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The Core Rejection

Of
Sufism
Author: Ziad Cassim
Website: www.scribd.com/ziadcassim
Number of a!es: ""
#ast udated: $ October %&"'
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(ntroduction:
At the turn of the mi))ennium* in the +ear ",,,* -rofessor Abdu) .ader Ta+ob of the /ni0ersit+ of Cae
Town in South Africa wrote an essa+ tit)ed Turning to the Core: The rise of Sufism1 This essa+ is on)ine
at: htt://web.uct.ac.za/dets/re)i!ion/documents/AR(SA/",,,2ta+ob%.df
A hoto of -rof. Abdu) .ader Ta+ob
The fo))owin! are re)e0ant 3uotations from that essa+. The essa+ oens in these words:
The broad story of Europe is familiar to us. With the rise of science, rationalism and industrialization,
the Church lost its undisputed authority in society. From the time that the sixteenthcentury !olish
student Copernicus demonstrated a competing theory of the earth and the solar system, the Church had
to gi"e #ay to other systems of truth. This did not, as it is popularly belie"e, lead to the immediate
elimination of religion. $ather, religion #as redefined as a pri"ate and personal matter.
4urther on in the essa+ on a!e 5 !oin! into a!e ' Ta+ob e)ucidates:
There is certainly a turn to#ards the experiential dimension of %slam. E"en the arch opponents of certain
forms of Sufism, the &eobandis, are no# publicly embracing aspects of Sufism. &i'hr circles are not
uncommon as religious scholars hear the needs of ordinary (uslims. (any #ho had been at the forefront
on the social and political mission of %slam are turning to#ard the mystical core of %slam, the relation
#ith )od and true self. The most prominent person in this regard is &r. *usuf da Costa, but there are
others in +#azulu,atal as #ell. This does not mean, of course, that there is a conflict bet#een mystical
%slam and political-social-legal %slam. What is clear is that there is an implicit reordering of priorities
and emphases.
This reordering of priorities and emphases is matched by an un#illingness to deal directly #ith the
earlier suspicions and criticisms. The great control of the shay'hs o"er blind follo#ers, the irrationalism
of some of the religious claims, are examples of issues that ha"e not been dealt #ith. %n fact, #e may e"en
see their reemergence in unli'ely places. %n this regard, it seems that the turn to Sufism may be less
conscious than % ha"e gi"en it credit.
#i6e so man+ other South African Sufi ad0ocates that sea6 at the )oca) communit+ radio stations* he
aears to be 0er+ carefu) to ta)6 about a Sufi re0i0a) in the shere of reju0enatin! ersona) e7erience8
re0i0a) of )ost traditions* and the rise of a new !eneration of sou) searchin! 9us)ims. -rofessor Ta+ob has
done we)) thus far in attemtin! to brin! Sufi discussion to the fore. :e ca))s his essa+ Turning to the
Core. :e aears to use the word core as thou!h Sufism is the essence* or the centra) asect of (s)amic
re)i!ion.
(n the second 3uoted se!ment the second sentence of the second ara!rah states: The great control of the
shay'hs o"er blind follo#ers, the irrationalism of some of the religious claims, are examples of issues
that ha"e not been dealt #ith. (t is to this b)ind fo))owin! of Sufi masters ;.the shay'hs/< and the
irrationa)ism* this* m+ essa+* is written.
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(n the first ara!rah of the second 3uoted se!ment Ta+ob mentions .the mystical core or %slam, the
relation #ith )od and true self/* which for some of +ester+ears rominent ractisin! Sufi=s became the
core of their Sufism. :ere be)ow in this essa+ ( wi)) be e7osin! this core issue of their Sufism* which to
true 9us)ims* is the core rejection of Sufism. (n his essa+ Ta+ob does not discuss in an+ !reat )en!th what
the re)ation between >od and true se)f is. :e just mentions it and mo0es on to brief)+ mention ?an
un#illingness to deal directly #ith the earlier suspicions and criticisms@.
