Those who seek faults in Islamic Sufism, who reproach and attack it, who accuse it with various lies and slanders, and who fabricate claims that it has become corrupted and deviated from the truth, act in this way either due to their deep-rooted enmity and hatred that seeks to eradicate Islam, or due to an ignorance that veils them from perceiving the reality of Sufism.
The first group: These are the actions of factions hostile to Islam, who seek to undermine its foundations, destroy its fortresses, and defile its symbols; of the zindiq Orientalists and their progeny who spread poison among Islamic circles; of the deceitful Crusaders; and of the resentful colonialists.
Sayyid Muhammad Asad has exposed these attacks against Sufism in the chapter "The Hidden Side of the Crusades" of his book "al-Islām ʿalā Muftaraq al-Ṭuruq".[1]
These malicious individuals studied Islamic teachings in detail in order to destroy and fragment the strength of Islam. No matter which door they entered, they strove to reach their deceitful goals and wicked ideas. Their most famous writers include the Englishman Nicholson, the Jew Ignaz Goldziher, the Frenchman Massignon, and others like them. In some books, they mix their poison with oil, praising Islam to gain the reader's trust, and after winning them over, they sow doubts into their beliefs. They fill the reader's heart with bāṭil (falsehood) by inserting lies and slanders about Islam.
Sometimes, they present themselves as Muslims, donning the garb of impartial scholarship and religious devotion, weeping over the Islamic heritage, while attacking Sufism from all sides. They know that Sufism is the spirit and beating heart of Islam. They claim that it was borrowed from Judaism, Christianity, and Buddhism. They accuse Sufi practitioners of kufr (disbelief), of holding erroneous beliefs and deviant ideas such as ḥulūl (incarnation), ittiḥād (union), waḥdat al-wujūd (unity of being), waḥdat al-dīn (unity of religion), and other slanders.
We do not find this surprising or blameworthy for them, for they are enemies, and such behavior is the duty of a deceitful enemy. Having recognized their malicious and wicked views, we do not feel the need to refute them in detail. However, we do censure those who claim to be Muslim, yet adopt the views of these relentless enemies—especially those who speak ill of Sufism, which is the spirit and essence of Islam. Know well: only those Sufis who truly adhere to the Book and sunnah live Islam authentically. Is it proper for an intelligent Muslim to use the words of these prejudiced and accusatory enemies as evidence to attack their believing brothers? Exalted is Allah; this is a great slander.
If these polytheists and Orientalists claim to defend Islam by slandering the Sufis, professing to love Islam and to be purging it of impurities, and claim to be striving in this cause—
then why
do they not embrace Islam?
Why do they not choose Islam as their way of life?
The second group: Those who do not know the reality of Islamic Sufism, who have not learned it from its sincere men and scholars of ikhlāṣ (sincerity). Rather, they view it superficially, without investigation or research. These are further divided:
A. They have formed their opinions about Sufism under the influence of the understanding and actions of some impostors and deviant Sufi propagandists. They have failed to distinguish between true and pure Sufism and the ugly incidents perpetrated by outsiders who have infiltrated the Sufi ranks—incidents that have nothing to do with Islam.
B. They have read certain deceptive, fraudulent, or foreign elements inserted into the books of the Sufi tradition and have been misled, imagining them to be established ḥaqīqa (inner realities) without verification. Or, they have taken statements from Sufi books and, misunderstanding them superficially and according to their own limited knowledge and desires, have failed to refer to the clear statements of Sufis who do not deviate from the essence of sharia and who provide illuminating explanations for such ambiguous expressions.
They resemble those with disease and deviation in their hearts, who seize upon the ambiguous verses of the Qur'an and interpret them according to their own whims and misguidance, without consulting the clear verses that shed light on their meanings. About them, Allah says in al-ʿImrān 3:7:
"It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise—they are the foundation of the Book—and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah."
Therefore, to prevent confusion by ignorant fools and accusatory malcontents, Sufi scholars have clearly set forth their creeds, never departing from the school of the people of sunnah and the community. Among these great Sufi scholars is Shaykh Muḥyiddīn (may Allah have mercy on him), who, at the beginning of his "Futūḥāt al-Makkiyya," explicitly and in detail states his creed. The author of "Risāla al-Qushayriyya" and others have done likewise.
C. There are also those who, as previously explained, have taken their knowledge and culture from Orientalists and have been deceived by them. They claim that their words and false positions are self-evident and beyond dispute, or that they are divinely revealed. These individuals, eager to do all they can with their intellects, seek to undermine Islamic education and culture, defile its symbols, and disparage the essence and spirit of Islam, yet fail to grasp the reality of these Orientalists.
Nevertheless, there remains among this ummah a group that prevails upon the truth, whom those who abandon or oppose them cannot harm until Allah's command (the Hour) comes.[2] Even if all humans and jinn were to unite against them, they would still call the misguided to hudā (guidance), endure harm from others, and see the blind and astray by Allah's light. They are guided by the guidance of the Prophet (peace and blessings be upon him), and even as time passes, they are illuminated by his light.
5.7. Testimonies of Early and Later Muslim Scholars Regarding Sufism and Its Practitioners
At the end of this treatise, I will relate to you a small portion of the words and testimonies of the great scholars of the Islamic ummah regarding Sufism and its practitioners, from the earliest days of Islam to our present time.
Once you know the essence of Sufism and it has been clarified for you that Sufism is the spirit of Islam, you will no longer need such testimony. You will know that Sufism is one of the three pillars of religion (Islam, iman, and ihsan)!
However, there are some souls here who are blind to the light of Islam and ignorant of its realities. Without investigation, they judge Sufism to be the work of those who have deviated from the right path or of propagandists of innovation. We direct such people—and those ignorant of Sufism's reality—to the words of scholars, so that they may understand the necessity and effect of Sufism in reviving hearts, disciplining the nafs (lower self), and its fruits in spreading Islam across lands and nations.
1- Imām al-Aʿẓam Abū Ḥanīfa
The great Imām Abū Ḥanīfa al-Nuʿmān (may Allah have mercy on him) expressed his view on this matter in detail in the section "Sharia and Ḥaqīqa." You have seen how he valued both sharia and tariqa (Sufi path). He is a master of this field. This is mentioned in the famous commentary of Ibn ʿĀbidīn.[3]
2- Imām Mālik
Imām Mālik (may Allah have mercy on him) said: "Whoever is a jurist but not a Sufi becomes a transgressor. Whoever is a Sufi but not a jurist becomes a heretic. Whoever combines both attains the truth."[4]
3- Imām Shāfiʿī
Imām Shāfiʿī (may Allah have mercy on him) said: "I kept company with the Sufis and benefited from nothing but two words." In another narration, three words:
"Time is like a sword: if you do not cut it, it will cut you."
"If you do not occupy your nafs (lower self) with truth (Islam), it will occupy you with falsehood."
"Poverty protects its possessor from many temptations."[5]
He also said: "Three things from your world have been made beloved to me: abandoning affectation (hypocrisy), getting along well with people, and following the path of the Sufis."[6]
4- Imām Aḥmad
Before befriending the Sufis, Imām Aḥmad (may Allah have mercy on him) used to tell his son ʿAbdullāh: "O my son, do not neglect the hadith of the Messenger of God (peace and blessings be upon him). Beware of those who call themselves Sufis, for many of them do not know the rulings of their religion." But after befriending Abū Ḥamza al-Baghdādī the Sufi and learning about this group, he told his son: "O my son! Do not abandon the gatherings of this group! Their superiority over us is due to their abundance of knowledge, vigilance, khashyah (awe), asceticism, and high himmah (spiritual aspiration)."[7]
Muḥammad al-Saffārīnī al-Ḥanbalī (may Allah have mercy on him) narrates from Ibrāhīm b. ʿAbdullāh al-Qalānisī (may Allah have mercy on him) that Imām Aḥmad said: "I do not know of a better group than them." When told, "They listen to sermons and enter into ecstasy," Imām Aḥmad replied: "Leave them! Let them rejoice with Allah for an hour and find delight."[8]
5- Imām al-Muḥāsibī
Imām al-Muḥāsibī (may Allah have mercy on him) wrote in one of his works, describing the need for unwavering effort to attain the truth and the guidance reached by the Sufi practitioners. This work is among the best in describing a Sufi, ethical, and faith-based life. He said: "Undoubtedly, this ummah will split into more than seventy sects, and only one will be the saved group; the rest only Allah knows. Throughout my life, I studied the differences within the ummah, seeking a clear path. I sought knowledge and action, and with the guidance of scholars, I tried to act in accordance with the abode of the Hereafter. I often reflected on Allah's words as interpreted by the jurists and pondered the states of the ummah. I examined and understood their schools and statements as much as I was able. I saw the deep sea of disputes in which people were drowning, and found that only a very small group was safe. Each group claimed that those who followed them would be saved and those who opposed them would perish. Then I saw the following groups:
Some were scholars aware of the states of the Hereafter—rare and difficult to encounter.
