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Old Wednesday, April 25, 2007
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Default What is Sufism?

I wish to discuss with all respectable members that whether "Sufisim" exists in Islam or not? If yes then please give references.
Kindly help me in the aforsaid topic
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Last edited by Andrew Dufresne; Monday, September 27, 2010 at 05:15 PM.
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AoA

1. Sufism is a way of tradition (mystic) in Islam.

2. There are following views on origination of word Sufism:

i). from Suf (Arabic meaning wool) becuase simple cloaks the early Muslim ascetics wore.
ii). from safa (Arabic meaning purity). This places the emphasis of Sufism on purity of heart and soul.
iii). from "Ashab al-Suffa" ("Companions of the Veranda") or "Ahl al-Suffa" ("People of the Veranda"), who were a group of Muslims during the time of the Prophet Muhammad (pbuh) who spent much of their time on the veranda of the Prophet's mosque devoted to prayer.
iv). as per Al-Biruni its linked with 'Sufiya', (Greek term for 'Wisdom' - 'Sophia')
v). Hazrat Imam Ghazaali r.a. argued that Sufism originated from the Qur'an making it compatible with mainstream Islamic thought and theology.


3. Hazrat Uwais al-Qarni r.a., Hazrat Harrm Bin Hian r.a., Hazrat Hasan Ul-Basri r.a. and Hazrat Sayid Ibn Ul Mussib r.a. are regarded as the first mystics.

Hazrat Rabia Basri r.a. was a female Sufi and known for her love and passion for God.

Hazrat Junayd Baghdadi r.a. was among the first theorist of Sufism; he concerned himself with ‘fanaa’ and ‘baqaa’, the state of annihilating the self in the presence of the divine, accompanied by clarity concerning worldly phenomena.


4. There are four major Sufi orders:

i). Qadiria (from Hazrat Ghausae Pak-Shaikh Abdul Qadir Jillani r.a.)
ii). Chishtia (Hazrat Abu Ishaq Shami r.a. who brought Sufism to the town of Chisht and the most famous Chishti saint is Hazrat Moinuddin Chishti r.a.)
iii). Naqshbandi
iv). Suhrawadri (Hazrat Shahab al-Din Yahya as-Suhrawardi r.a.)

Other famous Sufir orders are Oveyssia (Hazrat Owais Qurni r.a.), Shadhilia, Jerrahia, Ashrafia, Nimatullahia and Mevlevi (Mawlānā Jalāl-ad-Dīn Muhammad Rūmī r.a.).

5. Some books written by Sufis are:

- Hazrat Imam Al Ghazali's (r.a) treatises "Reconstruction of Religious Sciences" and the "Alchemy of Happiness,"
- Hazrat Syed Usman Ali Hajvery Dada Sahib (r.a.) "Kashfal Mahjoob" considered as most authentic book on tasawuf
- Mawlānā Jalāl-ad-Dīn Muhammad Rūmī (r.a) 'Masnavi-ye Manavi'
- Shaykh Ahmad Zarruq (r.a) wrote "The Principles of Sufism"


6. For some more information on sufism you may follow the following link:

http://en.wikipedia.org/wiki/Sufism

7. As far as my personal views are concerned, i would quote following from the famous book of poetry, “Masnavi”, by Jalaleddin Rumi, the following is said by AnHazrat (pbuh) about Hazrat Owais Qarni (r.a.) :


"The Prophet Mohammad (pbuh) says that the breeze brings O’men!
The divine perfume from Yemen.
The scent of Ramin comes from Veys
The fragrance of God from Oveys.
Oveys’ heavenly perfume from God,
Overjoyed the heart of the Prophet of God.
Forsaking his mortal being willingly
That earthly (Oveys) become heavenly."


8. May ALLAH pak forgive me if a wrote-intentionaly or unintentionaly-any thing wrong in above lines.
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Last edited by Last Island; Wednesday, April 25, 2007 at 01:54 PM.
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Each major religion has its mystical side – Christianity has the Gnostics and Islam has the Sufis for its mystical counterpart. Sufism is mainly based on the Holy Quran. All Muslims believe that it is possible to become close to God after death and judgment. The Sufis believe that this is possible while alive. They believe that we are on a spiritual journey to God and on the way we must battle with our "false self" – the ego. To win the battle we must surrender to God. Along the path, ecstatic experiences called Wajd may occur where one is drawn into the presence of God.

Apparently, when the Prophet was alive 1500 years ago, scholars would sit on the "suffah" in the mosque where the Prophet taught and discuss the meaning of life and the implications of being. This supposedly was the beginning of Sufism.

Briefly put, "sufi" is a second-century name applied to a type of Muslim earlier known as "zahid." The lexical root of sufi is variously traced to:

suf = wool
safa' = purity

and while the former is more likely, the latter is given preference. The two were nicely combined by Abu `Ali al-Rudhabari who said:

“The Sufi is the one who wears wool on top of purity.”

Imam al-Suyuti cited it in his book on tasawwuf entitled Ta'yid al-Haqiqa al-`Aliyya wa-Tashyid al-Tariqa al-Shadhiliyya. At any rate these are the likelier etymologies mentioned by al-Qushayri, al-Huwjiri, Ibn Taymiyya, al-Shatibi, and many others.

In his major work entitled al-I`tisam on the definition of bid`a (innovation), al-Shatibi rejected the categorization of sufis and tasawwuf as an innovation in Islam.

2. As for the term "zahid" Imam Ahmad established that it applies first and foremost to the Prophet and his eminent Companions, upon him blessings and peace and may Allah be well-pleased with them, and it applies as well to all the Prophets of Allah, peace upon them.

Abd al-Qadir al-Baghdadi mentioned the two terms zahid and sufi interchangeably in his classifications of the groups that belong to Ahl al-Sunna wa al-Jama`a in his al-Farq bayn al-Firaq:

“Know that Ahl al-Sunna wa al-Jama`a are divided in eight groups of people... the sixth group being the Sufi Ascetics (al-zuhhad al-sufiyya), who have seen things for what they are and therefore have abstained, who have known by experience and therefore have taken heed truly, who have accepted Allah's allotment and contented themselves with what is within reach.”

3. The term "sufi" has been used in contrast with "faqih" (jurist) by the great Imams of Fiqh and Usul. It is enough that Imam al-Shafi`i said:

faqihan wa sufiyyan fa kun laysa wahidan
fa inni wa haqqillahi iyyaka ansahu


Be both a faqih and a sufi: do not be only one of them!
Verily, by Allah's truth, I am advising you sincerely.

While Imam Malik said:

man tasawwafa wa lam yatafaqqa fa qad tazandaqa
wa man tafaqqaha wa lam yatasawwaf fa qad tafassaqa
wa man jama`a bayn al-ithnayn fa qad tahaqqaqa


He who practices tasawwuf without learning Sacred Law
corrupts his faith, while he who learns Sacred Law without
practicing tasawwuf corrupts himself.
Only he who combines the two proves true.

4. Ibn al-Jawzi wrote a 100-page book on al-Hasan al- Basri's life and manners entitled Adab al-Shaykh al- Hasan ibn Abi al-Hasan al-Basri. In his chapter on al- Hasan in his compendium of the saints entitled Sifat al-Safwa -- based on Abu Nu`aym's Hilyat al-Awliya' -- Ibn al-Jawzi mentions a report that al-Hasan left behind a white cloak (jubba) made of wool (suf) which he had worn exclusively of any other for the past twenty years, winter and summer, and that when he died it was in a state of immaculate beauty, cleanness, and quality.

