Sufizm??????? Where it came from?????

[nobody]

In the name of Allah.

Assalomu Alaykum Dear Brothers and Sisters.

I see here some misunderstandings about sufism and sufiys. Here you are some articles about it, which i hope by the grace of Allah swt you will have an idea what is what.

Excuse me for my posting just article written by others, not my own words. I am very busy nowadays, and if you have any questions i'll try to answer in my best and also i'll post my own opinion ( which does not differ from below article)
inshAllah, when i'll find some free time.

The Origins of Sufism

Like many other Sufi doctrines, pantheism is adopted from man-made religions and philosophies, as confirmed by S.R. Sharda in his book Sufi Thought; “Sufi literature of the post-Timur period shows a significant change in thought content. It is pantheistic. After the fall of Muslim orthodoxy from power at the center of India for about a century, due to the invasion of Timur, the Sufi became free from the control of the Muslim orthodoxy and consorted with the Hindu saints, who influenced them to an amazing extent. The Sufi adopted Monism and wifely devotion from the Vaishnava Vedantic school and Bhakti and Yogic practices from the Vaishnava Vedantic school. By that time, the popularity of the Vedantic pantheism among the Sufi had reached its zenith.”

It is quite obvious that the Sufis did not develop their thoughts independently. Christianity and the worldly religions had their impact on Sufi doctrines. “At the beginning of the ninth century,” N. Fatemi elaborates, “the Sufis developed an ecumenical doctrine based on the idea of Zoroastrianism, Buddhism, Judaism, Christianity, Neo-Platonism and Islam.

Sufism regards all religions as more or less perfect shadowings forth all of the great central truth which they seek fully to comprehend, and consequently it recognizes them as good, in proportion to the matter of the truth they contain.”

Ibn Arabi the most infamous Sufi philosopher, including most of his heretical ideas in his book, The Bezels of Wisdom, which he alleged was given to him by the prophet Muhammad (pbuh). He wrote: “ I saw the Prophet in a visitation granted to me in the latter part of Muharram in the year 627 A.H, in the city of Damascus. He had in his hand a book, and he said to me, ‘This is the book of Bezels of Wisdom; take it and bring it to men, that they might benefit from it.’”

Suffice it to say that the Prophet (pbuh) has been in his grave since the moment his honourable body was laid in it, a fact agreed upon by all Muslim nation, and that it was never reported that he made any visitation to any of his companions, let alone those who came six centuries after him.

Abu Hurairah reported that the Prophet (pbuh) said: “I am the most eminent of the children of Adam on the Day of Judgment, and the first from over whom the grave will cleave asunder, and the first intercessor, and the first whose intercession will be accepted (by Allah).”
In the Bezels of Wisdom, Ibn Arabi presents certain aspects of what he terms “Divine Wisdom,” as he conceives it, in the lives and persons of 27 prophets mentioned in the Qur’an. The contents of this book are best described by its translator, R. W. J. Austin. He says in his introductory note to chapter III:

“This chapter is the most difficult and controversial of all the chapters in the book, by reason of the unusual and extraordinary interpretation of the Qur’an that feature in it. Certainly, from the standpoint of the exoteric theology, Ibn Arabi’s approach to the Qur’anic material in this Chapter is at best reckless, and at worst flagrantly heretical.”

This Chapter deals with the surat Noah, one of the five Apostles who were endowed with earnestness, constancy and patience. He made sincere efforts for 950 years to persuade his people to abandon worshipping idols and worship Allah alone, to no avail. Finally, the Messenger of Allah Noah, peace be upon him, prayed to Allah to punish his stubborn and heedless people.
Allah responded by drowning Noah’s people in the flood in this world, and condemning them to Hell-Fire in the next, a punishment fitting their crime. But Ibn Arabi interprets the relevant verses of surat Noah in the most outrageous fashion, since he suggests meanings diametrically opposed to those accepted by all Muslim scholars. He interprets the “wrongdoers,” “infidels” and “sinners” in surat Noah as ‘saints and gnostics’ drowning and burning not in the torment of Hell, but rather in the flames and water of knowledge of God. Ibn Arabi regarded the idols worshiped by Noah’s people as divine deities. Allah condemned their deeds saying: (meaning) “And they (Noah’s people) said, ‘Do not abandon your gods, neither Wad, Suwaa, Yaghooth, Ya’ooq nor Nasr.’” (71.23), on which Ibn Arabi commented: ”If they (Noah’s people) had abandoned them, they would have become ignorant of the Reality to the extent that they deserted them, for in every object of worship there is a reflection of the Reality, whether it be recognized or not.”

The “Reality” to which Ibn Arabi refers is nothing but the divinity of his pantheistic beliefs. Yet his disciples, the Sufis, still argue that their doctrines are based on the teachings of Islam. However, the fact remains that their cardinal doctrines are not far from the Christian doctrine of the incarnation, promoted by Mansour Al-Hallaj, one of the infamous Sufi leaders, who was crucified for claiming identity with God. ”I am He whom I love,” he exclaimed, “He whom I love is I; we are two souls co-inhabiting one body. If you see me you see Him, and if you see Him you see me.”

[Dani]

go to http://www.sufism.ru or org

[nobody]

The Fundamentals of Sufism

Sufism is a schism developed during the fourth century of Hijrah, exploited by the deviationist sects, the Batini (clandestine) sects and the rest of enemies of Islam, such as the jews, the Magians and the Crusaders, to undermine Islamic aqeedah (dogma) and Muslim Unity.

"Sufism", states the renowned Shaikh Abu Bakr al-Djaza'iri, "is a shameful deception which begins with dthikr (chanting the name of Allah) and ends with disbelief. Its outward reality forsakes the commands of Allah."

In order to explore Sufism in depth, its fundamentals must first be scrutinized, the better to caution the Muslim ummah against falling into the snares of this innovation, since the number of promoters and advocates of Sufism is increasing. Freemasonary is a likely advocate of Sufism today, in an attemp to counter the feared awakening of interest among Muslim youth in pure Islam, based on the Book of Allah and the Sunnah of His Messenger Muhammad (pbuh). The enemies of Islam dread the wide consequencies of such revival, because it affects all the Muslim world and diminishes their influence.

The following (in subsequent posts) are the most important fundamentals of Sufism judged by the Qur'an and Sunnah, so that Muslims can tell for themselves how devastating it is to the Muslim ummah.

[naughtyboy]

salom do'stlar bu masalada ham o'z fikri ojizimni bayon qilishga ruhsat bering!!!

Payg'ambarimiz SAV paytlarida MAsjidi NAbaviyda Ahl Al Suffa bor edi. ular janglarga payg'ambarimizning ruhsatlari bilan qatnashmas edilar. ularning asosiy vazifa Allohga ibodat va Duo edi. undan tashqari ular asosan Payg'ambarmizning tabarruk hatti harakatlari va yurish turishlarni kuzatip kelajak avlodga ya'ni bizgacha yetib kelishiga katta hissa qo'shdilar. eng ko'p hadis va sunnat rivoyat qilgan ham ular edilar. Boshqalar qurol bilan jihod qilgan paytta ular ma'nan qalam va aqllari bilan jihod qilar edilar. Payg'ambarimiz SAVdan eng ko'p hadis rivoyat qilgan Abu Hurayra RA ham Ahli Suffadan edi.

Hammaga salomlar :(

[sherzodr]

nobody, :), I'll be waiting for subsequent posts since the question hasn't been answered yet. Very interesting indeed. The days I was addicted to classical literature, I did some research and projects on Suffism. Following are the snapshots:

So'z boshi
Mansur Hallojning qatl qilinganidan so'ng, uning tanasidan oqqan qon yerda "La Ilaha Illolloh" degan shaklni yaratadi. Xalq imomning yangliship fatvo berganligini anglab, Imomning kulbasiga borishadi, va voqeani gapirib berishadi. Imom huddi hech narsa bo'lmaganday, siyohdonini yerga bo'shatganda, siyoh ham "La Ilaha Illolloh" shakliga keladi ??? (let you decipher it)

"So'fi" so'zining leksik mazmuni
Men so'zning 5 xil ma'nosini topganman. Shulardan xozir esimda borlari:
*So'fi -> suf, dono so'z (faylasuf va falsafaning o'zagi
**So'fi -> Tuya terisidan tikilgan chakmon. O'ta dag'al bo'ladi. So'filarning aksariyati shu chakmon kiyganliklari haqida ham aytib o'tiladi
***So'fi -> supa, munoza qilinadigan go'sha.

So'fiylikning ildizi haqida birinchi so'z
So'fizmning kelib chiqishi haqida turlicha fikrlar bor. Shulardan eng ko'p uchratiladigani, "siyosiy norozilik harakati". Musulmon hokimlarning siyosatidan norozi bo'lgan ayrim ulamo, 'boycott' e'lon qilib, bu dunyodan kechishadi. O'zlarini Ollohga bag'ishlashadi. Bu dunyoda yoru-do'stlarning vaslidan umid uzib, "yagona do'stim ham, yorim ham Ollohdir" degan shior bilan o'z umrlariga o'zgarish yasashadi. Tarixdan bu harakatning ilk boshlagan shaxs ayol kishi bo'lgan (yanglishmasam ismi Zulfiya... esimdan chiqipti :( ). U bu dunyoni tark qilib Ollog (svt) vasliga yetishishga intilgan. Uning mashhur ko'chirmalaridan (sitata): [U]Menga sening jannating kerak emas. Ibodatimning sababi sening do'zaxingdan qo'rqqanim ham emas. Agar o'shalar dip senga ibodat qiladigan bo'lsam, meni do'zaxingda yondir. Ammo meni vaslingga tashna qilma[/I].

