This piece is rather long so I apologize for that.

Regards
Salieu



SUFISM :ITS ORIGINS
The word Sufi is most likely to be derived from the Arabic word "soof", 
meaning wool. This is because of the Sufi habit of wearing woolen coats, a 
designation of their initiation into the Sufi order. The early Sufi orders 
considered the wearing of this coat as an imitation of Isa bin Maryam 
(Jesus). In reply to this, Ibn Taymiyyah said: "There are a people who have 
chosen and preferred the wearing of woolen clothes, claiming that they want 
to resemble al-Maseeh ibn Maryam. But the way of our Prophet is more beloved 
to us, and the Prophet (s.a.w.s) used to wear cotton and other garments."1
Sufism is known as "Islamic Mysticism," in which Muslims seek to find divine 
love and knowledge through direct personal experience of God2. Mysticism is 
defined as the experience of mystical union or direct communion with 
ultimate reality, and the belief that direct knowledge of God, spiritual 
truth, or ultimate reality can be attained through subjective experience (as 
intuition or insight)3
Both the terms Sufi and Sufism and Sufi beliefs have no basis from the 
traditional Islamic sources of the Qur'an and Sunnah, a fact even admitted 
by themselves. Rather, Sufism is in essence a conglomerate consisting of 
extracts from a multitude of other religions with which Sufi's interacted.
During the primary stages of Sufism, Sufis were characterised by their 
particular attachment to zikr (remembrance of Allah) and asceticism 
(seclusion), as well as the beginning of innovated practices to 'aid' in the 
religious practices. Yet even at the early stage of Sufism, before their 
involvement in innovated rituals and structured orders, the scholars warned 
the masses of the extremity of Sufi practices. Imam Al-Shafi' had the 
opinion that "If a person exercised Sufism (Tasawafa) at the beginning of 
the day, he doesn't come at Zuhur except an idiot". Imam Malik and Ahmad bin 
Hanbal also shared similar ideas on this new movement which emanated from 
Basrah, Iraq.
Although it began as a move towards excessive Ibaadah, such practices were 
doomed to lead to corruption, since their basis did not come from authentic 
religious doctrines, but rather from exaggerated human emotions.
Sufism as an organised movement arose among pious Muslims as a reaction 
against the worldliness of the early Umayyad period (AD 661-750)4. The Sufis 
exploited the chaotic state of affairs that existed during the fifth and 
sixth centuries A.H. and invited people to follow their way, alleging that 
the remedy to this chaos was conformity to the guidance of their order's 
Sheikhs. Dar al-Majnoon was established during the reign of Khalifah 
Ma'moon, where he invited the scholars of the Romans and Greeks to meet with 
the Muslims and 'discuss' their respective positions. This provided the 
perfect breeding ground for the synthesis between Islam and Pagan theology, 
to produce the Sufism of the like of Ibn Arabi.

The Mixing Pot
With the demise of the Companions and their successors, the door became open 
for the distortion of Islamic Principles. The enemies of Islam had already 
burrowed deep into the ranks of Muslims and rapidly caused Fitnah through 
their spreading of forged hadith and subsequently created new sects such as 
the Khawaarij and Mu'tazilah.
Sufism gained its breeding ground during this period, whereby it gained its 
support from the Dynastic Rulers, who had deviated from Islam to the extent 
whereby magic was used as entertainment in their courts, even though magic 
is considered as Kufr in Islam.5 During this period, Sufism developed its 
Shi'a flavour, indeed the roots of contemporary Sufism have been traced back 
to Shi'a origins (see later).
Sufi ideology and thinking flourished during the times of the likes of 
Muhyiddin Ibn Arabi, Jalal Ad Din Rumi, and Imam Ghazali. Their translation 
of Greek philosophical works into Arabic during the third Islamic century 
left an indelible mark on many aspects of Sufism, resulting in Greek 
pantheism becoming an integral part of Sufi doctrine. Pagan practices such 
as Saint worshipping, the use of magic and holding venerance towards their 
Sheikh overtook the Orthodox practices of Islam and had little resemblance 
to the Islam left by our Prophet (s.a.w).
By examining the mystic doctrines of Christianity, Hinduism, Taoism and 
other religions, it becomes clear how closer Sufism is to these religions 
than to Islam. In fact, Sufism is never characterised under "Islam" in any 
system of catalogue, but rather under 'Mysticism'.
Sharda highlights these unsurprising similarities by stating that: "After 
the fall of Muslim orthodoxy from power at the centre of India for about a 
century, due to the invasion of Timur, the Sufi became free from the control 
of the Muslim orthodoxy and consorted with Hindu saints, who influenced them 
to an amazing extent. The Sufi adopted Monism and wifely devotion from the 
Vaishnava Vedantic school and Bhakti and Yogic practices from the Vaishnava 
Vedantic school. By that time, the popularity of the Vedantic pantheism 
among the Sufis had reached its zenith."6
The following comparison demonstrates the non-coincidental similarity that 
Sufism shares with other religions:

