Proof of Aulia. Chosen friends of Allah.

Chosen friends of Allah.

Aulia's are the chosen friends of Allah. They are the one who have drunk from the fountain of eternal life during their life time on earth. They are those devotee and sincere bondsman on the earth who remember Allah ceaselessly and spend their life seeing inner purification through endeavor, toil, abstinence and prayer. They are the one who cease to depend on the "creation" and give them selves unto the creator, seeking sustenance from sources unimaginable, attain nearness to the divine light through constant worship and service to humanity. Their journey is endless. They are shore less sea with out any bottom and craving for Allah with out any limits.

Each part of their body is completely rid of non-divine influence. Their heart become like a clean mirror reflecting back the reality of things. Their judgment does not err. Being giving the divine light, they see the things in their true perspective. They see every thing including Angles, Souls, Divine Thorns, the "Lohe-e-Mahfooze", the guarded tablet in the seventh Heaven containing records of all events distinct to take place from the beginning to the end of the universe. They see the past, the present and the future before them.

In the Holy Quran Sura "Yunus" Ayat 62 the verse says:-

Behold! Verily on friends of Allah, there is no fear, nor they shall grieve.

Holy Prophet (sallal laahu alaihi wasallam) has said in Hadith Qudsi quoted below:-

Allah has said " The most value worshiper of my bondsman, seeking my nearness, is the one I have opposed on him; and my servant continues to draws me near Me through the work of supererogation, until I love him. And when I love him, I am his ears so that he hears Me, and his eyes so that he sees Me, and his feet so he walks by Me, I am his hand so that he do work by Me. When he raises his hand in the prayers,I grant his request, when he seeks refuge unto Me, I protect him".

The most Merciful Allah has bestowed powers in them by which whatever Aulia Allah thinks and says become " KUNFA YA KUN" ( be and it become). Hundred of people have been declared as dead have been brought to life by these Aulia Akram back to life again. Dead animal and birds has been also restored to life again although their bodies have been deteriorated since long. Thousand have been cured by them with out medicines including those living far away from them. Prophet like Hazrat Easa and Hazrat Moosa would envy their super-natural phenomena. They all are humble followers of Prophet Mohammed (sallal laahu alaihi wasallam) so low before the Prophet how great would be they are. One wonder why people hesitate very much to pay due respect to these great personality, spiritually perfect and enlightened ones------the Saints, who have been laid to rest after their last breath on earth. Such people had a strong feeling that to visit the shrine of a Saint tantamount of a sin of "Shirk".

According to their belief, these Prophet & Saints who have been laid to the rest has gone forever and nothing can be achieved from them. Even their bodies have been eaten up leaving no trace behind the grave. Further they have in their minds as to why should they seek any assistance or fulfillment of their desires from them or from any one else even they have enough of faith on Allah who the giver of Raizaq (food), cure (shifa), IIlm ( knowledge). No one can deny their on Allah of getting all the things from Him, but do they all the things from Allah. If not, then why not? Few example and conversation will convince them for change in their approach. To visit the Aulia's (saints) to go to their Mazar (Dargah, Tomb, Shrines), or to kiss their hand, feet's, or their "Chaddar" covering place on their Mazar or even to their request them for grant of wishes (Murad) or to seek their help to solve the problems does amount to Shirk or Bidat. Remember that Saints are alive and alert and have innumerable powers bestowed to them to them by the Grace of Allah even though laid to rest. Similarly, It have been proved I our other articles " The prove of Aulia (Saints)". A little bit of more explanation will make people overcome the gross misunderstanding in their minds who are allergic in matter of Shirk and Bidat.

Let us start with the following question:-

a) Is it a Shirk to kiss "Ghilaf" the outwards covering of Kaaba Sharif? 
b) Is it a Shirk to kiss "Hajra e Aswad" a stone of Kaaba Sharif? 
c) Is it a Shirk to kiss the Holy Quran the book of Allah? 
d) Is it a Shirk to kiss Hands and Feet's of parents face? 
e) Is it a Shirk to kiss Wife, Children, Parents, Face? 
f) Is it a Shirk to kiss Trophy Cup or Award?


Now refer A) "Ghilaf of Kaaba is kissed by the visitors performing Tawaf."
Tears are visible in their eyes when they touch the Ghilaf, their lips utter prayers, their hearts throbs with emotion, through each one known that the "Ghilaf" is made of material prepared by human hands and it costs thousand of Riyals. The cost of the material has absolutely no worth before them but real philosophy behind all these kissing's is the Holy place covered with Ghilaf, through Kaaba itself is built of stone and materials.