Ushbu harakat vakillaridan Ahmad Yassaviy (gabrlari munavvar bo'lsin) ni ham eslab o'tishimiz mumkun.

Zikr bilan boshlanib, shirk bilan tugaydi
Shu narsaga ham e'tibor beraylikki, so'filar "besh vaqt namoz" ga ishonishmagan. Ramazon ro'zasini ham "tan olishmagan" Unga ishonganlarning nomini "Zohid" qo'yishgan.Jannat bog'laridan sen o'tir, zohid
Bixisht sanga bo'lsin, manga mayxona kerak Shu bilan birgalikda, so'fiylarning o'zlarining avvaliga zohid bo'lishganin nazarda tutsak, shayx al-Jazoiriyning "Zikr bilan boshlanib, shirk bilan tugaydi" degan gapida ma'no topilib qoladi. Albatta, bu oddiy olomonning nazarida to'g'ri xolos. Aslida so'fiylikning ancha yuqori darajadagi "Zokir"lik ekangligi ko'pchiligimizga sir emas.

Xo'sh, ular nima uchun Islomning ustunlariga bo'yin sunishmagan? Zero ularning har bir nafasining o'zi zikr bo'lgan! Hatto temirchining do'konidan chiquvchi sas ham ularga ollohni eslatgan, "Yo huu" dep raqsga tushib boshlashgan; huddi mast odam kabi, ko'zlariga qizil kelgan.

Uni to'liq anglash uchun esa, Farididdin Attorning (qabrlari munavvar bo'lsin) "Ilohiynome" asarini o'qishni tavsiya qilardim (fors tilida). Unda Mansur Hallojning hikoyasiga ham juda chiroyli izohlar beriladi. F.Attorning nima sababdan "so'filik chakmoni"ni kiyganligi haqida ham gapiriladi ( o'shatida yig'lavorasiz ). So'fiylikning sifatlari haqida gapirilib, mashxur shayxlar hayotidan hikoyalar keltiradi.

Ooops, voqtim qomadi. Keyingi qismgacha :)

[nobody]

Assalomu Alaykum ( to whom it concerns).

Dani , sorry , i haven't read the site you suggested, because of time lack. Could you please yourself bring the sitates from that website and explain it what it claims.

naughtyboy... "Payg'ambarimiz SAV paytlarida MAsjidi NAbaviyda Ahl Al Suffa bor edi. " Kechirasizu siz bu gapni kaerdan oldiz? Man bu gapni birinchi marta eshitib turibman. Kachondan beri Islomda odamlarni tabakaga bolishadigan bolib kolishdi? Kachondan beri bir guruh musulmonlarga jihodga borishga ruhsat berilmaydigan bolib koldi? Iltimos, shu gapingizga Qur'oni Karimdan yoki Hadisi Sharifdan isbot keltirib otsangiz yahshi bolardi. Chunki, sababini oziz bilasiz. Islomda Qur'oni Karim va Hadisi Sharifdan tashkari narsalar Bid'at hisoblanadi. Lekin Islomda hamma bir hil. Men uchun farz bolgan narsa siz uchun ham farz. Endi , Paygambarimiz Rasulilloh SAW ning jihoddan kimlarga kolishga ruhsat berganligiga kelsak. Rasullilloh SAW jihoddan kolishga doimo kasalvand, jangga yaroksiz bolganlargagina ruhsat berganlar. Ayrim hollarda, shu kasallarga karab turuvchilarga ham ruhsat berganlar kolishga. Masalan Ali (ra)ni kaysidir jihodga bormasligiga ruhsat bergan Paygambarimiz SAW, Fotima (ra) kasal bolib kolganda, unga karab turish uchun.
Boshka hollarda musulmonlar hech kanaka toifalarga bolinmagan. Umuman Islomda Musulmonlarni toifaga bolish yok. Yana , ular Rasulliloh SAW ni yonlarida yuruvchi sahobalra bolar ekanu nimaga ular nimaga Paygambarimiz bilan birga jihodga chikmas ekanlar??? Nima jangu jadaldagi Paygambarimizni sunnatlari kerag emasmi ekan? Yo bizgacha Jihod haqidagi hadislar etib kelgan emasmi? Ozi umuman, kaerdan chikkan gap bu, bir musulmon o'lib ketaveramishu jangu jadalga chikib, ikkinchisi uyida o'limdan korkib pisib otiraveramish?????? Yana bu koidani musulmonchilikka togri kelmasligiga karang. "Qirq yil qirg'in bolsa ham ajali etgan o'ladi" degan gapni eshitganmisiz Birodari aziz. Nima kelib kelib sahobalar taqdirga ishonmasmi ekan ( Astag'furilloh). Ahir hamma biladiku, uyingda pisib yotasanmi yo jangga chiksanmi ajali etgan oladi. Tamom Vassalom. Hech kanaka odamlarni ajratish yok Islomda.

Yoki Abu Hurarya (ra) ni " Manga va yana bir toda manga ohshagan musulmonlarga palon jihodga Paygambarimiz ruhsatlari bilan chikmadik " degan hadislari bormi? Kizik man hali shu vaqtgacha bunaka Hadis eshitganim ham yok, okiganim ham. Balki siz bilsangiz aytib otarsiz a?

[nobody]

Dear Sherzod! The question was answered. Read my second post. Sufism is a schism developed during the fourth century of Hijrah, exploited by the deviationist sects, the Batini (clandestine) sects and the rest of enemies of Islam, such as the jews, the Magians and the Crusaders, to undermine Islamic aqeedah (dogma) and Muslim Unity.

For my own opinion about sufizm , i'd prefer to answer in Uzbek, because i am not good in English, and can make mistakes in expressing my opinions

Ha togri Sherzod, "sofi" sozining ma'nolaridan biri bu " juldur kiyim". Umar (yoki Abu Bakr) (ra) davrida bir toda juldur kiyimliklar Yamandan Ka'bani haj kilgani kelishadi. Shunga Halifa (ra)
hayron bolib , ulardan "Sizlar kimsizlar" deb soraydi. Ular bolsa " bizlar ozini Allohga bag'ishlaganlarmiz, tarki dunyo kilganlarmiz" deb javob berishadi. Shunda Halifa (ra) juldur kiyimdakilarga " Yok sizlar dangasa, ishyokmasizlar" deb javob beradi. Ha haqiqatdan ham ular dangasa, ishyokmaslar hisoblanadi. Islomda hech kimga tarki dunyo kilishga ruhsat berilmagan HECH KIMGA, HECH KIMGA TARKI DUNYO KILISHGA RUHSAT YOK . Agar gapimga qarshilar bolsa bemalol Qur'oni Karimdan yoki Hadisi Sharifdan isbot keltirib , gapmini hatoligini isbot qilsin. Agar tarki dunyo qilishga ruhsat berilganda edi, Rasullilloh SAW tarki dunyo qilgan bolar edilar. Nimaga Rasullilloh SAW tarki dunyo qilmadilar. Doimo , qanday ahvolda bolishidan qattiy nazar, qaerda bolishidan qat'iy nazar, kim bilan bo'lishidan qat'iy nazar Rasullilloh SAW doimo musulmonlarni orasida bolganlar, sahobalar bilan bolganlar. Har qanday holatda ham bu dunyodan buttunlay voz kechib yubormaganlar. Agar Alloh Ta'olo arki dunyo qilishga ruhsat berganida edi, yo Rasulliloh SAW yoki Chahoriyorlar (ra) yoki Sahobai ikromlar (ra) tarki dunyo qilar edi.

[nobody]

So'fizmning kelib chiqishi haqida turlicha fikrlar bor. Shulardan eng ko'p uchratiladigani, "siyosiy norozilik harakati". Musulmon hokimlarning siyosatidan norozi bo'lgan ayrim ulamo, 'boycott' e'lon qilib, bu dunyodan kechishadi. O'zlarini Ollohga bag'ishlashadi. Bu dunyoda yoru-do'stlarning vaslidan umid uzib, "yagona do'stim ham, yorim ham Ollohdir" degan shior bilan o'z umrlariga o'zgarish yasashadi.
LOL, LOL, LOL, LOL......
Boycot e'lon kilib, bu dunyodan kechishadi deng, hokimlarni siyosatidan norozi bolishadi deng, yana bir marta LOL ( no offence). Nima ularni korgan qiyinchliklari Rasullilloh SAW va Sahobalar (ra) qorgan korguliklardan ham yomon ekanmi? Hechamda. Uni 1% ga etmaydi. Ha yahshi etdi ham deylik. Nima Qur'oni Karimdan "Hokimning siyosati yokmasa bu dunyodan kech " degan eri bor ekanmi? Yoki "yagoa dostim ham, yorim ham Alloh SWT" deb osmonga qarab yotsa hamma narsa joyiga tushib , odamlarga insofga kep qolarmikan. Hechamda, qaytanga teskarisi bolishi mumkin. Har bir musulmon " ana menga hokim sug'um qildi " deb tarki dunyo qilaverganida, bu dunyoda musulmon qolmas edi...
Alloh Ta'oloning Ulug' Kitobi Qur'oni Karimda va Payg'ambarimiz Rasullilloh SAW Hadislarida Alloh SWTning vasliga qanday qilib etish mumkinligi aytib otilgan. U erda hech qanaqa "tarki dunyo qilish, dostu birodarlardan voz kechish, besh vaqt namozni tark qilish , ro'za tutmasganlar Mening (Alloh SWT) vaslimga erishadi " degan gap yok.

