Sufism

Sufis believe the sharia (exoteric “canon”), tariqa (“order”) and haqiqa (“truth”) are mutually interdependent. Sufism leads the adept, called salik or “wayfarer”, in his sulûk or “road” through different stations (maqāmāt) until he reaches his goal, the perfect tawhid, the existential confession that God is One.

Walayah (Friendship/ nearness/ guardianship of Allah) and Karamat (miraculous sign) – Sufis believe that besides following the Quran and hadith, getting karamat (connection with devine miracle) is the sign of having higher rank of walayah, whereas Salafis believe that following the Quran and hadith strictly is the only sign of having walayah, and there is no relationship between qaramat and rank of walayah. Sufis believe that walis (gainer of walayah) have control over karamat, whereas Salafis believe that walis have no control over karamat.

— wikipedia/en/Sufism

The Pseudo-Sufi Fitna - Shaykh Asrar Rashid - YouTube

The Virtue of Knowledge Over Worship

Summary:
The pursuit of knowledge in Islam, such as understanding jurisprudence or memorizing Quranic verses and Hadith, is emphasized as more rewarding than acts of supererogatory worship like praying all night. True knowledge leads to higher spiritual ranks and understanding of Islamic teachings.

Actionable Steps/Examples:

• Prioritize learning the Quran and Hadith alongside Islamic jurisprudence.
• Allocate time to study authentic Islamic teachings instead of focusing solely on worship without knowledge.
• Engage in discussions or join classes to deepen understanding of Islamic principles.

🗨️ “Learning one question of jurisprudence is greater than standing up all night worshiping Allah… such a person attains a higher rank.”

Reflective Questions:

• How can I balance acts of worship with the pursuit of Islamic knowledge in my daily life?
• What are practical steps to ensure my knowledge aligns with authentic sources of Islam?

Rabbit Holes: Quranic Study, Hadith Memorization, Islamic Jurisprudence

Summary:
Authentic Sufism, rooted in the Quran and Sunnah, focuses on spiritual refinement, worship, and adherence to Islamic teachings. Over time, some groups have deviated by introducing innovations, emphasizing miracles, and neglecting foundational Islamic knowledge.

Actionable Steps/Examples:

• Study the Quran and Sunnah as prerequisites for engaging in any spiritual practice.
• Verify the authenticity of Sufi practices or groups by their alignment with Sharia.
• Avoid groups that prioritize miraculous claims or cultural practices over Islamic law.

🗨️ “Whoever does not memorize the Quran and does not write down the Hadith… is not from the people of this way.”
🗨️ “True Sufism emphasizes acting upon the Quran and Sunnah.”

Reflective Questions:

• What criteria can I use to distinguish authentic Sufi practices from innovations?
• How can I ensure my spiritual growth remains grounded in Islamic principles?

Rabbit Holes: Purification of the Soul, Sharia Compliance, Role of Miracles in Islam

Summary:
Some modern Sufi groups deviate from authentic teachings by focusing on miracles, monetary exploitation, and superficial spirituality. These practices contradict the essence of true Sufism, which emphasizes adherence to Quran and Sunnah.

Actionable Steps/Examples:

• Be cautious of Sufi leaders who live luxurious lifestyles or rely on followers’ money.
• Reject groups that prioritize anecdotes and miracles over Islamic law and practices.
• Assess the teachings of a spiritual guide against their adherence to Quran and Sunnah.

🗨️ “If you join a Sufi group and all you learn is about the miracles of the Sheikh… such a group is not real Sufism.”
🗨️ “The true sign of a real Sufi is that he does not live off the earnings of others.”

Reflective Questions:

• How can I discern whether a spiritual leader’s lifestyle aligns with Islamic principles?
• What steps can I take to avoid exploitation in spiritual communities?

Rabbit Holes: Islamic Leadership Ethics, Misuse of Religion, Charity and Wealth in Islam

Summary:
Entering the Sufi path requires a firm grounding in Islamic belief, law (Sharia), and jurisprudence. A lack of this foundational knowledge can lead to misguidance and exploitation.

