Numerous traditions have been narrated in Shia sources from the Infallibles (a.s.) condemning the Sufis, their fundamental beliefs, their practices and some of their prominent personalities. Some of these traditions are as follows:
First Tradition
The Messenger of Allah, Muhammad (peace and blessings of Allah be upon him and his progeny), said:
يا أبا ذَرٍّ، يكونُ في آخِرِ الزَّمانِ قَومٌ يَلبَسُونَ الصُّوفَ في صَيفِهِم وشِتائهِم، يَرَونَ أنّ لَهُمُ الفَضلَ بذلكَ على غيرِهِم، اولئكَ يَلعَنُهُم أهلُ السَّماواتِ والأرضِ. (1)
Translation:
“O Abu Dharr! In the last era there will be people who will wear woolen garments in both summer and winter, and they will believe that by wearing these garments they have superiority over others. The angels of the heavens and the earth will curse them.”
Second Tradition
The Messenger of Allah (peace and blessings of Allah be upon him and his progeny) said:
لا تَقُومُ السَّاعَةُ عَلَى أُمَّتِي حَتَّى يَقُومَ قَوْمٌ مِنْ أُمَّتِي اسْمُهُمُ الصُّوفِيَّةُ لَيْسُوا مِنِّي وَ إِنَّهُمْ يَحْلَقُونَ لِلذِّكْرِ وَ يَرْفَعُونَ أَصْوَاتَهُمْ يَظُنُّونَ أَنَّهُمْ عَلَى طَرِيقَتِي بَلْ هُمْ أَضَلُّ مِنَ الْكُفَّارِ وَ هُمْ أَهْلُ النَّارِ لَهُمْ شَهِيقُ الْحِمَارِ. (2)
Translation:
“The Hour will not come upon my community until a group emerges from among my community whose name will be the Sufis. They will not be from me. They will form circles for remembrance and raise their voices. They will think that they are following my path, whereas they will be more misguided than the unbelievers and will be among the people of Hell. They will bray like donkeys.”
Third Tradition
‘Ala ibn Ziyad said to the Commander of the Faithful, Ali (a.s.): “O Commander of the Faithful! I wish to complain to you about my brother, Asim ibn Ziyad.”
The Imam (a.s.) asked: “Why? What has happened to him?”
‘Ala said that he had put on a woolen garment and had completely detached himself from the world. The Imam (a.s.) said: “Bring him to me.”
When he came, the Imam (a.s.) said:
یَا عُدَیَّ نَفْسِهٖ! لَقَدِ اسْتَهَامَ بِكَ الْخَبِیْثُ! اَمَا رَحِمْتَ اَهْلَكَ وَ وَلَدَكَ! اَتَرَی اللهَ اَحَلَّ لَكَ الطَّیِّبٰتِ، وَ هُوَ یَكْرَهُ اَنْ تَاْخُذَهَا! اَنْتَ اَهْوَنُ عَلَی اللهِ مِنْ ذٰلِكَ!. قَالَ: یَاۤ اَمِیْرَ الْمُؤْمِنِیْنَ! هٰذَاۤ اَنْتَ فِیْ خُشُوْنَةِ مَلْبَسِكَ وَ جُشُوْبَةِ مَاْكَلِكَ؟ قَالَ: وَیْحَكَ! اِنِّیْ لَسْتُ كَاَنْتَ، اِنَّ اللهَ فَرَضَ عَلٰۤی اَئِمَّةِ الْعَدْلِ اَنْ یُّقَدِّرُوْۤا اَنْفُسَهُمْ بِضَعَفَةِ النَّاسِ، كَیْلَا یَتَبَیَّغَ بِالْفَقِیْرِ فَقْرُهٗ!.
Translation:
“O enemy of your own soul! The wicked one has led you astray! Do you have no compassion for your family and children? Do you think that Allah has made wholesome things lawful for you but dislikes it when you partake of them? You are far beneath Allah’s regard for Him to desire such a thing for you.”
He replied: “O Commander of the Faithful! But your clothing is also coarse and your food is plain and dry.”
The Imam (a.s.) replied: “Woe unto you! I am not like you. Allah has made it obligatory upon the leaders of justice that they should keep themselves at the level of the weakest among the people, so that poverty does not overwhelm the poor.” (3)
Fourth Tradition
The Commander of the Faithful (a.s.) heard a man speaking ill of the worldly life and said:
Translation:
“O you who speak ill of the world, while being deceived by it and misled by its false promises! You become attached to it and then condemn it. Do you have the right to accuse the world, or is it entitled to accuse you?
When did it ever deprive you of your senses, and in what way did it deceive you? Was it through the death and decay of your forefathers, or through the resting places of your mothers beneath the earth?
How many sick people have you cared for, and how many times have you yourself been ill and been cared for? You desired their recovery and sought medicine from physicians. Then came the morning when neither medicine appeared to be effective nor your crying and lamentation of any benefit to them. Your concern proved beneficial to none of them, your objective was not achieved, and through all your efforts you could not ward off death from that sick person. Thus, through that person’s death, the world showed you your own eventual fate and, through his destruction, the picture of your own destruction.