Now refer B) "Hajra e Aswad" a stone of Kaaba Sharif and is kissed by the visitors performing Tawaf." Here is saying of Hazrat Umar (r.a.u.) is worth quotation. Addressing the "Hajra e Aswad", He said "O! Hajra e Aswad", I know thy worth is no more than a piece of stone but since the Holy Prophet (sallal laahu alaihi wasallam) kissed thee it becomes binding on me to follow in his foot "steps". It has to be kissed either by lips or by show of hands in case o rush.


Now refer C) "HOLY QURAN" is printed on a piece of paper and has it outer thick cover which looks like a book but is kissed by the deepest reverence and emotion for very fact that right inside the revelation from Allah. People don’t kiss Novels and story books, through they are made of same material.

Now refer D&E) Hands, feet, faces are apparently noting but bones covered by flesh, skin and hairs, but to a kisser it has a different meaning he respect and loves those part of the body of beloved persons.

Now refer F) Apparently, Trophies are made of metals and materials and have some monetary value, but to winner of the reward it becomes priceless article. The feeling of honor, respect and enthusiasm when combined together in the mind of the recipient make him kiss the trophy.

Well to a person who have no inside knowledge of the meaning of these kissing's would thing that all these kissing's are ridiculous ceremony, but to a person with sight all such kissing's are formalities is a matter of love, sentiment, respect and honors. It is thus proved beyond doubt that such kisses do not fall in the category of Shirk or Bidah in any manner.

Likewise, kissing of feet or hand, Chaddar of Holy Saints the friends of Allah, to whom all the reverence is due, does not tantamount to Shirk or Bidat from any arguable angle Regarding request, appeal, Wishes, or desires to be granted by Saints also cannot be rightly termed as "Shirk or Bidat" for the very reason that people do request their friends relatives, parents, their bosses, government official and higher up pleading for help. Do the convinced persons not file Mercy Petition to the Head of the State to save their lives? Though the life and death is in hands of Allah? Do not the children, even the grown ups request or demand that religion so rigid that at every step they issue fatwas, especially ruling about "Shirk or Bidat". May Allah guide and make them realistic and sensible in their approach particularly in the manner of faith.

Allah is the prime source, the acts of Aulia-the enlightened Saints, are nothing the attribute of Allah channeled through them.


Proof of Aulia.

Some erroneous type of concept of many people has been developed towards the acknowledgment of Aulia (Saints) in the religion of Islam. Some of them do not know about the reality of this magnificence Aulia Akram (Holy Saints) and some of them say that, These Sufis and Saints are baseless since there is not any type of zikar in Quran and Hadith. For both the type of communities, Allah ALL MIGhtY and His Prophet Mohammed (sallal laahu alaihi wasallam) has delineate by giving orders in the Holy Quran and Sunnah.

In the Holy Quran LA ILLAHA ILLAL LA HO WAHDAHO LASHARIQA LAHO Allah (GOD) revealed:
Behold! Verily on the friends Of Allah (GOD) there is on fear, nor shall they grieve; those who believe and (Constantly) guard against evil. For them is Glad Tiding, in the life of the Present, And in the Hereafter: No change can there be in the Words of Allah (GOD). This is indeed. The supreme Felicity. [10:62]

In another words Allah TA'ALA have revealed in the Holy Quran:-
None one can be its guardian except Al-Muttagun (The pious, Saints) But most of them know not [8:34]

Allah TA'ALA declares that:
"Verily, he who has purified the Nafs has attained victory, and he who has despoiled it has lost.

Allah TA'ALA also states that:
"That day of Qiyamat (the day of doom) neither wealth nor sons will benefit anyone, but that person who comes to Allah with a reformed hearts".

Trough these Surrahs reference of Holy Quran it is undoubtedly defined that Aulia Allah (Saints) are not erroneous but also ALL MIGHtY Allah keeps them His comrade. Also Prophet Mohammed (sallal laahu alaihi wasallam) has briefly clarified this issue of Aulia Akram (Saints) in Hadith.

Hazrat Saad Bin Abe Waqas (r.a.) has narrated that, Once Prophet Mohammed (sallal laahu alaihi wasallam) said that "Allah (GOD) alleviates the nations but through His devotees friends".

