The Esoteric Deviation in Islam
By Umar Ibrahim Vadillo
In this magisterial near-1000 page study of the current state of
Islam the author surveys today's situation in the light of the
sociology and doctrines that have affected the world Muslim community
over the last 150 years. Based on a vast research, a carefully argued
case is put which is both a critique and analysis of deviation, and a
construct for Islam's future.
The Author delineates the key term of "esotericism" in Part 1 of the
book, describing it as that tendency to consider what is inward more
important than what is outward, and therefore to transform Islam into
an esoteric, or inward, religion of `Islamic principles', in which
outer matters, and ultimately the Shari`ah, are negotiable,
abrogated, to be modernised, contingent, or merely of secondary
Throughout the book he couples this phenomenon with the integration
and assimilation of the Muslim Ummah into the new religion of
capitalism, unveiling the doctrine of "All religions are equal" as
actually meaning "All religions are equally wrong", and defining the
supposedly inclusivistic perennialist movements, as well as modernist
movements, all as means of allowing the Muslims to submit to the now
dominant capitalist dogma. Now, he states, the religions, and in
particular Islam, can be democratically questioned, only capitalism
and its laws remain aloof, unquestionable.
Part 3, The Religious Reforms, uses the christian reform in Europe -
the christianisation of usury, or riba - to illustrate the Islamic
reform movement of the 20th century, which saw the islamisation of
usury, and then of banks, stock exchanges, constitutions, insurance
and so on. Drawing parallels, he throws light on the people involved
and the processes common to these reforms.
Part 4, Freemasonry,
examines the influence of that school: masonry, he says, is now
largely irrelevant since its once controversial and secretly
promulgated doctrines of "the Unity of Belief in God of All Religions
and Spiritual Paths" and "Universal Brotherhood of Mankind" have
become openly accepted as part of capitalism.
Part 5, Islam, returns us to the Madinan foundations of correct Islam
and reasserts that the only religion with Allah is Islam, and that
Islam abrogates all other religions and spiritual paths. He examines
the Dhimma contract under which jews and christians can live in the
lands of Islam, and the esotericised, modernised equivalent in which
the Muslims are abased and without sovereignty. The author explains,
with comprehensive evidence, the unacceptability of human rights
under Islamic Law. He covers the subject of the Mahdi, and how it has
grown into a millennialist excuse to postpone the establishment of
Islam until an unknown, or sometimes falsely predicted future date, a
practice he terms "millennialism".
Part 6, The Tanzimat - the Esoteric Preparation returns to the source
of the esoteric deviation in the middle of the 19th century, and
discusses the synchronicity between the change in the nature of money
and the emergence of the so-called "rights of man".
Part 7, Political
Deviations, then examines this deviation as manifested in the various
groups and movements, including the mu'tazili and the shi`a. Mr
Vadillo also delineates correct `aqida, set over and against that of
the esotericists. He continues, quoting extensively from their
sources, with the imamiyyas, bahaism, and the wahhabis.
In Part 8, The Esotericisation of Tasawwuf, Vadillo examines further
material from esoteric sources: René Guénon, Frithjof Schuon, Shaykh
Nazim and many other key figures who have promoted an esoteric
deviation from Islam along with the perennialist error that all
religions stem from a primordial religion, which is therefore
superior to all of the outward forms, opening the door to a complete
abandonment of Shari`ah.
Part 9, The esotericisation of the Shari`ah, deals with the same
subject but from the viewpoint of the modernists, who as Vadillo
explains essentially did the same thing under the guise of reform
rather than a deviated Tasawwuf. He outlines their basic doctrines
and typical thinking, and the devices of belief and reasoning they
used to bring about their changes.
Part 10, The Humanist Stage,
examines the individuals involved with detailed quotations and
references. Jamaluddin al-Afghani, his freemasonry, political
activities and alliances; `Abduh and Reda; the modernist-wahhabi
alliance; the Young Turks and the anti-Khalifate position.
The Utilitarian Stage, Part 11, takes the development further as it
progresses into the 20th century. Hasan al-Banna, whose
theories "belong to Islamic reformist thinking impregnated with the
ideas of political humanism, namely nationalism, statism and
democracy"; Sayyid Qutb; Muhammad Asad; and others.
In Part 12, The Assimilation Stage: esoteric nihilism, he forms a clear case against
Islamic banking and Islamic statism, before following the deviation
to its final evolution, examining the writings of figures such as
Sayyed Hussein Nasr, Shaykh Ahmad Kuftaro and Anwar Ibrahim.
The Politics of the Esoteric Deviation, examines the forms and
sources of political docility, the philosophy of `the Muslims are
weak', opposition to the Khalifate, waiting on the Khalifate,
Puritanism other similar philosophies.
Part 14 is The Opening of Islam, explaining the importance of the
following the behaviour of the people of Madinah as a blueprint for a
construct of victory for the Muslims, as well as the necessity of
Tasawwuf and the real prospect of renewal through Islam. He concludes
with an outline programme for reimplementing the Zakat, Islamic
Trading, Islamic Gold and Silver currency, caravans, guilds and
Islamic contracts, all set out and expanded within the framework of
our modern society. In other words, a complete alternative to
capitalism rooted in the revealed pattern of the Book and the Sunna.
The extensive appendices, glossaries, footnotes and bibliography make
up a monumental study resource and fascinating reading in their own
There is no other book of this kind in existence today. One of its
greatest achievements is to depict the modernist/wahhabi and
perennialist/pseudo-sufic fronts as merging in the assimmilation into
capitalism. The esoteric deviation is a philosophy of defeat. The
Muslim seeking answers to the modern predicament will inevitably come
to the door of this work, and in it will find relief, openings, and
an opportunity to start afresh and return to the beginning, reminded
of the obligation of obedience over and against utilitarian
pragmatism, and of Allah's promise to the Muslims of victory.
* * * *
"For a hundred years we have been without Khalifate. For the last
hundred years a reform was introduced in Islam on two fronts which
was meant to paralyse Islam, the only force that could prevent
capitalism from reaching its final destiny, the world state. One
front was an exoteric modernism and the second was an esoteric
traditionalism or perennialism. Both were influenced by freemasonry
and incited by freemasons. In our present day, both fronts have
merged into one front. This esoteric deviation is preparing Islam to
enter the final phase of capitalism. We will prevent it. This book is
the first step to eradicating this hundred year old plague.
Insha'allah. I put my trust in Allah."
Umar Ibrahim Vadillo
Email me at : [clip-- no email postings allowed] for your free pdf copy of Esoteric deviation in Islam , but i would like to add that i suggest one buys the book as it is easier to read etc, you can buy the book here : http://islamicbookstore.com/b8261.html