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What Is The Shia View Of Sufism?

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Sufism is haram. Our imams(as) very harshly condemned Sufism and the likes of it:

 

المولى العلامة الأردبيلي في حديقة الشيعة قال: وبالسند الصحيح عن أحمد بن محمد بن أبي نصر البزنطي، ومحمد بن إسماعيل بن بزيع (١)، عن الرضا عليه السلام، أنه قال: " من ذكر عنده الصوفية ولم ينكرهم بلسانه وقلبه، فليس منا، ومن أنكرهم، فكأنما جاهد الكفار بين يدي رسول الله صلى الله عليه وآله

Allama Ardbili wrote in Hadiqat al Shia: And by a sahih (authentic) sanad (chain of narration) from Ahmad b. Muhammad b. abi Nusr al Bazanti, and Muhammad b. Ismail b. Bazi', from Imam al Redha (as) that he said: "One in whose presence the Sufis are mentioned but he does not denounce them with his tongue and heart, so he is not from us. And the one who denounces them, so he is like the one who fought the kuffar along the Prophet (pbuh)."

 

عن احمد بن محمد بن أبي نصر البزنطي، عن الرضا عليه السلام، انه قال: " قال رجل من اصحابنا للصادق جعفر بن محمد عليهما السلام: قد ظهر في هذا الزمان قوم يقال لهم: الصوفية، فما تقول فيهم ؟ قال: انهم اعداؤنا، فمن مال فيهم فهو منهم، ويحشر معهم، وسيكون اقوام يدعون حبنا، ويميلون إليهم، ويتشبهون بهم، ويلقبون انفسهم بلقبهم، ويأولون أقوالهم، الا فمن مال إليهم فليس منا، وأنا منهم براء، ومن أنكرهم ورد عليهم، كان كمن جاهد الكافر بين يدي رسول الله صلى الله عليه وآله

from Ahmad b. Muhammad b. Abi Nusr al Bazanti, from Imam al Redha (as), that he said: A man among our companions said to Imam al Sadiq Ja'far bin Muhammad (as): "A group has appeared in this period, they are called sufis, so what do you(as) say about them?" Imam(as) said: "Indeed they're our enemies so whoever is inclined towards them so he's not from us and would be resurrected with them and people would come (in the future) claiming to love us while they would be inclined to them (sufis) and would imitate/emulate them(sufis), adopt their titles and interpret their sayings, but then whoever is inclined to them (sufis) so is not from us and I(as) dissociate from them and whoever denounces their teachings so he's like as if he did jihad against the kuffar  along the Prophet(PBUH)."

 

روي، عن الإمام الرضا لا يقول بالتصوف أحد إلا لخدعة أو ضلالة أو حماقة

It has been narrated from Imam al Redha (as) that: "None professes by Sufism but for deception, deviance or idiocy."

 

عن علي بن الحسين بن بابويه القمّي في قرب الإسناد الذي صنفه عن سعد بن عبد الله عن محمد بن عبد الجبار عن العسكري عليه السلام أنه قال سئل الصادق عليه السلام عن حال أبي هاشم الكوفي فقال : إنه فاسد العقيدة جدا وهو الذي ابتدع مذهبا يقال له التصوف وجعله مقرا لعقيدته الخبيثة.

From Ali b. al Hussain b. Babuweh al Qummi in Qarbul Isnad, who wrote it from Sa'd b. Abdullah from Muhammad b. Abdul Jabbar from al Askari (as) that he (as) said: Imam al Sadiq (as) was asked about the state of abi Hashim al Kufi. So he (as) said: "Indeed he has an extremely corrupt belief. And he is the one who started the religion called Sufism and made it the basis of his evil belief."

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"Sufism" is not just one thing. To some, it means the mystical essence of Islam--and who would not want that? To others, it refers to the great Persian poets like Rumi and Hafiz--and who could be against that? Same for the saints. Of course there are organized Sufi tariqa, some of them anti-Shi'a (and others Shi'a), to consider. It's hard to generalize.

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In the name of Allah. Salam.

 

Brother TYE, welcome to the forum. I hope you like it here.

 

And robenmessi, brother, we don't take hadiths -even if they were authentic- and apply them as is. USOULI islamic faith requires that we use reasoning when analysing hadiths (such as, studying time and conditions of the people, etc.), then we apply them in a new context.