Some were ignorant people from whom it is a blessing to keep away.
Some resembled scholars but were attached to the world, which had affected them.
Some were bearers of knowledge and religion, seeking honor and elevation through their knowledge, and worldly gain through their religion.
Some bore knowledge but did not know how to interpret it.
Some resembled worshippers, seeking good, but their knowledge benefited no one, and their words were not trusted.
Some possessed intellect and wit but lacked waraʿ (scrupulousness) and taqwa (God-consciousness).
Some loved each other, following their desires, becoming abased for the world and seeking leadership.
Some were the devils among people, distant from the Hereafter, greedily pursuing the world. Outwardly alive, but inwardly dead. For them, customary and accepted things were considered reprehensible. The difference between the living and the dead is well known.
I examined which of these groups I belonged to and was troubled. Then, seeking the path of those rightly guided, I realized that following one's desires blinds one from seeing the truth and leads one astray. I refrained from entering the destructive sects and base desires without investigation, seeking a path for my nafs (lower self) to survive.
Then I saw that the path to salvation, as revealed in Allah's Book, is to have taqwa (God-consciousness), perform the obligations, recognize the limits of the lawful and unlawful, and adhere firmly to them. I saw that obedience to Allah with ikhlāṣ (sincerity) and following the Messenger's example was the way. I sought knowledge of the obligations and sunnahs as found in the works of the scholars. I found that, despite their differences, the scholars agreed on the essentials of obligations, sunnahs, and obedience to Allah. I saw those who avoided the unlawful, followed the prophets' example, and preferred the Hereafter over the world. I sought out those characterized by these traits and wished to benefit from their knowledge, but found them few and their knowledge fading. As the Messenger of God (peace and blessings be upon him) said: "Islam began as something strange and will return to being strange as it began. So blessed are the strangers!"[9] Such people are unique in their religion. The loss of the awliyāʾ (friends of God) and the pious was a great calamity for me. Amidst my turbulent state and the ummah's divisions, I feared sudden death and hurried to find a scholar to benefit from, but could not. I never ceased to be cautious or to advise myself. My Lord, full of mercy and compassion, granted me some among His servants who were signs of taqwa, indications of waraʿ, and who preferred the Hereafter over the world. In their guidance and counsel, I found the influence of the imams of guidance. Their advice to the ummah was always collective. They are never expected to rebel, nor do they despair of Allah's mercy. In need and hardship, they are grateful and patient, content with Allah's decree. They remind people of Allah's help and bounty, endearing Allah to His servants and encouraging repentance for sins. Knowing Allah's power, majesty, Book, and the Messenger's sunnah, they urge people to Allah. Knowing what is loved and disliked, they avoid innovation, desires, and excess. They hate argumentation and dispute, avoid backbiting and oppression, and oppose their own desires. They hold themselves accountable and control their limbs. In all matters, they investigate the lawful and unlawful, avoid doubts, and abandon lustful desires. They are content with little in food, reduce what is permissible, and even avoid some lawful things. They fear accountability in the Hereafter, are preoccupied with themselves, and belittle themselves rather than others. They know the states of the Hereafter, the terrors of the Resurrection, the value of great reward, and the pain of punishment.
This state leaves them with lasting sorrow and grief. They are always saddened, not preoccupied with worldly joys and pleasures. They have defined the boundaries of waraʿ so strictly that my heart was constricted. The etiquette of religion and the truth of waraʿ is such a vast sea that I realized people like me cannot be saved or remain within its bounds. At that point, their virtues became clear to me, and their advice illuminated me. I knew with certainty that they are the practitioners of the path to the Hereafter, following the prophets' example. They are the lamps for those seeking enlightenment and guides for those seeking guidance.
After learning of their states, I inclined toward their school, sought to benefit from them, adopt their etiquette, and obey them. I could not equate anyone with them or prefer anyone over them. Allah granted me knowledge whose evidence illuminated me and whose virtue enlightened me. I hoped that whoever accepted it would succeed, and whoever acted upon it would be aided. I saw the deviations of those who opposed it, and the accumulation of rust in the hearts of the ignorant and deniers. Those who accepted it attained great proof. I made it obligatory upon myself to accept its boundaries and act upon it. I believed in it and turned to it sincerely, making it the foundation of my religion. I built my actions upon it and changed all my states within it. I wished to remain grateful for what Allah had bestowed upon me and asked Allah to strengthen me to remain steadfast upon the limits of this knowledge. I have many shortcomings in knowing this knowledge, and I cannot fulfill its gratitude."[10]
6- ʿAbd al-Qāhir al-Baghdādī
The great imam and pillar of the theologians, al-Baghdādī (may Allah have mercy on him), said in his book "al-Farq bayn al-Firaq," in the chapter "The Explanation of the People of Sunnah and the Community": "Know—may Allah make you happy and prosperous—that the people of sunnah and the community are eight groups:
The first group:
Those who encompass, in knowledge, tawḥīd (the oneness of God), prophethood, promise, threat, reward, punishment, conditions of ijtihād, imamate, leadership, and presidency.
The second group:
The jurist imams from the schools of opinion and hadith, who believe in the eternal and essential attributes of Allah, avoid the views of the Qadariyya and Muʿtazila, believe in the eternal bliss of the people of Paradise and the eternal punishment of the disbelievers, accept the imamate of Abū Bakr, ʿUmar, ʿUthmān, and ʿAlī (may Allah be pleased with them), and praise the righteous predecessors. They accept the obligation of Friday prayer behind imams who avoid innovation and desires, and derive legal rulings from the Qur'an, sunnah, and the consensus of the Companions. This group includes the followers of Imām Mālik, Imām Shāfiʿī, Abū Ḥanīfa, and Aḥmad b. Ḥanbal (may Allah be pleased with them).
The third group:
Those who master the knowledge of the sunnah transmitted from the Prophet (peace and blessings be upon him), distinguish between sound and defective reports, and know the reasons for criticism and validation. They do not mix the deviant innovations of the people of desires with their knowledge.
The fourth group:
Those who master literature, grammar, and morphology, following the path of the imams of language such as Khalīl, Abū ʿAmr b. al-ʿAlāʾ, and Sībawayh.
The fifth group:
Those who master the modes of Qur'anic recitation and the meanings of Qur'anic verses according to the people of sunnah, without resorting to the deviant interpretations of the people of desires.
The sixth group:
The ascetics among the Sufis, who have seen the world, been content with little, learned from experience, and accepted destiny. They know that they are accountable for good and evil, for what the ear, eye, and heart do, and for even the smallest deeds. They prepare for the Hereafter by doing the best good deeds. Their words follow the way of the people of hadith, and they avoid useless speech. Their religion is the religion of tawḥīd, abandoning anthropomorphism. Their school is to entrust all affairs to Allah, to have complete tawakkul (reliance upon God), and to submit to His commands. They are content with their provision and do not object. Allah says in al-Jumuʿa 62:4:
"That is the bounty of Allah, which He gives to whom He wills. And Allah is the possessor of great bounty."
The seventh group:
Those who stand guard against the disbelievers at the weak points of the Muslims, striving in jihad and protecting the Muslims.