As to when Sufis formally appeared, then a "terminus ante quem" seems established with Hasan al-Basri and his student `Abd al-Wahid ibn Zayd who was the first person to build a Sufi khaniqa or guest-house and school at Abadan on the present-day border of Iran with Iraq.

This is related by the hafiz Abu Nu`aym and confirmed by Ahmad Ibn Taymiyya. Al-Harawi al-Ansari says in his Biographical Layers of the Sufi Masters that the first person to be actually named "al-Sufi" was Abu Hashim al-Sufi, a contemporary of Imam Sufyan al-Thawri who said: If it were not for Abu Hashim al-Sufi I would have never perceived the presence of the subtlest forms of hypocrisy in the self... Among the best of people is the Sufi learned in jurisprudence.

5. Shaykh al-Arusi said in his marginalia titled Nataâij al-Afkar al-Qudsiyya (Bulaq, 1920/1873):

"Religion (al-dîn) is an orchard of which the fence is the Law (al-sharî`a), the inner grove is the Path (al-tarîqa), and the fruit is the Reality (al-haqîqa).
Whoever has no Law has no Religion; whoever has no Path has no Law; and whoever has no Reality has no Path.”

The way of the Sufis consists in ten items:

(1) The reality of tasawwuf which is defined by truthful self-orientation (sidq al-tawajjuh) to Allah Most High.

(2) The pivot of truthful tawajjuh is to single out the heart and the body for [obedience of] Allah Alone.

(3) Tasawwuf in relation to Dîn is like the soul in relation to the body.

(4) The Sufi examines the factors of perfection and deficiency.

(5) The Jurist examines whatever discharges liability (mâ yusqitu al-haraj) while the scholar of juridical/ doctrinal Principles (al-usûlî) examines whatever makes one's faith valid and firmly established. Therefore the Sufi's perspective is more specific than both of theirs, consequently their criticism of him is valid, while his criticism of either of them is invalid.
Hence 'the Sufi among Jurists is better than the Jurist among Sufis.'

(6) To display the nobility of tasawwuf, its evidence being both by demonstration and by textual precedent (burhânan wa nassan).

(7) Fiqh [jurisprudence] is the precondition for the validity of tasawwuf and that is why it has precedence over it.

(8) Terminology and its specific applicability to each discipline exclusively of others.

(9) The keys of spiritual opening concerning which there are four rulings:
first principles; truthful aspiration towards attainment; longing for spiritual realities; and quitting the guideline of what is transmitted (al-manqûl) once one obtains self-realization (al-tahqîq).

(10) It is a wonderful and strange path built on the permanent following of what is better and best: in doctrines it consists in following the Salaf; in rulings, fiqh; in meritorious deeds (al-fadaâil), the scholars of hadith; and in high manners (al-âdâb), all that is conducive to the wholeness of hearts."

6. Some definitions of sufism: tasawwuf:

Purification of the self from all that is other than the remembrance and obedience of Allah; the realization of ihsân (excellence); zuhd (asceticism) combined with ma`rifa (knowledge of Allah); the attribute of the Sufi. Ceasing objection (al-Su`luki); Abandoning the world and its people (Ibn Sam`un).

Tasawwuf is neither knowledge nor deeds but an attribute with which the essence of the Sufi adorns itself, possessing knowledge and deeds, and consisting in the balance in which these two are weighed. (Ibn Khafif)

Some definitions of the Sufi:

Sûfî, pl. Sûfiyya: One who follows the path of tasawwuf, He who gazes at the Real in proportion to the state in which He maintains him (Bundar). They wore wool (sûf):

“I found the redress of my heart between Makka and Madina with a group of strangers - people of wool and cloaks - (ashâb sûf wa `abâ).” Sufyan al-Thawri as cited from Khalaf ibn Tamim by al-Dhahabi, Siyar A`lam al-Nubala' (Dar al-Fikr ed. 7:203).



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Perhaps the biggest challenge in learning Islam correctly today is the scarcity of traditional ‘ulama. In this meaning, Bukhari relates the sahih, rigorously authenticated hadith that the Prophet (Allah bless him and give him peace) said,

"Truly, Allah does not remove Sacred Knowedge by taking it out of servants, but rather by taking back the souls of Islamic scholars [in death], until, when He has not left a single scholar, the people take the ignorant as leaders, who are asked for and who give Islamic legal opinion without knowledge, misguided and misguiding" (Fath al-Bari, 1.194, hadith 100).

The process described by the hadith is not yet completed, but has certainly begun, and in our times, the lack of traditional scholars—whether in Islamic law, in hadith, in tafsir ‘Qur'anic exegesis’—has given rise to an understanding of the religion that is far from scholarly, and sometimes far from the truth. For example, in the course of my own studies in Islamic law, my first impression from orientalist and Muslim-reformer literature, was that the Imams of the madhhabs or ‘schools of jurisprudence’ had brought a set of rules from completely outside the Islamic tradition and somehow imposed them upon the Muslims. But when I sat with traditional scholars in the Middle East and asked them about the details, I came away with a different point of view, having learned the bases for deriving the law from the Qur'an and sunna.

As for the origin of the term Tasawwuf, like many other Islamic discliplines, its name was not known to the first generation of Muslims. The historian Ibn Khaldun notes in his Muqaddima:

This knowledge is a branch of the sciences of Sacred Law that originated within the Umma. From the first, the way of such people had also been considered the path of truth and guidance by the early Muslim community and its notables, of the Companions of the Prophet (Allah bless him and give him peace), those who were taught by them, and those who came after them.

It basically consists of dedication to worship, total dedication to Allah Most High, disregard for the finery and ornament of the world, abstinence from the pleasure, wealth, and prestige sought by most men, and retiring from others to worship alone. This was the general rule among the Companions of the Prophet (Allah bless him and give him peace) and the early Muslims, but when involvement in this-worldly things became widespread from the second Islamic century onwards and people became absorbed in worldliness, those devoted to worship came to be called Sufiyya or People of Tasawwuf (Ibn Khaldun, al-Muqaddima [N.d. Reprint. Mecca: Dar al-Baz, 1397/1978], 467).

In Ibn Khaldun’s words, the content of Tasawwuf, "total dedication to Allah Most High," was, "the general rule among the Companions of the Prophet (Allah bless him and give him peace) and the early Muslims." So if the word did not exist in earliest times, we should not forget that this is also the case with many other Islamic disciplines, such as tafsir, ‘Qur'anic exegesis,’ or ‘ilm al-jarh wa ta‘dil, ‘the science of the positive and negative factors that affect hadith narrators acceptability,’ or ‘ilm al-tawhid, the science of belief in Islamic tenets of faith,’ all of which proved to be of the utmost importance to the correct preservation and transmission of the religion.
As for the origin of the word Tasawwuf, it may well be from Sufi, the person who does Tasawwuf, which seems to be etymologically prior to it, for the earliest mention of either term was by Hasan al-Basri who died 110 years after the Hijra, and is reported to have said,

"I saw a Sufi circumambulating the Kaaba, and offered him a dirham, but he would not accept it."