(n the )ast A to $ +ears it is m+ e7erience* in researchin!* writin! and ta)6in! critica))+ about this core
issue of Sufism* that it is 6et under!round. -rominent and ractisin! Sufis since the times of Bunaid
Ca!dhadi* o0er a thousand +ears a!o* ha0e carefu))+ 6et this core issue of Sufism under!round. Don=t
misunderstand me when ( sa+ it is 6et under!round. ( am not sa+in! that Sufis ha0e suressed and
distanced themse)0es from this core issue and* now in modern times* refined and imro0ed their form of
Sufism. C+ sa+in! it is 6et under!round ( am sa+in! that it is hidden from ub)ic discourse because it is
too e7)osi0e and too re0ea)in! to mention such thin!s with the names of some of the most re0ered and
fo))owed Sufis masters. (n other words* Sufis want to romote the core issue of Sufism co0ert)+. The+
want to seduce +ou with come)+ richness of 6now)ed!e and wisdom a)) the whi)e the+ are infi)tratin! and
o))utin! the /mma ;!)oba) 9us)im communit+< co0ert)+ with the errin! core issue of Sufism.
Thus far in this introduction ( ha0e on)+ stated m+ 0iew that there is a core issue of Sufism and that (
interret a de!ree of co0ertness in its teachin! to unwar+ 9us)im communities but ( ha0e not as +et
e7)ained wh+ this core issue has become the core rejection of Sufism. The remainder of this essa+ wi))
e)ucidate on this with references to the wor6s of scho)ars.
". Deceit of Eutubuddin:
The first boo6 under e7amination is The Ci! 4i0e Sufis of (ndia and -a6istan* written b+ the (ndian
author W. D Ce!!. Ce)ow is the co0er of this boo6.
O0er0iew of the boo6 and the research effort that went into writin! the boo6:
The boo6 is di0ided into "" arts. (t is a 0er+ detai)ed and thorou!h boo6 and it is scho)ar)+ written. At
the bac6 of the boo6* on a!e 5F%* the author )ists his bio!rahica) research. The first ara!rah on this
research a!e states: The follo#ing is the list of the old 0rabic, !ersian and 1rdu and many other recent
publications 2including some of the rare manuscripts3 #hich #ere consulted in compiling these
biographical accounts of the .The 4ig Fi"e./ :e then )ist "&G wor6s* !i0in! the boo6 tit)es* the author=s
name and the )an!ua!e the boo6 was written in. At the 0er+ end he states .the research study and
consultation of these rare publications cost me 5 long years./
H7osin! the critica) content:
(n art "* chater "* on a!e "A* the author be!ins a discussion about ast Sufi masters such as A)
>hazza)i and 9ansur a) :a))aj* and then contrasts the be)iefs of these Sufis with those of the orthodo7
theo)o!ians. Toward the end of the )on! ara!rah* startin! on the G
th
)ine from the bottom* the author
states about the orthodo7 theo)o!ians: .They, therefore, passed dicta of heresy on many a sincere and
innocent Sufi belie"er li'e (ansur 0l6alla7 #ho proclaimed .0nal ha8/ 2% am )od3 and #hom they
hanged under the la#s of Shariat./
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The rest of the boo6 is focused on the )i0es of the A siritua) successors of the famous (ndian Sufi master
:asan Chisti Sanjari of Ajmer ;! %5* ar. '<* born ""'" and died "%5& CH.. The )ife of the first successor
of Chisti* whose name is Eutubuddin* is written in art A of the boo6* which has % chaters. The %
nd

ara!rah of the )ast a!e of chater %* which is a!e ,'* re0ea)s the stance of Eutubuddin toward
di0u)!in! di0ine secrets. The author writes this: I6azrat +h#a7a 9utubuddin has strictly forbidden
against the disclosure of the :di"ine secrets; in Sufism. 6e says< .0 Sufi must ha"e a "ery strong courage,
#illpo#er and tolerance to resist the temptation of di"ulging di"ine secrets of his :friend; 2)od3./ 6e
gi"es his o#n example and says that he ne"er di"ulged the secrets of his !iro(urshid under any
circumstances although he stayed #ith him for many years together. 0ccording to him, (ansoor 6alla7
2#ho #as crucified in the #ell'no#n episode of .0nal 6a8/ #as not a perfect Sufi because he di"ulged
the :di"ine secret; and had to pay the penalty #ith his life, as his story goes.;
This 3uotation re0ea)s that Eutubuddin* the "
st
.ha)ifa ;siritua) successor< of :asan Chisti* re!arded
:a))aj not a erfect Sufi because he di0u)!ed the di0ine secret of Ana) :a33 for which he aid with his
)ife. This* to me* shows that Sufi masters roc)aim di0init+ but that whi)e be)ie0in! it* the+ must not te)) it
to others* esecia))+ 9us)ims authorities* because the+ can 6i)) +ou for heres+ and disbe)ief. This is the
oint ( want to ma6e from this boo6 J that the Sufi master himse)f admits this be)ief* which 9us)ims
re!ard as disbe)ief ;6ufr<* but which Sufis see as their true be)ief. The shoc6in! re0e)ation is that it is the
dut+ of erfect Sufis to hide their true be)ief and b+ im)ication this means to decei0e the 9us)im
communit+ into be)ie0in! that the+ are 9onotheistic 9us)ims. This Sufi concea)ment is imortant to note
because there are man+ Sufi ad0ocates who oen)+ )ecture in 9usjids and other !atherin!s of 9us)ims
and the+ romote Sufism as the 0a)id siritua) ath for 9us)ims.