Actionable Steps/Examples:

• Learn basic tenets of Islamic belief and practice before engaging in Sufi orders.
• Study purification rules, prayer conditions, and Quranic injunctions as essentials.
• Avoid groups that emphasize dreams or visions over Sharia knowledge.

🗨️ “Before going into Sufism, a person must know about belief Aqeedah and Sharia.”
🗨️ “Without foundational knowledge, one becomes vulnerable to abuse from Sufi charlatans.”

Reflective Questions:

• How can I ensure my spiritual pursuits are built on a solid foundation of Islamic knowledge?
• What resources or mentors can help deepen my understanding of Sharia?

Rabbit Holes: Basic Islamic Beliefs, Role of Sharia in Spirituality, Pre-Requisites for Sufism

Summary:
False Sufi orders exploit followers through controlling practices, false beliefs, and emotional manipulation. These groups often neglect Sharia and emphasize mystical visions, leading to mental and spiritual harm.

Actionable Steps/Examples:

• Avoid Sufi groups that do not adhere to hijab practices or Sharia-based gender interactions.
• Be wary of leaders claiming divine status or extraordinary powers.
• Seek psychiatric help if leaving a controlling group causes emotional distress.

🗨️ “Some orders emphasize dreams and visions over Sharia… leading to mental illnesses when followers leave.”
🗨️ “Hijab between men and women is fard; neglecting it is a sign of false guidance.”

Reflective Questions:

• How can I protect myself from spiritual manipulation?
• What red flags should I watch for in spiritual communities?

Rabbit Holes: Mental Health and Religion, False Prophets in Islam, Gender Interactions in Islam

Ihsan (Spiritual Excellence)
“Ihsan is to worship Allah as if you see Him, and if you do not achieve this state of devotion, then (take it for granted that) Allah sees you.”

• This Hadith is part of the famous “Hadith Jibril,” narrated by Abu Huraira, recorded in Sahih al-Bukhari (Hadith 4777) and Sahih Muslim (Hadith 8). It describes the essence of Ihsan (spiritual excellence), Islam (acts of worship), and Iman (faith).

Virtue of Knowledge (Attributed to Scholars)

The statement “Learning one question of jurisprudence is greater than standing up all night worshiping Allah” is not a Hadith. It is attributed to Imam al-Ghazali and other classical scholars emphasizing the superiority of beneficial knowledge over acts of supererogatory worship. This reflects the principle that knowledge enables proper worship and broader benefit to others.

Adherence to Divine Guidance:

While no verse is directly quoted in the transcript, the emphasis on grounding Sufism in the Quran aligns with:
“And hold firmly to the rope of Allah all together and do not become divided.”
— Surah Al-Imran (3:103)

This verse underscores the need for unity and adherence to the Quran as the ultimate guide.

Pursuit of Knowledge and Action:

The principle that knowledge must translate into action resonates with:

“Indeed, those who fear Allah among His servants are those who have knowledge.”
— Surah Fatir (35:28)

This verse highlights that true knowledge of Allah inspires reverence and proper action.

Sincerity in Worship:

The essence of Ihsan, as described in the Hadith, reflects the verse:

“Who sees you when you stand (for prayer).”
— Surah Ash-Shu’ara (26:218)

This emphasizes Allah’s constant awareness of His worshippers’ actions.

In Sufism, a shath is an ecstatic utterance that may be outrageous or seem incoherent. The word comes from the root š-ṭ-ḥ, which means overflowing or outpouring. Ṣūfīs believe that these statements are divinely inspired and are made during a mystical state called fana. Ṣūfīs interpret their shaṭaḥāt allegorically, and they consider all of their writings to have some element of shaṭḥ.

Al-Husayn ibn Mansur al-Hallaj (d. 922 CE), a controversial and profound Sufi mystic, uttered “Ana al-Haqq” (I am the Truth) in an ecstatic state of spiritual realization.