It therefore seems better to understand Tasawwuf by first asking what a Sufi is; and perhaps the best definition of both the Sufi and his way, certainly one of the most frequently quoted by masters of the discipline, is from the sunna of the Prophet (Allah bless him and give him peace) who said:

Allah Most High says: "He who is hostile to a friend of Mine I declare war against. My slave approaches Me with nothing more beloved to Me than what I have made obligatory upon him, and My slave keeps drawing nearer to Me with voluntary works until I love him. And when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he seizes, and his foot with which he walks. If he asks me, I will surely give to him, and if he seeks refuge in Me, I will surely protect him" (Fath al-Bari, 11.340–41, hadith 6502);

This hadith was related by Imam Bukhari, Ahmad ibn Hanbal, al-Bayhaqi, and others with multiple contiguous chains of transmission, and is sahih. It discloses the central reality of Tasawwuf, which is precisely change, while describing the path to this change, in conformity with a traditional definition used by masters in the Middle East, who define a Sufi as Faqihun ‘amila bi ‘ilmihi fa awrathahu Llahu ‘ilma ma lam ya‘lam,‘A man of religious learning who applied what he knew, so Allah bequeathed him knowledge of what he did not know.’

To clarify, a Sufi is a man of religious learning,because the hadith says, "My slave approaches Me with nothing more beloved to Me than what I have made obligatory upon him," and only through learning can the Sufi know the command of Allah, or what has been made obligatory for him. He has applied what he knew, because the hadith says he not only approaches Allah with the obligatory, but "keeps drawing nearer to Me with voluntary works until I love him." And in turn, Allah bequeathed him knowledge of what he did not know, because the hadith says, "And when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he seizes, and his foot with which he walks," which is a metaphor for the consummate awareness of tawhid, or the ‘unity of Allah,’ which in the context of human actions such as hearing, sight, seizing, and walking, consists of realizing the words of the Qur'an about Allah that,

"It is He who created you and what you do" (Qur'an 37:96).

The origin of the way of the Sufi thus lies in the prophetic sunna. The sincerity to Allah that it entails was the rule among the earliest Muslims, to whom this was simply a state of being without a name, while it only became a distinct discipline when the majority of the Community had drifted away and changed from this state. Muslims of subsequent generations required systematic effort to attain it, and it was because of the change in the Islamic environment after the earliest generations, that a discipline by the name of Tasawwuf came to exist.

But if this is true of origins, the more significant question is: How central is Tasawwuf to the religion, and: Where does it fit into Islam as a whole? Perhaps the best answer is the hadith of Muslim, that ‘Umar ibn al-Khattab said:

“As we sat one day with the Messenger of Allah (Allah bless him and give him peace), a man in pure white clothing and jet black hair came to us, without a trace of travelling upon him, though none of us knew him.

He sat down before the Prophet (Allah bless him and give him peace) bracing his knees against his, resting his hands on his legs, and said: "Muhammad, tell me about Islam." The Messenger of Allah (Allah bless him and give him peace) said: "Islam is to testify that there is no god but Allah and that Muhammad is the Messenger of Allah, and to perform the prayer, give zakat, fast in Ramadan, and perform the pilgrimage to the House if you can find a way."

He said: "You have spoken the truth," and we were surprised that he should ask and then confirm the answer. Then he said: "Tell me about true faith (iman)," and the Prophet (Allah bless him and give him peace) answered: "It is to believe in Allah, His angels, His inspired Books, His messengers, the Last Day, and in destiny, its good and evil."

"You have spoken the truth," he said, "Now tell me about the perfection of faith (ihsan)," and the Prophet (Allah bless him and give him peace) answered: "It is to worship Allah as if you see Him, and if you see Him not, He nevertheless sees you."

The hadith continues to where ‘Umar said:

Then the visitor left. I waited a long while, and the Prophet (Allah bless him and give him peace) said to me, "Do you know, ‘Umar, who was the questioner?" and I replied, "Allah and His messenger know best." He said,

"It was Gabriel, who came to you to teach you your religion" (Sahih Muslim, 1.37: hadith 8).

This is a sahih hadith, described by Imam Nawawi as one of the hadiths upon which the Islamic religion turns. The use of din in the last words of it, Atakum yu‘allimukum dinakum, "came to you to teach you your religion" entails that the religion of Islam is composed of the three fundamentals mentioned in the hadith: Islam, or external compliance with what Allah asks of us; Iman, or the belief in the unseen that the prophets have informed us of; and Ihsan, or to worship Allah as though one sees Him. The Qur'an says, in Surat Maryam,

"Surely We have revealed the Remembrance, and surely We shall preserve it" (Qur'an 15:9),

and if we reflect how Allah, in His wisdom, has accomplished this, we see that it is by human beings, the traditional scholars He has sent at each level of the religion. The level of Islam has been preserved and conveyed to us by the Imams of Shari‘a or ‘Sacred Law’ and its ancillary disciplines; the level of Iman, by the Imams of ‘Aqida or ‘tenets of faith’; and the level of Ihsan, "to worship Allah as though you see Him," by the Imams of Tasawwuf.

The hadith’s very words "to worship Allah" show us the interrelation of these three fundamentals, for the how of "worship" is only known through the external prescriptions of Islam, while the validity of this worship in turn presupposes Iman or faith in Allah and the Islamic revelation, without which worship would be but empty motions; while the words, "as if you see Him," show that Ihsan implies a human change, for it entails the experience of what, for most of us, is not experienced. So to understand Tasawwuf, we must look at the nature of this change in relation to both Islam and Iman, and this is the main focus of my talk tonight.

At the level of Islam, we said that Tasawwuf requires Islam, through ‘submission to the rules of Sacred Law.’ But Islam, for its part, equally requires Tasawwuf. Why? For the very good reason that the sunna which Muslims have been commanded to follow is not just the words and actions of the Prophet (Allah bless him and give him peace), but also his states, states of the heart such as taqwa ‘godfearingness,’ ikhlas ‘sincerity,’ tawakkul ‘reliance on Allah,’ rahma ‘mercy,’ tawadu‘ ‘humility,’ and so on.
Now, it is characteristic of the Islamic ethic that human actions are not simply divided into two shades of morality, right or wrong; but rather five, arranged in order of their consequences in the next world. The obligatory (wajib) is that whose performance is rewarded by Allah in the next life and whose nonperformance is punished. The recommended (mandub) is that whose performance is rewarded, but whose nonperformance is not punished. The permissible (mubah) is indifferent, unconnected with either reward or punishment. The offensive (makruh) is that whose nonperformance is rewarded but whose performance is not punished. The unlawful (haram) is that whose nonperformance is rewarded and whose performance is punished, if one dies unrepentant.

Human states of the heart, the Qur'an and sunna make plain to us, come under each of these headings. Yet they are not dealt with in books of fiqh or ‘Islamic jurisprudence,’ because unlike the prayer, zakat, or fasting, they are not quantifiable in terms of the specific amount of them that must be done. But though they are not countable, they are of the utmost importance to every Muslim. Let’s look at a few examples.

(1) Love of Allah. In Surat al-Baqara of the Qur'an, Allah blames those who ascribe associates to Allah whom they love as much as they love Allah. Then He says,

"And those who believe are greater in love for Allah" (Qur'an 2:165), making being a believer conditional upon having greater love for Allah than any other.

