Topic: Martin Lings, Nuh Ha Mim Keller and others

[Advisor]

Dear Sir
I'll PM you my Email Address. Email the diagram to me as an Attachment and I'll Try to do that myself.
Include in the Email what Program it was made in.

[Advisor]

As Promised (Hope It works)



I will note that I was confused at first because lots of movements are Called Morabitoon. Now I'm certain they are not the Murabitoon led by Yousef bin tashfeen in Morrocco and Andalus (spain) (they were 800 years before the man)
I'm almost sure they are not the ones that were in lebanon 15 years ago or so they are almost Sectarians (Although mostly Sunnis) and they beleived in a  Arab Unity and (Late Egyptian President) Jamal Abdulnaser's vision to the issues.
So where were these?

[alurdumaaniyy]

Details on the Murabitun of Ian Dallas alias shaykh ^Abdul Qâdir coming soon 'in shâ'a-llâh.

[Martin]

Nice work Advisor.
Though as i did my own little research, i found out that Al Alawi is not really the origin.
I found out also that people in general are drawn to the mystic sufism. I mean it is i think this belief that some kind of a high-order control can be achieved or reached by joining these movements, such as challenging the real space and time frames, and stepping out to an imaginary world. We all like to hear stories of the waliy Karamat. These people think they can be part of it, by following these tariqahs. Strange !!!!

[Advisor]

I Agree with you Martin. People think that.
ANd what's worse is some people do not or cannot see the difference between a Karameh and Deception.
Al Hallaj is apparently the first to use Deception in making people think he has Karamahs.

[alurdumaaniyy]

error

[alurdumaaniyy]

Ron Geaves wrote in his book entitled (p70) “The Sufis of Britain, an exploration of Muslim Identity” (Cardiff Academic Press), “The first group, known as al-Murabitun, organised itself around the inspiration of of Abd al-Qadir  as-Sufî, a Scottish convert who embraced Islam in Marrakech in 1967 after experiencing the kind of disillusionment with Western culture and its materialistic values so prevalent in the 1960s.

In 1968 he was appointed a muqaddam (representative) of the Darqawiyyah tariqa, a branch of the Shadhiliyyah by Shaykh ibn Habib al-Darqawi in Morocco, and received instruction to preach the message of Islam in the West. In 1971, on the death of his shaykh, he sought new guidance. This came in 1976 in the person of Shaykh Muhammad al-Fayturi of the Shadhili Alawi tariqa in Lybia…”

p. 102 he wrote: “Like many of the early Yemeni migrants Shaykh Abdul Qadir had arrived in Cardiff as a merchant seaman… In 1936 he returned to the city… he also noted that their faces shone as they listened to the preaching and took part in the dhikr taught by the man who had revolutionised the community in Cardiff.
   That man was one Shaykh Abdullah Ali al-Hakimi, a Yemeni seaman who had originally based himself in Holland. He had visited Algeria on one of his sea passages where he had become the disciple of the founder of the Alawi Shadhili tariqa, Shaykh Ahmad bin Mustapha al-Alawi (1869-1934). The Shadhili tariqa has continued its significant role in the further development of Sufism in Britain in another branch of the tariqa which inspired a number of Western conversions under the influence of  Shaykh Abd al-Qadir from the 1960s onwards."

Actually There is no confirmation that Ian Dallas / ^AbdulQâdir ever received authority from Muhammad ibn al-Habib. The incident which led to his claim is that Muhammad ibn al-Habib got so vehemently angry at Ian Dallas that he threw his tasbîh at his face and stormed out of the room they were in. The disciples of Muhammad ibn al-Habib in Morocco understood that as a clear rejection of Mr Dallas whereas the Murabitun interpreted it as election.

There is also controversy around Ian Dallas's meeting with Muhammad al-Fayturi.

[alurdumaaniyy]

There is much more to say about the Murabitun of ^AbdulQâdir Ian Dallas but if I have time I shall do this in a separate thread 'in shâ'a-llâh.

[alurdumaaniyy]

I will carry on on this thread concentrating mainly on Martin Lings, then I hope to be able to put most of the information on Nuh Ha Mim Keller on another thread, 'in shâ'a-llâh.

[alurdumaaniyy]

The doctrine of Wahdatu lWujûd is a recent invention

Page 127 Martin Lings wrote:
“The Shaikh  Al-`Alawi says in one of his poems:

    Thou seest not who thou art, for thou art, yet art not “thou”.

And he quotes more than once Shustarî’s lines:
      After extinction I came out, and I
      Eternal now am, though not as I.
      Yet who am I, O I, but I?
Massignon writes2 that this doctrine was first formulated by Ibn ‘Arabi. It may be that the term Wahdat al-Wujûd was not generally used before this day, but the doctrine itself was certainly uppermost in the minds of his predecessors…”

He carries on then saying that all generations up to Companions themselves were bound to have been aware of the doctrine, that it could not have escaped their understanding and knowledge of the Holy Qur'ân. The reality is that they did not express it because it is not there, they used words such as tawhîd which were enough to talk about Allâh’s oneness without any pantheism or monism.

Let us not forget either that Ibn ^Arabi is innocent of the forgeries attributed to him and which he denounced in his lifetime.

Lings recognised reluctantly that the doctrine of wahdat alwujûd is a recent invention, whilst trying to believe that only the term is new whereas the doctrine would have been present among Companions. Why on earth invent a new term for an old doctrine then? If the belief in wahdat alwujûd came under some pens and on some tongues, it is clearly because pseudo Sufis felt a need to mould an expression that would say something new,  traditional Islamic and Sufi terms having nothing to do with their belief that nothing exists apart from God.