Yana, sufiylar Alloh Ta'oloni hamma narsadan oshiq sevishini, uni ozini yori sifatida bilishlarini da'vo qilishadi. Nima qaysi so'fiyni Alloh SWTga bolgan sevgisi Rasullilloh SAW ni yoki Sahobalar (ra)ni sevgisidan otrik ekan? Rasullilloh SAW " Alloh (jj) haqida eng ko'p bilguvchi menman, zero undan eng ko'p qorqadigan ham mendirman " deganlar. Qaysi so'fiyni bilimi Payg'ambarimiznikidan ortiq ekan? Dunyodagi hamma sofiylarni bilimini yig'ib kelsa , bitta Sahobani bilimiga ham teng kelmasa kerak menimcha.

Yana oz moz juldur kiyim masalasiga tohtalib otsak. Islom bu ozodalik dini. Iloji boricha, qo'ldan kelgancha har bir ozini musulmon hisoblagan banda o'zini ozoda saqlashga harakat qilishi kerak. Sochini ham toza saqlashi kerak, kiyimini ham, tirnoqlari ham olingan bo'lishi kerak va hk va hk. Nima osha juldur kiyimdagilar qaysi biriga amal qilishgan ekan? Alloh SWT Odamzodni bu dunyoda YASHASH uchun yaratdi, tarki dunyo qilish uchun emas. Odamga oshab yashash uchun, hayvonga ohshab yashash uchun emas, O'zining qonun qoidalariga bo'ysinib yashash uchun yaratdi, pala partish, tartibsiz yashash uchun emas.

Yana bir sitata:
Shu narsaga ham e'tibor beraylikki, so'filar "besh vaqt namoz" ga ishonishmagan. Ramazon ro'zasini ham "tan olishmagan"
LOL, LOL, LOL, LOL.... (no offence to anybody)

Alloh SWTni sevarmishu uni Buyrug'ini bajarmasmish. Nima Rasulllilloh SAW besh vaqt namozni majburlikdan o'qiganmi? Yoki ular (sofiylar, darveshlar) Sarvari Olamdan aqlli bop qolganmikan? Hechamda. Yoki Alloh Ta'olo "besh vaqt namozni faqat Hohlagan odam o'qisin, ro'zani hohlagan odam tutsin, manga farqi yoq, baribir besh vaqt namoz o'qigan bilan o'qimagan teng... " deb qoygan eri bormi????? Yo bo'lmasa Alloh Ta'olo biror narsani Farz qilganida uni o'zini sevmaydiganlarga Farz qilib, boshqalarga Farz
qilmabdimi? Hechamda.

[nobody]

Albatta, bu oddiy olomonning nazarida to'g'ri xolos......

LOL, LOL, LOL, LOL........

Qachondan beri Islom har hil odamlar toifasi uchun har hil ma'no kasb etadigan bop qolibdi?????? Islom hamma uchun bir hil, olim uchin ham dehqon uchun ham, Ulamo uchun ham o'qimagan uchun ham, OLOMON uchun ham, podshoh uchun ham. Ya'ni aytmoqchimanki, Islomning qonun qoidalari hamma uchun bir hil.
Islomda " Bu narsani oddiy olomon tushunmaydi " degan gap soz yoq. Men uchun to'g'ri bolgan narsa hamma uchun to'g'ri. Agar bir gapni aytish yoki bir ishni qilishga menda ruhsat yokmi, boshqaga ham ruhsat yoq, tamom vassalom. ( albatta sharoitlar bir hil bolganda). Demak, olomon uchun shirk bolgan narsa , bitta odam uchun ham shirk. Bu har hil Falsafiy qarashlar Bid'atdir. " Mahabharata" yoki " Ramayana" ni korgan bolsangiz kerak. Etibor berib qarasang, bir to'da falsafiy qarashlarga to'lib toshib yotibdi, odamlarga 1 tiyinlik foydasi yoq. Yana ana shu Falsafani teskarisiniyam bemalol isbotlash mumkin, qolingda daliling bolsa va gapu sozga chechan bolsang bolgani. Yana, Hristianlikda ham etibor bersangizlar "oddiy odamlar uchun tushunilishi qiyin bolgan narsalar" to'lib toshib yotibdi. LOL. Odamlarni toifalarga bolish. Bu haligi Hindistonda bitta din boru, Hinduizmmi yo Buddizmmi yo ikkalasida hammiey, shunkada odamlarni kastalarga bolish, shuni huddi ozi. Olomon tushunmaymish, sofiylar tushunamish, LOL, LOL. Nima bir odamni ikkinchi odamdan ortiq yo kam eri bormikan? Ishqilib, shu va shunga ohshash BID'ATLAR ko'p kirib kelgan Islomga Hinduizm, Buddizm, Hristianlik, Zardushtiylik va hk. lardan. Har hil odamni toliqtirib tashlaydigan, yo'ldan ozdiradigan, boshini aylantirib qo'yadigan, kundalik hayotda 1 chaqaga arzimaydigan, teskarisini ham bemalol isbotlab boladigan bunaka falsafalar Islomga YOT hisoblanadi.
Islom bu oddiy,hamma tushunadigan, hamma uchun bir hil, odamdan o'zini qo'lidan kelmaydigan ishni talab qilmaydigan din, yani hayot yolidir. Islomda to'g'ri ma'nodayam, ko'chma ma'nodayam ayolni Yaratguvchiga tenglashtirishga ruhsat berilmagan. Yoki Mashrabning bitta misrasi bor:
Ibrohimdan qolgan eski uy menga ne kerak.. degan. Esimda bolsa Mashrab aytgan shu misrani. "Ibrohimdan qolgan eski uy" bu Qa'batullohdir. Bilmadim shoir nimani kozda tutgan, lekin nima Ibrohim (as) yoki Muhammad SAW dan aqlli deb hisoblaydimikan o'zini? Yoki Muhammad SAWga Farz bolgan narsa unga Farz bolmay qolibdimi?

[nobody]

Sofizm haqida, uni turli hil Bid'atlariyu, Islomga yot unsurlari haqida yana 1 sutka tohtamasdan yozishim mumkin. Prosto, hozir bir vaqtim bop qoldi shunga hammasini yozib qoya qolay deb oylagandim. Yoq baribir ulgurmadim. Hudo holasa, keyingi safar. Mani gappimdan faqat bitta hulosa chiqaring Birodar, iltimos. Sofizm yoki shunga ohsgagan oqimlar, yonalishlar, harakatlar hammasi Bid'at. Alloh Ta'olo Qur'oni Karimda aytganidek, musulmonlar 73 ta firqaga bolinadi, shulardan faqat 1 tasigina najot topadi. Islom bu oddiy kundey yorug' , sutdek oppoq , buloq suvidek toza din. Unga hech kanaka tushunib bolmaydigan falsafalar, turli hil ko'chma ma'nolar (bir gapni aytib uni teskarisini da'vo qilish), odamlarni tabaqaga bo'lish, turli hil odamlar uchun turli qonun qoidalar tuzish va hk.lar hammasi yot narsa.

Alloh SWT hammamizni Iymonimizni mustahkam qilsin va turli hil Bid'atlardan saqlasin.

Hammaga Omad Birodarlar.

InshAlloh hali davom qilaman nasib qilsa.

Sincerely Yours
nobody.

[naughtyboy]

Assalomu Alaykum Ya Ayyuhal Ihvan!!!

do'stim sizning birorta hadisni eshitmaganligiz uning yo'qligiga dalil bo'laolmaydi. yoki biror hadisning mavjudligi sizning ma'lumotingizga munhasir emas.
va man Sahobai Kiromga tuhmat (Alloh muhofaza etsin) qilish uyoda tursin ularni ismini Tahoratsiz aytishga uyalaman.
shu bilan birga biror narsa aytar ekanman men ham biror dalil va hujjatga tayangan holda aytaman. Ahli Suffa ga keladigan bo'lsak. ularning vazifasi ham jihod edi. Kimning haddi bor ki Jihod faqat Harb va jangu jadaldan iborat deydi. Rosuli Akram SAV bir g'azodan qaytib Madinaga kirayotgan paytlarida "endi Jihodi Sag'ir Jihodi AKbarga keldik" ma'nosida so'z aytdilar. demak Jangu jadal jihodi sag'ir va Nafs bilan mujodala, ilm olish va o'rgatish esa Jihodi Akbar hisoblanadi.
Ahli Suffa haqida batafsilroq va "dalillar" bilan Janobi Allohning Izni bilan eng qisqa muddat ichida o'yliman ki sizga ma'lumot beraman.

oxirgi duoga men ham bikullli surur Omin deyman
Hurmat bilan ,

[Dani]

Selected and Translated by Kabir Helminski

ISLAM began as something strange, and it will become thus again, as it was at the beginning.
Blessed, therefore, are the strangers.
(He was asked who the strangers are:)
The strangers are those who restore what the people have corrupted of my law,
as well as those who revive what has been destroyed of it.

You will not enter paradise until you believe,
and you will not believe until you love one another.
Let me guide you to something in the doing of which you will love one another.
Give a greeting to everyone among you.

I was delegated as a prophet to perfect moral virtues.

Good character is half of faith.

God is merciful to those who show mercy to others.

Power consists not in being able to strike another,
but in being able to control oneself when anger arises.

Honor your children and thus improve their manners.

The three best things:
to be humble amidst the vicissitudes of fortune;
to pardon when powerful;
and to be generous with no strings attached.

Whoever does not express his gratitude to people will never be grateful to God.

The best people are those who are most useful to others.

Living among others is a cause for blessing,
while seclusion is the cause of torment.

