> What They Said About Sufism

[Qatada]

Imam Abdurrahman bin Mahdi:

Ishaq bin Dawood bin Sabeeh said:

I asked Abdurrahman bin Mahdi: O Abu Saeed! In our city there are people who call themselves Sufis.

He replied: Do not get near them, we have seen some of them who have been driven by this (Sufism) to craziness. Others were driven to apostasy.

Source: Talbees Iblees by Ibn Al-Jawzi page 257.

http://www.alsoufia.com/articles.asp...alse&gate_id=0


http://ahlalhdeeth.com/vbe/showthread.php?t=7

[Qatada]

Sharaf Al-Deen Al-Zawawi (d. 743 AH):

If a ruler hears about such books (as the books of Ibn Arabi: Al-Fusoos & Al-Fotohat Al-Makiyyah), then he must look for those books, gather all copies and burn them as he finds them. He should discipline whomsoever adopts this Madhhab.

Source: Al-Iqd Al-Thameen 2/176.

http://www.alsoufia.com/articles.asp...alse&gate_id=0

[Qatada]

Ibn al-Jawzi narrates in his book "Talbees Iblees" (the Deceptions of Satan) p. 392 that 'Abdul-Malek ibn Zeyad al-Naseebi said: We were with [Imam] Malik when I mentioned to him the Sufis in my state, I said: They wear the most luxurious garments from Yemen, and they do so and so. He said: Woe to you, are these Muslims?! He said: He then laughed until he lied on his back.

One of his companions sitting with him said to me: O you, we never saw any who is a greater of a calamity on this Shaykh [i.e. Imam Malik] then you, this is the first time ever we see him laugh.

A similar story was mentioned in the book "Tarteeb Al-Madarik wa Taqreeb Al-Masalik" (2/54) by Al-Qadi 'Iyad, from the narration of 'Abdul-Allah ibn Yusuf al-Taneesi, who was present during this story, and is one of the famous companions of Imam Malik.

Al-Taneesi said: We were with Malik, and his companions were around him when a man, from the people of Nasibeen, said: O Abu 'Abdullah (i.e. Imam Malik) we have people that are called al-Soufia (the Sufis) that eat a lot, then recite poetry, and then stand up and dance.

Malik said: Are they small kids?
The man replied: No.

He then asked: Are they Madmen (crazy or insane)?
The man replied: No, they are old people and over that they are sane

Malik said: I never heard that anyone of the people of Islam would do such a thing.

The man added: They eat, and then stand up and dance, some of them hitting their heads, and others slapping their faces.

Imam Malik laughed, and then stood up, and entered his house.

Imam Malik's companions said to the man, you were a misfortune on our companion, we sat with him for thirty-something years and never saw him laugh except on this day.

Arabic version:
http://www.alsoufia.com/articles.asp...alse&gate_id=0

[Qatada]

Ibn Rushd, the Muslim philosopher:

He said while counting deviant sects in his book “Manahijul Adillah Fee ‘Aqadil Millah" 181:

This was the status of innovated sects with respect to Shari'ah. Each of these sects misunderstood Shari’ah in a way different than the other sects, claiming their understanding to be the objective of the Legislator. This tore the Shari’ah to several pieces, and distanced it from its original position.

The Legislator knew that this was likely to occur so He said: My nation will devide into 73 sects, all will be in the hell fire, except for one”. He meant by this "one" the sect which goes by the apparent verses of Shari'ah and does not misunderstand them.

When you look at the amount of deviation that has occured in the Ummah during this time, you will find that most of it was due to misunderstanding.

And the first to modify this great cure were: al-Khawarij, then Mu’tazilites, then Ash’aris, then Sufis. Then came Abu Hamed who caused the valley to landslide over the villages.

http://www.alsoufia.com/articles.asp...alse&gate_id=0

[Qatada]

Imam Jawzi on Sufism:

Sufis

Ibn al-Jawzi was, in his early youth, influenced by abstentious Sufism, which left him with illness for several years, until he decided to abandon it.[28] His experience with Sufism, which by then had vastly drifted away from the sacred law, transformed him into one of the fiercest critics of the Sufis.

