A CRITICAL LOOK AT SUFI CRITICISM

 

Critique by: Dr. Idris A. Oni

Rebuttal by: Shaykh Sulaymān Odetayo

CRITIQUE

Scholars of Taṣawwuf (Sufism) in West Africa must be very intentional about correcting the many errors associated with Taṣawwuf today. Among such problems are:

1. A very large scale ignorance among the majority of those who claim to be Sufi today;

2. Hero worship: lovers of Sufi Shaykhs go extreme in most cases. Sometimes, one wonders who is more beloved to the many Sufi of our time, the Rasūl SAW or their Shaykh. It is part of their excesses that Shaytān uses to create illusions for them so they claim that they see the picture of Shaykh on the moon, walls and so on. Many of them hang the picture of Shaykhs on their necks, bodies, homes, cars and even Masājid. In their excessive blind love for Shaykh, they fall into the sin of Kufr and sometimes, Shirk without knowing it. For many of them, they would rather call upon Shaykh or Rasūl SAW than call upon Allah in times of difficulty;

3. The assumption that one could achieve gnosticism (Ma'rifah) without necessarily following the Sharī'ah. The Sufi in the past believed that no one should even begin the journey of Taṣawwuf without first mastering the Sharī'ah and his/her chosen madhab or the prevailing madhab of his people;

4. The excessive desire to become a Waliyyu or be called a Shaykh has led many into Shirk by calling upon Jinn assuming that they are calling some Ism al-'azam;

5. Many of the present day Sufi prioritise big dresses, big cars and luxuries as a means of showing grace. With this mindset, many of them lost the essence of Taṣawwuf;

6. The unfettered freedom given to women to sing and dance to the glare of non-Mahram men with the claim that it is Dhikr is one of the biggest problems associated with Taṣawwuf in our time and region;

7. The assumption that Taṣawwuf is distinct from Sunnah is another big problem among the claimants of Sufi in our time and region;

8. Widespread of evil innovations among the claimants of Sufi of our time and region: among such is the belief that at the mention of the name of a Shaykh, one must hold his head; Mawlid of Shaykh; heretical utterances; extortion in the name of having or giving blessings to people; claims of seeing Angels or possessing knowledge of the unseen; arrogance against established principles of the Sharī'ah and Taṣawwuf; and so on.

9. The practice of geomancy, soothsaying, magic and associating with the idolaters is common to the claimants of Sufi in our region.

As teachers, we identify these problems and discuss them with our students in the classrooms. We also write academic papers to address them. However, the real renaissance can only be championed by sincere traditional Sufi practitioners. Whatever goes against the Sunnah does not have a place in Islam. Whatever does not have a place in Islam cannot and should never be a part of Taṣawwuf.

#Sufism #Tasawwuf #WestAfrica
#Nigeria #Sufi #Muslims

Critique by: Dr. Idris A. Oni

REBUTTAL

Summary Response

The problems identified are not the only ones existent. However, I will limit my response to only the ones identified by the critic.

1. The large scale ignorance is a general problem of Muslims and not just Sufis. However, for Sufis, it's more important to be conscious of the bases of their practice so as not to be consistently misunderstood as they often are. Knowledge helps to dispel doubts and queries by non-Sufis.

2. Hero worship is based on the low level of understanding of the deen, which I addressed earlier. Ancient Sufis made indepth (or at least percussory) knowledge of the Shariah a prerequisite condition for initiation. That will help Sufi initiates to know the proper etiquette that draws the line between admiration and idolatry.

However it must be explained that the love of the Shaykhs is actually born out of, and is a manifestation of the love of Rasool(SAW) which in turn is born by the love of Allah(TWT). The ultimate object of love is Allah, but because we can't see him, He ordered us (in Surah Al-Imran Q3:31) to express the love in His prophet. Thus, as these generations of belieivers can't see the Rasool either, they manifest his love in the Shaykhs.

There is nothing like too much love. If there were, Rasool (SAW) would not have told Umar, on sequential answers, the culminating reply that: *"none of you is a believer, until I am more beloved to him than his father, mother and even his own self"!* That means Muslims must love him over, above and beyond all else!

