[Pateeffelty]

the most simple criteria is to see if he is in adherence of shariah and sunnah.....a lot of fakes are present today..most of them have something missing by which they can easily be identified as a fake..but this is for someone who himself has knowledge about shariah and sunnah...those who dont are easily trapped by these fakes and biddati's..how would one not well educated identify or differentiate the real from fake?

[ITYfl01c]

Shaykh Abdul Fattah Abu Ghudda (ra) quotes in one of his footnotes to Risalat al-Mustarshidin, translation here:
http://attalib.blogspot.com/2007/04/...by-shaykh.html
(A similar point is reiterated in his tahqiq of Sibahat al-Fikr lil Laknawi‏)

"For the Sufi is defined as he who protects himself from all doubtful matters, and leaves off even some of what is permissible out of fear that he may fall into the offensive, much less the impermissible"

[@Aerodyno@]

also to note real sufis dont worship graves, sing, dance and worship their sheikhs.

[Peptobismol]

Some excerpts from Shariat and Tariqat from the chapter on the necessary conditions to be a shaikh:

Shaikh Junaid Baghdadi says,
Whoever has not memorized the Quran and written ahadith cannot be followed in
tasawwuf because this path and knowledge of ours is mutually intertwined with the
Quran and Sunnah.
Another one of his sayings is, “Any tariqat which opposes the Shari’ah is kufr.”

Starts from page 120.

http://madania.org/index.php?option=...ions&Itemid=52

[JakilSong]

Some excerpts from Shariat and Tariqat from the chapter on the necessary conditions to be a shaikh:

Shaikh Junaid Baghdadi says,
Whoever has not memorized the Quran and written ahadith cannot be followed in
tasawwuf because this path and knowledge of ours is mutually intertwined with the
Quran and Sunnah.
Another one of his sayings is, “Any tariqat which opposes the Shari’ah is kufr.”

Starts from page 120.

http://madania.org/index.php?option=...ions&Itemid=52

hazrat junaid baghdadi r.a spoke the truth, this is what all the sufi saints have said even my sheikh.
i read that he said he keep the quran on his right hand the sunnat on his left and the way of the salafus saleheen in front.

[elton]

Shaykh Uthman Dan Fuduye’ in his Usuul ‘l-Wilaayat defines the science of tasawwuf and then cites the opinions of the teachers and guides of the path of tasawwuf:

Realize my brother that the foundations for becoming a protected friend of Allah and the preconditions are built upon:

[1] adherence to the Book and the Sunna;
[2] avoiding corrupt passions and heretical innovation (bid`a);
[3] elevating the sanctity of the shaykhs;
[4] examining destructive character;
[5] persistence in the litanies; and
[6] avoiding compromise.

Abu ‘l-Qaasim al-Junayd, may Allah be pleased with him said,

‘All the spiritual paths (at-turuq) have been closed except following the footprints of the Messenger, may Allah bless him and grant him peace
‘Our foundations (for tasawwuf) are six:

[1] the Book of Allah and the sunna of His Messenger;
[2] eating what is halaal;
[3] refraining from insults;
[4] avoiding sins;
[5] repentance; and
[6] discharging obligations.’

Abu Hamza al-Baghdadi, may Allah be pleased with him said:

‘Whoever knows the path of the Lord of Truth, There is no guide to the path of Allah ta`ala (tareeq Allah) except by following the Beloved, may Allah bless him and grant him peace. Whoever adjoins himself to the conduct of the sunna, Allah will illuminate his heart with the lights of inward knowledge. There is no spiritual station more noble than following the Beloved, may Allah bless him and grant him peace, in his commands, deeds, words and character.'

Shaykh as-Shayban was once asked, ‘What is tasawwuf?’ He responded:

“It is imitation and following the Messenger of Allah, may Allah bless him and grant him peace’.”

[robinthesearchmasterh]

Hadhrat Hakimul Ummat, Maulana Shah Ashraf Ali writes in his Malfoozat:

“I have read the stories of the Auliya of former times. It is apparent that their condition and style were not like that of the majority of Masha-ikh of today. These (present-day) Masha-ikh do not consider obedience to the Shariah a requisite for Wusool ilallaah (Attainment of Divine Proximity). In fact, they believe Shariat and Tariqat to be two separate entities. On the contrary, the state of Taqwa, tahaarah and ittibaa-e-Sunnat (obedience to the Sunnah) of the former Masha-ikh resembles that of the Sahaabah.

