THE ASCETIC PATH OF THE SUFIS AND THE WAY OF THE SALAF, BETWEEN SUFISM AND SALAFIYYA WHICH PATH TO SALAVATION?

In the name of Allaah, Most Merciful,
the Dispenser of Mercy.

La Hawla Wala Quwwata illaa Billaah - There Is no power nor might except with Allaah.

The goal of every Muslim is to attain Salvation. However, there are no multiple paths to Salvation, the path to salvation is one and it is the straight Path.

Historically many heresies have appeared and they continue to appear while claiming to be Islam. For one to be guided, and to save him/herself from falling into deviation, one must be able to distinguish between what is true and what is a falsehood, what is light and what is darkness. One must be able to distinguish between the straight path and deviation. This can only be done with the light of knowledge. Hence seeking for knowledge is an important ingredient towards attaining salvation.

The Clarity in the message of the Prophet(PBUH) is obvious, it is white and clear like the day. He (PBUH) said; By Allaah, I have left you upon something like Bayda (white, bright, clear path ) the days and night of which are the same(Sunan Ibn Majah)

Unfortunately, we find many sects all claiming to be on this clear path. However, the Prophet(PBUH) said only one from among the 73 sects will attain Salvation.

Today many false groups continue to spread their corrupt views and false beliefs that are against the fundamentals of the Religion. While many have fallen prey to their propaganda, the majority are the innocent ignorant Muslims who lack knowledge about the fundamental beliefs of Islam. Satan continues to delude and misguide these people, however, we pray for them and pray for ourselves that may Allaah Guide us right.

I have written this with the sole aim of enlightening the masses on the methodology of the Sufis and that of Salafiyyah, especially for those who do not know what the two methodologies consist and for that category of people who were brainwashed with the wrong information about what the two methodologies truly consists. The two concepts of Sufism and Salafiyyah are well known, as the two concepts are widely used by their adherents.

I implore one and all to read this article with objectivity. Majority of the facts written here were taken from books of scholars who have written vastly on the subject at hand.

Lastly Do not put your intellect to rest, for it is one of the greatest gifts that Allaah has given you to be able to distinguish between what is true and what is false.

Now let's examine the concept of Sufism

1. Sufism.

There are different opinions on how the word Sufi emerged or from which word it springs from. However, the correct opinion about the Word Sufi or the opinion most likely to be the most correct is the one that says it comes from the Word As'Suf (Wool) meaning it refers to the wearing of Woolen clothing. This is the opinion of Shaykul Islam Ibn Taymiyyah(ra) and also The Great
Sociologist and historian Ibn Khaldun.

Another opinion is the one that tried to link Sufi to Ahlus-Sufaah (People of As-Suffah), As-saf al-Awwal (First Row), As-Safaa(purity, sincerity), however, this opinion is disapproved by different Scholars on the basis that, linguistically it is an error to say the word "Sufi" was derived from either of the words above.

Ibn Khaldun said in his Muqaddimah with regards to the word "Sufi"

"The special name of Sufis(Sufiyah and Mutasawwifah) was given to those who aspired to divine worship. Al Qushayri says; " No etymology or analogy can be found for this term in the Arabic language. It is obvious that it is a nickname. Theories deriving the word from as-safa' (purity, sincerity), or from as-suffah (bench), or from as-saff (row) are improbable from the point of view of linguistic analogy." (Al-Qushayri) continued: "The same applies to derivation from as-suf (wool) because the Sufis were not the only ones who wore Wool."

He Ibn Khaldun said: I Say The most obvious etymology if one uses one, is that which connects the word with as-suf, because Sufis as a rule, were characterised by the fact that they wore woollen garments. They were opposed to people wearing gorgeous garments, and therefore, chose to wear wool (Ibn Khaldun in his Muqaddimah)

Another opinion is that the title refers to a small plant that grows in the desert called al-Sufanah(الصوفانة). This is incorrect says Ibn Jawzi in Talbis Iblees, because they would have been called Sufani(صوفاني) (not Sufi). He also mentioned another opinion that it refers to small hairs that grow on someone's neck.

While Other opinion says it springs from the Greek term "Sophia" meaning Wisdom. Dr Saleh As-Saleh(rahimahullah) said in his book "Sufism; Origin and Development said";  The historian and philosopher Abu Rayhaan Al-Bayrooni( d.440 AH) mentioned that the word ''Sufism'' springs from the Greek term "Sophia" meaning wisdom. The Greeks were the first to speak of the concept of Wahdat Al-Wujood(Unity of Existence; that all existence is a single reality which is Allaah, and that everything we see is one aspect of Allaah's Essence). Though one cannot confirm nor deny the authenticity of this derivation, it is certain that Sufism during its course of development was highly influenced by the Greek and Hindu philosophies(End of Quote).