Concept of validity of all religions
The Sufi doctrine of all religions being acceptable before Allah is derived 
from the Mystical beliefs of other religions, and not Islam, for Allah says: 
"Truly, the religion in the Sight of Allah is Islam..." [2: 19].
Take for example the Buddhists:
"No Buddhist who understands the Buddha's teaching thinks that other 
religions are wrong... All religions acknowledge that man's present state is 
unsatisfactory. All teach an ethics that includes love, kindness, patience, 
generosity and social responsibility and all accept the existence of some 
form of Absolute."
The Sufis also believe the same: "Allah does not distinguish between the 
non-believer and the Faasiq (wrong doer) or between a believer and a Muslim. 
In fact they are all equal to Him... Allah does not distinguish between a 
Kaffir or a hypocrite or between a saint and a Prophet."7
In al-Fusoos, Ibn Arabi leaves no doubt as to his conviction in the unity of 
all religions: "Beware of restricting yourself to one particular religion 
and disbelieving in everything else, so that great good would be missed by 
you, indeed you would miss attainment of knowledge of the affair in the form 
he is following. Rather be ready to accept all forms of belief. This is 
because Allah is higher and greater than to be comprehended by one belief to 
the exclusion of others. Rather all are correct, and everyone who is correct 
receives award, and everyone who is rewarded is fortunate, and everyone who 
is fortunate is one with Whom He is pleased."8
Union with the Creator
Allah Subhanahu wa Ta'aala is completely distinct from His Creation. He 
neither resembles His Creation, nor is He enclosed by it. Sufis however, 
with their deviant doctrine of Wahdat ul Wujood, believe contrary to this. 
Ibn Arabi, the Sufi scholar with whom which the concept of Wahdat ul Wujood 
is rightly attributed, asserted that since Allah's Attributes were 
manifested in His creation, to worship His creation is similar to 
worshipping Him: "So the person with complete understanding is he who sees 
every object of worship to be a manifestation of the truth contained 
therein, for which it is worshipped. Therefore they call it a god, along 
with its particular name, whether it is a rock, or a tree, or an animal, or 
a person, or a star, or an angel."9
This is how far the Sufis deviated because of their reliance on Greek and 
Eastern philosophy, rather than the Qur'an and Sunnah. To them God is not 
Allah Alone with whom no one else shares in His Dominion, but rather 
everything we see around us, and ultimately our own selves! Glory to Allah, 
who Stated "There is nothing like unto Him, and He is the All-Hearer, the 
All-Seer" [42: 11]. Looking at where Sufism derived its understanding from, 
we find the same ingrained beliefs:
"When you live in the wisdom home, you'll no longer find a barrier between 
"I" and "you," "this" and "that," "inside" and "outside;" you'll have come, 
finally, to your true home, the state of non-duality."10
"Finally, the experience of realisation matures sufficiently that the 
[spiritual aspirant] may rightly utter the startling assertion, 'I am Shiva' 
(a Hindu deity)".11
"When I am in that darkness I do not remember anything about anything human, 
or the God-man.. I see all and I see nothing. As what I have spoken of 
withdraws and stays with me, I see the God-man.. and he sometimes says to 
me: 'You are I and I am you'".12

Corruption of Tawheed in Allaah's Attributes
Sufis totally deny all of Allah's Attributes, such as His Face, His Hands, 
His Istawaa etc, using metaphorical meanings to explain His Attributes. 
Although the Companions and Tabi'een believed in them without any 
resemblance to His creation, the Sufi's deem His Attributes to be a part of 
His creation.
Ibn Arabi went as far as to say that he saw Allah during one of his ecstatic 
trances, in the shape of a young blond boy sitting on a Throne! (see Bezels 
of Wisdom, London 1980). Other Sufi Gnostics followed suit in Ibn Arabi's 
trail: "In the writings of Ibn al-Arabi and Ibn al-Farid, eternal beauty is 
symbolised through female beauty; in Indo-Muslim popular mystical songs the 
soul is the loving wife, God the longed-for husband." 13

Incorporation of Music in Rituals


Music of all forms is forbidden by the majority of scholars, and remains 
attached to forbidden practices such as drinking, fornication and parties. 
However, after the Muslim conquest of the Deccan under Malik Kafur (c. 
1310), a large number of Hindu musicians were taken with the royal armies 
and settled in the North. The acceptance of the Sufi doctrines, in which 
music was an accepted means to the realisation of God, enabled Muslim rulers 
and noblemen to extend their patronage to this art.14 At the courts of the 
Mughal emperors Akbar, Jahangir, and Shah Jahan, music flourished on a grand 
scale, and Sufi Dervishes used music as a means to enter ecstatic trances.
Allah's Messenger (s.a.w) said in a lengthy hadith concerning the appearance 
of vile acts, "...when singing-girls and stringed instruments make their 
appearance, wines are drunk, and the last members of this people curse the 
first ones, look at that time for a violent wind, an earthquake, being 
swallowed up by the earth, metamorphosis, pelting rain, and signs following 
one another like bits of a necklace falling one after the other when its 
string is cut." [Tirmidhi ].
The deception of Sufism is brought to full light by looking at the lives of 
their esteemed leaders, the Sheikhs of whom which they place full trust in 
heir knowledge and obey their every command, and by contrasting the Orthodox 
Islamic teachings against the Sufi alternative.