Happy is the person who finds fault with himself
instead of finding fault with others.

From morning until night and from night until morning
keep your heart free from malice towards anyone.

A perfect Muslim is one from whose tongue and hands mankind is safe.

Islam is purity of speech and hospitality.

Every religion has a distinctive virtue
and the distinctive virtue of Islam is modesty.

Greet those whom you know and those whom you don't know.

When asked what was most excellent in a human being, he answered,
"A friendly disposition."

The best of God's servants are those who when seen remind you of God;
and the worst of God's servants are those who spread tales
to do mischief and separate friends, and look for the faults of the good.

Whoever believes in one God and the Hereafter,
let him speak what is good or remain silent.

He is the best Muslim whose disposition is most liked by his own family.

Respect the guest and do not inconvenience your neighbors.
The faithful are as one person.
If a man complains of a pain in his head, his whole body complains;
and if his eye complains, his whole body complains.

He is not of us who is not affectionate to the little ones
and does not respect the reputation of the old.

Truly, the farthest seat from me on the day of resurrection will be
the garrulous, those who talk glibly, and those who talk tall.
And who is it that talk tall? The vain-glorious.

God is gentle and loves gentleness.

Inscribed on the prophet's sword:
Forgive him who wrongs you; join him who cuts you off;
do good to him who does evil to you;
and speak the truth even if it be against yourself.

Whoever restrains his anger when he has the power to show it,
God will give him a great reward.

Backbiting is more grievous than adultery,
and God will not forgive the backbiter until the one wronged has forgiven him.

Keep yourselves far from envy, because it eats up and takes away good actions
as fire consumes and burns the wood.

What actions are most excellent?
To gladden the heart of a human being,
to feed the hungry, to help the afflicted,
to lighten the sorrow of the sorrowful, and to remove the wrongs of the injured.

[nobody]

Assalom Alaykum.

Brother Dani. Well nice Hadiths, but i couldn't find any relationship between them and sufizm.

Qadrli Naughtyboy. Gapingizga 100% qoshilaman. Mani biror narsa bilmasligim yoki eshitmaganligim aslo shu narsani yok degani emas.
Eng birinchidan man Jihod faqat jangu jadaldan iborat demaganman, demayman ham hech qachon.

Hop aytaylik, sahobalar orasida ahli suffa bolgan ham deylik. Hosh nima kipti? Ularni sufizmga qanday aloqasi bor? Nima osha sahobalar dunyoni tark qilishgan demoqchimisiz? Ha ularga Paygambarimizni sunnatlarini keyingi avlodga etkazish yuklatilgan deb ham tasavvur qilaylik (lekin man hozirgacha bunaqa gap eshitmaganman, bu ish avtobazani qorovulchiligi emaski ma'lum bir odamga topshirilib qo'yilib , boshqalarga boshqa ish buyurilsa). Ha aynan Rasullilloh SAWni sunnatlarini etazish topshirilgan, odamlar har hil Bid'atlarga qoshilib ketmasin deb, ozlaricha dinga har hil oqimlarni tiqishtirmasin deb, ozlaricha har hil narsalarni o'ylab topmasin deb. Buni hamma biladi. Hosh shu gaplarni sufiylarga nima aloqasi bor? Agar judaaaaaa sufiylarni oqlomoqchi bolsangiz, iltimos, eng birinchi postdagi Inglizcha maqolaga javob yozsangiz, yoki ikkinchisiga ( men post qilgan). Osha erda aniq tushuntirilgan sofizm qaerdan , kimlar tomonida , qanaqa kelib chikkanligi.

[nobody]

Mansur Hallojning qatl qilinganidan so'ng, uning tanasidan oqqan qon yerda "La Ilaha Illolloh" degan shaklni yaratadi. Xalq imomning yangliship fatvo berganligini anglab, Imomning kulbasiga borishadi, va voqeani gapirib berishadi. Imom huddi hech narsa bo'lmaganday, siyohdonini yerga bo'shatganda, siyoh ham "La Ilaha Illolloh" shakliga keladi (let you decipher it)

Ok, i'll try to do it.
Sherzod, first of all i am not good in relegous knowledge, but i'll try to decipher it according to my knowledge, and i don't claim it to be right. And may Allah (SWT) forgive me if i do it wrong.

Yahshisi O'zbekchada qilaman.

Hammamiz bilamiz odamni qoni uni yuragidan otadi, yani yurak bu motor qonni aylantirib turadigan. Bu erda qonni " La ilaha illAlloh" deb yozishida menimcha quyidagicha ma'no bor. Hallojning yuragi shu daraja Alloh SWT ishqida yonganki, uni ana osha yuragidan har kuni o'tib turadigan qoni uni tanasidan ozod bolib tashqariga chiqqanda ham shu gapni takrorlayveradi. Ya'ni Halloj uchun boshqa narsa yoq bu dunyoda. Hatto ozi o'lgan bo'lsa ham, uni tanasing qismlari (ya'ni masalan uni qoni) " La ilaha illAlloh" deyishdan tohtamaydi. Endi imom masalasiga kelsak, imomni Alloh SWTga bolgan sevgisi shu daraja kuchliki, u nafaqat ozini tanasidagi azolari, hatto qo'liga olgan narsasi ham beihtiyor "La ilaha illAlloh" deb yuboradi. Endi bu ikkisini solishtiramiz. Ha haqiqatda Hallojning Alloh SWTga bo'lgan sevgisi shu daraja kuchli bo'lishi ehtimoldan holi emas. Lekin imom aytayaptiki " Meni Alloh SWTga bolgan sevgim Hallojnikiga qaraganda ham shu daraja ortiq, shu daraja kuchli bolishiga qaramay, Bilimim unikidan qanchalik yuqori bolishiga qaramasdan, men HECH QACHON Ibn Halloj aytgan gaplarni aytmayman, u Da'vo qilgan narsarni da'vo qilmayman, uningdek kufrga berilmayman..... " Chunki Islomda Hech kim bilmaydi Ohiratda nima bolishini. Bu dunyoda qanday yashashidan qattiy nazar hech kim "men jannatga kiraman va Alloh Ta'oloni visolini koraman, u bilan birga bolaman", yoki " men dozahga kiraman " deyolmaydi. Bu narsa g'ayb va faqatgina Alloh SWTga ma'lumdir. Bu narsani odamzod yoki ilmsizlikdan qilishi mumkin, yoki ozini g'oyatda bilimdon hisoblab, yoki ozini Alloh swtning eng sevikli bandasi hisoblab KIBRga berilib aytishi mumkin. Ya'na Hudo biladi.

And Allah knows the Best.

May Allah (jj) guide all of us.

Sincerely Yours
nobody.

P.S. I don't claim that my description is right on 100%. May Allah swt forgive me if i did wrong.

[nobody]

Naughtyboy. Men Sahobalarni ismini ham, Rasullilloh SAWni ismini ham, hatto Alloh Ta'oloni ismini ham tahoratsiz aytaveraman ( Alloh Ta'oloni ozi kechirsin agar shu ishim gunoh bo'lsa). Lekin men iloji boricha o'zimni Bid'atdan saqlashga harakat qilaman. Chunki Bid'at Shirkka olib boradi ( Hudoyim o'zing saqla). Shirk bu kechirilmas gunohdir.

P.S. Shirk- bu kechirilmas gunohdir. Faqatgina chin ko'ngildan tavba qilib, keyin yana shuni yena takrorlamasagina Alloh Ta'olo kechirishi mumkin. Gapimga ishonmaganlar bemalol tekshirib ko'rishi mumkin. bu erga kelib menga da'vo qilishdan oldin, oz moz kitob oqishni maslahat beraman.

JazakAllohu hairan

Sincerely Yours
nobody

[naughtyboy]

Assalomu Alaykum.
avval etganimde ashabi Suffa Haqidagi Sahihi Buhoriy 7 jild 62-63 betlardagi satrlarni aynan naql qilaman"
"..... Ashabi Suffa oiladan judo g'ailay-i dunyoviyyadan ozoda va butun ma'nosi ila farog'atkor bir hayotga molik bu zumra-i muborakaning aksar vaqtlari rasuli Akram SAV ning huzurida o'tardi. doimo Rasuli Akram SAVdan ahzi fayz etar edilar. tayinlangan muallimlar marifati ila ularga Qur'an ta'limi berilardi. bulardan kamolga yetishganlari Qur'on ta'limi uchun boshqa joylarga yuborlar edi. bu jihatddan bularga "Qurra'" ham deyilar edi. Nuri Qur'onning "lamhatul BAsar (ko'z ochip yumguncha)" bir vaqt ichida ofoqi olamga intoshor etishi bi ilm o'chog'i yetishtirgan guzidalar soyasida muyassar bo'lindi. Mutavoze' va lakin fayyoz bo'lgan 400 500 raddasida doimo Qur'on ila, ijobinda G'AZO ila mashg'ul bir irfoni Qur'on QO'SHINi mavjud edi. ichlaridan taahhul qilganlar safdan chiqardi va o'rniga yangilarni bilan ikmol qilinar edi. bu yer butun ma'nosi ila layli va macconiy bir dorul ilm edi. mudovimlar na tijorat ila na san'at va na harosat ila ishtig'ol etmasdilar. maishatlari tarafi Risolat va yoki ag'niyo-i Ashab panohidan ta'min etilar edi. BU HAQIQATNI ABU HURAYRA RA, UNI GKO'P HADIS RIVOYAT QILISHIDAN SHIKOYAT ETGANLARGA QARSHI BERGAN JAVOBI CHIROYLI IZOHLAYDI: "MENING KASRATI RIVOYATIM KO'P KO'RILMASIN MUHOJIR BIRODARLARIMIZ BOZRDAGI TIJORATLARI ILA, ANSOR BIRODARLARIMIZ ESA DALA VA BO'GLARDAGI ISHLARI ILA MASHG'UL EKAN ABU HURAYRA PAYG'AMBAR SAV NING MUBORAK NASIHATLARINI YODLAYOTGAN EDI" Rasuli akram Ashabi Suffaning maishati va ta'lim va tarbiyasi ila jiuda yaqinan shug'ullanar edilar. HAtoo Sodat honalari bilan ham ikkinchi darajada mashg'ul edilar. bir karra HZ. Fotima RA qo'l tegirmoni bilan un og'itishdan charchaganini shikoyat qilib bir hizmatchi istagani da Rasuli AKram SAV "qizim nima deysan? hali hanuz Ahli Suffaning maishatini yo'ga qo'ya olmadim" degan edilar. Rasuli AKram ning hech bir mav'zilari hech bir hiroblari yo'qturki buning irodi sirasida AshabiSuffa u yerda mavjud bo'lmasin, tinglab, hifzetip boshqa ashobga bildirmasin. bu suratda ahkami Islomiyyaning hifz va naqlinda Ashabi Suffaning juda mustasno tas'irlari ko'rilgandir. Ichlarida Abu Hurayra RA kabi bo'la olmaganlar ham bor edi. Lekin boshqa qanday tadrisot ko'rsatish mumkin ki bunday kulliy va umumiy sur'atda sehiromiz bir fayz bera olgan bo'lsin?. "

