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DSC02670BUniversal or Authentic?

I vehemently take issue with (i) the alleged “traditional” approaches that support the perusal of unseen worlds objectively; and (ii) the philosophically entertained quiddities of “Active Intellects”, sometimes called Ibn Sina’s noumena—which Imam Ghazali soundly refuted. I suggest these claims are superfluous at best or gross misguidance at worse.  If the latter, they constitute a soundly deliberated satanic delusion.  In either case, these supposed crowns of Sufi-claimer metaphysical speculation have surely failed the trials of Real Politics, unless, of course, they are/were employed for the purpose of delusion, in which case they have succeeded.  After all, the genuine temporal issue—which is presently nowhere in evidence—was and remains the divinely stamped dominion that was bequeathed to the Prophet’s immediate disciples, whom, he said, “were the best”, and whom many contemporary pundits of religious superiority are are wont to idealize. 

This abject loss of Islam’s autonomy to Universalists, i.e. Christians  and others in league with Jews] of the Jesuit led New World Order (NWO) mold,[1] was succinctly prophesied in Al Qur’an.  This should give us sufficient cause to ponder if quiddity infested Islamists or Sufi-claimers with projections into subtle jinn-infested dimensions accompanied by effete definitions truly represent the Traditional Islamic Discourse and/or divine guidance.  After all, when poems are read and speeches are made, and the IOK presses are stopped, it seems to me that God has abandoned all such pseudo-Islamania to the fury and wiles of Iblissian globalists.  Neither am I alone in the assertion that fans of peculiar tasawwuf [i] artisans are innovators who defy principles of iman[2] by probing the ‘unseen’ in spite of Al’Qur’an’s multiple injunctions.

These fellows claim a crown that subsumes all doctrines and law with subjective “cognitions” called ‘Unity with God-ism’ or the Universalism of Religio Perennialism.  I’ve no recollection of these manufactured concepts from my reading of hadith or Al’Qur’an’s several English translations.  What’s worse, according to some of these fellows, is that I have absolutely no desire to know what they’re talking about—which qualifies me as a ‘profane’ human.  I experienced this same identitarian-imaginaire labeling of suitably marginalized ‘others’[3] during my years of occult studies, especially in Freemasonry and Anthroposophy, both of which are children of Kabalism’s Holy Grail, itself the legacy of the ancient Serpent Cult of Cain’s Gnosticism.  If you do not know about these cults and their well hidden influences on world historical events, it is best hold both tongue and pen.

Nevertheless, the elevated status of such Gnostics is understandable, especially when one willfully holds commerce with a princely “Divine Principle”, whatever that is.  Furthermore, our edification advances by the report by Professor Osman Bakar on Abu ’Sa’id,[ii] an  adept who projected ‘powers of the soul’ like a first-class Tibetan Lama or sorcerer’s apprentice by performing the typical poltergeist tomfoolery so beloved by Lord of the Rings and Harry Potter minions; not to mention Catholic exorcists:

Abu’Sa’id took up his metal vase and threw it into the air, whereupon instead of falling down it stayed up in the air. “What is the reason for this?” he asked…”What is the violent force?” “Your soul!” replied Ibn Sina, “Which acts upon this.”

             Tawhid and Science, Osman Bakar, 2009, p. 97,
in reference to  S.H. Nasr
’s, Islamic Cosmological Doctrines, p. 194.

 

I doubt this juggling trick is an example of Karamah.[4]  i suspect, however, that David Copperfield would take issue and side with Professor Bakar‘s endorsement of the event as a genuinely Islamic moment. 

On the other hand there are down-to-earth Sufis who don’t waste time inspecting or speculating on the unseen while enemies of the ummah develop and utilize weapons of mass destruction. These fellows, much like Imams Shamil al-Daghestani or Omar Mukhtar, actually do something about clear and present dangers.  Common pedestrian pietists know that Allah only helps those who prepare in unity to defend their autonomy, as did these men; both of whom lost after decades of struggle due to traitors and “brothers in faith” who failed to aid them as commanded by Shariah—which reminds me of OIC’s and the Arab Little League’s failure to censure NATO recently—  reason enough for Allah to withdraw such capable and learned men from the earth as prophesied.  

“But seek with that (wealth) which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of legal enjoyment in this world…” [al-Qasas, 28:77]  …  “And make ready against them all that you can of power…” [al-Anfaal, 8:60]

Furthermore, those like myself whom Allah graciously rescued from metaphysical mischief, know firsthand that Universalist-cosmology reflects doctrines common to the Hermeticism embraced by several species of Deists, Romanists, sundry pagans and Kabblist/Persian magi.  These Universalist doctrines do bear the Inquisitorial endorsement of the elite Jesuit task force, which is the most ominous of mankind’s foes ever to tread the face of the earth in the name of religion.  And while it is true that Perennialist dogmas are universal, the pertinent questions are these: (i) ‘Do they qualify as authentic components of Islam’s already perfected deen? or (ii) what is now called Islamic Science? or (iii) as sciences of the forbidden arts disguised as authentic components of both?’

