Tasawwuf [ Sufism ]

[celt islam]

TASAWWUF [ SUFISM ]

Tasawwuf or Sufism is not esoteric Islam. Tasawwuf is the science of the path to Allah. Tasawwuf is the science of conforming the path of Islam through the direct experience of the Real instead of through the tongue or learning from books. This implies the abandonment of any theology. Tawhid is not theo-logical. In this sense Tasawwuf is the protector of Tawhid: La ilaha illallah.

The Muslim affirms: La halwa wa la quwwata illa billah. It implies that there are not two forces in the universe. There is only Allah. It is typical of the esoteric theology to say that the world is divided into two forces fighting each other; the good verses the evil or the darkness versus the light or the truth versus the false. "Haqq is fighting Batil" - this is a typical dualist statement. But it is impossible. Batil, "falsity", cannot stand against Haqq, because there are no two powers except in the imagination of the mushrikun. And yet how many modernist books come with this deviating cosmology proper to the mushrikun.

La halwa wa la quwwata illa billah also means that there is one source of power. Allah lends us His power and veils it from us with our limitations. Therefore we are the source of our own tribulations. We are only obstacle to the establishment of Islam. All the means are available to us. From this comes tawakkul: hasbunullahu wa niamal wakil, "Allah is enough for us and He is the best Guardian". Tawakkul is trust in Allah. It is the food of the faqir. It strengthens the faqir like the zuhud weakens the "I", and it is one of the praiseworthy qualities which everybody must acquire. Allah says, "Whoever relies on Allah, He is enough for him." Its reality is confidence and calmness in the heart and the realization that the sustenance of your physical body is by Allah alone. It is not by anyone other than Allah, and it is not by any of the debris of this world nor by any other cause.

What will help us towards this is to remember Allah that Allah guarantees us provision, and His knowledge and power are perfect, and that He is detached from creation and far remove from forgetfulness and from incapacity.

Shaykh Ibn Ataillah wrote in his book The Abandonment of the Management of Affairs: "Entrusting our affairs to Allah is also a very important quality to acquire. In Quran, Allah relates that the believer among Pharaoh's people said: "I have entrusted my affair to Allah." Its reality is our desire for Allah to preserve us from all that has danger in it and against which we have no security. What helps us in that is to remember our own incapacity, on the basis of which we abandon our selves to Allah."

Without this understanding people end up paralysed. But with it the Muslims is free to be a slave, that is, to obey in a way without barriers. The problem of trying to obey without understanding is that you can only do what you can. You can only move at the speed of your own misfortune and limitations. But to obey Allah while trusting Him is to abandon all sense of practical limitations, and to embark on the achievement of what Allah has ordered us to do. We obey Him not according to our deeds, but we obey Him according to what He has commanded us. We abandon the idea of being practical and we enter into the swift way of being slave. Obedience only takes place with understanding.

Tasawwuf is the light and the heart of the Deen, and without it our understanding of the Shariah is superficial. Tasawwuf enhances our possibilities because it gives wisdom and light to every situation in life: it enlightens us in difficulty and guides us in ease. Tasawwuf is not being a passive, docile consumer in this society with enlightened evenings and weekends. Tasawwuf is the transformation of your heart so that you realize that you are in charge of Dunya, and dunya is not in charge of you. It allows us to understand that what Allah has ordered is possible, and it shows us the path to achieve our highest goals fisabilillah. Tasawwuf allows us to understand that the deeds of the heart are more powerful than the deed of the limbs. Tasawwuf renders all other knowledges subject to the highest knowledge which is La ilaha illallah. With Tasawwuf we realize that knowledge of Allah is above every other knowledge. Tasawwuf allows us to taste La halwa wa la quwwata illa billah. Those who are touched by this knowledge becomes different people and to them there are no barriers and no fears other than Allah. These are the people we want to create.

Umar Vadillio.

[Abu Abdallah]

Dear Celt Islam,

Assalamu 'Alaykum. Why do you think the author wrote, "Tasawwuf or Sufism is not esoteric Islam."? I agree with almost everything he says, but question his opening statement. If we understand Islam as islam, iman, and ihsan, doesn't our religion contain within it the very Path to God.

The Prophet (sal) said, "Prayer (salat) is the miraj of the believer." This statement and other link the rites of Islam to tasawwuf, and the most significant gnostic experiences of the Prophet (sal).

I am curious what you think.

wa salam,
Abu Abdallah

[celt islam]

Dear Celt Islam,

Assalamu 'Alaykum. Why do you think the author wrote, "Tasawwuf or Sufism is not esoteric Islam."? I agree with almost everything he says, but question his opening statement. If we understand Islam as islam, iman, and ihsan, doesn't our religion contain within it the very Path to God.

The Prophet (sal) said, "Prayer (salat) is the miraj of the believer." This statement and other link the rites of Islam to tasawwuf, and the most significant gnostic experiences of the Prophet (sal).