In this Hadith which is narrated by Hazrat Saad Bin Abe Waqas (r.a.), Prophet Mohammed (sallal laahu alaihi wasallam) has defined that Allah helps the nation as a sum or individually only because of His friends which are Aulia Akram (Saints).

Hazrat Eabad (r.a.) has narrated that once Prophet Mohammed (sallal laahu alaihi wasallam) said that" In MY (sallal laahu alaihi wasallam) nation there are forty Abdals (devotees) because of whom the system of the world exists. Cause of them rainfalls and due to them you are helped.

Hazrat Annas (r.a.) narrates that once Prophet Mohammed (sallal laahu alaihi wasallam) said that "This world will not remain vacant from forty Abdals (devotees). Those who will be from the grandsons and nation of Hazrat Abraham (a.s.) and due to them you will be helped.

All the authentic principals of Aulia Akram (Saints) are to be found in the Holy Quran and Hadith. This clearly untrue the saying, that Aulia Allah (Saints) are baseless or flawed and since there is not any Zikar of these Sufis and Saints in Holy Quran and Hadith is absolutely erroneous and against the teaching of Quran & Hadith. Even though, Allah GE and His propitiate Prophet Mohammed (sallal laahu alaihi wasallam) have explicitly defined about these enormous celebrities. As we can see that these Aulia Akram are the major part of Islam and also they are one the most lightened path for the true believers and followers.

The spiritual statue of this Saints Undoubtedly is below the prophets, yet they are recognized as true successor of them. Their spiritual heights and achievements are enormous, glittering and unforgotten as they have attracted the suffering masses to their fold through their supernatural acts and mystic deeds. The suffering humanity not in their life time but even after passing of hundred of years after their breathing the last continues to be blessed even to this day and look up to them relievers of their worldly needs spiritual problems such as incurable, misfortunes, untold, miseries and natural calamities.



Basic beliefs

The exact form of the basic beliefs depends on the Sufi School or current in question. While there are significant variations in approach among them, the underlying concepts remain similar.

Sufis believe that love is a projection of the essence of God to the universe.

The central doctrine of Sufism, sometimes called Wahdat or Unity, is the understanding of Tawhid: all phenomena are manifestations of a single reality, or Wujud (being), or al-Haq (Truth, God). The essence of being/Truth/God is devoid of every form and quality, and hence unmanifested, yet it is inseparable from every form and phenomenon either material or spiritual. It is often understood to imply that every phenomenon is an aspect of Truth and at the same time attribution of existence to it is false. The chief aim of all Sufis then is to let go of all notions of duality, therefore the individual self also, and realize the divine unity.

Sufis teach in personal groups, as the interaction of the master is considered necessary for the growth of the pupil. They make extensive use of parable, allegory, and metaphor, and it is held by Sufis that meaning can only be reached through a process of seeking the truth, and knowledge of oneself. Although philosophies vary between different Sufi orders.

The following metaphor, credited to an unknown Sufi scholar, helps describe this line of thought.

There are three ways of knowing a thing. Take for instance a flame. One can be told of the flame, one can see the flame with his own eyes, and finally one can reach out and be burned by it. In this way, we Sufis seek to be burned by God.
A significant part of Persian literature comes from the Sufis, who created great books of poetry (which include for example the Walled Garden of Truth, Rubaiyat of Omar Khayyam, the Conference of the Birds and the Masnavi), all of which contain teachings of the Sufis.

Sufi Poetry

Sufism has produced a large body of poetry in Arabic, Turkish, Persian, Kurdish, Urdu, Punjabi, Sindhi, which notably includes the works of Jalal al-Din Muhammad Rumi, Farid Ud-Din Attar, Abdul Qader Bedil, Bulleh Shah, Amir Khusro, Shah Abdul Latif Bhittai, Sachal Sarmast, Sultan Bahu, as well as numerous traditions of devotional dance, such as Sufi whirling, and music, such as Qawwali.

History of Sufism

The history of Sufism can be divided into the following principal periods:

Origins

The history and methodology of Sufism
Sufism is an esoteric doctrine transmitted by word of mouth, and sometimes without even a spoken or written word, by an authorized teacher to a disciple, and from disciple to another disciple, in confidence. These secret instructions are acted upon by a disciple with perfect faith in the teacher. The disciple gives a report of his condition and experience in confidence to his teacher and receives another set of instructions most suitable to his state.