Taking Ocham’s razor in hand rather than a “maze of elaborations” (as per Prof S.N. Al-Attas );[5] to my limited ken the Perennialist approach contradicts all prophetic example.  The preserved sunnah of the prophets repeatedly demonstrates that it is Allah swt Who opens the heavens for His angels to descend and manifest themselves to select individuals.  This is what occurred to Prophets Mohammad (mirage) and Jacob (Jacob’s ladder at Bethel) as they slept, and to Prophet Daniel while captive in Babylon (pbt), and Mary, the mother of Prophet Isa (pbut).  To the contrary, aside from antithetical accounts of sorcery, there are no scriptural records of homo-sapien-sapiens tasawwuffing through inter-dimensional time warps in pursuit of Allah’s unseen knowledge in the name of hanif Monotheism.  Certainly transcendence occurred following reasonable ascetic approaches such as fasting and prayer, but these accounts of ‘transcendence’ unanimously describe a ‘subscendence’ on the part of heaven into our dense domain rather than willful human incursions into the samawat.

Nevertheless, aside from the crossing of forbidden interdimen-sional bounds, I seriously doubt that ‘suspending lamps in mid-air’ in order to prove a point is the prophetic sunnah. Furthermore, the ‘scientific principle’ supposedly demonstrated by such levitation should have been empirically delineated and generally applied for the ummah’s benefit on condition that both sunnah and Shari’ah permitted it.  To the contrary, the Sufi-claimer’s “gaining of power” (jabarut) is a singularly private “scientific” step towards gnosis (marifah) on the way to haqqiah in order to win a glimpse of immortality, or so I’ve read.[6] But ‘what’s the point?  I emphatically posit to the contrary that such efforts manifest a lack of iman (faith), as did Jesus, who is reported to have said: “. . . an evil and adulterous generation seeketh after a sign . . .” (Matt 12:39).   Furthermore, Al’Qur’an alludes to this forbidden knowledge with reference to the sacred calf of Egypt (Apis), an idol that represents the entirety of forbidden Gnostic initiation which included magi-centered, self-engendered journeys into unseen worlds: “There came to you Moses with clear signs (i.e. karamah); yet ye worshipped the calf[7] (even) after that, and ye did behave wrongfully.”  [Surah, The Calf: 92]

Again, “What’s the Point?” of this ‘wonder-lust’ for the unseen when I or other sober slaves can perceive immortality within our hearts by simply contemplating a tree and then return to real work? 

Say those without knowledge: “Why speaketh not Allah unto us? or why cometh not unto us a Sign?” So said the people before them words of similar import. Their hearts are alike. We have indeed made clear the Signs unto any people who hold firmly to Faith (in their hearts). [ibid: 118]

Hence, if this “gaining of power” (jabarut) is an ideal goal of Mystic Sufi-claimers and is being honored by “many” imans of parochial Muslim cultures, it becomes easy to understand why Muslims have little time or inclination for the real work of excelling at living in our rather solid dunya.  To be blunt, in schools of Occidental Psychology, such people give evidence of magical thinking[8] with more than a ‘touch’ of religiously oriented paranoia (fear).  I suspect this is why some Muslim jurists adjudged the pitiful Hallaj fellow as temporarily insane—though I doubt his case was temporary.[9]

In addition to these premises, those of us who have practiced magic or dealt with jinni impositions and/or attended accomplished shamans, know empirically that it is jinn rather than human ‘soul forces’ that account for poltergeist phenomenon.  I would think this settles the matter unless shamans, bomohs and their defenders wish to contend on equal terms with Prophet Solomon on Judgment Day.

On the Matter of Tasawwuf

As a layman, and as I understand it, Tasawwuf has many proponents, opponents and critics.  Voices from both camps strongly object to these “journeys through and beyond the cosmos to the Divine Presence” as per Prof. Osman Bakar’s recording of Ibn Sina’s “Realized Knowing of Truth”, which is something Prof. Bakar calls a “traditional Islamic Scientific fact.” [10]  Prof. Bakar writes as if Imam Ghazali hadn’t rebuked Ibn Sina and further infers that the latter’s ‘subjective-objective’ and extremely personal experience of “reality” was/is not only halal but an empirical fact of Islamic Science.  Another scholar, the eminent Prof. S.N. al-Attas, also fostered Perennialist sympathies by calling this suspect pilgrimage a journey “back to God” or to a “Permanent Reality”.   Granted, he wrote this before changing course in his remarkable development by describing it as the ‘unobservable’ act of becoming “one with the One” — again: whatever that means.[11]

But despite those who claim orthodoxy and yet favor the congregation a nebulous unification with God, Muslim observers of human behavior who are not only hardcore scientists but also ex-hardcore occultists have trouble accepting the qualifiers ‘empirical’ and ‘Islamic’ for what appears to be highly subjective experiences held in common with the very real science of raising-lamps-in-the-air sorcery; which, by the way, can and is scientifically established as fact by unbelievers

Phenomena such as astral travel with inter-dimensional journeys are established scientific facts in secluded government labs which cater to the proclivity for purposes of “national security” and plain old curiosity.  These are not issues worthy of denial, especially since modern science has perhaps reached the end of its materialist quest in sub-atomic never-ever land.[iii]  Rather, the points of contention are the method, temporal context, and the supposed “Divine Presence” at the end of the sojourner’s rather subjective tunnel vision.  These matters trouble those of us who’ve settled for ordinary faith; i.e. the universally confirmable empiricism that will be provided on Judgment Day’s prophesied appointment with human destiny’s ultimate end because the prophet(s) have said so (pbut). 