The eighth group:
The people of lands where the banner of the people of sunnah prevails, not those where the banner of the people of desires is manifest.[11]
7- Imām al-Qushayrī
Imām Abū'l-Qāsim al-Qushayrī (may Allah have mercy on him) said in the introduction to his famous treatise, speaking of the Sufis: "Allah has made this group the elect of His awliyāʾ (friends), granting them virtue over others after the Messengers and Prophets. He made their hearts the mines of His secrets, and made them the sources of light among the ummah. They are helpers to the people, always turning to Allah in all their states. Allah has purified them from the stains of humanity, manifested to them the realities of oneness, and raised them to the station of witnessing. He enabled them to attain the etiquette of servitude, showed them the courses of lordly decrees, and made them fulfill the obligations placed upon them. Because they realized the commands of Allah, He elevated them from one state to another. Then, with true poverty and a sorrowful heart, they return to Allah, not relying on their deeds or the purity of their states. They know that Allah does as He wills and chooses whom He wills. No creature can claim a right over Him. His reward is pure grace, His punishment is justice, and His command is to distinguish between the people of Paradise and Hell."[12]
8- Imām al-Ghazālī
Imām Abū Ḥāmid al-Ghazālī (may Allah have mercy on him), the Proof of Islam, says in his book "al-Munqidh min al-Ḍalāl," speaking of the Sufis, their paths, and the true tariqas that lead to Allah: "I have come to know with certainty that the Sufis are those who have truly traversed the path to Allah. Their conduct and states are the best, their path the most correct, and their character the purest." Then, refuting those who deny and attack the Sufis, he says: "In the end, what more can be said by those who disparage the tariqa? Its first condition is purification, i.e., cleansing the heart of everything but Allah, its key is immersing the heart in dhikrullāh (remembrance of Allah), and its end is abandoning everything for fanāʾ (annihilation in God) in Allah!"[13]
9- Imām Fakhr al-Dīn al-Rāzī
The great scholar and renowned mufassir Imām Fakhr al-Dīn al-Rāzī (may Allah have mercy on him) says in the eighth chapter, "The States of the Sufis," of his book "Iʿtiqādāt Firaq al-Muslimīn wa al-Mushrikīn": "Most of those who have compiled the sects of this ummah have not mentioned the Sufis, which is a great error. For, in summary, the Sufi path is the path to maʿrifa (experiential knowledge) of Allah, purifying the heart and stripping the body of attachments. This is a beautiful path." He also says: "The Sufis are a group who engage in contemplation, strip the nafs of bodily attachments, and strive in all their actions to remain in dhikr and awareness of Allah. Their refined etiquette and character are marked by being with Allah. They are the best group among the descendants of Adam."[14]
10- ʿIzz al-Dīn b. ʿAbd al-Salām
The Sultan of the scholars, ʿIzz al-Dīn b. ʿAbd al-Salām (may Allah have mercy on him), said: "The Sufi group is established upon the unshakable foundations of sharia in this world and the next. Others are built upon images—outwardly beautiful but worthless. The occurrence of karāma (saintly wonders) and extraordinary events at their hands shows that they are upon the unshakable sharia in this world and the next. This is due to their nearness to the Truth and Allah's pleasure with them. If the Exalted Truth were pleased with knowledge without action, then karāma would occur at the hands of all who possess knowledge without action. But no, never!"[15]
11- Imām al-Nawawī
In his treatise "Maqāṣid," he says: "The principles of the Sufi path are five:
1. Having taqwa (God-consciousness) of Allah in secret and in public.
2. Following the sunnah in all words and deeds.
3. Not caring whether people turn toward or away from you.
4. Being content with Allah in little and in much.
5. Turning to Allah in times of ease and hardship."[16]
12- Ibn Taymiyya
Aḥmad b. Taymiyya (may Allah have mercy on him) says in the tenth volume of his "Majmūʿ al-Fatāwā," discussing how the Sufis adhere firmly to the Book and sunnah: "The upright among the seekers are like the majority of the early shaykhs, such as Fudayl b. ʿIyāḍ, Ibrāhīm b. Adham, Abū Sulaymān al-Dārānī, Maʿrūf al-Karkhī, Sarī al-Saqaṭī, Junayd b. Muḥammad (may Allah have mercy on them), and among the later ones, ʿAbd al-Qādir al-Jīlānī, Shaykh Ḥammād, Shaykh Abū'l-Bayān (may Allah have mercy on them), and others. These individuals, even if a seeker were to fly in the air or walk on water, would not permit him to depart from the commands and prohibitions of sharia. Above all, it is obligatory for them to do what is commanded and avoid what is forbidden until death. This is a truth indicated by the Book, the sunnah, and the consensus of the early generations. There are many such statements in their words."[17]
13- Imām al-Shāṭibī
The journal "al-Muslim al-ʿAshīra al-Muḥammadiyya" published an article by Sayyid Abū Taqī Aḥmad Khalīl entitled "Imām al-Shāṭibī (may Allah have mercy on him): Sufi and Salafi," stating: "Al-Shāṭibī's (may Allah have mercy on him) book 'al-Iʿtiṣām' is among the works to which some Salafis refer. They even regard Abū Isḥāq al-Shāṭibī (may Allah have mercy on him) as their own imam. In this book, he opens a valuable chapter called 'Islamic Sufism,' establishing that Sufism is the essence of religion and not an innovation. He gives the subject its full due, in a way that silences tongues and compels the submission of minds and hearts. Listen to what Imām al-Shāṭibī (may Allah have mercy on him) says:
He says: "Many ignorant people believe that the Sufis neglect adherence to the Book and sunnah and commit to things not found in the sacred law. They claim and act upon this. God forbid that they believe or say such a thing! In fact, from the very beginning, they built their path upon the sunnah and avoided opposing it. Even the views and beliefs they advanced and preserved were based on the authority of Abū'l-Qāsim al-Qushayrī (may Allah have mercy on him), who said: 'Their adoption of the name Sufism was to distinguish themselves from the people of innovation. It is said that after the Messenger of God (peace and blessings be upon him), the Muslims of that era used the name of the virtuous Companions as a distinguishing mark, for there was none more virtuous than the Companions. Then those who followed the Companions were called the Followers (tābiʿīn). After that, people differed and were divided into ranks. Those who were especially careful in religion were called ascetics (zuhhād) and worshippers (ʿubbād). When innovations appeared and increased, every group claimed to be the ascetics and worshippers. Therefore, those among the people of sunnah who saw themselves as being with Allah and who guarded their hearts from heedlessness distinguished themselves by the name Sufism. Reflect deeply and hold fast to this as a treasure! Allah knows best.'"[18]
14- Ibn Khaldūn
Speaking of the science of Sufism, Ibn Khaldūn (may Allah have mercy on him) said: "This science is among the sacred sciences that emerged later in the religion. Its origin is the path of this group, which is the true and guided way of the Companions, the early generations, and the great ones among the Followers and those who came after them. The essence of this path is to devote oneself to worship, submit to Allah, and obey Him, to avoid the adornments and pleasures of the world, and to abstain from seeking worldly delights, wealth, fame, and position. It is to isolate oneself for worship. This was the general state of the Companions and the early generations. When, in the second century and thereafter, people turned to the world, those who devoted themselves to worship were called Sufis."[19]
15- Tāj al-Dīn al-Subkī
Shaykh Tāj al-Dīn al-Subkī (may Allah have mercy on him) said in his work "Muʿīd al-Niʿam wa Mubīd al-Niqam," under the heading "Sufism": "May Allah's peace be upon them. May Allah unite them and us in Paradise! The reason for the rumors about them is the ignorance that results from many unrelated people meddling in Sufism." Shaykh Abū Muḥammad al-Juwaynī (may Allah have mercy on him) said: "It is not proper to dwell on the words of those who speak ignorantly about this matter, for they are countless. What matters is the soundness of that path, for they
distanced themselves from the world
and spent most of their time in worship." He then defined Sufism and concluded: "In summary, they are the people of Allah. Among their characteristics is that when they are mentioned, mercy is hoped for, and rain falls by the blessing of their prayers. May Allah be pleased with them and with us!"[20]
16- Jalāl al-Dīn al-Suyūṭī
In his book "Tayyīd al-Ḥaqīqa al-ʿAliyya," the eminent scholar Jalāl al-Dīn al-Suyūṭī (may Allah have mercy on him) says: "Sufism is a noble science. Its foundation is following the sunnah and abandoning innovations. It is to purify oneself from the habits, pleasures, aims, desires, and preferences of the nafs, to submit to Allah, be content with His decrees, seek His love, and regard everything else as insignificant. I have also seen that there are outsiders who, though not among them, try to imitate the Sufis and introduce things into Sufism that do not belong to it, thus causing people to have a bad opinion of Sufism. The scholars have distinguished between these two groups, clarifying truth from falsehood. I have never seen the imams of sacred law criticize the true Sufis; rather, they spoke only about the innovators and extremists who were not true Sufis."[21]
17- Ibn ʿĀbidīn
The renowned jurist and scholar Shaykh Muḥammad Amīn, known as Ibn ʿĀbidīn, said in the seventh treatise of his "Majmūʿat al-Rasāʾil Ibn ʿĀbidīn," in the section "Shifāʾ al-ʿAlīl wa Ball al-Ghalīl": "The innovations that have become common in condolences and recitations, introduced into the religion, have originated from those who have donned the cloak of knowledge and appropriated the name of Sufi for themselves. To clarify that the true and reputable Sufis are not included in these words, he said: 'We have no words against our masters and the reputable Sufis, for they are purified from bad and lowly traits. The imam of sharia and Sufism, our master Junayd (may Allah have mercy on him), was asked about some people who, in dhikr, enter into ecstasy and sway. Junayd said: "Leave them to Allah. Let them rejoice in saying 'Allah.' They are a people whose hearts have been cut by this path, whose fatigue has torn their hearts, and who are exhausted and distressed. If you tasted the delight they experience, you would excuse their cries." Junayd (may Allah have mercy on him) spoke thus. The skilled scholar Ibn Kemāl Pasha, when asked for a fatwa on this matter, expressed in poetry:
"If you are truthful, there is no blame in your ecstasy,
If you are sincere, there is no harm in your swaying,
If a servant runs to his master when called,
Is it not fitting for you to run to Allah on your feet?"
