What is the view of Ahl al-Sunnah on Abu Yazid Bistami?
Quran
Hadith
Islamic Text
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
In the Name of Allah Most Merciful Most Kind
Short Answer
Ahl al-Sunnah has mixed views on Abu Yazid Bistami. Many praised him whilst raising concerns regarding blasphemous statements attributed to him. Others tried to excuse such statements. Yet others were critical of Abu Yazid Bistami.
Explanation
عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: ثَلاَثٌ مَنْ كُنَّ فِيهِ وَجَدَ حَلاَوَةَ الإِيمَانِ: أَنْ يَكُونَ اللَّهُ وَرَسُولُهُ أَحَبَّ إِلَيْهِ مِمَّا سِوَاهُمَا، وَأَنْ يُحِبَّ المَرْءَ لاَ يُحِبُّهُ إِلَّا لِلَّهِ، وَأَنْ يَكْرَهَ أَنْ يَعُودَ فِي الكُفْرِ كَمَا يَكْرَهُ أَنْ يُقْذَفَ فِي النَّارِ
Anas bin Malik (May Allah be pleased with him) narrated that the Prophet ﷺ said: Three (qualities) whoever has them will experience the sweetness of faith. Allah and His Messenger ﷺ are more beloved to him than anything else. He loves a person only for the sake of Allah. He hates to return to Kufr (disbelief) as he hates to be thrown into the fire. (Sahih al-Bukhari, 16).
As we see in the Hadith above, the Muslim puts the love of Allah (Most High) and His Messenger ﷺ above everyone else. Many Muslims have great love and reverence for Abu Yazid Bistami. However, that should not influence them in the slightest when it comes to defending the sanctity of the name of Allah (Most High), and the honour of His Prophet ﷺ.
No person can come in the way of prioritising Allah (Most High) and His Messenger ﷺ. People who attempt to reconcile between their respect for Abu Yazid and abhorrent statements attributed to him, often fall into serious error.
In their fervour to protect Abu Yazid Bistami, they take objectionable positions. Not realising that they are weakening sanctity owed to the name of Allah (Most High). And the honour due to the blessed Prophet ﷺ.
Love and hate
As seen in the Hadith above, love should be for the sake of Allah (Most High) alone. We cannot decide we love someone and then excuse him even if he insults Allah (Most High) or His Messenger ﷺ. Rather our loyalty is with Allah (Most High) not with this or that Shaykh or scholar.
Attributions to Abu Yazid
Many shocking statements have been attributed to Abu Yazid Bistami. I personally follow the position of many scholars, which is to question the authenticity of the attribution. Which is usually possible. However, in certain cases it may become difficult.
Imam Abd al-Rahman Ibn al-Jowzi narrated many of the statements attributed to Abu Yazid Bistami with his chain of narrators. Although, this is not irrefutable evidence of authenticity, it is certainly stronger than what we find in other books.
أنبأنا مُحَمَّد بْن ناصر نا أَبُو الفضل السهلكي قَالَ سمعت أبا عَبْد اللَّهِ الشيرازي يَقُول ثنا أَبُو إِسْحَاق إبراهيم بْن مُحَمَّد قَالَ سمعت الْحَسَن بْن علوية يَقُول سمعت طيفور الصغير يَقُول سمعت عمي خادم أبي يَزِيد يَقُول سمعت أبا يَزِيد يَقُول سبحاني سبحاني مَا أعظم شأني ثم قَالَ حسبي من نفسي حسبي قلت هَذَا إن صح عنه فربما يكون الراوي لم يفهم لأنه يحتمل أن يكون قد ذكر تمجيد الحق نفسه فَقَالَ فيه سبحاني حكاية عَنِ اللَّه لا عَنْ نفسه وَقَدْ تأوله لَهُ الجنيد بشيء إن لم يرجع إِلَى مَا قلته فليس بشيء. (تلبيس إبليس)
Muhammad bin Nasser informed us saying Abu al-Fadl al-Sahliki said: I heard Abu Abdullah al-Shirazi say, Abu Ishaq Ibrahim bin Muhammad informed us that he heard al-Hasan bin Alawiyah say, I heard Tayfur al-Saghir say, I heard my uncle, Abu Yazid’s servant, say, I heard Abu Yazid saying: Glory be to Me, Glory be to Me, how great is my status. Then he said: My self is sufficient for me.
