As for Sufism being a conglomerate consisting of extracts from a multitude of other religions with which Sufis interacted, Fariduddien dismissed this claim on the ground that no reference was given by Hijazi and that this theory comes from non-Muslim orientalists. The fact is that the theory is indeed true and has been testified by more than one Muslim scholar or writer, Sufi and non-Sufi. The first person to link Sufism with a foreign religion was Muhammad ibn Ahmad Al-Bairuni (d. 440) in his book: ‘Tahqeeq Ma Lil Hindi Min Maquulatin Maqbulatin Fil ‘Aqli Au Mardhuulah’ where he outlined three aspects on which Sufism meets with Hindu philosophy and religion. (See the History of Islamic Sufism by Dr. Qasim Gani and the book Islamic Sufism by Dr. Taftazani. There is also a very strong relation between Sufism and Buddhism in many aspects. There is indeed a Phd. thesis on the subject titled: Buddhism – its History, Beliefs and Relationship with Sufism’ by Dr. Abdullah Mustapha Numsok, in the Islamic University of Madina. The author is now a member of the teaching staff in the Faculty of Islamic Studies in the University of Emir Sunklaa, in Fatani – Thailand. He has discussed this issue in a detailed and scholarly manner establishing the linkage and relationship between the two thoughts. In one of the examples he cited on discarding women and marriage he quoted what was reported from one Sufi Riyah ibn ‘Amr Al-Qaisi, that he said: “A person will not reach the level of Siddiqeen unless he leaves off his wife like a widow, and his sons like orphans and returns to the dwellings of dogs” (Al-Kawakibud Durriyyah 1/105-106). This statement is in line with what is reported from a Buddhist Saint, Shamana who says: “This stage of holiness (Arahat) is unattainable but by him who leaves off his house and endure the burden of leaving off his wife like a widow and his sons like orphans” (Lessons for the Saints p. 47).
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As for Sufism being a conglomerate consisting of extracts from a multitude of other religions with which Sufis interacted, Fariduddien dismissed this claim on the ground that no reference was given by Hijazi and that this theory comes from non-Muslim orientalists. The fact is that the theory is indeed true and has been testified by more than one Muslim scholar or writer, Sufi and non-Sufi. The first person to link Sufism with a foreign religion was Muhammad ibn Ahmad Al-Bairuni (d. 440) in his book: ‘Tahqeeq Ma Lil Hindi Min Maquulatin Maqbulatin Fil ‘Aqli Au Mardhuulah’ where he outlined three aspects on which Sufism meets with Hindu philosophy and religion. (See the History of Islamic Sufism by Dr. Qasim Gani and the book Islamic Sufism by Dr. Taftazani. There is also a very strong relation between Sufism and Buddhism in many aspects. There is indeed a Phd. thesis on the subject titled: Buddhism – its History, Beliefs and Relationship with Sufism’ by Dr. Abdullah Mustapha Numsok, in the Islamic University of Madina. The author is now a member of the teaching staff in the Faculty of Islamic Studies in the University of Emir Sunklaa, in Fatani – Thailand. He has discussed this issue in a detailed and scholarly manner establishing the linkage and relationship between the two thoughts. In one of the examples he cited on discarding women and marriage he quoted what was reported from one Sufi Riyah ibn ‘Amr Al-Qaisi, that he said: “A person will not reach the level of Siddiqeen unless he leaves off his wife like a widow, and his sons like orphans and returns to the dwellings of dogs” (Al-Kawakibud Durriyyah 1/105-106). This statement is in line with what is reported from a Buddhist Saint, Shamana who says: “This stage of holiness (Arahat) is unattainable but by him who leaves off his house and endure the burden of leaving off his wife like a widow and his sons like orphans” (Lessons for the Saints p. 47).
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