It is mentioned that the gnostics who spend their time in dhikr and samāʿ (spiritual audition) with the best deeds are permitted to do so. Those who control their nafs and avoid ugly states hear only from Allah and yearn for Him. If they remember Him, they cry out; if they give thanks, they manifest it; if they enter ecstasy, they shout; and if they witness, they find rest. If they are near Allah's presence, they travel spiritually. Whenever ecstasy overcomes them and they drink from the springs of will, they fall and melt. Some, when the lightning of inspiration flashes in their hearts, are moved and feel well. Others, when the sun of love rises upon them from the place of nearness, are overwhelmed. This is what came to my mind in answering. Allah knows best!
Their samāʿ also gives rise to divine maʿrifa and lordly realities, which is achieved by listening to the descriptions of the exalted, wise topics, and praises.
We have no words against those who follow them, taste their path, and find longing and passion for the Sovereign Lord. Our words are especially for the lowly sinners who associate with the common people."[22]
18- Shaykh Muḥammad ʿAbduh
The journal "Majallat al-Muslim" published an article by Muḥammad ʿAbduh (may Allah have mercy on him) entitled "His View on Sufism." Shaykh ʿAlī Maḥfūẓ (may Allah have mercy on him) quoted this article in his treatise "Ibdaʿ," saying: "Shaykh Muḥammad ʿAbduh (may Allah have mercy on him) said: 'Those who have studied Islamic history and the innovations and customs that have marred its beauty, and who have led Muslims to ignorance of their religion and distanced them from the foundation of salvation and the reason for the soundness of deeds—tawḥīd (the oneness of God)—have thought that Sufism is the main cause. But the reality is not as they imagine. We will briefly mention their aims and intentions. Then you will know how matters have changed.
Sufism arose in the early centuries of Islam and was of great importance. Initially, its purpose was to rectify character, purify and refine the nafs, and train it through religious deeds. These deeds would excite the nafs and gradually reveal their wisdom and secrets. The jurists focused on the outward actions and transactions, and did not accept that the Sufis knew the secrets of the religion. They accused them of misguidance and disbelief, for authority was in the hands of the jurists, and rulers and sultans needed them. Therefore, the Sufis had to conceal their state, use special symbols and terminology, and impose conditions and lengthy examinations on those who wished to join them. They did this to ensure the sincerity and determination of the aspirant, not to reveal their secrets openly, but to gradually draw them in after gaining their trust.'"[23]
19- Amīr Shakīb Arslān
Amīr Shakīb Arslān (may Allah have mercy on him), in the section "The Awakening of Islam in Africa and Its Causes" of his work "Ḥāḍir al-ʿĀlam al-Islāmī," writes: In the 18th and 19th centuries, a new awakening arose among the followers of the Qādirī and Shādhilī tariqas. From these emerged the Tijaniyya and Sanusiyya tariqas.
In the religion of Islam, the Qādirīs have been the most active preachers in West Africa, from Senegal to Benin near the mouth of the Niger River. Through a strong tariqa, they spread Islam through trade and education. Their influence extended to Soninke and Mandalay, and their traders are found along the Niger River in the Congo and Masina regions. All of them are murīds (disciples) of the Qādirī tariqa. Their murīds serve in writing and education. They not only established Qādirī lodges and tekkes but also opened neighborhood and children's schools. Especially in the education of black children, they instilled Islam in every village. The most talented and upright students were sent to the lodges. They also sent students to the boarding schools and mosques of Tripoli, Kairouan, and Fez, and to al-Azhar Mosque in Egypt. These students graduated as certified teachers and were sent back to their countries to counter missionary activity in Sudan."[24]
Shakīb Arslān (may Allah have mercy on him) speaks of the shaykh of the Qādirī tariqa: "ʿAbd al-Qādir al-Jīlānī (may his secret be sanctified) was a great Sufi who emerged in the Gilan region of Iran. His followers are countless. His tariqa reached Spain. When the Arab state disappeared from Granada, the center of the Qādirī tariqa moved to Fez. Through the light of this tariqa, innovations among the Berbers were eliminated. In the 15th century, as before, this tariqa continued steadfastly in the school of the people of sunnah and the community. Through its blessings, the blacks of West Africa were guided."
He also speaks of the Sanusiyya: "The Sanusis spread their tariqa to Wadi, Bafurini, and Burku, reaching as far as Lower Nigeria from the Benue River. They helped the tribes there to enter Islam and be guided. Through the Sanusis, the region around Lake Chad in central Africa became Muslim and established an Islamic center. The number of Sanusi murīds reached four million. Their method was to buy young slaves from Sudan, educate them in places like Chaghabub and Ghadames, train them in Islam, and, once they matured and completed their studies, set them free and send them back to Sudan. They would then guide their tribes and relatives to Islam.