I say this, if it is authenticated from him, then perhaps the narrator did not understand. Since it is possible that he mentioned the glorification of al-Haqq. Thus he said: Glory be to Me, narrating from Allah. Not regarding himself. Al-Junaid interpreted it for him in some way. However, if he did not return it to something similar to what I said, then it is nothing. (Imam Abd al-Rahman Ibn al-Jowzi 597H, Talbees Iblees).
Reasonable explanations
In the Nass (text) above, Imam Ibn al-Jowzi presented a full chain for the attribution. He does this often. However, I will not repeat the chain on every occasion. The Imam was also very fair in his treatment of the statement of Abu Yazid Bistami.
He suggested that Abu Yazid may have been quoting Allah (Most High) praising himself, but the listener did not hear that. This is very sensible, since this is not farfetched. Nor does it praise an insult against Allah (Most High) or His Messenger ﷺ.
However, Imam Ibn al-Jowzi did warn against unacceptable excuses, even if they were coming from the likes of Imam al-Junaid. This is an incredibly important stance taken by Imam Ibn al-Jowzi. Since, our focus should always be upon sanctifying the name of Allah (Most High). Not upon protecting a Shaykh.
More statements
Many scholars conveyed horrific statements attributed to Abu Yazid Bistami . Amongst them historians and Sufis. Unfortunately, they were not always accompanied by condemnation. Which has caused confusion amongst certain groups of Muslims.
مَا الجَنَّةُ؟ لُعْبَةُ صِبْيَانٍ، وَمُرَاد أَهْلُ الدُّنْيَا. مَا المُحَدِّثُونَ؟ إِنْ خَاطَبَهُم رَجُلٌ عَنْ رَجُلٍ، فَقَدْ خَاطبنَا القَلْبُ عَنِ الرَّبِّ. وَقَالَ فِي اليَهُوْدِ: مَا هَؤُلاَءِ؟ هَبْهُم لِي، أَيُّ شَيْءٍ هَؤُلاَءِ حَتَّى تُعَذِّبَهُم؟ (سير أعلام النبلاء)
What is Paradise? A toy for children, and the desire of the people of this world. What are the Hadith scholars? If a man spoke to them narrating from a man, the heart spoke to us from the Lord. And he said regarding the Jews: Who are they? Gift them to me. What are they, that you should torture them? (Imam Shams al-Deen al-Dhahabi 748H, Siyar Alam al-Nubalaa).
كما نقل عن أبي يزيد البسطامي من نحو سبحاني وما في الجبة إلا الله. (فيض القدير شرح الجامع الصغير)
It was also narrated of Abu Yazid al-Bistami: Glory be to Him, and there is no one in the robe except Allah. (Imam al-Munaawi 1031H, Fayd al-Qadeer).
