Wihdatul mashdar is one of the characteristics of Ahlu Sunnah wal Jama'ah in determining the masaail aqidah, they are only based on misykâtun nubuwwah, revelation from Allâh Azza wa Jalla, not looking at reason, qiyas and kasyf as part of the backing of aqidah. In fact, these three things will contradict a lot of the texts of the Bible and Sunnah. So it is very strange that anyone would give them precedence over the proofs of the Qur'an and Hadith. The Prophet Muhammad (peace and blessings of Allaah be upon him) rebuked 'Umar ibn Khaththâb (may Allaah be pleased with him) for looking at the pages of the Torah[1], which was a book sent down from the heavens even though it had not been corrupted by the corruptions of their religious leaders. And of course the Torah in this context is more valid than the qiyas of human reason and the fantasies of the Sufis.
Along with the passage of time, the farther the ummah is from the prophetic period, various beliefs and ideologies emerge from outside the Qur'an and Sunnah that intervene in the Islamic aqidah. Sufis with their Sufism teachings also tarnish the clarity and integrity of the Islamic aqeedah. The entry of this ideology in the community causes a shock to the beliefs of most Muslims, their thoughts and views and automatically distances them from the aqeedah brought by the Prophet Muhammad (peace and blessings of Allah be upon him).
This is one of the negative effects that must be felt when errors and deviations are so dominant in society that people come to regard them as the truth. Those who oppose it are considered to be out of al-haq. And more interestingly, the West has given great attention to the study of Sufi ‘scientific’ treasures, printing and disseminating them and translating them into various languages. None other than because they already know the dangers of Sufism for Islam and Muslims, not in order to support Islam. Wallâhul musta'ân.
Built on Lies
Damage to the aqidah when exposed openly, will certainly be rejected by humans who are straight and reasonable. So, some figures (Sufi order) of this teaching introduce Sufism with attractive slogans, visions and missions in order to easily hook as many people as possible, emphasizing that their da'wah is in accordance with Islamic teachings, their mission is to purify the heart, foster morals and so on attractive slogans in order to deceive the people.
A leader of the Tariqah in Egypt, Mahmûd as-Sathûhî explained that Sufism is the essence of practicing Islam, practicing the Qur'an and Sunnah, fighting against enemies and lust. Some leaders of the school of Tasawwuf even consider that all the Companions of the Prophet, the generation of Tâbi'în and Tâbi'ît Tâbi'în are the pioneers of the school of Tasawwuf because of their zuhud attitude and spirit of jihad.
These are empty claims and unsubstantiated assertions. A knowledgeable Muslim would be astonished by such (empty) claims. How can they be called following the Qur'an and Sunnah, and being the followers and successors of the best generation of the Ummah? Because in terms of aqidah there is a sharp difference between the aqidah of the Companions and the Sufis, especially with the aqidah of great Sufi figures, such as Ibn Arabi.
But this astonishment will soon disappear once it is known that false claims and perfunctory accusations are one of the uslub (methods) of marketing their teachings and keeping the ummah away from the truth.
Completely Undermining Islamic Aqeedah
The concern about Sufi ideology is not only because of the content of the perversion of belief that it contains,. However, it is also because of its wide spread in the Islamic world. As a result, an opinion was formed that the truth is what the Sufis have.
Like the Arabic proverb, wabil mitsâl yattadhihul maqâl, with examples, the statement will become clearer, so here will be mentioned some examples of how the teachings of Sufism changed the purity of the Islamic aqeedah:
The Islamic Aqeedah has established that Allâh created His creatures from 'adam (nothing before), not from His Essence, and that the universe is not a khaliq (creator). This is the aqeedah of the Qur'an and the Prophetic Hadiths.
While in the Sufi dictionary, it is believed that everything in nature is a manifestation of the Essence of Allâh Azza wa Jalla with its aqidah known as wihdatul wujud, unity of being.