Thus, every year, hundreds of itinerant Sanusi preachers travel throughout Africa to spread Islam, from the Somali coast in the east to the Gambia coast in the west. Sayyid Muhammad Mahdī (may Allah have mercy on him) and his brother Sayyid Muhammad Sharīf (may Allah have mercy on him) followed their father's path to achieve his goal: to free Islam from foreign domination and restore the caliphate as in the era of the caliphs. In summary, the murīds of these tariqas worked to spread Islam and succeeded in Africa.[25]
Shakīb Arslān (may Allah have mercy on him) also says of the Sanusis: "Which guide is more effective than the diligent Sanusi preachers who graduated from the Saharan lodges? Their numbers are in the thousands, traveling through pagan lands to proclaim the oneness of Allah and invite to Islam. The continued efforts of Muslim preachers in West and Central Africa since the 19th century are among the most remarkable things. Many Westerners have acknowledged this. A British thinker who has studied this for twenty years says: 'Islam has achieved great success in central Africa, just as the coming of dawn dispels the darkness of night. Paganism disappears before these preachers, and Christian missionary work becomes nothing but a superstition.'"[26]
Shakīb Arslān (may Allah have mercy on him) speaks of the Shādhilī tariqa: "The Shādhilī tariqa is attributed to Abū'l-Ḥasan al-Shādhilī (may Allah have mercy on him), who received it from ʿAbd al-Salām Ibn Mashīsh (may Allah have mercy on him), who in turn received it from Abū Madyan (may Allah have mercy on him). Abū Madyan was born in Seville in 1127 CE, studied in Fez, visited the Sacred House, and performed the pilgrimage. He then settled in Béjaïa, taught Sufism, and attracted many followers. He was among the foremost to bring Sufism to Morocco, with his center in Buberit, Marrakesh. One of the Shādhilī shaykhs was Sayyid ʿArabī al-Darqāwī (may Allah have mercy on him), who died in 1823. He instilled strong religious zeal in his murīds, and his tariqa spread to the heart of the Maghreb. Al-Darqāwī played a strong and active role in resisting the French conquest of Africa.[27]
Shakīb Arslān (may Allah have mercy on him) concludes his remarks on the awakening of Islam in Africa: "The most important reason for this recent awakening in Africa is the belief in Sufism and the awliyāʾ (friends of God)."[28]
20- Shaykh Rashīd Riḍā
Shaykh Rashīd Riḍā (may Allah have mercy on him) said: "The Sufis have established one of the greatest foundations of religion. No group can rival them. Sufism is the purification of the inner self in terms of knowledge, character, and realization. While the sciences of religion were being compiled, the shaykhs of this group wrote books on character, self-accounting, and other Sufi topics."[29]
21- Shaykh Muḥammad Rāghib Ṭabbāḥ
The scholar and historian Muḥammad Rāghib Ṭabbāḥ (may Allah have mercy on him) says in his book "al-Thaqāfa al-Islāmiyya": "If Sufism is the purification of the nafs and the refinement of character, then what a beautiful path and goal it is. This is the very purpose for which the prophets were sent. The Messenger of God (peace and blessings be upon him) said in a hadith: 'I was sent to perfect noble character.'[30] When we consider the conduct and behavior of the early Sufis, we find that it was built upon good character, asceticism, waraʿ, worship, and upright conduct. We see that it conformed to the Book and sunnah. The leader of this group, Abū'l-Qāsim Junayd (may Allah have mercy on him), said in his biography in 'Tārīkh Ibn Khallikān': 'Our school is bound by the Book and sunnah.'
The scholar al-Zabīdī (may Allah have mercy on him) reports in his commentary on the 'Iḥyāʾ,' vol. 1, p. 174, that Junayd (may Allah have mercy on him) said: 'The entire path is closed to the people, except for those who follow the Messenger of God (peace and blessings be upon him).' This statement is also recorded on page 19 of the translation of 'Risāla al-Qushayriyya.' Junayd (may Allah have mercy on him) continues: 'Whoever does not preserve the Qur'an and write down the hadith is not to be followed in Sufism, for our knowledge is bound by the Book and sunnah.' Al-Zabīdī, after giving his chain of transmission, also reports from Junayd: 'Our school is bound by the Book and sunnah.' And again: 'Our knowledge is built upon the hadiths of the Messenger of God (peace and blessings be upon him).' Sarī al-Saqaṭī (may Allah have mercy on him) said: 'There are three meanings in the name Sufism:
The light of maʿrifa does not extinguish the light of waraʿ,
The inner speech does not contradict the outward meaning of the Book,
The karāma (saintly wonders) seen in a person do not lead him to commit what Allah has forbidden.'
In 'Shudhūr al-Dhahab,' vol. 5, p. 279, in the biography of Abū'l-Ḥasan al-Shādhilī (may Allah have mercy on him), it is reported that he said: 'Reject any knowledge that comes to you through inspirations that your nafs delights in and inclines toward; instead, hold fast to the Book and sunnah!' (Act upon them).
There are many similar statements from other Sufis. You will find these expressions widely in the works of Imām al-Kalābādhī (may Allah have mercy on him), 'al-Taʿarruf li-Madhhab Ahl al-Taṣawwuf,' 'Risāla al-Qushayriyya,' and other books.
These individuals, in addition to being characterized by self-discipline, waraʿ, asceticism, and worship, fulfilled the obligations of their time. They guided people to the Truth and called them to it. They prevented people from indulging in the world, neglecting the lawful and unlawful, pursuing desires, neglecting obligations, and forgetting the purpose of their creation, which led to the spread of anarchy, corruption, oppression, rebellion, and immorality, and the world becoming dark and full of injustice.
At the same time, these individuals advised people with sermons, guidance, wise words, and truthful and wise speech that flowed from their hearts. In summary, they are the guardians of character, holding the hands of the ummah and calling them to the paths of truth, guidance, and true happiness. Their advice to people is to fulfill what is commanded and not to forget their share of the world. In this, they are among those who listen to Allah's words and call the ummah to them. Allah says in al-ʿImrān 3:104:
"And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful."
The early Sufis were the leaders and masters of this nation, its burning lamps and illuminating lights. Through their counterparts among the hadith scholars and jurists, the ummah was guided to the straight path, entered a sound way of life, and attained success in the Hereafter.
When we examine the lives and biographies of the Sufis, we find that their numbers increased and that each had thousands of followers. When someone joined them, they would establish bonds of brotherhood with those who came before. Among their followers, they would foster ties of affection and love, encourage kindness, advise one another, the rich would show compassion to the poor, the elders to the young, and they would live as brothers by Allah's grace, like a single body. They were extremely attentive in obeying and respecting their shaykhs, rising and sitting as their shaykh did, obeying his commands, and responding to his slightest gesture.
One of the greatest deeds and beautiful effects of the Sufis in the Islamic ummah is that whenever rulers and leaders intended to wage jihad, these Sufis would encourage their followers to join the struggle, whether required or not. Because of their strength of conviction and obedience to their shaykhs, they would rush to assist the mujahid soldiers in an organized manner. Thus, they formed a large community around their lands, often accompanying the soldiers, defending and encouraging them, which led to victory and success.
When you delve into history, you will find many such examples. However, we do not attribute this effort solely to the Sufis; many hadith scholars and active scholars have done similar deeds.
Another effect of the Sufis is that when disputes arise among people, especially among their own brethren, they immediately refer the matter to their shaykh, who judges between them according to Allah's rulings. They do not take their disputes to judges but are content with the decision of their shaykh.
We have witnessed with our own eyes and ears that, in earlier times, if someone threatened to report a fellow believer to the shaykh, the person would quickly submit to the truth to avoid the matter reaching the shaykh. They were very keen to keep the shaykh's opinion and impression of them positive."[31]
22- Aḥmad Sharbasī
The scholar, known as the Islamic scribe and a teacher at al-Azhar, Aḥmad Sharbasī (may Allah have mercy on him), wrote in the journal "Majallat al-Iṣlāḥ al-Ijtimāʿī" under the heading "Morality among the Sufis," after discussing Sufism, its definition, and origins: "I believe that perfect Sufism is the station of ihsan (spiritual excellence) as defined by the Messenger of God (peace and blessings be upon him) in the hadith of Gabriel. The Messenger of God (peace and blessings be upon him) replied to Gabriel (peace be upon him): 'Ihsan is to worship Allah as if you see Him; if you do not see Him, He surely sees you.'[32] It is understood from this that many who call to Sufism do not conform to this subtle and profound principle and have departed from its reality.
The essence of Sufism is, in reality, the cultivation of refined taste. Good character is nothing but sound taste. In human life, a person's character, sound taste, and good morals surpass and dominate those of animals.
Indeed, the Sufis have given the greatest importance to character, especially making good character their goal. In all their affairs, their greatest trust and reliance has been on character. For example, if you remove the word Sufism and replace it with character, the reality does not change. This change loses nothing, for the essence and foundation of Sufism is to struggle against the nafs, purify it, and adorn it with all virtues and perfections. This, in fact, encompasses the qualities of good character.
The Sufis' emphasis on character is evident. They adopted the principle of futuwwa (chivalry—not seeing oneself as superior to others) and heroism. They combined their principles with the essence of futuwwa, to the extent that a separate chapter called "The History of Futuwwa" was established, with the title "Sufi Futuwwa." Thus, the Sufis adopted the principle of ithar (preferring others' needs over one's own). Al-Qushayrī (may Allah have mercy on him) said: 'The essence of futuwwa is for a servant to be eternally at the service of others.' Ibn Abū Bakr Ahwazī (may Allah have mercy on him) said: 'The essence of futuwwa is never to see oneself as superior.'
They considered it essential not to harm others, to spend what they have, to eliminate complaints, to conceal misfortunes, to forgive enemies, and to rise above.