%. Bi)ani Defends a)J:a))aj:
The ne7t Sufi boo6 under e7amination concerns the Sufi 9aster who was the founder of the Eadiri Sufi
order* who is none other than Abdu) Eadir Bi)ani ;"&$$ K ""FF CH<. The tit)e of the boo6 is The Sultan of
thee Saints and the author is 9uhammad Riaz Eadiri ;born in ",5,<. Ce)ow is a icture of the Coo6
co0er:
9uhammad Riaz Eadiri has e7em)ar+ academic 3ua)ifications* as is stated on a!e 55G of his boo6:
>raduated from the /ni0ersit+ of -unjab in ",F& and Obtained D.#.Sc in ",F'.
Harned an 9.A. de!ree (nformation 9ana!ement from the /ni0ersit+ of .arachi in ",F$.
Obtained 9.A. in -o)itica) Science in ",FG
Obtained 9.A (n Hn!)ish #an!ua!e and #iterature in ",$% from /ni0ersit+ of -unjab
:is Career:
Chief of the Critish Counci) #ibrar+ #ahore for "& +ears.
#ibrarian at .in! Abdu) Aziz /ni0ersit+* in Saudi Arabia for % +ears.
Chief #ibrarian of the -unjab -ub)ic #ibrar+ #ahore for % +ears.
Chief #ibrarian of the (nternationa) (s)amic /ni0ersit+* (s)amabad for "' +ears.
#ibrarian at 4acu)t+ of 9ana!ement Sciences ;((/(< for ' +ears.
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:e has a)so authored F boo6s in the area of (nformation 9ana!ement for academic uroses
As for his re)i!iosit+ he states at the bottom of a!e 55G that he is initiated into the Abbasi Eadiri Order
;>ujranwa)a<.
4irst thin! under e7amination is that in ara!rah " of a!e "5" the author 3uotes Abdu) Eadir Bi)ani
ac6now)ed!in! :a))ajLs roc)amation of di0init+. Toward the end of the ara!rah Bi)ani is 3uoted thus:
=6alla7 stumbled< he claimed di"inity that is #hy la# of Shariah executed him. There #as no competent
person in his time to sa"e him. %f % #ere in his time, % #ould ha"e sa"ed him.= Thus* +et a!ain another
rominent Sufi master admits that :a))aj c)aimed di0init+.
4or Sufi fo))owers the status of Bi)ani is somewhat hi!her than a)) the saints. The c)aim of this sueriorit+
stems from a we)) 6nown roc)amation that Bi)ani made toward the end of his )ife. On a!e ""A* the
author writes that in the +ear AA, A: Bi)ani was de)i0erin! a sermon in the .han3ah ;monaster+<: :0ll of
a sudden, under di"ine inspiration, he proclaimed: .(y foot is on the nec' of all saints./; The author
reorts that the sermon was attended b+ saint* m+stics* and jurists.
(n true admiration of Bi)ani=s uni3ue osition amon! Sufi masters the fo))owin! is written on bac6 co0er
of the boo6 and attributed to Abdu) Eadir ;AE< Bi)ani himse)f: =The holy prophet (uhammad 2!4163
himself is the Chief Celestial #inebearer, the origin, the fountainhead of Sufism, 0li the >cean of %slamic
esotericism and )ause0zam ;AE Bi)ani<, the ta"ern 'eeper after him, feeding the lo"ers #ith the #ine
of &i"ine union, and the ta"ern being the sanctuary of the ?ord 6imself.= The thin! ( dis)i6e of about this
metahor is that its theme is into7ication. Wine and other a)coho)s are forbidden for 9us)ims. The Euran
forbids it.
Bi)ani he)d re!u)ar !atherin!s for some '& +ears. :e !a0e man+ sermons to these !atherin!s. Chater "F is
tit)ed %lluminati"e and %nspiring Sermons. At the bottom of a!e %%%* the 5
rd
ara!rah be!ins: .The
impact of the sermon #as that no congregation #as seen #ithout many deaths due to intense longing and
yearning. 0lso on account of spiritual po#er and a#eful ma7esty, a number of people present there #ould
remain in a state of intoxication 2su'r3 for many days after the session. The place during the sermon
loo'ed li'e plain of &oomsday filled by #ailing, moaning and imploring public on account of di"ine fear.
