Allah is) the Controller (Muhaimin), the Almighty, the Compeller. (Quran 59:23)
So Muhammad Jazuli claims something contrary to the Quran.
Rashid Ahmad Gangohi in one of letters addressed his Shaykh Imdadullah with the salutation,
‘Mere Mawa e Darain’
’O my refuge in both the worlds’
(Fazail-e-Sadaqat, Zakariya Saharanpuri, vol.-2, Bangla, p-370).
This idea is actually ‘shirk’. How can a man be refuge in Here and hereafter?
Rashid Ahmad Gangohi told his disciple Ashraf Ali Thanwi that placing sajrah (list of names of shaykhs arranged chronologically) in murid’s grave is beneficial! (Tajkirat-ur-Rashid, Ashiq Elahi Marathi)
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