I am curious what you think.

wa salam,
Abu Abdallah

asalaamualaykum, let us see what esoteric means shall we?

esotric ; es·o·ter·ic :
a. Intended for or understood by only a particular group: an esoteric cult.
b. Of or relating to that which is known by a restricted number of people.
c. Confined to a small group: esoteric interests.
d. Not publicly disclosed; confidential.
e. understood by or meant for only the select few who have special knowledge or interest; recondite: poetry full of esoteric allusions.
f. private; secret; confidential.
g. (of a philosophical doctrine or the like) intended to be revealed only to the initiates of a group: the esoteric doctrines of Pythagoras.

well one could on and on, i think what the writer was trying to say that sufism is not a cult secret based society that just deals with the inner aspects? as we see there are many a psduo sufi tariqah? wa salaam.

[laughinglion]

I think Sidi `Umar (may Allah protect him), the author of the quote expands and analyises in great depth and detail the problem with esoterisism. My understanding is that one of the most nefarious aspects of esoterism is that it seeks to equate the perceived inner 'truths' of all religions with a universal primordial religious tradition, in order to create a 'new' universal religion or higher more spiritual code of conduct. Thus making the outward forms and practice of all recognised religions obsolete, unnecessary. This inevitably leads to the conclusion that all religions are equally valid, thus equally invalid.

In short tasawwuf can not be considered esoteric Islam, the outward practice of the deen, and a sound `aqida are necessary pre-requisites to a correct and acceptable tasawwuf.
Esoteric is a loaded European renaissance word/concept. The thought that there can be an esoteric Islam shows a profound naievety of the functions/processes involved in the developement of the modern world (kufr). This same naievety leads one to the ignorant acceptance of Islamic banking, stock exchanges, etc.

With Peace.
.

[Abu Abdallah]

Assalamu 'Alaykum Celt Islam,

Certainly tasawwuf is not meant for the masses. It is true that anyone from any background may be called to the Path, but there is an aspect of the tariqah life which is secret. This is why al-Hallaj was killed for uttering "Ana al-Haqq."

Also, the root eso in esoteric simply means inner or hidden. Like the Arabic batin, or the reality of the qalb that the author spoke about. This not only relates to some orders, but especially Uwaysi encounters with Khidr, the Mahdi, or other initiatic guides from the angelic world.

With that said, even regular orders do not disclose all of their secrets to the public, or even to new adepts. So there is a connection between how certain esoteric socities in the West function, and how the various traditional turuq function.

As far as the question of "the transcendent unity of religions" in concerned, I think it goes further than most philosophical and metaphysical discourses in respecting and seeing the need for exoteric religion, and in the case of Islam, the Shariah. If you have read F. Schuon, M. Lings, or S. H. Nasr you will understand why I say this.

By the way, I prefer Islamic esoterism over esoteric Islam, but do not deny the validity of the term in the context of orthodoxy and tradition. One could suggest that we throw away the term theosophy because various new age movements have used it, yet it is a suitable translation for the work of scholars such as Suhrawardi, Ibn 'Arabi, and Mulla Sadra.

wa salam,
Abu Abdallah

[celt islam]

Assalamu 'Alaykum Celt Islam,

Certainly tasawwuf is not meant for the masses. It is true that anyone from any background may be called to the Path, but there is an aspect of the tariqah life which is secret. This is why al-Hallaj was killed for uttering "Ana al-Haqq."

Also, the root eso in esoteric simply means inner or hidden. Like the Arabic batin, or the reality of the qalb that the author spoke about. This not only relates to some orders, but especially Uwaysi encounters with Khidr, the Mahdi, or other initiatic guides from the angelic world.

With that said, even regular orders do not disclose all of their secrets to the public, or even to new adepts. So there is a connection between how certain esoteric socities in the West function, and how the various traditional turuq function.

As far as the question of "the transcendent unity of religions" in concerned, I think it goes further than most philosophical and metaphysical discourses in respecting and seeing the need for exoteric religion, and in the case of Islam, the Shariah. If you have read F. Schuon, M. Lings, or S. H. Nasr you will understand why I say this.

By the way, I prefer Islamic esoterism over esoteric Islam, but do not deny the validity of the term in the context of orthodoxy and tradition. One could suggest that we throw away the term theosophy because various new age movements have used it, yet it is a suitable translation for the work of scholars such as Suhrawardi, Ibn 'Arabi, and Mulla Sadra.

wa salam,
Abu Abdallah

asalaamualaykum, the so called what did yoi say sorry hehe : quote; ["the transcendent unity of religions"] , that sound like a quote from idris shah hehe mashallah, schuon was a kaffir and not only that he claimed to be the head of the so called taiqah marriamiyya [ path of mary ] and said that he had holy connection with her ? hehe and sh nasr is a shia and states that sufis are the esoteric side of islam and mr lings was also a close freind and mureed of the tariqah marriyamiyyah blah blah blah!!! sufism is not a secret my dear fellow its the sceince of ihsan and cannot be separted from shariah, all those psudo sufis you quote are all to blame for there jesuit style interpretation of the sceince of tasawuff, and as for ash shaykh al akbar being compared with mulla sadra hummmm , so this is where we are? are we? universal brotherhood? sounds very freemasonic but hey what about gurgeiff ?, as for sufism not being for the masses that is absolute nonsence sufism is not for the chosen few!.
Gnosis is directly witnessing the lights and attributes of ALLAH reflected upon the heart and one cannot attain this without the messenger [saw] and this ia attained my anyone with a pure heart .
Islam is above all faiths and has nothing to do with universality of religions but whatever i suppose schuon would dissagree?, wa salaam

