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[quote][size=1][b][quote].....a)  The concept of God according to Tasawaff
b) The purpose of of life/humans according to tasawaff
c) Sources of knowledge/guidance according to tasawaff
d) Concept of tasawaff about prophets and life hereafter

Please if we can address the above topics to  understand tasawaff and the reasons why its seperated from Islam and named tasawaff.[/quote][blue]Wa Alaikum Assalam w.r.w.b.

Sufism is a blend of various thoughts and philosophies. By intermingling a few traces of Islamic teachings with it, the Sufi thinkers attempted to sanctify their doctrines and demonstrate its conformity to Islam

Greek philosophy, and in particular the teachings of Neo-Platonists, have left an indelible mark on many aspects of Sufism. This came about as a result of the translation of Greek philosophical works into Arabic during the third Islamic century. Greek pantheism became an integral part of Sufi doctrine.

Manicheanism is also one of the mainstreams of Sufism. N. Fatemi observed: "It is interesting how near to Manichean ideas the Sufis are, remembering that both Manicheanism and Sufism were nurtured in Persia.

Vedanta, the chief Hindu philosophy, which is an example of pantheism in its metaphysical strictness, also had a great impact on Sufism following the conquest of Sindh by Muhammad b. Qasim in the second century A.H.

Sufi occultism, with its host of philosophical and theosophical doctrines, is beyond doubt antithetical to Islam. Islam proclaims that the matchless entity and essence of Allah is totally different from that of His slaves, i.e., man. Sufis, on the contrary, subscribe to the belief that matter, man and God form in effect one single entity and essence.

Ibn Arabi's doctrine of pantheism was a combination of Manichean, Gnostic, Neo-Platonic, Vedantic and Christian philosophies and speculations, which he tried vainly to give an Islamic sanction by relating it to Prophetic traditions.

"Of his main theme," R.W.J. Austin wrote, "the one that predominates over the rest and to which they are subordinate in the oneness of being (wihdat al-wujood). The concept of the Oneness of Being is all-embracing one, in that all Ibn al-Arabi's other concepts are but facets of it, just as he would say that all distinction, difference and conflict are but apparent of a single and unique reality, the 'seamless garment' of Being, whose reality underlies all derivatives being and its experience."[/blue]

[green]Ahlu al-Sunnah wa al-Jama'ah, on the other hand, are agreed that Allah is One Alone, qualified with all the attributes wherewith He has qualified Himself and named with all names whereby He has named Himself, without resembling creation in any respect; that His essence does not resemble the essences of His creatures nor His attributes resemble theirs. Allah the Supreme says: which means, "There is nothing like unto Him; He is the Al-Hearing, the All-Seeing."[/green]  [/b][/size=1][/quote]

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