Thousands #ould tear out their clothes and loo'ed half dead/
5. A) Shib)i=s -antheism is actua))+ -o)+theism:
Chater 5 in this same boo6 The Sultan of the Saints b+ 9uhammed Riaz Eadiri is tit)ed Sufism: Ori!in
and De0e)oment and in this chater the author 3uotes the "&
th
centur+ -ersian Sufi scho)ar* Abu Ca6r a)J
Shib)i ;GF" K ,'F CH<* who was a)so a disci)e of the Sufi master Bunaid Ca!dhadi. (n ara!rah % of
a!e '" the author states: (ost of the Sufis regard the theory of :>ne )od alone; as the lo# le"el of their
mystical philosophy. 0bu 4a'r alShibli defines Sufism thus: .Sufism is polytheism, because it is the
guarding of the heart from the "ision of :other; and :other; does not exist/. The author=s reference on
a!e 5%, is 6u7#ari, +ash almah7ub, p@A. Cac6 on a!e '" the author continues: .This definition of
Sufism implies that the idea of any existent thing other than )od cannot be accepted along#ith the idea
of :there is no )od but )od;/. The author has done us a !reat fa0our in this ara!rah because he not
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on)+ re0ea)s the admission of Abu Ca6r a)JShib)i but he teaches us an imortant deri0ation of o)+theistic
thou!ht that inte!rates o)+theism #ith antheism. ( reca)) a famous )ecture !i0en b+ Ahmed Deedat on
the toic of :induism where he attemted to correct)+ ortra+ :indus not as o)+theists but as antheists*
the difference bein! that o)+theism is man+ !ods and antheism ma6es e0er+thin! in the uni0erse di0ine
J insects* trees* cow dun!* humans and a)). ( ha0e come to disa!ree with Deedat=s concetua) di0ision and
( accet 9uhammed Riaz Eadiri=s interretation that Abu Ca6r a)JShib)i e3uated antheism with
o)+theism. Since antheism inc)udes e0er+thin! in the uni0erse then antheism is the most e7treme form
of o)+theism. Trans)atin! into Arabic* o)+theists are mushri6een and there are man+ references in the
Arabic Euran where 9ushri6een are condemned as .afirs ;disbe)ie0ers<.
'. A) >hazza)i=s -antheism:
The ne7t Sufi that ( wi)) show that has erred into antheistic 6ufr is A) >hazza)i and ( wi)) be usin! his
own )etters as trans)ated b+ Abdu) Ea++um. Ea++um states in the reface on a!e i7 .The most
important collection of his letters is obtainable in a !ersian boo'...% ha"e throughout translated the full
text of e"ery letter as gi"en.../ Ce)ow is the co0er of the boo6.
Twent+ si7 )etters enned b+ A) >hazza)i are ub)ished in Abdu) Ea++um=s trans)ation. The G
th
)etter was
written to :is H7ce))enc+ ShihabJu)J(s)am. About ha)f wa+ into the )etter ;referenced to the A
th
ara!rah
on a!e A" of the boo6< >hazza)i states: :>ne cannot achie"e Tauhid by simply saying that 0llah is >ne.;
:e then oens the F
th
ara!rah with the words: I(ystical unity 2tauhid3 and the path 2Tari8at3 consist of
ac8uired "irtues 2ma8amat3 and mystical states 2ah#al3.;
These words from A)J>hazza)i re0ea) that his understandin! of Tauhid is different from how true
9us)ims understand (s)amic monotheism* which is the e7c)usi0e be)ief in the oneness of >od. Coth
9us)ims and errin! Sufis )i6e >hazza)i use the same word of Tauhid* but whi)e the true 9us)im attaches
(s)amic monotheism to tauhid* A) >hazza)i attaches m+stica) union to Tauhid and it is this m+stica) union
that crosses the barrier from Ce)ief ;iman< to disbe)ief ;6ufr<.
