Islam vs Sufism: A Comparative Analysis Of The Key Points
Examining Practices and Beliefs Through the Lens of Quran and Hadith
Introduction
After studying the Qur’an and Hadith, I strongly believe that Sufism is a parallel religion to Islam – often a religion within a religion. Some of its practices and beliefs are extremely difficult to replicate or find within the foundational scriptures of Islam. For example, there are claims that certain Sufi saints performed Fajr prayers with Isha wudhu for over a decade, implying they never slept at night or fulfilled their responsibilities toward their families during that time. This directly contradicts the balanced teachings of Islam, which encourage rest, moderation, and fulfilling family obligations as part of worship.
Another example is the claim that Sufi saints possess the ability to know what resides in people’s hearts. However, the Qur’an explicitly states that only Allah has such knowledge:
“He alone knows the unseen, nor does He reveal His secrets to anyone.” (Qur’an 72:26)
The purpose of this analysis is not to belittle or disregard Sufism but to provide clear examples that highlight the differences between Sufi teachings and the Qur’an and Sunnah. Islam, as revealed to the Prophet Muhammad (SAW), is about following his example based on the Qur’an and authentic Hadith. Further guidance comes from the lives of the Ahl-e-Bait (the family of the Prophet Muhammad SAW) and the Sahaba (the companions of the Prophet SAW).
By examining these differences, we aim to uphold the pure message of Islam, free from innovations and misconceptions, and rooted in the authentic sources of guidance: the Qur’an and the Sunnah.
1. Visualizing anyone other than Allah during Salah
Deen-e-Islam: Salah is performed solely for Allah, with sincerity, humility, and adherence to the Sunnah of the Prophet Muhammad (SAW).
“Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance.” (Qur’an 20:14)
“Pray as you have seen me pray.” (Bukhari 631)
Sufism: Visualization of saints (Pir) or invoking their names during prayer is sometimes taught as part of spiritual elevation.
Example 1: Malfoozat-e-Ala Hazrat states that his saint will be visible even in the Salah of the disciple.
Example 2: The Sheikh (spiritual guide) is always with the Mureed (disciple), even in moments of privacy at night. The relationship between the Sheikh and the Mureed remains intact, irrespective of time or place, reflecting the depth of their spiritual bond.
Reference Books:
Malfoozat-e-Ala Hazrat
Tazkirat-ul-Auliya
2. Seeking Help in Times of Distress Invoking Saints for Assistance
Deen-e-Islam: Muslims are commanded to call upon Allah alone for help. Only Allah can respond to supplications. Intercession is reserved for Allah alone, and reliance on saints for help contradicts this concept.
“Call upon Me; I will respond to you.” (Qur’an 40:60)
“Is He [not best] who responds to the desperate one when he calls upon Him and removes evil?” (Qur’an 27:62)
“And invoke not besides Allah that which neither benefits you nor harms you, for if you do so, then indeed you will be of the wrongdoers.” (Qur’an 10:106)
“And it is He who accepts repentance from His servants and pardons misdeeds, and He knows what you do.” (Qur’an 42:25)
“When you ask for anything, ask it from Allah; and if you seek help, seek help from Allah.” (Tirmidhi 2516)
Sufism: In Sufism, it is often encouraged to invoke saints (awliya) for assistance, even if they are deceased or not physically present. This practice is based on the belief that saints possess spiritual powers and a connection to the unseen (ghaib), enabling them to intercede or assist those who seek their help. Followers are often directed to shrines or saints to resolve their problems.
Example 1: Malfoozat-e-Ala Hazrat states Whenever I sought assistance or help, I have always invoked by saying, ‘Ya Ghous!’ This reflects his unwavering belief in seeking intercession through the esteemed Awliya (saints) and my deep connection to the spiritual legacy of Ghaus-e-Azam.
Example 2: Sheikh Abdul Qadir Jilani also known as Ghaus-ul-Azam is recorded in Hayaat-e-Moazzam as stating that Allah granted him a list of his disciples until the Day of Judgment, affirming their forgiveness. Furthermore, it is claimed that the angel of Hell confirmed this matter and replied your disciple cannot be in hell. Ghaus-ul-Azam is invoked for worldly needs.
Reference Books:
Fazail-e-Aulia
Malfoozat-e-Ala Hazrat
Hayaat-e-Moazzam
3. The Concept of Prophetic Purity
Deen-e-Islam: Prophets are protected from sin (Ismah) and are the purest individuals chosen by Allah.
“And We chose them and guided them to a straight path.” (Qur’an 6:87)
“And indeed, you are of a great moral character.” Surah Al-Qalam (Quran 68, Verse 4):
“And peace be upon (all) the Messengers!” (Qur’an 37:181)
Sufism: Fabricated stories sometimes attribute flaws to prophets.
Example 1: Prophet Dawood (AS) allegedly desires another man’s wife.
Example 2: In the same book, it is mentioned that a similar incident was attributed to the Prophet Muhammad (PBUH), claiming that his gaze fell upon Zaid’s wife, which supposedly caused her to become impermissible (haram) for both Zaid and herself. The narrative suggests this happened because the Prophet (PBUH) was in a specific spiritual state (sakr), likened to a state of distraction or forgetfulness (sahu) attributed to Prophet Dawud (AS).
Such claims are deeply controversial and contradict the Quran and Hadith, which uphold the impeccable moral character of all prophets.
Reference Books:
Kashf-ul-Mahjoob
Tazkirat-ul-Auliya
4. The Role of Intermediaries
Deen-e-Islam: Worship and supplication are made directly to Allah. Islam teaches a direct relationship with Allah through sincere worship, supplication, and adherence to the Qur’an and Sunnah, making the notion of requiring a Sheikh to access Allah unnecessary and potentially misleading.
“It is You we worship and You we ask for help.” (Qur’an 1:5)
“Is He [not best] who responds to the desperate one when he calls upon Him and removes evil?”. (Qur’an 27, Verse 62)
“And when My servants ask you concerning Me, indeed I am near. I respond to the call of the caller when he calls upon Me.” (Qur’an 2:186)
“And it is He who accepts repentance from His servants and pardons misdeeds, and He knows what you do.” (Qur’an 42:25)
Sufism: In Sufism, the idea of a sheikh or spiritual guide acting as an intermediary between Allah and His servant is often emphasized. Sufi leaders teach that divine blessings flow through saints, sheikhs or Pirs.
Example 1: Tassawur-e-Sheikh as a channel to Allah. Sufi saint Junaid Baghdadi walked on the water followed by his disciple who could only walk on water till he repeated “ Ya Junaid” As soon he started saying “ Ya Allah” he began to drown. lesson emphasizing that reaching Allah is only possible through the guidance and mediation of a Sheikh or spiritual leader.
Example 2: In various Sufi texts it is encouraged to seek help from saints, such claims are attributed to Sheikh Abdul Qadir Jilani, a prominent Sufi figure, regarding his spiritual authority over his disciples (mureeds). Two notable statements are frequently cited “None of my disciples will die without repentance.” This statement suggests that Sheikh Abdul Qadir Jilani would ensure the repentance of all his disciples before their death, implying his spiritual influence even at the moment of death.
“If the honour of any of my disciples is exposed in the West while I am in the East, I will still ensure to cover it.” This statement highlights an extraordinary claim of his ability to spiritually intervene to safeguard the dignity of his disciples, regardless of physical distance.
Reference Books:
Sab’ah Sanabal
Risal’ah Al Imdaad
Malfoozat-e-Ala Hazrat
5. Modesty and Morality vs Mysticism: Where Sufism Challenges Islamic Ethics
Deen-e-Islam: holds modesty (haya) as a cornerstone of personal and social ethics. Modesty is considered a sign of faith and a reflection of one’s consciousness of Allah. The Qur’an explicitly commands both men and women to maintain modesty in their behaviour and dress.
“Tell the believing men to lower their gaze and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do.” (Qur’an 24:30)
“And tell the believing women to lower their gaze and guard their private parts and not to display their adornment except what is apparent of it…” (Qur’an 24:31)
The Prophet Muhammad (PBUH) also emphasized modesty as an integral part of faith.
Sufism: Some Sufi traditions, while emphasizing spiritual purification and closeness to Allah, occasionally include practices that appear to bypass these modesty and morality norms.
Example 1: The story recorded in Tahqiqat-e-Chishti about Sheikh Madhu Quds According to the book, Sheikh Madhu Quds was originally a young Hindu boy who caught the attention of Sheikh Hussain, who allegedly “fell in love” with him. This relationship is claimed to have spanned several years, culminating in Madhu eventually accepting Islam.
While Tahqiqat-e-Chishti may have recorded this narrative, it is vital to critically evaluate such accounts in the light of the Qur’an and Sunnah. Islam unequivocally calls for a high standard of morality, modesty, and purity in all interactions. Stories that contradict these principles not only misrepresent Islamic teachings but also tarnish the sanctity of Islamic spirituality.
Example:2 The story about Musa Suhaag, as reported in several books such as Malfoozat-e-Ala Hazrat, Mashaikh-e-Ahmadabad, Al-Qol-ul-Jali, and others, presents a narrative that raises serious theological and ethical concerns when analyzed through the lens of Qur’an and Hadith.
Musa Suhaag is described as a figure who dressed in women’s clothing, wore bangles, and refrained from offering Salah (prayers). The story recounts an incident where people approached him to pray for rain. Musa Suhaag responded with an ultimatum, stating, “If rain doesn’t fall today, either the relationship ends or I’ll take off my clothes and throw them away.” Allegedly, his threat was followed by rain.
Reference Books:
Mashaikh-e-Ahmadabad
Al-Qol-ul-Jali
Malfoozat-e-Ala Hazrat
6. Reverence for Saints and Graves
Deen-e-Islam: Excessive reverence of graves is forbidden. Shrines are often treated as sacred spaces, with some believing they hold special power. This contradicts Islamic teachings that the most sacred place for worship is the mosque, not graves or shrines.
“Do not make my grave an idol that is worshipped.” (Ibn Majah 1621)
“ Do not sit on the graves and do not pray facing towards them.” (Sahih Muslim 2250)
“ Allah’s Messenger SAW forbade that the graves should be plastered or they be used as sitting places ( for the people), or a building should be built over them.” (Sahih Muslim 2245)
“The places of worship are ˹only˺ for Allah, so do not invoke anyone besides Him.” (Quran 72:18)
Sufism: Followers often venerate saints’ graves and seek blessings there.
Example 1: Performing tawaf at shrines. In the book Bahar-e-Shariat, it is mentioned that kissing the grave at a shrine is considered permissible according to some saints but is generally discouraged. Similarly, performing tawaf (circumambulation) around a shrine is deemed incorrect, but walking around the shrine for blessings (barakah) is considered acceptable.
Such practices are controversial and raise theological questions, as they deviate from the mainstream Islamic understanding of worship (ibadah), which is exclusively for Allah. The Quran explicitly forbids acts resembling idol worship and emphasizes the oneness of Allah in worship:
“The places of worship are ˹only˺ for Allah, so do not invoke anyone besides Him.” (Quran 72:18)
Islamic teachings prioritize acts of worship that align with the Sunnah of the Prophet Muhammad (PBUH) and discourage innovations (bid’ah) in matters of faith.
Example 2: Leaving offerings to invoke blessings. In the book Al-Muhannad ‘ala al-Mufannad, authored by Khalil Ahmad Saharanpuri, it is stated:
“We too believe in deriving spiritual blessings from graves and chests (hearts of saints), but not in the common manner that is prevalent among the masses.”
This statement highlights a nuanced position, acknowledging a belief in seeking spiritual benefit through certain means but distancing itself from the popular practices that are often deemed un-Islamic or superstitious in mainstream Islamic scholarship.
Reference Books:
Bahar-e-Shariat
Fazail-e-Aulia
Al-Muhannad ‘ala al-Mufannad
7. Supernatural Claims of Saints
Deen-e-Islam: Miracles occur solely by Allah’s will.
“And they said, ‘Why has a sign not been sent down to him?’ Say, ‘Indeed, Allah is Able to send down a sign.’” (Qur’an 6:37)
Sufism: Saints are often attributed supernatural powers in their books. In Point 8, I have discussed how claims about knowing the state of people’s hearts and possessing Ilm-e-Ghaib (knowledge of the unseen) have been substantiated.
Example 2: It has been recorded in multiple books that Imam Abu Hanifa was able to see people’s sins flowing away with the water during ablution (wudu) and would then offer them guidance accordingly
Attached is an excerpt from the book, written in Urdu but easily translatable. I have included only the most relevant part for reference.
Example 2: There is a widely recounted story in several books where Miyan Ismail is said to have looked to his right after offering the Fajr prayer, and everyone present instantly became Hafiz-e-Quran (memorizer of the Qur’an). Similarly, when he looked to his left, all individuals became fluent in the Nazirah Quran (recitation of the Qur’an). While such tales are cherished in certain circles for their miraculous undertones, they raise significant theological questions. In Islamic teachings, the memorization or mastery of the Qur’an is regarded as a process requiring effort, divine guidance, and dedication. The Qur’an emphasizes individual responsibility and effort:
“And that there is not for man except that [good] for which he strives.” (Qur’an 53:39).
Example 3: Another extraordinary story recorded in Sufi traditions that Sheikh Abdul Qadir Jilani reportedly intervened with the Angel of Death (Malak-ul-Maut) to return the soul of one of his disciples (mureed), effectively bringing the dead back to life.
The act of taking or returning a soul is solely within Allah’s power. The Qur’an also categorically declares:
“And no soul can ever die except by Allah’s permission at a destined time.” (Qur’an 3:145)
Reference Books:
Faizan-e-Sunnat
Fazail-e-Amaal
Malfoozat-e-Ala Hazrat
8. The Life of Prophets and Saints in Graves
Deen-e-Islam: Prophets are alive in their graves, but interaction with them is impossible.
The Qur’an and authentic Hadith emphasize that after death, the affairs of a person are entirely with Allah, and the deceased do not maintain active awareness of worldly matters:
“Every soul shall taste death. Then to Us, you will be returned.” (Quran 29:57)
“Indeed, you cannot make the dead hear…” (Quran 27:80)
“And when We decreed for Solomon death, nothing indicated to the jinn his death except a creature of the earth eating his staff. So when he fell down, the jinn came to know plainly that if they had known the unseen, they would not have tarried in the humiliating Penalty (of their Task)” (Qur’an 34:14)
“Indeed, Allah has forbidden the earth to consume the bodies of the prophets.” (Abu Dawood 1047 Sunan, Ibn Majah 1636 and Al Nisai 1375)
Sufism: In Sufism, it is widely believed that prophets (Ambiya) and saints (Awliya) remain in their graves just as they were in life — fully aware, interacting with people, and capable of assisting those who seek their help. It is also commonly claimed that they can come out of their graves when they choose and witness everything happening in the world.
Example 1: There is a narration of a dream in which a Sufi claims to have seen himself collecting the bones of Prophet Muhammad (PBUH) in his grave. However, this depiction contradicts the teachings of the Qur’an and Hadith, which affirm that the bodies of the Prophets are divinely protected from decay. The Prophet Muhammad (PBUH) himself said:
“Indeed, Allah has forbidden the earth to consume the bodies of the Prophets.” (Sunan Abi Dawood, Hadith 1047).
Example 2: According to Ahmad Raza Khan, it is claimed that the wives of the Prophets are presented to them in their graves, and they engage in mutual conversation and commendation (shabaashi).
Example 3: It is recorded in the book Arwah-e-Salasa that Maulana Qasim Nanotwi, many years after his death, allegedly came to Darul Uloom Deoband in his physical body (jasad-e-azri) and mediated between two scholars to resolve a dispute before departing.
Reference Books:
Arwah-e-Salasa
Tazkirat-ul-Auliya
Malfoozat-e-Ala Hazrat
9. Claims of Ilm-e-Ghaib (knowledge of the unseen) and the Perception of Saints in Sufism.
Deen-e-Islam: The concept of Ilm-e-Ghaib (knowledge of the unseen) is clearly addressed in the Qur’an and Sunnah, emphasizing that such knowledge belongs exclusively to Allah. Any claims or attributions of Ilm-e-Ghaib to anyone other than Allah contradict Islamic teachings
“[He is] Knower of the unseen, and He does not disclose His knowledge of the unseen to anyone except whom He has approved of messengers…” (Qur’an 72:26–27) While Allah may reveal specific knowledge to prophets, it is a limited and conditional disclosure, not inherent or independent.
“Say, None in the heavens and earth knows the unseen except Allah…” (Qur’an 27:65) This verse explicitly states that the knowledge of the unseen is the sole domain of Allah.
“…If I had knowledge of the unseen, I could have acquired much wealth, and no harm would have touched me…” (Qur’an 7:188) Here, Prophet Muhammad (PBUH) is instructed to declare that even he does not have independent access to the unseen.
Sufism: Followers invoke saints for help. In Sufism, it is widely believed that many saints possess the ability to know the state of people’s hearts and have knowledge of the unseen (Ilm-e-Ghaib). Additionally, it is sometimes claimed that these saints hold knowledge encompassing the entire world. While such assertions are venerated in certain Sufi traditions, they raise significant questions from the perspective of mainstream Islamic teachings.
- Example 1: In the book Ghuniat ut-Talibeen, Sheikh Abdul Qadir Jilani stated that Prophet Muhammad (PBUH) was born on Ashura, which is widely understood to be the 10th of Muharram. However, it is the consensus (ijma’) of the Muslim community that the Prophet (PBUH) was born in Rabi’ al-Awwal, not Muharram. This discrepancy raises an important question: if a revered figure like Sheikh Abdul Qadir Jilani, who is highly esteemed in Sufism and often claimed to possess knowledge of even the unseen, could make such an error, how does this align with the notion of saints having extraordinary knowledge, including what is in people’s hearts?
- Example 2: In his renowned work Kimya-e-Saadat, Imam Al-Ghazali, widely known by the honorific “Hujjat ul-Islam,” mentioned that the sun is 160 times larger than the Earth. However, modern astronomical knowledge has established that the sun is approximately 1.3 million times the volume of the Earth. This significant error raises an important question: if Imam Al-Ghazali, a revered figure in Islamic scholarship and a key figure in Sufism, had access to Ilm-e-Ghaib (knowledge of the unseen), as some Sufi traditions claim saints and scholars possess, how could such a factual inaccuracy appear in his work?
Reference Books:
Kimya-e-Saadat
Ghuniat ut-Talibeen
10. Challenging Prophetic status in Sufi (Tasawuf) Literature.
Deen-e-Islam: Worshippers must maintain Tawheed (pure monotheism). Islam unequivocally places the prophets in a unique and unparalleled position in the hierarchy of creation. The Qur’an emphasizes the superiority of prophets as chosen individuals tasked with delivering divine guidance:
“And establish the prayer for My remembrance.” (Qur’an 20:14)
“Those are the ones whom Allah has guided, so from their guidance take an example.” (Qur’an 6:90)
Sufism: In Sufism, Treekat and Tasawuf literature, it is often observed that certain narratives and incidents are recorded which give the impression that saints (awliya) are elevated to a status comparable to, or sometimes even exceeding, that of the prophets (Anbiya A.S). Some accounts go so far as to describe saints directly addressing Allah or conversing with Him according to their own will.
Example 1: Bayazid Bastami claimed Ana al-Haq (I am the Truth). In the statements depicted below, two additional controversial claims attributed to Bayazid Bastami can be observed:
- He reportedly stated, “I am pure, I am pure, my status is so exalted.”
2. In another claim, he declared, “On the Day of Judgment, my flag will be the greatest, and even the Prophets (peace be upon them) will be under my banner.”
These statements directly contradict the clear teachings of the Prophet Muhammad (PBUH), who emphasized his unique position as the leader of all creation on the Day of Judgment. The Prophet (PBUH) explicitly stated in authentic hadiths:
“I will be the leader of all the people on the Day of Resurrection.” (Sahih Muslim 4712)
Such claims attributed to Bayazid Bastami not only challenge Islamic teachings but also raise significant theological concerns about their compatibility with the Qur’an and Sunnah.
Example 2: Some prominent Sufi texts written by esteemed sheikhs have controversially instructed disciples to include their own names in the Shahada instead of the Prophet Muhammad’s (PBUH), which directly contradicts the foundational teachings of Islam. For example, one text is claimed to have included “Chishti Rasool Allah,” while another reportedly used “Ashraf Ali Thanvi Rasool Allah.” The Shahada, as prescribed in the Qur’an and Sunnah, unequivocally affirms the oneness of Allah and the Prophethood of Muhammad (PBUH), leaving no room for such innovations.
Reference Books:
Sab’ah Sanabal
Risal’ah Al Imdaad
Malfoozat-e-Ala Hazrat
Tazkirat-ul-Auliya
11. Sufi Stories of Divine Union
Deen-e-Islam: No one can claim union with Allah. According to the Qur’an, humans cannot comprehend or physically witness Allah’s essence in this world:
“No vision can grasp Him, but His grasp is over all vision. He is Subtle and All-Aware.” (Qur’an 6:103)
“Allah is independent of the worlds.” (Qur’an 3:97)
Sufism: Saints claim divine union or divinity. Islamic theology maintains that the essence of Allah is beyond human perception, and any such assertions are considered problematic and outside the framework of mainstream Islamic belief.
Example 1: In the renowned Sufi text Tazkirat-ul-Auliya, authored by Fariduddin Attar, a chapter titled “Bayazid’s Mi’raj” recounts an extraordinary incident involving the mystic Bayazid Bastami. According to the narration, Bayazid claimed, “I observed Allah.” This assertion has generated considerable theological controversy.
Islamic teachings, based on the Qur’an and Sunnah, emphasize that no one can perceive Allah in this worldly life. The Qur’an clearly states:
“Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted.” (Qur’an 6:103)
Example 2: This event, as described in the books Faizan-e-Sunnat and Fazail-e-Hajj, attributes a miraculous occurrence to Sheikh Ahmad Rifai, a notable Sufi figure. The claim states that Sheikh Ahmad visited the grave of Prophet Muhammad (PBUH) during Hajj and declared, “I am here at your grave, now bring your blessed hand out so I may kiss it.” It is further claimed that the Prophet’s (PBUH) hand emerged from the grave, allowing Sheikh Ahmad to kiss it, and that this event was witnessed by 92,000 people.
Reference Books:
Kashf-ul-Mahjoob
Tazkirat-ul-Auliya
12. Innovations in Worship
Deen-e-Islam: Worship follows the Qur’an and Sunnah. In many Urs celebrations, attendees seek the intercession of the saint, believing they can bring them closer to Allah. This practice is against the Tawheed (oneness of Allah) emphasized in the Qur’an, which states:
“And they worship besides Allah things that harm them not, nor profit them, and they say: ‘These are our intercessors with Allah.’” (Qur’an 10:18)
“Whoever innovates in this matter of ours that which is not part of it will have it rejected.” (Bukhari 2697)
Urs celebrations often involve acts like kissing or bowing before the shrine, which are considered acts of shirk (associating partners with Allah) in Islam.
Sufism: Practices like Niyaz, Urs, and Zikr circles are introduced. Supporters claim that Sufi saints have historically endorsed Urs-like practices. They argue that these traditions have been passed down for centuries and are therefore part of accepted Islamic spirituality.
Example 1: Annual Urs celebrations. Urs is seen as a way to honour the life and legacy of Sufi saints who dedicated themselves to spreading Islam and embodying piety. The argument is that celebrating Urs highlights the teachings and virtues of these saints, inspiring others to follow their path.
Example 2: In the book Bahaar-e-Shariat, a method of performing a specific prayer (Salaah) is mentioned, which involves taking 11 steps towards Iraq while reciting the invocation "Ya Ghaus-o-Saqalain". However, such a method is not found in any authentic Hadith compilation or the Qur'an.
Islamic acts of worship, including Salaah, are strictly defined by the teachings of the Qur'an and Sunnah, and any addition or alteration is considered an innovation (Bid’ah). This practice, as described, lacks foundational support from the primary sources of Islamic jurisprudence and stands contrary to the prescribed methods of worship in Islam. Worship should remain exclusively directed toward Allah, adhering strictly to the practices taught by the Prophet Muhammad (PBUH).
Example 3: The widely popular female Sufi saint Rabi’a al-Basri is often mentioned in various Sufi texts with extraordinary claims. One such account narrates that she travelled to perform Hajj, crawling or stumbling for seven years before finally reaching the Arafa. Furthermore, upon reaching her destination, she engaged in a direct dialogue (mukalama) with Allah.
The story of Rabi’a crawling or stumbling for seven years is not supported by the principles of Islam. Islam does not impose undue hardship on its followers. If a person is physically unable to perform Hajj, they are excused.
The claim of Rabi’a al-Basri having a direct mukalama with Allah raises significant theological questions. In Islam, direct communication with Allah is a unique attribute of Prophets, such as Prophet Musa (AS), who was titled Kalimullah (the one who spoke to Allah).
Reference Books:
Bahaar-e-Shariat
Fazail-e-Aulia
Tazkirat-ul-Auliya
13. Mystical Interpretations And Misinterpretations
Deen-e-Islam: The Qur’an has a clear, straightforward meaning. The Qur’an mentions many scientific phenomena, it is not a book of science but a book of signs. Its verses aim to highlight Allah’s supreme power, wisdom, and mercy, guiding humanity toward understanding His greatness.
“This is the Book about which there is no doubt, a guidance for those conscious of Allah.” (Qur’an 2:2)
“Indeed, Allah holds the heavens and the earth, lest they cease; and if they should cease, no one could hold them besides Him.” (Qur’an 35:51)
“Do they not see the birds above them spreading their wings and folding them? None holds them up except the Most Merciful. Indeed, He is, of all things, Seeing.” (Qur’an 67:19)
Sufism: Esoteric interpretations lead to distortions. Sufism’s esoteric interpretations provide a unique perspective on Qur’anic verses, though they sometimes diverge from mainstream Islamic understandings and norms, raising discussions on their alignment with traditional interpretations.
Example 1: Quranic Verses and Misinterpretations.
The renowned scholar Ahmed Raza Khan Barelvi wrote a book titled Zameen Saakin Hai (The Earth is Stationary), asserting that this verse supports the claim that the Earth is motionless. This interpretation has sparked significant debate, particularly as modern science has definitively proven that the Earth is in constant motion — rotating on its axis and orbiting the sun.
Modern astronomical findings establish that the Earth is not stationary, which aligns with observable phenomena such as day and night cycles and seasons. The Qur’anic verse, when carefully analyzed, does not explicitly state that the Earth is stationary. Instead, it emphasizes Allah’s supreme power in maintaining the heavens and the Earth. The interpretation by Ahmed Raza Khan seems to conflate the verse with a literal and fixed understanding, rather than reflecting the dynamic nature of Allah’s creation as supported by other verses:
“And He it is who created the night and the day, and the sun and the moon. They float, each in an orbit.” (Qur’an 21:33)
Example 2: Claims that saints reveal “hidden meanings.”
Example 3: A Masnavi Rumi story contrasts Musa (AS)’s correction of a man’s speech with Quranic principles.
A popular story in the renowned Sufi literature, Masnavi Rum, recounts an incident where a person is speaking to himself about Allah in an overly humanized way, saying things like, “If You come to me, I will comb Your hair, massage You, and care for You.” According to the story, when Prophet Musa (AS) heard this, he admonished the man, saying that such words do not befit the majesty and attributes of Allah. However, in the tale, Allah rebuked Musa (AS) for his reprimand, suggesting that Allah accepts the sincerity of the man’s expression regardless of the words used.
This narrative appears to conflict with the framework of the Qur’an and Hadith, where prophets, as the most chosen individuals of Allah, are tasked with teaching people the correct understanding of Tawheed (the oneness of Allah) and His attributes. Prophets come to guide humanity with precision and clarity, ensuring Allah’s majesty and attributes are preserved without any anthropomorphism or misunderstanding. Such stories, while poetic, do not align with the teachings of the Qur’an and Sunnah, which emphasize that prophets are sent to correct misconceptions, not condone them.
Reference Books:
- Masnavi Ruum
- Zameen Sakin Hai
Conclusion
The analysis highlights how certain Sufi practices deviate from the teachings of Deen-e-Islam as found in the Qur’an and Sunnah. Islam emphasizes Tawheed (monotheism), sincerity in worship, and adherence to the pure path shown by the Prophet Muhammad (SAW). While Sufism may claim spiritual enrichment, practices like grave worship, saint veneration, and intermediaries risk leading believers toward innovation (bid’ah) and shirk.
I have tried my utmost to present the evidence from Sufi texts alongside the Qur’an and Sunnah in an unbiased manner, leaving the decision to you. What do you think? Are both aligned or is there a significant difference between them?
By adhering strictly to the Qur’an and authentic Hadith, Muslims can uphold the pure message of Islam and safeguard their faith.
