Sufism is a behavioral doctrine, so what does that mean?<\/p>\n
In our religion, we have creed, jurisprudence, and behavior. Creed is related to matters of knowledge connected to God, His angels, His books, His messengers, the Day of Judgment, and predestination. Jurisprudence relates to acts of worship, like prayer and zakat, and transactions like trade, marriage, and judiciary. Then we have behavior, which is how we control and refine ourselves. This latter aspect was historically called names like devotion, piety, asceticism, and etiquette.<\/p>\n
Later, it came to be known as Sufism.<\/p>\n
Sufism then evolved into various paths and became associated with the concept of emulating God or dissolving into Him.<\/p>\n
The Naming<\/strong><\/p>\n It is generally agreed that the name appeared in the late second century of the Hijra, but its exact origin is unknown. Some said it comes from the word “purity,” which is unlikely; had it been from “purity,” they would have been called the “pure ones.” Others suggested it comes from “the row (saff),” but if that were the case, they would have been called “the rowers (saffiyya).”<\/p>\n Al-Biruni stated that it is derived from the Greek word “Sophia” meaning wisdom, although wisdom is more connected to intellectual matters, not behavior. However, this might be due to the presence of philosophical beliefs among them.<\/p>\n Some said it comes from “Theosophy,” meaning lovers of God.<\/p>\n Others said it is derived from wool (\u1e63\u016bf), which is linguistically correct, and this is the view of Al-Suhrawardi, Al-Tusi, Ibn Taymiyyah, Ibn Khaldun, and others.<\/p>\n This definition was criticized on the grounds that they are not recognized for wearing wool. However, I found evidence of their wearing it in what was reported from Sulaiman Al-Darani: “If you see the Sufi adorned (\u0645\u0631\u062c\u06391)<\/a><\/sup> in wool, then he is not a Sufi.” (\u0645\u0631\u062c\u06392)<\/a><\/sup>) Wool at that time was worn by the poor, so it became a symbol of poverty or asceticism.<\/p>\n Names of the Sufis<\/strong><\/p>\n Sufis have other names besides “Sufi,” such as:<\/p>\n Shakfatiyya<\/strong>, derived from the Persian word “shakfat,” meaning cave.<\/p>\n Jou’iyya<\/strong>: Known in the Levant, referring to those who fast out of asceticism.<\/p>\n Al-Fuqara<\/strong>: One of their most famous names, either because they seek neediness to God, or because they renounced worldly possessions and thus became poor.<\/p>\n Dervishes<\/strong>: A term arabized from Persian meaning “the poor.” (\u0645\u0631\u062c\u06393)<\/a><\/sup>)<\/p>\n The Majzoub<\/strong>: This refers to the Sufi who has lost his mind. They claim this happens due to his soul’s attachment to God or because he could not bear the lights of the Sharia.<\/p>\n Origin<\/strong><\/p>\n Sufism emerged during the life of the Tabi’in (the generation after the Companions), from those who leaned towards excessive worship. However, it did not emerge as a specific school of thought with its own principles on ranks, states, and paths until the end of the second century of Islam, when the term “Sufis” appeared.<\/p>\n The first of their prominent figures were:<\/p>\n Shaqiq Ibn Ibrahim Al-Balkhi<\/strong> from Balkh, who died in 194 AH. He is said to be the first to speak about the sciences of spiritual states.<\/p>\n Then Ma’ruf Al-Karkhi<\/strong> from Karkh and Baghdad, who died in 200 AH. He was righteous and praised by Imam Ahmad but was associated with heresies and superstitions.<\/p>\n Then Abu Sulayman Al-Darani<\/strong>, from the outskirts of Damascus, who died in 215 AH.<\/p>\n The Difference Between Sufism and Behavior<\/strong><\/p>\n As we have previously mentioned, the origin of Sufism is a system of purification and behavior leading to God. But is this really the essence of Sufism? The answer is no. The Sufis deviated from this understanding, as will be explained.<\/p>\n The true concept of Sufism is expressed by Al-Kalabadhi<\/strong> as: “Emulating the moral attributes of divine qualities.” (\u0645\u0631\u062c\u06394)<\/a><\/sup>)<\/p>\n Dhul-Nun Al-Misri<\/strong>, a Sufi, said: “The companionship of the gnostic is like the companionship of God; he tolerates you and rules over you by emulating the beautiful attributes of God.” (\u0645\u0631\u062c\u06395)<\/a><\/sup>)<\/p>\n Al-Ghazali<\/strong> said: “The ultimate goal of a servant is to acquire the attributes of God.” (\u0645\u0631\u062c\u06396)<\/a><\/sup>)<\/p>\n Ibn Arabi<\/strong> said: “Know that Sufism is an imitation of our Creator.” (\u0645\u0631\u062c\u06397)<\/a><\/sup><\/p>\n So, where did they get this concept from?