The c)ear cut antheistic 6ufr is re0ea)ed in the ",
th
)etter of A) >hazza)i* which was written to .hwaja
(mam LAbbasi ;referenced to a!es -! ,AJ,F of the boo6<. A)thou!h this is a different )etter to a different
erson a) >hazza)i was fond of con0e+in! his Sufis be)ief to eo)e. >hazza)i oens the )etter with a
hadith:
:Someone as'ed the !rophet: .%nform me, in the matter of %slam, so that % may ha"e no occasion to as'
others about it/. 6e replied: .Say, % belie"e in )od, after #hich firmly obey the commands and abandon
the things forbidden/.;
This hadith is unreferenced. Ne0erthe)ess* >hazza)i e7)ains in the ne7t ara!rah ;ara!rah %<* what to
be)ie0e in >od means and how to achie0e that be)ief. :e writes: :To belie"e in )od means that )od and
the spiritual #orld are e"er present realities in the routine of our daily life;. 4urther on in the ara!rah
he e7)ains how to achie0e this rea)it+. :e writes: :We reduce our cogniti"e faculties to zero, to absolute
inaction;. (n other words >hazza)i is e7)ainin! that a Sufi must sto thin6in! in his state of tauhid. :e
continues: :and in this sacred silence contemplate things di"ine, by union not in oursel"es, but by going
out of oursel"es entirely and becoming #holly )od. The uni"erse has flo#ed out from 6im. %t is a di"ine
emanation and there is also a cosmic process of .return/ bac' to the eternal one.;
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Thus a) >hazza)i admits that the m+stica) union is W(T: >od and he states c)ear)+ how he understands
this union. When he sa+s in the 0er+ ne7t sentence that the uni0erse is a di0ine emanation it immediate)+
means that the union is NOT metahorica) but h+sica)* because emanation means to send out from
someone or somethin!. (n other words* that >od and creation are made of the same stuff and because he
understands it this wa+ he then stated that :there is also a cosmic process of .return/ bac' to the eternal
one.; The c)ear cut 6ufr art is the first art when he states :going out of oursel"es and becoming #holly
)od.; (n other words eo)e mer!e with >od and become art of >od and that means that >odhead is a
artnershi and ascribin! artners with >od is o)+theism* whose worst form is this 0er+ antheism that
a) >hazza)i has written. To use the Arabic word* it is S:(R. ;association to >od.< and a c)ear 0io)ation of
(s)amic monotheism but A) >hazza)i wou)d ha0e +ou be)ie0e that it is the true Tauhid. What a neat tric6
this is from Satan to actua))+ use the word Tauhid to sread disbe)ief1 (t is the destruction of concet to
corrut (man into 6ufr.
Cefore roceedin! to the ne7t antheistic e7amination ( want to discuss brief)+ how a) >hazza)i=s
academic and scho)ar)+ out)oo6 de0e)oed and chan!ed in the course of his career. Re0isitin!
9uhammed Riaz Eadiri=s boo6 The Sultan of the Saints we !et more confirmation of the chan!in! mind
of a)J>hazza)i.
(n the '
th
ara!rah of a!e %$ 9uhammed Riaz Eadiri describes a) >hazza)i:
:4orn in +hurasan in BCDA he #as among the prominent (uslim theologians. 6e #as appointed as
professor in the ,izamiah 1ni"ersity of 4agdhad by ,izam ul (ul' the #azir of Sultan (ali' Shah of the
Sel7u's. 4ut at the height of his fame as doctor of %slamic la# he felt tempted to lea"e learning and
teaching and turned to a #andering der"ish in search of 1ltimate Truth. 6e remained engrossed in
austerity and asceticism for sometime, and attained illumination. 6e thus, began to distrust intellect more
as a reliable source of true 'no#ledge and declared that rational approach and speculati"e methods
cannot apprehend 1ltimate $eality. The only method he ad"ocated no# #as the direct esoteric 2inner3
'no#ledge #ith #hich )od floods the heart of the belie"er.;
4rom this 3uote we read that the !reat 9us)im thin6er* A) >hazza)i* after an outstandin! career in
academia turned awa+ from rationa) and inte))ectua) methods. :e turned inward to meditation and a
wanderin! )ife* ha0in! a)read+ denounced the doctrines of the hi)osohers.
To understand and areciate how far off the ath of science and academia a) >hazza)i went off ( wi))
reference and 3uote from two further boo6s* the first of which is The philosophy of %bn $ushd b+ -rof
Hhsan Ashraf
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Cefore ( be!in to 3uote from this we)) written and thou!htfu) boo6 ( want to resent the credentia)s of this
author. The inside f)a of the This Coo6s outer jac6et has a sma)) ara!rah describin! the author. (t sa+s
the fo))owin!:
$etired from College of Commerce, !atna, !rof 2&r.3 Ehsan 0shraf #as the head of the !hilosophy
&epartment. 6e >btained an (.0. &egree in !hilosophy from !atna 1ni"ersity in the year BEDE and
later in BEFA #as a#arded a !h.&. from the same uni"ersity. 6e 7oined teaching profession in BEFB.