 

And anyone who studies the history and evolution of sufi islamic faith, will see that it was deviating IN THE FIRST ERAS of islamic history. But in time, due to especially interation with shias, they changed. Thus, you can not apply the abovementioned hadiths -even if they were authentic- to the sufism and sufis today.

 

I will give an example from history, so that the deviation in the first eras become clear and we see how sufism of today is different from "sufism" of that time. In the time of first Imams, one of the main mistaken understanding of zuhd and piousity by the "sufis" was that they would focus on islamic practices but extremely, so much so that, they would neglect work or not work after all. Instead, people would serve them and do their works. Here are some examples:

 

 

A number of pilgrims were narrating their experiences of Hajj to Imam Jafar al- Sadiq (‘a), and recounting their views about their fellow pilgrims. One person was immensely impressed by a fellow pilgrim and said, ‘He was truly pious and an indefatigable worshipper of Allah. Whenever we broke journey to rest for the night, he retired to a secluded place, spread out his prayer mat and got engrossed in the worship of Allah.’

The Imam (‘a) enquired, ‘Who looked after the rest of his affairs? Who tended his camel?’
He replied, ‘Obviously, we performed all those duties for Allah’s pleasure. He remained absorbed in the holy acts, and had no time for such menial chores.’
The Imam (‘a) replied, ‘No wonder you achieved more than he did with all his piety and worship.

 

Another example, a discussion of between Imam Jafar and sufis of that time:

 

 

Sufyan Suri belonged to a group of Muslims called Zahids and Sufis, which emerged in the beginning of 200 AH. They rejected the world, considering its blessings and advantages as temptations to beguile human beings away from the worship of God. They advocated simplicity, bordering on the bare level of survival.

One day he came to visit Imam Jafar al-Sadiq (‘a) and found him dressed in a graceful white robe of expensive material. He immediately criticized it, saying, ‘You should not be dressed in such rich robes. They are not for you to adorn yourself. The pleasures and splendor of the world should not contaminate pious people like you. I mean, you should exercise restraint in terms of good food and splendid clothes.’

Imam Jafar al-Sadiq (‘a) smiled and said, ‘I would like to explain something that will benefit you both in this life and the hereafter. Besides, if you wish to gain more knowledge about Islam so that you can communicate it to others, it will be most useful; but, if your purpose is to create disharmony among Muslims, you will disregard whatever I say, as done by all mischief mongers. Listen carefully.

You are clinging to the state of early Islam. Your mind carries the image of the simple lifestyle of the Holy Prophet (s) and his companions. You think that that lifestyle has become obligatory upon all Muslims until the Day of Judgment. Actually, it is otherwise. The Holy Prophet (s) and his faithful companions lived at a time when the Muslims were surviving on the bare minimum.

Accordingly, their lives were no different from the rest of the believers. However, whenever a nation becomes resourceful and attains the blessings created for mankind, then those closest to Allah deserve those blessings more than anyone else; the pious and God fearing more than the wicked and oppressive, the believers much more than the non believers.

You consider it sinful for me to enjoy Almighty Allah’s blessings. Let me tell you something. Since I attained maturity, I have made sure the portion that Allah  has decided for the close of kin, the poor, the needy, the wayfarer, the captive, and whoever may have a right over me, reaches them before the sun sets. Not for a moment each day, have I disregarded or delayed performing my duties towards my fellowmen.’

Sufyan was nonplussed. He had no answer, so he got up and went to his companions, shared his conversation with the Imam (‘a). They decided to prepare a strong argument against the Imam’s (‘a)case, with supporting evidence from the Holy Quran and the Sunnah.

After some days, the group visited the Imam (‘a) and said, ‘ Our friend could not present his case concerning a simple lifestyle convincingly, so we have come prepared to defeat your argument with ours on the basis of undeniable evidence.’