Nevertheless, the premises taken up by apologists for the enigmatic “journey” are heterodox and border on brainsick escapism or pathological brain-damage, [12] especially so when efforts of cognition are applied towards the unseen—something Allah specifically stated is reserved for Him alone.  However, the graver matter is that of governance (guidance), because the superior spiritualist is always a bit of a pope in that he/she inevitably lays claim to the throne of man’s guidance; which is why, I imagine, many leaders amongst so-called Islamic nation-states routinely consult shamans and bomohs instead of sunnah and shari’ah.

As for authentic tasawwuf, the best definitions of I’ve come across so far are these:

Tasawwuf, in its most pure and pristine form, only means the rectification of the heart from all the deficiencies and filth that occasionally overcome it due to the abundance of sins and shortcomings committed by the heart internally and by the organs externally, and the beautifying of the heart through pleasant qualities and grand exhilaration in the love of Allah which are desired by Sharia’a as well. The highest rank of that is ‘al-Ihsaan’.[iv]

The early Sufis differed from later Sufis who spread bid’ah (innovation) to a greater extent and made shirk in both minor and major forms commonplace among the people, as well as the innovations against which the Messenger (peace and blessings of Allaah be upon him) warned us when he said, “Beware of newly-invented things, for every newly-invented thing is an innovation and every innovation is a going-astray.” (Reported by al-Tirmidhi, who said it is saheeh hasan) . . . The Sufis claim that they take knowledge directly from Allah without the mediation of the Prophet (pbh) and in a conscious state (as opposed to dreams). So are they better than the Sahaabah??  They say, “Haddathani qalbi ‘an Rabbi (My heart told me from my Lord).” [v]

Here again, Mustapha Karallii deflated my ignorance and bias by taking issue with the above endnote.  He remarked:

In the Hadith about innovation, Wahhabis misinterpret the word “kull” to mean “every” innovation is bad. It should read “most” innovations are bad. The wrong translation stated here as it has been said is “Beware of newly-invented things, for [every] (should be most) newly-invented thing is an innovation and every innovation is a going-astray”.

The Arabic word used in the Hadith is “kull” which generally means either “most of” or “all”.  The scholars, in accordance with this Hadith, stated that the meaning here is “most innovations are astray”, and they said this in compliance with another Hadith which means “whoever innovates in Islam a good innovation has its reward and a reward similar to those who practice with it after him without lessening any of their rewards”.

Furthermore, in classical Sunni texts we can find that the scholars have divided “bid`ah” (innovation) into two types; a good innovation and a bad innovation. Fringe sects refuse to accept that there is a good innovation.  As to note ‘xx’ we can see that the quotation attacks the mentioning of the name of God as in Allah, Allah or Ya (Oh) Allah, Ya Allah. This again is a Wahhabi creed, which contradicts mainstream tradition. In a nutshell, Wahhabis attack all Sufis, while mainstream Sunnis differentiate between true Sufis and Sufi-claimers. Sufi-claimers, for example, repeat the words Ah or Uh as names of God, this is refused surely. But this does not mean that a Muslim cannot repeat in remembrance of God the name of God “Allah”. 

The website mentioned in note ‘xx’ is clearly a Wahhabi fringe source.  Further, this source falsely states that “different tareeqahs” (Sufi ways) attack others in a sectarian fashion; this is a fabrication. The source also uses verses about the “mushrikin” (disbelievers) such as Al-Room 30:31-32 and turns them against Muslims. Wahhabis are notoriously known for doing this. Another deviant statement which lumps its attack on all Sufis linking them to devils states: “With regard to the question of the whether the Sufi shaykhs have some kind of [spiritual] contact, this is true, but their contact is with the shayaateen, not with Allaah”, this reflects the degree of hatred that Wahhabis have for true men of “tasawwuf”.

While Nasr, Bakr & Co do not qualify as Sufis, this does not discredit “tasawwuf” because these fraudsters have claimed its name. The wording in the above statement is biased, and yes, true Sufis have spiritual abilities such as the “karamah” mentioned earlier and as sanctioned in the Qur’an.

In 1996, Shaykh Nuh Ha Mim Keller also took issue with Perennialism and was explicitly critical of a view that:

… has waited for fourteen centuries of Islamic scholarship down to the present century to be first promulgated in Cairo in the 1930s by the French convert to Islam, Rene Guenon, and later by his student, Frithjof Schuon, and writers under him.  Who else said it before?  And if no one did, and everyone else considers it kufr, on what basis should it be accepted? [13]

As you see, I’m not alone with my queries and concerns.  The lack of mystical connotations in the definitions of tasawwuf as offered and the opposition of Shaykhs Keller and Karallii are apparent.  As I pursued this vein towards mother lodes of orthodoxy, I found an absolute vacuum of ‘Batinite’ claims of ‘Unity with the One’ or ‘direct perceptions of God’ or ‘Divine Principles’ or ‘Universal Souls’ and whatever else manic Universalists imagine these highly romanticized abstractions are. 

