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Author Topic: The Esoteric Deviation in Islam  (Read 1678 times)

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Viking Islam

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The Esoteric Deviation in Islam
« on: Friday 08 June 2007, 11:59 »

As-salamu 'alaykum,

I am currently in the process of reading "The Esoteric Deviation in Islam" by Umar Ibrahim Vadillo.

See: http://www.onlineislamicstore.com/b8261.html

Has anyone of you read it and if so, what do you think?

Viking Islam

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Re: The Esoteric Deviation in Islam
« Reply #1 on: Friday 08 June 2007, 12:02 »

Here is a review of the book:

“For a hundred years we have been without Khalifate. For the last hundred years a reform was introduced in Islam on two fronts which was meant to paralyse Islam, the only force that could prevent capitalism from reaching its final destiny, the world state. One front was an exoteric modernism and the second was an esoteric traditionalism or perennialism. Both were influenced by freemasonry and incited by freemasons. In our present day, both fronts have merged into one front. This esoteric deviation is preparing Islam to enter the final phase of capitalism. We will prevent it. This book is the first step to eradicating this hundred year old plague. Insha'allah. I put my trust in Allah.”

- Umar Ibrahim Vadillo

Book Review

In this magisterial near-1000 page study of the current state of Islam the author surveys today’s situation in the light of the sociology and doctrines that have affected the world Muslim community over the last 150 years. Based on a vast research, a carefully argued case is put which is both a critique and analysis of deviation, and a construct for Islam’s future.

The Author delineates the key term of “esotericism” in Part 1 of the book, describing it as that tendency to consider what is inward more important than what is outward, and therefore to transform Islam into an esoteric, or inward, religion of ‘Islamic principles’, in which outer matters, and ultimately the Shari‘ah, are negotiable, abrogated, to be modernised, contingent, or merely of secondary importance.

Throughout the book he couples this phenomenon with the integration and assimilation of the Muslim Ummah into the new religion of capitalism, unveiling the doctrine of “All religions are equal”, and defining the supposedly inclusivistic perennialist movements, as well as modernist movements, all as means of allowing the Muslims to submit to the now dominant capitalist dogma. Now, he states, the religions, and in particular Islam, can be democratically questioned, only capitalism and its laws remain aloof, unquestionable.

Part 3, The Religious Reforms, uses the christian reform in Europe - the christianisation of usury, or riba - to illustrate the Islamic reform movement of the 20th century, which saw the islamisation of usury” have become openly accepted as part of capitalism.

Part 5, Islam, returns us to the Madinan foundations of correct Islam and reasserts that the only religion with Allah is Islam, and that Islam abrogates all other religions and spiritual paths. He examines the Dhimma contract under which jews and christians can live in the lands of Islam, and the esotericised, modernised equivalent in which the Muslims are abased and without sovereignty. The author explains, with comprehensive evidence, the unacceptability of human rights under Islamic Law. He covers the subject of the Mahdi, and how it has grown into a millennialist excuse to postpone the establishment of Islam until an unknown, or sometimes falsely predicted future date, a practice he terms “millennialism”.

Part 6, The Tanzimat - the Esoteric Preparation returns to the source of the esoteric deviation in the middle of the 19th century, and discusses the synchronicity between the change in the nature of money and the emergence of the so-called “rights of man”. Part 7, Political Deviations, then examines this deviation as manifested in the various groups and movements, including the mu’tazili and the shi‘a. Mr Vadillo also delineates correct ‘aqida, set over and against that of the esotericists. He continues, quoting extensively from their sources, with the imamiyyas, bahaism, and the wahhabis.

In Part 8, The Esotericisation of Tasawwuf, Vadillo examines further material from esoteric sources: René Guénon, Frithjof Schuon, Shaykh Nazim and many other key figures who have promoted an esoteric deviation from Islam along with the perennialist error that all religions stem from a primordial religion, which is therefore superior to all of the outward forms, opening the door to a complete abandonment of Shari‘ah.

Part 9, The esotericisation of the Shari‘ah, deals with the same subject but from the viewpoint of the modernists, who as Vadillo explains essentially did the same thing under the guise of reform rather than a deviated Tasawwuf. He outlines their basic doctrines and typical thinking, and the devices of belief and reasoning they used to bring about their changes. Part 10, The Humanist Stage, examines the individuals involved with detailed quotations and references. Jamaluddin al-Afghani, his freemasonry, political activities and alliances; ‘Abduh and Reda; the modernist-wahhabi alliance; the Young Turks and the anti-Khalifate position.

The Utilitarian Stage, Part 11, takes the development further as it progresses into the 20th century. Hasan al-Banna, whose theories “belong to Islamic reformist thinking impregnated with the ideas of political humanism, namely nationalism, statism and democracy”; Sayyid Qutb; Muhammad Asad; and others. In Part 12, The Assimilation Stage: esoteric nihilism. Part 13, The Politics of the Esoteric Deviation, examines the forms and sources of political docility, the philosophy of ‘the Muslims are weak’, opposition to the Khalifate, waiting on the Khalifate, Puritanism other similar philosophies.

Part 14 is The Opening of Islam, explaining the importance of the following the behaviour of the people of Madinah as a blueprint for a construct of victory for the Muslims, as well as the necessity of Tasawwuf and the real prospect of renewal through Islam. He concludes with an outline programme for reimplementing the Zakat, Islamic Trading, Islamic Gold and Silver currency, caravans, guilds and Islamic contracts, all set out and expanded within the framework of our modern society. In other words, a complete alternative to capitalism rooted in the revealed pattern of the Book and the Sunna.

The extensive appendices, glossaries, footnotes and bibliography make up a monumental study resource and fascinating reading in their own right.

There is no other book of this kind in existence today.

Source: http://www.islamicity.com/forum/forum_posts.asp?TID=1786
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