‘You are most welcome to present your evidence-supported reasoning,’ the Imam (‘a) replied.
‘Our evidence is based on the Quran itself,’ they began confidently.
‘Which evidence can outsmart the verses of the Holy Quran. Go ahead. I’m more than eager to hear,’ he replied.
‘Two verses of the Quran will suffice to prove our case and belief system. Allah Almighty has praised some of the companions of the Holy Prophet (s) thus:

“Though poverty did not allow them to fulfill their own needs, they regarded the needs of others above their own and helped them. Those will indeed be successful who are free of miserliness and niggardliness.”

and

“Though hungry themselves, they fed the poor, the orphan and the captive.”

As soon as their group leader stopped talking, a person from the audience spoke up.
‘As far as I understand, you people are yourself doubtful and unsure about your own beliefs. You wish to kill all personal interest in ones property and belongings, so that people should distribute all they have among beggars like you, while you live off their hard-earned living. Besides, I have never seen you practice what you preach. You never resist taking good food yourself but want to prevent other Muslims from that pleasure.’

The Imam (‘a) silenced his companions saying, ‘Such impulsive outbursts never achieve anything.’

He then addressed the Sufis and asked, ‘You are quoting the Holy Quran, but do you know which verses have been abrogated and which revealed in their place; which are obvious and which obscure? Many people in the Ummah are being led astray because of a lack of information about the Quran.’

‘We have to admit that we are informed to some extent, but definitely not enough.’
‘Your problem is, therefore, the same as that of the others who are going astray. You need to be equally aware of the Ahadith, before creating a set of beliefs that separate you from those who know them. Let us discuss the two verses that you quoted. In both, the Almighty is not declaring the enjoyment of His blessings as prohibited (haram).

He is eulogizing humility, generosity, and sacrifice. He is praising those people who, at a certain time gave precedence to the needs of others over their own, and instead of using their lawful earnings themselves, offered them to others in need. They would not be sinning if they did not do so, because the Almighty had not commanded them to do so, nor stopped them from it. Thus, perfecting large-heartedness and generosity, they gave away what they needed and suffered difficulties themselves. Their reward certainly lies with Allah Almighty.

The verses you cited do not prove your case, because you condemn those people who use their own hard-earned money to enjoy the blessings of Allah, which the Quran does not allow you to do.

Those pious people demonstrated the height of generosity and charity, but soon Allah revealed laws determining the extent of spending on others. The new laws became obligatory on all Muslims, abrogating the earlier demonstration of generosity. Allah restricted believers from distributing their earnings among others without satisfying the needs of their own family members, because the weak, the old, the children in the family find it difficult to endure the hardships forced upon them.

For e.g., I have a loaf of bread. I give it away. My family starves, whereas, providing them with food is obligatory upon me. Some might fall ill or even die. The Holy Prophet (s) clearly enunciated the rules of charity, thus:

If a person has some loaves of bread, dates, or money, which he wants to distribute, he must first share them with his parents, then his wife, children and himself, then relatives in descending order in the blood chain, and then, in fourth place, on others as charity.

Charity thus comes last of all. When the Holy Prophet (s) heard that a Medinite had distributed his entire fortune in charity before dying, leaving his own family penniless, so that they would have to beg to survive, he (s) was extremely annoyed. He said that he would never have allowed him burial in the Muslim’s graveyard had he known this.

My father Imam Muhammad Baqir (‘a) dictated to me the following words of the Holy Prophet (s): “Place your children first in the list of spending. Follow up with whoever is next in the blood chain.”
The Holy Quran clearly states:

The pious and God-fearing are those who are neither niggardly and miserly, nor over generous and extravagant in charity, but always moderate and balanced.”

Wherever Allah condemns miserliness, He also condemns extravagance in charitable causes. Moderation is the rule. It is unreasonable to distribute ones entire wealth in charity and then pray to God for sustenance. Remember, God does not accept the prayers of such people. The Holy Prophet(s) classified the persons whose prayers are not accepted. They are:

• Persons who wish their parents ill

• Persons who lend their money to another without any witness or written pledge/ testifying document, thus wilfully endangering their right

• Persons who pray for deliverance from their wives, foregoing their right to divorce, or being cowardly and not using that right

• Persons who sit idle at home and pray for sustenance, demonstrating greed and ignorance; being blessed with the capacity to move and be active by their Lord; given strong limbs and muscles, hands, feet, eyes, ears and reason, to see, hear, think, and devise methods to use these blessings in order to earn a living. The purpose of creating these organs was that man should work hard and use them to achieve everything needed to sustain life; to progress; and dutifully obey the Divine commands as a sign of gratitude; and not become a burden on others. If man struggles and tries as commanded, sustenance is bound to follow. If he tries and does not succeed, he will still have the satisfaction that he did as was expected of him. He will not feel guilty if he tries and is destined to lose.