There is a world of difference between Tawassul/Istigatha (which by the way is very Halal), and Kufr/Shirk. The critic needs to learn that first before coming to the debate table. Calling on other than Allah will not be wrong if the reasons are acceptable to Allah. There are many classical examples of this in the Sunnah. Some of these that stand out are the story of the blind man whom Rasool taught Istigatha/Tawassul, that of the blind man and Caliph Uthman (RA), and that of Khalifah Umar(RA) supplicating for rain with the personage of the uncle of Rasool(SAW) named 'Abbas(RA) at the time of droughts that occured during his tenure .

3. Following the Shariah is the foundation for any form of Ma'arifah. However, the critic did not say who is making assumption. If he means  all Sufis, then he is wrong. But for those who fall into the category that makes the error he alludes to, even they can be excused based on the fact that *"for every rule, there is an exemption"*. In rare cases, Ma'arifah has been attained with absolutely no regards to the Shariah. So, we must separate the baby from the bathwater. Otherwise, what can one say of the Tabi'i Uways al-Qarni whom Rasool (SAW) instructed the blessed Sahabah to seek blessings from, and who was not found until the tail end of Umar's reign?!

4. He wouldn't be too wrong on this point as it is partly true. However, the distinction has to be made. There is nothing wrong with excessive desire to be a Waliyy or Shaykh if for the right readons. But there is everything wrong to desire it just for show-off. Therefore, it is important to have purity of intentions on all deeds first, then follows tutelage/training under a properly certified spiritual guide.

The knowledge of Ism al-a'zam is a wide field that is not for the layman. The use of names of spiritual beings like celestial angels (Malak 'Uluwiyy), terrestrial angels (Malak Sufliyy), demi-angels (Rawhaniyyun), servitors(Khuddaam), Genies (Jinns), demons (Shayateen), etc is an intricate field that is best reserved for experts. Hence wholesale commendation or condemnation is not advisable for the laymen.

5. Since the critic said many, that doesn't mean all. Just as having many Muslims who believe in prosperity (rightly or wrongly) doesn't speak for all Muslims. Truly the essential core of Tasawwuf is simplicity/piety/asceticism. However, Sufi science has evolved to the point where having prosperity and affluence does not deter one from being a true Sufi. Therefore, the distinction should be made that regardless of those who missed it, the essence of Tasawwuf doesn't preclude prosperity and affluence if Allah so decrees it.

From the prophetic era, some of the greatest ascetics were yet prosperous without one affecting the other negatively. Al-Arqam bn Abu al-Arqam, Abdu-Rahman bin 'Aof, Sad bn Abul Waqqas, etc are examples.

6. Yes, he has a point. But let's not forget that the restrictions placed on women is only physical. Spiritually, women are at par with men if they are granted that opportunity by Allah. Maryam, Asiyah, Aisha, Fatimah were giants compared to their male contemporaries. Later, female saints like Rabiah Al-Adawiyyah, Sukaynah, Jariyah, Bahlul, Layla of Majnun fame etc also attained similar status in Islamic lore.

The issue of singing and dancing to the glare of men is not Haram, but is to be very much controlled. Q case in point is the singing and dancing of Aisha and her handmaids in the presence and to the approval of Rasool(SAW) with some companions on Eid day. When Umar bn Khattab(RA) came in chiding and scolding, and they hid their drums out of fear, Rasool(SAW) reprimanded him to cut them some slack as *" every nation has their festival day, this is our festival (Eid) day.....!"* Those were his exact words.

On another occasion, Aisha(RA) attended a wedding and came back with tales of the songs they sang at the event, to which Rasool(SAW) taught her better words/lyrics for the songs, rather than condemn their action.

So, women singing in public is not Haram, it just requires tact and proper censorship. The critic would therefore be better off by advising on how to regulate such the way the prophet (SAW) did, to the admiration of all.

7. Again, the critic did not clarify who is making that assumption. However, if he means all of todays Sufis, then he is very far from reality. But if his intent is for Pseudo-Sufis, then such claimants are just that: Fake-Sufis who cannot be taken for the real ones. Real Sufis adhere to the Sunnah otherwise they have no claim to legitimacy. Tasawwuf is founded on the Qur'an and Sunnah. All else is marketplace noise!

8. This particular point reeks of enmity or at best dislike for anything Sufi. Banding different things together to castigate "claimants of Sufi" is like calling a dog a bad name so as to justify hanging it.

"Evil innovations" are generally frowned at by all true Muslims, of which real Sufis are among the foremost. However, every innovation has to be considered in the light of Shariah and Haqiqah before labeling it "God", "bad" or "evil".

