The Meaning of Sufism

The origin of the word and its derivation:

There are many opinions regarding the origin of this word. They may be summarized as follows:

1) Some Sufis like to link the name to Ahlus-Sufaah (people of As-Suffah) who were at the time of the Prophet (ﷺ). They claim that there are great resemblances between the Sufi adept and Ahlu-Suffa. Those were poor people from the Muhaajireen who migrated from Makkah to al-Madeenah fleeing the persecution of the pagan Arabs. They were driven away from their homes and had neither money nor families, nor a place to stay. The Prophet (ﷺ) and the companions (ﷺ) assisted them and he (ﷺ) allowed them to stay in a courtyard by his Mosque. The fact, however, is that those poor Muslims resorted to the Mosque out of necessity. Their numbers increased at certain times and decreased at other times. Some of them stayed longer than others. So they were not a specific group united on something. Sufism in its early stages stressed the concepts of detachment from the worldly life, poverty, isolation, etc. The people of As-Suffah did not choose such concepts. They were in need and the Muslims helped them. They did not isolate themselves. In fact, they engaged in Jihaad whenever it was announced. When Allaah, the Most High, bestowed from His bounties upon the Muslims, some of them became free of want and were among the richest of the Sahaabah and others became leaders in some Muslim lands. The sufis would like to establish a linkage with the Prophet’s era and claim as well that he approved the early seed of Sufism exemplified in Ahlus-Suffah. In addition, and from a linguistic point of view, to derive Sufism from As-Suffah is wrong, because the correct term would be ‘Suffism’ and not Soofism.

2) As-Saf al-Awwal (الصف الأول): Some Sufis claim that Sufism comes from As-Saff al-Awwal (First Row) “standing before the Hands of Allaah, the Most Mighty and Most Majestic, by virtue of the high determination and eagerness towards Allaah in their hearts and by positioning their innermost before Him.” This term is far from being linguistically applicable for if it were so, the term would be
Saffee (صفي).

3) As-Safaa’ (الصفاء): Other Sufis claim that the term is derived from As-Safaa’ which means clearness, purity, sincerity. This is disputed by other Sufis and linguistically it does not fit. The derived term would be Safwee, Safaawee or Safaa’iee not Soofee.

4) Soofah (صوفه): It is said that their title is derived from
‘Soofah,’ the name of some people who used to serve the Ka’bah in the pre-Islamic era (Jahiliyyah), and who used to go in seclusion in the Sanctified Mosque (Al-Masjid Al-Haraam). (1) Although this affiliation may be linguistically sound, it is rejected because:

    (a) The people of “Soofah” were not known well enough to be remembered by most of the early Sufis.

    (b) Had this affiliation been correct, it would have been known in the times of the Sahaabah. However, such an affiliation was not known then.

    (c) True devout worshippers do not accept to be affiliated with a tribe from the Jaahiliyyah times. (2)

5) Sophia (سوفية): The historian and philosopher Abu Rayhaan Al-Bayrooni (d.440 AH) mentioned that the word “Soofism” springs from the Greek term “Sophia” meaning wisdom. The Greek were the first to speak of the concept of Wahdat Al-Wujood (Unity of Existence: that all existence is a single reality which is Allaah, and that everything we see is one aspect of Allaah’s Essence). Though one cannot confirm nor deny the authenticity of this derivation, it is certain that Sufism during its course of development was highly influenced by the Greek and Hindu philosophies.

6) As-Soof (الصوف): Many Sufis from the past and present consider that the term Sufism refers to the wearing of woolen clothing (Soof). This is also the opinion of Shaykh- ul-Islam Ibn Taymeeyah. Also Ibn Khaldoon inclined to this opinion in his famous Muqaddimah. Many orientalists are also of this view. Although this is the most common opinion regarding the derivation of the term, it is disputed by some Sufis like Al-Qushayree (d.465 AH) who claimed that the Sufis were not specialized in wearing woolen clothes.4 Nevertheless, the desire by many Sufis to affiliate their name with this origin explains their exaggeration in matters of worship, detachment from the worldly life, abandoning lawful means of earning, property, children, etc. On the other hand, wearing woolen clothes is not something meriteous or raises the status of the Muslim with Allaah. Had it been so, the Prophet (ﷺ) would have preferred it to other clothes. In fact, he (ﷺ) disliked the odor of the wool upon sweating as related by ‘Aa’isha. She said:

“I made a black cloak for the Prophet (ﷺ) and he put it on; but when he sweated in it he noticed the odor of the wool, he threw it away. The
narrator said: I think he said: he liked good smell.” (4)

And in the agreed upon Hadeeth related by Anas, he (ﷺ) said:

“The most beloved garment to the Prophet (ﷺ) to wear was the Hibara (a kind of Yemenese cloth made of cotton used to be from the best to wear).” (5)

7) The term is not derived: This opinion is held by some important figures in Sufism like al-Qushayriee and al- Hajooyari (d.456 AH). They say it is just a given title. Such a claim is a strange and very weak one, because none of titles adopted by any sect lacks a meaning associated with it.

These were the most important sayings regarding the origin of the word “Soofism”. Such differences regarding this term is due to the mystic nature that folds Sufism in esoteric concepts which is open to all kinds of interpretations Any sufi master could add his own methodology and concepts based upon his own experiences (Thawq). This rendered Sufism limitless in terms of its doctrines and ways. The case is even worse when it comes to the meaning of ‘Sufism.” One of the leading Sufi contemporary figures, Dr. ‘Abdul Hameed Mahmoud said: “The opinion regarding the meaning of it [At-Tasawwuf] did not yet reach a conclusive result.”(6)

As-Siraaj At-Tusi (d. 378 AH) mentioned that the definition of Sufism exceeds a hundred, while As-Sahrawardee (d. 632 AH) related that the saying of the Sufi shaykhs about the meaning of Tasawwuf exceeds one thousand. One of the latter Sufis by the name of Ibn ‘Ajeebah (d. 1224 AH) related that shaykh Zarrooq (d. 889 AH) mentioned that it reached about two thousand definitions. The definitions describe Sufism as being linked to concepts and practices as well. They range from poverty, perseverance, seclusion, withdrawal from the world, secrecy, deception, depriving the soul, wondering, singing, dancing, wearing wool clothes, ecstasy, inward transformation, spiritual development, all the way to Wahdat Al-Wujood(7) In fact, careful study of its history and of its men, brings one to the same conclusion that there is no specific and comprehensive meaning of Sufism. Despite this, it can be easily said that it represents an accommodation of beliefs, experiences (highly stressed), philosophies, and methodologies of varied degrees of divergence from the Qur’aan, authentic Sunnah, and the way of the Salaf. Largely comprised within such accommodation are certain fundamental matters that shape Sufism, mainly:

    1-Limitless figurative interpretation of the texts and/or the sayings of their masters.

    2-Classifying the Deen into Thaahir (Sharee’ah) applicable to the common Muslims and Baatin (Hidden) known only to the Masters and mystics.

    3-Accommodation of any deviation in matters of creed, worship, or morals. The extreme Sufis accommodate all creeds and all sorts of innovations.

    4-The deviated relationship between the Master and the disciple.

    5-The state of Kashf claimed by Masters in the Sufi orders in which they perceive and witness all of the realities of existence as well as those of the Ghayb (unperceived realities).

    6- Emphasizing Manaamaat (dreams), fabricated stories and/or ahaadeeth, as well as Shatahaat (intense and wild emotional state of excitement and agitation arising form what they call sudden Divine touches and during which the mystic utters unlawful innovated and mystic words, hallucinations and in many cases plain Kufr). Yet they say their utterances are due to the mystics being in a state of spiritual intoxication, e.g. “Praise be to me (subhaani),” and “Under my robe there is only god.


1) Imaam Ibnul Jawzee supported this view in his book Tablees Iblees, p. 201.

2) See Majmoo’al-Fataawaa by Shaykhul Islam Ibn Taymeeyah, vol. 11, p. 6.