(2) Mercy. Bukhari and Muslim relate that the Prophet (Allah bless him and give him peace) said, "Whomever is not merciful to people, Allah will show no mercy" (Sahih Muslim, 4.1809: hadith 2319), and Tirmidhi relates the well authenticated (hasan) hadith "Mercy is not taken out of anyone except the damned" (al-Jami‘ al-sahih, 4.323: hadith 1923).
(3) Love of each other. Muslim relates in his Sahih that the Prophet (Allah bless him and give him peace) said, "By Him in whose hand is my soul, none of you shall enter paradise until you believe, and none of you shall believe until you love one another . . . ." (Sahih Muslim, 1.74: hadith 54).

(4) Presence of mind in the prayer (salat). Abu Dawud relates in his Sunan that ‘Ammar ibn Yasir heard the Prophet (Allah bless him and give him peace) say, "Truly, a man leaves, and none of his prayer has been recorded for him except a tenth of it, a ninth of it, eighth of it, seventh of it, sixth of it, fifth of it, fourth of it, third of it, a half of it" (Sunan Abi Dawud, 1.211: hadith 796)—meaning that none of a person’s prayer counts for him except that in which he is present in his heart with Allah.

(5) Love of the Prophet. Bukhari relates in his Sahih that the Prophet (Allah bless him and give him peace) said, "None of you believes until I am more beloved to him than his father, his son, and all people" (Fath al-Bari, 1.58, hadith 15).

It is plain from these texts that none of the states mentioned—whether mercy, love, or presence of heart—are quantifiable, for the Shari‘a cannot specify that one must "do two units of mercy" or "have three units of presence of mind" in the way that the number of rak‘as of prayer can be specified, yet each of them is personally obligatory for the Muslim. Let us complete the picture by looking at a few examples of states that are haram or ‘strictly unlawful’:

(1) Fear of anyone besides Allah. Allah Most High says in Surat al-Baqara of the Qur'an,

"And fulfill My covenant: I will fulfill your covenant—And fear Me alone" (Qur'an 2:40), the last phrase of which, according to Imam Fakhr al-Din al-Razi, "establishes that a human being is obliged to fear no one besides Allah Most High" (Tafsir al-Fakhr al-Razi, 3.42).

(2) Despair. Allah Most High says,

"None despairs of Allah’s mercy except the people who disbelieve" (Qur'an 12:87), indicating the unlawfulness of this inward state by coupling it with the worst human condition possible, that of unbelief.

(3) Arrogance. Muslim relates in his Sahih that the Prophet (Allah bless him and give him peace) said, "No one shall enter paradise who has a particle of arrogance in his heart" (Sahih Muslim, 1.93: hadith 91).

(4) Envy,meaning to wish for another to lose the blessings he enjoys. Abu Dawud relates that the Prophet (Allah bless him and give him peace) said, "Beware of envy, for envy consumes good works as flames consume firewood" (Sunan Abi Dawud, 4.276: hadith 4903).

(5) Showing off in acts of worship. Al-Hakim relates with a sahih chain of transmission that the Prophet (Allah bless him and give him peace) said, "The slightest bit of showing off in good works is as if worshipping others with Allah . . . ." (al-Mustadrak ‘ala al-Sahihayn, 1.4).

These and similar haram inward states are not found in books of fiqh or ‘jurisprudence,’ because fiqh can only deal with quantifiable descriptions of rulings. Rather, they are examined in their causes and remedies by the scholars of the ‘inner fiqh’ of Tasawwuf, men such as Imam al-Ghazali in his Ihya’ ‘ulum al-din [The reviving of the religious sciences], Imam al-Rabbani in his Maktubat [Letters], al-Suhrawardi in his ‘Awarif al-Ma‘arif [The knowledges of the illuminates], Abu Talib al-Makki in Qut al-qulub [The sustenance of hearts], and similar classic works, which discuss and solve hundreds of ethical questions about the inner life. These are books of Shari‘a and their questions are questions of Sacred Law, of how it is lawful or unlawful for a Muslim to be; and they preserve the part of the prophetic sunna dealing with states.

Who needs such information? All Muslims, for the Qur'anic verses and authenticated hadiths all point to the fact that a Muslim must not only do certain things and say certain things, but also must be something, must attain certain states of the heart and eliminate others. Do we ever fear someone besides Allah? Do we have a particle of arrogance in our hearts? Is our love for the Prophet (Allah bless him and give him peace) greater than our love for any other human being? Is there the slightest bit of showing off in our good works?

Half a minute’s reflection will show the Muslim where he stands on these aspects of his din, and why in classical times, helping Muslims to attain these states was not left to amateurs, but rather delegated to ‘ulama of the heart, the scholars of Islamic Tasawwuf. For most people, these are not easy transformations to make, because of the force of habit, because of the subtlety with which we can deceive ourselves, but most of all because each of us has an ego, the self, the Me, which is called in Arabic al-nafs, about which Allah testifies in Surat Yusuf:

"Verily the self ever commands to do evil" (Qur'an 12:53).

If you do not believe it, consider the hadith related by Muslim in his Sahih, that:

The first person judged on Resurrection Day will be a man martyred in battle.

He will be brought forth, Allah will reacquaint him with His blessings upon him and the man will acknowledge them, whereupon Allah will say, "What have you done with them?" to which the man will respond, "I fought to the death for You."

Allah will reply, "You lie. You fought in order to be called a hero, and it has already been said." Then he will be sentenced and dragged away on his face and flung into the fire.

Then a man will be brought forward who learned Sacred Knowledge, taught it to others, and who recited the Qur'an. Allah will remind him of His gifts to him and the man will acknowledge them, and then Allah will say, "What have you done with them?" The man will answer, "I acquired Sacred Knowledge, taught it, and recited the Qur'an, for Your sake."

Allah will say, "You lie. You learned so as to be called a scholar, and read the Qur'an so as to be called a reciter, and it has already been said." Then the man will be sentenced and dragged away on his face to be flung into the fire.

Then a man will be brought forward whom Allah generously provided for, giving him various kinds of wealth, and Allah will recall to him the benefits given, and the man will acknowledge them, to which Allah will say, "And what have you done with them?" The man will answer, "I have not left a single kind of expenditure You love to see made, except that I have spent on it for Your sake."

Allah will say, "You lie. You did it so as to be called generous, and it has already been said." Then he will be sentenced and dragged away on his face to be flung into the fire (Sahih Muslim, 3.1514: hadith 1905).

We should not fool ourselves about this, because our fate depends on it: in our childhood, our parents taught us how to behave through praise or blame, and for most of us, this permeated and colored our whole motivation for doing things. But when childhood ends, and we come of age in Islam, the religion makes it clear to us, both by the above hadith and by the words of the Prophet (Allah bless him and give him peace) "The slightest bit of showing off in good works is as if worshipping others with Allah" that being motivated by what others think is no longer good enough, and that we must change our motives entirely, and henceforth be motivated by nothing but desire for Allah Himself. The Islamic revelation thus tells the Muslim that it is obligatory to break his habits of thinking and motivation, but it does not tell him how. For that, he must go to the scholars of these states, in accordance with the Qur'anic imperative,

"Ask those who know if you know not" (Qur'an 16:43),

There is no doubt that bringing about this change, purifying the Muslims by bringing them to spiritual sincerity, was one of the central duties of the Prophet Muhammad (Allah bless him and give him peace), for Allah says in the Surat Al ‘Imran of the Qur'an,

"Allah has truly blessed the believers, for He has sent them a messenger of themselves, who recites His signs to them and purifies them, and teaches them the Book and the Wisdom" (Qur'an 3:164),

which explicitly lists four tasks of the prophetic mission, the second of which, yuzakkihim means precisely to ‘purify them’ and has no other lexical sense. Now, it is plain that this teaching function cannot, as part of an eternal revelation, have ended with the passing of the first generation, a fact that Allah explictly confirms in His injunction in Surat Luqman,

"And follow the path of him who turns unto Me" (Qur'an 31:15).