<\/p>\n In reality, this definition matches that of philosophy. Al-Razi<\/strong> and Ibn Taymiyyah<\/strong> said that the philosophers defined philosophy as: “\u200cImitating \u200cthe divine as much as human capacity allows.” (\u0645\u0631\u062c\u06398)<\/a><\/sup>)<\/p>\n This philosophical influence is very evident in the thought of Al-Ghazali<\/strong>: “Al-Ghazali relied on Ibn Sina and the authors of ‘Epistles of the Brethren of Purity’ in the science of philosophy.” (\u0645\u0631\u062c\u06399)<\/a><\/sup>)<\/p>\n The Sufis also use a term they claim is the essence and goal of Sufism, which is annihilation (fana’)<\/strong>. Al-Kalabadhi said: “It is the annihilation of one’s will in the will of God, the annihilation of one’s attributes in God’s attributes, or as the Sufis say: Annihilated from one’s qualities, remaining with the qualities of the Truth.” (\u0645\u0631\u062c\u06394)<\/a><\/sup>) The Brethren of Purity were Ismaili philosophers from the extreme Shia, and Ibn Sina is a well-known philosopher whom scholars deemed a heretic.<\/p>\n As for their borrowing from Eastern Asian pagan religions:<\/strong><\/p>\n Abu Yazid Al-Bistami<\/strong>, a Sufi, said: “I shed my self as a snake sheds its skin, then I looked at my essence and found that I am He.” (\u0645\u0631\u062c\u063910)<\/a><\/sup>)<\/p>\n This concept is identical to the Nirvana<\/strong> concept in Buddhism.<\/p>\n Thus, the influence of the Sufis by philosophers and Eastern Asian religions becomes apparent. Strangely, the city that was the stronghold of Buddhism in Persia, Balkh, became the stronghold of the Sufis.<\/p>\n After the Sufis agreed on the concept of fana’<\/strong>, they differed on its true nature.<\/p>\n Some believed it meant filling the heart and soul with attachment to God.<\/p>\n Others believed it was the merging with the essence of God Himself, known as the Hululis<\/strong> or the Unionists<\/strong>.<\/p>\n Some believed that the essence of all beings is God, like the parts of one body, and fana’<\/strong> is the unveiling of this truth. These are the followers of the Unity of Being<\/strong>.<\/p>\n It was reported from Abu Yazid Al-Bistami<\/strong> that he said: “Glory be to Me! Glory be to Me! I am my highest Lord.” (\u0645\u0631\u062c\u063911)<\/a><\/sup>)<\/p>\n The Reality of Sufism (Annihilation)<\/strong><\/p>\n It is commonly said among the Sufis that Sufism is the rank of Ihsan<\/strong> (excellence), which is mentioned in the Hadith of Jibril. In this Hadith, there is the rank of the Muslim, the rank of the obedient believer, and the rank of the one who achieves Ihsan by being constantly aware of God\u2019s observation in all his actions. Sufism is claimed to be this highest level.<\/p>\n This is what is generally said. However, the books reveal that the true essence of Sufism is Fana\u2019<\/strong> (annihilation).<\/p>\n Al-Taftazani<\/strong> says: “Fana\u2019 in the absolute truth is what distinguishes Sufism in its precise technical meaning.” (\u0645\u0631\u062c\u063912)<\/a><\/sup><\/p>\n Shaykh Muhammad Zaki Ibrahim<\/strong> says: “Sufism is the annihilation of the servant’s attributes by the enduring of the attributes of the worshiped.” (\u0645\u0631\u062c\u063913)<\/a><\/sup><\/p>\n Al-Hujwiri<\/strong> says: “The Sufi is the one who has annihilated himself and remained with the Truth. He has freed himself from the grip of nature and connected with the essence of realities. The seeker is the one who strives for this level through struggle, training himself based on the practices of the Sufis.” (\u0645\u0631\u062c\u063914)<\/a><\/sup><\/p>\n Abu Al-Mawahib Al-Shadhili<\/strong> says: “Fana\u2019 is the foundation of the path, and through it, one attains the station of realization. Whoever has not offered the dowry of Fana\u2019 has not seen the beauty of the One, and he will have no share with the people (Sufis) today or tomorrow.” (\u0645\u0631\u062c\u063915)<\/a><\/sup><\/p>\n Some also describe Sufism, as Al-Kalabadhi<\/strong> says: “It is adopting the divine attributes of God.” (\u0645\u0631\u062c\u063916)<\/a><\/sup>)<\/p>\n So, what is Fana\u2019<\/strong>?<\/p>\n From their definitions, it is clear that Fana\u2019 has two types: the spiritual<\/strong> and the existential<\/strong>. The spiritual Fana\u2019 is the annihilation of the servant’s attributes in the attributes of God, or it could be the annihilation of the servant’s will in God’s will. The existential Fana\u2019 is the annihilation of the self.<\/p>\n Existential Fana\u2019 is identical to the concept of Hulul<\/strong> (indwelling) and Ittihad<\/strong> (union), whereas spiritual Fana\u2019 is not.<\/p>\n We must understand two important points:<\/p>\n When this secret is disclosed, there remains no meaning to worship since the servant becomes the Lord and the Lord the servant. As Al-Ghazali<\/strong> quotes from one of their scholars: “And the scholars of God have a secret that if they revealed, the rulings would be nullified.” (\u0645\u0631\u062c\u063919)<\/a><\/sup><\/p>\n Having understood these two points, it is necessary to neither accuse the proponents of spiritual Fana\u2019<\/strong> of disbelief nor be deceived by the claims of the Hululis<\/strong> that they are not proponents of Hulul.