Islamic Aqidah based on the texts of the Qur'an and Hadith has determined that Allâh Azza wa Jalla is above the heavens, residing on the Throne in accordance with His majesty and greatness. Allâh Azza wa Jalla says:
اَلرَّحْمٰنُ عَلَى الْعَرْشِ اسْتَوٰى
"The Lord sits on the throne and is stable."
Tasawwuf teaches that Allâh Azza wa Jalla is everywhere.
The Islamic Aqidah states that prophethood is absolutely a virtue that Allâh Almighty bestows upon the person whom Allâh wills. Prophethood and apostleship do not come by the will of the prophets and apostles concerned or by their request to Allâh. Allâh Azza wa Jalla says:
اَللّهُ يَصْطَفِيْ مِنَ الْمَلٰۤىِٕكَةِ رُسُلًا وَّمِنَ النَّاسِۗ اِنَّ اللّٰهَ سَمِيْعٌۢ بَصِيْرٌ ۚ
"Allah chooses messengers from the angels and from among men, for Allah is all-seeing and all-hearing."
In this regard, Sufis view prophethood as attainable through perseverance in riyadhah, to the extent that one Sufi leader, Ibn Sab'in[3] said, “Ibn Aminah (Muhammad peace be upon him) has limited something that is wide in scope when he said, ”There will be no prophet after me".
The Aqeedah of Islam affirms that the Prophet Muhammad (peace and blessings of Allâh be upon him) and other prophets and messengers are human beings like everyone else and are still obliged to observe the Shari'ah. However, Allâh Almighty chose them and favored them over most people as His messengers.
As for the Sufis, they hold that the Prophet Muhammad is the source of the creation of other beings (this belief is known as the aqidah Nur Muhammadi). They also bring false hadiths that state if there was no Muhammad then this universe would never have existed[4]. They also believe that humans, once they reach a certain level, are not obliged to follow Islamic law.
The sources of Islamic aqidah are only two: the Qur'an and the saheeh Hadith, there is no third or fourth source and so on...Meanwhile, the Sufis have another source of aqidah known as al-kasyf and al-faidh. They clearly believe in it as the foundation of belief.
Islamic Aqidah upholds tawîdullâh and comes to eradicate shirk with all its types and the practice of worshiping other than Allâh Azza wa Jalla. Whereas in Sufism, the practice of shirk is very obvious in the form of asking the inhabitants of the grave, istighotsah to the dead, glorification of graves and others.
The Islamic Aqidah has determined that only Allâh knows the unseen world. Allâh Azza wa Jalla says:
قُلْ لَّا يَعْلَمُ مَنْ فِى السَّمٰوٰتِ وَالْاَرْضِ الْغَيْبَ اِلَّا اللّٰهُ ۗوَمَا يَشْعُرُوْنَ اَيَّانَ يُبْعَثُوْنَ
"Say: "Whoever is in the heavens and the earth does not know the unseen except Allah, and they do not know when they will be resurrected."
In this case, the Sufis claim that the shaikhs of the tariqah have the ability to see and know the unseen through the way of kashf, and according to them, they obtained this knowledge from the Prophet Muhammad (peace be upon him).
There are many other beliefs that clearly contradict the aqeedah brought by Rasûlullâh Muhammad Sallallahu 'alaihi wa sallam .
In short, the teaching of Tasawwuf stands on the following foundations:
- Dividing religion into the outer, which is known to the common people, and the inner, which is understood only by the khos (special people).
- Holding kashf and dzauq in determining matters of aqidah and worship
- Legalizing the practice of shirk and even defending it
- Validating hadith through kashf
- Doing good deeds based on dreams
- Worshiping on the basis of dzauq and wajd
- Spreading weak and false hadiths and practicing them.
- Making a habit of congregational dhikr and worship by dancing to the sounds of flutes and other musical instruments. In fact, the author of Ihya Ulumuddin wrote a chapter in which he supported ‘worship’ with dancing and music along with explaining the manners and stipulating that music stirs the heart more than the Qur'an from seven aspects.
These are the principle points of aqidah taught in Sufism and believed by the Sufis. May Allâh Azza wa Jalla keep us away from any corruption in our beliefs.
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