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In one of his letters addressed to Mir Muhammed No’man, Mujaddid Alf-e-Thani criticises the misguided mystics in these words:

"... and then, there is a multitude who seeks to assuage its troubled soul through melody and tune and considers whirling and dancing as consummation of spiritual experience. Have these people not heared that God has not endowed the things impermissible with the properties necessary to work a cure. Had they known even a bit of the accomplishments of prayers , they would not have gone after musical recitations or ecstatic sessions”.
( Maktubat, Vol.I.No.261 to Mir Muhammed No’man). Furthermore:

“ No practice of any mystic is authoritative enough to decide which is lawful or unlawful. Will it not be sufficient that instead of reproaching them we pass over their actions and leave them to the judgement of God ?. This is a matter in which the opinion of Imam Abu Hanifa, Imam Abu Yousuf or imam Muhammed should be considered authoritative rather than the practice of Abubakr Shibli or Abul Hasan Nuri. The half-baked mystics of our day have taken to dancing and whirling as an accepted religious rite and raised it to the level of divine service. These are persons who have taken their religion for sport and pastime “ .
( Q.VII : 51. ; Maktubat, Vol.I, No. 266 to Khwaja Abdullah and Khwaja Ubaidullah)

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Mujaddid Alf-e-thani, Shaykh Ahmad Sirhindi repeatedly emphasises the fundamental importance of the Shariah to the Sufi Path:

The Shari`ah has three parts: knowledge, action, and sincerity of motive (ikhlas); unless you fulfil the demands of all these parts, you do not obey the Shari`ah. And when you obey the Shari`ah you obtain the pleasure of God, which is the most supreme good in this world and the Hereafter. The Qur'an says: "The pleasure of God is the highest good." Hence, the Shari`ah comprehends all the good of this world and the next, and nothing is left out for which one has to go beyond the Shari`ah.

The tariqah ["way"] and the haqiqah ["reality"] for which the Sufis are known, are subservient to the Shari`ah, as they help to realize its third part, namely, sincerity. Hence they are sought in order to fulfil the Shari`ah, not to achieve something beyond the Shari`ah. The raptures and ecstasies which the Sufis experience, and the ideas and truths which come to them in the course of their journey, are not the goal of Sufism. They are rather myths and fancies on which the children of Sufism are fed.....

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Imam Muhammad Ali al-Thanawi warned that:

“When a seeker (murid) thinks he has found a spiritual guide, it is incumbent upon him to be cautious and exert his utmost effort in finding out whether the guide is fit to be a Shaykh or not. Many seekers have been misled and perished in this area (by following would-be guides); rather, most of humanity has been led astray and has perished by following misguided leaders. The proper way, then, is to carefully examine whether the spiritual guide is uprightly adhering to the Sacred Lasw (Shari’a), the (principles of the) spiritual way (tariqa) and the higher realities (haqiqa). If he is an innovator, this can be known by what (learned) [eople say about him, and by the conduct of those who follow and love him without correcting him. If the seeker finds out that the scholars of the time are not critical of this spiritual guide, and that some scholars and notables, young or old, take him as a guide and turn to him in their search for the spiritual way and higher realities, then he will know that such a spiritual guide is worthy of being followed”
(Kashshaf Istilahat al-Funun 1:1050)

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The great know of Allah, Imam Ahmad al-Rifa’i (Allah be pleased with him) explained that,

“The spiritual path (tariq) is to say, ‘I believe in Allah, stand fast to the limits of Allah, exalt that which Allah exalts, and avoid that which Allah forbade.’ There is no spiritual path beyond this, for there is nothing beyond guidance except misguidance”

(Kitab Kashf al-Asrar li Tanwir al-Absar 73)

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Renunciation (zuhd) is to content oneself with the necessary amount of that which is without doubt known to be lawful (halal). Higher than this is the renunciation of those brought close to Allah (muqarrabin), for it is renunciation of all other than Allah Most High, whether in this world, the Garden or anywhere else. One who has such renunciation has no goal but reaching Allah and being close to Him, and makes all his other goals subservient to these (Kashshaf Istilahat al-Funun 1:913)

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Shaykh Muhammad ibn Ali al-Sanusi :

And know that the way of the People [the Sufis], may God be pleased with them, is the following (ittibaa’) of the Prophet (pbuh) in the big and the small, and the more that one increases in following the more he increases in perfection, for full perfection according to them is the fullness of following, or else he is not one of them or is considered by them to be lacking, for all their actions are weighed by the scale of the Shari’ah so that all that is part of it they follow and all that is not part of it, they reject....