3) Ar-Rissalah Al-Qushayriyyah, p. 126, published by Daar al-Kitaab Al-‘Arabi, Beirut (1957).

4) Reported by Abu Dawwod (English Translation no. 4063) and Ahmad in his Musnad (6:132, 144, 219, 249) and others. Al-Haakim said: “It is authentic according to the conditions set by al-Bukhaari and Muslim,” and Ath-Thahabi agreed. Al-Albaani reported it in As- Saheeha (2136).

5) Agreed upon. See Saheeh Al-Bukhaari, vol. 7, no. 704.

6) Abhaath fit-Tasawwuf, p. 153 (Taqdees, p. 40)

7) See Taqdees Al-Ashkhaas, pp. 40-44, Masaadir At-Talaqee, pp. 35-37, and At-Tasawwuf: Al-Mansha’ wal Masaadir, pp. 36-39.

by Shaykh Saleh As-Saleh

Where is Allaah? A reply to Mumtaz-ul-Haqq

Important Refutation by our brother Ali Hassan Khan

Dawatus Salafiyyah Leicester UK

This video is a Reply to the Deobandi Imam Mumtaz-ul-Haqq who is spreading doubts and Misconceptions about The subject of Where is Allaah?Ali Hasan Khan who is a specialist in the Creed of the Sufis,Refutes and exposes the false creed of Whadatul wajood (Allaah and his existance being united and one) This false creed is being spread by some sufi groups.A manifestation of this belief is That Allah is everywhere and denial that Allaah is Above his Throne.This is the beleif that is being spread by the Likes of Mumtaz-ul-Haqq who accuses the salafis of spreading fitna(Trials and tribulation),because they(the Salafi Scholars)  Teach the Muslims the correct creed with regards to the subject of Where is Allaah?

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Refutation of Zayd Shaakir’s ‘Introduction to Following a Madhab

 Refutation of Zayd Shaakir's 'Introduction to Following a Madhab'


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This pathetic attempt to refute the Salafees is found within Zayd Shaakir’s lecture ‘Introduction to following a Madhab’. It is devoid of any actual reference to the Imaams themselves and is well grounded in the tradition of Hamza Yoosuf industry of lectures, and this maybe explains why Zayd Shaakir has become a replica of Hamza Yoosuf!

The clone of Hamza Yoosuf states:

“Many of the people that claim to be salafees, if you ask them why do you mash your feet against the feet of the other guy in the prayer?
Whats your daleel?
How many (salafees) would be able to give you the hadeeth that justifies that practice and the proof of those who argue against it?
Because for your position to be based on knowledge you have to know both, what are your proofs and the proofs of those people that argue against that?….. but if you ask people for those proofs and what’s your daleel (the salafee) says “well, i read it in Naasiruddeen al-Albaanee’s “Pray as you have seen me pray” tayyib, then if you’re following that book and don’t know its proofs you are a muqallid. So the question is would you rather make taqleed of al-Albaanee or Shafi’ee, Maalik, Ahmad or Aboo Haneefah? That becomes a question, and personally I would rather rely on ash-Shafi’ee.”

A Gift to the Barailwis

A gift to Barelvi's Ali Hasan Khan Ahle hadith Pakistan


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Umm-ul-Qura Publications has prepared a Booklet, entitled “A Gift for the Brawliyah”. We have Al Hamdulilah published 3000 copies for free distribution in the UK and we hope to publish more.

Condemning the Practice of those who claim Sufism

Condemning the Practice of those who claim Sufism by Imaam Abu Muhammad Ibn Qudaamah al-Maqdisee


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Condemning the Practice of those who claim Sufism
by Imaam Abu Muhammad Ibn Qudaamah al-Maqdisee
Translated by Abu Maryam Isma’eel Alarcon

It is reported that Abu Bakr al-Athram said: “I heard Abu Abdillaah (Ahmad bin Hanbal) say: “Taghbeer is innovated.””