Sufi Sheikhs: Role Models or Deviants?
Bayazid Tayfur al-Bistami
Bayazid is considered to be "of the six bright stars in the firmament of the 
Prophet (s.a.w)"15, and a link in the Golden Chain of the Naqshibandi 
Tariqah. Yet his life reeks of Shirin all aspects.
Bayazid al-Bistami was the first one to spread the reality of Annihilation 
(Fana'), whereby the Mystic becomes fully absorbed to the point of becoming 
unaware of himself or the objects around him. Every existing thing seems to 
vanish, and he feels free of every barrier that could stand in the way of 
his viewing the Remembered One. In one of these states, Bayazid cried out: 
"Praise to Me, for My greatest Glory!"
Yet this concept is to be found nowhere in the Qur'an, nor Sunnah, nor in 
the behaviour in the Salaf us Saalih.
Bistami's belief in the Unity of all religions became apparent when asked 
the question: "How does Islam view other religions?" His reply was "All are 
vehicles and a path to God's Divine Presence." Was this the Message of 
Tawheed which the Prophet (s.a.w) practised and was followed by the 
Sahaabah? He attributed the believers to be the same as the disbelievers 
themselves, who Allah describes as being worse than cattle (Surah 7, verse 
179) and dogs; the same disbelievers who the Prophet (s.a.w) stated he had 
been commanded to fight till they testified that there was no deity but 
Allah.
The whole life of Bayazid is rife with such contradiction to Eeman. From a 
young age, he left his mother stating to her that he could not serve Allah 
and his mother at the same time.16 When walking through the streets, he once 
called out "I am God; why do you not worship me?" He spent his time sitting 
with his head resting between his knees, one of his companions stating he 
did so for thirty years. But strangest of all was his obedience to a dog he 
once came across. The dog had apparently become upset at Bayazid's attempt 
to avoid him, to which the dog spoke to him and scolded him. So Bayazid 
pleaded "O dog, you are so enlightened, live with me for some time."17
Ibn Arabi
During the late 12th and early 13th centuries, under the influence of 
speculative mysticism, Ibn al-Arabi produced a system that created a 
complete chasm between the law and Sufism. In societies, such as Islamic 
India, that had a strong pre-Islamic heritage of mysticism, this chasm 
became much wider.18
Muhyiddin Ibn Arabi holds perhaps the highest position amongst all Sufi 
Schools, and was pivotal in the permanent split between Islam and Sufism. He 
claimed to have received direct orders from the Prophet (s.a.w) himself, 
including a book of completely new hadith never seen or heard of before.
Prior to his receiving 'revelation', Ibn Arabi was well known to attend 
nightly parties in Seville. During one of these nights, he heard a voice 
(his drunk inner self?) calling to him, "O Muhammad, it was not for this 
that you were created". He fled in fear to a cemetery, where he claims to 
have met, and received instruction from, Jesus, Moses and Muhammad, peace be 
upon them all. From his books, innumerable forged sayings attributed to the 
Prophet (s.a.w) have been used, to the extent that countless of Muslims 
consider these to be real.
The following are quotes from Ibn Arabi:
"The man of wisdom will never allow himself to be caught up in any one form 
or belief, because he is wise unto himself".19
"All that is left to us by tradition (Hadith) is mere words. It is up to us 
to find out what they mean"20. (This reflects his alliance with Baatini 
(inner) meanings and interpretations)
"He (Ibn Rushd) thanked God that in his own time he had seen someone (Ibn 
Arabi) who had entered into the retreat ignorant and had come out like this 
(knowledge of inner meanings)- without study, discussion, investigation or 
reading"21
Junaid
Junaid was the fourth head of the Safavid order who sought to transform the 
spiritual strength of the order into political power. What may be unknown to 
his followers however was his policies of military adventurism combined with 
Shi'a and Sufi piety.22 His son, Haydar, himself established the Safavid 
dynasty and the Twelver Shi'a Islam in Iran came under his grandson, Isma'il 
I.
He was said to have blown a fatal breath at his slave-girl, to which he 
argued that she was ruining his forty years of spiritual practices.23
This so-called 'Saint', a supposed friend of Allah, made the following 
remarks:
"I saw a thief who was being gibbeted. I bowed to him... for being true to 
the profession he followed."
"He who fears Allah never smiles".
"One moments forgetfulness of the Lord ruins a thousands years worship".
Mansur al-Hallaj
Mansur is renowned for his claim "Ana-l-Haq" (I am the Truth), for which he 
was executed for apostasy. Yet he is still revered by Sufis even though he 
abandoned all the laws governing Tawheed.
He was said to have lived in one cloak for a full twenty years, along with a 
scorpion inside. He stood bare-footed and bare-headed for one year at the 
same spot in Makkah. During his prayers, he would say "O Lord! You are the 
guide of those who are passing through the Valley of Bewilderment. If I am a 
heretic, enlarge my heresy." He also said "I denied your religion (Islam) 
and denial is obligatory on me, although that is hideous to Muslims."24
Abu Yazid
Abu Yazid once prayed one Juma'a prayer in 24,000 different places. He told 
the religious authorities in one place: "I was praying in 12,000 different 
houses of worship today." They asked: "How?" He said, "By the power of the 
Lord Almighty. If you don't believe me, send people around to ask." They sat 
and waited until messengers returned saying that he was seen in so many 
places. Abu Yazid said later: "I was afraid to say 24,000, so I only said 
12,000." So Abu Yazid clearly lied, when he could have simply not mentioned 
anything in the first place.
Are these truly the ones who we are told to receive the knowledge of our 
religion from? Do these men reflect the teachings of Islam? A man who left 
obedience to his mother, to the obedience of a dog? Are we supposed to 
follow men who receive revelation in a cemetery after spending the night at 
a party? Or a man who kills his slave girl for 'disturbing' his worship? To 
us, Islam calls smiling a charity, not a deviation from Allah's Pleasure. 
Islam forbids prostration to anyone but Allah. The Prophet (s.a.w) used to 
make du'a seeking Allah's guidance, not begging for heresy. And Islam 
teaches us truthfulness, not lies.