Holding the head at the mention of some names is a sign of respect, reverence and deference to the personality of the personage.

Mawlid (of the Prophet and of Shaykhs) is an acceptable and rewarding noble act if and when properly conducted, while it is reprehensible if wrongly done.

Heretical utterances (I guess he means "Shata-hat") have been variously explained as often misunderstood statements by those intoxicated by and in the throes of love for God. The lives and times of people like Ibn 'Arabi al-Hatimi, ql-Hallqj bin Mansur, Tayfur Abu Yazeed al-Bistami, Abu Hameed al-Ghazzali, etc have shown that they were right in the end and their detractors and persecutors were in the wrong.

Again, he ambiguously didn't specify his intent on the "extortion". But I guess he meant the collection of financial gratification for blessings. If he does, that is totally Halal if and when force or compulsion is not involved. Allah (SWT) commanded it (e g in Surah Tawbah Q12:103, Surah Talaq Q65: 7, and Surah al-Imran Q4:92). Rasool (SAW) obeyed and taught it severally, as he was known to reject alms(Sadaqah) but accept and cherish gifts/tokens (Hadiyah). That is what the true Sufis adopt.

As for claims on knowledge of the unseen, or "Ilm Ladunni (intimate instructions)", let him read Surah Kahf Q18:65 relating the story of Musa and Khidr, as well as Surah Jinn Q72:26-28. The right perspective is that only Allah decides whom, where, what, when, why and how he accords it to anyone.

As for his accusations of arrogance against established principles of the Shariah and Tasawwuf, I think he needs to expatiate better as that is neither here nor there.

9. Geomancy is an ancient empirical and exact science, the origins of which is divine. It is often confused with Astrology (Soothsaying or stargazing) and not Astronomy (Time calculations). Those who are ignorant of it condemn it out of baseless enmity, stark ignorance and general disorientation. However, it is *NOT* (a prerequisite) part of Tasawwuf. Many Sufis even frown at it because of the elements of uncertainty involved in it. Magic/Sorcery is a condemned item in Islam. But there are similarities to it, in some Halal knowledge of Islam, hence the confusion. This is a general Muslim thing not peculiar to Sufis. Nor is it situated in our "time and region" as the critic would have readers wrongly believe, but a widespread notion all over the world.

Associating with idolaters is not the problem, but the bases of the association matters. Islam does not forbid learning from idolatrous teachers, nor treatment from idolatrous doctors, or certification by idolatrous governments. What Islam demands is protecting our Islam regardless of such associations.

10. I agree in totality with this last point especially the part which says that the *"real renaissance can only be championed by sincere traditional Sufi practitioners"* Hence, we can only try to dispel the dark clouds of ignorance by bearing the torch of illumination using the divine wisdom, knowledge and understanding of the classical Scholars of Islam.

May Almighty Allah safeguard us all and perfect our Islam for us. More importantly, may He accept our humble acts of 'Ibadah and reward us all abundantly.

Rebuttal by: Shaykh Sulaymān Odetayo 

BRIEF HISTORICAL SNIPPETS OF TIMSAN OSUN STATE

*Brief historical snippets of TIMSAN Osun State.*

I  *Fast fact*

The story of the Tijaniyyah Muslim Students Association of Nigeria (TIMSAN) cannot be complete without mentioning the pivotal role the Osun State Chapter played in it's actualization. This is because it would not be an understatement to say that TIMSAN was birthed in Osun State, though it may have been conceived elsewhere (in Oyo State). In simpler terms, Osun State was the cradle of TIMSAN more than any other State in Southwest Nigeria.

II *Background*

A child of necessity, TIMSAN was created out of the need for identity and self-actualization by the Tijaniyyah elements in higher institutions. These Tijaniyyah students often found themselves always being discriminated against and victimized by their fellow students and brothers as well as administrators, in the more grounded and formally recognized Muslim Students Society of Nigeria (MSSN), the umbrella body of Muslim students, which interestingly was founded in 1954 to fight the cause of Muslim Students on the predominantly Christian-controlled campuses of the Western education oriented schools, against similar victimization by the latter. 

