its roots predating the rise of Islam and Christianity. He quotes Suhrawardi as saying that "this (Sufism) was a form of wisdom known to and practiced by a succession of sages including the mysterious ancient Hermes of Egypt.", and that Ibn al-Farid "stresses that Sufism lies behind and before systematization; that 'our wine existed before what you call the grape and the vine' (the school and the system)..." Shah's views have however been rejected by modern scholars. Such modern trends of neo-Sufis in Western countries allow non-Muslims to receive "instructions on following the Sufi path", not without opposition by Muslims who consider such instruction outside the sphere of Islam. Similarities with Eastern religions Numerous comparisons have been made between Sufism and the mystic components of some Eastern religions. The tenth-century Persian polymath Al-Biruni in his book Tahaqeeq Ma Lilhind Min Makulat Makulat Fi Aliaqbal Am Marzula (Critical Study of Indian Speech: Rationally Acceptable or Rejected) discusses the similarity of some Sufism concepts with aspects of Hinduism, such as: Atma with ruh, tanasukh with reincarnation, Mokhsha with Fanafillah, Ittihad with Nirvana: union between Paramatma in Jivatma, Avatar or Incarnation with Hulul, Vedanta with Wahdatul Ujud, Mujahadah with Sadhana. Other scholars have likewise compared the Sufi concept of Waḥdat al-Wujūd to Advaita Vedanta, Fanaa to Samadhi, Muraqaba to Dhyana, and tariqa to the Noble Eightfold Path. The ninth-century Iranian mystic Bayazid Bostami is alleged to have imported certain concepts from Hindusim into his version of Sufism under the conceptual umbrella of baqaa, meaning perfection. Ibn al-Arabi and Mansur al-Hallaj both referred to Muhammad as having attained perfection and titled him as Al-Insān al-Kāmil. The Sufism concept of hulul has similarly been compared with the idea of Ishvaratva, that God dwells in some creatures in Hinduism and Buddhism, and godhood of Jesus in Christianity. Influence on Judaism There is evidence that Sufism did influence the development of some schools of Jewish philosophy and ethics. In the first writing of this kind, we see Kitab al-Hidayah ila Fara'iḍ al-Ḳulub, Duties of the Heart, of Bahya ibn Paquda. This book was translated by Judah ibn Tibbon into Hebrew under the title Chovot HaLevavot. In the ethical writings of the Sufis Al-Kusajri and Al-Harawi there are sections which treat of the same subjects as those treated in the Chovot ha-Lebabot and which bear the same titles: e.g., "Bab al-Tawakkul"; "Bab al-Taubah"; "Bab al-Muḥasabah"; "Bab al-Tawaḍu'"; "Bab