• Al-Haqq is one of the Names of Allah in Islam, meaning The Absolute Truth, Ultimate Reality, and the Source of all existence.
• By saying “I am Al-Haqq,” al-Hallaj did not claim literal divinity (as critics might assume). Instead, he expressed a state of fana’ (annihilation of the self) and baqa’ (subsistence in God):
  • Fana’: The ego, the individual self (nafs), and all illusions of separateness dissolve completely.
  • Baqa’: What remains is pure awareness of Allah’s eternal, unchanging Reality.

In that moment, Hallaj’s self disappeared entirely, and his existence was nothing but a reflection of Divine Oneness (Tawhid). This moment aligns with the Sufi concept of Wahdat al-Wujud (Unity of Being), articulated more systematically by Ibn Arabi, where all of creation is seen as a manifestation of the One.

The term Tathagata, used in Buddhist scriptures to refer to the Buddha, carries rich implications. It means:

• “Thus Come” (Tatha-agata): Someone who has arrived at ultimate truth.
• “Thus Gone” (Tatha-gata): Someone who has transcended the world of illusion and false selfhood.

The term also relates to the state of Tathata or “Thusness”/“Suchness”, which describes the pure, unmediated experience of reality as it truly is, free from conceptual distinctions and egoic attachments. This state ties into core Buddhist principles:

• Anatta (Non-self): There is no permanent, independent self.
• Anicca (Impermanence): All phenomena are in constant flux.
• Sunyata (Emptiness): The inherent “emptiness” of all things means they lack independent existence and arise dependently (pratityasamutpada).

Thus, in the Tathagata’s enlightenment, there is a realization of the dissolution of the illusion of the self into a non-dual experience where “all and nothing” coalesce.

Both concepts describe a state of unity with ultimate reality where the individual ego/self is annihilated:

• For al-Hallaj, the individual disappears, and only Al-Haqq (The Divine Truth) remains.
• For the Buddha, one transcends ego and conceptual dualities, awakening to Tathata (Thusness)—a non-dual experience of ultimate reality.

Both are transformative realizations that dissolve duality—the separation between subject and object, self and other.

The subtle yet profound difference lies in the ontology—the understanding of what ultimate reality is:

1. Islamic Sufi Perspective:

   • Tawhid (Oneness of God) is the foundation.
   • Al-Haqq refers to Allah, the Necessary Being who is Eternal, Self-Sufficient, and distinct from creation.
   • The state of fana’ (self-annihilation) allows one to realize that all existence is contingent on Allah, but creation never becomes Allah.

   Key distinction: The Creator and creation remain distinct even if their relationship is unified.

2. Buddhist Perspective:

   • Sunyata (Emptiness): Ultimate reality is empty of inherent existence; it is non-dual and non-theistic.
   • Tathata refers to the non-conceptual nature of reality—it is neither eternal nor annihilated, neither existent nor non-existent.
   • There is no necessary being (like Allah); instead, there is the realization of dependent origination (pratityasamutpada).

   Key distinction: There is no Creator; ultimate truth is described as empty, not divine or personal.

• In Sufism: Realization of Al-Haqq leads to a deep closeness to Allah (taqarrub) and love for the Divine (Ishq). The individual does not become Allah but subsists in Divine Reality.
• In Buddhism: Enlightenment leads to liberation (nirvana) through understanding the nature of emptiness and interdependence. There is no concept of worship or personal divinity.

Both traditions speak to profound experiences of transcendence:

• The self dissolves into an all-encompassing reality.
• Duality between the observer and the observed ceases.
• Concepts and language fail to describe the truth fully.

However, for the Sufi, this realization confirms the Oneness of Allah—an eternal, necessary, and loving Reality. For the Buddhist, it confirms the emptiness of self and phenomena, revealing the ultimate “suchness” of existence.

Tawhid and Sunyata

Both terms are rooted in esoteric claims that contradict the foundations of Tawhid (Islamic monotheism).

Hulool literally refers to one entity dwelling within another or mixing with it. In theological terms, it implies the belief that Allah dwells within His creation. This belief is categorically rejected in Islam because it compromises Tawhid (the absolute Oneness of Allah).