His austere anti-Sufi stance was clearly demonstrated in his sermons and many of his works. Although, he was never a detractor of the ascetics amongst the early Muslims, his criticisms were mainly directed towards the deviant and abnormal tendencies that took root amongst the ascetics, and by his time, became known as Tasawwuf.

Ibn al-Jawzi says in Talbis Iblis, whilst commenting on the origins of Tasawwuf:

“The Sufis are generally from the ascetics (zuhhad). Although, we have already mentioned the devil’s deception of ascetics, except that the Sufis varied from the ascetics by having specific qualities and states, and became known with certain characteristics, and hence, we had to single them out with criticism. Tasawwuf is a path (tariqa), the beginning of which was complete asceticism; however, later its followers permitted the enjoyment of songs and dancing.

“At the time of the Prophet, the attribution was only to Iman and Islam, and hence it was said: so-and-so is a Muslim, or a Mu’min. Then the terms ‘zahid’ (ascetic) and ‘‘abid’ (worshipper) were introduced. Then, there came a people who adhered to asceticism and worship, gave up the worldly life, devoted themselves to worship, and embraced a unique path and character.”[29]

Some have argued that despite Ibn al-Jawzi’s cynicism towards the Sufis, he did not discredit Sufism as a genre. To the contrary, they claim, he was in favour of Sufism, and this is reflected by a number of his works, such as his abridgement of Hilyat al-Awliya by Abu Nu’aym, Ihya ‘Ulum al-Din by al-Ghazzali and various laudatory biographies of early ascetics, such as Hasan al-Basri and Ma’ruf al-Karkhi.

The above conclusion is not quite accurate, for while Ibn al-Jawzi undoubtedly paid great importance to asceticism, morals and manners, yet he did, nevertheless, regard the entire genre of Tasawwuf to be other than zuhd, and moreover, foreign to Islam and an absurdity. This is clearly reflected in his criticism of Abu Nu’aym’s Hilyat al-Awliya, where the latter considers the early generation of Muslims, including the Prophet’s companions and the four Imams, to be from the Sufis.

Thus, Ibn al-Jawzi states, while listing his objections against Hilyat al-Awliya: “The seventh objection comes against the ascription of Tasawwuf to the senior masters, such as Abu Bakr, ‘Umar, ‘Uthman, ‘Ali, al-Hasan, Shurayh, Sufyan, Shu’ba, Malik, Shafi’i, Ahmad, whereas they had no knowledge of Tasawwuf. If one were to say: [Abu Nu’aym] meant by that, abstentious worldly life (zuhd), since they were all zuhhad. We say in reply: Tasawwuf is a school well-known amongst its followers, which is not simply restricted to zuhd. Rather, the school has particular qualities and disposition, known to its masters. If Tasawwuf was not something further added to zuhd, there would not have been narrations from some of the aforementioned in condemnation of Tasawwuf. In fact, Abu Nu’aym himself narrated in the biography of al-Shafi’i – may Allah be merciful with him – that he said: ‘Tasawwuf is built upon lethargy. If a person were to practise Tasawwuf in the morning, he would not reach the noon, except that he has become obtuse.’ I discussed Tasawwuf extensively in my book called: Talbis Iblis. (Devil’s Deception)”[30]

Indeed, Ibn al-Jawzi dedicated two-thirds of his book Talbis Iblis to his scathing criticism of Tasawwuf. His abridgment of Hilyat al-Awliya, and summarisation of Ihya’ ‘Ulum al-Din by al-Ghazzali, is not a proof for his Sufi tendencies. On the contrary, it is an illustration of his deep antagonism towards Tasawwuf. The sole purpose of abridging such works was to purge, what he considered the unorthodox content from such works, to make them conducive to the intellectual wellbeing of the masses. Ibn al-Jawzi’s criticism of Tasawwuf did not spare the famous and respected ascetics, such as al-Junayd, Bishr al-Hafi, and even his co-Madhabist, ‘Abd al-Qadir al-Jaylani, in censure of whom he wrote Dhamm ‘Abd al-Qadir al-Jaylani (Censure of ‘Abd al-Qadir al-Jaylani).