As We can see the Word Sufi does have any affiliation with Islamic Sharia and this even explains why many of the Sufi sect today have Innovation enshrined in their acts of Worship because even the word "Sufi" has no basis in the Shari'a.

Ibn Al-Jawzi in His book "TALBIS IBLIS(The Devil's Deceptions) said:

The name came into use before the year 200AH, and when the first of these people proclaimed it, they talked about it, expressing its import in various ways; whereof the gist is that according to them Sufism(tasawwuf) means discipline of the soul(riyadah al-nafs), and resistance(Mujahadah) to nature by restraining it from vices and impelling it to virtues such as asceticism (zuhd), gentleness(hilm), patience(sabr), sincerity(ikhlas), truthfulness (sidq); etc., such as earn praise in this world and reward in the next. He continued to say; I would observe that the first Sufis carried this out; the devil, however, deceived them in certain ways, and yet further deceived their successors. As a century elapsed his hopes for the next century increased, and he deceived them still further and obtained complete control over the later generations. He stated Deceiving them by diverting them from knowledge, making them suppose that the object to be aimed at is action. When he had extinguished the lamp of knowledge which they had, they floundered in darkness. He persuaded some to the point that the purpose of their system was complete abandonment of the world; hence they discarded what was good for their bodies; compared wealth to scorpions, forgetting that it was ordained for useful purposes; imposed all sorts of penances on themselves, so that some of them would never lie down. The aims of these people were indeed good, only they were diverted from the straight path. Some of them through lack of knowledge used to act according to Fabricated hadiths unknowingly.

Then came persons who discoursed to them about hunger(al-ju) poverty(al-faqr), suggestions and insinuations(al-wasawas), and authored works on the subject like al-Harith al-Muhasibi. And later came authors who presented Sufism(tasawwuf) as an independent School of thought, and gave it certain distinguishing characteristics, such as the patched garment, listening to music (al-sama), ecstatic rapture (al-wajd), dancing (al-raqs), clapping of the hands(al-tasfiq); they further distinguished themselves by excessive purity (al-taharah) and cleanliness. So the gulf between them and the true Scholars widened more and more until they started to consider Sufism as the most complete knowledge, which they called the inner knowledge (al-ilm al-batin), whereas they made knowledge of the Shari'ah the Outer knowledge (al-ilm al-zahir) Talbis Iblees p.271-272)

He Ibn Jawzi said that Sufism started as a way of extreme asceticism. Later, its followers practised listening to songs and dancing. So lay people who seek the Hereafter became fascinated with their asceticism, and the seekers of this world became fascinated with their playfulness
(End of Quote)

From among the core practice of the early Sufis is Asceticism. The practice of Asceticism has roots in Islamic Shari'ah. However, the correct Wording for it from the Sunnah is " Zuhd". The practice of Zuhd by Sufis became Extreme, and it was obviously contrary to the way of the Sunnah.

Shaykh Ibn Hadeed Al-Madkhalee mentions that: As for Zuhd of the Sufis then it is the abandonment of lawful earning and beneficial work to them by people. It is to beg, ask for charity and to frequent the rulers and the traders in order to swindle them and praise and flatter them to attain crumbs from their tables. It is to falsely manifest poverty in their dress, so they wear old and worn-out clothes in order to show that they withhold themselves from the life of this world and that they are pious and righteous persons loved by Allaah. Some of them may be sincere in their endurance of self-imposed hardship, surviving for many days without eating, or eating only dry bread with salt when they are able to eat good and fine foods. But this is contrary to His Sunnah(saw), and he said: " Whoever turns away from my Sunnah is not from me."( The Reality of Sufism in the light of the Quran and Sunnah by Shaykh ibn Hadee Al-Madkhalee)

You can find in books like that of Imam Al-Ghazzali Mukashafat Al-Qulub(Exposition of the hearts) were he made reference to this type of practice.