These verses indicate the teaching and transformative role of those who convey the Islamic revelation to Muslims, and the choice of the word ittiba‘ in the second verse, which is more general, implies both keeping the company of and following the example of a teacher. This is why in the history of Tasawwuf, we find that though there were many methods and schools of thought, these two things never changed: keeping the company of a teacher, and following his example—in exactly the same way that the Sahaba were uplifted and purified by keeping the company of the Prophet (Allah bless him and give him peace) and following his example.

And this is why the discipline of Tasawwuf has been preserved and transmitted by Tariqas or groups of students under a particular master. First, because this was the sunna of the Prophet (Allah bless him and give him peace) in his purifying function described by the Qur'an. Secondly, Islamic knowledge has never been transmitted by writings alone, but rather from ‘ulama to students. Thirdly, the nature of the knowledge in question is of hal or ‘state of being,’ not just knowing, and hence requires it be taken from a succession of living masters back to the Prophet (Allah bless him and give him peace), for the sheer range and number of the states of heart required by the revelation effectively make imitation of the personal example of a teacher the only effective means of transmission.

So far we have spoken about Tasawwuf in respect to Islam, as a Shari‘a science necessary to fully realize the Sacred Law in one’s life, to attain the states of the heart demanded by the Qur'an and hadith. This close connection between Shari‘a and Tasawwuf is expressed by the statement of Imam Malik, founder of the Maliki school, that "he who practices Tasawwuf without learning Sacred Law corrupts his faith, while he who learns Sacred Law without practicing Tasawwuf corrupts himself. Only he who combines the two proves true." This is why Tasawwuf was taught as part of the traditional curriculum in madrasas across the Muslim world from Malaysia to Morocco, why many of the greatest Shari‘a scholars of this Umma have been Sufis, and why until the end of the Islamic caliphate at the beginning of this century and the subsequent Western control and cultural dominance of Muslim lands, there were teachers of Tasawwuf in Islamic institutions of higher learning from Lucknow to Istanbul to Cairo.
But there is a second aspect of Tasawwuf that we have not yet talked about; namely, its relation to Iman or ‘True Faith,’ the second pillar of the Islamic religion, which in the context of the Islamic sciences consists of ‘Aqida or ‘orthodox belief.’

All Muslims believe in Allah, and that He is transcendently beyond anything conceivable to the minds of men, for the human intellect is imprisoned within its own sense impressions and the categories of thought derived from them, such as number, directionality, spatial extension, place, time, and so forth. Allah is beyond all of that; in His own words,

"There is nothing whatsoever like unto Him" (Qur'an 42:11)

If we reflect for a moment on this verse, in the light of the hadith of Muslim about Ihsan that "it is to worship Allah as though you see Him," we realize that the means of seeing here is not the eye, which can only behold physical things like itself; nor yet the mind, which cannot transcend its own impressions to reach the Divine, but rather certitude, the light of Iman, whose locus is not the eye or the brain, but rather the ruh, a subtle faculty Allah has created within each of us called the soul, whose knowledge is unobstructed by the bounds of the created universe. Allah Most High says, by way of exalting the nature of this faculty by leaving it a mystery,

"Say: ‘The soul is of the affair of my Lord’" (Qur'an 17:85).

The food of this ruh is dhikr or the ‘remembrance of Allah.’ Why? Because acts of obedience increase the light of certainty and Iman in the soul, and dhikr is among the greatest of them, as is attested to by the sahih hadith related by al-Hakim that the Prophet (Allah bless him and give him peace) said,

"Shall I not tell you of the best of your works, the purest of them in the eyes of your Master, the highest in raising your rank, better than giving gold and silver, and better for you than to meet your enemy and smite their necks, and they smite yours?" They said, "This—what is it, O Messenger of Allah?" and he said: Dhikru Llahi ‘azza wa jall, "The remembrance of Allah Mighty and Majestic." (al-Mustadrak ‘ala al-Sahihayn, 1.496).

Increasing the strength of Iman through good actions, and particularly through the medium of dhikr has tremendous implications for the Islamic religion and traditional spirituality. A non-Muslim once asked me, "If God exists, then why all this beating around the bush? Why doesn’t He just come out and say so?"

The answer is that taklif or ‘moral responsibility’ in this life is not only concerned with outward actions, but with what we believe, our ‘Aqida—and the strength with which we believe it. If belief in God and other eternal truths were effortless in this world, there would be no point in Allah making us responsible for it, it would be automatic, involuntary, like our belief, say, that London is in England. There would no point in making someone responsible for something impossible not to believe.

But the responsibility Allah has place upon us is belief in the Unseen, as a test for us in this world to choose between kufr and Iman, to distinguish believer from unbeliever, and some believers above others.

This why strengthening Iman through dhikr is of such methodological importance for Tasawwuf: we have not only been commanded as Muslims to believe in certain things, but have been commanded to have absolute certainty in them. The world we see around us is composed of veils of light and darkness: events come that knock the Iman out of some of us, and Allah tests each of us as to the degree of certainty with which we believe the eternal truths of the religion. It was in this sense that ‘Umar ibn al-Khattab said, "If the Iman of Abu Bakr were weighed against the Iman of the entire Umma, it would outweigh it."

Now, in traditional ‘Aqida one of the most important tenets is the wahdaniyya or ‘oneness and uniqueness’ of Allah Most High. This means He is without any sharik or associate in His being, in His attributes, or in His acts. But the ability to hold this insight in mind in the rough and tumble of daily life is a function of the strength of certainty (yaqin) in one’s heart. Allah tells the Prophet (Allah bless him and give him peace) in Surat al-A‘raf of the Qur'an,

"Say: ‘I do not possess benefit for myself or harm, except as Allah wills’" (Qur'an 7:188),

Yet we tend to rely on ourselves and our plans, in obliviousness to the facts of ‘Aqida that ourselves and our plans have no effect, that Allah alone brings about effects.

If you want to test yourself on this, the next time you contact someone with good connections whose help is critical to you, take a look at your heart at the moment you ask him to put in a good word for you with someone, and see whom you are relying upon. If you are like most of us, Allah is not at the forefront of your thoughts, despite the fact that He alone is controlling the outcome. Isn’t this a lapse in your ‘Aqida, or, at the very least, in your certainty?

Tasawwuf corrects such shortcomings by step-by-step increasing the Muslim’s certainty in Allah. The two central means of Tasawwuf in attaining the conviction demanded by ‘Aqida are mudhakara, or learning the traditional tenets of Islamic faith, and dhikr, deepening one’s certainty in them by remembrance of Allah. It is part of our faith that, in the words of the Qur'an in Surat al-Saffat,

"Allah has created you and what you do" (Qur'an 37:96);

yet for how many of us is this day to day experience? Because Tasawwuf remedies this and other shortcomings of Iman, by increasing the Muslim’s certainty through a systematic way of teaching and dhikr, it has traditionally been regarded as personally obligatory to this pillar of the religion also, and from the earliest centuries of Islam, has proved its worth.
The last question: What about the bad Sufis we read about, who contravene the teachings of Islam?