[This tariqa] is based on the mutaaba’a of the Sunna in one’s sayings and spiritual states, and on occupying oneself with the salaat on the Prophet at all times.

Ahmad Sidqi al-Dajani. Al-Haraka al-Sanusiyya, pg 142 & pg 152

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Hadhrat Zunnoon Misri said:

"The sign of divine love is complete conformity with the Sunnah of Allah's Habib "

Conflict with the Sunnah testifies to the hollowness of the claim of love for Allah Ta'ala. Without strict obedience to the Sunnah, any claims of love for Allah Ta'ala is really a facade in comparison with that possessed by the true lovers of Allah.

[Sierabiera]

Shaykh Muhammad ibn Ali al-Sanusi :

And know that the way of the People [the Sufis], may God be pleased with them, is the following (ittibaa’) of the Prophet (pbuh) in the big and the small, and the more that one increases in following the more he increases in perfection, for full perfection according to them is the fullness of following, or else he is not one of them or is considered by them to be lacking, for all their actions are weighed by the scale of the Shari’ah so that all that is part of it they follow and all that is not part of it, they reject....

[This tariqa] is based on the mutaaba’a of the Sunna in one’s sayings and spiritual states, and on occupying oneself with the salaat on the Prophet at all times.

Ahmad Sidqi al-Dajani. Al-Haraka al-Sanusiyya, pg 142 & pg 152

Is there any English version of this book " Al-Haraka al-Sanusiyya " ?

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Is there any English version of this book " Al-Haraka al-Sanusiyya " ?

Sorry I don't know.

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"Alas! In the present age, customs and innovations are in great prevalence. Nowadays such innovative customs are being regarded as Tasawwuf.

Rasulullah (sallallahu alaihi wa sallam) said:

“Soon there will dawn an age over people when there will remain of Islam nothing but its name, and of the Qur’an there will remain nothing but its script.”

Shaving and trimming of the beard less than a fist-length and dragging the trousers below the ankles have become a “sign of the times.” Whereas none of the Ambiya or Auliya were clean-shaven nor would they drag their garments below their ankles. It is very unfortunate that people consider themselves treading the path of tasawwuf while they openly oppose the sunnah in their actions and appearance.

The pioneer of tasawwuf, Shaikh ut Tariqah and Imamut-Ta’ifah Junaid ibn Muhammad al-Baghdadi said: All the paths to Allah are blocked except the path of adherence to the sunnah of the Messenger sallallahu alaihi wa sallam."

[From the teachings of Hakim al-Ummat Maulana Ashraf Ali Thanawi ]
http://annoor.wordpress.com/2007/05/...ath-of-sulook/

[Rchzygnc]

How can one make criteria for something's quality when even it does not have any proper definition to start with?Thw word Tasawuf, which is completely absent from Quran and Hadiths,is one of the most discussed issues of this Umaa'h now.What an irony.May Allah save the umaah ameen

[Anavaralo]

How can one make criteria for something's quality when even it does not have any proper definition to start with?Thw word Tasawuf, which is completely absent from Quran and Hadiths,is one of the most discussed issues of this Umaa'h now.What an irony.May Allah save the umaah ameen

call it TAQWA", EHSAN, IKHLAS orTazkia e nafs if you don,t agree with term tassawuf.
Yes Brother dr, i agree more discussion on tassawuf ,but no amal. very unfortunate !
Sufi dar Qabr and Tassawuf dar kitab"
The real sufi,s are in their graves,and Tasswuf is limited only to books and academic discussions.

[agildeta]

The word salafi is absent from the Quran and Hadith as well as Ahle hadith (some idiots have written this on masjids)

[Rchzygnc]

The word salafi is absent from the Quran and Hadith as well as Ahle hadith (some idiots have written this on masjids)

Two wrongs never make a right.Its the golden rule that whenever a person deprived of reason to prove his stance brings another wrong stance to prove his own wrong stance,in the world of logic,he automatically accepts that atleast his stance is wrong.

