Tareeqah warning

essalaamu alaikum

dear brother

i didnt mean arrogance and i am sorry.

SubhanaAllah, only Allah knows ghaib.i wish we all find the true path, so i am asking you let this go on.

Brother you should know that tariqaah means same everywhere.it means the way to reach Allah, SubhanAllah.far from it.Every tariqaah is one of different ways, which claims same things.Because it is a term, (tariq:way) in misticism(tasawwuf).

This religion doesnt accept sheikhs.Wallahee i am afraid of being arrogant and i want to warn you as a duty as much as i can.

salam alaikum brothers.

Assalamu Alaikum,

It is very important that we comply with guidelines:

http://www.islamicity.com/forum/forum_posts.asp?TID=4589& ; ;PN=1

Peace

i didnt mean arrogance and i am sorry.

i didnt percieve arrogance in your post the opposite i thought you where sincere but presumptuous at the same time.

Brother you should know that tariqaah means same everywhere.

The word means the same thing everywhere but the path or teachings of each tariqah is not the same, saying they are would imply you are claiming you know ghaib as the word "everywhere" encompasses things you could not possibly know as a human.

SubhanAllah.far from it.Every tariqaah is one of different ways, which claims same things.Because it is a term, (tariq:way) in misticism(tasawwuf).

The word tassawuf does not mean mysticism this is a fact.  Tassawuf is the science of tazkiyah an nafs a term specifically mentioned in the Quran, a good example is surrah Abasah in which allah corrects the prophet [sallah llahu alaihi wa sallam] and asks about the blind man, how do you know he wouldnt have purified himslef [ie tahrah an nafs] and increased in good character traits [tazkiyah an nafs, meaning not only to rid himself of his bad qualities but increase in good character], achieving what allah has clearly stated here is what this Ummah for 1400 years have been trying to do and the very thing our Ulama have developed into a science. 

This is why tassawuf is known as the heart of islam and why Imam abu hanifah named his work Fiqh al Akbar or the greater or encompassing fiqh. If you have seen things you dont agree with in some sufi practice then ignore them and stick to what you understand and is clearly stated in the Quran and sunnah there is more than enough there to proove that purification of the heart is part of islam and a duty to all muslims.

if you want to attack some sufi practice by some tariqah in some obscure part of the world do so but dont make the mistake of saying tassawuf is not part of islam or that it is the practice of all tariqah's, all four madhhabs have reached a consensus on tassawuf.

Ask your self what religion would be if the very teachings/mechanisms by which a person improves himself morally are removed from that religion.

All you would have left is a set of laws that say 'dont do this, or this' without anyone knowing why they are performing these acts.

how many people know why we pray, why we fast, why we go to hajj, why we give zakaht....becouse others are doing them or we were just taught to do them?

If everything is according to intention and allah gives according to a persons intention, and if people dont know why they do these acts how can there intention be anything good they are just going through the motions of prayer and fasting and hajj without any sense of direction in there life or religion.

�This knowledge is a branch of the sciences of Sacred Law that originated within the Umma. From the first, the way of such people had also been considered the path of truth and guidance by the early Muslim community and its notables, of the Companions of the Prophet (Allah bless him and give him peace), those who were taught by them, and those who came after them.

It basically consists of dedication to worship, total dedication to Allah Most High, disregard for the finery and ornament of the world, abstinence from the pleasure, wealth, and prestige sought by most men, and retiring from others to worship alone. This was the general rule among the Companions of the Prophet (Allah bless him and give him peace) and the early Muslims, but when involvement in this-worldly things became widespread from the second Islamic century onwards and people became absorbed in worldliness, those devoted to worship came to be called Sufiyya or �People of Tasawwuf� (al-Muqaddima, 467)

�Ibn al-Jawzi wrote a 100-page book on al-Hasan al- Basri's life and manners entitled Adab al-Shaykh al- Hasan ibn Abi al-Hasan al-Basri. In his chapter on al- Hasan in his compendium of the saints entitled Sifat al-Safwa -- based on Abu Nu`aym's Hilyat al-Awliya' -- Ibn al-Jawzi mentions a report that al-Hasan left behind a white cloak (jubba) made of wool (suf) which he had worn exclusively of any other for the past twenty years, winter and summer, and that when he died it was in a state of immaculate beauty, cleanness, and quality.

As to when Sufis formally appeared, then a "terminus ante quem" seems established with Hasan al-Basri (d. 110) and his student `Abd al-Wahid ibn Zayd (d. 177) who was the first person to build a Sufi khaniqa or guest-house and school at Abadan on the present-day border of Iran with Iraq.

This is related by the hafiz Abu Nu`aym (d. 430) and confirmed by Ahmad Ibn Taymiyya. Al-Harawi al-Ansari (d. 481) says in his Biographical Layers of the Sufi Masters that the first person to be actually named "al-Sufi" was Abu Hashim al-Sufi (d. 150?), a contemporary of Imam Sufyan al-Thawri (d. 165) who said: If it were not for Abu Hashim al-Sufi I would have never perceived the presence of the subtlest forms of hypocrisy in the self... Among the best of people is the Sufi learned in jurisprudence.�

Ibn Rajab's Commentary