It is narrated that once Hadhrat Khwajah Muinud Deen Chishti (rahmatullah alayh) while making wudhu forgot to make khilaal of his fingers. A voice from the Ghaib (Unseen Realm) reprimanded:
“You claim love for the Rasool, but abandon the Sunnat of the Rasool!”

He immediately repented. Whenever he saw a fire, he would shiver with fear because of the feeling that on the day of Qiyaamah he may be punished for having omitted the Sunnat (of Khilaal). Thus, the condition of those Masha-ikh regarding obedience to the Sunnah was similar to the state of the Sahaabah.”

[Kolovorotkes]

Ahmad Zarruq, the fifteenth century Maliki scholar and Muhaddith, commenting on the indispensability of both sufism and the Shariah:

"So there is no sufism except through comprehension of Sacred Law or Shariah, for the outward rules of Allah Most High are not known save through it, and there is no comprehension of Sacred Law or Shariah without sufism, for works are nothing without the sincerity of approach, as expressed by the words of Imam Malik (Allah have mercy on him): 'He who practices sufism without learning Sacred Law or Shariah corrupts his faith, while he who learns Sacred Law or Shariah without practicing sufism corrupts himself. Only he who combines the two proves true.'"

(Iqaz al-himam fi sharh al-Hikam, Ibn Ajiba, Ahmad ibn Muhammad, and Ahmad ibn Muhammad Ibn Ata Illah, Mustafa al-Babi al-Halabi wa Awladuhu, Cairo, 1972, pp. 5-6).

[Vapepreab]

In the introduction to the Shaykh Uthman Dan Fodio's Ihya as-Sunnah, the description of two ideological tendencies which seem to exist throughout the Ummah.

These innovations emerged from two groups: those who are ignorant and make false claims to the path of tasawwuf; and those who reject the science of tasawwuf altogether.

In his Mirat ‘t-Tullaab, the Shehu describes the character aberrations of the two groups. He says, “The scholars have said that whoever does not have a share of this science of tasawwuf, it is feared for him and evil ending. And the least share a person should have from it is acceptance of it and surrendering its knowledge to its people. Whoever has two traits will never receive opening into this science: heretical innovation (bid`a) and arrogance (kibr). It is said that whoever is a companion of this world’s life and is persistent in following his corrupt passions will never realize this science.”

These two groups have become prevalent during these times. The first group, the ignorant sufis and charlatan shaykhs, have been responsible for all of the misrepresentation which revolves around the people of tasawwuf. It is because of them that the second group, the munkiruun (rejecters) have emerged slandering the people of this science and condemning their noble path.

[Draftcasino.com]

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

[Coollabioto]

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.”

[FetMiddle]

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.

[funnyPasds]

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.....

[allachakb]

Keep them coming!

[ñàéäèíã]

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)

[Gvadelunar]

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.

[Wheldcobchoto]

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 " ?

[grizolsemn]

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)

[Xfxhbcxp]

An extract from the book 'Scattered Pearls', a collection of anecdotes from the lives of the Auliyah.

THE SUNNAH
Islam is the Sunnah of Rasulullah ( صلى الله عايه وسالم ) and vice versa. The Wali or Sufi (special friend of Allah or Saint) is an embodiment of the Sunnah. Every facet of the wali's life is in strict obedience to the Sunnah. The wali follows the Sunnah in the minutest detail. Since he is motivated by divine love, discardance of the most 'insignificant' aspect of the Sunnah is intolerable to the wali.

A Wali is not one who necessarily has to demonstrate karaamaat (miracles). While the Auliyaa (Sufiyaa) do perform miracles, it is not a requisite for wilaayat (sainthood). The essential requisite for wilaayat is strict obedience to the Sunnah. A man whose daily life does not conform with every aspect of the Sunnah cannever be a Wali even if he walks on water, flies in the air, transforms base metals into gold, heal the sick or even bring to life the dead.

[Searmoreibe]

salam, I differentiate them by the sunnah, if they follow it or not.