" For example he said;  it was the habit of Sahl ibn Abdullah to eat every 15 days. When the month of Ramadan would come, he would have just one meal (for the entire month). At times he would do without food for 70 days. ( he had habituated himself to such an extent) that if he eats he becomes weak. And if remained hungry, he would become strong. Abu Hammad al-Aswad remained in Al-Majid Al-Haram for 30years. He was never seen to eat or drink. And not a single moment of his life was devoid of the remembrance of Allaah(SWT)"

This is How Satan deceived the Sufis about  Asceticism(Zuhd). The deviation of the Sufis started in the form of extreme Asceticism. Their Asceticism became to abandon the basic necessity of life such as food, and nothing caused them to deviate except that they abandon the way of the Prophet(PBUH).

It is said the Sufis wear woollen cloth in order to resemble Easaa ibn Maryam(As). Shaykul-Islaam Ibn Taymiyyah(ra), mentions in al-Fataawaa (11/7) from Muhammad ibn Seereen (A famous tabi'een who died in year 110H) that it reached him that a certain people had taken to wearing woollen clothes in order to resemble ' Easaa ibn Maryam, so he said:

 " There are people who have chosen and preferred the wearing of woollen clothes, claiming that they want to resemble al-Maseeh ibn Maryam. But the way of our Prophet is more beloved to us, and the Prophet(saw) used to wear cotton and other garments." ( the reality of Sufism in the light of Quran and Sunnah by ibn Hadee Al-Madkhalee)

The Prophet(PBUH) said the best of Guidance is the Guidance of Muhammad(saw). He (saw) also said to Umar ibn Khattab(Ra) By the One in whose hands is my life, even if Musa were alive today he would have followed me.” And they even forgot that when Prophet(Easaa AS) will come back, he is going to rule according to the Shariah that the Prophet(PBUH) brought.

2. Salaf

As for the word "Salaf", the Word "Salaf" has a linguistic meaning in Arabic and religious meaning. In Al-Mawrid( A modern Arabic-English Dictionary) the Word 'Salafa'(سلف with Fatah) means to pass, elapse, go by, be passed, to precede, antecede. while the word "Salaf"(سلف with Sukoon) means ancestors, forefather(s), predecessor. Hence Al-Salaf Al-Salih means Pious Predecessors.

Sheikh Musa Assadus'sunnah said in a video that the word "Salaf" is a word found in the Quran in eight places. The first in Surah Baqara, verse 275, the second and third in surah Nisa'i, verse 22 and 23, the fourth in Surah Al-Maidah, verse 95, the fifth in Surah Anfal, verse 38, the sixth in Surah Yunus, verse 30, the seventh in Surah Zukhruf, verse 56 and finally in surah Haaqqa, verse 24.

He added that if you read the books of Dan Fodio, you find him talking much about Al-Salaf As-Salih(Pious Predecessors).

When you go back to the hadeeth we find the Prophet(pbub) Using the term Salaf.

He(SAW) said to his daughter Fatima(ra); I am the best Salaf for you (Bukhari and Muslim)

The methodology of salafiyya is based upon the core idea that all matters of the Deen, theoretical and practical should be referred back to the Quran and Sunnah as understood by Early generations of Muslims(Al-Salaf Al-Salih) which consist of the Companions of the Prophet(PBUH), the Tabi'un and the Tabi' al-tabi'un (The three best Muslim generation).

Now that we have gained an understanding of the two concepts, which from the two concepts is synonymous with the Quran and Sunnah?  The concept that was derived from Wool(Suf) or the Concept that has roots in the Quran and Sunnah?

3. Innovations Of the Sufis.

A group of Muslims who were not satisfied with the shari'ah(Islamic law) had to offer, developed a parallel system which they named the Tariqah(the way). Just as the ultimate goal of the Hindu was unity with the world soul and of Christian mystic union with God; the ultimate goal of this movement became Fana, the dissolution of the ego, and Wusul, the meeting and unification of the human soul with Allaah in his life. A series of preliminary stages and states which had to be attained were defined. They were called Maqamat(stations) and Halat(states). A system of spiritual exercises was also designed for the initiate in order to bring about this "meeting". These exercises of Dhikr often involved head and body movements and sometimes even dance,
as in the case of Whirling Dervishes. All of this practices were attributed to the prophet(PBUH) through chains of narration in order to validate them, but there does not exist any authentic support for them in any of the classical books of hadith( The Clash of Civilization, p.41)

The Practices of the Sufis today, constitute a lot of heresy and misguidance.

The Prophet(PBUH) said; the evilest of matters are those that are newly invented(in the religion), for "every" newly invented matter is an innovation. Every innovation is misguidance and every misguidance is in the hellfire(Sunan Al'Nisa'i).