  Evidence Against their teachings: their beliefs and practices
  Position of the Sheikh and Wali
The Sheikh or Wali is given a similar standing as that of a Catholic Saint, 
or the Dalai Lama himself. Complete obedience is enforced on his followers, 
and any questions are deemed as a betrayal of trust: "The seeker must submit 
to the will of the Sheikh and to obey him in all his orders and advice, 
because the Sheikh has more experience and more knowledge in Haqiqat, in 
Tariqat and in Shari'ah," and "he must agree with the opinion of his Sheikh 
completely, as the patient agrees with the physician".25
Yet Muslims believe that any single act of worship must be substantiated by 
the Qur'an and Sunnah only. Allah the Exalted says: "Say (to them), 'Produce 
your proof if you are truthful'." [2: 111], and the Prophet (s.a.w) said 
"The created is not to be obeyed over the Creator."
The Sheikh is given the standing of a deity in Sufism. Attributes which 
belong to Allah, are also assigned to their Sheikhs. They seek help from 
them, whether they are dead or 10,000km away. They believe that their 
sheikhs know everything their students are thinking, and that they converse 
with the Prophet (s.a.w) on a regular basis (in reality).

Distortion of the concepts of Dhikr, hadith, Qur'an
Since the Qur'an and Saheeh Hadith cannot be changed, the Sufi's have 
reverted to Ta'weel, a method of changing the apparent meaning of the verse 
or hadith to have a hidden one. This provided them with sufficient lee-way 
to support any concept they desired, by simply stating that the verse/hadith 
had an inner meaning which only the Sheikh himself could know.
In the Bezels of Wisdom, Ibn Arabi presents certain aspects of what he terms 
"Divine Wisdom," as he conceives it. But Ibn al-Arabi interprets the 
relevant verses of Surat Noah in the most outrageous fashion, since he 
suggests meanings diametrically opposed to those accepted by all Muslim 
scholars. He interprets the "wrongdoe," "infidels," and "sinners" in Surat 
Noah as 'saints and Gnostics' drowning and burning not in the torment of 
Hell, but rather in the flames and water of knowledge of God. Ibn Arabi 
regarded the idols worshipped by Noah's people as divine deities. Allah 
condemned their deed saying: "And they (Noah's people) said, 'Do not abandon 
your gods, neither Wad, Suwa', Yaghooth, Ya'ooq nor Nasr'. " [71: 23]
On which Ibn Arabi commented:
"If they (Noah's people) had abandoned them, they would have become ignorant 
of the Reality ... for in every object of worship there is a reflection of 
Reality, whether it be recognised or not."
The act of making Zikr in circles and jumping/moving frantically is also 
totally unfounded. Zikr in the true Arabic sense means "Remembrance of 
Allah." The Prophet's (s.a.w) method, which Muslims agree to be the best and 
only acceptable one, of zikr consisted in reciting Qur'an, discussing 
religion with his companions, and making Tasbeeh on his hands. Yet the act 
of sitting in circles and loudly or silently chanting "Allah, Allah" was 
never practised by the Prophet (s.a.w) nor the Salaf, and all hadith which 
state that the Prophet (s.a.w) did so (such as when he supposedly went into 
a room, told the companions to lift up their hands and chant "La Ilaha Illa 
Allah" ) are unanimously agreed upon to be forged. Ibn Taymiyyah stated that 
this practice opened the door to Shaytaan, whereby the Shaytaan would enter 
the gathering (since they were involved in innovation) and take the form of 
a pious person. He also stated that the recital of "Allah, Allah" was 
forbidden, as it was never declared to be a form of Dhikr, and has no 
attached word to complete it (such as Allahu Akbar, Subhaan Allah).26
The stories also of Khidr and his meeting with the 'Awliyaa', the 40 
Abdaal's who are always on the Earth and can be at any place in the wink of 
an eye, are derived from Jewish and Christian legends, not Islamic 
traditions.
Innovation
Imam Malik remarked: "That which was not religion at the time of the 
Messenger and his companions, may Allah be pleased with them all, is never 
to be religion today. He who introduces a Bid'ah (innovation) in the 
religion of Islam and deems it a good thing, claims by so doing that 
Muhammad (s.a.w.s) betrayed the Message."
The Sufis are to be found indulging in and spending an enormous amount of 
resources defending innovated practices, declaring them to be "good 
innovations." These include celebrating the death of the Prophet (s.a.w.s) 
(a practice adopted from the reign of Fatamids, who began this innovation in 
order to seek the pleasure of the masses), reading Qur'an over the dead and 
seeking blessings form them, and the building of extravagant mosques (even 
though our Prophet (s.a.w.s) forbade this. Anas reports that the Messenger 
of Allah said: "The Hour will not come to pass until the people vie with 
each other in (building) the mosques." [Ahmad, Abu Dawud, anNasa'i, Ibn 
Majah] ).