<\/p>\n It is also crucial to realize that those who speak of spiritual Fana\u2019<\/strong>, when they talk about the annihilation of human attributes in divine attributes, do not exclude any attributes. Therefore, this inevitably leads to the concept of Ittihad<\/strong> (union).<\/p>\n Al-Taftazani<\/strong> says: “By Fana\u2019, they mean a psychological state where the Sufi feels his own essence, as well as his remaining connection to a higher, absolute reality, which is God for the Muslim Sufis, the Word for Christian mystics, or Brahman in Hindu mysticism… and so on. Some Sufis go further, claiming union with this reality, or that it indwells within them, or that all existence is one with no multiplicity. Others return to Baqa\u2019<\/strong> (remaining) after Fana\u2019, affirming duality between God and the world.” (\u0645\u0631\u062c\u063920)<\/a><\/sup><\/p>\n Therefore, the true essence of Sufism in its current concept is not the same as Ihsan<\/strong>, which the Prophet \ufdfa described as: “That you worship God as if you see Him, and if you do not see Him, He sees you.” Rather, it is something entirely different.<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n Receiving Knowledge<\/strong><\/p>\n Many Sufis claim to be keen on adhering to the Qur’an and Sunnah, often quoting the words of Abdul Qadir Al-Jilani<\/strong>, may Allah have mercy on him: “Fly to the truth, Glorified and Exalted, with the two wings of the Qur’an and the Sunnah.” (\u0645\u0631\u062c\u063921)<\/a><\/sup> He also said: “Our way is based on the Qur’an and the Sunnah, and whoever opposes them is not from us, and any reality that the Sharia does not bear witness to is heresy.” These statements are well-known and commonly circulated among them. But is there a practical application of these claims?<\/p>\n Al-Hussein Ibn Mansur<\/strong> said: “When a servant reaches the station of knowledge, Allah reveals His thoughts to him and protects his secret so that nothing but the divine thoughts enter.” (\u0645\u0631\u062c\u063922)<\/a><\/sup><\/p>\n Ibn Arabi<\/strong>, the Sufi, said: “Abu Yazid Al-Bistami, may Allah be pleased with him, in this station and its correctness, addressed the scholars of traditional knowledge, saying: ‘You took your knowledge from a dead person about a dead person, but we took our knowledge from the Ever-Living who never dies. People like us say: My heart told me from my Lord, while you say: So-and-so told me.'” (\u0645\u0631\u062c\u063923)<\/a><\/sup><\/p>\n Abu Yazid Al-Bistami<\/strong> explained the verse: \ufd3fIt is not given to any human being that Allah should speak to him except by revelation, or from behind a veil\ufd3e (Qur’an 42:51), saying: “Revelation is what Allah communicates by removing the intermediaries; or from behind a veil, meaning what He speaks to you through the form of manifestation wherever it may be.” (\u0645\u0631\u062c\u063924)<\/a><\/sup><\/p>\n Al-Shalabi<\/strong> said: “When they demand from me the knowledge of papers, I reveal to them the knowledge of rags.” (\u0645\u0631\u062c\u063925)<\/a><\/sup><\/p>\n It is reported from Al-Junayd<\/strong>: “The sincere seeker is free from the need for the knowledge of scholars.” (\u0645\u0631\u062c\u063926)<\/a><\/sup>)<\/p>\n Thus, the reality of their matter is that they reach a state of dissolution from the Sharia, not the station of Ihsan (excellence) as they claim.<\/p>\n Reasons for Its Spread<\/strong><\/p>\n Several reasons have contributed or helped in the spread of Sufism, including:<\/p>\n Sufi Terminology<\/strong><\/p>\n Al-Qashani<\/strong> says about the hal<\/strong>: “It is what comes to the heart purely as a gift, without any action, such as sadness, fear, expansion, contraction, longing, or taste, and it disappears with the appearance of the self’s traits, whether it is followed by a similar state or not. If it lasts and becomes an attribute, it is called a maqam.” (\u0645\u0631\u062c\u063927)<\/a><\/sup><\/p>\n The first of the maqamat<\/strong> is repentance, followed by piety, asceticism, patience, and contentment.<\/li>\n In their view of divinity, the Hululis<\/strong> believe that their god is in every void (the first Jahmiyya), the Ittihadis<\/strong> believe he is mixed with everything, and the Wahdat al-Wujud<\/strong> followers believe that everything is a manifestation of their god, and nothing exists in reality except their god.<\/p>\n All three are considered outside the fold of Islam.<\/li>\n Their Books<\/strong><\/p>\n Sufi books are numerous, but the most important include:<\/p>\n Books considered controversial due to the disbelief of their authors:<\/strong><\/p>\n\n
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