Euotin! from a!e '"* -rof Hhsan Ashraf conc)udes the "
st
chater of the boo6 tit)ed The !hilosophy of
%bn $ushd ;This chater tit)e is the same as the boo6 tit)e< with these two chi))in! ara!rahs:
:4eing dissatisfied #ith the doctrines of philosophers 0l)hazzali #rote his famous boo' .Tahafut al
falasifa/ 2The incoherence of the philosophers3 and attac'ed the philosophers on t#enty points. 6e #as
offensi"e not only against philosophy but e"en scientific thought in his enthusiam to establish the
supremacy of faith,G.H %bn $ushd tried to gi"e his replies in his re'no#ed boo' Tahafut alTahafut 2The
incoherence of %ncoherence3 on the points raised by 0l)hazzali.
The t#o :%ncoherence; is infact one of the most interesting and thought pro"o'ing debate in %slamic
society during the ele"enth and t#elfth centuries. 0l)hazzali shut the door of science and philosophy
among (uslims for the sa'e of faith. 0hmed Foud ElEh#ani #rites, .The (uslim, unfortunately,
follo#ed 0l)hazzali;s, :The 0uthority of %slam; and neglected the study of sciences. Their once great
ci"ilization faded. >n the other hand, %bn $ushd defended science, and the medie"al Europe follo#ed the
#ay prescribed by him./;
(f +ou didn=t fu))+ understand what was !oin! on between A) >hazza)i and (bn Rushd ( wi)) e7)ain a bit
with reference to another boo6. The third boo6 referenced here in this section is Some Fundamental
0spects of %mam )hazzali;s Thought* b+ -rof. 9. /maruddin* ub)ished in ",'F.
-rofessor /maruddin obtained an 9.A. in hi)osoh+* Arabic and -ersian. (n the introduction of the boo6
he e7)ains that the contents of his boo6 comrise a co))ection of research aers read before different
sessions of the A)) (ndia -hi)osohica) Con!ress.
On a!e , of this boo6 rofessor /maruddin e7)ains how A) >hazza)i 3uestioned and searched for truth:
:0l )hazzali tells us that #hen he emerged from this state of doubt through the &i"ine light #hich
entered his heart, and as the result of #hich his mind reco"ered its sanity and e8uilibrium, he resumed
the primary assumptions of reason #ith all their stringency and force and started a study of the beliefs of
those #ho #ere engaged in the search for truth. These he di"ides into three main groups:
B. Scholastic theologians,
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I. !hilosophers, and
@. Sufis;
4urther on* on a!e "& and ""* /maruddin e7)ains that before enterin! the Sufi traditions a) >hazza)i
researched the wor6s of the Theo)o!ians and the hi)osohers and the Sufis in that order and it was in this
eriod of in0esti!ation that he became 0ituerate a!ainst >ree6 and 9us)im hi)osohers or fa)asifah as
the+ were 6nown then and wrote the famous Tahafut a)J4a)asifah.
Now here ( can admit that those medie0a) hi)osohers criticized b+ A)J>hazza)i were not scientists as
+ou and ( 6now of scientists in our modern era. -hi)osoh+ had the ri!ht method ;reason* )o!ic* deduction
and s+))o!isms< but there was so much of bad content in the wor6s of medie0a) hi)osohers most)+
because the+ roceeded to ma6e assertions and draw conc)usions from a )imited set of truths and ro0en
)aws of nature. The+ misunderstood much. A)J>hazza)i in his 0ast)+ suerior thin6in! sou!ht to oint out
the errors of the hi)osohers and the out ourin! of this effort was the abo0e mentioned boo6 Tahafut a)J
4a)asifah ;or The (ncoherence of -hi)osohers< and this boo6 is set in %& chaters in which he dea)s with
%& rob)ems* most)+ refutations of the acceted doctrines of the )eadin! hi)osohers of his time and
before him such as a) 4arabi* (bn Sina.
At the end of this e7tensi0e researchin! and in0esti!atin! he )eft behind his academic career in Ca!dhad
and entered the Sufi traditions as 9uhammed Riaz Eadiri e7)ains in his boo6. After his Sufi wanderin!s
he returned bac6 to his home cit+ of Tus* from which )ace he wrote some of the )etters in Abdu)
Ea++um=s abo0e referenced boo6.
