The Sufis, regardless of their tareeqah, worship others than Allaah, such as Prophets and “awliya’” “saints”], living or dead. They say, “Yaa Jeelaani”, “Yaa Rifaa’i” [calling on their awliya’], or “O Messenger of Allaah, help and save” or “O Messenger of Allaah, our dependence is on you”, etc.
Also, they believe in wahdat al-wujood (unity of existence). They do not have the idea of a Creator and His creation, instead they say that everything is creation and everything is God Hinduism].
They unscrupulously claim that they take knowledge directly from Allaah, without the mediation of the Prophet (peace and blessings of Allaah be upon him). They say, “Haddathani qalbi ‘an Rabbi (My heart told me from my Lord).”
Similarly to Ibn Taymiyyah and Ibn Al-jawzee (5 AH), Ibn Qayyim Jawziyyah refuted, on many occasions, the heresy of Al Fanaa (annihilation), which is a key element in the Sufi thought. Once the Sufi becomes constant in dhikr - remembrance of Allaah (subhaanahu wa ta’aala), they claim that he acquires sufficient tranquility of heart to experience a delusion that helps them pass through the various stages described below.
First he is bewildered, then intoxicated with love of the Remembered One, and finally he passes through the stage of fanaa’, or annihilation, in which he becomes fully absorbed to the point of becoming unaware of himself or the objects around him. Every existing thing seems to vanish, and he feels free of every barrier that could stand in the way of his viewing the Remembered One and nothing else.
This is clear disbelief since Allaah (subhaanahu wa ta’aala) says:
“There is none like unto Him; He is the All-Hearer, the All-Knower.” [42:11]
Like most Sufi tenets, fanaa, as understood by these extremists, is mentioned neither in the Qur’aan nor in the Sunnah. It is rather a Sufi gimmick, a way to fit in Hinduism and a satanic deception.
Another deviation that deserves to be raised is to do with Kashf - Literally means ‘unveiling.’ It is the ultimate end, which the Sufi looks forward to. The Sufi tolerates seclusion and succumbs to the will of his sheikh precisely to become one of the people of kashf, who are privileged with Divine manifestation. The Sufi masters claim that through this state of kashf they perceive and witness all of the realities of existence as well of those of the al-Ghayb (the Unseen).
In Sufi terminology kashf means to expose the heart to metaphysical illumination or ‘revelation’ unattainable by reason. There is supposed to be yet a higher stage beyond kashf (third stage of kashf) which is called al-tajalli, or Divine manifestation: the appearance of Allaah to man.
This is nonsensical since no one can see Allaah Almighty including the Prophet Muhammad sallal Allaahu alaihi wa sallam. Rather, according to Ibn Qayyim Volume 3 page 228, this was alleged by Ibn sayyad [labelled as Dajjal] who disclosed something that the Prophet didn’t say. As result the prophet sallal Allaahu alaihi wa sallam consider him as a fortune-teller. Not only was Ibn Sayyad assisted by shayateen but also many others were, namely Musailimah Al-Kadhaab; Al-Aswad Al-‘insi; Al-Harith Al-Mutanabbee and others. The real kashf, undoubtedly, is the insight and the sharp discernment of Abu Bakr and ‘Umar (Radhiyya Allaahu Anhum) and other sincere awliya’.
Praise be to Allaah (subhaanahu wa ta’aala) who is high above what these Sufis attribute to him.
The Statements of the Scholars on Sufism
Imaam Ash-Shaaf’iee said concerning Sufism:
“If a person exercised Sufism at the beginning of the day, he does not come to Dhuhr except an idiot.” [Tablees Iblees]
“Nobody accompanied the Sufis forty days and had his brain return (ever).” [Tablees Iblees]
Shaykh Abu Bakr Al Jazaa’iree stated:
“Sufism is a shameful deception which begins with Dhikr and ends with Kufr. Its outward manifestation appears to be piety, but its inward reality forsakes the Commandments of Allaah.” [Illat-Tasawwuf Yaa Ibadallah]
(Extract from the book Stations of the Wayferers)