Total picture of man

•05/16/2011 • Leave a Comment

It is Sufism that insists on the total picture of a man both outwardly and inwardly in a state of transmission. Once the muslim denies the inner realities of the states and Stations we will examine shortly, he does not have to have his own motives examined. Once he has denied the inner reality, he has denied his own and yours, then it is a step to his dismantling the Sunnah-pattern that gives flesh and blood to that inner reality. In a short time he is using the language of duality – and then he tells you that it does not matter that you have beard, that you sit on the ground and sleep on the level of the floor, and eat with three fingers from one plate, and greet the stranger and feed the guest, and so it goes on until in the end why should you bow and why should you prostrate and why should you fast, and where is the Garden and where is the Fire, and what is an angel, and what is a Messenger, and what reality has any of the whole business when you live a bourgeois life utterly enclosed in the insane rituals of consumerism and reputation-tokens? It is in the beginning of this process that the sufic tradition insists on the complete social reality of an Islam which never ceases to extol poverty, simplicity, and measure, in behaviour and possessions, and which calls for kindness and good words between men, respect for women, and affection for the young and the old. It is Sufism, as a guardian of the islam of the Companions, that demands a radiant city as the setting for a man of knowledge to experience his gnosis. The Sufi’s place is in the Community.

– Sidna Shaykh Dr Abdalqadir as-Sufi in his book Way of Muhammad



•03/05/2011 • Leave a Comment

It is in you, it is from you, it is to you, it is by you. Know it! Knowledge is light!

For all you visitors. This place is for you. You can come and go as you wish, when you wish, as you wish.
All of you, feel at home here. If there is any flaw in our courtesy towards you you must excuse us.
Please, if there is more you want to know, if there is more you are interested in knowing, if there is more
you desire, if this means anything to you, please let us meet and continue this. I am here for you.
I at at your disposal. When you want. As you want. I have no other purpose in life. I have no other work.
You are my work. Ahlan wa sahlan. Marhaban. Welcome!

– Sidna Shaykh Dr Abdalqadir as-Sufi

Service to the people

•02/10/2011 • Leave a Comment

“We must replace ideas (dead ideologies) in the zone of hopelessness (modern state) with actions (‘amal) in the zone of SERVICE TO THE PEOPLE.”

– Shaykh Dr. Abdalqadir As-Sufi

Book of strangers

•09/01/2010 • Leave a Comment

“His meal was a prayer and his prayer was a meal”

Sidna Shaykh Dr Abdalqadir as-Sufi


•08/29/2010 • Leave a Comment

“Islamic learning has to lead to application which leads to governance.
We don’t have concepts and theories”

– Sidna Shaykh Dr Abdalqadir as-Sufi

The dialectics of Modernism and Tradition

•08/29/2010 • Leave a Comment

“The dialectics of modernism and tradition is false. It is used up. Indeed the word modernism is already so devalued in the West that they have had to invent a mark-II model: post-modernism.

Thus modernity itself is utterly finished and extinct. Modernism and secularism are synonyms. The function of this concept and programme is to keep the attention of educated people away from the movement of the money. Modernism is the public relations of usury capitalism. That is all there is to be said of interest on the subject of modernism”.

– Sidna Shaykh Dr Abdalqadir as-Sufi


•08/25/2010 • Leave a Comment

Sidna Shaykh Dr Abdalqadir as-Sufi here writes about the nafs and the relationship with the shaykh. In this case his own shaykh, Shaykh al-Kamil, Muhammad ibn al-Habib – rahimahu Llah -.

Sidna Shaykh Abdalqadir wrote:

“Now from the embattled position of the self as it is, we cannot but be well aware that it is of its nature to continue the struggle, to sabotage the end of hostilities, for it thrives on struggle and seems to gain life by its own continued self-destruction. This means that the self is going to be constantly seeking the very company that will keep it constantly trapped in a cycle of pain. If you desire to be punished you will not rest till you find the executioner. You may work your way through a whole series in the desperate desire to prove that you ‘want out of it’, but see what a cruel fate has always provided you with a destructive partner. In other words for the embattled self, the other is fairly certain to turn out to be the enemy, and hell will, after all, seem to be other people.

Returning now to our point of departure, we have agreed that, knowing as we do that the self is in an endless loop of repeated battles, we must be done with the game of suffering and rediscover that deep basic sanity which we desire and which we cannot but recognise in this perfectly balanced and radiant figure of Muhammad, peace be upon him.

We wish to recover, if you like, our Muhammad-nature. And the means is transmission.

It is enough to sit with someone for transmission to take place. Instead of seeking again the partner of battle and further pain, we now turn to the Shaykh, who is completely at peace, utterly turned away from all the tremors within us and utterly withholding of either approval or disapproval, the two drugs on which our continued self-survival depends. ‘The shaykh is contagious,’ said a follower of Shaykh al-Kamil. If you sit in the sun you get sunburned, that is enough. For the moment we do not know why, we have no science yet to indicate why and how this should be so, for it certainly does not accord with the solid mechanistic psychology we are with such difficulty trying to leave behind, because it is a psychology based on the very dialectic that traps us.

The Shaykh is simply the living exemplar – he is not a Messenger, for the Message has been delivered – but you could say that he is the Message. He is a Qur’an and a furqan. He is a gathering-together of forms, a unifier, and he is a separator, a discriminator, one who makes choices and selects and rejects without struggle.

The mind must be cleared of the whole superstitious, authority-projection idea of the guru that is so prevalent in our society. He is not, and this must be established, a super-guide, a powerful figure, an authority. He is not going to tell you how to live your life, what house to buy and what job to take, although he may well know these things. He in no way takes on the burden of your problems, precisely because from the point of view of his deep sanity these problems do not exist. He is merely a mirror in which you may, if you are patient enough, see yourself at last. He is an openness, and an emptiness. He is fully surrendered to his creature-state, to advancing age, and to changing seasons, and to the sameness of days. And for this reason he is utterly turned away from us; he greets us and feeds us and counsels us, but he is not caught up, there is no yes to our no, and no refusal of our yes. In some exasperating or frightening way he does not see us. We could kill him. He really does not care! So what then is happening inside this man? From our sick point of view it certainly seems to be a super-defence system that we can envy. He is unassailable, we are vulnerable. He wins, we lose.

We still see things this way. So we decide to imitate him.