Ibn al-Jawzi’s criticisms of the Sufis were directed at several fronts. He criticised them for the prevalence of pantheism amongst their ranks, and to that end he wrote Al-Qati’ li Muhal al-Lijaj bi Muhal al-Hallaj censuring al-Hallaj, the famous pantheist who claimed to be God, and was subsequently executed by the agreement of the jurists.[31]

He attacked the Sufis for demeaning all aspects of worldly life, such that they would wilfully and unwisely give away their belongings to remain poor. Ibn al-Jawzi states: “What the ignorant amongst the ascetics call ‘reliance’ (tawakkul), that is to spend all that one owns, is not legislated in religion. For the Prophet said to Ka’b b. Malik: Keep some of your wealth.”[32]

The Sufis were characterised by their deriding attitude towards the sacred knowledge, in favour of asceticism. Ibn al-Jawzi criticised them saying: “From the amazing ways in which the devil plays his tricks, is by beautifying abandonment of knowledge. Yet, they [the Sufis] did not simply stop at that, but also engaged in insulting those busy with knowledge. This, only if they understood, is tantamount to insulting the Shari’ah; for the Messenger of Allah said: ‘Convey from me’”[33]

Ibn al-Jawzi’s remarks, ridiculing the early ascetics, only underline his rigid anti-Sufi attitude. He says about the early ascetics: “I saw most of them in confusion. Those of them with good intentions are also not following the mainstream path in most of their affairs. A number of early ascetics wrote various books for their followers that are crammed full of abominations, and inauthentic reports, in which the authors instruct with that which is at odds with the Shari’ah; such as the works of al-Harith al-Muhasibi or Abu ‘Abd Allah al-Tirmidhi, Qut al-Qulub by Abu Talib al-Makki, or al-Ihya of Abu Hamid [[[al-Ghazzali]]] al-Tusi. If a beginner were to open his eyes and desire to tread the path through these books, they would have led him to blunders, for they based their works on awkward narrations.

“I saw most of the people deviating from the Shari’ah, to whom the words of the ascetics became the Shari’ah itself. Hence, it was claimed: Abu Talib al-Makki said: ‘From the Salaf were those who would weigh their daily intake against fresh branch-ends from palm-trees and notice it decreasing everyday!’ This practise was not known by the Messenger of Allah nor his Companions, rather they would eat but not to their fill.

“The life of the Messenger of Allah and his Companions was not like that of the ascetics of today. For the Messenger of Allah would laugh, joke, choose the best of things, race with ‘A’isha – may Allah be pleased with her. He would eat meat, love sweet dishes and water will be sweetened for him to drink. This is also how his companions were, until the ascetics discovered paths (tara’iq), as if it were the beginning of another Shari’ah.”[34]

It is also vital to bear in mind that the remarks above were directed to a very small minority of the Sufis. As for the vast majority, for them Ibn al-Jawzi had the following to say: “As for those who had incorrect intentions, from the hypocrites and the pretentious ones, for the sake of worldly gains, and for their hands to be kissed out of respect, then there is no discussion with them, and they are the majority of the Sufis!”[35]

Link: http://www.hanbalis.com/index.php/Ibn_al-Jawzi#Sufis

[Qatada]

Abu Bakr Al-Tartoushi

Abu Bakr Al-Tartoushi

Al-Imam Abu Bakr Al-Tartoushi [May Allah have mercy on him] was asked:

What does our knowledgeable master say about the mazhab of the Sufis?

And know – May Allah preserve your time – that a group of men gather, and then increase in the mentioning of Allah the Exalted, and the mentioning of Muhammad peace be upon him, after which they hit with a rod on an Adeem, and some of them stand up and dance and Yatawajad, until he falls unconscious, and then they get something to eat.

