*Mixing of Non-Islamic Ideologies in Islamic Sufism – Part 5*


Monarchy had already established a separation between religion and worldly life, and that non-Islamic teaching ruined the collective, moral, and religious life of Muslims. The remaining damage was completed by this non-Islamic Sufism, because the distinction between _Shari‘ah_ and _Tariqah_ opened the door to violations of the commandments, and the spiritual life of Muslims came to an end.


The result of this teaching was that, gradually, groups of Qalandari and Malamati dervishes emerged among Muslims. The individuals of both these groups remained free from adherence to Shari‘ah; rather, they felt pride in this freedom. The Qalandar group made traveling their hallmark. They would say: “The purpose of Sufism is to overcome the _nafs al-ammara_ [the soul that incites to evil]. One method of overcoming it is also its humiliation. Therefore, do such deeds because of which people will call you bad. When people consider you bad, curse you, expel you from the religion of Islam, and socially boycott you, then certainly the _nafs al-ammara_ will transform into the _nafs al-mutma’innah_ [the contented soul].”


Even today in various cities of India and Pakistan one can find such people who neither pray, nor fast, nor follow the Shari‘ah, and merely say: “We have now attained that station of spirituality where these outward rituals become useless.”


The dervishes of the Malamati sect were in Delhi as well as Lahore. Therefore, Hazrat Shaykh Abdul Haq Muhaddith Dehlawi (RA) says: “The Sufi who distinguishes between Shari‘ah and Tariqah is not a Sufi; rather, he belongs to the Batiniyyah sect.”

Comments

Post a Comment

Popular posts from this blog

AL ASHARI SCHOOL OF THEOLOGY

 AL ASHARI SCHOOL OF THEOLOGY The more constructive among Asharite thinkers for no doubt on the right path and anticipated some of the more modern forms of idealism yet on the whole the object of the Asharite movement was simply to defend orthodox opinion with the weapons of Greek dialectic.Muslim thinkers of the school of Al AShari did not believe in the infinite divisibility of space and time with them space , time and motion are made up of points and instance which cannot be further subdivided. Ibne Azam however rejected the Asharaite notion of infinite smalls and modern mathematics has confirmed his view. the Asharite argument therefore cannot logically resolve the paradox of zeno Reference: The reconstruction of religious thought in Islam- Allama Iqbal.
Read more

FREDERICK II

Image
FREDERICK II His court was half Oriental and full of highly educated Arabs and some of these were associated in the education of the young King .now they were at some pains to make their point of view clear to him. He got a Muslim view of Christianity as well as a Christian view of ISlam and and unHappy result of this double system instruction was a view exceptional in the age of faith that all religion were  impostures.  He  talk freely on the subject . His blasphemies are on record. He gathered Jews and Muslim as well as Christian philosphers at his court and he did much to educate the Italian mind with saracenic influences. through him the Arabic numerals and algebra were introduced to Christian students and among other philosophers at his court was Michael Scott , who translated portions of Aristotle and the commentaries thereon of the Arab  philosopher averroes of cordoba. We have seen how the Arabs were the means of restoring Aristotle to Europe and how such a ...
Read more

Maulvi Samiullah Khan

Image
 Maulvi Samiullah Khan  He was a close aziz of Sir Syed. Born in 1834 in Delhi, after getting Arabic-Persian education, he got law education and got the post of Munsif. He had a keen eye on the law, hence gave clan-like decisions, but did this work according to his temperament. After not getting the desired results, he resigned and started practicing law.He started it on the very first day. Sir Syed's followers are helpful in his education movement. When a Madrasa was established in Aligarh under his mother, its supervision was handed over to him. He carried out his duties with utmost audacity. On the issue of Syed Mahmood's murder, he spoke to Sir Syed. There was a disagreement and there was a bad temper.But his sympathy for the college remained with him till the end. He died in Aligarh on 17th April 1908. As per his will, his body was taken to Delhi. He was laid to rest near his father's side near the tomb of Shah Abdul Aziz Muhammad Das, outside Delhi gate. incinerated R...
Read more