The word "Every" (meaning kul'lu) have closed doors on those who say Bid'ah hasanah(Good Bid'ah). Hence there is no room for any kind of Bid'ah(whether good or bad) in the religion

In our contemporary times, the Well known Maulid Of the Nabi(pbub) is celebrated by many of the Sufi Sect today. Why claiming it to be part of the religion of Islam, the Scholars have refuted their claims, as there is no any basis for it in the Quran and Sunnah and none from amongst the four Imams ever celebrated it. They also have the Maulid of their Shaykhs, if the Maulid of Nabi(PBUH) is disapproved by Scholars on the basis that it has no any basis in Islamic Shariah, who is a shaykh compare to the Prophet(PBUH), that they see him worthy to be celebrated?

4. Beliefs in Sufism

Some of the Beliefs in Sufism include the concept of Al-Hulool( the idea that Allaah dwells and is incarnate in human beings), Wahdat al-Wujud(the unity of existence), the concept of Wusul(arrival), the concept that there is inner knowledge(al-'ilm al-batin) and the Outer knowledge(al-'ilm al-zahir), Knowledge of Al-Haqeeqah, Al-Kashf etc

Shaykh Muhammad ibn Rabee' ibn Hadee al-Madkhalee said in his book; The reality of Sufism in the light of the Quran and Sunnah with regards to the concept of Al-Hulool and Wahdat Al-Wujood.

 { Al-Hulool: the belief that Allah dwells and is incarnate in human beings, High is Allaah above and far removed from that. This was openly called to by some of the extreme Sufis, such as al-Husayn ibn Mansoor al-Hallaaj who was declared to be an unbeliever by the scholars. They ordered that he be executed and he was crucified in the year 309H. The following saying is attributed to him.

"Glory to him who manifested his Human nature, hiding the piercing brightness of his divinity: Till his creation saw him openly, in the form of one eating and drinking"(Attributed by al-Wakeel to the book at Tawaaseen of al- Hallaaj (p.130)

Wahdatul-wujood: the belief that all in existence is a single reality, and that everything we see is only aspects of the Essence of Allaah. The chief claimant of this belief was Ibn Arabi al-Haatimee at-Taa'ee, who was buried in Damascus having died in the year 638H. He himself says about the belief in his book al-Fatoohaat-ul-Makkiyyah"

" The Slave is the lord and the lord is a slave,
I wish that I knew which was the one required to carry out the required duties. If I were to say the servant then that is true, or if I were to say the lord, then how can that be required for Him"(Al- Fatoohaat ul-Makkiyyah as it is attributed by Dr Taqiyyuddeen al-Hilaalee in his book al-Hadiyyatul-haadiyah(p.43) (End of quote)

We can see that the whole concept of Hulool and Wahdat Al-Wujud is blasphemous and in fact, constitute kufr(disbelief). Those who propagated this Such as al-Hallaj and Ibn Arabi were declared unbelievers by Scholars.

Ibn Arabi is called by the Sufis al-Aarif billaah'(The one having great knowledge of Allaah), and also 'al-Qutub Akbar'(The great pivot), 'al-Miskul-Adhfar'(the sweetest smelling musk), al-Kabreetul-Ahmar'(the reddest brimstone), despite his belief in wahdatul-wujood and other calamitous sayings. He is revered by the Sufis and others who do not distinguish the truth and falsehood, and those who turn away from accepting the truth when they see it as clear as the sun.

The concept of Usul is a well-known concept in Sufism. Bilal Philips in his book The clash of civilization said; most orders claimed that Allah could be seen when the state of Wusul(arrival) was achieved. Yet when Aisha(Ra) asked the Prophet(saw) if he saw Allah during Mi'raj (ascension, he replied that he did not. Prophet Musa(as) was also shown that neither he nor any man could withstand seeing Allah in this life by Allah revealing some of His being to a mountain which crumbled to dust during the revelation. Some Sufis adepts claimed that when the state of Wusul was attained, the mundane obligations of shari'ah like five times daily Salah, were no longer obligatory. Most of them prescribed that prayers to Allaah could be sent through the Prophet(saw) or through the so-called saints; many also began the practice of making Tawaf, animal sacrifices and other acts of worship around the shrines and tombs of the saints(End of Quote)

Another concept in Sufism is that of Al-Kashf; a claim by the Sufi Masters that they perceive and witness all of the realities of existence as well as those of the Ghayb.