Why they still survive Emotional attachment
The Sufi's have become such an integral part of the lives of so many Muslims 
that Muslims are finding it difficult to accept that the Sufi path is wrong, 
and accuse anyone who pinpoints the errors of Sufism as an extremist or a 
follower of some 'deviant' sect.
Sufism calls to human emotions rather than intellect and Islamic evidence. 
For example, poetry and music were the most popular form during the past 
hundreds of years, whereby "Sufi ideas permeated the hearts of all those who 
hearkened to poetry."27 Today, Sufism is followed by masses of people who 
desire to leave behind the complexities of this world, instead of building 
the ability to challenge it. Sufism provides the perfect escape, where its 
followers can meditate instead of thinking about the other Muslims who are 
suffering, let alone help them.

Similarity with pagan beliefs
Sufism is so similar to other religions, and as we noted earlier very 
tolerant of them, that a change to Sufism does not involve a complete change 
of life, as Islam requires. So Buddhists, Sikhs, Taoists and mystic Jews and 
Christians looking for an easy alternative find solace in Sufism which 
perhaps only adds another dimension to their previous way of life, rather 
than uprooting it and starting afresh
Simplicity
Ibnul-Jawzee says in Talbees Iblees: "Sufism is a way whose beginning was 
complete avoidance of the affairs of worldly life, then those who attached 
themselves to it became lax in allowing singing and dancing. Therefore the 
seekers of the hereafter from the common people became attracted to them due 
to the avoidance of the worldly life which they manifested, and the seekers 
after this world were also attracted to them due to the life of ease and 
frivolity which they were seen to live."
Sufism offers its followers a life carefree from fighting (Jihad), politics, 
the initiative to seek knowledge and teach it, the work of Da'wah, and 
allows a person to indulge in worldly activities such as music, magic, and 
other prohibited acts.
The leader of the Naqshibandi Tareeqa in America, was quoted in the media as 
saying the following: "You have to be both material and spiritual. Sufis can 
give people joy in their spiritual life. Well, Madonna is giving people a 
kind of joy in their material life... You cannot say she is wrong. Sufis 
don't object and criticise - they are accepting everything. That's why, when 
my children are looking at Madonna on MTV, I say, 'Let me come and look 
also!'"

Support from the governments
Any group which manages to gain the support of an anti-Islamic Government 
must be suspicious. During the reign of the tyrant Mustafa Kemal, under 
whose leadership thousands of scholars were executed and Islamic practices 
banned, special permission was granted by the Turkish government in 1954 
allowing the Mawlawi dervishes of Konya to perform their ritual dances. In 
fact, they have become a regular attraction nowadays, performing around the 
world along with their Turkish Mystical Music State Ensemble. 28
The Sheikh of the Naqshibandi's of America has greeted and received praises 
from the President of America Bill Clinton himself. And why shouldn't he, 
since the 'Islam' he portrays is one of pacifism and unity with the Kuffar.

Twisting of evidence
Since the Qur'an and Hadith are readily available, and cannot be changed, 
the Sufis have resorted to another trick used by other Mystics: Ta'weel, or 
changing the apparent meaning of a verse or hadith to a secret inner one 
which only a certified Sheikh could explain!
They also rely on providing the mass with forged hadith, such as the one 
stating the beseeching of Adam (a.s) in the name of Muhammad when he sinned; 
the stories of Khidr; the rising of the Prophet (s.a.w) from his grave so a 
person could kiss his hand and so on.
Because of the lack of knowledge the general mass possess on the knowledge 
of Hadith and Aqeedah, they believe what they are told, and pass on the 
stories to other generations, becoming distorted even more along the way.
Another smart tactic is to attribute forged sayings in support of the Sufi's 
from the righteous scholars. For example, Ibn Taymiyyah is attributed to 
have been a member of the Qadiri order and had been initiated, and spoken 
great words on Bistami and his likes. Yet Ibn Taymiyyah spent the majority 
of his life fighting against the teachings of Sufism, was imprisoned because 
of them, and bluntly stated "...Ibn Arabi who wrote "Al-Fousous," and other 
slandering atheists such as Ibn Sab'een and his like. They even witness that 
they are simultaneously the worshipers and the ones being worshiped."