Although the MSSN had always been championed and had it's most ardent vanguards from inception as Sufi (especially Tijaniyyah) adherents, the Salafi/Wahhabi elements in the amongst them had always been a thorn in the flesh of the  entire society, and by implication, the championing Sufi/Tijaniyyah students. This was the case from the 1940's, through the 50's, 60's and late 70's. However by the early 80's, the worldwide rise to prominence of the hardline and confrontational Salafi/Wahhabi organizations riding on the sponsorship of Saudi Arabia Petro-dollars, caused a wide schism in the Society, forcing the peace-loving Sufi/Tijani elements to be relegated to the background in the overall scheme of things.  Relegation soon turned to victimization and later pronounced outright persecution. At this point, the peace-loving Sufi/Tijani students began to identify and separate themselves from the hard-line violent extremist Wahhabi/Salafis who had by then hijacked the entire structure of the MSSN despite lots of in-fighting even within their very own ranks too! This was the case through the late 80's and early 90's.

By this time, the Sufis especially the Tijani had left most of the control of the MSSN to the Salafis/Wahhabi, opting to form thier own organization to protect their interests. This was the beginning of the idea of TIMSAN, but a lot of challenges were encountered and had to be surmounted along the way. These included conviction and membership trust/thrust, societal acceptance within the campuses, enmity and antagonism by the overzealous and fearful Salafis of MSSN, operational confidence, Financial incapacitation, structural organisation and programming etc. However, perhaps the most important of these challenges was the adoption of a singular name across board.

III *Nomenclature*

By the 90's, different students in different places concieved of the idea of inviting fellow Tijanis from other campuses to swell their ranks at their programs, since the main source of strength and acceptance of MSSN was the membership spread across campuses nationwide. Thus, by the middle 90's, several Zahwiyahs had independently sprung up in pockets of campuses and outspoken leaders of these Zahwiyahs liaised with each other in fighting the common "enemy". Thus by the late 90's, programs organized by one Zahwiyah began to have in attendance, members from other known Zahwiyahs. 

However, the challenge of having a singular name like the MSSN, unlike the different ones adopted by each independent Zahwiyah, came up. While some (like Obafemi Awolowo University (OAU) Ile-Ife, The Federal Polytechnic (FEDPOEDE) Ede, Osun State College of Education(OSSCOE) Esa-oke, etc, chose and at times changed names from Tijaniyyah Muslim Students Association of Nigeria (TISAN) to Tareeqah Tijaniyyah wa Faydah Ibrahimiyyah Students Organization of Nigeria (TTIFISON), others (like Oyo State College of Education (OSCE) Oyo, had names like Ahlul Tariqah Students Association of Nigeria (ATSAN), FATWIMSAN () and Tijaniyyah Ibrahimiyyah Association of Nigerian Students (TIANS). Zahwiyahs with large following like Osun State Polytechnic (OSPOLY) Iree, University of Ibadan (UI), Ogun State University (OSU) Ago-Iwoye, and Federal Polytechnic (FEDPOFFA) Offa etc, all added more spread to the statewide appeal already being established by the cluster of higher institutions in Osun State, which had the highest number of such citadels of education amongst the states in the Southwest of Nigeria. This lasted out the 20's.

After series of meetings, consultations, deliberations, conférences etc spanning over a decade, the name Tijaniyyah Muslim Students Association of Nigeria was agreed upon, though a few schools in the Southwest stuck to their old names. It is noteworthy to mention that Osun State was the first to adopt the name TIMSAN statewide, while other states still had a few schools stubbornly clinging to their old names. 

A notable watershed point in the history of TIMSAN was the donation of a plot of land to TIMSAN at MEDFAT, Abayawo Ilorin by the owner and proprietor. As part of the registration requirements, this venue was unanimously adopted by members at one of the quarterly regional meetings, as the temporary National Headquarters of TIMSAN, pending any new developments. *Till date, it has remained largely undeveloped* though some efforts had been made at documentation(charting and surveying), I is yet to be completed as at the date of this write-up (August 2023), though a few materials (blocks and sand) had been procured at some point but was never used. The DCB points remain largely uncharted.

IV *Registration Proper*

In a bid to get the organization formally registered, the organization engaged the pro-bono (free) legal services of one Barrister Sulayman Daud Abese, an Abuja based legal practitioner of Ogbomoso extraction and a patron of the Ladoke Akintola University of Technology (LAUTECH) Ogbomosho jointly owned by both Osun and Oyo States. By then, the Constitution of the organization had been completed as one of the legal requirements of the Corporate Affairs Commission (CAC), Abuja for registration of corporate entities and organisations. Then came the challenge of patrons of the organization which was surmounted largely with the contribution of Osun State (60%) patrons. Of the 5 patrons, 3 were from Osun State vis-à-vis :

1. Professor Moshood Lanrewaju Nassar, Head of the Department of Management/Accounting, Faculty of Administration, OAU, Ile Ife, Osun State.