boshqa bir kitobda: Rasuli Akram SAV AshabiSuffaning ahvollarini ko'zdan kechirib ularning zahmatlarini ko'rdilar. "Ey Ashobi Suffa sizlarga hushhabar ki har kim sizning shu ahvoli sifatda va holidan rozi bo'lib manga mulaqi bo'lsa u mening rafiqlarimdandir..."

Hullas do'tim mam buni biror narsani isbot qilish uchun yozmadim balki hamma uchun ma'lumot bo'lar deb yozidm. chunmk ihech kim hamma narsani bilolmaydi va uning bilmagan narsasi umuman yo'q ma'nosiga kelmaydi. men ham bu yerga kirib bilmagan ba'zi narsarimni o'rgandim . bu yerga bu narsalarni yozishimdan maqsad tortishish emas balki BILISH VA BILDIRISHDIR.

endi Ruhsatingiz bilan Mansuri Hallloj haqida bilganlarimni aytsam. uning Musulmon ekanligi aniqdir. hoh uning qoni kalimai tavhidni yozsin yozmasin. faqat uning holati ruhiyasi MAJZUBdir. ya'ni Muhabbatullohdan kelgan bir majnunlik bor unda. u "Ana Al HAQQ" degani uchun i'dom qilindi.
sal keyinro balki ALoohning izni bilan batafsil yozman

Kamoli ehtirom ila
N

P.S Do'stim OZMA-OZ kitop o'qib turaman!!!

[Dani]

Взгляд на суфизм изнутри

Существует много мнений о том, что такое суфизм (тарикат). Этому сокровенному учению Ислама посвящено большое количество статей, книг и специальных трактатов на многих языках. Однако все, что о нем написано, можно сравнить лишь с пеной в котле, где варится мясо. Истинная, глубинная сущность суфизма не подлежит открытому распространению. Если кто-то не в состоянии, например, из-за преклонного возраста или других объективных причин прибыть к муршиду (учителю) с просьбой принять его в мюриды (ученики) и получить у него задание, то он его не получит. Более того, если даже состоявшийся мюрид не может прибыть к своему муршиду и просит прислать новое задание, то и он его не получит. Сокровенные знания и опыт суфийской практики передаются только при личной встрече с учителем (муршидом). К тому же ученик (мюрид) ни в коей мере не должен быть посвящен в то, что ему еще предстоит. Поэтому даже суфий может знать о сущности суфизма лишь то, что соответствует пройденному им Пути.

Тем не менее, существует немало публикаций о суфизме, которые написаны теми, кто не прошел этот Путь от начала до конца. Это то же самое, что браться за описание технической характеристики телевизора, не зная, что он из себя представляет, или объяснять вкусовые качества персика, не попробовав его на вкус. Подобные "исследовательские труды" создают у читателей ложные представления об этом Великом учении, тем самым, нанося им непоправимый вред. Даже просветленный суфий не берется писать о суфизме без специального разрешения своего учителя, даже если речь идет только о внешней стороне учения: о его истории и общефилософских положениях суфизма.

Великий шейх суфизма Хасан-Хильми аль-Кахиби ад-Дагестани в одной из своих книг о суфизме пишет, что он написал об этом учении лишь столько, сколько ему было позволено учителем. Сложность заключается еще и в том, что многое в этом учении не поддается описанию. Есть вещи, которые суфий видит, знает, но передать не может. Представьте, например, что слепой от рождения человек спрашивает о том, что представляет собой зеленый цвет. Мы видим этот цвет каждый день, у нас такого вопроса даже не возникает, но объяснить ему, что такое зеленый цвет мы не сможем. Подобно тому, как мы, имеющие зрение, не в состоянии объяснить тем, кто от рождения зрения не имеет, многое из того, что нас окружает, так и суфий часто затрудняется передать словами то, что ему открыто. Для того чтобы открыть для себя то, что открыто суфию человеку необходимо получить особый опыт суфийской практики, обрести на этом Пути свое духовное зрение, достигнуть просветления, и вывести собственное сознание за рамки плотноматериального бытия - обрести сверхсознание.

Притча гласит, что к одному суфийскому шейху пришли ученые - алимы и попросили объяснить им, что такое суфизм. "Если Аллаху это угодно, то услышите мое объяснение…" - ответил шейх. Он пригласил их в дом и попросил подождать его, а сам удалился в отдельную комнату. Там он обратился к Аллаху с мольбой, чтобы Он забрал его душу, и тем самым избавил его от необходимости объяснять посетителям, что такое суфизм. Глубокий смысл притчи заключается в том, что невозможно передать истину, объяснить сущность суфизма даже ученым (алимам), расположенным к поиску знаний. Особое духовное состояние в суфийской практике также нельзя передать словами, поэтому суфии говорят: "Все, что можно выразить в словах - не есть суфизм".

Есть еще один аспект - когда говоришь об этом, надо знать, кто тебя слушает. Очень часто человеку, прошедшему светскую "школу" жизни, "пропитанному" этой идеологией, невозможно объяснить суфизм с чисто канонической точки зрения. Ему хочется знать и понять суфизм с позиций тех законов и знаний, по которым он живет, тех взглядов, которые ему доступны. А это вовсе невозможно по многим причинам, в том числе и потому, что законы тонкоматериального внечувственного мира совершенно не похожи на законы бытия плотноматериального мира.

Истинная сущность этого сокровенного учения Ислама открывается по милости Аллаха только тем, кто ищет и прилагает усилия, чтобы через специальную духовную практику познать суфизм изнутри. Но заниматься психотехникой суфийской духовной практики следует только под руководством опытного мастера - учителя (муршида), строго соблюдая его наставления.

[Dani]

Поэтому, дорогой читатель, не следует думать, что написанное в книгах это суфизм. Кто хочет познать истинную сущность суфизма изнутри, тот найдет суфийского шейха и станет ищущим на Пути этого Великого учения.

Может возникнуть вопрос: для чего суфизм нужен, и что он дает?

Суфизм - это сокровенное учение, превосходящее все человеческие науки, и в нем "ключ" ко всем знаниям. Оно было ниспослано человечеству Аллахом через своего посланника - Пророка Мухаммада, мир ему, как благость, чтобы поднять человека до высшего совершенства. Науки нужны человечеству для того, чтобы познать творения Всевышнего Аллаха, а суфизм открывает Путь к познанию Самого Всевышнего Аллаха, к обретению Истины. Отсюда и особый труднопостижимый уровень методологии, методов и средств практики суфизма.

Это учение - Путь постижения Истинной Реальности. В нем есть все необходимое для высшей гармонизации человеческого бытия и выведения его на уровень согласованности со всем творением Всевышнего. Это учение не только о том, кто есть человек, но и каким он должен быть в идеале. Оно дает человеку возможность дойти до запредельных таинств бытия, которые никогда не могут быть достигнуты другими средствами и методами, является единственным опытом постижения непостижимого, выводит человеческое совершенство до изначального замысла Всевышнего Аллаха. А достижение этого уровня делает человека суперчеловеком, возможности которого безграничны.

Много написано о феноменальных способностях отдельных людей, в том числе о ясновидцах и прорицателях. Но высшие способности самых признанных из них - лишь одна тысячная возможностей истинных суфиев, уровень которых недосягаем для тех, у кого эти способности раскрыты иными способами. Возможности тайных мистических учений доисламских религий также уступают в этом отношении суфизму.