Indeed, the world is a house of truth for the one who accepts its truth; a place of security and well-being for the one who understands it; a place of wealth for the one who takes provision from it; and a place of admonition for the one who takes a lesson from it.
It is a place of worship for the friends of Allah, a place of prayer for the angels of Allah, a place where divine revelation descends, and a marketplace for the friends of Allah. There they traded in the mercy and grace of Allah, and while living in it they gained Paradise as profit.
Who, then, has the right to condemn the world when it has announced its departure, proclaimed its separation, and informed its inhabitants of their death? It has warned them of its trials through its own trials, and awakened their longing for the joys of the Hereafter through its own joys. It comes in the evening with a message of security and well-being and in the morning with a message of pain and sorrow, in order to encourage, warn, frighten and alert.
Thus, those who begin their morning ashamed of their actions will condemn it, while others will praise it on the Day of Resurrection because when the world reminded them of the Hereafter, they remembered; when it informed them, they believed; and when it admonished them, they took the admonition.” (4)
Fifth Tradition
Abdullah ibn Abbas says that when the Battle of Jamal ended, the people made a pulpit from the saddles of camels, and Imam Ali (a.s.) mounted it. After praising and glorifying Allah, he said with great sorrow:
“O people of Basra! O you who have deviated! O incurably sick ones! O followers of beasts and soldiers of that woman! O group that gathered at the sound of the beast and dispersed when it was slaughtered! Your drinking water is bitter and unpleasant, your law is based upon hypocrisy, and you are weak and deficient in character and intellect.”
Then the Imam (a.s.) came down from the pulpit. We were walking with him when we encountered Hasan al-Basri performing ablution.
The Commander of the Faithful (a.s.) said:
“O Hasan al-Basri, pay attention to your ablution. Observe its conditions and fulfill its outward and inward etiquette.”
Hasan al-Basri replied:
“Yesterday you were fighting people who testified to the oneness of God and believed in the prophethood of the Seal of the Prophets (peace and blessings of Allah be upon him and his progeny). They observed the etiquette and conditions of ablution and performed their religious obligations.”
The Commander of the Faithful (a.s.) said:
“If this was the situation, and you were a witness to it, why did you not support those people against us?”
Hasan al-Basri said:
“By God, you have spoken the truth, and I affirm your words. On the first day of the battle I left my house. I performed ghusl, applied hanut to my body and took my weapon. I believed that not accompanying the Mother of the Believers, Aisha, was equivalent to disbelief. In this state I proceeded toward the army of Basra. When I reached near Khuraybah, I heard a voice saying: ‘O Hasan! Go back. Both the killer and the killed will be in Hell.’ I became disturbed and frightened and returned home.
When the second day came, the same belief again moved me from my place. I left my house intending to fight, prepared for martyrdom, applied hanut and took my weapons. Then I reached Khuraybah and heard the same voice again: ‘Return to your home. Both the killer and the killed will be in Hell.’
The Commander of the Faithful (a.s.) said:
“That statement is correct, but do you know whose voice it was? It was the voice of your brother, Satan. His statement was also correct. Both the killers and the killed among the people of Basra and the companions of Aisha will enter the fire of Hell.”
Hasan al-Basri said:
“O Commander of the Faithful! At that moment I understood that this group was upon destruction and misguidance.” (5)
Sixth Tradition
During the circumambulation of the Ka‘bah, Imam Zayn al-Abidin (a.s.) saw the Sufi Hasan al-Basri standing near the Black Stone and telling stories to the people. He said:
“Have you made your soul content with death? Do you know the reckoning of your record of deeds?”
Hasan al-Basri replied: “No.”
The Imam (a.s.) said:
“Have you prepared for the abode of action?”
Hasan al-Basri replied: “No.”
The Imam (a.s.) said:
“Is there any refuge other than this House?”
Hasan al-Basri replied: “No.”
The Imam (a.s.) said:
“Then why are you distracting people with your words and preventing them from circumambulating?”
Having said this, the Imam (a.s.) left.
Hasan al-Basri said:
“Nothing has affected me more than these words.”
The people asked: “Do you know who this person is?”
They told him: “This is Imam Zayn al-Abidin (a.s.).”
Upon hearing this, Hasan al-Basri spontaneously said:
“Some have been given superiority over others.” (6)
Seventh Tradition
A Sufi named ‘Abbad al-Basri met Imam Ali Zayn al-Abidin (a.s.) on the road to Hajj and sarcastically said:
قَدْ آثَرْتَ الْحَجَّ عَلَى الْجِهَادِ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّ اللَّهَ اشْتَرى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَ أَمْوالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ إِلَى آخِرِهَا.
Translation:
“You have preferred Hajj over jihad, whereas Allah, the Mighty and Majestic, has said: Indeed, Allah has purchased from the believers their lives and their wealth in exchange for Paradise.”
In response, Imam Ali ibn al-Husayn (a.s.) said:
فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنؑ: فَاقْرَأْ مَا بَعْدَهَا
Translation:
“Then read what comes after this verse.”