It is only the writings of the Sufi teachers, who speak from within the tradition, that allow an outsider a glimpse of the inner beauty of Sufism. One of the greatest scholars of all times was al-Ghazzali. He lived in the later eleventh and early twelfth centuries. He wrote his famous work The Revival of the Sciences of Religion in Arabic, with an abridged form, The Alchemy of Happiness, in Persian. These works were followed by the other writings and poetry by such Sufi teachers as Abdul-Karim al-Jili, Ibn Arabi, Suhrawardi, the famous Chishti saints, Hafiz, Sadi, Rumi and so many other Sufi poets.

At the same time there was an immense upsurge of open Sufi activity under the auspices of different Sufi orders in all parts of the Islamic world. Each Sufi order constituted a focal point of activity, from which Sufi teachings were carried to the mass of the population by the representatives of the head of the order. The Sufi organizations constituted the social cement of the society in which they lived. Because of the strength of this social cement, Islamic civilization was able not only to withstand the many political upheavals of this period, but it also acted as a civilizing influence on the powers that were responsible for these upheavals.

Etymology

The conventional view is that the word originates from Suf (صوف), the Arabic word for wool, referring to the simple cloaks the early Muslim ascetics wore. However, not all sufis wear cloaks or clothes of wool. Another etymological theory states that the root word of Sufi is the Arabic word safa (صفا), meaning purity. This places the emphasis of Sufism on purity of heart and soul.

Others suggest the origin is 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 who spent much of their time on the veranda of the Prophet's Masjid devoted to prayer.

Yet another etymology, advanced by the 10th century author Al-Biruni is that the word, as 'Sufiya', is linked with the Greek term for 'Wisdom' - 'Sophia', although for various reasons this derivation is not accepted by many at the present.



The Great masters of Sufism

The Sufis dispersed throughout the Middle East, particularly in the areas previously under Byzantine influence and control. This period was characterised by the practice of an apprentice (murid) placing himself under the spiritual direction of a Master (shaykh or pir).

Schools were developed, concerning themselves with the topics of mystical experience, education of the heart to rid itself of baser instincts, the love of God, and approaching God through progressive stages (maqaam) and states (haal). The schools were formed by reformers who felt their core values and manners had disappeared in a society marked by material prosperity that they saw as eroding the spiritual life.

Uwais al-Qarni, Harrm Bin Hian, Hasan Ul-Basri and Sayid Ibn Ul Mussib are regarded as the first mystics among the "Taabi'een" in Islam. Rabia was a female Sufi and known for her love and passion for God. Junayd 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 wordly phenomena.



Formalization of philosophies of Sufism

Al Ghazali's treatises, the "Reconstruction of Religious Sciences" and the "Alchemy of Happiness," argued that Sufism originated from the Qur'an making it compatible with mainstream Islamic thought and theology. It was around 1000 CE that the early Sufi literature, in the form of manuals, treatises, discourses and poetry, became the source of Sufi thinking and meditations.

Propagation of Sufism

Sufism, during 1200-1500 CE, experienced an era of increased activity in various parts of the Islamic world. This period is considered as the "Classical Period" or the "Golden Age" of Sufism. Lodges and hospices soon became not only places to house Sufi students, but also places for practising Sufis and other mystics to stay and retreat.

The propagation of Sufism started from its origin in Baghdad, Iraq, and spread to Persia, Pakistan, North Africa, and Muslim Spain. There were tests of conciliation between Sufism and the other Islamic sciences (sharia, fiqh, etc.), as well as the beginning of the Sufi brotherhoods (turuq).

One of the first orders to originate was the Yasawi order, named after Khwajah Ahmed Yesevi in modern Kazakhstan. The Kubrawiya order, originating in Central Asia, was named after Najmeddin Kubra, known as the "saint-producing shaykh" , since a number of his disciples became shaykhs. The most prominent Sufi master of this era is Abdul Qadir Jilani, the founder of the Qadiriyyah order in Iraq. Others included Rumi, founder of the Mevlevi order in Turkey, Sahabuddin Suharwardi in Asia minor, and Moinuddin Chishti in India.

Influences

A number of scholars perceive influences on Sufism from pre-Islamic and non-Islamic schools of mysticism and philosophy. Some of these new perspectives originate from the synthesis of Persian civilization with Islam, an emphasis on spiritual aspects of Islam, and the incorporation of ideas and practices from other mysticisms such as Gnosticism, Judaism, and Hinduism into Islam . There are also claims regarding ancient Egyptian roots of Sufism which are not widely accepted.

