The principle of Tawhid in Islam commands that man be a servant only to Allah, and that all forms of worship, devotion, and submission be directed solely to Him. This principle forms the essence of Islam and determines the foundation of the Muslim's worldview. However, throughout Islamic history, particularly with the fabrication of Sufi traditions, certain practices have emerged that contradict this fundamental principle. Rabita is one of the most notable examples of these. On the other hand, artificial intelligence, which stands out among our era's technological developments, also carries the potential to lead to a similar error: attributing a deifying perspective to technology. Here, we will examine both rabita as a Sufi practice and extreme attitudes toward artificial intelligence from the perspective of the principle of Tawhid. The Concept of Rabita and Its Historical Development The Definition and Emergence of Rabita Although rabita literally means "bond" or "connection," it has been shifted to a more specific meaning in Sufi terminology. In the Sufi tradition, rabita is a spiritual practice in which the murid (disciple) continuously visualizes his sheikh in his mind, places his image in his heart, and looks at life through the sheikh's perspective. This practice has been presented as a method claimed to aim at strengthening the murid's spiritual bond with his sheikh and thereby drawing closer to Allah. However, when early Islamic history is examined, no trace of such a practice is found during the time of our Prophet Muhammad or during the era of the Companions. When our Prophet Muhammad taught Islam, he called the ummah to be servants directly to Allah and never made his own person a special focus of worship. At the center of our Prophet Muhammad's teaching lies the principle that man directly connects with Allah, follows His commands, and seeks help only from Him. Historical Development and Tariqa Culture The practice of rabita began to spread in the Islamic world particularly after the 11th century, with the systematic fabrication of Sufism. In the beginning, Sufism emerged with the claim of being a path of inner purification, self-discipline, and drawing closer to Allah. At this stage, Sufism was seen as a quest for spiritual ascent compatible with the fundamental teachings of Islam. However, over time Sufism became systematized and organized structures known as tariqas emerged. Tariqas such as the Malamiyya, Qadiriyya, and Naqshbandiyya taught their murids the practice of rabita, leading to the acceptance of this practice in Islamic society and the widespread adoption of a superstitious belief. Within these tariqas, the murid's devotion to his sheikh was presented as an indispensable part of the spiritual journey. Murids were taught to continuously think about their sheikhs, to keep their images in their hearts, and that through this they would spiritually ascend. The Content and Application of Rabita In the practice of rabita, the murid visualizes the sheikh's face, gaze, and posture in his mind at certain times of the day or continuously. This visualization is conceived not merely as a remembrance, but as a kind of spiritual union with the sheikh, a connection to his soul. According to the murid, keeping the sheikh's image in his heart means benefiting from the sheikh's spiritual grace and thereby being closer to Allah. However, there is a critical point here: the murid's heart and worship being directed not to Allah, but to the sheikh. This creates a clear contradiction with the fundamental teaching of Islam. In the Quran, Allah says:
"Say: Indeed, I have been commanded to worship Allah, being sincere to Him in religion." (Az-Zumar, 39:11) This verse clearly states that worship and servitude must be directed solely to Allah. Yet in the practice of rabita, the murid's heart is turned toward the sheikh, which creates a deviation at the very core of worship. The Contradiction of Rabita with the Principle of Tawhid The Principle of Tawhid and the Fundamental Teaching of Islam The foundation of the religion of Islam is the belief in Tawhid. Tawhid means believing in the oneness and uniqueness of Allah, not attributing divinity to any being other than Him, worshipping only Him, and directing all feelings of submission solely to Him. The Quran emphasizes this principle in countless verses. These verses show that the relationship of servitude can only be established with Allah, and that no intermediary, means, or person can interfere in this relationship. In Islam, every Muslim, regardless of their social position, level of knowledge, or spiritual state, has the right and responsibility to directly connect with Allah. The Risk of Shirk Created by Rabita The practice of rabita contradicts the fundamental teachings of Islam because it is a form of worship that directs the murid's heart toward the sheikh. This practice has over time turned into a form of hidden shirk. Shirk is the greatest sin in Islam, one that is difficult to be forgiven, and it means attributing to other beings the divine attributes that belong to Allah. In the practice of rabita, the sheikh becomes the center of the murid's spiritual life. The murid's thoughts, feelings, intentions, and even acts of worship are shaped under the shadow of the sheikh. This causes the relationship of servitude to be directed toward a being other than Allah. The Quran definitively states that worship must be performed only for Allah. Yet in the practice of rabita, the murid acts contrary to this command by directing his heart and mind toward the sheikh. The Fallacy of Spiritual Intermediation Proponents of rabita claim that this practice does not mean placing the sheikh in place of Allah, but that he is only seen as a means of reaching Allah. However, this defense contradicts the fundamental teaching of Islam. The Quran clearly states the unnecessariness and wrongness of turning to other beings in order to reach Allah. "And when My servants ask you concerning Me — indeed I am near. I respond to the invocation of the supplicant when he calls upon Me." (Al-Baqarah, 2:186) These