• Persons granted abundant wealth waste it through abundant generosity, and then pray for more. Allah responds to such persons by asking them:

• “Why did you not exercise moderation?”

• “Did I not command moderation in generosity?”

• “Did I not warn you from being extravagant in charity?”

• Persons praying for something that involves cruelty towards someone

Allah  has explained the limits of generous and charitable spending, especially after an incident that took place in the life of the Holy Prophet (s).

It so happened that the Holy Prophet (s) had some gold coins, which he wished to spend in charity. He did not want to hold on to them overnight. All day he kept distributing the coins until he had none left. Next morning, a needy person stood outside his door begging for charity, for alms, for help. He had nothing to offer the poor man. Verse 29 of Surah Asra’ revealed the following:

“Do not shut your palm tight, nor open it so wide that nothing is left to give a seeker of alms, leaving you embarrassed and regretful.”

The Ahadith of the Holy Prophet (s) support the ruling provided by the Quran. Those who believe in the Quran also believe in the Ahadith.

Hazrat Salman i Farsi and Hazrat Abu Dharr are two famous pious and God fearing believers that you all have heard about. Their way of life was as described above.

Hazrat Salman I Farsi used to set aside an amount that would cover his annual expenditure, in order to avoid any kind of inconvenience, as soon as he received his annual income from the Bait ul Maal. People questioned his act, saying, ‘You are such a pious person, yet you provide for yourself for a whole year. Supposing you die within a week, what good will those provisions serve you?’

‘I may not die. Why do you suppose that I will die and not suppose that I might live for the whole year? If I survive the year, I will need the essentials of life. You do not realize that a person suffering from financial problems cannot worship or obey his Lord as peacefully and easily as one whose needs have been taken care of,’ was his wise answer.

On the other hand, Abu Dharr had a few camels, and some heads of sheep. He survived on the milk of the ewes and slaughtered a sheep to satisfy his own desire for meat, feed his guests, or fulfill the needs of some one. However, he always retained his share while distributing the meat.

Can you name any other person more pious than them? You have all read how the Holy Prophet (s)praised their levels of faith and piety. These people never neglected their own needs in the name of piety and obedience. Today, you people are preaching a lifestyle that disregards the needs of family, advises self-negation, detachment from the world, and distribution of all possessions in charity. No honorable companion of the Holy Prophet (s) ever adopted this lifestyle.

I seriously warn you with a tradition quoted by my father and ancestors about what the Holy Prophet (s)said:

“A faithful believer (Momin) is an amalgamation of strange attributes. Whether his body is cut into pieces, or all the countries in the east and west become his dominion he will be the same; thankful and obedient to Almighty Allah, because, both conditions- adversity and abundant prosperity-are equally good and honorable for him.”

Do you think adversity is an essential state for a Momin to demonstrate his goodness and nobility? You are mistaken. The worth of a Momin lies in his soul, his faith and belief. Be it adversity or prosperity, he is always fully aware of his responsibilities and duties, and he performs them to perfection. This is why external circumstances do not determine his nobility; his immaculate conduct and behavior in ease and comfort, trial and tribulation, determine it.

I would like to know whether my discourse until now has satisfied you or not. Do you still need further exposition of this topic?’
They did not know what to say.

He felt they needed some more guidance, so he went on, ‘Let me explain it from another angle. In the early days of Islam, every Muslim had to fight ten non-believers. If he failed to do so, he was sinful, disobedient and guilty of neglecting his duty. When the number of Muslims increased, Almighty Allah mercifully changed the law, and one Muslim had to fight only two non-believers.

Another perspective would be the Islamic system of justice. I’d like to ask you what laws Islam has ordained to ensure justice for the oppressed and punishment for the criminal?

Let us suppose there is a petition against one of you, in court, by your wife. It complains of neglect in providing the basic essentials of life. The judge orders you to provide your wife with her rightful demands. How will you respond to that sentence, and how will you pay for her expenses? Will you declare that you have detached yourself from monetarily beneficial worldly activities and spend your time in the worship of God?