The Damage to the Ummah
l Sufis distracted the Muslims from the teachings of the Qur'an and Sunnah 
towards the servitude of the Sheikh. Muslims thus became alienated from the 
teachings of Islam, and possessed no protection from the innovations and 
trappings of the deviant sects. Teachings such as "He (the follower) must 
not look to any other than his Sheikh" did nothing to cement the community. 
Rather, it sent the ball rolling for the wars between the various Mathabs, 
which culminated in fighting, rejection of each other faiths, and praying at 
different stations in Makkah itself.
l The Sufi's have left a lasting impression on the image of Islam, 
portraying it as one of peace and apolitical, and anyone who contravenes 
this is an impostor and considered an extremist. By relying on forged hadith 
such as the 'bigger Jihad is Jihad'ul Nafs (i.e. struggle against the self)' 
and its like, Muslims have been made to believe that work and family is the 
greatest Jihad, rather than establishing Allah's religion on Earth though 
the use of the sword.
l The Sufi influence undoubtedly contributed greatly to the decline of the 
Ottoman Empire. The pacifist views they spread, the lack of Shari'ah 
knowledge, and their befriending of the disbelievers, made sure that no one 
would oppose the vast changes being made to the Ottoman Laws. By 1880, the 
Tanzimat period was in full force, where Shari'ah was replaced by European 
Laws (except in limited circumstances such as in Hadd punishments), yet 
little opposition was heard29. Whilst the masses were busy in the 
construction of extravagant mosques and spinning around in circles, the 
Ottoman Empire was overtaken by Masons and eventually torn to parts.
Conclusion
Sufism was doomed to destruction from when it first emerged, because of its 
deviation from the teachings of the Qur'an and Sunnah. The small excess, the 
little innovation, led to the snowball effect, such that it emerged as a 
movement for well-meant increased Ibaadah and Zuhd, to Kufr and Innovation.
In truth, Islam is sufficient for us, and it is only Shaytaan who wishes to 
turn us away from our religion, to make us exceed the limits, and fall into 
his trap. The only sure way to avoid this is to grasp tightly onto what was 
left to us by our beloved Prophet (s.a.w), the Qur'an and Sunnah, as 
understood and believed and acted upon by the best people to have lived: the 
Salaf us Saalih, the Companions and those who followed their footsteps.
By Br. Yusuf Hijazi
1 Al Fataawa 11/7
2 Encyclopaedia Britannica
3 Merriam-Webster's Collegiate Dictionary
4 Encyclopaedia Britannica
5 The Fundamentals of Tawheed, Abu Ameenah Bilal Phillips
6 S. R. Sharda, Sufi Thought
7 The Naqshbandi Way, pp 12,16
8 Ibn Arabi, al-Fusoos, p.191
9 Hadhihi Hiyas-Soofiyah, p.38
10 The Tibetan Book of Living and Dying, p.77
11 The Triadic Heart of Shiva, pp 183-4
12 Angela of Foligno: Complete Works, pp 181-2
13 Encyclopaedia Britannica
14 ibid.
15 Naqshibandi Way
16 Memoirs of the Saints, translated by Dr. Bankley Behari
17 ibid.
18 Encyclopaedia Britannica
19 An unpublished poem from Ibn Arabi's 'Diwan', translated by Dr Austin
20 Stephen Hirtenstein's paper Muhyiddin Ibn Arabi: The Treasure of 
Compassion
21 Sufis of Andalusia, transl. by R. W. J. Austin, p.23
22 Encyclopaedia Britannica
23 Memoirs of the Saints, p.108
24 ibid.
25 Naqshibandi Way
26 Sheikhul Islam Ibn Taymiyyah, Majmoo' al Fatawaah
27 Encyclopaedia Britannica
28 They recently came to perform in Australia, charging $30 per head. Only 
the elite went to watch this 90 minute theatrical display.
29 The Islamic World, New Jersey 1991
WHAT THE ISLAAMIC SCHOLARS HAVE SAID ABOUT SUFISM
Imaam Ash-Shaa'fee on Sufism:
"If a person exercised Sufism (Tasawafa) at the beginning of the day, he 
does not come to Dhuhur except an idiot." [Talbees Iblees].
"Nobody accompanied the Sufis forty days and had his brain return (ever)." 
[Talbees Iblees].
Concerning the famous Sufi leader, Al-Harith Al-Muhasbi, Imaam Ahmad ibn 
Hanbaal (R) said:
"Warn (people) from Al-Harith (a Sufi leader) the strongest warning!... He 
is the shelter of the Ahl Kalaam (people of rhetoric)." [Talbees Iblis].
The famous Sheikh Abu Bakr Al-Jaza'iri stated:
"Sufism is a shameful deception which begins with Dhikr and ends with Kufr. 
Its outward manifestation appears to be piety, but its inward reality 
forsakes the Commandments of Allah." [Illat-Tasawwuf Yaa Ibadallah].
Ash-Sheikh Muhammad ibn Rabee' ibn Haadee Al-Madkhalee, a well known teacher 
at the Islamic University of Medinah and the son of a well known scholar, 
brings in his book "Haqeeqatus Soofiyyah Fee Dau'il Kitaabi Was Sunnah", the 
following:
Concerning the practice of the Sufiyyah in wearing woolen clothing as a sign 
of Zuhd (abstemiousness/disassociation from the wordly life) and in their 
attempt to mirror the Prophet 'Isa (AS):
"Ibn Taymiyah (R) mentions in Al-Fataawaa (11/7) from Muhammad ibn Seereen 
(a famous Tabi'ee who died in 110H) that it reached him that a certain 
people had taken to wearing woollen clothes in order to resemble 'Isa ibn 
Maryam (AS), so he said: 'There are a people (Sufis) who have chosen and 
preferred the wearing of woollen clothes, claiming that they want to 
resemble Al-Maseeh ibn Maryam (AS). But the way of our Prophet (s.a.w.s) is 
more beloved to us, and the Prophet (s.a.w.s) used to wear cotton and other 
garments."
Sheikh Al-Madkhalee goes on:
"As regards the first appearance of Sufism, then the word "Sufism" was not 
known in the time of the Sahâbah, indeed it was not well-known in the first 
three and best centuries. Shaykhul Islam Ibn Taymiyah (R), mentions that the 
first appearance of Sufism was in Basrah in 'Iraaq, where some people went 
to extremes in worship and in avoiding the worldly life, such as was not 
seen in other lands. [Al-Fataawaa (11/6)]."
Commenting on the reaction of the early Sufis while hearing Qur'an being 
recited (it was their practice to fall out and act dumb-struck), Ibn 
Taymiyah (R) says:
"This was not found to occur amongst the Sahâbah, so when it appeared a 
group of the Companions and the Tabi'een such as Asmaa bint Abi Bakr and 
'Abd Allah Az-Zubair and Muhammad ibn Seereen criticised that since they saw 
that it was An innovation and contrary to what they knew from the manners of 
the Sahâbah." [Al-Fataawaa (11/6)].
Concerning the spread of Sufism, Ibn Al-Jawzy said: "Sufism is a way whose 
beginning was complete avoidance of the affairs of worldly life, then those 