The answer is that there are two meanings of Sufi: the first is "Anyone who considers himself a Sufi," which is the rule of thumb of orientalist historians of Sufism and popular writers, who would oppose the "Sufis" to the "Ulama." The very first thing a Sufi, as a man of religious learning knows is that the Shari‘a and ‘Aqida of Islam are above every human being. Whoever does not know this will never be a Sufi, except in the orientalist sense of the word—like someone standing in front of the stock exchange in an expensive suit with a briefcase to convince people he is a stockbroker. A real stockbroker is something else.

Because this distinction is ignored today by otherwise well-meaning Muslims, it is often forgotten that the ‘ulama who have criticized Sufis, such as Ibn al-Jawzi in his Talbis Iblis [The Devil’s deception], or Ibn Taymiya in places in his Fatawa, or Ibn al-Qayyim al-Jawziyya, were not criticizing Tasawwuf as an ancillary discipline to the Shari‘a. The proof of this is Ibn al-Jawzi’s five-volume Sifat al-safwa, which contains the biographies of the very same Sufis mentioned in al-Qushayri’s famous Tasawwuf manual al-Risala al-Qushayriyya. Ibn Taymiya considered himself a Sufi of the Qadiri order, and volumes ten and eleven of his thirty-seven-volume Majmu‘ al-fatawa are devoted to Tasawwuf. And Ibn al-Qayyim al-Jawziyya wrote his three-volume Madarij al-salikin, a detailed commentary on ‘Abdullah al-Ansari al-Harawi’s tract on the spiritual stations of the Sufi path, Manazil al-sa’irin. These works show that their authors’ criticisms were not directed at Tasawwuf as such, but rather at specific groups of their times, and they should be understood for what they are.

As in other Islamic sciences, mistakes historically did occur in Tasawwuf, most of them stemming from not recognizing the primacy of Shari‘a and ‘Aqida above all else. But these mistakes were not different in principle from, for example, the Isra’iliyyat (baseless tales of Bani Isra’il) that crept into tafsir literature, or the mawdu‘at (hadith forgeries) that crept into the hadith. These were not taken as proof that tafsir was bad, or hadith was deviance, but rather, in each discipline, the errors were identified and warned against by Imams of the field, because the Umma needed the rest. And such corrections are precisely what we find in books like Qushayri’s Risala,Ghazali’s Ihya’ and other works of Sufism.

For all of the reasons , Tasawwuf was accepted as an essential part of the Islamic religion by the ‘ulama of this Umma. The proof of this is all the famous scholars of Shari‘a sciences who had the higher education of Tasawwuf, among them Ibn ‘Abidin, al-Razi, Ahmad Sirhindi, Zakariyya al-Ansari, al-‘Izz ibn ‘Abd al-Salam, Ibn Daqiq al-‘Eid, Ibn Hajar al-Haytami, Shah Wali Allah, Ahmad Dardir, Ibrahim al-Bajuri, ‘Abd al-Ghani al-Nabulsi, Imam al-Nawawi, Taqi al-Din al-Subki, and al-Suyuti.

Among the Sufis who aided Islam with the sword as well as the pen, to quote Reliance of the Traveller, were:

Such men as the Naqshbandi sheikh Shamil al-Daghestani, who fought a prolonged war against the Russians in the Caucasus in the nineteenth century; Sayyid Muhammad ‘Abdullah al-Somali, a sheikh of the Salihiyya order who led Muslims against the British and Italians in Somalia from 1899 to 1920; the Qadiri sheikh ‘Uthman ibn Fodi, who led jihad in Northern Nigeria from 1804 to 1808 to establish Islamic rule; the Qadiri sheikh ‘Abd al-Qadir al-Jaza’iri, who led the Algerians against the French from 1832 to 1847; the Darqawi faqir al-Hajj Muhammad al-Ahrash, who fought the French in Egypt in 1799; the Tijani sheikh al-Hajj ‘Umar Tal, who led Islamic Jihad in Guinea, Senegal, and Mali from 1852 to 1864; and the Qadiri sheikh Ma’ al-‘Aynayn al-Qalqami, who helped marshal Muslim resistance to the French in northern Mauritania and southern Morocco from 1905 to 1909.
Among the Sufis whose missionary work Islamized entire regions are such men as the founder of the Sanusiyya order, Muhammad ‘Ali Sanusi, whose efforts and jihad from 1807 to 1859 consolidated Islam as the religion of peoples from the Libyan Desert to sub-Saharan Africa; [and] the Shadhili sheikh Muhammad Ma‘ruf and Qadiri sheikh Uways al-Barawi, whose efforts spread Islam westward and inland from the East African Coast . . . . (Reliance of the Traveller,863).

It is plain from the examples of such men what kind of Muslims have been Sufis; namely, all kinds, right across the board—and that Tasawwuf did not prevent them from serving Islam in any way they could.

In looking first at Tasawwuf and Shari‘a, we found that many Qur'anic verses and sahih hadiths oblige the Muslim to eliminate haram inner states as arrogance, envy, and fear of anyone besides Allah; and on the other hand, to acquire such obligatory inner states as mercy, love of one’s fellow Muslims, presence of mind in prayer, and love of the Prophet (Allah bless him and give him peace). We found that these inward states could not be dealt with in books of fiqh, whose purpose is to specify the outward, quantifiable aspects of the Shari‘a. The knowledge of these states is nevertheless of the utmost importance to every Muslim, and this is why it was studied under the ‘ulama of Ihsan, the teachers of Tasawwuf, in all periods of Islamic history until the beginning of the present century.

We then turned to the level of Iman, and found that though the ‘Aqida of Muslims is that Allah alone has any effect in this world, keeping this in mind in everhday life is not a given of human consciousness, but rather a function of a Muslim’s yaqin, his certainty. And we found that Tasawwuf, as an ancillary discipline to ‘Aqida, emphasizes the systematic increase of this certainty through both mudhakara, ‘teaching tenets of faith’ and dhikr, ‘the remembrance of Allah,’ in accordance with the words of the Prophet (Allah bless him and give him peace) about Ihsan that "it is worship Allah as though you see Him."

Lastly, we found that accusations against Tasawwuf made by scholars such as Ibn al-Jawzi, and Ibn Taymiya were not directed against Tasawwuf in principle, but to specific groups and individuals in the times of these authors, the proof for which is the other books by the same authors that showed their understanding of Tasawwuf as a Shari‘a science.

Islam without spirituality and Shari‘a without Tasawwuf. But if we read the classical works of Islamic scholarship, we learn that Tasawwuf has been a Shari‘a science like tafsir, hadith, or any other, throughout the history of Islam. The Prophet (Allah bless him and give him peace) said,

"Truly, Allah does not look at your outward forms and wealth, but rather at your hearts and your works" (Sahih Muslim, 4.1389: hadith 2564).

And this is the brightest hope that Islam can offer a modern world darkened by materialism and nihilism: Islam as it truly is; the hope of eternal salvation through a religion of brotherhood and social and economic justice outwardly, and the direct experience of divine love and illumination inwardly.
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Old Wednesday, April 25, 2007
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another thing ' suffism is often related only to karaama (moajzaat)' in fact the sufism is not related with karaamat, which is only one aspect.... perhaps sister last island would elucidate it....

@ last island, sister u r simply superb, certainly sister kis ki haain, hehehe
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Sufism in Islam

Sufism first emerged after 1st century of Islam. Originally it was in the form of a movement as a reaction to those people who were very good in their compliance to observing the ‘external’ (zahir) aspects of religion such as in the offer of prayers etc. but were morally not so good in their other worldly affairs because they lack the spiritual basis for their ethical conduct.