فَقَالَ التَّائِبُونَ الْعابِدُونَ الْحامِدُونَ إِلَى أَنْ بَلَغَ آخِرَ الْآيَةِ.
Translation:
“He then recited: ‘Those who repent, those who worship, those who praise…’ until he reached the end of the verse.”
فَقَالَ إِذَا رَأَيْتَ هَؤُلَاءِ فَالْجِهَادُ مَعَهُمْ يَوْمَئِذٍ أَفْضَلُ مِنَ الْحَجِّ.
Translation:
“Then the Imam (a.s.) said: When you see such people, fighting alongside them on that day is better than Hajj.”
وَ رُوِيَ أَنَّهُ علیه السلام قَرَأَ التَّائِبِينَ الْعَابِدِينَ إِلَى آخِرِ الْآيَةِ. (7)
Translation:
“It has also been narrated that the Imam (a.s.) himself recited this verse: ‘Those who repent, those who worship, those who praise, those who travel, those who bow, those who prostrate, those who enjoin what is right and forbid what is wrong, and those who observe the limits set by Allah. And give glad tidings to the believers.’”
Eighth Tradition
Imam Muhammad al-Baqir (a.s.) said to the Sufi Hasan al-Basri:
یاجاہل أہل البصرة! لم أقل فيک إلا ما علمتہ منك، وظہر لي عنك، وإياک أن تقول بالتفويض، فإن الله عز وجل لم يفوض الامر إلى خلقہ وہنا منہ وضعفا، ولا أجبرہم على معاصيہ ظلما. (8)
Translation:
“O ignorant one among the people of Basra! I have said about you nothing except what I have learned from you and what has become apparent to me from you. Beware of believing in tafwid, for Allah, the Mighty and Majestic, did not delegate the entire affair to His creation out of weakness or incapacity, nor did He compel them to commit disobedience out of injustice.”
Ninth Tradition
Shaykh al-Kulayni has narrated from Sudayr al-Sayrafi:
“One day I was leaving the mosque while Imam al-Baqir (a.s.) was entering it. The Imam (a.s.) took my hand, turned toward the Ka‘bah and said:
Translation:
‘O Sudayr! People have been commanded by Allah Almighty to come here, circumambulate this House, and then come to us and acknowledge our authority.’
Then he said:
یا سدیر فاُریک الصادین عن دین الله. ثمّ نظر إلی ابی حنیفه و سفیان الثوری فی ذلک الزمان و هم حلق فی المسجد فقال: هؤلاء الصادّون عن دین الله بلا هدی من الله و لا کتاب مبین. إنّ هؤلاء الأخابث لو جلسوا فی بیوتهم فجال الناس فلم یجدوا أحدا یخبرهم عن دین الله تبارک و تعالی و عن رسوله (ص) حتّی یأتونا فنخبرهم عن الله تبارک و تعالی عن رسوله.
Translation:
‘O Sudayr! Would you like me to show you those who prevent people from the religion of Allah?’
Then the Imam (a.s.) looked toward Abu Hanifah and the Sufi Sufyan al-Thawri, who at that time were sitting in a circle in the mosque, and said:
‘These are the people who prevent others from the religion of Allah without guidance from Allah or a clear Book. If these wicked people would remain in their homes and not mislead people, the people would come to us, and we would provide them with knowledge and understanding from Allah, the Blessed and Exalted, and from His Messenger (peace and blessings of Allah be upon him and his progeny).’” (9)
Tenth Tradition
Ahmad ibn Abi Nasr al-Bazanti narrates the following tradition with an authentic chain:
قال رجل من أصحابنا للصادق جعفر بن محمّد عليہ السّلام: قد ظہر في ہذا الزمان قوم يقال لہم الصّوفيۃ فما تقول فيہم؟ فقال: إنہم من أعدائنا فمن مال إليہم فہو منہم، وسوف يحشر معہم، وسيكون أقوام يدّعون حبّنا، ويميلون إليہم ويتشبّہون بہم، ويلقّبون أنفسہم بلقبہم ويولون أقوالہم، ألا فمن مال إليہم فليس منا وإنّا منہ برآء، ومن أنكرہم وردّ عليہم كان كمن جاہد الكفار بين يدي رسول اللّہ صلى اللّہ عليہ وآلہ وسلم. (10)
Translation:
“A man from among our companions said to Imam Ja‘far al-Sadiq (a.s.):
‘A new group has appeared nowadays that is called the Sufis. What do you say about them?’
The Imam (a.s.) said:
‘Indeed, they are enemies of the Ahl al-Bayt of Prophethood (a.s.). Whoever inclines toward them and loves them will be counted among them and will be resurrected with them.
Soon another group will appear who will claim to love us, while at the same time they will incline toward the Sufis. They will dress like them, speak like them, and adopt their titles (such as “united with God,” “annihilated in God,” “Perfect Man,” “Perfect Gnostic,” etc.). They will interpret their statements that are outright disbelief and heresy. Such people are not from us, and we disassociate ourselves from them.