2. Professor Abdu-Rashid Kayode Adesunkanmi, Head of the Department of Clinical Medicine/Surgery, Faculty of Health Sciences, OAU Ile-Ife, Osun State.

3. Dr. Abdu-Raheem Adebisi Giwa, of Department of Chemistry?, Faculty of Science, Ladoke Akintola University, Ogbomosho Oyo/Osun State.

The other two patrons selected and submitted alongside the aforementioned to make up the constitutional 5 patrons at inception were:

4. Shaykh Yusuf Abdullah Agbade of Abayawo Quarters and proprietor of Madinat Faidah Tijaniyyah (MEDFAT) and staunch member of Shaykh Hassan Cisse's Muassasatu Nasrul Ilm (MNI) in Ilorin, Kwara State.

5. Shaykh Salis Alao Adenekan former Grand Patron of Supreme Council for Faydah Tijaniyyah In Nigeria (SUCOFATIN) and present Grand Khalifah of Tjianiyyah Southwest, Delta and Edo States, in Abeokuta, Ogun State.

Thus, on 6th January 2011, after a long drawn out battle with lots of protracted challenges, the Corporate Affairs Commission issued the Certificate of Incorporation and Seal of TIMSAN which was presented on 5he 9th January 2011 by the legal adviser to the organization at it's inaugural 3-day camping exercise organised by the body and largely facilitated by Hon. ODETAYO Sulayman Adeyemi (2011-2014), the ersthwhile Muqaddam of the OAU branch of TIMSAN and the third official National Muqaddam (Southwest),  one of the major contributors to the conception, actualization, progress, development and registration of the organization. 

This presentation of the CAC Certificate of Incorporation was under the aegis of the then National Muqaddam  Ibrahim Habeebullah Adebayo (2009-2011) of University of Ilorin, Kwara State, who served as the second official Muqaddam of TIMSAN National (Southwest) after Muqaddam Abdu-Rasheed Adeleke (2006-2008) of LAUTECH Ogbomosho, the first/inaugural official Muqaddam. 

V *Addendum*

The TIMSAN had up until the incorporation in 2011 been a largely Southwest affair. However, in 2011 a milestone and land mark achievement was made. This was the actual nationalization of the organization across the country, with Osun State playing a very vital part in the process. 

The organization was invited to collaborate with the International Organization of the Tijaniyyah Brotherhood (IOTB), an Abuja-based organization of the Tijaniyyah with International connections, spread and appeal. The collaboration birthed the first ever Conference of the Tijaniyyah students in higher institutions which held at the Conference center of the National Mosque, Abuja, FCT, where coincidentally/strategically, the IOTB has it's national headquarters.

Though the North had experienced similar situations like the Southwest, it was less pronounced. Adopting a universal name at that Conference was one of the major challenges as some schools preferred to stick to their old names of IOTB students branch. However, with the IOTB National Executive Council's blessings, majority of the over 85 higher institutions présent at that inaugural conference agreed to adopt TIMSAN as the only name of Tijaniyyah students in higher institutions in Nigeria nationwide. As usual, Osun State had the largest turnout of Students of Southwest extraction in attendance, just as Ile-Ife, Osun State served as the convergence point from which attendeeds set out for the Conference. Ever since, the conference has always held annually on the last weekend of each year except for 2020 due to rhe COVID-19 pandemic ravaging the world at the time.

VI *Osun State TIMSAN*

From humble beginnings, virtually all the higher institutions in Osun State now has at least a branch of TIMSAN with some having multiple branches due to their nature of multiple campuses. A rotational State Conference has also become a reality with some schools unilateral hosting while collaboration to host is also welcome. Today, Osun State TIMSAN can beat it's chest of having several branches with their own self-built Mosques/Zawiyahs. Osun State TIMSAN has indeed come a long way.

VII *Summary*

As earlier mentioned, the coal that ignited the TIMSAN wildfire was ignited in Osun State. Thus it is no surprise that the state has produced the regional National President, the substantive National President etc and holds an enviable place of pride in the overall scheme of things.