They take the principles of the character of Muhammad (peace and blessings be upon him): 'Blessed are those who are preoccupied with their own faults and do not see the faults of others!'[33] Among those who combined Sufism and futuwwa was Ibn ʿAṭāʾ Allāh al-Iskandarī (may Allah have mercy on him), who said with deep reflection and eloquence: 'Being preoccupied with your hidden faults is better than being preoccupied with unseen matters from which you are barred.'
One of the Sufis' moral programs is to strive, by various means, to kill greed in order to strengthen the spiritual personality within the human soul. For this, Abū Bakr al-Warrāq (may Allah have mercy on him), one of the important figures of this group, said: 'If you ask, "Who is the father of greed?" the answer is: "Doubting what is decreed." If you ask, "What is its profession?" the answer is: "Acquiring humiliation." If you ask, "What is its goal?" the answer is: "Deprivation." In this field, Ibn ʿAṭāʾ Allāh al-Iskandarī (may Allah have mercy on him) says: 'The branches of humiliation only grow from the seed of greed.'
When Imām ʿAlī (may Allah be pleased with him), son of Abū Ṭālib, came to Basra, he entered the mosques and found some storytellers and removed them. He then went to al-Ḥasan al-Baṣrī (may Allah have mercy on him), the leader of the young Sufis. Imām ʿAlī (may Allah be pleased with him) said to him: 'Young man! I will ask you some things. If you answer, I will leave you and not disturb you. If you cannot answer, I will remove you as I did the others.' For he saw in him dignity and a sign of guidance. Al-Ḥasan al-Baṣrī (may Allah have mercy on him) said: 'Ask whatever you wish!' ʿAlī (may Allah be pleased with him) asked: 'What is the foundation of religion?' Al-Ḥasan al-Baṣrī (may Allah have mercy on him) replied: 'Waraʿ!' ʿAlī (may Allah be pleased with him) asked: 'What corrupts religion?' Al-Ḥasan (may Allah have mercy on him) replied: 'Greed.' ʿAlī (may Allah be pleased with him) said: 'Sit, for people like you may speak to others.'
Ibn ʿAṭāʾ Allāh al-Iskandarī (may Allah have mercy on him) once thought about greed, and heard a voice from the unseen say: 'Safety in religion is abandoning greed among creatures.' Those who possess greed are never satisfied. Do you not see that the letters of the word ṭamaʿ (greed) are open in the middle: ط-م-ع (ṭāʾ-mīm-ʿayn)? The Sufis taught their followers contentment and independence, not to stoop to base things, and opened the door to dignity. Thus, they advise not to belittle the oppressor or the oppressive, not to be deceived by status or those who possess it.
Another of the Sufis' moral methods is to encourage sacrifice and jihad, and to respond to those who call for martyrdom and fighting. They also emphasize teaching patience, even to the point of excess. I say that they go to extremes in patience. When one of the brothers of Dhū'l-Nūn al-Miṣrī (may Allah have mercy on him) was ill, he visited him, and the man was groaning in pain. Dhū'l-Nūn al-Miṣrī (may Allah have mercy on him) said: 'He who does not endure the blow of the Beloved is not sincere in his love.' The sick man added: 'He who does not find pleasure in the blow of the Beloved is not sincere in his love.'
Another of the Sufis' methods is to maintain vigilance (murāqaba) for Allah. Through this, a servant inherits closeness to Allah. Among the Sufis' subtleties is that, in training their brothers in character, they seek ease and sincerity, so as not to impose hardship. As long as the Sufi trusts his brother religiously, morally, and practically, there is no room for objection. This leads to avoiding pride in obedience and despair of forgiveness.
Another of the Sufis' moral methods is to teach perseverance and dignity, and not to respond to those who invite others to look down on others.[34]
Ustadh Aḥmad Sharbasī (may Allah have mercy on him) says in the introduction to his book "Nūr al-Taḥqīq": "Such is the noble, honorable, and important Sufism. But its people have lost it, and its open enemies have wronged it. Wicked impostors have distorted its beauty and made it appear ugly. Over time, it became unknown, unappreciated, and criticized. Yet, its beauty, the greatness of its past men, its heroism, the breadth of its field, and the importance of its words and deeds have made Sufism like a precious pearl fallen into a heap of refuse. Those deceived by its blackened appearance do not look inside, thinking it is black. If those ignorant people were to reach its precious reality, or if the blackness were removed, or if they saw the removal of its stains, their eyes would be dazzled by its white light and unique beauty.
There is a longing for Sufism that speaks the truth with clarity and purity. Where are those among the worldly who are amazed by the news and secrets of Sufism? Where are those who call out among the misguided masses? To them it is said: Sufism is a part of Islam, which was guidance from the Messenger of God (peace and blessings be upon him). Sufism has been wronged and has become oppressed, with many things added to it by good or bad intentions that do not belong to it. Those who call to Sufism have concealed many of its aspects, and some have worked hard to distort it. We leave their reckoning to Allah. Those who have not tasted Sufism or read its books are quick to mock it... But there is no one to save those who have lost noble Sufism from these destructive factors. Successful heroes remove darkness, bring forth light, and show the truth to those who malign Sufism or slander it repeatedly. Experience and lessons have taught us that when there is no one to support and respond to the truth, it becomes twisted and hidden. Yet, Allah will, after a certain time, prepare those who will remind or call to it. Just as a master who is obeyed emerges after being hidden, so too will Allah bring forth those who turn to Sufism, whether people wish it or not.
If someone told you of a vast and wondrous treasure, full of countless riches, a cure for the body, a medicine that never betrays, a remedy for the nafs, and an undying light for the heart, and showed you the way, provided the means, and taught you to strive and endure hardship to reach it, what would you do? Would you not strive to attain such a treasure for worldly rank and eternal honor, using every means at your disposal?
O my friend! Such is the case with Sufism. It is a hidden cure, a concealed treasure, and a spiritual secret. For it is a remedy needed by your body, understanding, and character. But you cannot benefit from it unless you turn your senses and awareness toward it. You must direct your insight and gaze to it, give what you have in hand and in your nafs, devote your time to it, and prepare yourself to attain it. Have you prepared anything to know the way to these blessings?
Whether or not you become a Sufi is of no concern to me. Whether you are an enemy or friend of the Sufis is of no concern to me. What concerns me above all is that you are clear-sighted in your own state. Do not remain ignorant of what your religion and reason require of you! It is clear from this that it is obligatory for you to study, understand, and attain the understanding of Sufism. Only then may you judge for or against it. To clarify this for you repeatedly, I say: Now, in Sufism, its history, and the lives of its men, you will find things attributed to it and slanders cast upon it. Thus, you will see that truth is veiled by falsehood. Yet, your religion requires you to tear the veil of falsehood and be illuminated by the light of truth. Does this not suffice to encourage you to study Sufism?
I wish that you would become established in a broad intellectual movement among us, revolving around the study and dissemination of Sufism, clarifying its states and problems. Not only that, but also the ugly excesses, unwelcome superstitions, and wicked intrigues attached to it... We must know these falsehoods well, so that we may clarify their origins and refute them with decisive evidence. Falsehood is always doomed to perish; truth is the master to be obeyed.
O children of Muslims! Sufism occupies a great place in your character and history. You have lost it for a very long time. Enough now! Turn to Sufism, which contains your nourishment and cure! Allah is the One who guides to the straight path.[35]
23- Abū'l-Ḥasan al-Nadwī
Abū'l-Ḥasan ʿAlī al-Nadwī (may Allah have mercy on him), a member of the Arab Academy of Sciences in Damascus, who studied Indian Sufis and their influence on society, says in his book "al-Muslimūn fī'l-Hind": "These Sufis would take pledges from people to affirm tawḥīd (the oneness of God), ikhlāṣ (sincerity), adherence to the sunnah, repentance from disobedience, and obedience to Allah and His Messenger. They would warn people against immorality, ugly deeds, bad character, oppression, and hardness of heart. They would encourage people to adorn themselves with good character, avoid pride, envy, repulsive and disliked things, oppression, love of status and position, to purify and improve the nafs, and to cultivate Allah's remembrance, give advice, contentment, and ithar (preferring others). In addition to the special and deep bond between shaykh and murīd symbolized by this pledge, they would always advise people, changing their states, kindling the fire of love and compassion among people, the love of Allah, the desire for Allah's pleasure, longing, the reform of the nafs, and the improvement of states...