Will your excuse be valid and reasonable? Will the verdict of the judge be just and fair, or unjust and unfair? If you declare the verdict as unfair, you will be openly denying the truth, besides deceiving the entire Ummah with your hypocrisy. If you agree that the verdict is fair, your excuse will become invalid. This totally falsifies your system of belief, proving it irrational, unreasonable, and impracticable.

Let us now view the obligatory and non-obligatory expenditure, which, as a Muslim, one is bound to incur. For instance, sometimes the Zakat has to be paid, at other times penalties for some acts of disobedience. If the entire Ummah adopts your lifestyle of piety and self-negation, what will become of the essential financial system? Zakat is obligatory on gold, silver, sheep, camel, cow, and other domestic animals; dates, raisins and their fellow species. What will be the condition of the Zakat funds? Has not it been ordained compulsory to improve the lives of the poor and needy, and the owner to benefit from life’s blessings?

The purpose of these laws is to motivate man to achieve as much as his potential allows him and enjoy the benefits of those blessings. If the purpose of religion was to negate the blessings of life and lead a life of imminent poverty, then the poor must have achieved the heights of perfection as purposed by the Creator. Thus, no one should extend financial help to them; they should be left on their own in the condition they are, so that they do not fall below that level of perfection. On the other hand, the poor should also refuse all assistance, because they do not want to lose those heights of perfection.

What you are suggesting is that whoever owns any property should give it all away, distribute it among others, thus invalidating Zakat, the divine law of distribution of wealth.
Let me warn you, you are treading an extremely dangerous and misguided path that is the result of ignorance, unfamiliarity with Quranic studies, and unawareness of the Sunnah and Ahadith of the Holy Prophet (s). Besides this, you refuse to accept the authenticity of those Ahadith, which do not support, propose or encourage, rather denounce your way of life, inspite of the fact that, the Holy Quran also supports the recommendations in these Ahadith.

You refuse to give up your self-created version of religion, which you have foolishly adopted; a misguided way of life, which has nothing to do with Islam. Besides, you force others to adopt it! You, sadly, cannot distinguish between the abrogated verses and ordained verses; the obvious and the obscure; the obligations and prohibitions, nor decipher the fine nuances and strange aspects hidden in them, yet proudly proclaim a view of life based on the Quran.
Let me question you about the prayer of Sulaiman ibn e Daud (‘a). It reads in the Quran, thus:

“O my Creator! Grant me a kingdom, the like of which no other can attain.”

God granted him such a kingdom. There is no doubt that a prophet cannot pray or ask for anything that is either not right or good. Neither the Quran, nor any believer, has ever declared this desire as impious, nor questioned the reason behind the desire for such a huge kingdom, unparalleled in splendor and glory. Similar is his father, Daud’s (‘a) case.

Similarly, before him, came Yusuf (‘a). Yusuf (‘a) officially demanded from the ruling king, ‘Make me Exchequer of the State Treasury, because I am both honest and trustworthy.’ Gradually, he became the Administrator of the entire kingdom, ranging from Egypt to Yemen. The famine had badly affected surrounding areas. Caravans of people would come to buy grains from them and return home. There is not one incident showing that Yusuf (‘a) ever did anything wrong. He performed his duties with absolute honesty and integrity.
The Quran also mentions the incident of Zulqarnain (‘a). He loved God and was loved by Him, therefore He provided him with all essential knowledge and power in the twinkling of an eye and made him ruler of all the countries in the east and west of the earth.
Gentlemen!

• Give up your dangerously misguided way of life and adopt the true principles of Islam.

• Accept whatever God has declared as do’s and dont’s, and stop coining your own laws.

• Do not interfere in matters you do not understand.

• Learn from those who know.

• Persevere to gain knowledge of the abrogated verses and ordained verses, the obvious and the obscure, the obligations and prohibitions. Not only will you find this knowledge beneficial, it will free you from this folly and deviation.

• Distance yourself from ignorance, because it espouses the majority.

Sadly, only a minority uses reason and seeks wisdom. Almighty Allah states in the Quran:

“Wisdom is much, much higher than any person considered wise.”’