who attached themselves to it became lax in allowing singing and dancing. 
Therefore, the seekers of the Hereafter from the common people became 
attracted to them due to the avoidance of the worldly life which they 
manifested, and the seekers after this world were also attracted to them due 
to the life of ease and frivolity which they were seen to live." [Talbees 
Iblis].
Shaikh Abu Zahrah (R) said concerning the reason for the appearance of 
Sufism and the sources from which it sprung:
1. The first source: Some worshippers amongst the Muslims turned all their 
attention to avoidance of the worldly life and to cutting themselves off in 
order to worship. This first began in the lifetime of the Prophet (s.a.w.s) 
when some of the Sahâbah decided to spend the night striving in Prayer and 
abandoning sleep. Others decided to fast every day without fail. Others 
decided to cease having marital relations with women. So when that reached 
the Prophet (s.a.w.s) he said: "What is wrong with a people who say such and 
such. But rather I fast and I refrain from fasting, I pray and I sleep, and 
I marry women. So whoever turns away from my Sunnah, then he is not from me 
(Al-Bukhaaree and Muslim). Furthermore, the innovation of living like monks 
(monasticism) is forbidden in the Qur'an. He said:
"...the Monasticism which they invented for themselves..." [57:27].
However, when the Prophet (s.a.w.s) passed on to join the company of the 
highest angels, and many people entered into Islam from the previous 
religions then the number of those who went to extremes in avoidance of 
worldly life and its blessings grew and Sufism found a place in the hearts 
of these people since it had come across a fertile planting ground.
2. The second matter which attracted peoples' souls was something which 
appeared amongst the Muslims in the form of two ideologies. One of them was 
philosophical whilst the other was from the previous religions. As for the 
first, then it was the view of the Illumist school of philosophers who held 
that knowledge and awareness is brought about in the soul by spiritual 
exercises and purification of the soul. As for the second ideology, then it 
was the belief that the Deity dwells in human souls, or that the Deity is 
incarnate in humanity. This idea began to find a place amongst those sects 
who falsely attributed themselves to Islam in the earlier times, when the 
Muslims became mixed with the Christians. This idea appeared amongst the 
Sabians and some of the Kaysaamiyyah, then the Qaraamitah, then amongst the 
Baatinees, then in its final shape it appeared amongst some of the 
Sufis...There is another source from which it took, and which causes the 
manifestation of Sufi tendencies, which is the idea that the texts of the 
Book and the Sunnah have an outer, apparent meaning and an inner, hidden 
meaning...it seems clear that they took this idea from the Baatinees." [Ibn 
Taymiyah by Abu Zahra].
Ibn Al-Jawzy said after criticising the Sufis for their imposition of 
hardship upon themselves and for their going beyond bounds of abstemiousness 
to the point of self torture:
"So this self deprivation which went beyond bounds, which we have been 
forbidden from, has been turned around by the Sufis of our time, i.e.. the 
sixth century, so that they have become as desirous of food as their 
predecessors were of hunger, and they enjoy morning meals, evening meals and 
sweet delicacies, all of which or most of which they attain through impure 
wealth. They have abandoned lawful earnings, turned away from worship and 
spread out carpets on which they idly recline, most of them have no desire 
except for food, drink and frivolous activities. [Talbees Iblees].
Speaking of the false miracles claimed by many Sufi leaders, Ibn Taymiyah 
said:
"It may also be done with the help of their devils as they are a people who 
are as closely attended by devils as they are by their own brothers... These 
people who experience these satanic happenings are under a great delusion, 
in their foolishness they are deprived of all blessings, they only increase 
that which is feared, they devour the wealth of the people in futile acts, 
they do not order the good, nor do they forbid evil, and they do not fight 
Jihaad in Allah's Cause." [Al-Fataawaa].
Futher, Sheikh Al-Madkhalee says:
"Then I return to the point that when I saw that most of the callers were 
negligent of the most important aspects of Islam which is the call to 
Tawheed and the correction and purification of 'Aqeedah from all Shirk, 
which takes the form of worshipping the dead, attachment to the graves and 
calling upon the dead and the absent, and they remained silent about the 
other deviation of the present day Sufi orders which are very widespread in 
the lands of the Muslims, and anyone who travels outside this land will see 
the predominance that the Sufi orders have over the minds of the Muslims in 
Egypt, Syria, Morocco, Africa and India. Whether is is the Rifaa'ee order, 
or the Tijanis, or the Ahmadiyyah, or the Qaadiriyyah, or the Burhamiyyah, 
or the Shadhiliyyah, or the Khattaaniyyah, or the Darqaawees, or the 
Naqshabandis or whichever of the large number of Sufi orders...when I saw 
this I wished to remind of that which I held to be something very important. 
Likewise, I wished to provide my brothers, who study in the highly regarded 
Daarul Hadeeth, and they come from various Islamic lands where there are 
many Sufi orders, with some knowledge and some protection from the deadly 
sickness of Sufism."
As for those authentic and well known books by the 'Ulemah that have refuted 
Sufism:
1. Al-Fataawaa - by Sheikhul Islam Ibn Taymiyah .
2. Talbess Iblis - by Ibn Al-Jawzy .
3. Tanbeebul-Ghabee ilaa Takfeer Ibn'Arabee - by Burhaanuddeen Al-Baqaa'ee .
4. Tahdheerul-'Ibaad min Ahlil-'Inaad bibid'atil-Ittihaad - by Al-Baqaa'ee .
There are many scholars who declared ibn Arabi to be a disbeliever then one 
of the Imaams of his time, al-Allaamah Burhaan ad-Deen al-Baqaa`ee 
[809-885H] authored a work entirely devoted to this in which he mentions the 
names and statements of tens of scholars from the time of ibn Arabi to his 
time who declared him to be a disbeliever. He mentions even more who 
declared him to be a deviant and worse - some of them sufis themselves. 
Insha`Allaah I will mention a few of them here and the interested reader can 
refer to the aforementioned book for more detail. The name of the book is 
‘Tanbeeh al-Ghabbi ilaa takfeer ibn Arabee’