verses show that Allah is closer to His servant than any intermediary. Therefore, there is no need for the mental visualization of another person in order to reach Allah. Every Muslim can turn directly to Allah, supplicate to Him, and seek help from Him. The Psychological Effects of Rabita Spiritual Dependency and the Loss of Free Will The practice of rabita carries serious risks that may negatively affect the murid's psychological and emotional health. Since this practice is based on continuously directing the murid's heart and thoughts toward the sheikh, it can over time lead to the murid becoming disconnected from his own inner world and developing an extreme dependency on the sheikh. The murid's devotion to the sheikh grows so strong over time that this devotion can turn into a form of spiritual slavery. The murid struggles to make his own decisions, begins seeking the sheikh's approval in all matters, and loses his free will. This situation contradicts the value and responsibility that Islam grants to man. Islam considers man to be a being created with reason and free will, and teaches that every individual is responsible for their own choices. Spiritual Hypnosis and the Loss of Critical Thinking The practice of rabita can lead the murid to feel as though he is in a state of spiritual hypnosis. The strong spiritual bond formed with the sheikh dulls the murid's capacity for critical thinking and blindly binds him to the sheikh's commands. The murid no longer accepts the Quran as a source, but begins to accept the sheikh's interpretations and teachings as the ultimate truth. This causes the murid to abandon the use of his own intellect, conscience, and intuitions. Instead of the reasoning, thinking, research, and truth-seeking effort encouraged by Islam, he becomes a slave to passive submission. The Quran, however, continuously encourages people to think and use their reason. Inner Emptiness and Spiritual Crises Because the practice of rabita weakens the murid's direct bond with Allah, it can over time lead to an inner emptiness and spiritual crises. The murid, unable to experience the true sense of turning to Allah, cannot find spiritual satisfaction. Although devotion to the sheikh may provide a temporary sense of peace, this peace is artificial and unsustainable. Furthermore, in the event of the sheikh's death or the murid's separation from the sheikh, the murid may experience a serious identity crisis. Because the central figure of his spiritual life has disappeared, and the murid does not know how to stand on his own. This situation stands in contrast to the firm and stable understanding of faith that Islam teaches. A Balanced Perspective on Artificial Intelligence and Technology The Nature of Artificial Intelligence Artificial intelligence is one of the most important technological developments of our era. However, it is important to maintain balance in our approach to this technology. Artificial intelligence is neither a miracle nor a catastrophe; it is merely a software system trained on data, operating through algorithms, and designed to perform certain tasks. It is important to understand that artificial intelligence is not a conscious, willful entity with its own goals. It has neither the ability to evaluate the past nor to foresee the future with intuitive consciousness. It can only make statistical predictions based on the data it is given. For this reason, approaching artificial intelligence with a deifying perspective, attributing an unlimited sanctity to technology, is contrary to the understanding of Tawhid. Creativity Belongs to Allah According to Islamic belief, the true Creator of all things is Allah. People can make some things and produce inventions with the faculties Allah has given them, but none of these is truly "creation" in the real sense. The Quran states this truth clearly: "And Allah created you and what you do." (As-Saffat, 37:96) This verse clearly declares that artificial intelligence, as well as the people who develop it and the materials and ideas they use, ultimately exist through Allah's creation. Man is merely a means; he is not the creator. Without Allah's will, no being can be created and no idea can come to fruition. The Limitations and Errors of Artificial Intelligence Artificial intelligence systems operate as they are programmed and are limited by the data on which they are trained. Therefore, it is inevitable that they will make mistakes. Data can be incomplete, biased, or erroneous, and this is reflected in the results produced by artificial intelligence. Moreover, artificial intelligence systems can be manipulated through methods such as "prompt injection attacks" or "jailbreaking," can be misdirected, or can be used for harmful purposes. This shows that artificial intelligence does not possess absolute power; on the contrary, it is a quite fragile and directable system. In the Quran, Allah expresses the limitedness of man and his works as follows: "Say: I hold not for myself the power of benefit or harm, except what Allah has willed." (Al-A'raf, 7:188) "Say: Never will we be struck except by what Allah has decreed for us; He is our protector. And upon Allah let the believers rely." (At-Tawbah, 9:51) A Balanced Approach to Technology Islam is not against technology and progress. On the contrary, it encourages knowledge, research, and every kind of development that benefits humanity. However, while approaching these developments, it is necessary to preserve the principle of Tawhid and not to attribute a deifying perspective to technology. All technologies, including artificial intelligence, are a product of the intellect and faculties Allah has given to man, and when used correctly, they can serve the benefit of humanity. However, it must not be forgotten that these technologies also exist within the framework of Allah's decree, and that nothing can happen without His will. The test lies in the intention and manner in which man uses these technologies. The Similarity Between Rabita and Artificial Intelligence Manipulation Mental Manipulation and External Intervention There are striking