What is al-Shath
These shocking statements made by prominent Sufis are often referred to as Shath. Imam al-Ghazali provided a brief explanation of al-Shath. He explained that it is often linked to al-Hallaj. Who was strongly condemned by most scholars of Ahl al-Sunnah
وأما الشطح فنعني به صنفين من الكلام أحدثه بعض الصوفية أحدهما الدعاوي الطويلة العريضة في العشق مع الله تعالى والوصال المغني عن الأعمال الظاهرة حتى ينتهي قوم إلى دعوى الاتحاد وارتفاع الحجاب والمشاهدة بالرؤية والمشافهة بالخطاب فيقولون قيل لنا كذا وقلنا كذا ويتشبهون فيه بالحسين بن منصور الحلاج الذي صلب لأجل إطلاقه كلمات من هذا الجنس ويستشهدون بقوله أنا الحق وبما حكي عن أبي يزيد البسطامي أنه قال سبحاني سبحاني وهذا فن من الكلام عظيم ضرره في العوام حتى ترك جماعة من أهل الفلاحة فلاحتهم وأظهروا مثل هذه الدعاوي. (إحياء علوم الدين)
As for al-Shath, we mean by it two types of speech that were introduced by some Sufis. One of them is the long and broad claims about love of Allah (Most High). And connection that liberates one from outward deeds. This all leads to the claim of unity (pantheism), the lifting of the veil, witnessing with sight, and communication with speech. So, they say: We were told such-and-such, and we said such-and-such. Therein they imitate al-Husain bin Mansour al-Hallaj, who was crucified for uttering words of this kind. They use as evidence his saying: I am al-Haqq (the Truth).
And what was narrated about Abu Yazid al-Bistami, that he said: Glory be to Me, Glory be to Me. This is aptitude in speech. However, it causes great harm to the common people. Such that people of success abandoned their success and proclaimed the likes of these pronouncements. (Imam al-Ghazali 505H, Ihyaa).
Although Imam al-Ghazali does attempt to excuse some of the Shath statements made by prominent earlier figures, he does recognise the widespread harm it causes. Therefore, it is undoubtedly more correct to thoroughly condemned such obscene statements.
The clarity of Imam Ibn al-Jowzi
Imam Ibn al-Jowzi is one of the great Imams of Ahl al-Sunnah. He was unequivocal in his condemnation of blasphemous statements. It seems he was not intimidated by the prominence of the individual making the statements. His approach has assisted much of the Ummah in being equally forthright in their defence of the sacred.
تلبيس إبليس فِي الشطح والدعاوى
ني أَبُو مُوسَى الشبلي قَالَ سمعت أبا يَزِيد يَقُول إذا كان يوم القيامة وأدخل أهل الْجَنَّة الجنة وأهل النار النار فاسأله أن يدخلني النار فَقِيلَ لَهُ لم قَالَ حتى تعلم الخلائق أن بره ولطفه فِي النار مَعَ أوليائه. (تلبيس إبليس)
The devil’s deception regarding nonsense (al-Shath) and claims. Abu Musa al-Shibli informed me saying I heard Abu Yazid say: When the Day of Resurrection comes and the people of Paradise enter Paradise and the people of Hell enter Hell, then I will ask him to let me enter Hell. He was questioned why. He said: So all creation learns about his benevolence and gentleness in Hell with his Awliyaa. (Imam Abd al-Rahman Ibn al-Jowzi 597H, Talbees Iblees).
In the Nass (text) above, Imam Ibn al-Jowzi relates some of the appalling statements attributed to Abu Yazid Bistami . Thereafter, he is unreserved in calling them vile and abhorrent.
هَذَا الكلام من أقبح الأقوال لأنه يتضمن تحقير مَا عظم اللَّه عز وجل أمره من النار فإنه عز وجل بالغ فِي وصفها فَقَالَ: {فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ} وقال: {إِذَا رَأَتْهُمْ مِنْ مَكَانٍ بَعِيدٍ سَمِعُوا لَهَا تَغَيُّظاً وَزَفِيراً}. (تلبيس إبليس)
This is amongst the most deplorable of statements. As it includes belittling what Allah (Mighty and Majestic) has magnified regarding the Fire. Indeed He (Mighty and Majestic) powerfully describes it, saying: So, fear the Fire whose fuel is people and stones. And He said: When it sees them from afar, they will hear its wrath and roar. (Imam Abd al-Rahman Ibn al-Jowzi 597H, Talbees Iblees).
Later, Imam Ibn al-Jowzi contrasts the attitude of Abu Yazid Bistami towards the Fire, to the Prophets and the Sahabah (peace be upon them all). Not only is this important to demonstrate how objectionable the statements attributed to Abu Yazid are, but it also teaches us. We are taught to focus on the example of the Prophets and the Sahabah (peace be upon them all).
