The Sufis
eventually denied their own existence and the
existence of all the creation. They claimed that
only Allah exists and nothing else. Having
reached the pinnacle of misguidance, the Sufis
took an extremely dangerous and opposite turn,
whereby they explained that the existence of the
creation does not negate Tawheed al-Wujoodi,
because Allah is manifest in his creation. The
creation is part of Allah Himself, and Allah
does not exist outside his creation, as
explained by Haji Imdadullah Muhajir Makki with
the example of the seed and tree.
Now the people,
who did not consider themselves worthy of being
called humans and referred to themselves as
dogs, now consider themselves to be Allah and
Allah to be in the detestable creatures like
dogs and pigs![1]
And Sufis like Mansoor al-Hallaj proclaimed
‘Anal-Haqq’ (I am the Truth, i.e. Allah) and Abu
Yazeed al-Bastami said: ‘Subhani ma-Aadham-shaaani’
(far removed am I from all imperfections, how
great is my state) (And these descriptions are
only for Allah).
From the
above, we see the various stages of Wahdat al-Wajood
in light of examples and quotes from the books
of the Deobandis. What started with
self-imposed anxiety led to degrading one’s
existence to the level of dogs and pigs. Further
exaggeration led to the complete denial of the
existence of the creation, until finally it was
claimed that all that exists is nothing but the
Creator.
This evil concept
is a result of the Sufi’s gross misunderstanding
and distance from the clear teachings of the
Qur’aan and the Sunnah and arrogance in
following one’s own whims and desires.
The most overt
and clear refutation of Wahdat al-Wajood is the
unmistakable distinction between the Creator and
the created in the Qur’aan and the Sunnah.
“Allah created all things and He is the Wakeel
(Trustee, Disposer of affairs, Guardian) of all
things.”[2]
We are the creation and Allah is our Creator. He
is the One in Whose Hands our affairs lie, and
He is the One, Who truly deserves to be
worshiped. His Attributes cannot be compared to
ours and His Self is beyond our comprehension
and imagination.
[1] See Al-Kashf anil-Haqeeqat
as-Soofiyyah p.162.