Sufi concepts

The Six Subtleties

Drawing from Qur'anic verses, virtually all Sufis distinguish Lataif-e-Sitta (The Six Subtleties), Nafs, Qalb, Ruh, Sirr, Khafi & Akhfa. These lataif (singular : latifa) designate various psychospiritual "organs" or, faculties of sensory perception.

Sufic development involves the awakening of these spiritual centers of perception that lie dormant in an individual. Each center is associated with a particular colour and general area of the body, ofttimes with a particular prophet, and varies from Order to Order. The help of a guide is considered necessary to help activate these centers. After undergoing this process, the dervish is said to reach a certain type of "completion."

Man gets acquainted with the lataif one by one by Muraqaba (Sufi Meditation), Dhikr (Remembrance of God) and purification of one's psyche from negative thoughts, emotions, and actions. Loving God and one's fellow, irrespective of his race, religion or nationality, and without consideration for any possible reward, is the key to ascension according to Sufis.

These six "organs" or faculties: Nafs, Qalb, Ruh, Sirr, Khafi & Akhfa, and the purificative activities applied to them, contain the basic orthodox Sufi philosophy. The purification of the elementary passionate nature (Tazkiya-I-Nafs), followed by cleansing of the spiritual heart so that it may acquire a mirror-like purity of reflection (Tazkiya-I-Qalb) and become the receptacle of God's love (Ishq), illumination of the spirit (Tajjali-I-Ruh) fortified by emptying of egoic drives (Taqliyya-I-Sirr) and remembrance of God's attributes (Dhikr), and completion of journey with purification of the last two faculties, Khafi & Akhfa. Through these "organs" or faculties and the transformative results from their activation, the basic Sufi psychology is outlined and bears some resemblance to the schemata of kabbalah and the tantric chakra system.

Sufi cosmology

Although there is no consensus with regard to Sufi cosmology, one can disentangle at least three different cosmographies: Ishraqi visionary universe as expounded by Suhrawardi Maqtul, Neoplatonic view of cosmos cherished by Islamic philosophers like Ibn Sina/Avicenna and Sufis like Ibn al-Arabi, and Hermetic-Ptolemaic spherical geocentric world. All these doctrines (each one of them claiming to be impeccably orthodox) were freely mixed and juxtaposed, frequently with confusing results - a situation one also encounters in other esoteric doctrines.

Sufi practices

Meditation

Tamarkoz or Muraqaba is the word used by many Sufis when referring to the practice of meditation. The Arabic word literally means observe, guard or control one's thoughts and desires. In some Sufi orders, muraqaba may involve concentrating one's mind on the names of God, on a verse of the Qur'an, or on certain Arabic letters that have special significance. Muraqaba in other orders may involve the Sufi aspirant focusing on his or her murshid, while others (such as the Azeemia order) imagine certain colors to achieve different spiritual states.

Dhikr

Dhikr (Zekr) is the remembrance of God commanded in the Qur'an for all Muslims. To engage in dhikr is to have awareness of God according to Islam. Dhikr as a devotional act includes the repetition of divine names, supplications and aphorisms from hadith literature, and sections of the Qur'an. More generally, any activity in which the Muslim maintains awareness of God is considered dhikr.

It is interesting to note that the practice of Muraqaba and Dhikr have very close resemblence with the practices of the Jewish mystics. Muraqaba is very similar to the Merkavah practice, which is one of the meditations used by Kabbalists to attain higher states of consciousness. Kabbalists also use a practice called Zakhor which in Hebrew literally means remembrance. Zakhor serves the same purpose in Kabbalah as Dhikr serves in Sufism. Another thing to notice here is that there is not only similarity in practice but also a strong similarity in the spelling and sounding of the words in Sufism and Kabbalah. This may imply that the Sufi mystical system has its origins in Judaism and its mystical tradition the Kabbalah.

Some Sufi orders engage in ritualized dhikr ceremonies, the liturgy of which may include recitation, singing, instrumental music, dance, costumes, incense, meditation, ecstasy, and trance. (Touma 1996, p.162).



Hadhra

Hadhra is a dance associated with dhikr practiced primarily in the Arab world. The word Hadhra means Presence in Arabic. Sometimes the sufi songs, or dances are performed as an appeal for the Presence of God, his prophets, and angels.