 

 

However, now, we need to ask, DO THE SUFIS TODAY HAVE SUCH VIEWS? No! No sufi today is against working or having some worldly possessions. Because, they have agreed on the fact, which Imams summarized as, "Zuhd is not that you don't have (any) world(ly possessions), but it is that the world does not possess you." So, seeing that the views of sufis today and that time are different, do you still think, you need to apply akhbar against them blindly? I hope you do not. Because, people have the same titles do not make them the same. Sufism has evolved a lot, especially through interaction with shia islam, namely with meeting shia IRFAN. And I believe, it will perfect itself, if interacted with shia arifaan (mystics) more, inshaAllah.

 

And to the OP. Sufism has evolved a lot. But of course, it doesn't mean it is perfected. I believe today, they are in danger with the infusing of deviation with opposite angles one of which is the illusion of being pious without Islamic practices. But, as I said, if interacted with shia arifaan, sufi faith can perfect itself. And it is possible one order (tareeqah) in some place has improved more than another order in another place.

 

Anyway, if I may, I suggest, Sheikh Farrokh Sekaleshfar's Sermon on the topic. Please see:

 

Shariah, Tariqah, Haqiqa - Esoteric Dimensions of Shariah : SUFISM AND SHIA IRFAN - Sheikh Dr. Farrokh Sekaleshfar

 

 

 

 

Enjoy it. And please see his other sermons also. ma salam

Edited by HamzaTR

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There are many fabricated hadiths condemning the whole of sufism & all sufis point blank. The falseness of such traditions is evident in the irrationality of condemning a whole group just like that. Then there's other hadiths condemning the qalandari sufis: the ones who drink & break the shariah.

The condemnation of sufism is an expression of the legalistic ulama's worry of losing power. Nothing else. Many of these hadiths miracolously surfaced during the Safavid empire when the clerics & shahs had a common purpose in centralizing religious power with the ulama.

There's still shi'i sufi orders such as the Nimatullahi & the Dhahabi. As long as you dont violate the shariah sufism is very good.

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Imam Khomeini was a great sufi before he was a political leader. He wrote many ecstatic poems that are still available today. In some he even expresses admiration of Al Hallaj, one of the most ecstatic sufi saints to ever live.

 

Salam, brother. Welcome to the forum.

 

As you know Islam covers both spirituality and politics. The Prophet was both the spiritual and political leader. So were the Imams. And just focusing on one dimension of religion is wrong, whether be it politics or spirituality. Both have to be together.

 

And I am glad you are familiar with Imam Khomeini's "the Wine of Love". It is known to us all, as well as his commentary on "Forty Hadiths" and his work "Adabus Salat". All of these works enchants and uplifts everyone spiritually. :)

 

And I need to note that there was no change in Imam Khomeini's being an arif after he became known as a political leader either. Just that he gained power as a political leader doesn't mean he later became less spiritual.

 

 

And as mentioned earlier, the harsh approach towards sufism is not that of mainstream shia (usouli twelvers), it is the stance of akhbaris. They take fabricated hadiths as their guide sometimes and when they take authentic ones, they fail to use reason and interpret them. As I quoted a story above which mentions a discussion with sufis and Imams, if you focus on it, you'll see that none of the things which sufi brethren defend today are related to the things in that specific story. Thus, one (a non-akhbari person who uses reason) can deduce that when Imams spoke of sufis, they adressed a select group among them that time. It does not necessarily apply to all sufis and all times. And what is more, sufis interacted with shia imams and later with shiites and they changed some of their views. For instance, most sufis in Turkey believe in twelve Imams of shia, but sadly they are not aware of the hadiths and duas of Imams in shia Islamic books. But again, since their ancestors got some of the shia Islamic teachings, they are pretty close to shia Islam yet as a culture. Thanks. ma salam

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Anyway, if I may, I suggest, Sheikh Farrokh Sekaleshfar's Sermon on the topic. Please see:

 

 

Mashallah!  Thanks for sharing.  

Edited by eThErEaL

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Sufism does not work with shiaism . 
And who says the narration above are weak really does not know what da'eef is . 

Yes Irfan -like today- is a form of sufism .