Abul-Harith said: “I asked Abu Abdillaah about Taghbeer, saying to him: “The hearts become softened by it. So he responded “It is an innovation (bid’ah)”

Al-Hasan bin Abdil-Azeez al-Jarwee said: “I heard ash-Shafi’e, Muhammad bin Idrees say: “I left behind something in Iraq called Taghbeerm which the heretics introduced to divert the people away from the Qur’aan””

Barelwi [Urdu & English]

Barelwi by Sheikh Ehsan Elahi zaheer

Download [Urdu]

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Download [English] Barailwiyyah Intro

Download [English] Barailwiyyah Chapter 1

Download [English] Barailwiyyah Chapter 2 Part 1

Download [English] Barailwiyyah Chapter 2 part 2

Download [English]Barailwiyyah Chapter 3
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Barelwi is a book about the Barelwi sect which appeared at the end of the nineteenth century in the indian peninsula and it contradicts the islamic legislation ,the quran and sunnah not only in the branches but also its fundemental creeds attack islam completely.They consider anyone opposing the opinions of their immam as a disbeliever.The book includes five 5 chapters:it’s history,creeds, teachings, disbelieving fatwas and mythical stories

The Sufi Gaze !!!

compiled by Ali Hassan Khan

Below are some powers attributed to the sufis of the Chisti Tariqah by Zakariya Khandlawee al-Deobandee al-Hanafee (Mashaikh-e-Chist, Eng.Trans. Saadiq publications)

  • Any person, on whom Hazrat (Nizamuddin Deen al-Umri) cast his gaze would become a Shahid-e-Shuhood immediately. (Shahid-Shuhood is a high ranking Wali those who dwell in a lofty state of Divine Presence and Perception – Translator of Mashaikh-e-Chist) (page.192, Saadiq publications)


  • By a gaze of Hazrat Abu Ahmad (Khawajah Abu Ahmad Abdaal Chisti), a man could be transformed into a performer of karaamat. (page.145, published Majlisul Ulama of South Africa)


  • Hazrat Shaykh Abdul-Haqq Quddus Gangohi cast a powerful gaze of Tawajjuh on Moulana Jalal Deen. In consequsnce, his entire treasure of knowledge was affected. (page.188, Saadiq publications)


  • His (Khawajah Moinud Deen Chisiti) gaze was sufficiant to transform a man into a Sahib-e-Marifat.(page.45, Saadiq publications)


  • Khawajah Moinud Deen Chist became ba’yt to Hazrat Uthmaan Haaruni, and by his virtue of Tawajjuh, Moinud-Deen Chisiti attained perfection in sulook in a single day. (page.145, Saadiq publications)


  • Khawajah moinud Deen Chisti once passed by an orchard of a hostile Shiah chief, who would kill any person who adopted the names, Abu Bakr, Umar, and Uthmaan. Moinud Deen Chisti sat near the pond. The Shiah appeaerd in a furious state intending to kill Moinud Deen Chisti. But when Hazrat glanced at him, the shiah fell down. When he gained his consciousness, he was a transformed person and a staunch follower. (page.147, Saadiq publications)


The Prophet’s ( صلى الله عليه وسلم) uncle Abu Talib was within sight of the Prophet ( صلى الله عليه وسلم), but he was not able to bring him to Islaam and Allaah said to him ( صلى الله عليه وسلم):

“Indeed, you (Muhammad صلى الله عليه وسلم) guide not whom you like, but Allaah guides whom He wills. And He knoes best those who are the guided” (Qur’aan 28:56)

Furthermore, the son of Nuh (عليه السلام) and the father of Ibraheem (عليه السلام) were within sight of these great Prophets, but they were unable to guide them.

Do the Deobandi’s believe in every tale without asking why the Prophets did not have these powers?

To purchase a hard copy of the book Click Here

Ahmad Reza Khan The Barelwi Taught Shia Beliefs & Made Du’aa To Ali

He (Ahmad Reza Khan founder of the Brelwi sect) used to narrate the Shia traditions and circulated them among the Sunni’s, here we will mention a few.

he said:
“Ali will distribute Hell on the Day of Judgement” (1)

Another tradition says:
“Fatimah was named so, for Allaah has protected her children from fire.” (2)

He said:
“The order of the helpers of the people (ghawth) and those who are called for help begins with Ali, ending at Hasan al-Askari, the eleventh Imam of the Shia”.(3)
He produced the same chain which coincides with that of the Shia Imams!