Qawwali

Qawwali is a form of devotional Sufi music common in Pakistan, North India, Afganistan, Iran and Turkey. It is known for its secular strains. Some of its modern-day masters have included Nusrat Fateh Ali Khan and the Sabri Brothers.

SamaSama or Sema' (Arabic "listening") refers to Sufi worship practices involving music and dance (see Sufi whirling). In Uyghur culture, this includes a dance form also originally associated with Sufi ritual. See Qawwali origins and Origin and History of the Qawwali, Adam Nayyar, Lok Virsa Research Centre, Islamabad, 1988.

Khalwa

Khalwa refers to a form of retreat, once widespread but now less common. A khalwa may be prescribed by the shaykh (spiritual advisor) of the murid or talib (student). Muslims believe that most of the prophets, and also Maryam (Mary) the mother of Issa (Jesus), lived in some form of seclusion at some point in their life. Muhammad, for example, used to retreat to the cave where he received his first inspiration - but had been going there for many years prior to his meeting with the angel Gabriel. Similar examples include Moses' going into seclusion for 40 days in a cave in Mt. Sinai. Mary was in seclusion in the Jewish temple for a year, where only Zakariya was permitted to see her.

Orders of Sufism

Traditional orders

The traditional Sufi orders emphasize the role of Sufism within Islam. Therefore the Sharia (traditional Islamic law) and the Sunnah (customs of the Prophet) are seen as crucial for any Sufi aspirant. Among the oldest and most well known of the Sufi orders are the Qadiri, Chisti, Oveyssi, Shadhili, Jerrahi, Naqshbandi, Nimatullahi, Mevlevi and the Ashrafi. One proof traditional orders assert is that almost all the famous Sufi masters of the Islamic Caliphate times were also experts in Sharia and were renowned as people with great Iman (faith) and excellent practice. Many were also Qadis (Sharia law judges) in courts. They held that Sufism was never distinct from Islam and to fully comprehend and live correct with Sufism one must be a practicing Muslim obeying the Sharia.

Non-traditional Sufi groups

In recent decades there has been a growth of non-traditional Sufi movements in the West. Some examples are Universal Sufism movement, the Mevlevi Order of America, the Golden Sufi Center, the Sufi Foundation of America, and Sufism Reoriented.



Universal Sufism

Mainstream Sufism is seen by its scholars and supporters as a part of traditional Islam. However, there is a major line of non-Islamic or offshoot-Islamic Sufi thought that sees Sufism as predating Islam and being a universal philosophy, that is independent of the Qur'an and the teachings of Prophet Muhammad. This view of Sufism has been popular in the Western world, and the terms yogi and sufi are used interchangeably. Universal Sufism tends to be opposed by traditional Sufis, who argue that Sufism has always been practiced from within an Islamic framework and can never be separated from it. Inayat Khan founded Universal Sufism whilst also maintaining his lineage in Chisti sufism, and Idries Shah advocated similar concepts. Irina Tweedie and Abdullah Dougan also taught outside the Islamic context while maintaining the connection to their Naqshbandi heritage.

There is also an attempt to reconsider Sufism in contemporary Muslim thought from within. According to this view, Sufism represents the core sense of Islam that gives insight to God and His creation.

Traditional Islamic schools of thought and Sufism

Islam traditionally consists of a number of groups. The two main divisions are the Sunnis and the Shia. Sunni Islam consists of a number of schools of legal jurisprudence (called Madhabs). Sufis do not define Sufism as a madhhab - what distinguishes a person as a Sufi is practicing Sufism, usually through association with a Sufi order. Belief in Sufism is not sufficient for being recognized as a Sufi. Classic Sufi tariqas insist on adherence to one of the four Madhabs of Fiqh and one of the two orthodox schools of Aqida. In this sense, traditional practicers of Sufism don't see it as an exclusive group but just as a form of training necessary to cultivate spirituality and Ihsan in their lives.

The relationship between traditional Islamic scholars and Sufism is complicated due to the variety of Sufi orders and their history.

According to the followers of Sufism, the founders and early scholars of the schools (madhhabs) had positive attitudes towards Sufism, for example Imam Ibn Hambal used to visit the Sufi master Bishr al Hafi frequently. Later, there were some scholars who considered some aspects of Sufism rank heresy as well as those like Al-Ghazali who defended Sufis as true Muslims. In time, even the controversial words of Al-Hallaj came to be accepted by some scholars.