 

Our scholars wrote many books to fight sufism one of the best books is what al Hur al Aamili wrote " الاثنا عشرية في الرد على الصوفية " 

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On 6/18/2014 at 5:10 PM, robbenmessi1010 said:

Sufism is haram. Our imams(as) very harshly condemned Sufism and the likes of it:

 

المولى العلامة الأردبيلي في حديقة الشيعة قال: وبالسند الصحيح عن أحمد بن محمد بن أبي نصر البزنطي، ومحمد بن إسماعيل بن بزيع (١)، عن الرضا عليه السلام، أنه قال: " من ذكر عنده الصوفية ولم ينكرهم بلسانه وقلبه، فليس منا، ومن أنكرهم، فكأنما جاهد الكفار بين يدي رسول الله صلى الله عليه وآله

Allama Ardbili wrote in Hadiqat al Shia: And by a sahih (authentic) sanad (chain of narration) from Ahmad b. Muhammad b. abi Nusr al Bazanti, and Muhammad b. Ismail b. Bazi', from Imam al Redha (as) that he said: "One in whose presence the Sufis are mentioned but he does not denounce them with his tongue and heart, so he is not from us. And the one who denounces them, so he is like the one who fought the kuffar along the Prophet (pbuh)."

 

عن احمد بن محمد بن أبي نصر البزنطي، عن الرضا عليه السلام، انه قال: " قال رجل من اصحابنا للصادق جعفر بن محمد عليهما السلام: قد ظهر في هذا الزمان قوم يقال لهم: الصوفية، فما تقول فيهم ؟ قال: انهم اعداؤنا، فمن مال فيهم فهو منهم، ويحشر معهم، وسيكون اقوام يدعون حبنا، ويميلون إليهم، ويتشبهون بهم، ويلقبون انفسهم بلقبهم، ويأولون أقوالهم، الا فمن مال إليهم فليس منا، وأنا منهم براء، ومن أنكرهم ورد عليهم، كان كمن جاهد الكافر بين يدي رسول الله صلى الله عليه وآله

from Ahmad b. Muhammad b. Abi Nusr al Bazanti, from Imam al Redha (as), that he said: A man among our companions said to Imam al Sadiq Ja'far bin Muhammad (as): "A group has appeared in this period, they are called sufis, so what do you(as) say about them?" Imam(as) said: "Indeed they're our enemies so whoever is inclined towards them so he's not from us and would be resurrected with them and people would come (in the future) claiming to love us while they would be inclined to them (sufis) and would imitate/emulate them(sufis), adopt their titles and interpret their sayings, but then whoever is inclined to them (sufis) so is not from us and I(as) dissociate from them and whoever denounces their teachings so he's like as if he did jihad against the kuffar  along the Prophet(PBUH)."

 

روي، عن الإمام الرضا لا يقول بالتصوف أحد إلا لخدعة أو ضلالة أو حماقة

It has been narrated from Imam al Redha (as) that: "None professes by Sufism but for deception, deviance or idiocy."

 

عن علي بن الحسين بن بابويه القمّي في قرب الإسناد الذي صنفه عن سعد بن عبد الله عن محمد بن عبد الجبار عن العسكري عليه السلام أنه قال سئل الصادق عليه السلام عن حال أبي هاشم الكوفي فقال : إنه فاسد العقيدة جدا وهو الذي ابتدع مذهبا يقال له التصوف وجعله مقرا لعقيدته الخبيثة.

From Ali b. al Hussain b. Babuweh al Qummi in Qarbul Isnad, who wrote it from Sa'd b. Abdullah from Muhammad b. Abdul Jabbar from al Askari (as) that he (as) said: Imam al Sadiq (as) was asked about the state of abi Hashim al Kufi. So he (as) said: "Indeed he has an extremely corrupt belief. And he is the one who started the religion called Sufism and made it the basis of his evil belief."

how is this any different then what wahabis doing to shias ?   