فَإِذَا كانت هذه حالة الملائكة والأنبياء والصحابة وهم المطهرون من الأدناس وهذا انزعاجهم لأجل النار فكيف هانت عند هَذَا المدعى ثم انه يقطع لنفسه بما لا يدري به من الولاية والنجاة وهل قطع بالنجاة إلا لقوم مخصوصين من الصحابة وَقَدْ قَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: “مَنْ قَالَ إني فِي الْجَنَّة فهو فِي النار. (تلبيس إبليس)
If this is the condition of the angels, the prophets, and the companions, and they are purified from impurities, and this is their restlessness due to Hell, then how was it insignificant for this claimant?
Then he definitively claims for himself that which he does not know, regarding being a Wali and saved. Was salvation confirmed for anyone except for a specific group of companions? Indeed, he ﷺ said: Whoever says I am in Paradise will be in the fire. (Imam Abd al-Rahman Ibn al-Jowzi 597H, Talbees Iblees).
Extreme Insults
Some of the insults against Allah (Most High) and his Messenger ﷺ are so vile, that even the very troubling approach of saying he was in a spiritual state falls short.
In the following two examples, there is no room to say Abu Yazid Bistami was lost in the Dhikr of Allah (Most High) and spoke as if he was united. As unacceptable as that claim would be, even that does not work with the following insults.
وقرأ رجل عند أبي يَزِيد: {إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ} فقال أبو يزيد وحياته أن بطشي أشد من بطشه. (تلبيس إبليس)
A man with Abu Yazid recited: Indeed, the punishment of your Lord is severe. Abu Yazid said: I swear by His life: My punishment is severer than His. (Imam Abd al-Rahman Ibn al-Jowzi 597H, Talbees Iblees).
وقيل لَهُ إن الخلق كلها تحت لواء سيدنا مُحَمَّد صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ وَاللَّه إن لوائي أعظم من لواء مُحَمَّد لوائي من نور تحته الجن والإنس كلهم مَعَ النبيين. (تلبيس إبليس)
It was said to him. Indeed all of creation is under the flag of Sayidina Muhammad ﷺ. He said: By Allah, my flag is greater than the flag of Muhammad. My flag is of light, beneath which are the Jinn and mankind all of them, with the Prophets. (Imam Abd al-Rahman Ibn al-Jowzi 597H, Talbees Iblees).
Wali by agreement
An argument some people put forward when looking to defend or excuse such vile statements, is that the person in question is a Wali. Therefore, we must make excuses. There are many errors inherent in such an approach.
Firstly, we do not know who the Awliyaa are. And we have no right to proclaim who is or is not a Wali. Rather that is the right of Allah (Most High). Unless we have evidence from Quran and Sunnah. Which is why we have no hesitation in considering leading Sahabah Awliyaa.
Secondly, even if one is not definitively declaring someone a Wali. But presenting his or her own personal view of suspecting the person a Wali, this is not the context to raise it. When a person is ostensibly insulting Allah (Most High) or His Messenger ﷺ, that is not the time to declare your suspicion that this person may be a Wali.
As for saying the statement is not authenticated. That is very reasonable and even commendable, in the right situation. Meaning when there is genuine doubt as to the authenticity of the statement. And in that context one may additionally raise the outward uprightness of the individual in question.
قَالَ: ويُحكَى عَنْهُ فِي الشَّطح أشياء، منها ما لا يصحّ، ويكون مقوَّلًا عليه. (تاريخ الإسلام ووفيات المشاهير والأعلام)
He (al-Sulami) said: Some matters of al-Shath are narrated about him (Abu Yazid). Some of which are not authentic. Rather they are fabrications against him. (Imam Shams al-Deen al-Dhahabi 748H, Tarikh al-Islam).
In the Nass above, Imam al-Dhahabi does question the authenticity of some of the attributions to Abu Yazid Bistami. Although he does seem to indicate that at least some of them may be authentic to him.