[agildeta]

Two wrongs never make a right.Its the golden rule that whenever a person deprived of reason to prove his stance brings another wrong stance to prove his own wrong stance,in the world of logic,he automatically accepts that atleast his stance is wrong.

no it could be that the person thinks he is right, but encounters a jaahil who he can never convince bcoz he either is too big a jaahil or the person does not have enough knowledge to convince the other person, so the person tries to save himself from intellectual dishonesty unlike the jaahil that he encounters and points out something in the jaahil's system which he should also ponder upon before raising objections on others hoping against hope that the jaahil would shut up...

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Sidi Ahmad Zarruq al-Barnusi al-Fasi (Allah have mercy on him) [1442 – 1493 CE] said,

I have also seen that the seekers of this age are afflicted with five things:

1.The preference of ignorance over knowledge

2. Being deluded by every spiritual impostor

3. The inability to prioritize important matters

4. Using the spiritual path as a means to inflate the selfish soul

5. Attempting to expedite a spiritual opening without fulfilling its prerequisite conditions.

This has resulted in five other afflictions:

1. Preferring innovations as opposed to the tried and true prophetic practice (Sunna)

2. Following the people of claims and conceit as opposed to the truth

3. Acting on capricious desires in all of their affairs, even the most celestial

4. Preferring fantasies to realities

5. The manifestation of claims without sincerity.

Foundations of the Spiritual Path Translated by Shaykh Hamza Yusuf Hanson

[husartrof]

Keep them coming!

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Shaykh Ali B. Uthman Al-Jullabi Al-Hujwiri [d:1077CE/r.h] writes in Kashf Al-Mahjub p 483:

"You must know that dancing has no foundation either in the Shariat (religious law) or in the Sufism; because all sensible men agree that it is an amusement and play even when it is done in earnest. None of the Sheikhs has commended it, nor have exceeded due bounds therein. The arguments cited in its favor by anthropomorphist are all false. Since ecstatic movements and the practices of those who endeavor to induce ecstasy resemble it, therefore, some frivolous imitators have indulged in it immoderately and considered it as if it was the part of the practices of Sufism and similarly another group because of this has condemned it altogether. In short, dancing or all foot-play is bad in law and reason and is an act of ignorant. The best of mankind cannot possibly practice it.

However, when the heart throbs with exhilaration and rapture becomes intense and the agitation of ecstasy is manifested and the limitations of the conventional forms are gone, that agitation is neither dancing nor foot play nor bodily indulgence, but a dissolution of the soul. Those who call it dancing are utterly wrong. Similarly he is also far away from the reality who cannot distinguish between the states which are attained by his own will and effort and that which descends on him from the Truth. It is a state that cannot be explained in words, “V رQ ی M W. ی م what can he tells who has not tasted.”

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Abu Abd al-Rahman al-Sulami (412 A.H;Nisabur) reported in his Tabaqat al-Suffiyah that The Sufi imam Abu al-Qasim al-Nasrabadhi (367 A.H; Makkah), who he said was of exalted status in learning, said:

"The basis of Sufism is: sticking to the Book and the Sunnah, and giving upheresy and bid’ah, and (giving up) esteeming the sacredness of the shaikhs, and (giving up) exposing people’s faults ,and (keeping) good companionship with one’s companions, and serving them, and keeping good character, and keeping up the aurad [such as, a daily portion of prayers, or recitation of the Qur'an or dhikrs and duas or any combination of these], and refraining from following the relaxations [in the rules of the shari'ah], and refraining from interpretations [that is, interpreting the texts of the shari'ah in other than their obvious senses thereby making it easier on oneself or to support one's preconceived ideas]. Nobody went astray in this way except because of a wrong beginning. For a wrong beginning manifests itself in the end.

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Shaikh Nasruddin Muhaqqo says:

“When the false sufi sways to and from in his sama’ sessions, the devil pokes him from behind with his finger so that the tempo of his swaying increases – right and left.”

(Fataawa Burhaanah)