If one objects to the descriptive, ‘romanticized’, I suggest you take a few hours to read mystic ‘Sufi-Claimer’ poetry.   But don’t be fooled by claims of cryptography in order to prevent profane masses from knowing their secrets.[vi] The very same claim is made, from time immemorial by minions of all Hermeticists, beginning with the sons of Cain onwards towards King Thoth (Hermes) and especially among higher degrees of the rarified gas that sustains Kabalist-cum-Jesuit-run Freemasonic Boy-Scout clubs — traditional havens for damnable occult pederasty and other fetishes.  An example of the latter is found, once again, in Freemasonic Egypt, the land of Toth:

Baden-Powell [British founder of the Boy Scouts] embedded in his movement a delicate balance between local deference and global ambition.  Within England, the physical activity of Scouting would provide a safe outlet for the otherwise volatile energies of youth, but on a global stage, the very same training would strengthen and embolden a generation of mighty young men ready to defend the glory of the Empire.  In Egypt, this same dualistic understanding of physical activity generally and of Scouting, more specifically rested at the heart of royal projects in the realm of youth culture.[vii]

Extracurricular Nationalism: Youth Culture in the Age of Egypt‘s Parliamentary Monarchy[14]

If you visit endnote ‘xxxi’, you will see a brief account of typical occult relationships that students are guided away from by wizened mentors of the ‘Left Hand Path’.  

Hence, and quite to the contrary, I’ve come to appreciate authentic tasawwuf as the straightforward discipline of apprenticeship to spiritually mature personages grounded in the practical affairs of religion and the mundane businesses of living on the ground as opposed to speculative excursions to universal studios of the unseen.  In other words, genuine Sufis are people who keep their mind, body and soul on earthly ‘benches’ where Allah placed their backsides until the seat’s removal—a rather unromantic definition of Sufism?

What is more is that some apologists for Sufi-Claimers do not like ordinary, first generation Sufi benches.  Their reports imply that Sufism experienced a kind of “evolution” or ‘improvement’ or ‘metamorphosis’ that produced superior fruitcakes.  Quoting from R.A. Nicholson’s review on an early work, a renowned Malay professor actually went so far as to gently diminish the memory of Seventh Century Quietists or ‘Bench People’ described as the first Sufis:

they] … loved God, but they feared Him more, and the end of their love was apathetic submission to His Will, not perfect knowledge of His Being.  They stand midway between asceticism and theosophy or gnosis.  The word that best describes their attitudes is quietism.

[citation withheld out of respect for the contemporary author
as advised by Bro. Karallii]

Well now, praise Allah the writer reversed a rather youthful and impassioned position.  However, as a lesson in reality, and for the sake of the argument’s ‘imperfect knowledge of Allah’s Being’, I’ll continue with the example of the intoxicated thought process subjected to growing pains to which many are prone.  The trouble with such developments is that many of us don’t make it to post-maturation materials and may adopt as firm positions the youthful errors, which, in this case, are “apathy” and “perfect knowledge of His being” — as if the latter was possible or even worth consideration.  I suppose the best thing is a book-burning rite of passage, something I once did with a manuscript justifying the Trinitarian faith —a two year effort— of which I don’t even have a soft copy left. 

It is ‘bad enough business’ to use ideations born of Orientalism but to ascribe apathy to first generation defenders of the faith and actually infer that the “Middle Path” of Islam is in error suggests reasoning that prefers the maze of reckoning that befuddles genius all too readily.  I later came across Perrenialist praises for an Egyptian Mystic said to have lauded King Thoth (Hermes) as the first Sufi and Originator of the Gnosticism that followed.  What is troubling here is that no correction crossed the path of my literature survey until Brother Mustapha Karallii, once again, soberly intervened where academic superiors failed and many scholars dare not tread:

There are references to Dhun-Nun Al-Misri, who like Ibn `Arabi, has been attacked by the Jews (forefathers of European Orientalists) who adulterated his writings in order to give currency to the old Alexandrian schools of mysticism [Gonstics].  Dhun-Nun Al-Misri was a classical “`alim” whose statements on the creed of Tawhid are as clear as the sun.  In fact, like Ibn `Arabi who had the Cordoban cabalist cum talmudist Jews on him, Dhun-Nun was a recognized traditional scholar who developed the school of tasawwuf in line with shari`ah despite the envy of Jews who posthumously attacked him by manipulating his books through commissioned copyists.

Some of your comments are: “This obscure man of the late third Century was a mister Dhu‘l-Nun al-Misri”, and again in note ‘xxxvii’, which states “It is not mere coincidence that the doctrine of Gnosis was first worked out in detail by the Egyptian Sufi, Dhu-L Nun (d. A. D. 859), for Sufiism, on its theosophical side, was largely a product of Alexandrian speculation” [Encyclopaedia Britannica, 14th Edition].

In response to these remarks and as a defense from the traditional camp, I say to the editors of the Encyclopedia Britannica and its commissioned cabalist Orientalists “state your sources and let us peruse them.”  If we ourselves undergo this exercise as many scholars have done (and do), we will find that these Orientalist claims do not hold even to the most basic elements of academic veracity, as they are blatant lies.

Dhun-Nun never stated what is claimed about him by and in the West.  One way of verifying this is to refer to contemporary scholarly works that quote Dhun-Nun, or to cross-reference the different works of this scholar, only to find that, in fact, his books (in their genuine manuscript forms) state the complete opposite of what Orientalist sources have and are putting forward.