He then spoke of the effect of their character, sincerity, teaching, and training on society and life, giving examples that illuminate this historical reality. He then mentioned Aḥmad Shahīd (may Allah have mercy on him), saying: "People turned to him with unprecedented enthusiasm. Wherever he went, many would pledge allegiance and repent at his hand. He stayed two months in Calcutta, and every day at least a thousand people pledged allegiance to his tariqa. The pledges continued until midnight, and due to the crowds, it was impossible to pledge individually. Therefore, seven or eight turbans would be tied together and extended, and people would hold onto them, repenting and pledging to Allah. This happened seventeen or eighteen times a day. He then spoke of Shaykh al-Islām ʿAlāʾ al-Dīn (may Allah have mercy on him): 'The last period of ʿAlāʾ al-Dīn (may Allah have mercy on him) was marked by the decline of all kinds of evil such as drinking, immorality, gambling, and fornication. Except for a few who did so secretly, people no longer even mentioned these vices. Major sins became, in people's eyes, akin to kufr (disbelief). People became ashamed to engage in usury and hoarding openly. Cheating and deception in the markets became rare.' He continued: 'The training and gatherings of these Sufi shaykhs instilled in people the desire to be helpful and eager to assist others.'"
Al-Nadwī (may Allah have mercy on him) then described the effect of these sermons, the people's entry into religion, and their submission to sharia. In Calcutta, the largest city in India and the center of British rule, the liquor trade declined and was abandoned, and liquor markets became deserted. Shopkeepers could not pay taxes and complained to the government. Drunkards disappeared from the markets, and the liquor trade came to a halt. Al-Nadwī (may Allah have mercy on him) then said: "Through the efforts of these reformers, preachers, shaykhs, Sufis, and their spirituality, character reached this result. Through them, vast numbers of people in these lands were guided. They repented from disobedience, evil, and following desires. No government, institution, or law could influence this great human society or break through the moral and lofty principles that had surrounded it for so long."
At the end of this section, al-Nadwī (may Allah have mercy on him) said: "Through the efforts of these Sufis, there are now more than a hundred places in India with trees and resting places where large caravans and weary travelers could rest and return refreshed."[36]
Al-Nadwī (may Allah have mercy on him) also says in his work "Rijāl al-Fikr wa'l-Daʿwa fī'l-Islām," speaking of the Sufis and their role in spreading Islam, and mentioning the famous Sufi and great murshid, Sayyid ʿAbd al-Qādir al-Jīlānī (may his secret be sanctified): "In the gatherings of ʿAbd al-Qādir al-Jīlānī (may his secret be sanctified), up to seventy thousand people would be present. More than five thousand Jews and Christians became Muslim at his hand. More than one hundred thousand bandits and criminals repented at his hand. He opened wide the doors of pledge and repentance, and countless people entered through them. Their states improved and their Islam became sound. The shaykh trained them and made them aware of their responsibilities. He supervised and guided them. After pledging and repenting, these spiritual students renewed their faith and became conscious of their responsibilities. The shaykh then authorized the most upright and capable among them to guide others. They spread far and wide, calling people to Allah and reforming many souls. They fought against shirk, innovation, ignorance, and hypocrisy. Thus, the call to religion spread everywhere. They established the paths of faith, the schools of ihsan, the fronts of jihad, and the bonds of brotherhood throughout the Islamic world.
His successors and students, following his example, played a great role in disciplining and reforming souls, encouraging the call to Islam, and following the leaders of training in later centuries. They preserved the spirit of Islam and the flame of faith. They called to jihad with great zeal against those who relied on their desires and strength. If not for this Sufi group, the materialism of governments and civilizations would have long since swallowed this ummah, extinguished the sparks of life, and the love in people's hearts. Indeed, the Sufi group played a great role in spreading Islam to distant lands, reforming those who did not submit to Islamic governments, and guiding people without fighting. Through them, Islam spread to black Africa, Indonesia, the islands of the Indian Ocean, China, and India."[37]
Al-Nadwī (may Allah have mercy on him) also says in his book "Rawāʾiʿ Iqbāl" that when he visited the poet Muhammad Iqbal, Iqbal mentioned the Sufi men and explained that the renewal of Islam in India was achieved through the Sufis, praising Shaykh Ahmad Sirhindī, Shaykh Waliyyullāh al-Dihlawī, and Sultan Muḥyiddīn Aurangzeb (may Allah have mercy on them), and said: "If not for the Sufis and their struggle, Indian civilization and philosophy would have swallowed Islam."[38]
24- Abū'l-Aʿlā Mawdūdī
The great scholar Abū'l-Aʿlā Mawdūdī (may Allah have mercy on him) says in his book "Mabādiʾ al-Islām," under the heading "Sufism": "Jurisprudence (fiqh) is concerned with the outward actions of a person: whether you performed what was commanded as required or not. If you did, it does not concern itself with the state or quality of your heart. Investigating what pertains to the heart and its quality is the domain of Sufism. Fiqh examines whether you performed your ablution correctly, prayed facing the qibla, fulfilled all the pillars of prayer, and recited as required. If you did all this, your prayer is valid according to fiqh.
But what concerns Sufism is: What was the state of your heart during prayer? Did you turn to your Lord, or not? Were you able to detach your heart from the world and its concerns during prayer, or not? Did your prayer instill in your heart fear of Allah, certainty, and the desire for His pleasure, or did you pray heedlessly? How much did this prayer purify your soul and improve your character? To what extent did the true believer perform this prayer as required by faith? Fulfilling these states depends on one's ability. These are among the aims and true purposes of prayer. If a murīd (aspirant) pays attention to these in his prayer, his prayer is complete in the eyes of Sufism. If not, it is deficient.
Similarly, fiqh examines whether you performed other religious duties as commanded. But Sufism, in addition, examines the sincerity in your heart, the soundness of your intention, and your truthfulness in obedience.
To help you understand the difference between fiqh and Sufism, I will give an example: If someone comes to you, you examine him in two ways. First, is his body healthy and complete? Is there any deformity? Is he lame or blind? Is his face handsome or ugly? Are his clothes fine or shabby? You look at these things.
Second, you want to know his character, habits, behavior, knowledge, intelligence, and degree of goodness. The first aspect is fiqh; the second is Sufism.
Similarly, if you want to choose a true friend, you examine both his outward and inward qualities. In Islam, you want his life to be truly and perfectly in accordance with the rulings of sharia, both outwardly and inwardly.
Obedience that is outwardly correct but lacks inner spirit is like a beautiful body without a soul.
Good inner qualities without outward correctness are like a righteous man with a deformed face, odd eyes, and lame feet. These examples suffice to show the difference between fiqh and Sufism."
Regarding those who imitate the Sufis in words and dress but are far from Sufism in actions, character, and heart, Mawdūdī, like every fair and devout person, warns against these false claimants: "Whoever does not follow the Messenger of God (peace and blessings be upon him) correctly and does not adhere to the true path as guided has no right to call himself an Islamic Sufi. Such Sufism has no connection to Islam..." He then explains the reality of the true Sufi, giving examples and describing those who conform to the teachings of high Sufism: "True Sufism is the sincere love of Allah and His Messenger, burning with their love, and being annihilated in their path. This burning and annihilation require a true Muslim to follow the rulings of Allah and His Messenger without deviating even a hair's breadth. Pure Islamic Sufism is nothing other than the implementation of the rulings of Islam with sincerity, good intention, and a pure heart."[39]
25- Sabrī ʿĀbidīn
Ustadh Sabrī ʿĀbidīn (may Allah have mercy on him) says in his work "Nadwat Liwāʾ al-Islām," under the heading "Sufism and Its Place in Religion": "I have personally witnessed the state of the Sufis in Sudan, Eritrea, Abyssinia, and Somalia. Sayyid Mirghani (may Allah have mercy on him) is the leader of the Sufis in terms of authority and influence. He was highly respected. In Eritrea, the judge, preacher, and muezzin were not appointed by the government, but by him, due to his religious authority as the head of the Sufi tariqa."