Whoever distances himself from them, rejects them, and refutes their statements will receive the reward of one who had the honor of fighting alongside the Holy Prophet (peace and blessings of Allah be upon him and his progeny).’”
Eleventh Tradition
Muhaddith al-Kulayni has recorded a lengthy debate between Imam Ja‘far al-Sadiq (a.s.) and the Sufis in his book al-Kafi, giving the chapter the title:
دخول الصّوفیۃ علی ابی عبد اللّٰہ علیہ السّلام
Sufyan al-Thawri, who was a student of Abu Hashim al-Kufi, lived in Medina. One day he saw Imam Ja‘far al-Sadiq (a.s.) wearing fine clothing and said:
“Such clothing is not appropriate for you. You should adopt asceticism and piety and distance yourself from the world.”
Upon hearing this, the Imam (a.s.) said:
“But I say to you that the Messenger of Allah (peace and blessings of Allah be upon him and his progeny) lived in a time and environment dominated by poverty, hardship and deprivation. Ordinary people lacked the basic necessities of life. The lifestyle of the Holy Prophet (peace and blessings of Allah be upon him) and his companions was related to the circumstances of ordinary life at that time.
But today, in an age when the means of life have become available and circumstances have arisen in which people can benefit from the blessings of Allah, who are more deserving of benefiting from those blessings—the righteous believers and servants of Allah, or the sinful and immoral people? Will Muslims benefit from these blessings, or will the unbelievers?”
Sufyan al-Thawri was unable to answer the Imam’s argument. He went outside and returned with his friends and like-minded companions. When they continued arguing, the Imam (a.s.) said:
“God Almighty says:
وَ الَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يُقْتُرُوا وَ كانَ بَيْنَ ذلِكَ قَواماً. (11)
‘And those who, when they spend, are neither extravagant nor miserly, but maintain a balance between the two.’
Do you not see that Allah, the Blessed and Exalted, has said the opposite of what you are inviting people to do—namely, to prefer others over themselves by distributing wealth and presenting gifts to others? Whoever does what you are inviting people to do, Allah has described him as extravagant. And Allah says in another verse of His Book:
إِنَّهُ لا يُحِبُّ الْمُسْرِفِينَ. (12)
‘Indeed, He does not love those who are extravagant.’”
This discussion is lengthy. Later, the Imam (a.s.) said:
“Tell me about Prophet Solomon, son of David (a.s.). Did he not ask God Almighty for a kingdom such as would not be granted to anyone after him? And Allah granted him such a kingdom. What Prophet Solomon (a.s.) requested was entirely legitimate. Neither did Allah condemn it in the Qur’an, nor does any believer condemn him for asking for such a kingdom. The same applies to Prophet David (a.s.), who came before Prophet Solomon. The same is the case with Prophet Joseph (a.s.), who said to the king of his time: ‘Place the treasures of the land under my authority.’ The same applies to Dhul-Qarnayn, whom Allah made ruler of the entire world by giving him authority over the East and the West.”
In the end, the Imam (a.s.) told this group to abandon this erroneous path and adorn themselves with the genuine manners and teachings of Islam. He instructed them to interpret the ambiguous verses of the Qur’an in the light of the clear verses, and to acquire understanding of the commands and prohibitions of God and the traditions of the Messenger (peace and blessings of Allah be upon him and his progeny). (13)
Twelfth Tradition
Muqaddas Ardabili narrates in his book Hadiqat al-Shi‘ah, through an authentic chain from Ahmad ibn Muhammad al-Bazanti, that Imam Ali al-Rida (a.s.) said:
من ذكر عندہ الصّوفيۃ ولم ينكرہم بلسانہ وقلبہ، فليس منا، ومن أنكرہم ، فكأنما جاہد الكفار بين يدي رسول اللہ صلى الله عليہ وآلہ. (14)
Translation:
“Whoever hears mention of the Sufis and does not reject and condemn them with his tongue and his heart is not from us. And whoever rejects and condemns them will receive the reward of one who had the honor of fighting the unbelievers alongside the Messenger of Allah (peace and blessings of Allah be upon him and his progeny).”
Thirteenth Tradition
Imam Ali al-Rida (a.s.) said:
لا يقول بالتصوف احد الا لخدعۃ او ضلالۃ او حماقۃ و اما من سمّى نفسہ صوفيا للتقيۃ فلا اثم عليہ و علامتہ ان يكتفي بالتسميۃ فلا يقول بشي‌ء من عقائدہم الباطلۃ. (15)
Translation:
“No one professes Sufism except as a result of deception, ignorance, misguidance, or foolishness. However, if someone calls himself a Sufi as an act of taqiyyah in order to protect himself from someone’s harm, there is no sin upon him, provided that he merely adopts the name and does not believe in any of their false doctrines.”