Responding to colossal claims
وهذا إن صح عَنْ هَذَا المدعى فهذا غاية من تلبيس إبليس وقد كان ابْن عقيل يَقُول قد حكى عَنْ أبي يَزِيد أنه قَالَ وما النار وَاللَّه لئن رأيتها لأطفأنها بطرف مرقعتي أَوْ نحو هَذَا قَالَ ومن قَالَ هَذَا كائن من كان فهو زنديق يجب قتله فَإِن الأهوان للشيء ثمرة الجحد لأن من يؤمن بالجن يقشعر فِي الظلمة ومن لا يؤمن لا ينزعج وربما قَالَ يا جن خذوني ومثل هَذَا القائل ينبغي أن يقرب إِلَى وجهه شمعة فَإِذَا انزعج قيل لَهُ هذه جذوة من نار. (تلبيس إبليس)
If this is authentic from him, then it is extreme deception of the devil. Ibn Aqeel used to say: It was narrated from Abu Yazid that he said: What is the Fire? By Allah, if I saw it, I would extinguish it with the edge of my patched garment, or the like of it. And anyone who says this, irrespective of who he may be, is a heretic and must be executed.
Belittling something is the fruit of denying it. As whoever believes in the Jinn shudders in the darkness, and whoever does not believe is not disturbed. And he may say: O Jinn, take me. The person who says this, a candle should be brought to his face, and if he is troubled, he will be told: This is but an ember from fire. (Imam Abd al-Rahman Ibn al-Jowzi 597H, Talbees Iblees).
In the Nass above, we once again find Imam Ibn al-Jowzi clarifying the abhorrence of the statements attributed to Abu Yazid Bistami. This is incredibly commendable because it protects the Ummah from compromising sanctity. However, the Imam is fair, since he questions the attribution of such statements to Abu Yazid.
Imam al-Dhahabi also questions the authenticity of attribution. However, he is not nearly as robust in condemning the actual statements. Rather at times he suggests that spiritual states may cause such vile statements to flow from the mouth of a righteous person.
وقد نقلوا عن أبي يزيد أشياء الشأن في صحتها عنه، منها: سبحاني وما في الجبة إلا الله. ما النار لأستندن إليها غدا، وأقول: اجعلني لأهلها فداء، أو لأبلعنها. (ميزان الاعتدال في نقد الرجال)
They narrated from Abu Yazid matters about him that were dubious, including: Glory be to Me, and there is no one in the robe except Allah. And what is the fire? I may lean up against it tomorrow. And make me a ransom for its people, or I will swallow it. (Imam Shams al-Deen al-Dhahabi 748H, Mizan al-Itidal).
Unacceptable justifications
As mentioned above, questioning the authenticity of abhorrent statements attributed to Abu Yazid Bistami is commendable. However, excusing them and attributing them to praiseworthy spiritual states is deeply disturbing. Regrettably, this has been done by some scholars.
They will say that the people who make these vile statements are in a spiritual state. Such that they lose their senses and say such things. There is so much wrong with this statement, it deserves its own separate article. However, I will briefly address it here.
When Allah (Most High) or His Messenger ﷺ is being insulted, the response of the Muslim cannot be to praise the person who is responsible and claim he was in an incredibly praiseworthy state. Our love for Allah (Most High) and His Messenger ﷺ must prevent us from taking such a stance.
Such an approach thoroughly undermines the sanctity of the name of Allah (Most High) and the respect owed to His Messenger ﷺ. If we do not robustly condemn such statements then it will inevitably erode sanctity. And without sanctity, very little is left of the religion.
Spiritual state
If spiritual states cause people of great spiritual ranks to spout Kufr, then why would we aspire to such states. Why would Islam encourage spirituality if it could lead to insulting Allah (Most High) or His Messenger ﷺ? This stance leads to glaring contradictions.