Часто говорят, что феноменальные способности ясновидцев и прорицателей, например, Нострадамуса или Ванги - от Бога. Кому он дает, у того такие способности раскрываются. С одной стороны, это правда, а, с другой, - не совсем. Правда в том, что подобные способности изначально заложены Аллахом в каждом человеке, подобно тому, как у каждого есть ногти на пальцах, зубы во рту или волосы на голове. Весь вопрос в том, как эти способности раскрыть, каким образом привести к пробуждению те скрытые механизмы человеческой природы, от которых зависит их проявление. На данном этапе своей истории мы далеки от совершенства, и наши безграничные возможности находятся в состоянии дремоты, поскольку они стоят в прямой зависимости от нашего совершенства. Суфизм и является тем учением, которое в состоянии довести человека до высшего совершенства, до полного раскрытия его безграничных возможностей и вывести из мировоззренческого тупика. А возможности многих истинных суфиев настолько велики, что им доступны практически любые высшие феномены. Они в состоянии вступать в контакт с объектами тонкоматериальных миров и внеземными цивилизациями. Для них не существует временных и пространственных ограничений. Они могут влиять на любой материальный объект и подчинять его своей воле, влиять на внешнюю среду, вызывать любые природные явления, управлять колебательным диапазоном магнитного поля Земли и перемещаться, становится невидимым, одновременно присутствовать в различных местах, перевоплощаться в любую заданную форму и многое, многое другое.

[Dani]

В то же время раскрытие человеческих сверхвозможностей - не самоцель суфизма, ради этого ни в коем случае нельзя вступать на этот Великий и Сокровенный Путь. А если сверхчувтсвенные способности, проявляющиеся в ходе суфийской духовной практики, вызывают у состоявшегося уже ученика интерес, то наставник искусственно (своей волей?) избавит его от них, чтобы они не мешали его продвижению к Истине.
Но для получения и понимания высших знаний крайне необходимы и высшие способности. Тот, кто не умеет нырять и плавать - не в состоянии видеть дно озера. В суфизме есть понимание, что уникальное творение Аллаха, человек, представляет собой единство трех составляющих: плотноматериального тела, тонкоматериальной сущности ("нафс") и фундаментальной субстанции человеческого бытия - души. Нафс называется еще и "животной душой", а в современной экспериментальной науке он известен, как биополе. Он обрамляет плотноматериальное тело человека, имеет яйцевидную (суженную к ногам) форму и состоит из семи энергоинформационных слоев - "тел", каждый из которых имеет сложнейшее строение, собственную энергоструктуру, цвет (цвета нафса в целом напоминают радугу), частотный диапазон вибрации, поляризацию и др. Шесть из них связаны с нашим плотноматериальным телом некими энергоинформационными "шнурами", а места их связи имеют форму круга размером с монету и называются латаифами. Латаифы есть ключи к нафсу, через них суфий работает в начале Пути над оздоровлением, совершенствованием, гармонизацией нафса, обогащения его божественным смыслом, а наставник контролирует и направляет эту работу мюрида. В этой работе суфийскому шейху помогает его духовное зрение, дающее ему возможность наблюдать за состоянием латаифов и нафса в целом и в деталях, реально видеть происходящее в тонкоматериальной сущности мюрида. Поэтому достижение просветления и обретение высших возможностей для наставника считались желательными, хотя и необязательными.

Великий шейх суфизма Мама-Дибир аль-Рачи ад-Дагестани не оставил после себя приемника, хотя у него было несколько тысяч мюридов (учеников). По этому поводу он сказал, что среди его учеников не было такого, кто был бы в состоянии заглянуть в "Лав' аль-Махфуз" и расшифровать знания, которые там запечатлены, и что он побоялся Аллаха, постеснялся и Пророка Мухаммада дать разрешение быть наставником суфиев тому, кто не достиг этого уровня.

Из этого следует, что к кандидатам в наставники в суфизме предъявляют высочайшие требования. Известны случаи, когда из нескольких тысяч учеников наставник делал своим приемником всего лишь одного из них. В идеале суфийский муршид должен быть в высшей степени совершенным, а такое совершенство, естественно приводит к прорыву высших возможностей. Они тем значительнее, чем выше совершенство. Как, например, с развитием ребенка у него сами по себе развиваются естественные способности ходить или потреблять пищу, так и у человека по мере его продвижения к совершенству начинают сами по себе проявлятся естественные высшие возможности, заложенные в нем Аллахом.

[Dani]

Все сказанное - это лишь одна из многих сторон суфизма, которая в большей степени связана с проявленной материей. Самое главное заключается в том, что суфийская практика очищает, оздоровляет, укрепляет, гармонизирует и готовит наш "дух", а также основу нашего бытия - душу к духовному существованию после отделения от плотноматериального тела. Высшая же цель суфизма - постижение Всевышнего Аллаха и познание Истины.

Есть такая притча - один алим сказал: "Треть Корана - это тарикат". Другой сказал: "Половина Корана - это тарикат". Третий же сказал: "Оба они не правы. Весь Коран - это тарикат". В Священном Коране от начала до конца нет суфизма в виде систематизированного сокровенного учения. Но дело в том, что нельзя разделить целое: сердце, мозг, мышцы, кости и другие составляющие - все вместе представляют собой единый организм. Также и суфизм составляет единое целое со всем учением Ислама. Если вырвать сердце из организма, то оно не будет функционировать, но и сам организм без сердца будет нежизнеспособен. Поэтому нельзя, как это делают некоторые, противопоставлять Исламу и суфизм.

И еще. Можно дать человеку определенные знания по какому-нибудь предмету, например, по химии в рамках школьной программы. Может быть для него этого вполне будет достаточно. Однако, если он захочет глубже познать эту науку, ему придется более подробно и углубленно изучить ее сущность, постичь ее законы на более высоком уровне. Подобно этому Шариат является открытым учением Ислама, учением для всех и каждого. Шариат дает крайне необходимые основы духовной жизни. В то же время существуют и более глубинные уровни бытия. Для их постижения и приведения себя в состояние согласования с ними человеку необходимо углубленно и целенаправленно работать над собой. Суфизм и является тем сокровенным средством и методом постижения человеком Истины. Суфизм совершенно справедливо называют "сердцем" Ислама, "стражем" чистоты Ислама.

Для суфия, посвятившего себя Истине, у которого единственная цель - Аллах, непременным условием постижения Истины является единство Шариата и Тариката (суфизма), соблюдение Шариата в идеале. Достопочтенный суфийский шейх, кутбу, хафиз, Шуайб-афанди аль-Багини ад-Дагестани писал в этой связи о себе: "Всю сознательную жизнь я жил строго соблюдая все предписания Священного Корана и хадисов Пророка Мухаммада". Подобная, в строгом соответствии с нормами Шариата жизнь, является смыслом существования истинного суфия, поскольку это является основополагающим принципом суфизма. Поэтому закономерным является и то, что суфизм считают "стражем" чистоты Ислама.

История Дагестана, например, показывает, что Ислам имел наибольшую устойчивость и жизненность (в период активности атеистической пропаганды КПСС) в тех его районах, где были сильны суфийские традиции. Известно, что во главе борьбы за чистоту Шариата, за высокую духовность и нравственность масс, а также за свободу и независимость народов в Дагестане также находились, например, в XIX - XX веков представители суфизма: Мухаммад аль-Яраги, Джамал ад-Дин аль-Казикумухи, имамы Гази-Мухаммад и Шамиль, имам Мухаммад-хаджи аль-Согратли, Узун-хаджи аль-Сальти и многие другие. Сильные позиции Ислама в современном Дагестане также во многом обусловлены строгим соблюдением суфийских традиций и духовной активностью местных суфийских шейхов. Таким образом, жизнь подтверждает, что суфизм является действительно душой и сердцем Шариата. Они неотделимы, они одно целое и вместе составляют единый организм Ислама.

Чем скорее человечество поймет истинное место суфизма в Исламе, высшее назначение этого сокровенного учения и воспользуется этим великим даром Аллаха, тем быстрее оно совершит гигантский скачок в своем развитии, достигнет совершенства, постигнет Истину и обретет блаженный покой.

Да поможет нам Аллах в этом! Аминь!

[naughty1]

Ninth Matter

[An important, confidential matter, and a mystery concerning sainthood.](Valiylik-Avliyolik)

The largest group in the World of Islam, the people of truth and moderation, called Ahl al-Sunna wa’l-Jama‘at or Sunnis, have preserved the truths of the Qur’an and belief by following to the letter the noble Practices of the Prophet within the bounds of moderation. The great majority of the saints have arisen within this sphere. Others of the saints have appeared outside some of the principles of the Sunnis, and on a path opposed to their rules. Thus, those who have considered this group of saints have divided into two groups:

One group have denied their sainthood because they are opposed to the principles of the Sunnis. They have even gone as far as declaring some of them to be unbelievers.

The other group are those that follow them. Since they accept their sainthood, they say that “The truth is not restricted to the way of the Sunnis.” They have formed a group of the innovators and have even gone as far as misguidance. They do not know that: Every person who is rightly guided cannot be a guide. Their shaykhs are to be excused from their mistakes, because they were ecstatics, but their followers cannot be excused.

As for the middle group, they do not deny the sainthood of the saints, but do not accept their ways and paths. They say: “Their words which are opposed to the principles [of religion] were either metaphorical utterances of which the meaning is not known, or they [the saints] were in error, being overcome by their mental state.”

Unfortunately, the first group, and especially externalist scholars, have denied saints of great importance with the intention of protecting the Sunni way, and have even been compelled to accuse them of misguidance. And their supporters, which form the second group, have left the right path because of their excessive good will towards shaykhs of that sort, and have fallen into innovation, and even misguidance.

There was a situation connected with this which occupied my mind for a very long time: at a crucial time I execrated a group of the people of misguidance. Then an awesome collective strength arose in the face of my malediction; it both returned my prayer, and prevented me from repeating it.

Then I saw that facilitated by a collective strength in its wrongful activities, that group of the people of misguidance was driving forward the people, whom it had taken behind it. Since it had become combined with a desire arising not only from compulsion but from the power of sainthood, some of the believers were being carried away by that desire, looking on the group favourably and not considering it to be very bad.