Fourteenth Tradition
Muhaddith Muqaddas Ardabili narrates, through the chain of Shaykh al-Mufid, the following statement of Imam Ali al-Naqi (a.s.):
کنت مع الہادی علی بن محمد علیہما السّلام فی مسجد النبی صلی اللّٰہ علیہ وآلہٖ فاتاہ جماعۃ من اصحابہ ابو ہاشم الجعفری کان رجلا بلیغاً وکانت لہ منزلۃ عظیمۃ عندہ علیہ السّلام ثم دخل المسجد جماعۃ من الصّوفیۃ و جلسوا فی جانبہ مستدیراً واخذ وا بالتہلیل، فقال علیہ السلام:
لا تلفتو بہؤلاء الخداعین، فانہم خلفأ الشّیاطین و مُخرّبو قواعد الدّین یتزہدون لراحۃ الاجسام ویتہجدون لصید الانعام. یتجوعون عمراً حتیٰ یدبخوا للایکاف حمراً لا یہللون الالغرور النّاس، ولا یقللون الغذاء الّالملاء العساس واختلاس قلب دفناس یکلمون النّاس، باملائہم فی الحب و یطرحونہم با ذلالہم فی الجب، اورادہم الرقص والتّصدیۃ واذکارہم التّرنم و التّغنیۃ.
فلا یتبعہم الا لسفہاء و لا یعتقدہم الا الحمقاء فمن ذہب الٰی زیارۃ احد منہم حیاً و میتاً فکانما ذہب الی زیارۃ الشّیطان و عبادۃ الاوثان و من اعان احداً منہم فکانما اعان یزید و معاویۃ و اباسفیان.
قال رجل من اصحابہ: وان کان معترفا بحقوقکم؟ قال فنظر الیہ علیہ السّلام شبہ المغضب وقال علیہ السلام دع ذاعنک من اعترف بحقوقنا لم یذہب فی عقوقنا، اما تدری انہم اخسُّ طوایف الصُّوفیۃ.
والصُّوفیۃ کلہم من مخالفینا و طریقتہم مغایرۃ لطریقتنا و ان ہم الا نصاریٰ اومجوس ہٰذہٖ الامۃ اولیک لا ۔ يُرِيدُونَ لِيُطْفِئُوا نُورَ اللَّہِ بِأَفْوَاہِہِمْ وَاللَّہُ مُتِمُّ نُورِہِ وَلَوْ كَرِہَ الْكَافِرُونَ۔ (سورہ صف، آیت 8۔)
Translation:
“I was with al-Hadi, Ali ibn Muhammad (peace be upon them), in the Mosque of the Prophet (peace and blessings of Allah be upon him and his progeny). A group of his companions came to him. Among them was Abu Hashim al-Ja‘fari, who was an eloquent man and held a great position with the Imam (a.s.).
Then a group of Sufis entered the mosque and sat in a circle in one corner, engaging in tahlil. The Imam (a.s.) said:
‘Do not pay attention to these deceivers. They are the successors of Satan and destroyers of the foundations of religion. They practice asceticism for the comfort of their bodies and perform night prayers in order to hunt people. They remain hungry for long periods until they slaughter a red camel. They perform tahlil only to deceive people. They reduce their food only in order to fill the traps and seize the hearts of the foolish.
They speak to people with expressions of love and then throw them into the pit through their humiliation. Their litanies consist of dancing and clapping, and their remembrance consists of singing and chanting.
Only fools follow them, and only idiots believe in them. Whoever goes to visit one of them, whether alive or dead, is as though he has gone to visit Satan and worship idols. Whoever helps one of them is as though he has helped Yazid, Muawiyah and Abu Sufyan.’
One of his companions asked: ‘What if he acknowledges your rights and authority?’
The Imam (a.s.) looked at him almost angrily and said:
‘Leave this aside. Whoever acknowledges our rights would never oppose or disobey us. Do you not know that they are the lowest of the Sufi sects?’
‘All Sufis are our opponents, and their path is different from our path. They are none other than the Christians or Magians of this community. They seek to extinguish the light of Allah with their mouths, but Allah will perfect His light, even though the unbelievers dislike it.’ (Surah al-Saff, 61:8).” (16)
Fifteenth Tradition
In the book Qurb al-Isnad by Ibn Babawayh al-Qummi, the following statement of Imam Ja‘far al-Sadiq (a.s.) concerning Abu Hashim al-Kufi is narrated from Imam Hasan al-Askari (a.s.):
اّنه کانَ فاسدُ العقیدةِ جداً و هُوَ الذّی ِابتَدَعَ َمذهَباً یُقالَ لَهُ التَّصَوُفُ وجَعَلَهُ مَفَرّاً لِعَقیدتِهِ الخَبِیثَۀ. (17)
Translation:
“He was extremely corrupt in belief, and he was the one who invented a doctrine called Sufism and made it a refuge for his impure beliefs.”
Sixteenth Tradition
Muhaddith al-Hurr al-Amili narrates with an authentic chain that Imam Hasan al-Askari (a.s.) addressed Abu Hashim al-Ja‘fari and said:
يا أبا ہاشم، سيأتي زمان على الناس وجوہہم ضاحكۃ مستبشرۃ وقلوبہم مظلمۃ منكدرۃ. السنّۃ فيہم بدعۃ والبدعۃ فيهم سنّۃ. المؤمن بينہم محقّر والفاسق بينہم موقّر. أمراؤہم جائرون، وعلمائہم في أبواب الظلمۃ سائرون، أغنياؤہم يسرقون زاد الفقراء، وأصاغرہم يتقدّمون على الكبراء. كلّ جاہل عندہم خبير، وكلّ محيل عندہم فقير. لا يميّزون بين المخلص والمرتاب، ولا يعرفون الضأن من الذئاب.