In this way, Sufism, originally just emphasized on the importance of ‘inner’ (batan) aspects of spiritual life as compared to external aspects of the code of Shariah. With the passage of time, this movement deviated much from external code of shariah and some of the Sufis started giving superiority to ‘Tareeqah’ (‘internal’ or ‘batan’ aspects of reality) as compared with code of Shariah. Sufis first reached at the concept of ‘negation of self’ (nafi-e-zaat) in the process of the development of Spiritual life. Later on some Sufis like Mansoor Hilaj asserted that ultimate (logical) conclusion of the ‘negation of self’ was the ‘union of essence’ (ithad of Sufi & God). Hilaj was assassinated for he said: “Ana-al-Haq”.

Some Sufis got evidence out of the teachings of Quran that inner spiritual aspects could be superior, in some aspects, to the external aspects of even a Prophet (Nabi). This evidence was related to Quranic description of Hazrat Khizar who guided Hazrat Musa (RA) in some aspects. Hazrat Khizar was not a Prophet (Nabi), and all his guidance to Hazrat Musa, apearently was going against the teachings of the shariah of Hazrat Musa. But at the same time, as per the teachings of Quran, the guidance of Hazrat Khizar was right.

This fact led many Sufis to reach at this conclusion that some spiritual non-prophet personalities could be superior, in some aspects, even to a prophet.

Sufis then call the way of ’spiritual life’ as ‘Tareeqah’ and the way of ‘external’ compliance to religion as ‘Shariah’.

Early Sufi discussion topics included such topics also as comparison of Shariah vs Tareeqat, Comparison of Prophet vs Sufi, Comparison of wahi vs wajad etc. etc.

Islamic School of thought ‘Hambalism’ was totally against all the forms of Sufism as this school of thought was in favor of only the external compliance to the teachings and code of Shariah. Sufism however got its somewhat place in all the other schools of thought.

Imam Ghazali finally took major step in resolving the issues of the comparisons of Shariah vs Tareeqat etc. by accepting the legitimate role of Tareeqah BUT AS A SUBORDINATE TO THE CODE OF SHARIAH. In this way, Imam Ghazali is often given the credit that he entered spirituality into otherwise complete external oriented code of Shariah.

Is Sufism allowed in Islam?

As has been mentioned that only Humbalites rejected all the forms of Sufism. The ideology of this school of thought later on promoted by such scholars as Ibn-Hazm, Ibn-e-Taymiah and Imam Abdul-Wahab etc. According to these scholars and their followers, Sufism has no place in Islam. But on the other hand, Sufism, in one or the other forms, has ever been present in mainstream Ahl-e-Sunnat Wa-al-Jamaat as well as in Shiaism. Main scholars who promoted the point of view of Imam Ghazali in their respective styles were Data Gang Bakhsh, Sheikh Ahmed Serhindi, Shah Wali-Ullah etc.

Since Sufis tend to derive their ideological basis out of the teachings of Islam and since mainstream Muslim scholars never have fully rejected Sufism so it’s meaning would be that it is allowed in Islam. But extreme forms of Sufism that clearly go against all the norms of Quranic teachings, may not be allowed by Islam.

Some elements of Muslim Sufi thought can be traced back to Greek mysticism as well as Indian Vadentas. Sufism is organized in Murshad Mureed based Sufi orders. Mr. Tabassam Awan already has given the list of major sufi orders in Islam. Sufi line of thought considers it necessary that individual should endeavor to find a perfect spiritual guide or teacher who must be alive in his period. Wasif Ali Wasif, while discussing this issue, gives the reference of Sura-e-Fatha where individuals ask from Allah to show the path of those people who are gifted by God. Wasif Ali Wasif says that only personal and direct observance of those people who have been gifted by God could show individual the right way of life. Wasif Ali Wasif further says that people who are gifted by God can be found in all the times. World cannot be empty of such people in any time till the day of judgment. It is therefore, the duty of individual to find one such perfect (kamil) person whose submissions for God Almighty should be beyond any doubt. After having found one such perfect personality, the individual should take 'bait' in the hands of that personality and should accept him his 'Murshad'. While describing the underlying philosophy for the need of 'Murshad', Wasif Ali Wasif says that an individual cannot find solution to any spiritual problem using his own rationality. He says that the cpabilities of an individual's intellect are limited and if an individual is let to rely on his own intellect, soon he will be trapped by the false self-pride of his own personal ego. On the other hand, a person who is already gifted by God, must be having Divine guidance along with his intellect. In this way, the individual should sacrifice all his own views and beliefs and should only follow the teachings of his Murshad. He should follow the direction shown by Murshad even if it seems him to be wrong because in this system, the individual has to sacrifice his own intellect before the spiritual guidance of Murshad. This system is based on perfect trust. Mureed has complete trust in the status of Murshad that he is really God gifted. So if in reality, the true status of Murshad was not so high, even than the Mureed will be hopeful for the eternal solvation because he was having complete trust in the high spiritual status of his Murshad.

There are different Sufi Orders which are headed by different Murshads. After the death of Murshad, a caliph (Gaddi nasheen) assumes the charge of that Sufi Order. And as there are different Sufi Orders, there is difference in certain beliefs, mathodologies and practices in different Sufi Orders. The follower of one Sufi Order is usually supposed to follow the directions of his own Murshad. If there happens to be clash between the teachings of two different Murshads, then individual should follow the directions of his own Murshad but at the same time, should let the followers of other Sufi Orders to follow the directions of their own respective Murshads. Wasif Ali Wasif explains it by giving an example. A follower of Naqshbandia Order (where Qawali is considered illegitimate) spent a night in Qawali Mehfil of Chistia Order (where Qawali is legitimate). The head of Chistia Order did not like it and asked that person that since he was follower of Naqshbandia Order, so he should not have come to Qawali Mehfil. In principle, the follower of one particular order should completely follow the directions of his own Order and at the same time, should not raise any objections on the different practices of other Orders.

Hazrat Shah wali Ullah (RA), however tried to resolve internal differences of various Sufi Orders. Particularly he tried to resolve the differences between Naqshbandia's "Wahdat-ul-Shahood" and "Wahad-ul-Wajood" of rest of Sufi orders.

In our times, perhaps Sufism has lost its lively and creative spirit. There are still Sufi Orders whose activities are limited to Qawalies, Urrs etc. etc. The last real Sufi was perhaps Hazrat Wasif Ali Wasif. Some days before I was passing by his mazar in Lahore. I wanted to salute that graet man.

Regards!
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Old Thursday, April 26, 2007
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Perhaps Sufism has not lost its lively and creative spirit. There are still Sufis professing different Sufi Orders. What is required is deep search for them. However, its difficuilt to separate a sufi/fakir and a begger/fakir . In my own thinking, the easiest way to search for Sufis is to go to shrines during Urs Mubarak of different Auliya Karaam and search them. It seem a bit awkward to see people in investigating manner, however, one may have intuition in finding them. ...... and Allah pak knows better!
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Yes ... as Wasif Ali Wasif says that world cannot be empty of such people till the day of judgment. A famous Sufi Scholar of Sub-Continent Sharf-ud-Din Yehya Muniri, in 14th century AD had spent about 30 or 40 years in Jungles with the view to search a Murshad for him. Sharf-ud-Din Yehya Muniri then had a deep influence on the thinking of Sheikh Ahmed Serhindi because it was Muniri who had developed the early foundations for "Wahdat-ul-Shahood" Sufi ideology. Sheik Ahmed Serhindi only had further explored the early works of Muniri. Anyways, there are many other examples of such tedius but successful searches for Murshad, in the history of Muslim Sufism.