Today, many Islamic scholars (though not all) hold Tasawwuf, in the sense of Sufi doctrines and philosophies, to be the science of the heart or gnosis (as distinct from other branches of Islamic knowledge which are exoteric in nature) and appreciate Sufis for their extensive contributions to Islamic arts and philosophy. Many Muslims who are not themselves Sufis are influenced by Sufi teachings.

Here are the views of some famous scholars about Sufism.

Imam Abu Hanifa (85 H. - 150 H) "If it were not for two years, I would have perished." He said, "for two years I accompanied Sayyidina Ja'far as-Sadiq and I acquired the spiritual knowledge that made me a gnostic in the Way." [Ad-Durr al-Mukhtar, vol 1. p. 43]

Imam Malik (95 H. - 179 H.) "whoever studies Jurisprudence (tafaqaha) and didn't study Sufism [tasawwafa] will be corrupted; and whoever studied Sufism and didn't study Jurisprudence will become a heretic; and whoever combined both will be reach the Truth." [the scholar'Ali al-Adawi , vol. 2, p 195.)

Imam Shafi'i (150 - 205 AH.) "I accompanied the Sufi people and I received from them three knowledges: ... how to speak; .. how to treat people withleniency and a soft heart... and they... guided me in the ways of Sufism." [Kashf al-Khafa, 'Ajluni, vol. 1, p 341.]

Imam Ahmad bin Hanbal (164 - 241 AH.) "O my son, you have to sit with the People of Sufism, because they are like a fountain of knowledge and they keep the Remembrance of Allah in their hearts. they are the ascetics and they have the most spiritual power." [Tanwir al-Qulub p. 405]

Imam Nawawi (620 - 676 AH.) "The specifications of the Way of the Sufis are ... to keep the Presence of Allah in your heart in public and in private; to follow the Sunnah of the Prophet (s) ... to be happy with what Allah gave you..."[in his Letters, (Maqasid at-tawhid), p. 201]

Ibn Khaldun (733 - 808 AH.) "The way of the Sufis is the way of the Salaf, the preceding Scholars between the Sahaba and Tabi'een of those who followed good guidance..." [Muqaddimat ibn al-Khaldun, p. 328]

Tajuddin as-Subki (727 - 771 AH.) "May Allah praise them [the Sufis] and greet them and may Allah cause us to be with them in Paradise. Too many things havebeen said about them and too many ignorant people have said things which are not related to them. And the truth is that those people left the world and were busy with worship. ... They are the People of Allah, whose supplications and player Allah accepts and by means of whom Allah supports human beings" [Mu'eed an-Na'am p. 190, the chapter entitled Tasawwufl

Jalaluddin as-Suyuti (849 - 911 AH.) "At-Tasawwuf in itself is the best and most honorable knowledge. It explains how to follow the Sunnah of the Prophet (s) and to put aside innovation." [Ta'yid al-Haqiqat al-'Aiiyya,p 57]

lbn Qayyim (691 - 751 AH.) "We can witness the greatness of the People of Sufism, in the eyes of the earliest generations of Muslims by what has been mentioned by Sufyan ath-Thawri (d. 161 AH), one of the greatest imams of the second century and one of the foremost legal scholars. He said, "If it had not been for Abu Hisham as-Sufi (d. 115) 1 would never have perceived the action of the subtlest forms of hypocrisy in the self... Among the best of people is the Sufi learned in jurisprudence." [Manazil as-Sa'ireen.]

Abdullah ibn Muhammad ibn Abdul Wahhab (1115 - 1201 AH.) "My father Muhammad ibn Abdul Wahhab and I do not deny or criticize the science of Sufism, but on the contrary we support it, because it purifies the external and the internal of the hidden sins, which are related to the heart and to the outward form. Even though the individual might externally be on the right way, internally he might be on the wrong way. Sufism is necessary to correct it." [ad-Dia'at mukathaffa did ash-Shaykh Ibn Abdul Wahhab,p.85 ]

Ibn 'Abidin (1198 - 1252 AH.) "the Seekers in this Sufi Way don't hear except from the Divine Presence and they don't love any but Him. If they remember Him they cry, and if they thank Him they are happy; ... May Allah bless them." [Risa'il Ibn'Abidin p. 172 & 173]

Muhammad 'Abduh (1265 - 1323 AH.) "Tasawwuf appeared in the first century of Islam and it received a tremendous honor. It purified the self and straightened the conduct and gave knowledge to people from the Wisdom and Secrets of the Divine Presence." (Majallat al-Muslim, 6th ed. 1378 H, p. 24].