علمائہم شرار خلق اللّہ على وجہ الأرض لأنّہم يميلون إلى الفلسفۃ والتّصوّف. وأيم اللّہ إنّہم من أہل العدوان والتّحرّف. يبالغون في حبّ مخالفينا ويضلّون شيعتنا وموالينا. فإن نالوا منصبا لم يشبعوا عن الرّشا، وإن خذلوا عبدوا اللّہ على الرّياء. ألا إنّہم قطّاع طريق المؤمنين والدّعاۃ إلى نحلۃ الملحدين. فمن أدركہم فليحذرہم وليصن دينہ وإيمانہ.
ثمّ قال: يا أبا ہاشم، ہذا ما حدّثني أبي عن آبائہ عن جعفر بن محمّد عليہم السّلام وہو من أسرارنا فاكتمہ إلّا عن أہلہ. (18)
Translation:
“O Abu Hashim! A time will come upon people when their faces will be smiling and cheerful, but their hearts will be dark and troubled. The Sunnah among them will be regarded as innovation, and innovation as Sunnah. The believer will be despised among them, while the sinful person will be honored.
Their rulers will be unjust, and their scholars will frequent the doors of the oppressors. Their wealthy will steal the provisions of the poor, and their young and inexperienced people will advance ahead of their elders. Every ignorant person will be considered knowledgeable among them, while every deceiver will be regarded as poor and needy. They will not distinguish between the sincere and the doubtful, nor will they be able to distinguish sheep from wolves.
Their scholars will be the worst of Allah’s creation upon the earth because they will incline toward philosophy and Sufism. By Allah, they will be people of hostility and deviation. They will exaggerate in their love for our opponents and mislead our Shi’a and followers.
If they obtain a position of authority, they will never have enough of taking bribes. If they are humiliated and deprived of position, they will worship Allah out of hypocrisy and ostentation.
Be aware that they are highway robbers who obstruct the path of the believers and callers toward the doctrine of the unbelievers. Whoever encounters them should beware of them and protect his religion and faith.”
Then he said:
“O Abu Hashim! This is what my father narrated to me from his forefathers, from Ja‘far ibn Muhammad (peace be upon them), and it is among our secrets. Conceal it except from those who are worthy of receiving it.”
Notes
A Brief History of Sufism
The title “Sufi” was not in use during the time of the Prophet (peace and blessings of Allah be upon him and his progeny). According to the claims of the Sufis themselves, this name appeared toward the end of the second century AH, or sometime after that. (19) Apparently, al-Jahiz (d. 255 AH) was the first person to use this word in his book al-Bayan wa al-Tabyin, and the first person to be called by this title was Abu Hashim al-Kufi. (20)
Abd al-Rahman Jami recorded the following statement of Sufyan al-Thawri:
لو لا ابوہاشم الصوفی ما عرفت دقایق الریاء
“If Abu Hashim the Sufi had not existed, I would not have known the subtleties of hypocrisy.”
He also says:
“Until I met Abu Hashim the Sufi, I did not know what a Sufi was. Before him, great men had passed who followed the path of asceticism, piety, righteousness, reliance upon God, God-consciousness, and love of God. But only he was called a Sufi. Before him, no one had been called by the name Sufi. Furthermore, the first monastery (khanqah) built for the Sufis was in Ramla in Syria. It was built by a Christian governor.” (21)
Muqaddas Ardabili (d. 1585 CE), the author of Hadiqat al-Shi‘ah, says:
“The first person to be called a Sufi was Abu Hashim al-Kufi, who wore a thick woolen garment like the monks and believed, like the Christians, in God indwelling in His creation and becoming united with it. The Christians believed in incarnation and union with regard to Jesus, but he made this claim concerning himself.” (22)
The aforementioned second tradition contains a prophecy by the Messenger of Allah (peace and blessings of Allah be upon him and his progeny) concerning the Sufis. This also indicates that Sufism did not exist during his time and that he was warning people about a future period.
Among the Sufis of the early period, there is no trace of the central ideas that characterized the thought of later Sufis: neither the doctrine of Wahdat al-Wujud and the Perfect Man, nor discussions of fana and baqa, nor sahw and sukr, qabd and bast, nor references to waqt, hal, wajd, dhawq, mahw, ithbat, tajalli, muhadarah, mukashafah, lawa’ih, and tawali‘, etc.
It is also noteworthy that almost all the famous Sufi masters were Sunni; that is, they remained deprived of the pure teachings of the Ahl al-Bayt (a.s.). Even among the Shi’a who became Sufis, the origins of their deviation can also be traced, in one way or another, to a Sunni Sufi master.