Indeed, the Sufi group has spread Islam throughout the world. Let me remind you: Shaykh Bakrī, writing about fifty years ago, quotes missionaries as saying: "The farther we went into remote regions of Africa and Asia, the more we found that Islamic Sufis had preceded us, surpassed us, and confronted us."
If only Muslims understood the material and spiritual strength of the Sufis. They have equipped their soldiers for Islam. On the borders of Abyssinia, Sudan, and Eritrea, I saw Swedish missionary teams. On the other side, I found the huts and shelters established by the Sufis, where Swedish missionaries had stayed for forty years, but the Sufis thwarted their plans. For this reason, I hope for cooperation to suppress these movements that harm us religiously and politically. Those who attack the Sufis are motivated by nothing but doubt. Perhaps they are
drowning
in their own
doubts..."
He then said: "The greatest calamity to befall Muslims is their failure to fully understand Islam. As for the Sufis, they see it as necessary to fully embrace and live Islam, striving to do so perfectly. They prefer strictness over leniency for themselves. Yet Allah desires both strictness and leniency as He wills. Why? Because their school is built upon asceticism. Only the knowledgeable understand them. I add that the foundation of asceticism was brought by the Prophet (peace and blessings be upon him), who was distant from the pleasures of this life. Until he passed to the Highest Companion, he never ate sifted wheat bread or ate at a table.
The Messenger of God (peace and blessings be upon him), the rightly guided caliphs, all Muslims, and those who follow him are the greatest example. The Sufis compelled themselves to follow the Messenger. Among themselves, they do not consider anyone a Sufi who does not fully adhere to the Book and sunnah. Their foundational books are Abū'l-Qāsim al-Qushayrī's 'Risāla al-Qushayriyya,' al-Ghazālī's 'Iḥyāʾ ʿUlūm al-Dīn,' Abū Nuʿaym al-Iṣfahānī's 'Ḥilyat al-Awliyāʾ,' and Aḥmad Zarrūq's 'Qawāʿid al-Taṣawwuf.' We say that those who deny certain sciences without fully understanding them are like someone who denies medicine without understanding it, or a cobbler who denies engineering without understanding it.
When Crusader soldiers came to Damietta in Egypt, Abū'l-Ḥasan al-Shādhilī, ʿIzz al-Dīn b. ʿAbd al-Salām, Abū'l-Fatḥ b. Daqīq al-ʿĪd, and other scholars provided excellent service and a good example in resisting the Crusaders' strength.[40]
26- Muḥammad Abū Zahra
The scholar Muḥammad Abū Zahra (may Allah have mercy on him) said in the journal "Nadwat Liwāʾ al-Islām," speaking of Sufism: "Sufism, in its outward form, encompasses three realities:
First reality: Struggling against desires and carnal appetites, and gaining mastery over the nafs. Sufis have taken the statement of the Commander of the Believers, ʿUmar b. al-Khaṭṭāb (may Allah be pleased with him): 'O people! Prevent your souls from fulfilling their carnal desires, for desires are pleasing, but their end is evil.'
Second reality: The spiritual union, conscience, and address to the nafs encompassed by Sufism.
Third reality: Sufism requires a relationship between the follower and the followed, the shaykh and the murīd, the guide and the guided, a spiritual desire and direction.
Looking carefully at these three realities, whether Islam brought them or not, they are facts. Can we use them as a means of reform, or are they wholly harmful?
Suppose we call them wholly harmful! I do not think anyone would agree, for Sufism, like other Islamic phenomena, is a reality. Sufism, like prayer, has both praiseworthy and blameworthy aspects. Allah says in al-Māʿūn 107:4–7:
"So woe to those who pray [but] who are heedless of their prayer—those who make show [of their deeds]."
And Allah describes the believers in Luqmān 31:4:
"Who establish prayer and give zakah, and they, of the Hereafter, are certain [in faith]." Notice that those who pray are praised in one place and warned in another for heedlessness. Sufism is the same. As Ustadh Fuda said: "In our era, Sufism has many virtues and clear effects. The faith of Muslims in West, Central, and South Africa is one of the fruits of Sufism."
The great Imām Sanūsī (may Allah have mercy on him), when he wanted to reconcile Muslims, first adopted the programs of the Sufis. His program was remarkable: he took murīds and trained them to be the best workers, established lodges, and built the first lodge on a mountain near Mecca, then moved it to the desert. These lodges became flourishing oases in the desert. Through the efforts, strength, and direction of the Sufi practitioners, they brought forth water, cultivated the desert, planted trees, and grew fruit. He then trained his murīds in marksmanship and the art of war. When the Ottoman state was unable to help the people of Libya, they managed its affairs for twenty years, keeping Italy awake for twenty years with their resistance. The resistance of the Sanusis in these lodges continued until Allah humbled Italy. We hope for a revival of the strong and active Sufi tariqa of the early days.
I do not wish to present the origin of Sufism in Islam or before Islam. But I cannot say that ʿUmar b. al-Khaṭṭāb (may Allah be pleased with him) was not a Sufi. For the Messenger of God (peace and blessings be upon him) said of him: 'If there are inspired people in this ummah, it is ʿUmar b. al-Khaṭṭāb (may Allah be pleased with him).'[41] Thus, the Messenger of God (peace and blessings be upon him) believed that ʿUmar (may Allah be pleased with him) was among the closest to Allah. When ʿUmar (may Allah be pleased with him) went for ʿumrah, the Messenger (peace and blessings be upon him) said: 'O my brother! Do not forget us in your supplication!'[42]
I also cannot say that Abū Bakr (may Allah be pleased with him) was not among the Sufis, for he controlled his nafs and endured hardship. There are also statements attributed to the Messenger of God (peace and blessings be upon him) about him. The Messenger (peace and blessings be upon him) said: 'We have returned from the lesser jihad (battle) to the greater jihad (struggle against the nafs).'[43] Abū Bakr (may Allah be pleased with him) also said: 'Flee from honor, and honor will follow you!'
Even now, there are shaykhs, murīds, and many followers who direct people to Sufism. Our hope is that they will fulfill Sufism as it was originally practiced. We wish for Sufism to awaken and succeed in the hands of today's shaykhs.
Do we now need a reforming and fruitful Sufism?
I say: In the past, people did not need Sufism, for the Sufi acted for Allah, for himself, and for his murīds. But in our era, people need true Sufism even more, for our youth are attracted to carnal desires, their hearts are dominated by ignorance, and cinema (television) has become a greater temptation. Frivolous magazines and entertainment publications have overwhelmed them. When desires and passions dominate a generation, sermons, writings, and wise words of scholars are of no avail. Even all means of guidance become ineffective. Religious publications are outnumbered ten or twenty to one by entertainment.
Therefore, we must choose another path for reform. The chosen path must be one that conquers the souls of our youth. The way to possess and guide these youth is only through the path of the shaykh and his murīds. This is possible in every village, in every neighborhood's centers of learning, or wherever social and political figures are attached to a shaykh.
It is possible to reform and direct the ranks among shaykh and murīds, and among the murīds themselves. Al-Shāṭibī (may Allah have mercy on him) says in his book "al-Muwāfaqāt": 'There is a spiritual bond between the teacher and the student that causes the information imparted to have an effect.' We need such people to turn the youth away from the foolish desires that have taken hold of them.
There was a man who, for several years, devoted himself to the youth, reforming them as the Sufi murīds do. Many young people were saved through him. If he had not become involved in politics, his work would never have been disrupted.
Therefore, I believe that turning to the Sufis is the last remedy for saving the youth from corruption. I do not believe there is any other cure.
In the summary of the section on Sufism in "Nadwat Liwāʾ al-Islām": "Sufism is a reality. It contains only good, but (unfortunately) some evil has become mixed with it. If it is purified of that evil and returns to its original spiritual meaning, it will be the path to the reform of Islamic society. For various entertainments attract Muslim youth and lead them astray. Only a Sufi shaykh can attract and guide them as he does his murīds. It is now clear that the Sufis are performing the most virtuous deed in reforming the youth."[44]
Subḥāna Rabbika Rabb al-ʿIzzati ʿammā yaṣifūn, wa-salāmun ʿalā'l-mursalīn, wa'l-ḥamdu li-llāhi Rabb al-ʿālamīn.