5. Sect in Sufism

A multiplicity of the system evolved, and others, similar to those among Christain's monks, appeared and named after their founders, like the Qadiri, Chishti, Naqshbandi, and the Tijjani orders(Clash of civilization, p.41)

The Qadiri sect named After their Leader Abdul Qadir Jilani(1077–1166)

The Chishti order named after its founder Moinuddin Chishti(1142–1236 CE)

The Naqshbandi Group which got its name from the name of its founder Baha-ud-Din Naqshband Bukhari (1318-1389)

 And The Tijjaniyyah Group which got its name
from its founder Ahmed al-Tijjani(1737–1815)

The two most prominent Sect of the Sufi order in Nigeria are the Tijjani and the Qadiriyya sect. Recently we saw a clip circulating itself on social media, where the followers of the Tijjaniyyah sect were climbing street light, they claim that a photo of a Saint had appeared on a street light and they climbed up to seek for blessing, While this is just a form of many of their deviant actions, many of the Sufi sects have gone beyond bounds in veneration of their Shaykhs.

There is also the issue of blind-following by the Mureed.

{ Mustafa al-Bakree wrote these manners in a poetical form in Bulghatul-Mureed, saying;

 "Submit the affair to him and do not question". Even if he comes with something sinful if that be possible. Be in his presence like a dead person since I am with one washing me to remove the fifth from me. Do not step upon his mat, nor sleep upon his pillow"- Attributed by al-Wakeel to Bulghatul -Mureed). The Sufis make it obligatory for the follower to be a slave in mind and body to his Shaykh, deprived of all will like a deceased person with the one washing him. Even if he sees him committing a sin or something contrary to the Sharee'ah still it is not permissible for him to ask about the reason for that if he were to do so then he would be rejected from the mercy of his Shaykh and would never prosper. This is one of the reasons for the extreme deviation of the Sufis. ( The reality of Sufism in the light of the Quran and Sunnah) }

6. Blasphemous statement of the Sufis.

Today we find the followers from the Sufi
sect we have in Nigeria, like the so-called "Yan haqiqa" making song and statement that is full of blasphemy and other blasphemous statements they attribute to their Shaykhs and this is not something new, it is something that got its roots from their early deviant Shuyuks of the Sufis.

Abu Yazid al-Bustami Known to future Sufis as Sultān-ul-Ārifīn ("King of the Gnostics"). Bisṭāmī is considered to be one of the pioneers of the concept of fanā, the notion of passing away in mystical union with the deity. (Wikipedia).

Ibn Jawzi mentioned in his Book that Abu Yazid al-Bustami said; "When Judgement Day Arrive I will set up my tent over the hellfire. I know that when it sees me it will become extinguished and will become a mercy to mankind.

He Ibn Jawzi said; this is the worst type of statement because it includes an insult to what Allaah has said about hellfire.

" Fear the fire(hell) whose fuel is men and stones, prepared for the disbelievers"(2;24)

He Ibn Al-Jawzi Quoted Ibn 'Aqil saying whoever says this(what Abu Yazid said) is a zindiq (deviate) person, regardless of who he is. He ought to be killed because belittling something is indicative of a lack of belief in it. A candle should be put close to this man's face to make him feel what fire is like.

Isn't this similar to the statement that is been attributed to one of the so-called Saint of the Tijjaniyya sect? That he will come to the Plains of Qiyama with 70,000 pockets in his clothes and he will put people in this pockets, and he will take these people into paradise, he will continue to do this for 70,000 times, Unitll the Angels will ask so-and-so what are you still doing that you haven't entered Jannah?

Another statement that has been attributed to shaykh of the Tijjaniyyah sect is the claim that "Salatil Fatihi" is 6,000 times better than the Quran.

Whether they actually said these statement or not, what we should understand is that saying this type of statement is very easy for anyone who finds him/herself in the Sufis deviant group. Many of their early Shaykhs have said worst, like the one attributed to Abu Yazid Al-Bustami and that is why every day we find them making blasphemous songs and statement. It is something enshrined in their doctrine.

7. The Salaf do not speak of such issues.

We don't find any of this in the Way of the Salaf. In the way of the Salaf, you don't find any concept that could put someone's faith in jeopardy. The salaf call for the abandonment of all types of innovation in the deen and they say the way to salvation is to follow the early Generation of Muslims.

8. The methodology of Salaf has nothing to do with Terrorism.

Modern-day terrorism does not have any connection with Salafiyya or Wahabism, it is simply the attitude of the Khawarij, this is how they operate.

