Sufism?

Let me ask you this: Were there any madaaris, khanqahs, books of fiqh, books of tafseer that that sahabah got together and studied from? Did they teach Bukhari and Muslim? Did they give out ijaazahs? The answer to all these questions is no. Any knowledge they got was directly form Rasulullah (s.a.w)
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madaaris - maybe not in the way we have today, but the function of madaaris, i.e teaching and learning was definitely there, e.g in the masjid.
khanqahs - you tell me. this is one of the things i am trying to understand.
books of fiqh - maybe not in a written format like we have today, but fiqh was practiced as evidenced in the life of the sahabah (rd).
books of tafseer - maybe not in a written format, but it was definitely there in the teachings of the prophet and in the knowledge of some of the sahabah (rd).
bukhari and muslim - obviously they did teach bukhari and muslim as they were the source of bukhari and muslim.
ijaazahs - thats another thing i am trying to understand.

so apart from khanqah and ijaazahs, i am certain that they had the other things in one form or another. so in the same way i am trying to find out in which form did they have tasawwuf - and how is the tasawwuf of today related to the tasawwuf of the sahabah (rd)?



we do the points that i have explained because they were also done by the sahabah (rd). i have not made an issue of how they were done in the era of the prophet and the sahabah (rd) and how they are done today. in the same way, i have not made an issue of how tasawwuf is done today and how it may have been done in the era of the prophet and sahabah (rd). i am asking a simple question which is, '
how was tasawwuf practiced in the era of the prophet and sahabah (rd)? ' i have no idea why you have even brought up the issue of bidah when i have not even mentioned anything of the sort. all i am trying to do is understand how tasawwuf was practice in the era of the prophet and the sahabah (rd). i have already explained why i am trying to understand this.

[quote]Its same with tasawwuf. There was no need for a shaykh during the tiem of the Sahaabah. The sahaabah would reach the state of ihsaan just from being in the prescence of Rasulullah (s.a.w). But after Rasulullah (s.a.w) passed away, reaching the state of ihsaan became harder and harder, until finally it became necessary to develop the practice of tasawwuf. To reach the state of ihsaan now, you ideally need to be in the company of a shaykh who has already achieved it, just as the sahaabah had suhbah with Rasulullah. Since we don't have Rasulullah (s.a.w) with us, we need to do some mujahadaat and exercises to reach that level of ihsaan and taqwa.

we do the points that i have explained because they were also done by the sahabah (rd). i have not made an issue of how they were done in the era of the prophet and the sahabah (rd) and how they are done today. in the same way, i have not made an issue of how tasawwuf is done today and how it may have been done in the era of the prophet and sahabah (rd). i am asking a simple question which is, '
how was tasawwuf practiced in the era of the prophet and sahabah (rd)? ' i have no idea why you have even brought up the issue of bidah when i have not even mentioned anything of the sort. all i am trying to do is understand how tasawwuf was practice in the era of the prophet and the sahabah (rd). i have already explained why i am trying to understand this. [/quote]

Apologies brother. I was not accusing you of anything. I was making a comparison between the development of tasawwuf and other branches of science. I just thought it would make it easy for you to understand.

[quote="xs11ax"]now we are getting somewhere. so basically the sahabah (rd) practiced tasawwuf through being in the presence of the prophet . were there any other factors involved in the tasawwuf of the sahabah (rd) or was this the only one?

What is not Sufism?

Kashf and Karamat are not criteria for sufism, which is neither an avenue for prosperity in commerce nor hocus pocus nor talisman trading nor a means of winning cases in the courts of law. Sufism has also nothing to do with prostration on the tombs, provision of mantles or kindling of lamps thereon. To predict the future is not sufism either. To call the aulia in absentia (with the belief that they hear such a call) or regard them as having control over deliverance from suffering for all mankind is not sufism. It is not a warranty that a single Tawajjuh of a mentor will edify and enlighten a disciple and saddle him to the straight path without endeavour and due regard to the Prophet's Sunnah. Neither veracity of Kashf and Ilham in the process is guaranteed nor ecstacy, trance, dance and music are sufism. The irony is that all these absurdities are opposed to it. (Moulana Ahmed Yar Khan )

Ibn Taymiyah's general attitude to Sufism is disclosed in this passage: "Some people accept everything of Sufism, what is right as well as what is wrong; others reject it totally, both what is wrong and what is right; as some scholars of kalam and fiqh do. The right attitude towards Sufism, or any other thing, is to accept what is in agreement with the Quraan and the Sunnah, and reject what does not agree." (Majmu'al Fatawa- Vol 10 P 82)

"The purpose of the following the Sufi way is first to strengthen the conviction in the beliefs of the Shariah, which is the essence of faith, and second, to make the performance of its duties easy. Nothing else is the object of Sufism." (Sirhindi - Vol 1. P 217)

"The Shariah has three parts: knowledge, action, and sincerety of motive (ikhlaas); unless you fulfil the demands of all these parts, you do not obey the Shariah. And when you obey the Shariah you obtain the pleasure of Allaah, which is the most supreme good in this world and the Hereafter. The Quran says:" The pleasure of Allaah is the highest good." Hence, the Shariah comprehends all the good of this world and the next, and nothing is left out for which one has to go beyond the Shariah.

The tariqah and the haqiqah for which the Sufus are known, are subservient to the Shariah, as they help to realize it's third part, namely, sincerity. Hence they are sought in order to fulfill the Shariah, not to achieve something beyond the Shariah." (Sirhindi - Vol 1. P 36)

"Like this what has been seen in the "Kashf" is not proof in Shariat. If it is against the Shariat then the "Kashf" will not be accepted, it will be rejected. If anyone does not accept "Kashf" then no severe order will be put on him." (Fatawa Mahmoodia -Vol 18 - P103)

Ghazali (Rahmatullahi alayh) "....if you do any thing without the Lawgiver's (Sallallahu alaihi wa sallam) order and conformity to him, through such work be in the form of devotion, it is not devotion but an act of sin " (Maktub.P9 )

Mufti Mehmood Gangohi (A.R) states the rule: ".... the action of the Mashaaikh, which is not a Shari proof. It's adherence is not necessary " (Vol- 15. P 426- Fatawa Mahmoodia.)