In the works of the Sufis of the early period, there appears only a tendency toward renunciation of the world and despair, which arose because of the oppression and corruption of the Umayyads. As terror was spread among individuals through oppression and violence and communication was restricted, people’s intellects became dull. People began to misuse language and created a world of metaphorical and esoteric meanings for words. Gradually, this distorted way of thinking took the form of a secret school of thought. Due to restrictions on freedom of expression, the various psychological impurities that arose were regarded as spiritual stations and even became objects of pride.
Islam does not consider abandoning the use of reason permissible, even under the most difficult circumstances:
وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لَا يَعْقِلُونَ. (23)
Translation:
“And He places impurity upon those who do not use reason.” (Surah Yunus, 10:100)
This impurity is mental impurity (linguistic fog). In order to avoid it, believers were commanded:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ. (24)
Translation:
“O you who believe! Indeed, the polytheists are impure, so let them not approach the Sacred Mosque.” (Surah al-Tawbah, 9:28)
By “reason,” the Qur’an means the capacity for communication and exchange of ideas among human beings:
الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولَئِكَ الَّذِينَ هَدَاهُمُ اللَّهُ وَأُولَئِكَ هُمْ أُولُو الْأَلْبَابِ. (25)
Translation:
“Those who listen to what is said and follow the best of it. They are the ones whom Allah has guided, and they are the people of understanding.” (Surah al-Zumar, 39:18)
The Qur’an gives glad tidings to those who keep the light of critical thinking alive in difficult circumstances:
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ. (26)
Translation:
“And those who strive for Our sake, We shall surely guide them to Our ways, and indeed Allah is with those who do good.” (Surah al-‘Ankabut, 29:69)
And:
اِنْ تَتَّقُوا اللّٰهَ یَجْعَلْ لَّكُمْ فُرْقَانًا. (27)
Translation:
“If you are mindful of Allah, He will grant you a criterion by which you can distinguish between truth and falsehood.” (Surah al-Anfal, 8:29)
According to Muqaddas Ardabili, the Sufis were influenced by Hinduism and the Greek polytheists. The beliefs of the Sufis—such as Wahdat al-Wujud, incarnation, union with God, belief in absolute determinism, and considering all religions equal—essentially amount to disregarding the position and rank of the Imams (a.s.) and their distinctive qualities.
He also condemns Sufi practices such as disregard for the Sharia, abandoning the pursuit of livelihood and knowledge, homosexual desire, ascetic exercises, and sama‘. He further describes Ibn Arabi, Abd al-Razzaq al-Kashani, and Aziz al-Din Nasafi as being afflicted with the impurity of disbelief and as heretics.
The Attribution of Hadiqat al-Shi‘ah
In the modern era, some scholars have rejected the attribution of the book Hadiqat al-Shi‘ah to Muqaddas Ardabili. However, a large number of prominent Shi’a scholars have stated that the book Hadiqat al-Shi‘ah was indeed authored by Muqaddas Ardabili, including:
1. Mulla Muhammad Tahir Qummi (d. 1687 CE),
2. Shaykh al-Hurr al-Amili (d. 1693 CE),
3. Shaykh Sulayman ibn Abdullah al-Muhaqqiq al-Bahrani (d. 1709 CE),
4. Mirza Abdullah al-Afandi (d. 1717 CE),
5. Shaykh Abdullah Haj ibn Salih al-Samahiji (d. 1722 CE),
6. Shaykh Yusuf al-Bahrani (d. 1772 CE),
7. Mirza Husayn al-Nuri (d. 1902 CE), and
8. Shaykh Abbas al-Qummi (d. 1941 CE). (28)
The traditions condemning the Sufis and Sufism were not transmitted only from Hadiqat al-Shi‘ah. As is clear from the references to this article, many traditions are also found in other books. Likewise, Allamah Baqir al-Majlisi collected traditions condemning the Sufis in volumes 11, 15, and 17 of Bihar al-Anwar. The late Muhaddith Qummi recorded most of these traditions in the second volume of Safinat al-Bihar, under the entry “Suf.”
However, even if this book was not authored by Muqaddas Ardabili, it nevertheless reflects the attitude of religious Shi’as during the Safavid period. During this period, Muhaqqiq al-Karaki (d. 1533 CE) wrote al-Mata’in al-Mujrimiyyah, Shahid al-Thani (d. 1559 CE) wrote al-Siham al-Mariqah, Mulla Muhammad Tahir Qummi (d. 1687 CE) wrote Tuhfat al-Akhyar, and Shaykh al-Hurr al-Amili (d. 1693 CE) wrote Ithna ‘Ashariyyah in refutation of what they regarded as the compounded ignorance of Sufism.
Sufism and Modern Sciences
The Qur’an repeatedly commands believers to investigate and study creation, for example:
قُلِ انظُرُوا مَاذَا فِی السَّمٰوٰتِ وَ الاَرضِ. (29)
Translation:
“Say: Observe what is in the heavens and the earth.” (Surah Yunus, 10:101)
And:
سَنُرِیہِم اٰیٰتِنَا فِی الاٰفَاقِ وَ فِی اَنفُسِہِم حَتّٰی یَتَبَیَّنَ لَہُم اَنَّہُ الحَقُّ. (30)
Translation:
“We shall show them Our signs in the horizons and within themselves until it becomes clear to them that He is the Truth.” (Surah Fussilat, 41:53)
The Sufis are opposed to reason, reflection, and reading and writing. Their reliance on unveiling, mystical vision, and dreams instead of discussion and study deprives them of genuine knowledge and causes them to fall into compounded ignorance.