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On 6/18/2014 at 8:10 AM, robbenmessi1010 said:

Sufism is haram. Our imams(as) very harshly condemned Sufism and the likes of it:

 

المولى العلامة الأردبيلي في حديقة الشيعة قال: وبالسند الصحيح عن أحمد بن محمد بن أبي نصر البزنطي، ومحمد بن إسماعيل بن بزيع (١)، عن الرضا عليه السلام، أنه قال: " من ذكر عنده الصوفية ولم ينكرهم بلسانه وقلبه، فليس منا، ومن أنكرهم، فكأنما جاهد الكفار بين يدي رسول الله صلى الله عليه وآله

Allama Ardbili wrote in Hadiqat al Shia: And by a sahih (authentic) sanad (chain of narration) from Ahmad b. Muhammad b. abi Nusr al Bazanti, and Muhammad b. Ismail b. Bazi', from Imam al Redha (as) that he said: "One in whose presence the Sufis are mentioned but he does not denounce them with his tongue and heart, so he is not from us. And the one who denounces them, so he is like the one who fought the kuffar along the Prophet (pbuh)."

 

عن احمد بن محمد بن أبي نصر البزنطي، عن الرضا عليه السلام، انه قال: " قال رجل من اصحابنا للصادق جعفر بن محمد عليهما السلام: قد ظهر في هذا الزمان قوم يقال لهم: الصوفية، فما تقول فيهم ؟ قال: انهم اعداؤنا، فمن مال فيهم فهو منهم، ويحشر معهم، وسيكون اقوام يدعون حبنا، ويميلون إليهم، ويتشبهون بهم، ويلقبون انفسهم بلقبهم، ويأولون أقوالهم، الا فمن مال إليهم فليس منا، وأنا منهم براء، ومن أنكرهم ورد عليهم، كان كمن جاهد الكافر بين يدي رسول الله صلى الله عليه وآله

from Ahmad b. Muhammad b. Abi Nusr al Bazanti, from Imam al Redha (as), that he said: A man among our companions said to Imam al Sadiq Ja'far bin Muhammad (as): "A group has appeared in this period, they are called sufis, so what do you(as) say about them?" Imam(as) said: "Indeed they're our enemies so whoever is inclined towards them so he's not from us and would be resurrected with them and people would come (in the future) claiming to love us while they would be inclined to them (sufis) and would imitate/emulate them(sufis), adopt their titles and interpret their sayings, but then whoever is inclined to them (sufis) so is not from us and I(as) dissociate from them and whoever denounces their teachings so he's like as if he did jihad against the kuffar  along the Prophet(PBUH)."

 

روي، عن الإمام الرضا لا يقول بالتصوف أحد إلا لخدعة أو ضلالة أو حماقة

It has been narrated from Imam al Redha (as) that: "None professes by Sufism but for deception, deviance or idiocy."

 

عن علي بن الحسين بن بابويه القمّي في قرب الإسناد الذي صنفه عن سعد بن عبد الله عن محمد بن عبد الجبار عن العسكري عليه السلام أنه قال سئل الصادق عليه السلام عن حال أبي هاشم الكوفي فقال : إنه فاسد العقيدة جدا وهو الذي ابتدع مذهبا يقال له التصوف وجعله مقرا لعقيدته الخبيثة.

From Ali b. al Hussain b. Babuweh al Qummi in Qarbul Isnad, who wrote it from Sa'd b. Abdullah from Muhammad b. Abdul Jabbar from al Askari (as) that he (as) said: Imam al Sadiq (as) was asked about the state of abi Hashim al Kufi. So he (as) said: "Indeed he has an extremely corrupt belief. And he is the one who started the religion called Sufism and made it the basis of his evil belief."

Sufis don't have one single doctrine exactly. We are not a sect or honestly a very solid school of thought. It may seem like we're a sect because the rest of Islam fell to legalism. But still.

And so Syed Hossein Nasr is a deviant then? As are the Nimitullahi and other  Shi'a oriented Sufi orders? Why am I even asking you.

It's true we don't kill people for so many things, scream bigotry and condemn to death sinners for the most part. And we aren't the ones whining about how our intolerance isn't being respected. 

But despite not living up to the standards of zealots, we ideally teach being compassionate, being moderate and remembering God. 

And even though you might hate those beleifs, it's not going to change how much more productive they are. Not progressive, since that would imply destruction of tradition, but productive. As in it causes the least fitna.

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16 hours ago, Sol 7 said:

It's almost as if no one ever learns.

I think what make shia and sunni so violent is that they don't follow the quran as it should be followed , they follow that their sheikhs and imams tell them to follow not what Allah words the quran , not the hadiths . 

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