,

[Abu Abdallah]

Have you ever read Schuon, Nasr, or Lings? They very seriously practiced the Shariah, and wrote about its necessity. There are very few scholars in the West who have brought so many people to Islam. H. Yusuf became Muslim after reading Lings, and N. Keller became Muslim after reading Nasr. They have respect for these writers, as we should for all Muslims, even if they disagree with their view of other religions. H. Yusuf wrote several remarkable essays about Lings after his death (ra), even if they disagreed on some issues. Lings biography of the Prophet (sal) is probably the best in English, and his "What is Sufism?" clearly puts the Quran and the Prophet as the foundation of Sufism. Before you critisize these great scholars and men of God you should use your 'aql.

We should be able to have theological discussions and disagreements without labelling each other as kafir. For if the one who is accused is not a kafir, then the one who accused the Muslim is. One would think that someone who professes the need for the Shariah would be more careful about labelling another Muslim a kafir. And Allah knows best.

Abu Abdallah

[laughinglion]

Have you ever read Schuon, Nasr, or Lings? They very seriously practiced the Shariah, and wrote about its necessity. There are very few scholars in the West who have brought so many people to Islam. H. Yusuf became Muslim after reading Lings, and N. Keller became Muslim after reading Nasr. They have respect for these writers, as we should for all Muslims, even if they disagree with their view of other religions. H. Yusuf wrote several remarkable essays about Lings after his death (ra), even if they disagreed on some issues. Lings biography of the Prophet (sal) is probably the best in English, and his "What is Sufism?" clearly puts the Quran and the Prophet as the foundation of Sufism. Before you critisize these great scholars and men of God you should use your 'aql.

We should be able to have theological discussions and disagreements without labelling each other as kafir. For if the one who is accused is not a kafir, then the one who accused the Muslim is. One would think that someone who professes the need for the Shariah would be more careful about labelling another Muslim a kafir. And Allah knows best.

Abu Abdallah

Yes, we should be able to have a discussion without making takfir of one another, or others. And its a great shame that people take this matter lightly. May Allah be merciful to us and overlook our shortcomings.

A discussion should be a discussion and in this matter I would like to point out, this ones coming to Islam through this, or that ones respect of him, or this book, or that book, to my mind, to not constitute proof in relation to this discussion. As I could equally counter that the high regard deviants show for the men you have named (and I believe, Sidi 'Abu Abdallah, you were the first to call their names thus opening them up to the depreciations of others) is a proof of their deviation http://www.geocities.com/integral_tradition/ , or the impact that the kafir 'war on terror' has had on bringing people to Islam is a proof of the kafirs guidance (an extreme example I know, but it is hoped that it will highlight the validity of my contention).

I have books by the authors you mention and I have read them, I agree benefit may be derived from them by 'initiates', but I also recognise that there is an inbuilt inherent flaw in the philosopies of 'sophia perennis' and the 'transcendent universality of all religions' that can at worst lead one to kufr or at least deviation.

As for theosophy, out! Theology, out! Metaphysics, out! Lets discuss.

May Allah guide us to and establish us in that which is good and correct and tawfeeq is by Him alone.

Ma`a salaama

[celt islam]

[QUOTE=Abu Abdallah]Have you ever read Schuon, Nasr, or Lings? They very seriously practiced the Shariah, and wrote about its necessity. There are very few scholars in the West who have brought so many people to Islam. H. Yusuf became Muslim after reading Lings, and N. Keller became Muslim after reading Nasr. They have respect for these writers, as we should for all Muslims, even if they disagree with their view of other religions. H. Yusuf wrote several remarkable essays about Lings after his death (ra), even if they disagreed on some issues. Lings biography of the Prophet (sal) is probably the best in English, and his "What is Sufism?" clearly puts the Quran and the Prophet as the foundation of Sufism. Before you critisize these great scholars and men of God you should use your 'aql.

We should be able to have theological discussions and disagreements without labelling each other as kafir. For if the one who is accused is not a kafir, then the one who accused the Muslim is. One would think that someone who professes the need for the Shariah would be more careful about labelling another Muslim a kafir. And Allah knows best.


asalaamualaykum, mashallah! the cat is out off the bag?
schuon well?
i know there tariqah [ marriyamyyah ] and there followers and there indulgence of wine and idols? and there extreme lack of islam! that is what i was trying to piont out! that this so called trancendence of religions is the start of psudo sufiq practices and tariqahs?as in the case of schuon and shah!.

[Abu Abdallah]

"If suffices a man to be a liar if he narrates everything he hears." -The Prophet (sal)

Wine and idols? You can repeat the slander you may have heard. But this is not the wont of the Prophet (sal), or anyone who claims to practice the Shariah. Have you ever met anyone from Schuon's order, or are you just repeating what you have read in a polemic text?

Abu Abdallah