Without such correction(s), students and generic readers are readily led to believe that Imam al-Misri opened doors which Rosicrucian Alchemists, Jesuits and Freemasons later learned to admire well enough to enter the abyss of Gnosticism.  Many Sufi-claimers who profess orthodox Sunni perspectives have apparently raised this ‘middle path’ bench of ‘quietism’ to Gnosticism’s exhilarating journey to the impossible realms of knowing God via ‘loving’ Allah rather than ‘fearing’ Allah’[15] ― never minding prophetic admonitions that the fear of Allah is a fundamental principle of both wisdom and iman.  Here we must note that an unbalanced ‘loving of God’ is a fundamental principle of Christian cum pagan deceptions that have cast many sectarians into histrionic conniptions for centuries.  This Theomania[viii] is recorded throughout the Occidental saga, and is presently seen among many Western ‘Born Again’ Christians.  But once again, I must turn to Brother Karallii for authentic Islamic clarification:

Muslims, according to scholarly traditions, are asked to both love God and to fear God.  The love of God does not abolish the fear of God, nor does the fear of God do away with the love of God.  If people of other religions claim to promote the love of God, then their claims with their mouths do not make the Muslim principle of loving God an innovation or a “contradistinction” to the fear of God.  Muslims are asked to be between hope (raja’) and fear (khawf).  The hope is for God’s mercy and the fear is of God’s punishment, and this is irrespective of what disbelievers utter with their mouths on this issue.

The Christian word for the love of God is Agapeo, a Greek term that literally has roots that better define it as “to bow in obedient submission to the king.” 

I am satisfied at this juncture that I have put a large enough dent in the armor of Perrenialism’s pretense to move on to more significant matters.  Nevertheless, we will return to poltergeists and the magi forum later.

 Semiramis

Queen Semiramis, the wife of King Nimrud

America’s (The World’s) mascot (idol)- indeed, ‘nothing new under the sun’


[1]     Catholic means Universal

[2]     Some evil actions can nullify Imaan e.g. practicing magic, reading palms, supplicating to other than Allah, allying with disbelievers.  This last qualification applies in the above implication, as many of the alliances made are with non-believers and even sworn enemies of Islam, such as the Jesuits.  In addition, none of the 60 branches of Imaan involve perusing the unseen, unless you wish to qualify this by admitting seeking after forbidden knowledge.

[3]The earlier phase of a ponerogenic union’s activity is usually dominated by charac-teropathic, particularly paranoid, individuals, who often play an inspirational or spellbinding role in the ponerization process.  The power of the paranoid charac-teropath lies in the fact that they easily enslave less critical  minds,  e.g.  people  with  other kinds of psychological  deficiencies, or who have been victims of individuals with character disorders, and, in particular, a large segment of young people. At this point in time, the union still exhibits certain romantic features and is not yet  characterized by excessively brutal behavior. Soon, however, the more normal  members are pushed into fringe functions and excluded from organizational secrets; some of them thereupon leave such a union.  – Political Ponerology, op.cit. pp. 161-2

[4]        This is a supernatural occurrence granted to a “waliy” (a highly righteous man/woman that practices what is Islamically obligatory and performs additional acts).  This form is also found in the Qur’an.  Scholars have said that the “karamah” of a “waliy” is a miracle to the Prophet. This supernatural happening testifies that this man is a truthful follower of the Prophet peace be upon him. Many such “karamahs” have been documented by mainstream scholars. A “karamah” is a Prophetic association and not a satanic form. – Shk. Mustapha Karalli in a critique of this treatise, Nov 2010, ISTAC, KL, Malaysia.

[5]     Some Aspects of Sufism as understood and practised among the Malays, S.N. Al-Attas,  Malaysian Sociological Research Institute, Singapore, 1963., p. 19.

[6]     Ibid. p. 35.

[7]       Inferring the complete system of Egyptian magic.

[8]       Magical Thinking: The sense that the paranoid individual can use his or her thoughts to influence other people’s thoughts and actions; a symptom of paranoia.  A sign indicating the Schizotypal personality disorder: These individuals may be superstitious or preoccupied with the paranormal . . .  distorted and magical thinking dominates his/her thought process. – Gale Enc. Of Mental Health, 2008

[9]       Classical scholars executed Hallaj because he committed an act of blasphemy by stating that he was “al-haqq” (a name of God). If contemporary scholars believed that he was momentarily or permanently insane, they would not have executed him.  – M.  Karalli, op. cit.  //  Grandiose delusion: An individual exaggerates his orher sense of self-importance and is convinced that he orshe has special powers, talents, or abilities. Sometimes,the individual may actually believe that he or she is a famous person (for example, a rock star or Christ). More commonly, a person with this delusion believes he or she has accomplished some great achievement for which he or she has not received sufficient recognition. – Gale’s Enc. of Mental Health (2010)

[10]    Tawhid and Science, op.cit.p. 68.

[11]    Some Aspects of Sufism, S.N. Al-Attas, op.cit., p. 20.

[12]     Current Western medical opinion states: Endogenous toxins include heavy metals, pesticides, food additives, and industrial and household chemicals can damage the liver and kidneys; they can also cross the blood-brain barrier and damage brain cells. Workers exposed to high levels of inhaled manganese showed concentrated levels in the basal ganglia, and exhibited Parkinson’s-like syndrome.  Observational studies have also shown increased levels of aluminum, mercury, copper, and iron in the cerebral spinal fluid (CSF) of Parkinson’s patients. It is not fully determined whether these minerals found in the brain have any clinical significance. (Mitchell J. Ghen, D.O., Ph.D., and Maureen Melindrez, N.D. and others) NB: Many of these insults are purposely carried abroad by vaccine programs, as the vaccine are consciously contaminated for this purpose. – oz

[13]    “On the validity of all religions in the thought of ibn Al-‘Arabi and Emir ‘Abd al-Qadir: A letter to `Abd al-Matin.”

[14]    Aaron Jakes; Ms. Phil. Thesis in Modern Middle Eastern Studies, St. Antony’s College, University of Oxford, May 2005.