Some people attempt to use a Hadith in Sahih Muslim to justify their position of considering insults against Allah (Most High) and His Messenger ﷺ a spiritual state. I have addressed this in a separate article. There is no connection between the two.
قيل للجنيد إن أبا يَزِيد يَقُول سبحاني سبحاني أنا ربي الأعلى فَقَالَ الجنيد إن الرَّجُل مستهلك فِي شهود الجلال فنطق بما استهلكه أذهله الحق عَنْ رؤيته إياه فلم يشهد إلا الحق فنعته قلت وهذا من الخرافات. (تلبيس إبليس)
It was said to al-Junaid that Abu Yazid says: Glory be to Me, Glory be to Me, I am my Lord, the Most High. So al-Junaid said: Indeed the man is consumed with witnessing majesty, so he uttered what consumed him. He was overwhelmed by al-Haqq when he saw. So he witnessed nothing but al-Haqq. Thus he described it. I say: This is of the fabrications. (Imam Abd al-Rahman Ibn al-Jowzi 597H, Talbees Iblees).
In the Nass above Imam al-Junayd has excused extremely blasphemous statements based on the idea of spiritual states. Whereas Imam Ibn Katheer took a slightly different approach, as he called such interpretation farfetched. However, this is still not as strong as the language used by Imam Ibn al-Jowzi.
وقد حكى عنه شحطات ناقصات، وقد تأولها كثير من الفقهاء والصوفية وحملوها على محامل بعيدة، وقد قال بعضهم: أنه قال ذلك في حال الاصطلام والغيبة. (البداية والنهاية)
Nonsensical and flawed speech was conveyed from him. Many jurists and Sufis interpreted them. They construed them in a far-fetched manner. And some of them said that he said that in a state of removal and absence. (Imam Ibn Katheer 774H, al-Bidayah wa al-Nihaayah).
أما مَا تقدم من دعاويه فما يخفى قبحها. (تلبيس إبليس)
As for the previously mentioned claims, their depravity is not hidden. (Imam Abd al-Rahman Ibn al-Jowzi 597H, Talbees Iblees).
وَجَاءَ عَنْهُ أَشْيَاء مُشْكِلَةٌ لاَ مَسَاغَ لَهَا، الشَّأْنُ فِي ثُبُوْتِهَا عَنْهُ، أَوْ أَنَّهُ قَالَهَا فِي حَالِ الدَّهْشَةِ وَالسُّكْرِ، وَالغَيْبَةِ وَالمَحْوِ، فَيُطْوَى، وَلاَ يُحْتَجُّ بِهَا، إذْ ظَاهِرُهَا إلْحَادٌ، مِثْل: سُبْحَانِي، وَمَا فِي الجُبَّةِ إِلاَّ الله. (سير أعلام النبلاء)
He said some problematic things that had no justification. There is doubt as to whether they are authentic to him. Or he said them in a state of astonishment, disorientation, concealment, and disappearance. Thus they are ignored, and not used as evidence. Since the apparent of them is blasphemy. For example, Glory be to Me, and there is no one in the robe but Allah. (Imam Shams al-Deen al-Dhahabi 748H, Siyar Alam al-Nubalaa).
Not like al-Hallaj
Imam Ibn Katheer conveyed a far more robust condemnation of the Shath statements of Abu Yazid Bistami from other scholars. Although he himself was milder in his own criticism.
ومن العلماء من بدّعه وخطّأه وجعل ذلك من أكبر البدع وأنها تدل على اعتقاد فاسد كامن في القلب ظهر في أوقاته والله أعلم. (البداية والنهاية)
Amongst the scholars were those who considered it an innovation (Bidah) and a mistake. Rather they considered it to be one of the greatest innovations. And that it indicates a concealed corrupt Aqeedah (creed) in the heart, that appears at times. And Allah knows best. (Imam Ibn Katheer 774H, al-Bidayah wa al-Nihaayah).
Imam al-Dhahabi was even more lenient than Imam Ibn Katheer. However, he did mention that the Qadi of Bistam exiled Abu Yazid from the city, due to the Fitnah and confusion he caused.