He said:
“Ali removes calamity and obliterates misery from him who recites the well known Saifi supplication, seven or three times, or only once”

The supplication is as follows:
“Call ‘Ali for help who is the manifestation of wonders; you will find him a helper to you at the calamities.”
“Every calamity and the misery will be gone by your protection, O ‘ALI O ‘ALI.” (4)

He wrote:
“There is no problem in having a replica tomb of Hazrat Husayn in your house for the sake of blessing”. (5)


from the works of Shaykh Ehsan Elahi Zaheer Rahimaullaah

The book can be downloaded in URDU & ENGLISH from the link below


1. Al Aman walAlee
2. Al-Bareilawi: Khatm Nubuwwat
3. Malfoozat, p.118
4. Al Aman walAlee
5. Risaalah Badrul Anwar

Deobandi’s and black magic

Compiled by Ali Hassan Khan

As other Sufis, many Deobandis are also involved in magic, and this shows that many of the
Sufis so-called Tasarrufat (controls) and Karamat are in fact the works of Jinns and they use
magic and Jinns to fool people and make them think they have Karamat from Allah and many
of their ignorant followers are deceived by this.

Ashraf Ali Thanvi and magic to separate between two persons

Ashraf Ali Thanvi wrote a book called “A’mal e Qurani”, a book of invocations, Ta’wizat
(Tamaim) and ‘Amaliyat (Sufi formulas).

In this book, p 21, Thanvi told how to use some magic to separate between two persons:
“(Allah said:) ”We have put hatred and animosity between them until the day of Resurrection”

If you desire to separate and put hatred between two persons, write this verse on a Bhuj stone, then write (the picture):

And below the picture write the sentence: may the separation occur between Fulan (so and so) and Fulan. Write the names of the two persons instead of Fulan, make a Ta’wiz (Tameemah) of it and bury it between two old graves, but don’t do it for people not deserving this, as it will be a sin.”

One can clearly see that the picture Ashraf Ali Thanvi told to write contains the words “Sihr” meaning magic, and learning magic is Kufr. The heart of the Muslim cries and gets a shock to see that such a Kufr is propagated under the name of Islam and Quran. And in this book, Ashraf Ali Thanvi gave other Ta’wizat to cure from some disease or to have a boy and these Ta’wizat contain numbers and unknown words, and this is also clear magic.

Invocation to control the Humans and Jinns and possess the kingdom of Sulayman

The Deobandi book called “Jawahir Khamsah” is about Du’a, Ta’wizat and ‘Amaliyat. The author is Muhammad Ghawth Gulyari, and it has been translated from Persian by Mirza Muhammad Beg An-Naqshabani and it is published by famous Deobandi publisher of Karachi “Dar ul Isha’at”, and it is also published by another Deobandi publisher of Lahore “Maktabah Rehmaniyah”. At the end of this book, the Risalah “Futuh ul Ghayb” has been added.

In this book, the author teaches an invocation to possess the kingdom of Sulayman, control humans and Jinns: “Name 33 for greatness and control of humans and Jinns: “Ya Quddus Tahir min kuli Su fala Shayun Yu’azuhu min jami’ khalqihi” (O Quddus, pure from all evils, none can be protected in

His whole creation). This composed name’s particularity is that whoever for Zahiri and Batini (apparent and interior) greatness, reads it ten thousands time fir forty days, will be cut from what is other than Allah, and all the creation including humans and Jinns will be under his control and obedience…and he will become the inheritor of the kingdom of Sulayman (aley salam)

Also to possess the kingdom of Sulayman: whoever read this name for five years … (in a specific manner), he will have improvement in all of his works and the kingdom of Sulayman (aley salam) will come in his hands, and he will possess the control of the earth and the skies, and all the creation of the great and small universe will be under his control, and the whole universe will be enlightened by his benediction…even if he gives order, then the sun will appear in the night and disappear in the day

One can wonder is such things are possible then why did the Sahabah fought their enemies and some became martyrs? This kind of Tasawwud totally destroys the intelligence of its author, and they are totally lost in this world of hallucination and madness and accept any kind of fairy tale and nonsense. Allah created humans on pure Fitrah, but this wrong Sufism corrupted his Fitrah and made him accept such falsehood.