Is attending with them permissible or not?

Answer us, May Allah have mercy on you.

The answer:

May Allah have mercy on you, the mazhab of the Sufis is that of Batalah (wastefulness), Jahalah (ignorance), and Dalalah (misguidance). Islam is but the Book of Allah and the Sunnah of His messenger.

As for the dancing and the Tawajud, the first to perform this are the companions of Al-Samiry, when he founded for them an image of a calf that had a sound, so they started dancing around it and Yatawajadoon, thus [this action] is the religion of the Kuffar (unbelievers), and the worshippers of the calf.

As for the [hitting with the] rod, the first to adopt this action are the Zanadiqah (disbelieving heretics), to distract Muslims from the Book of Allah the Exalted.

Prophet Muhammad peace be upon him used to sit with his companions, as if birds were standing on their heads from their dignity [tranquility and stillness]. That is why the Sultan and his assistants are required to stop [these people] from gathering in Masjids and in any other place.

It is not permissible for anyone that believes in Allah and the Hereafter to attend with them, and to assist them in their evil and wastefulness, and that is the Mazhab of Malik, Abu Hanifa, Al-Shafi'y, Ahmad ibn Hanbal, and others from the scholars of the Muslims, and from Allah we seek success.

Source:
Al-Jami' Le Ahkam Al-Quran by Al-Imam Al-Qurtubi 11/237-238

Original Arabic:

http://www.alsoufia.com/articles.aspx?id=1065&page_id=0&page_size=15&links =False&gate_id=0

[Qatada]

Mahmoud Shukri Al-Alousi

Mahmoud Shukri Al-Alousi

The great scholar Mahmoud Shukri Al-Alousi the Mufi of Baghdad, who exposed the Sufis as people of lies and deceptions, and that they have a Taqiya just as the Rafidahs do. He says in his Tafseer 11/72-73, in his explanation of the verse {And of mankind is he who purchases idle talks} (31:6):

"What is uglier than this is what is done by the Satans of the Sufis and their Devils. They – May Allah disgrace them – when one objects to them about the falsehood contained in their poetry, they reply: we mean by wine: the love of God, or by drunkenness: it (i.e. the love) taking over [and consuming us], or by Mayah and Layl and Sa'dah for example: the Greatest one loved and that is Allah all Mighty!

And contained in this from the impoliteness and ill-manner what is clear, [and Allah the Exalted says]: {And the Most Beautiful Names belong to Allâh, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names} (7:180)".

In page 75 he says: "… and from the forbidden things to listen to is what the Sufis of our time listen to; even if it did not contain dancing, since its harms are more than can be counted. In many times they recite poetry that is from the most appalling things recited, and with this they believe that it brings them closer [to Allah]. They claim that the more you seek this, the more you are fearful and loving, May Allah's Curse be on them, how deluded away from the truth are they!"

Original Arabic:

http://www.alsoufia.com/articles.aspx?id=1085&page_id=0&page_size=15&links =False&gate_id=0

[Qatada]

Ibn Al-Haj Al-Maliki

Ibn Al-Haj

Al-Imam ibn Al-Haj Al-Maliki is one of the scholars who Al-Hafiz Ibn Hajar transmitted a lot [of his views] in his book Fath Al-Bari. From the most famous of his works is his book “Al-Madkhal”, in which he refuted many of the innovations of the Sufis.

He said [May Allah have mercy on him] in his book “Al-Madkhal” (3/99) while talking about Sufis and the innovation of singing and dancing, the following:

"It was mentioned that some people asked for a fatwa in the year 661 H, and sought and collected the opinions of the four Mazhabs in this matter, and its wording is:

“What is the opinion of the masters of Fiqh, the Imams of this Religion, and the Scholars of the Muslims – May Allah grant them success to His obedience, and assist them in what Pleases Him – in a group from among the Muslims, who arrived to a city and headed to the Masjid, and started clapping, singing, and dancing, once with their hands and in another time using Doufs and Shababah. Is such an act Islamically permissible in a Masjid, answer us – May Allah the Exalted reward you and have mercy on you?