Abul Hasan 'Ali an-Nadawi (1331 AH b.) "These Sufis were initiating people on Oneness and sincerity in following the Sunnah of the Prophet (s) and to repent from theirsins and to be away from every disobedience of Allah 'Azza wa Jail. Their guides were encouraging them to move in the way of perfect Love to Allah 'Azza wa Jail. "...In Calcutta India, everyday more than 1000 people were taking initiation into Sufism. "...by the influence of these Sufi people, thousands and thousands and hundreds of thousands in India found their Lord and reached a state of Perfection through the Islamic religion."[Muslit-ns in India, p. 140-146]

Controversy and criticism of Sufism

Sufism is a somewhat controversial subject today. For didactic convenience, the perspectives on Sufism as a part of Islam will be mentioned first and after that, the non Muslim groups who claim to be Sufi adherents.

Classic position on Sufism

Sufism was traditionally considered the systematisation of the spiritual component of Islam. It dealt with matters of the heart (just as Fiqh dealt with the body and Aqida dealt with the intellect). Many of the greatest Islamic scholars wrote treatises on the subject (eg. Al-Ghazali's ihya ulum-aldeen (····· ···· ·····), Imam Nawawi's Bustan al-Arifeen etc.). Many of the traditional scholars who were part of famous Islamic institutions (eg. Al-Azhar) like Ibn Ata'illah were Sufi masters. Even today, many of the traditional Islamic universities like Al-Azhar endorse Sufism as a part of the religion of Islam. Many of the famous Islamic scholars have praised Sufis and their practices. For a list, please refer to scholars on Sufism.

However, Sufism emphasises non quantifiable matters (like states of the heart). The authors of various Sufi treatises often used allegorical language which couldn't be read by an unknowledgeable person to describe these states (eg. likened some states to intoxication which is forbidden in Islam). This usage of indirect language and the existence of interpretations by people who had no training in Islam or Sufism led to doubts being cast over the validity of Sufism as a part of Islam. Also, some groups emerged that considered themselves above the Sharia and discussed Sufism as a method of bypassing the rules of Islam in order to attain salvation directly. This was disapproved of by traditional scholars. An example of such a deviant sufi was Abu Hilman. One of the most vocal critics of such deviations from the Islamic creed was Ibn Taymiya.

For a detailed essay on the role that Sufism plays in traditional Islam, please refer Place of Tasawwuf in traditional Islam.

Criticism of Sufism

The adherents of the Salafi school form the majority of Muslims opposed to Tasawwuf. They hold that Sufism was always held to be an innovation even by the earliest scholars. Some of their main criticisms are listed below.S

ufi masters have introduced many special prayers and devotional acts into their schools. These are criticised as being reprehensible innovations which are at best unnecessary. The supporters of Sufism defend their position by saying that innovations can be classified into good and bad ones. They hold that the textually transmitted prayers and invocations are superior in all respects to the ones they institute and that the latter only plays a reinforcing role rather than a main one.

Some point to certain practices like singing being inconsistent with the Sharia. Sufis defend their position by quoting prophetic traditions that condone certain forms of non instrumental music (refer links above).

The allegorical and often abstruse language used by Sufis in their texts when interpreted by unqualified people opens avenues for many misunderstandings. eg. The concept of divine unity Wahdat-ul-wujood which critics consider equivalent to pantheism and therefore incompatible with Islam. Sufi masters in many of their introductory texts caution aspirants from reading and interpreting texts by themselves. They hold that the subject can only be taught by a master to a student under strict guidance and supervision owing to its delicate nature.

Islamic positions on non Islamic Sufi groups

The use of the title Sufi by many groups to refer to themselves and their use of traditional Sufi masters (notably Jalaluddin Rumi) as sources of inspiration as well as the existence of interpretations of classical Sufis texts by people who have no grounding in traditional Islamic sciences has created a group of non-Islamic Sufis. These are considered by certain conventional Islamic scholars as "beyond the pale" of the religion. However, Sufis are often encouraged to observe a higher degree of forebearance. Some Sufi Sheikhs, although having been initiated in an Islamic setting themselves, have gone on to teach more widely and to make it clear that students of Sufism need not formally embrace Islam