In any case, Abu Yazid should not be placed in the same bracket as al-Hallaj. As he was almost universally condemned by the early scholars of Ahl al-Sunnah. Who gave Fatwa that he should be executed. Whereas Abu Yazid Bistami is not nearly as controversial as him.
قال أبو عبد الرحمن السلمي: أنكر عليه أهل بسطام، ونقلوا إلى الحسين بن عيسى البسطامى أنه يقول له معراج كما كان للنبي صلى الله عليه وسلم، فأخرجه من بسطام، فحج ورجع إلى جرجان، فلما مات الحسين رجع إلى بسطام. (ميزان الاعتدال في نقد الرجال)
Abu Abd al-Rahman al-Sulami said: The people of Bastam denounced him. They conveyed to al-Hussain bin Isa al-Bistami that he says he had Mi ’raj just as it was for the Prophet ﷺ. So, he expelled him from Bistam. Hence, he performed Hajj and returned to Jurjan. When al-Hussein died, he returned to Bistam. (Imam Shams al-Deen al-Dhahabi 748H, Mizan al-Itidal).
Fitnah for the people
Even some of the greatest defenders of Abu Yazid Bistami recognised that he became a Fitnah for the people. Imam al-Ghazali mentioned how his words caused great harm to the common people.
People who are insistent upon defending Abu Yazid should take the route of questioning the authenticity of what has been attributed to him. This is a fair and beneficial approach.
As for the approach of accepting what he has said as authentic and praising it as the speech of the spiritual elite. This is a calamitous approach. It causes so much misguidance and confusion. However, many people in our community have taken this path.
Take the good
Much of the Fitnah related to al-Shath is caused by the promotion of books that contain blasphemous statements. Usually there are no footnotes in such books that condemn the insults against Allah (Most High) and His Messenger ﷺ. So it normalises such matters.
Often when the reader does question the statement, he is reassured by his teachers that these are statements of great Awliyaa so they are fine. They further say, these are the utterances of the spiritual elite so must be respected. This certainly erodes the sanctity of the Holy Name of Allah (Most High). It can also cause deep confusion too.
The more reasonable amongst the proponents of these works will say, take the good and leave the rest. But often they will be unwilling to condemn ‘the rest.’ Rather they too will call it the result of a spiritual state. It would be more sensible to direct people to books that have benefit without these shocking statements.
It is alarming to see that some of the people who are unwilling to condemn these extremely blasphemous statements, do repeat the famous principle: everyone is taken from and refuted.
But if one is unwilling to refute such extreme blasphemy then what good is such a principle. If refutation or rejection is unpalatable to them in the context of blasphemy, then when will it be acceptable?
فَإِن الْكَمَال لله وَحده، وكل إِنْسَان يُؤْخَذ مِنْهُ وَيرد إِلَّا صَاحب هَذَا الْقَبْر؛ كَمَا قَالَ الإِمَام مَالك رَحمَه الله. (تأويل مختلف الحديث)
Perfection belongs to Allah alone. Every person can be taken from and rejected except the one of this grave. Imam Malik said (May Allah have mercy on him) that. (Imam Ibn Qutaybah 276H, Taweel Mukhtalaf al-Hadith).
Conclusion
It is best to leave the affair of Abu Yazid Bistami to Allah (Most High). He has passed away, and we have no need to speak about his Akhirah. However, we must unequivocally condemn any insults against Allah (Most High) and His Messenger ﷺ, that have been attributed to him.
A failure to condemn such statements impacts the sanctity of the name of Allah (Most High) and the honour of His Messenger ﷺ. At the same time one can and should question the authenticity of such statements.
As for the approach of saying that such offensive words emanate from a spiritual state, I strongly disagree with this approach. It amounts to responding to a vile insult with enormous praise.
And Allah Most High Knows Best.
–Answered by Shaykh Noorud-deen Rashid (19.01.2025)