When I perceived these two secrets, I took fright. “Glory be to God!” I said, “Can there be sainthood other than that of the true way? Especially a terrible current of misguidance, can the people of truth come forward and support it?” Then one blessed Day of ‘Arafa, following a praiseworthy Islamic practice, I recited Sura al-Ikhlas hundreds of times, and through its blessings the matter which was written under the name of “Answer to an important question” and, through Divine mercy, the following truth also were imparted to my impotent heart. The truth is this:

Similar to the famous and meaningful ‘story of Jibali Baba,’ which was related in the time of Sultan Mehmed the Conqueror, some of the saints are in a state of ecstasy while appearing to be rational and reasonable. Others appear to be sober and in command of their reasoning faculties, and sometimes they enter a state outside this. One class of this sort are confused and cannot distinguish between things. They apply a matter they see while in a state of intoxication to the state of sobriety. They are in error and do not know that they are so. Some ecstatics are preserved by God and do not enter misguidance on their spiritual journeying. While others are not preserved, and may be found in the sects of innovation and misguidance. It has even been thought possible for them to be among the unbelievers.

Thus, because they are temporarily or permanently in a state of ecstasy, they are like “blessed lunatics.” And because they are like blessed and free lunatics, they are not responsible. And because they are not responsibible, they are not punishable. With their ecstatic sainthood persisting, they emerge as supporters of the people of misguidance and innovation; they cause their ways to become popular to a degree, and inauspiciously give rise to some of the believers and people of truth entering them.

http://www.sozler.com.tr/risnur/letters/l26l.htm

[nobody]

Naughtyboy: ".S Do'stim OZMA-OZ kitop o'qib turaman!!!" LOL, vobsheto bu gap sizga aytilgan emas edi. Ana kordingizmi, mani nima deganimni tushunmadingiz. LOL. (hazil)
Man hozircha Uzb. da Sahih Buhoriyni faqat 4 ta jildini (tom) topganman holos, agar 7 jildi chikkan bolsa olib okib koraman. Yana Fotima RA haqidagi hadisni ham eshitganman. Lekin mani esimda kolgani boyicha bu hadis hech kanakangi ahli suffa haqida emas, balki Sabr haqida edi.

Dear Dani.
To shto vi tam post sdelali eto bred kakoyta. Ni odnogo Hadisa , daje ne govorya ob Ayate. Chisteyshaya Indiyskaya filosofiya, pod nazivaniem "kak stat' yogom". LOL , e hech bolmasa bitta hadisam yog'a mana shunaka , mana shunaka deb aytgan Rasullilloh SAW degan.
Chush kakoyta. Kajduyu predlojeniyu etogo filosoficheskogo , mistecheskogo statyu mojno dokozat neskolkami Ayatami i Hadisami shto ona ne imeet nikokogo otnoshenie k Islamu, a naoborot protivarechitsa prinsipami Islama. Ya ne sobirayus delat etogo, iz za neskolkih prichin. Vobshem ochen smeshnaya statya, kak mahabharat.Vidno shto napisana chelovekom daleko ot Islama, ili cheloveka s nekotorimi nameriniyami.
Mi je ne yogi, mi musilmani , ne ujeli tak trudno etogo ponyat??????? V Islame netu nikokogo
"sverhestestvenie veshi, kotorogo nekotorie mojet ponyat a nekotorie net".
"Суфизм - это сокровенное учение, превосходящее все человеческие науки, и в нем "ключ" ко всем знаниям. Оно было ниспослано человечеству Аллахом через своего посланника - Пророка Мухаммада, мир ему, как благость, чтобы поднять человека до высшего совершенства. "
Astag'furilloh. Tavba. Gde eto napiano shto "Суфизм - ... было ниспослано человечеству Аллахом через своего посланника - Пророка Мухаммада, мир ему...... " ???? V kakom Ayate? V kakom Hadise? Chisteyshiy Bid'at. Allah SWT poslal Islam, nikakoy sufizm.

Ey ludi , previdi hotyabi odin Hadis , skazonnim Rasullilloh SAW ob sufizme, nu hotyabe "fake Hadis" -lojniy hadis.
Otkroyte svoi glaza poshiree. Da vi shto rebyata ne videte yavneyshiy Bid'at. Takie tupie statyi.

Naughty1> The same to above. LOL: "And because they are like blessed and free lunatics, they are not responsible. And because they are not responsibible, they are not punishable. " Sorry, from which Ayat or Hadis you (or whoever wrote it) have taken it?
" Sainthood" LOL, LOL. There is no "sainthood" and "saints" in Islam. Its Cristian term. Also Indian religions also have "saints". No one can be saint. Because in Islam we say " Beayb Parvardigor", i.e. "Only God is sinless".

I c guys you deeply involved in this stuff, claiming that one cannot understand what another can understand? Isn't it BS???? At least, as i know in Islam, everybody is treated equally (of course ot including mentally sick people). Whatever i can understand another person also can understand, whatever others can understand i also can understand. One cannot be superior to other.

Be rational guys. I reccomend you to read Hadises and Qur'an instead of such stuff. ( If you have time to read such atricles about sufizm, i ADVISE you to spend it to learn about Islam, not Sufizm)

Sincerely Yours
nobody.

[nobody]

There is some articles about sufizm, which i hope help you to understand what is it.

"What is Sufism?"


Sufism is often, willfully or otherwise, reffered to by Sufis themselves, or by orientalists, as "Islamic mysticism", in order to give the impression that Islam is either wholly or partly an esoteric religion, with a set of dogmatic rituals to be understood by the elite alone, in this case, the Sufis! Unfortunately, the lack of any sound critical analysis of the subject in English language allows these orientalists to flood the English and North American book market with literature that stands unchallenged, and dupes naive Muslims into beleiving that the true salvation can only be attained by pursuing a mystical order. Their vain goal strips Islam of its universality.

True Muslims should be content with name "Muslim" given to them by Almighty Allah as he says: which means " He has chosen you (to conform to his religion) and has imposed no difficulty upon you in religion, the religion of your father Ibrahim. He named you Muslims both before (in the preceding Divine Scriptures) and in this Book." (22.78 )

Ibn Kathir claborated on this verse saying: " Allah has chosen Muslims, honoured them, and distinguished them exclusively of other nations by the most honourable Messenger and the most perfect religion, and He has not overburdened them with more than they can bear."

If Sufis insist that they are Muslims, then what is the sense of identifying themselves with Sufism rather than with Islam. The word "Sufism" was not familiar to those who lived in the first and the best three generations of as-Salaf as-Saleh (the pious predecessors) who were commended by Allah the Exalted and His Messenger (pbuh).

[nobody]

Must Read one.


Question:
What is the place of sufism in Islam? What truth is there in 'religious experiences', contacts with the Divine, etc.?
Answer:
Praise be to Allaah.
The word “Sufism” was not known at the time of the Messenger or the Sahaabah or the Taabi’een. It arose at the time when a group of ascetics who wore wool (“soof”) emerged, and this name was given to them. It was also said that the name was taken from the word “soofiya” (“sophia”) which means “wisdom” in Greek. The word is not derived from al-safa’ (“purity”) as some of them claim, because the adjective derived from safa’ is safaa’i, not soofi (sufi). The emergence of this new name and the group to whom it is applied exacerbated the divisions among Muslims. The early Sufis differed from the later Sufis who spread bid’ah (innovation) to a greater extent and made shirk in both minor and major forms commonplace among the people, as well as the innovations against which the Messenger (peace and blessings of Allaah be upon him) warned us when he said, “Beware of newly-invented things, for every newly-invented thing is an innovation and every innovation is a going-astray.” (Reported by al-Tirmidhi, who said it is saheeh hasan).
The following is a comparison between the beliefs and rituals of Sufism and Islam which is based on the Qur’aan and Sunnah.
Sufism has numerous branches or tareeqahs, such as the Teejaniyyah, Qaadiriyyah, Naqshbandiyyah, Shaadhiliyyah, Rifaa’iyyah, etc., the followers of which all claim that their particular tareeqah is on the path of truth whilst the others are following falsehood. Islam forbids such sectarianism. Allaah says (interpretation of the meaning):
“… and be not of al-mushrikoon (the disbelievers in the Oneness of Allaah, polytheists, idolaters, etc),
Of those who split up their religion (i.e., who left the true Islamic monotheism), and became sects, [i.e., they invented new things in the religion (bid’ah) and followed their vain desires], each sect rejoicing in that which is with it.” [al-Room 30:31-32]
The Sufis worship others than Allaah, such as Prophets and “awliya’” [“saints”], living or dead. They say, “Yaa Jeelaani”, “Yaa Rifaa’i” [calling on their awliya’], or “O Messenger of Allaah, help and save” or “O Messenger of Allaah, our dependence is on you”, etc.
But Allaah forbids us to call on anyone except Him in matters that are beyond the person's capabilities. If a person does this, Allaah will count him as a mushrik, as He says (interpretation of the meaning):
“And invoke not, besides Allaah, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the zaalimoon (polytheists and wrongdoers).” [Yoonus 10:106]
The Sufis believe that there are abdaal, aqtaab and awliya’ (kinds of “saints”) to whom Allaah has given the power to run the affairs of the universe. Allaah tells us about the mushrikeen (interpretation of the meaning):
“Say [O Muhammad]: ‘…And who disposes the affairs?’ They will say. ‘Allaah.’…” [Yoonus 10:31]
The mushrik Arabs knew more about Allaah than these Sufis!