[15]  Ibid., p. 7.


[i]       Tasawwufbasically consists of dedication to worship, total dedication to Allah Most High, disregard for the finery and ornament of the world, abstinence from the pleasure, wealth, and prestige sought by most men, and retiring from others to worship alone. This was the general rule among the Companions of the Prophet (Allah bless him and give him peace) and the early Muslims, but when involvement in this-worldly things became widespread from the second Islamic century onwards and people became absorbed in worldliness, those devoted to worship came to be called Sufiyya or People of Tasawwuf (Ibn Khaldun, al-Muqaddima [N.d. Reprint. Mecca: Dar al-Baz, 1397/1978], 467)… 

      For all of the reasons we have mentioned, Tasawwuf was accepted as an essential part of the Islamic religion by the ‘ulama of this Umma. The proof of this is all the famous scholars of Shari‘a sciences who had the higher education of Tasawwuf, among them Ibn ‘Abidin, al-Razi, Ahmad Sirhindi, Zakariyya al-Ansari, al-‘Izz ibn ‘Abd al-Salam, Ibn Daqiq al-‘Eid, Ibn Hajar al-Haytami, Shah Wali Allah, Ahmad Dardir, Ibrahim al-Bajuri, ‘Abd al-Ghani al-Nabulsi, Imam al-Nawawi, Taqi al-Din al-Subki, and al-Suyuti. Among the Sufis who aided Islam with the sword as well as the pen, to quote Reliance of the Traveller, were: such men as the Naqshbandi sheikh Shamil al-Daghestani, who fought a prolonged war against the Russians in the Caucasus in the nineteenth century; Sayyid Muhammad ‘Abdullah al-Somali, a sheikh of the Salihiyya order who led Muslims against the British and Italians in Somalia from 1899 to 1920; the Qadiri sheikh ‘Uthman ibn Fodi, who led jihad in Northern Nigeria from 1804 to 1808 to establish Islamic rule; the Qadiri sheikh ‘Abd al-Qadir al-Jaza’iri, who led the Algerians against the French from 1832 to 1847; the Darqawi faqir al-Hajj Muhammad al-Ahrash, who fought the French in Egypt in 1799; the Tijani sheikh al-Hajj ‘Umar Tal, who led Islamic Jihad in Guinea, Senegal, and Mali from 1852 to 1864; and the Qadiri sheikh Ma’ al-‘Aynayn al-Qalqami, who helped marshal Muslim resistance to the French in northern Mauritania and southern Morocco from 1905 to 1909.  Among the Sufis whose missionary work Islamized entire regions are such men as the founder of the Sanusiyya order, Muhammad ‘Ali Sanusi, [and Omar Mukhtar] whose efforts and jihad from 1807 to 1859 consolidated Islam as the religion of peoples from the Libyan Desert to sub-Saharan Africa; [and] the Shadhili sheikh Muhammad Ma‘ruf and Qadiri sheikh Uways al-Barawi, whose efforts spread Islam westward and inland from the East African Coast … (Reliance of the Traveller, 863). It is plain from the examples of such men what kind of Muslims have been Sufis; namely, all kinds, right across the board—and that Tasawwuf did not prevent them from serving Islam in any way they could. To return to the starting point of my talk this evening, with the disappearance of traditional Islamic scholars from the Umma, two very different pictures of Tasawwuf emerge today. If we read books written after the dismantling of the traditional fabric of Islam by colonial powers in the last century, we find the big hoax: Islam without spirituality and Shari‘a without Tasawwuf. But if we read the classical works of Islamic scholarship, we learn that Tasawwuf has been a Shari‘a science like tafsir, hadith, or any other, throughout the history of Islam. The Prophet (Allah bless him and give him peace) said,

 

      “Truly, Allah does not look at your outward forms and wealth, but rather at your hearts and your works” (Sahih Muslim, 4.1389: hadith 2564).

 

And this is the brightest hope that Islam can offer a modern world darkened by materialism and nihilism: Islam as it truly is; the hope of eternal salvation through a religion of brotherhood and social and economic justice outwardly, and the direct experience of divine love and illumination inwardly.  

The Place of Tasawwuf in Traditional Islamic Sciences

Sheikh Nuh Ha Mim Keller, 1995

[ii]      “Abu’Sa’id took up his metal vase and threw it into the air, whereupon instead of falling down it stayed up in the air. “What is the reason for this?” he asked…”What is the violent force?” “Your soul!” replied  Ibn Sina, “Which acts upon this.”  –  Tawhid and Science, Osman Bakar, 2009, p. 97 from S.H. Nasr’s, Islamic Cosmological Doctrines, p. 194.

[iii]Muslims believe that there is a basic indivisible subunit (the smallest subunit) upon which bodies are formed. Bodies can be broken down into smaller units until the indivisible subunit is reached. It is the smallest indivisible part, which has to exist as a matter existential necessity. They called it “al-jawhar alfard” (singular entity). The idea of a so-called never-ever land in relation to subatomic regions is not a fact it’s rather fictional rubbish. Muslim theologians havesaid that this Greek originated idea of bodies dividing without a basic indivisible unit negates creation and conflicts with the Qur’an. In fact, it leads to blasphemy.  – Mustapha Karalli, op.cit.