• Hulool (Incarnation): Suggests that Allah indwells or incarnates into His creation while remaining distinct. Examples include beliefs from:
  • Hulool resembles Christian doctrines of the incarnation (e.g., Jesus as God in human form) or Hindu ideas of divinity manifesting within avatars.
  • Mainstream Sufis like Al-Junaid emphasized maintaining Shari’ah boundaries while exploring spiritual realities.
  • Misguided Extremists misinterpret metaphors of fana’ (annihilation) to promote hulool or ittihaad, which contradict Tawhid.
  • Other mystical philosophies where the divine enters creation but is not wholly absorbed.
• Ittihaad (Union): Goes further and claims that the Creator and the created become one entity, such that there is no distinction between them. This obliterates the separation between Allah and creation.
  • Wahdat al-Wujood is a specific manifestation of this belief and holds that everything in existence is Allah.

It is critical to distinguish between mainstream Sufi practices and extreme ideas.

• Mainstream Sufism: Legitimate Sufi scholars like Imam al-Ghazali and Junaid al-Baghdadi focused on purification of the soul (tazkiyyah) and achieving nearness to Allah through remembrance (dhikr), love (mahabbah), and sincerity (ikhlas).
• Extreme Sufism: Figures like Ibn Arabi and followers of Wahdat al-Wujood deviated, articulating ideas that blurred the line between the Creator and creation. These concepts influenced later mystics and even non-Muslim philosophies.

The key point is this:

• Tawhid teaches that Allah is the Creator and completely distinct from His creation. He is above and beyond the universe:

  “There is nothing like unto Him, and He is the Hearing, the Seeing.”
  Quran 42:11

• Any belief that unifies Allah with His creation (such as ittihaad or hulool) violates this central principle.

The case of Mansur al-Hallaj (d. 922 CE) is frequently debated in relation to Ittihaad and the “Ana al-Haqq” (I am the Truth) statement.

• Context: Al-Hallaj uttered these words in a state of ecstatic annihilation (fana’), a stage of Sufi spiritual realization where one’s self is utterly dissolved in the overwhelming presence of Allah.
• Theological Problem: While fana’ (self-annihilation) is recognized in Sufism as a metaphorical state of profound spiritual closeness, declaring oneness with Allah—even in ecstasy—risks heretical Ittihaad.

Orthodox scholars like Al-Junaid rejected Al-Hallaj’s statements because they confused the line between the servant (abd) and the Lord (Rabb). Such utterances, even if unintentional, contradict:

“And worship Allah and do not associate anything with Him.”
Quran 4:36

Your initial mention of Buddhism highlights the similarities between Wahdat al-Wujood and certain non-theistic or pantheistic concepts in other traditions:

• Buddhism (Sunyata and Tathata): Belief in the dissolution of self (anatta) into ultimate emptiness (Sunyata) or suchness (Tathata) resembles Ittihaad. However, Buddhism is non-theistic and does not conceptualize a Creator God, which makes its ontology distinct.
• Hinduism (Advaita Vedanta): The belief in Brahman (universal essence) being the one true reality aligns closely with Wahdat al-Wujood.
• Christianity: The doctrine of the incarnation (God becoming man in Jesus) reflects Hulool—the indwelling of divinity within creation.

Islamic theology is based on Tawhid—affirming Allah’s absolute oneness and transcendence.

• Allah’s names and attributes (Asma’ wa Sifat) are unique to Him and cannot be shared or incarnated within creation.

• Allah says:

  “Say: He is Allah, [who is] One. Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.”
  Quran 112:1-4

• Allah is above His creation, not contained or united with it:

  “Exalted is He above what they describe.”
  Quran 6:100

Any belief in Hulool or Ittihaad compromises Allah’s transcendence and leads to shirk (associating partners with Him).

The Quran provides clear evidence of Allah’s distinctness from creation:

• Above the Throne:

  “The Most Merciful [who is] above the Throne established.”
  Quran 20:5

• Closer Than a Jugular Vein:

  “And We are closer to him than [his] jugular vein.”
  Quran 50:16

This dual nature—Allah’s transcendence (fawqiyyah) and closeness (qurb)—is to be understood without anthropomorphism or incarnation.