The Shafi’is said: Sama’ (Listening [to the above mentioned]) is a Detested form of play which is similar to Batil (Falsehood), and whoever says by it (i.e. agrees on it and accepts it), his testimony would be rejected (Turad Shahadatuh), and Allah knows best.

The Malikis said: The rulers and the ones responsible should restrain and prevent them [from this], and eject them (expel them) from the Masjids until they Repent and Return [to Allah], and Allah knows best.

The Hanbalis said: Whoever does this, one should not pray behind him, and his testimony should not be accepted, and his ruling should not be accepted even if he was a judge/ruler, and if he performs a marriage ‘Aqd (contract) then it is Fasid (Void), and Allah knows best.

The Hanafis said: The rug that they dance on is not to be prayed on until it is washed, and the earth that they dance on is not to be prayed on until its sand is dug and thrown away, and Allah knows best.”

Arabic original:

http://www.alsoufia.com/articles.asp...alse&gate_id=0

Now watch this:

http://www.ahlalhdeeth.com/vbe/showthread.php?p=12
http://www.ahlalhdeeth.com/vbe/showthread.php?t=882

I ask Allah the most Merciful, guidance for us and them

[Qatada]

The Devil's Deception of Sufism

AUTHOR: Imam Ibn Al-Jawzee
SOURCE: Talbees Iblees: pg. 162-163
PRODUCED BY: Al-Ibanah.com

Then a group of people – i.e. from the Sufis – came and began to speak to them concerning hunger, poverty, whisperings and notions. And they authored books on these subjects, as was the case with Al-Harith Al-Muhasibee.

Then another group of people came (afterward) that revised the way of Sufism, characterizing it with attributes by which they distinguished it (from its original state), such as: wearing old tattered clothes, hearing (music), bursting out in passionate emotions, dancing and clapping. And they particularized themselves by exceeding in cleanliness and purification.

Then this matter (Sufism) continued to flourish, and their shaikhs began to fabricate stories for them and speak about their mystical occurrences. This affirmed their remoteness from the scholars. Rather, this even affirmed their view that what they were upon was the most complete forms of knowledge, such that they named it the hidden knowledge (al-‘ilm-ul-batin), while making knowledge of the Religion, apparent knowledge (al-‘ilm-uhd-dhahir).

Among them were those whose severity in hunger brought them to fancy corrupt notions. So they would claim strong love and passion for the truth. It was as if they imagined a figure with a beautiful appearance and thus fell madly in love with it. These individuals linger between disbelief and innovation.

Then these people divided into various orders and their beliefs grew corrupt. So among them were those who held the view that Allah is incarnate in His creation (hulool), and those who held the view that the Creator and creation were in reality one existence (Ittihad)!

And the Devil did not stop speaking to them about different types of innovations until they made them into aspects of the Sunnah.

Then there came Abu ‘Abdir-Rahman As-Sulamee who wrote a book for them called ‘as-Sunan.’ He also compiled a book for them called ‘Haqa’iq-ut-Tafseer’, in which he mentioned amazing things about them (i.e. Sufis) concerning their interpretation of the Qur’an, based on the (mystical things) that occurred to them, without tracing that back to any of the sources where knowledge is derived from. And indeed, what brought them to take such things and place them as their views was their state of daze, due to their strict abstinence of food and their love for talking at great lengths of the Qur’an.

Abu Mansoor ‘Abdur-Rahman Al-Qazaz informed us that: Abu Bakr Al-Khateeb informed us, saying: Muhammad bin Yoosuf Al-Qattan An-Naisaburee said to me: "Abu ‘Abdir-Rahman As-Sulamee is not reliable. He was not able to hear anything except for a few sounds, due to deafness. So when the ruler Abu ‘Abdillah bin Al-Bay’ died, he began to narrate hadeeth on the authority of Al-A’asam from Tareekh Yahya Ibn Ma’een as well as other books besides it. And he would fabricate ahadeeth for the Sufis."