[iv]    Authentic Tasawwuf and Sufiya’

      Towards the conclusion of my humble endeavor, I feel obliged to clarify what we, the Ahl-us-Sunnah wal Jama’ah, classify as pure Tasawwuf. When we pronounce the word, we only represent the version in perfect harmony with the Qura’an and the Sunnah of the beloved Prophet , which was also followed by all our eminent pious predecessors and scholars. We do, though quite sadly, acknowledge the existence of certain groups and individuals, who have used this subject as a scapegoat for the fulfillment and nourishment of their carnal whims and desires, therefore, segregating themselves from the mainstream ‘Tasawwuf’. They have introduced many filthy, false and erroneous ideas into this field that contradict the bases of Shari’ah, thereby depriving it of its original beauty and glamour. These false beliefs include bowing to the ‘Sheikhs’ or the ‘Peers’, prostrating to the graves, dancing and singing etc. from which this blessed command of Allah is not only exempt, but is also strictly censorious and deprecatory of. We, the Ahl-us-Sunnah wal Jama’ah, vehemently denounce their evil practices as well as their false innovations in the field of Tasawwuf.

Similarly, when making mention of the Mashaikh (masters of Tasawwuf) and Sufiya’, we only correspond to those are known to possess the true fear of Allah and pure love for Him and His Prophet ; who wish to live their lives according to the Prophet’s  lifestyle in all aspects and walks of life; who strive for and wish to pass their last breath in the state that their Lord is pleased with them. On the other hand, we severely disapprove of those who have decided for themselves the grandeurs of this world in trade of those pertaining to the hereafter. We rigidly loathe even comprising them under the category of the honored title of ‘Sufism’.

Hadhrat Maulana Yusuf Motala Saheb,
Inter-Islam Publications, 2009;
inter-islam.org

[v]      Sufismhas numerous branches or tareeqahs, such as the Naqshbandiya, Qaadriya, Chhishtiya, Saharvardiya, Shaadhiliyyah, Rifaa’iyyah, Rehmaaniya, Rizviya, Subhaniya, Gausiya, Teejaaniyah, Sanusiyyah, Sahiliyyah etc. the followers of which all claim that their particular tareeqah is on the path of truth whilst the others are following falsehood. Islam forbids such sectarianism. Allaah says (interpretation of the meaning):“… and be not of al-mushrikoon (the disbelievers in the Oneness of Allaah, polytheists, idolaters, etc), of those who split up their religion (i.e., who left the true Islamic monotheism), and became sects, [i.e., they invented new things in the religion (bid’ah) and followed their vain desires], each sect rejoicing in that which is with it.” [al-Room 30:31-32]  Moreover, you see some of them making dhikr by only pronouncing the Name of Allaah, saying, “Allaah, Allaah, Allaah.” This is bid’ah and has no meaning in Islam. They even go to the extreme of saying, “Ah, ah” or “Hu, Hu.” The Sunnah is for the Muslim to remember his Lord in words that have a true meaning for which he will be rewarded, such as saying Subhaan Allaah wa Alhamdulillah wa Laa ilaaha illa Allaah wa Allaahu akbar, and so on… With regard to the question of the whether the Sufi shaykhs have some kind of [spiritual] contact, this is true, but their contact is with the shayaateen, not with Allaah, so they inspire one another with adorned speech as a delusion (or by way of deception), as Allaah says (interpretation of the meaning):

    

      And so We have appointed for every Prophet enemies – shayaateen (devils) among mankind and jinns, inspiring one another with adorned speech as a delusion (or by way of deception). If your Lord had so willed, they would not have done it…” [al-An’aam 6:112]… And Allaah says (interpretation of the meaning):

      … And, certainly, the shayaateen (devils) do inspire their friends (from mankind)… [al-An’aam 6:121]

      Shall I inform you (O people!) upon whom the shayaateen (devils) descend? They descend on every lying, sinful person.

[al-Shu’ara 221-222]

This is the contact that is real, not the contact that they falsely claim to have with Allaah. Exalted be Allaah far above that. (See Mu’jam al-Bida’, 346 –359).

Tassawuf or Sufism: The Innovation Within;
www//Turn to Islam.com, retrieved 1 March 2010

[vi]     See: Some Aspects of Sufism,S.N. Al-Attas,  op.cit.,  p. 25.

[vii]              On The Boy Scouts, Baden Powell& the Occult Connection with Jesuits, Freemasonry, Egypt& Zionists

 

The fleur-de-lis is a stylised symbolic representation of the Lilium Candidum lily – the “Madonna lily”, which has been described as “a royal flower of the ancient world without equal”. This flower once grew close to Sumer on the nearby slopes of the southern Zagros Mountains. In summarising his analysis on the Sumerian connection of the lily symbol with Egyptian royalty, archaeologist & author David Rohl writes in his book “Legend: The Genesis of Civilization“: “The heraldic plant motif of Upper Egypt is a lily which grows only in temperate mountain zones. This royal symbol is clear evidence of the foreign origins of the first pharoahs” (P.383) He follows up this research in his subsequent tome From Eden to Exile: The Epic History of the People of the Bible“.

The deity of the Sumerian city of Eridu was Enki, symbolised by the goat & associated with the zodiac sign of Capricorn, while the deity of the ancientEgyptian city of Mendes was actually the ram-headed Banebdjedet. 19th century French occult author and magician EliphasLévi created what became an iconic image that he called the Baphomet of Mendes that is unmistakably ancient in its symbolism, as we can see from the photos of reliefs from Egypt&Sumer below.