Those who tried to attribute modern-day terrorism to Salafiyya have failed. They say the influence is Ibn Taymiyyah and Ibn Abdul-Wahaab. They say those who have taken this path( of terrorism) quote the works of Ibn Taymiyyah and Ibn Abdul-Wahaab. But we say quoting someone to justify ones criminal act is never a prove in the first place. You will find them Quoting Al-Fatawaa of Ibn Taymiyyah saying this is what he said in Al-Fatawaa, and we say if it is true the first to practice such an act will be his students. From amongst his famous student are Ibn-Qayyim, Ibn Kathir, Imam Ad-Dhahabi and the rest. As far as history is concerned it has never been related that they ever practised any form of terrorism.

Those who say they have read Al-Fatwaa and other works of Ibn Taymiyyah and Ibn Abdul-wahaab is either they are lying or they caste the same judgement on the works of Ibn Taymiyyah and Ibn Abdul-Wahaab as the ignorant None-Muslims do to the Quran when they find verses commanding Jihad and Because of their Ignorance of why the verse was revealed, they say the Quran command killing of anyone who is not a Muslim which is false.

Both Ibn Taymiyyah and Ibn Abdul-Wahaab stood firmly in refuting Innovations and kufr of many deviant groups. And it is likely that those who continue to castigate them are usually from those groups who have innovation enshrined in their doctrines.

9. The relationship between the Sufis and the Shi'ah

Another hidden aspect of Sufism is that many of its beliefs are identical with the Deviant Shiite Groups.

Ibn Khaldun made mention of this in his famous Muqaddimah saying;

The oneness assumed by the Sufis is also identical with the stated opinion of Imamiyah Shi'ah concerning their Imams. The theory of(successive "poles") it is not confirmed by logical arguments or evidence from the religious law. It is a sort of rhetorical figure of speech. It is identical with the theory of the Extremist  Shi'ah about the succession of the Imams through inheritance. Clearly, mysticism has plagiarized this idea from extremist shi'ah and come to believe in it. The (Sufis), furthermore, speak about the order of the existence of the " Saints" who come after "pole," exactly as the Shi'ah speak about their "chiefs". They go so far(in the identification of their own concepts with those of Shi'ah) that when they constructed a chain of transmitters for wearing of the Sufi cloak(khiraqah) as the basic requirement of the mystic way and practice, they made it go back to Ali(ra). This points in the same direction and can only (be explained as Shi'ah influence)

According to Bilal Philps in a video, he mentioned that; the Shia they claim that they are the inventors of Sufism, although most of the Sufis reject this claim but the Shia claim it. He further says that Sufism and Shia are two sides of the same coin.

10. There is no Salvation in the path of Sufism.

The Ascetic path of the Sufis does not lead to Salvation. Know that the white clear path which the Prophet(saw) has left us upon does not constitute Al-Hulool, it does not constitute Wahdat-Al-Wujood, it does not constitute Knowledge of Al-Haqeeqa, it does not constitute the Concept of Wusul, it does not constitute the Veneration of Shayks(as did the Sufis), it does not constitute visitation to the tomb of saints, it does not has in it those stupid philosophical ideas of mysticism, know that the white clear path is white and bright like the day. When you hear someone saying ilm-Al-Batin, leave him alone and don't listen to him, if you hear them saying that all you need to attain salvation is to love the Prophet (PBUH) only,  know you it is a trap.

11. In Which Path lies Salvation?

We say loving Him plus Acting according to his Sunnah is the way to Salvation. The White clear path is the path of the Salaf. It is the path of Ahlul Sunnah Wal Jama'a, they're those who call towards the Sunnah and the rejection of Bidah. They do not say Allah is everywhere and in everything, they say he is on his throne above the seven heavens as confirmed by the Quran. They do not call for blind following, they say religion is what has been established with proof from the Quran and Sunnah. They call upon Tawheed, they call towards the correctness of Belief(Aqeedah).

Know that the way of the Salaf was the way of the Four Imams, Abu Hanifa, Imam Malik, Ahs'shafi'i and Ahmad ibn Hanbal(may Allah have mercy upon them all). They followed the Quran and Sunnah, they disapproved any newly invented matters in the religion, and if you're wise you will do the same.

Lastly, it has been reported that Imam Ghazzali towards the end of his life left this path of Sufism and came back to the belief of Ahlul Sunnah Wal Jamma'ah). Follow the path of the Salaf you will attain Salvation.