Abu Nasr As-Siraj wrote a book for them called ‘Lum’-us-Soofiyyah’ in which he stated horrendous beliefs and hideous statements that we will mention later in more detail, by the Will of Allah.

And Abu Talib Al-Makkee wrote the book Qoot-ul-Quloob in which he mentioned fabricated ahadeeth and narrations that cannot be traced back to any source with regard to the subject of prayers during the days and nights and other subjects. He also mentioned false doctrines in it and constantly repeated statements such as: "Some of the mukashifeen (those to whom Allah has disclosed secrets of hidden realities) have stated..." These types of words are empty and pointless. He also mentions in it, relating from some Sufis, that Allah reveals aspects of the hidden matters to his "saints" in this world.

Abu Mansoor Al-Qazaz informed us: Abu Bakr Al-Khateeb informed us, saying: Abu Tahir Muhammad bin al-‘Ullaf said: "Abu Talib Al-Makkee entered the city of Basrah after the death of Abul-Husayn bin Salim and ascribed to his views. The he traveled to Baghdad and the people gathered around him in the place of admonition to hear from him. So he began to speak but got confused and began to mix up his words. It was memorized from him that he said: 'There is nothing more harmful to the creation than the Creator.’ So the people declared him an innovator and deserted him completely. Afterward, he was prevented from speaking to the people."

Al-Khateeb said: "Abu Talib Al-Makkee wrote a book in the language of the Sufis called Qoot-ul-Quloob in which he mentioned many horrendous and repugnant things concerning Allah’s Attributes."

Then there came Abu Nu’aim Al-Asbahanee who wrote a book for them called ‘Hilyat-ul-Awliya’, in which he mentioned many evil and despicable things on the laws of Sufism. And he had no shame in stating that Abu Bakr, ‘Umar, ‘Uthman and ‘Alee, as well as the rest of the high-ranking Companions, were from among the Sufis! So in this book, he spoke of amazing things that occurred to them. He also mentioned Shuraih Al-Qadee, Al-Hasan Al-Basree, Sufyan Ath-Thawree and Ahmad bin Hanbal as being from among them (i.e. the Sufis). Similarly, in ‘Tabaqat-us-Soofiyyah', As-Sulamee mentioned Fudail (bin ‘Iyyad), Ibraheem bin Adham and Ma’roof Al-Kurkhee as being from among the Sufis, by pointing out that they were individuals who abstained from the worldly life and its luxuries (zuhd).

Sufism is a way that is well known for exceeding in abstinence of worldly luxuries (zuhd). What shows the difference between them (i.e. scholars above, and the Sufis) is that no one ever condemned abstinence (zuhd), whereas Sufism was condemned because of what we will mention later.

‘Abd-ul-Kareem bin Hawazin Al-Qushayree wrote a book for them called ‘ar-Risalah’, in which he mentioned many far-fetched and mystical things such as talk on al-fana (annihilation) and al-baqa (subsistence), al-qabd (contraction), al-bast (expansion), al-waqt (the moment), al-hal (ecstasy), al-wajd (finding) and al-wujood (existence), al-jam’ (union) and tafaruqqah (separation), as-sahu (clarity) and as-sakr (drunkenness), adh-dhawq (taste) and ash-sharab (drink), al-mahu (effacement) and al-ithbat (affirmation), at-tajallee (manifestation) and al-muhadarah (presence), al-mukashafah (unveiling) and al-lawa’ih, at-tawali’ and al-lawami’, at-takween and at-tamkeen, ash-sharee’ah and al-haqeeqah (reality),[1] and other insanities that do not amount to anything. And his tafseer is even more bizarre than this!

Then there came Muhammad bin Tahir Al-Maqdisee who wrote 'Safwat-ut-Tasawwuf' for them, in which he stated things that any person with common sense would feel ashamed to mention! We will mention what is proper from its subjects, with the Will of Allah.