 

 

 

A diagram showing the resemblance of the flower of the Madonna Lily to the Star of David (the blue outline). This flower once grew close to Sumer on the nearby slopes of the southern Zagros Mountains. In summarizing his analysis on the Sumerian connection of the lily symbol with Egyptian royalty, archaeologist & author David Rohl[vii] writes in his book Legend: The Genesis of Civilization, Arrow Books Ltd. 1999, ISBN 0.09.979991.X:

The heraldic plant motif of Upper Egypt is a lily which grows only in temperate mountain zones unknown to African flora. This royal symbol is clear evidence of the foreign origins of the first pharaohs” (P.383)

He follows up this research in his subsequent tome From Eden to Exile: The Epic History of the People of the Bible.

 

 

The organizational pattern of achievement in Scouting and the Scottish Rite are similar: Tenderfoot, First Degree; Second Class, Second Degree; First Class, Third Degree; followed by stages of merit, like Chapters or Degrees, the one culminating in the Eagle, while the other culminating in the Double Eagle.

That the pattern in Scouting achievement resembles advancement in Freemasonry is no surprise. A scholar has pointed out that “the founder of the Boy Scouts, Lord Baden-Powell, was very closely inspired by the Masonic model, a fact that allowed the French Boy Scout organization to preserve its unity while grouping together Catholic, Protestant, Jewish, and lay associations.” Scouts “trail,” Masons “travel.” To one who has experienced the progressive movement of both, the similarities of “trailing” and “traveling” are self-evident.

A close friend of “B.-P.:’ the poet Rudyard Kipling, was made a Mason in India. Their friendship led “B.-P.” to use Kipling’s series of stories in The Jungle Book as the background theme for Cub Scouting. In England a number of Masonic Lodges have membership predominately composed of Brethren associated with Scouting. They hold an annual reunion in London, sponsored by one of the Lodges, where they wear their Scout uniforms and display their Masonic regalia.

Truly, Lord Baden-Powell‘s name may be counted among the great benefactors and philanthropists of humanity celebrated by Freemasons everywhere.

      “Lord Baden-Powell must clearly have approved of Freemasonry, for he presented to the first lodge to bear his name (No. 488, Victoria) the Volume of Sacred Law which is still in use. Its fly leaf was thus inscribed by him: ‘With best wishes for the success of the lodge in its good work, Baden-Powell of Gilwell. 12th May 1931′. His grandson, Hon. David Michael Baden-Powell was initiated in this lodge and remains an active member.”2. Lodge records show him to be a Past Master of the lodge.

There are six masonic lodges named after Baden-Powell, all in Australia—but they were formed by scouts, not by Baden-Powell. Baden-Powell Lodge No. 505 has published a booklet entitled Freemasonry and the Scout Movement(1982). They can be reached through: United Grand Lodge of Queensland, Box 2204 G.P.O..Brisbane, Queensland 4001, Australia.

1.       Frederick Smyth, Ars Quatuor Coronatorum: Transactions of Quatuor Coronati Lodge No. 2076, vol. cii. London: 1990. p. 264.

2.       .Ars Quatuor Coronatorum: Transactions of Quatuor Coronati Lodge No. 2076, vol. civ. London: 1991. p. 257.

3.       3. “Freemasonry and the Scout Movement” by George W. Kerr, Ontario Mason, 1994, Philalethes, December 1995. Cf.: <freemasonry.org/psoc/scouting.htm> ;<wsl9648.pwp.blueyonder.co.uk/scouting.html>.

4.       4. Detail from an oil painting by David Jagger, 1929. It was presented to B-P on August 6, 1929 at the III World Jamboree at Arrowe Park, Birkenhead, England. The original is displayed in the conference room at World Headquarters (WOSM) in

[viii]Theomania also embraces the Christian “Born Again‘ movement, which has revived itself for the last 100 years beginning on the famous Azuzza St. Revival in California early last century. This is, however, an ancient phenomenon which was also observed in Europe during the 17th Century:

―The theomaniacs [1689] could then be counted by hundreds; men, women, children, all of them believed they were inspired and imbued with the breath of the Holy Spirit. Punishment of fire, the rack, the torture, even massacres directed to their extermination, all torments possible to invent to repress the violence of their fanaticism only augmented the force of evil which they employed. In the year 1704, the Marechal de Villars saw entire cities infested with theomaniacs. They exhibited sudden droppings down as though death-struck, sighs, groans, shrieks and vociferations, on recovering then broken sentences uttered in unearthly tones and tongue, violent contortions, desperate struggling with the spirit, followed by submission and repentance… all brought into play. The number of believers in their power soon became considerable… after a time the sect died away after reports circulated by their own votaries that they were nothing more than the instruments of designing men, who wished to disseminate Socinianism [a form of Humanism] and destroy orthodoxy … Towards the end of 1732, those who were in convulsions began to foretell what was to happen, to discover secrets, to make speeches, pathetic exhortations, sublime prayers; even those who at other times were wholly unable to perform any such things… The insanity lasted without interruption until the year 1790. The Convulsionaires and the Camisards were only manifestations of the Gnostics such as have existed in esoteric branches of various sects ever since the days of paganism; including the Albigenses, The Moravians, Anabaptists, Quakers, Shakers, Methodists etc.,

Their name is Legion‘.‖ H. Madden, Phantasmaia, vol. II, p. 530,
quoting L.F. Calmeil (1845) vol. II, p. 304.
Also see Lady Q. Occult Theocracy, Chapter 23 on the Waldenses.