[nobody]

The Sufis turn to other than Allaah when calamity strikes, but Allaah says (interpretation of the meaning):
“And if Allaah touches you with harm, none can remove it but He, and if He touches you with good, then He is Able to do all things.” [al-An’aam 6:17]
Some Sufis believe in wahdat al-wujood (unity of existence). They do not have the idea of a Creator and His creation, instead they say that everything is creation and everything is god.
The Sufis advocate extreme asceticism in this life and do not believe in taking the necessary means or in jihaad, but Allaah says (interpretation of the meaning):
“But seek with that (wealth) which Allaah has bestowed on you, the home of the Hereafter, and forget not your portion of legal enjoyment in this world…” [al-Qasas 28:77]
“And make ready against them all that you can of power…” [al-Anfaal 8:60]
The Sufis refer the idea of ihsaan to their shaykhs and tell their followers to have a picture of their shaykh in mind when they remember Allaah and even when they are praying. Some of them even put a picture of their shaykh in front of them when they are praying. The Prophet (peace and blessings of Allaah be upon him) said: “Ihsaan is when you worship Allaah as if you can see Him, and although you cannot see Him, He can see you.” (Reported by Muslim).
The Sufis allow dancing, drums and musical instruments, and raising the voice when making dhikr, but Allaah says (interpretation of the meaning):
“The believers are only those who, when Allaah is mentioned, feel a fear in their hearts…” [al-Anfaal 8:2]
Moreover, you see some of them making dhikr by only pronouncing the Name of Allaah, saying, “Allaah, Allaah, Allaah.” This is bid’ah and has no meaning in Islam. They even go to the extreme of saying, “Ah, ah” or “Hu, Hu.” The Sunnah is for the Muslim to remember his Lord in words that have a true meaning for which he will be rewarded, such as saying Subhaan Allaah wa Alhamdulillah wa Laa ilaaha illa Allaah wa Allaahu akbar, and so on.
The Sufis recite love poems mentioning the names of women and boys in their dhikr gatherings, and they repeat words such as “love”, “passion”, “desire” and so on, as if they are in a gathering where people dance and drink wine and clap and shout. All of this has to do with the customs and acts of worship of the mushrikeen. Allaah says (interpretation of the meaning):
“Their salaah (prayer) at the House (of Allaah, i.e., the Ka’bah at Makkah) was nothing but whistling and clapping of hands…” [al-Anfaal 8:35]
Some Sufis pierce themselves with rods of iron, saying, “O my grandfather!” So the shayaateen come to them and help them, because they are seeking the help of someone other than Allaah . Allaah says (interpretation of the meaning):
“And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (Allaah), We appoint for him a shaytaan (devil) to be a qareen (intimate companion) for him.” [al-Zukhruf 43:36]
The Sufis claim to have gnosis and knowledge of the unseen, but the Qur’aan shows them to be liars. Allaah says (interpretation of the meaning):
“Say: ‘None in the heavens and the earth knows the ghayb (unseen) except Allaah…’” [al-Naml 27:65]
The Sufis claim that Allaah created the world for the sake of Muhammad (peace and blessings of Allaah be upon him), but the Qur’aan shows them to be liars. Allaah says (interpretation of the meaning):
“And I (Allaah) created not the jinns and humans except they should worship Me (Alone).” [al-Dhaariyaat 51:56]
Allaah, may He be glorified and exalted, addressed His Prophet (peace and blessings of Allaah be upon him) with the words (interpretation of the meaning):
“And worship your Lord until there comes unto the certainty (i.e., death).” [al-Hijr 15:99]
The Sufis claim that they can see Allaah in this life, but the Qur’aan shows them to be liars. Allaah says (interpretation of the meaning):
“[Moosa said:] ‘O my Lord! Show me (Yourself), that I may look upon You.’ Allaah said, ‘You cannot see Me…’” [al-A’raaf 7:143]
The Sufis claim that they take knowledge directly from Allaah, without the mediation of the Prophet (peace and blessings of Allaah be upon him) and in a conscious state (as opposed to dreams). So are they better than the Sahaabah??

[nobody]

The Sufis claim that they take knowledge directly from Allaah, without the mediation of the Prophet (peace and blessings of Allaah be upon him). They say, “Haddathani qalbi ‘an Rabbi (My heart told me from my Lord).”
The Sufis celebrate Mawlid and hold gatherings for sending blessings on the Prophet (peace and blessings of Allaah be upon him), but they go against his teachings by raising their voices in dhikr and anaasheed (religious songs) and qaseedahs (poems) that contain blatant shirk. Did the Prophet (peace and blessings of Allaah be upon him) celebrate his birthday? Did Abu Bakr, ‘Umar, ‘Uthman, ‘Ali, the four imaams or anyone else celebrate his birthday? Who knows more and is more correct in worship, the Prophet (peace and blessings of Allaah be upon him) and the Salaf, or the Sufis?
The Sufis travel to visit graves and seek blessings from their occupants or to make tawaaf (ritual circumambulation) around them or to make sacrifices at these sites, all of which goes against the teachings of the Prophet (peace and blessings of Allaah be upon him): “Do not travel to visit any place but three mosques: al-Masjid al-Haraam [in Makkah], this mosque of mine [in Madeenah] and al-Masjid al-Aqsa [in Jerusalem].” (Agreed upon).
The Sufis are blindly loyal to their shaykhs, even when what they go against the words of Allaah and His Messenger. But Allaah, may He be exalted, says (interpretation of the meaning):
“O you who believe! Do not put (yourselves) forward before Allaah and His Messenger…” [al-Hujuraat 49:1]
The Sufis use talismans, letters and numbers for making decisions and for making amulets and charms and so on.
The Sufis do not restrict themselves to the specific blessings on the Prophet (peace and blessings of Allaah be upon him) that were narrated from him. They invented new formulas that involve seeking his blessings and other kinds of blatant shirk which are unacceptable to the one on whom they are sending blessings.
With regard to the question of the whether the Sufi shaykhs have some kind of contact, this is true, but their contact is with the shayaateen, not with Allaah, so they inspire one another with adorned speech as a delusion (or by way of deception), as Allaah says (interpretation of the meaning):
“And so We have appointed for every Prophet enemies – shayaateen (devils) among mankind and jinns, inspiring one another with adorned speech as a delusion (or by way of deception). If your Lord had so willed, they would not have done it…” [al-An’aam 6:112]
And Allaah says (interpretation of the meaning):
“… And, certainly, the shayaateen (devils) do inspire their friends (from mankind)…” [al-An’aam 6:121]
“Shall I inform you (O people!) upon whom the shayaateen (devils) descend?
They descend on every lying, sinful person.” [al-Shu’ara 221-222]
This is the contact that is real, not the contact that they falsely claim to have with Allaah. Exalted be Allaah far above that. (See Mu’jam al-Bida’, 346 –359).
When some of these Sufi shaykhs disappear suddenly from the sight of their followers, this is the result of their contact with the shayaateen, who may even carry them to a distant place and bring them back in the same day or night, to mislead their human followers.
So the important rule here is not to judge people by the extraordinary feats that they may do. We should judge them by how closely or otherwise they adhere to the Qur’aan and Sunnah. The true friends of Allaah (awliya’) are not necessarily known for performing astounding feats. On the contrary, they are the ones who worship Allaah in the manner that He has prescribed, and not by doing acts of bid’ah. The true awliya’ or friends of Allaah are those whom our Lord has described in the hadeeth qudsi narrated by al-Bukhaari in his Saheeh (5/2384) from Abu Hurayrah, who said:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah said, ‘Whoever shows enmity towards a friend (wali) of Mine, I declare war against him. My slave does not draw close to Me with anything more loved by Me than the religious duties that I have enjoined on him, and My slave continues to draw close to Me with supererogatory (naafil) acts, so that I will love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.’”
And Allaah is the Source of Strength and the Guide to the Straight Path.

[nobody]

I will continiue InshAllah.

Sincerely Yours
nobody

[nobody]

Biggest problem with sufism is their Aqeeda which is based on kufr doctrine of Ibn Arabi - Wahadat-ul-Wujood.

The Mujahid Shaykhul Islam Ibn Taymiyah rahimahullah and his students were instrumental in defeating the sufi doctrines some eight hundred years ago in Syria.

However sufism flourished in India until a sufi shaykh by name Shaykh Ahmad Sirhindi (1000H) the biggest sufi shaykh of Indian Subcontinent and of Naqshbandi order (which the present day Naqshbandis never speak of ), rejected Wahadat-ul-Wujood and even called it kufr. But still he adopted another corrupt Aqeeda of Maturidi school of thought because the basis of mystical islam is their reliance on rationality and philosophy which prevents them to accept the pure creed of Salaf. In any case many sufis rejected Wahadatul Wujood and gradually came into the mainstream by leaving many of their innovated practises of Ibaadah. Shaykh Ahmad also revived study of Quran and Hadeeth which the sufis before him had left. The sunni Islam of the Indian Subcontinent that we know today, evolved from this reformation. The chain of Deoband school of India has its roots in this movement.

But those sufis who did not accept the arguments of Shaykh Ahmad in India or those which found its way back in Syria and other Arab parts remained in their innovation and kufr until today. Their orders though weakened, have found new admirers and propogators in the West especially from some of the reverts, who before their reversion were already inclined to philosophy and 'mysticism'. And now these few (eloquent) speakers are pushing the same corrput doctrines to the immigrant populations (to begin with are weak in Islamic awareness) and gaining wide audiences because they speak of rationality ( What Allah said and the Prophet said is not enough for western bred 'intellectuls'), inter-faith ( to find an excuse to live in luxuries of western societies), modernism, tolerance etc. So beware!
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