Then there came Abu Hamid Al-Ghazalee who wrote the book 'Ihya ‘Uloom-ud-Deen' for them, according to the methodology of the (Sufi) people, which he filled with baseless ahadeeth even though he knew well they were baseless. He spoke about knowledge of the Mukashafah (unveiling of unseen by Allah to Sufis) and withdrew from the principles of Fiqh. And he stated such things as: ‘Indeed the stars, the sun and the moon, which Ibraheem saw, were in fact lights that screened Allah!’ Such things are not mentioned in any of the sources of knowledge. Rather, this is from the types of speech of the Batiniyyah.

He (Al-Ghazalee) also said in the book 'Al-Mufsih bil-Ahwal': "While in their state of wakefulness, the Sufis are able to witness the angels and souls of the prophets, hear their voices and take hold of benefit from them. Then this condition escalates from the witnessing (of their) images to levels in which they are contained within these domains."

The factors that caused these individuals to write these books was their little knowledge of the Sunnah, Islam and the narrations, as well as their dedication for what they approved of from the way of the people (Sufis). They only approved this way because of adoration for abstinence (zuhd) that was established in their souls. They did not see any condition better than the condition of these people (Sufis) in regards to appearance, nor any speech more pleasant than their speech, whereas in the biographies of the Salaf, they found a form of harshness. So the people inclined very strongly towards these individuals (Sufis).

This was due to what we stated previously, that it was a way, which was characterized outwardly by cleanliness and worship, whereas on the inside, it was about indulging in leisure and hearing music, which the bodily dispositions incline to. The original Sufis would flee from the leaders and authorities. However (in later times) they became friends.

The majority of these books that were compiled for them have things in them that cannot be traced back to any (authentic) source. Rather, they are only based on mystical occurrences that befell some of them, which they managed to take hold of and record. They called this hidden knowledge (al-‘ilm-ul-batin). Abu Ya’qoob Ishaq bin Hayya said: "I heard Ahmad bin Hanbal once when asked about the occurrence of delusions and notions, so he replied: 'The Sahabah and the Tabi’een never spoke about such things.'"


Footnotes:

[1] Translator’s Note: These are names for Sufi concepts and beliefs. Some of them have been defined as such: Fana: (Annihilation) A state in which the mureed (Sufi) becomes so absorbed in dhikr that he becomes unaware of himself and his surroundings and is at tranquility with the remembrance of his Lord, negating or annilihating his self. Bast (Expansion) and Qabd (Contraction) refer to the various degrees of relative union and separation from the Creator. Baqa: The consciousness of survival in Allah. Waqt: (Time) The moment in which someone becomes conscious of the reality and the Creator; the mureed is neither in the past or the future. Mukashafah: (Unveiling) The state in which the Truth (Allah) and the Unseen become revealed to the Sufi. Tajallee: (manifestation) the state in which Allah manifests revelation to the Sufi. Sakr: (Drunkenness) A state in which the mureed is absorbed in the hidden matters to the point that the common person cannot understand him. Wajd: (Finding) State of ecstasy in which the Sufi finds the realization and presence of Allah, usually after hearing (Sama) dhikr. Jam’: (Union) A state in which the Sufi only sees the Truth (Allah) without the creation. Muhadarah: (Presence) Being in the presence of Allah. Tafarruqah or Farq: (Separation) When the Sufi in the state of Fana sees the creation (i.e. himself), the opposite of Jam’. And Allah knows best.

[Umm Sufyaan]

jazakallahu khair. but a few questions, inshallah.

Then another group of people came (afterward) that revised the way of Sufism, characterizing it with attributes by which they distinguished it (from its original state), such as: wearing old tattered clothes, hearing (music), bursting out in passionate emotions, dancing and clapping. And they particularized themselves by exceeding in cleanliness and purification.

what does it mean by revised? does that mean sufism was something acceptable before? i mean i have heard that it was before, and then it eventually evolved into something extreme, but is there any proof for that?
and if so, what was the original form of it?

and those who held the view that the Creator and creation were in reality one existence (Ittihad)!

omg! authobillah!:confused: