Question :
A question was asked regarding the following of the Sufi orders.
Fatwa in Brief: The Sufi orders are innovatory.
Muslims should not follow any innovative path.
Shaykh Ibn Baz – al-Buhuth Journal, 30th
edition, p. 145-148
Response:
Sufism is a form of religious education and upbringing (tarbiyya).
This [form of education and upbringing] is valid if the
Sufis’ methods agree with [the greater principles of]
Islam; if not, then it is illegal. Now, in opposition to
the above fatwa, all Muslim scholars,
including Ibn Taymiyya, agree that Sufism is valid [as a
form of education/upbringing], and that no scholar
judges Sufism, as a whole, to be innovatory or
misleading. Rather, they consider Sufism in terms of its
parts.
Commentary:
In general, Sufi orders are like schools for moral
education and upbringing. If their method agrees with
the principles of the religion, and those of religious
law, then this is valid. If it does not, then it is
illegal; and it becomes obligatory to correct the Sufi
order with wise counseling and forbearance.
Ibn Taymiyya once explained that, among the Sufis are
Imams of knowledge and religion. “In Ihya’ ‘Ulum
al-Din by al-Ghazali, we find the words of the most
knowledgeable and correct of these Sufis regarding the
works of the heart; words that agree with the Holy
Qur’an and the Sunna [of the Prophet], and the religious
acts of worship and moral customs that also agree with
the Book and the Sunna”.
He also said: “And those famous Sufis of the Umma who
were true to the Umma did not approve of such things
[bad behavior], but they prohibit it”.
Ibn Taymiyya also gave permission to donate money (place
waqf funds on) to Sufi orders, except for those who
hoard money, or are bereft of ethics and do not follow
Islamic law in matters or morals but rather are
dominated by base desires and corruption; such do not
deserve any reward.
So if all the Sufi orders were innovatory, as this fatwa
claims, the scholars would not have legalized that they
be possible beneficiaries of waqf funds.
He [Ibn Taymiyya] also described those of the Sufis who
are counted from amongst the Imams of knowledge and
religion: “And in it [the Book of Ihya’ ‘Ulum al-Din
by al-Imam al-Ghazzali] are the words [wisdoms] of the
Sufi Shaykhs and knowers who lead the straight path of
the heart, which corresponds to the knowledge of the
Qur’an and the Sunna. [It also contains knowledge of]
And the other rituals of worship and morals that remain
truthful to the Qur’an and Sunna”.
From the above extracts, it is clear that, within the
Sufis’ ranks, there are those who are deeply
knowledgeable of their religion and are from those who
speak sincerely and faithfully to the Umma. Indeed, this
is what Ibn Taymiyya, who is thought to be an implacable
opponent to Sufism, has said.
According to the Fatwa Centre, supervised by Dr.
‘Abdullah al-Faqih:
When the time in which the Companions of the Prophet
lived came to an end, a love of the world entered
people’s hearts, and they expanded in foods, drinks,
clothes, and luxury. In response to this, there arose a
group of ascetics (zuhad) who called for Muslims
to live simpler, more pious lives. They emphasized the
beauty in worship, the importance of self-renunciation,
and of directing oneself towards ethical improvement.
These ascetics were later called Sufis, among their
number were included: Abu Sulayman al-Darani, Ma’ruf al-Karkhi,
al-Fadil ibn ‘Ayad, Sahl ibn ‘Abd Allah al-Tustari and
al-Junayd.
The first Sufis did not introduce novelty into religion.
Rather, they sought what the Prophet (upon him be peace)
and his honorable Companions had sought before them. The
fact is that some of the Hadith scholars followed
the Sufi path; and, providing that they modeled their
behaviour on the ascetics who dedicated themselves to
purifying their lives of sin, they are to be
complemented. Yet, if they followed the deviants and the
superstitious; those who tout disbelief (shirk)
and reprehensible innovation (bid‘a), their
actions are not countenanced.
And God knows best.
Dr. Muhammad Fouad