(bd Rushd was born in ""%F CH* "A +ears after the death of a)J>hazza)i but he was 6een to enter the
debate of the 0a)idit+ of hi)osoh+ and to defend hi)osoh+ and refute the criticisms of a)J>hazza)i=s
Tahafut a)J4a)asifah. :e wrote a rebutta) ca))ed Tahafut a)JTahafut ;or The (ncoherence of The
(ncoherence<. (n other words (bn Rushd re!ard A)J>hazza)i=s Tahafut as a Tahafut in it itse)f* hence the
tit)e Tahafut a)JTahafut. That is wh+ -rof. Hhsah Ashraf* as referenced and 3uoted abo0e refers to :the
t#o %ncoherence; in the )ast ara!rah of a!e '" of his boo6. (n this ara!rah and in the ara!rah
before it -rof. Hhsah Ashraf wanted to his readers to areciate the far reachin! imact of a) >hazza)i
criticism of the hi)osohers of his times. That >hazza)i went too far in his criticism. Mes* it can be
admitted that the content of medie0a) hi)osoh+ was )ac6in! or erroneous but their methods were sound.
The effect of a) >hazza)i=s criticism on hi)osoh+ was that not just the bad content was thrown out but
a)so the sound method. (n other words* science was discarded b+ man+ of the )eadin! /)ema of their da+*
whi)e in Christian Huroe (bn Rushd=s wor6s and scientism shone )i6e a )i!ht from :ea0en.
A. (bn Arabi=s -antheism:
The information of (bn Arabi=s antheism comes from the boo6 %slam and the &i"ine comed+ written b+
the Sanish academic 9i!ue) Asin. 9i!ue) Asin=s ori!ina) boo6 was ub)ished in Sanish. ( am 3uotin!
from the abrid!ed Hn!)ish trans)ation of 9r. :aro)d Sunder)and* who did ha0e a!reement from Asin in
ma6in! the Hn!)ish co+. This boo6 is a critica) e7amination of the famous)+ ce)ebrated (ta)ian oet
A)i!hieri Dante=s a))e!orica) narrati0e The &i"ine Comedy. Dante )i0ed from "%FA to "5%" CH. The
&i"ine Comedy is the author=s ima!inar+ journe+ throu!h the rea)ms of the after)ife written in 0erse. (n
these 0erses are descritions of he))* ur!ator+* and aradise. After +ears of carefu) stud+ 9u!ue) Asin
found that the core e)ements of Dante=s he)) and aradise are )ar!e)+ based on the hadith of rohet
9uhammed concernin! the (sra and the 9iraj* and the siritua) 0isions of the "5
th
centur+ Sufi (bn Arabi.
9i3ue) Asin has thorou!h)+ researched the wor6s of the medie0a) Sanish 9ursian Sufi (bn Arabi. (n
discussin! how Dante was inf)uenced b+ (bn Arabi 9i!ue) Asin touches brief)+ on the antheistic be)ief
s+stem of (bn Arabi.
Page 10 of 11
4rom the third ara!rah of a!e "FG roceedin! to the first ara!rah of a!e "F,* the author e7)ains
(bn Arabi=s concetion of the ce)estia) aradise. (bn Arabi* he e7)ains* Iemploys circles, concentric and
eccentric, secant and tangent, to represent the almighty, #hether in 6is abstract indi"iduality, in his
attributes, names and relations, in his manifestations ad extra, or in 6is emanation.; 4urther down on
a!e "F,* the author* now referencin! (bn Arabi=s 4utuhat* e7)ains: :The procession of beings #ho
emanate from )od the essence is also symbolised in the Fuhutat by a circle. The centre li'e a focus of
light, is )od, from Whom the contingent beings emanate, 7ust as the radii of a circle proceed from one
central point to terminate in a series of points #hich, #hen 7oined together, form the circumference,
symbolical of the cosmos< and 7ust as these points are in their essence indistinguishable the one from the
other, so also in the emanation of )od is there a unity of substance and a multiplicity of epiphanies.;
H7)ainin! further* now in ara!rah % of the same a!e "F,* it is e7)ained: :0ll the ingenious and
paradoxical similitudes #hich %bn 0rabi deduces from this symbol of the &i"ine emanation are founded
upon one main idea, the basis of his pantheism, half emanati"e, half immanent. )od and the creatures
are one and the same substance.;
9i!ue) Asin=s interretation of (bn Arabi=s antheism is echoed in the Hncarta Hnc+c)oedia as fo))ows:
:%bn 0l0rabi 2BBFDJBIKC3, Sufi mystic and teacher born in 0ndalucLa 2an ancient region in presentday
Spain3 #ho settled in &amascus, Syria. 6e #as also 'no#n as 0bu 4a'r (uhammad bin 0li (uhyi al
&in. To %bn 0l0rabi lo"e #as more important than 'no#ledge, a theory re7ected by traditional (uslim
scholars. 0 prolific #riter, he combined inner de"otion #ith an analytical mind, concluding the unity of
faiths despite their apparent di"ergency. This led some other %slamic scholars to accuse him of
pantheism. 6e #rote an estimated KCC boo's and treatises, including alFutuhat al(a'iyya 2The
(a''an %nspirations3.; ;Hncarta* 0ersion %&&A<
NNN
( be!an with the Sufism essa+ from -rofessor Ta+ob and ( wi)) end this section with a 3uotation form the
)ast ara!rah in Ta+ob=s Sufism essa+. At the end he sa+s to his readers and wou)d be Sufi fo))owers:
:There is a palpable turn to#ards Sufism in South 0frica today. Such a turn should be applauded for the
hope that it pro"ides for indi"iduals and societies in the throes of change. The tradition of Sufism has
much to offer in this regard. 6o#e"er, it is an option that should be ta'en #ith both eyes open, and not in
a blind leap of faith in the un'no#n. The !rophet is told in the 9urMan, =This is my #ay: resting upon
conscious insight accessible to reason. % am calling you all to )od % and they #ho follo# me. 29urMan
BI: BCA3.;
The )ast sentence as +ou can see is Ta+ob=s trans)ation and interretation of 0erse "&G from the "%
th
surah
of the Euran. :e is actua))+ mis3uotin! the 0erse with a antheistic s)ant that is adoted b+ errant Sufis.
Ta+ob be!ins the trans)ation with the words ?This is m+ wa+@. The unsusectin! reader* accetin! that
the Euran is the word of >od wi)) assume that >od is sa+in! in the first erson .This is my #ay/. That is
to sa+* that >od is sa+in! to man6ind that this is >od=s wa+s and that >od is .calling you all ;man6ind<
to )od/.
Page 11 of 11
(f that is how +ou recei0ed Ta+ob=s trans)ation and interretation then +ou !one into error. Such a readin!
can be interreted in the errant Sufi wa+ that >od is ca))in! man6ind to a mer!in! and siritua)
communion with !od in the Sufi corruted be)ief of uniti0e tauhid that ne!ates searation between >od
and creation and is the brain of disbe)ie0in! antheism. (n the sentence before Ta+ob=s errant trans)ation*
he sa+s: :The prophet is told in the 9uran;. Mes this art is true. (ndeed the rohet is to)d in the Euran
but the rohet is not to)d of >od admittin!. The rohet is to)d of >od commandin!. There is difference
and the difference stems from the omission of Ta+ob in his trans)ation. Ta+ob omitted the first word of
the 0erse which is the word ISa+=* and in the Arabic of the Euran it is the word I.u)=. When +ou add
I.u)= to the be!innin! of the 0erse the who)e meanin! chan!es from antheistic disbe)ief ;.ufr< to be)ief
;(man< of (s)amic 9onotheism. The ri!ht trans)ation is: :Say,2+ul3: This is my #ay./; (n other words* the
rohet is commanded to admit before the eo)e that it is his ;the rohet 9uhammed=s< wa+ and the
wron! readin! is that >od is admittin! his wa+ before the eo)e. Once a!ain* to reeat m+se)f* it is not
>od=s admission before the eo)e. (t is >od=s command to rohet 9uhammed that he ;9uhammed<
must ma6e the admission before the eo)e (N :(S ;9uhammed=s< OWN R(>:T.
/nwittin!)+ Ta+ob is misreresentin! >od and rohet 9uhammed in his errant trans)ation. (n the
sentence before the trans)ation Ta+ob e0en te))s +ou to underta6e :#ith both eyes open;. #ast)+* what was
mis3uoted b+ Ta+ob was not the fu)) 0erse. The fo))owin! trans)ation b+ Saheeh (nternationa) is the fu))
0erse:
"%:"&G Say, =This is my #ay< % in"ite to 0llah #ith insight, % and those #ho follo# me. 0nd exalted is
0llah< and % am not of those #ho associate others #ith 6im.=
Document History:
15 June 2014 (1
st
uploaded to scribd)
!ctober 2014 (remo"ed Da##al section)