similarities between rabita and the manipulation techniques applied to artificial intelligence. Both refer to external interference in the natural functioning of a system or an individual. Prompt Injection and Rabita: A prompt injection attack on artificial intelligence involves giving harmful commands from outside to disrupt the system's normal functioning and direct it toward undesired behaviors. Similarly, rabita is a form of external intervention in the murid's thought system and conscience. The murid's own free thinking and conscientious decisions are suppressed or directed by the sheikh's continuous mental presence. Jailbreak and Overcoming Spiritual Constraints: Jailbreaking is a technique applied to bypass the security constraints of artificial intelligence systems and make them operate beyond their designed limits. The practice of rabita similarly, by overcoming the individual's natural spiritual and psychological boundaries, forces the person to surrender their will. The murid begins to accept things that he would not accept under normal circumstances or would not believe without questioning, under the authority of the sheikh. Mental Connection and Loss of Autonomy: In artificial intelligence, changing the system's behavior through an external command means the loss of its autonomy. In rabita, the murid's continuous mental connection with the sheikh means the erasure of his own self and the loss of his autonomy. In both cases, the system (or individual) no longer acts according to its own principles or free will, but falls under the control of an external source. The Principle of Tawhid and Free Will These similarities make clearer why rabita contradicts the principle of Tawhid. Islam teaches that man is a being endowed by Allah with reason and free will. These abilities are also the basis of man's responsibility. In the Quran, Allah says: "And indeed, Allah is not unjust to the servants." (Al-Anfal, 8:51) Practices such as rabita, by leading the individual to surrender his intellect, conscience, and spiritual inclinations to another mortal human, weaken the direct connection with Allah. This situation carries both the loss of individual autonomy and the risk of shirk. The Correct Spiritual Path in Islam Direct Relationship with Allah The spiritual path taught by Islam is based on man establishing a direct, unmediated relationship with Allah. Every Muslim, regardless of their social status, level of knowledge, or spiritual condition, can turn directly to Allah, supplicate to Him, and seek forgiveness from Him. The Quran emphasizes this truth repeatedly: "And when My servants ask you concerning Me — indeed I am near. I respond to the invocation of the supplicant when he calls upon Me." (Al-Baqarah, 2:186) This verse shows that there is no intermediary between Allah and His servant, and that every person can reach Allah directly. The Limits of Knowledge and Guidance Islam encourages learning knowledge, benefiting from the learned, and receiving counsel. However, this does not mean that any person should blindly submit to another person. The learned are guides who convey the teachings of the Quran to people and show the right path, but they themselves are not objects of worship or persons with whom spiritual bonds are to be formed. Even our Prophet Muhammad constantly reminded his Companions not to excessively exalt him, for he too was a servant of Allah. This is the most beautiful example of the balanced and healthy understanding of guidance in Islam. Self-Accountability and Spiritual Purification Islam offers a true path of spiritual purification through concepts such as self-accountability (muhasaba), repentance (tawbah), patience (sabr), gratitude (shukr), and excellence (ihsan). This path involves the person confronting themselves, seeing their mistakes, seeking forgiveness from Allah, and continuously striving to become a better person. In this process, the sole goal toward which the person's heart is oriented is Allah — no other being. The practice of rabita is a superstitious shirk practice that did not exist in the early periods of Islam, but emerged and became systematized within Sufi traditions over time. This practice weakens the direct relationship with Allah by directing the murid's heart and mind toward the sheikh, and contradicts the principle of Tawhid. The murid's extreme devotion to the sheikh can over time lead to spiritual slavery and the loss of free will. It can also give rise to serious psychological problems such as dependency, the blunting of critical thinking, and inner emptiness. Artificial intelligence, on the other hand, is a technology developed through the abilities Allah has granted to man, one that can be beneficial but is limited and prone to error. Attributing a deifying perspective to artificial intelligence or viewing it as a superhuman power is contrary to the belief in Tawhid. Artificial intelligence, like everything else, is under Allah's creation and decree. The similarities between rabita and artificial intelligence manipulation are built upon the external direction of a system or individual and the loss of autonomy in both cases. This similarity also helps us understand through a technological metaphor why rabita is problematic. The path taught by Islam is for man to turn directly to Allah, to be His servant, to seek help from Him, and to live a life in accordance with His commands. The Quran states that every aspect of a Muslim's life must be solely for Allah. Practices such as rabita contradict this principle and therefore represent a departure from the essence of Islam. Artificial intelligence, when used correctly, can be a beneficial means, but one must not attribute a divine status to it either, and must not forget that everything is under Allah's decree. In conclusion, both in our spiritual lives and in the face of technological developments, preserving the principle of Tawhid, being a servant only to Allah, and seeking help only from Him is the unchanging teaching of Islam. Remaining faithful to this principle is the key to happiness in both this world and the hereafter.