Invocation to the men of the invisible (Rijal ul Ghayb)

In the same book “Jawahir Khamsah” p 310 there is an invocation:
Peace be upon you O men of the invisible (Rijal ul Ghayb) and noble souls, help us with your special help and look at us with your special looking, O Ruqaba, O Nuqaba, O Nujaba, O Bukhaba, O Abdal, O Awtad, O Aqtab, O Qutb al Aqtab help me in this matter…”

About the invocation called ”Du’a Sayfi”, the author showed that it is finished with a table of numbers, and he does not know reality of it. So these people are writing numbers not knowing what they mean, they found this from Sufis.

He also gave a circle of the men of invisible (Rijal ul Ghayb) which is at the end of this invocation:

And it has preceded that these people believe that these Awliya, Abdal and Qutb rule the world.

Writing Al-Fatihah in disorder

This book “Jawahir Khamsah” also tells to write Surah Al-Fatihah in disorder to cure from some diseases. And it is well known that this is pure magic and clear Kufr pleasing Jinns, as Shaykh ul Islam Ibn Taymiyah explained in his book “Furqan bayna Awliya Rahman wa Awliya Shaytan”.

Circles and crosses with strange words

This book also contains some pictures of crosses made with letters.

And there are strange circles with words like: Haqiqat Ism A’zam, Haqiqat Muhammad Haqiqi, ‘Alim Wahdat, ‘Alim Sifat, Arwah Maqam Haqiqat, Maqam Arwah.

There is also a circle containing 19 circles containing words such as: Soul (Ruh), secret (Sir), reason (‘Aql), imagination (Khyal), the heart (Qalb) and others.

And these terms are the Batini and Zahiri sense known to the Greek philosophers and used by Ibn Sina and then Sufis like Al-Ghazali and others.

Formula to kill someone

In “Futuh Ghayb” of Mirza Beg Naqshabandi published at the end of “Jawahir Khamsah” there is a formula telling us how to kill someone deserving death, not an innocent:

“’Amal (Sufi formula) number ten: killing an enemy whose killing is permissible by the religious law. One should take and put a tree of Sanubar in an empty house, and he should write on it all the Great Names (of Allah) and if there is a group, then 48 times and if there are three then 27 times, and should do Dam (Ruqiyah) with the Great Names (of Allah) on the tree…and he should have no cloth on the head, and he should take a stick and imagine his
enemy then beat the Sanubar and say: I have killed Fulan (so and so) with the domination of Allah (Jalla Jalaluhu)”. He should do such three or seven days.”

One can wonder if such things were correct why the Sahabah and Salaf fought and got martyred. But this kind of Sufism is an opium which totally destroys the reason of the person who enters it. This person might be attracted by the stories softening the heart, but then he is brain washed and accepts magic and all these fairy tales containing abominable Kufr and Shirk

Invocation to have the attributes of Allah

In the same “Futuh Ghayb”, there is an invocation for the purpose of possessing the
attributes of Allah:

“If someone wants to enter the state of Fana fi Allah and Baqa bi Allah, and wants to possess the attributes of Jamal and Jalal of Haqq (Allah), and great subsistence and honour…and Ilm Ladduni (Sufi secret knowledge) and Kashf (unveiling) of hidden lights, then he should first fulfill the conditions of this name…then he should do Ghusl in one of the beginning day of the month, sing one or two songs for the soul of the leader of Prophets (saw) and read hundred times Darood Sharif, then he should start reciting this
name 2695 times in the day and night for forty days…”

May Allah protect us from such Kufr and Shirk.
May Allah send Salah and Salam on the Prophet (saw), his household, companions and those who follow them.
Compiled by Ali Hassan Khan