Ibn Arabi said concerning the worshippers of the cow at the time of Moses 
(AS) as in his ‘Fusoos’ (pg. 192), "Moses (AS) was more knowledgeable of 
this matter than Haaroon because he knew what the Companions of the Cow 
(truly) worshipped. This is because he knew that Allaah had decreed that 
none was to be worshipped save Him Alone and that when Allaah decrees a 
thing it must occur. Therefore when Moses censured his brother Haaroon it 
was because of Haaroon rejecting (what the Companions of the Cow did) and 
his inability to truly comprehend it. For the Gnostic is the one who sees 
the Truth (Allaah) in everything, indeed he sees the Truth to be 
everything."

[Therefore ibn Arabee thought that the action of these people was correct 
because what they were worshipping was in reality Allaah!! Refuge is sought 
with Allaah]

(1). Zayn ad-Deen al-Iraaqee [the teacher of ibn Hajr al-Asqalaanee] said, 
"these words are disbelief from the one who utters them due to a number of 
reasons…"

It is known that ibn Arabee believed that Pharaoh was correct when he said 
‘I am your lord most high’ as in Fusoos (pg. 210).

Al-Iraaqee said, "his saying concerning the statement of Pharaoh, ‘I am your 
lord most high’ that it was correct for him to say that…there is not doubt 
that the one who says this statement, and it is authentic that he said it 
while possessing his intelligence and not being coerced then he is a 
kaafir…"

(2). The son of Al-Iraaqee, Imaam Walee ad-Deen Ahmad al-Iraaqee said under 
the twenty first issue of his ‘Fataawaa al-Makkiyyah,’ "there is no doubt in 
including the Fusoos that is famous from him amongst the clear and explicit 
disbelief. The same applies to his ‘Futoohaat al-Makkiyyah.’ If these books 
are truly written by him (ibn Arabee) and he believed in what he wrote when 
he died then he is a kaafir who will remain for eternity in Hellfire. There 
is no doubt concerning this."

(3). Ibn Sayyid an-Naas and ibn Daqeeq al-Eid and other scholars all mention 
from their shaykh al-Izz bin Abdis Salaam (who was contemporary to ibn 
Arabee) that he said about him, "an evil shaykh, a liar." This was mentioned 
by adh-Dhahabee via many routes.

(4). Abu Hayyaan [b. 654H] in his famous tafseer under aayah 5:17

(5, 6). Ibn Hajr and his Shaykh al-Balqeenee. Ibn Hajr says in his biography 
to ibn al-Faarid in his ‘Lisaan al-Meezaan,’ "I asked our Shaykh Siraaj 
ad-Deen al-Balqeenee about ibn al-Arabee and he promptly replied that he was 
a kaafir."

(7). Al-Haafidh adh-Dhahabee, "and how would it be if the Shaykh (i.e. Sayf 
ad-Deen Alee al-Hareeree, the Sufi) saw the words of ibn Arabee which are 
pure kufr and heresy, he would say ‘this is the Dajjaal that is awaited.’"

He also said, "if his (ibn Arabees) words are not kufr then there is no kufr 
in the world."
(8).Ibn Taymiyyah as is well known from him.
These are just some of the statements by scholars, past and present, 
concerning the Soofiyyah. There are many, many more...and the research goes 
on...

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