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How do the philosophy of "Wahadut Wajood" fit in Islam?
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Well, I already had written some points about "Wadat-ul-Wajood" in some other threads. Below I am compiling them with necessary modifications for the purpose of this thread:

Wahdat-ul-Wajood:

'Wahdat-ul-Wajood' in Islam is an ideology, which tends to equate God and the Universe, in essence. The meaning of 'Wahdat-ul-Wajood' is that 'wajood' (i.e. existence) is only one (i.e. there is wahdat in wjaood). All the multiple things visible and observable to us are just deceptions. In somewhat detail, the non-living matter, living things, spirits, soul and intellect etc. all have been emanated from God in the same way as Light emanates from sun. In other words, The universe as a whole is a reflection of God Himself. The reflection of God cannot be considered to be any separate entity whose existence can be thought of as something separate from God Himself. So according to this creed, God and Universe are essentially one and the same thing.

The meaning of 'Wahdat-ul-Wajood' can be explained by differentiating the concepts of 'mono-theism' and 'monism'. 'Mono-theism' is the same thing to the concept of 'Islamic Tauheed'. As distinguished from 'monism', this view asserts that there is permanent distinction and separation between God and the Universe. God existed when universe had no existence. Existence of God is eternal whereas that of universe is temporal. Universe is not the reflection of God Himself. God is the Creator who created this universe out of nothing. So there cannot be any unity between God and universe.

‘Monism’ on the other hand, seems very similar to ‘wahdat-ul-wajood’, as this ideology also emphasizes on ‘oneness’ of God and universe. Islamic concept of ‘oneness’ is very much different to the ‘monistic’ idea of ‘oneness’. Islamic ‘oneness’ says that God is one. That one God has created universe. There are no other gods. The ‘monistic’ oneness does not say that God is only one. It actually says that there is complete oneness in the God and universe. Monism thus does not make any separation like that of creator and creature between God and the universe. This ‘oneness’ gives the same meaning as ‘wahdat’ in the ideology of ‘wahdat-ul-wajood’.

So this ‘wahdat-ul-wajood’ says that reality is a single unity. If there is no difference between God and universe, then essentially there is also no difference between creator and creature. Creatures are the reflections of God Himself. If all the creatures are the reflections of a single entity then there should be no difference in the status of different creatures. All humans, irrespective of their religion, ethnicity and nationality are the reflections of one single entity, so they all are equal in their status. Thus the result of universal brotherhood ultimately results from the ideology of ‘wahdat-ul-wajood’.

There are many other distinguished aspects of this ideology also. The objective before humans, according to this ideology is to push back the individual personality in an endeavor to reach at a stage, in the process of spiritual development, where in spiritual terms, the deception of plural existence becomes clear and the individual ultimately ends up (‘Fana-Fi-Allah’) in the single real entity, which is God.

Many elements of Wahdat-ul-Wajood Philosophy can be traced back to Greek Mysticism particulary to the 1st century AD Philosophy or Theology of Neo-Platonism as well as to ancient Indian Vadentas. Below I am highlighting the influence of Neo-Platonism Philosophy on this 'Wahdat-ul-Wajood':

The main doctrine of 'Neo-Platonism':

This theology, or philosophy, was developed by the 1st century A.D philosopher Platinus. According to him, the whole reality or the source of origin of everything is a single unity which he calls 'Zat-e-Behet'. This entity, according to him, transcends the universe but everything of the universe which are (i) First Intellect, (ii) Ruh-e-Kul, (iii) Ruh-e-Alvi of humans, (iv) Ruh-e-Safli of humans and (v) matter; have been EMANATED from that 'zat-e-behet'. 'Emanation' means just like light emits from sun in such way that no loss is suffered by the sun.

According to the details, first of all 'first intellect' emanated directly from 'zat-e-behet'. Then Ruh-e-Kul emanated from the intellect. Then Ruh-e-Alvi of humans emanated from that Ruh-e-Kul. Then this Ruh-e-Alvi lost its true status and became inclined to matter and thus became 'Ruh-e-Safli'. According to Platinus, human body is composed of matter. Human soul has been imprisoned in matter in this way. The highest goal before human is to try to purify his soul (through 'riazat', 'maraqba' etc. etc.) so that the soul may get freedom from the imprisonment in matter. After getting freedom from matter, the 'purified' soul then starts backward, or better to say, up-ward movement towards Ruh-e-Kul, then to intellect and finally again units with the 'zat-e-behet'.

Platinus says that when human soul is in imprisonment of matter, it feels intense missing of 'zat-e-behet' and the soul acquirs the feeling of 'Be-Qarari' for meeting or uniting with 'zat-e-behet'. This feeling of 'Be-Qarari' of human soul for uniting with 'zat-e-Behet' has been named as 'Ishq' by Platinus.

It is this 'Ishq' which compells humans to do such things as 'maraqbas', 'riazat' etc. etc. so that the soul may be purified and get freedom from the imprisonment of matter. To get his soul re-united with the zat-e-behet is the unltimate real goal for any human, according to this doctrine.

It is important to mention that not only Muslim Sufis, but Muslim rationalist philosophers such as Al-Farabi and Ibn-e-Sina also had adopted this emanation doctrine with its details --- but after some modifications. Muslim Sufis have derived their concepts of 'Ishq-Haqiqi', 'Fana-Fi-Allah', etc. from this doctrine. In addition, various concepts which are found in works of Muslim scholars such as sufli, alvi, first intellect etc. also have Greek origins. Just like in this 'Neo-Platonism', where ultimate goal for human is to get his soul re-united with 'zat-e-behet', in many forms of Sufism, the ultimate goal before Sufi is also 'Fana-fi-Allah. Just like in Neo-Platonism, where maraqbas and riazats are required for this purpose, in many forms of Sufism also the same maraqbas and riazats are required for this purpose. In addition, according to Neo-Platonism, since everything has been emanated from a single source, so all the beauty found in universe is just the reflection of that singe source. This concept has been taken up by Sufis by the name of 'Husn-e-Azal' and they have named the 'attraction' for this 'Husn-e-Azal' as Ishq.

Hazrat Muhayyudin Ibn-e-Arabi, the main proponent of Islamic Wahdat-ul-Wajood, has taken many things from Neo-Platonic doctrines. Both 'Neo-Platonism' and Ibn-e-Arabi's 'Wahdat-ul-Wajood' are 'monistic' doctrines instead of 'mono-theistic' doctrines. Monism asserts the unity between God and universe. In other words, according to Monism, God and Universe are one and single thing as no other thing can exist except God. Mono-theism (Islamic Tauheed) on the other hand, asserts that God and universe are two separate entities. The thing which mono-theism emphasizes is that God is only one i.e. there are not more than one gods. But fact remains that one God is considered separate entity than universe. Universe is the creature and the creator is only one God, according to Mono-theism. Secondly Ibn-e-Arabi has described 'creation' of universe in Neo-Platonic terminology of emanation etc. In addition, he also has adopted another Greek concept of 'Logos', after some modifications.

Regards!
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