Consequently, many Sufi theories have been rejected by modern sciences. For example, Shihab al-Din al-Suhrawardi and Mulla Sadra, among others, denied the existence of the atom, whereas modern physics and chemistry are built upon this concept. (31) They were also opposed to the occurrence of chance events. (32) In the modern era, however, data science has acquired great importance, and it attempts to understand various patterns in random events.
The Sufis also failed to understand that the intensity of light depended upon the number of photons and attributed similar gradation to God, which is a false analogy.
Many so-called mystics regarded the Earth as stationary and denied the movement of planets around the Sun. They were also unaware of gravity. (33) Likewise, they attributed the movement of things to intrinsic atomic motion rather than external forces, which was disproved by Newton’s investigations.
Modern medical science has also disproved many statements attributed to so-called mystics. Modern psychological research concerning the human mind tells us that the Sufis were not familiar with the secrets of psychology and that their methods turn people into psychological patients.
The Sufis of the past were completely silent on issues such as economics and the distribution of power.
Knowledge of the Universe
By studying science, we can acquire a tanzihi understanding of God (negative theology). We come to know that the true Deity is One who is free and transcendent of the attributes of created things. After reflecting upon various objects in the world, Prophet Abraham (a.s.) said to his people:
“O my people! I am free of what you associate with Allah.” (Surah al-An‘am, 6:78) (34)
Knowledge of the human body is also included in knowledge of the universe. The transcendence of the Deity purifies the human mind. Its result is the development of moral qualities and the elimination of self-centeredness (narcissism). Focusing on the vastness of the universe can also reduce psychological stress.
Knowledge of the Self
Knowledge of the self means recognizing that human beings are dependent upon faith in God for harmonious social relations. Belief in the transcendent God is the sole foundation of moral values.
The Qur’an prohibits taking one’s own desires as a deity. (Surah al-Jathiyah, 45:23) (35)
What the Sufis say concerning knowledge of the self is incorrect, and these ideas are a major reason for their bad moral character. Their inability to engage in communication with people deprives them of the ability to determine their moral responsibilities within society.
References
1. Amali of Shaykh al-Tusi, vol. 2, pp. 342, 539, 152, 37.
2. Safinat al-Bihar, vol. 2, p. 58; vol. 5, p. 200, new edition.
3. Nahj al-Balagha, Sermon 207.
4. Nahj al-Balagha, Saying 131.
5. Ihtijaj al-Tabrisi, vol. 1, Urdu translation, pp. 257–258, Lahore.
6. Manaqib Ibn Shahr Ashub, vol. 4, p. 159, new edition, Iran.
7. Man La Yahduruhu al-Faqih, vol. 2, p. 219, Qom edition, 1413 AH.
8. Ihtijaj al-Tabrisi, vol. 1, p. 178.
9. Usul al-Kafi, vol. 1, p. 392, Beirut edition.
10. Safinat al-Bihar, vol. 2, p. 57.
11. Surah al-Furqan, 25:67.
12. Surah al-A‘raf, 7:31.
13. Furu‘ al-Kafi, vol. 5, pp. 65–70, new Tehran edition.
14. Hadiqat al-Shi‘ah, p. 563.
15. Hadiqat al-Shi‘ah, new edition, vol. 2, p. 803.
16. Hadiqat al-Shi‘ah, pp. 602–603.
17. Shaykh Abbas al-Qummi, Safinat al-Bihar, vol. 5, p. 198.
18. Hadiqat al-Shi‘ah, p. 592.
19. Translation of al-Risalah al-Qushayriyyah, p. 7.
20. al-Bayan wa al-Tabyin, vol. 1, p. 232.
21. Nafahat al-Uns, p. 31.
22. Hadiqat al-Shi‘ah, vol. 2, p. 560.
23. Surah Yunus, 10:100.
24. Surah al-Tawbah, 9:28.
25. Surah al-Zumar, 39:18.
26. Surah al-‘Ankabut, 29:69.
27. Surah al-Anfal, 8:29.
28. Safinat al-Bihar, vol. 2, p. 57.
29. Surah Yunus, 10:101.
30. Surah Fussilat, 41:53.
31. Sharh Hikmat al-Ishraq by Suhrawardi, p. 233, “A Principle in Refutation of the Indivisible Atom”; al-Asfar al-Arba‘ah, vol. 2, p. 94, Beirut.
32. al-Asfar al-Arba‘ah, vol. 2, pp. 253–256, Beirut.
33. al-Asfar al-Arba‘ah, vol. 3, p. 217, Beirut.
34. Surah al-An‘am, 6:78.
35. Surah al-Jathiyah, 45:23.
