A review of 'Tareeqa Notes'  a book by Nuh Ha Mim Keller

There are many problems in the book 'Tareeqa Notes,' below is a table of major problems please use the links to visit the problem areas or simply scroll down to read them in the order of listing. 

1. Violation of the Aqeedah (Creed/Belief of the Muslims)

2. Quoting problematic Sufi figures

3. The power of the Sheikh

4. The sheikh comes before the Prophet saaws

5. Sufi Bidah (Innovations)

In each section problems are quoted with page numbers, 

our comments can be found below each problem.

 Violation of the Aqeeda (Creed / Belief of the Muslims)

Page 2:

Keller says: “one consequence of this is that all who are in the tareeqa follow one of the four sunni madhabs (schools) of Fiqh… as well as one of the two schools of tenets of Faith, Asha’ari or Maturidi.”

Comment:

Keller here is endorsing the Ash’ari or Maturidi schools of tenets of faith.

1. These two schools of ‘tenets of faith’ are not embraced by the majority of scholars. Without going into the details of both schools, it suffices us to consider the following:

   1. The founder of Ash’ari school died in year 324 H, that is more the 80 years after the death of Imam Ahmad bin Hanbal (the last to die among the four Imams).

   2. The founder of the Maturidi school died in year 333 H, more than 90 years after the death of Imam Ahmad bin Hanbal.

 So what tenets of faith did the four Imams and earlier scholars follow? Also, were the companions of the prophet SAAWS followers of the Ash’ari or Maturidi schools of tenets of faith?

2. There are fundamental differences between these two schools, so how can Keller endorse both of them simultaneously?

Page 35: 

Keller says: “Although figurative interpretation attested to by classical Arabic usage are a valid form of Islamic exegesis (even obligatory to teach ordinary Muslims in times when the bid’a of anthropomorphism has spread as today), the way of the Sufis is a second form of exegesis; namely, tafwid or the simple acceptance of scriptural expressions as they have come, while acknowledging Allah’s absolute transcendence beyond created things, and consigning the knowledge of what is really meant by such expressions to Allah- until Allah Himself lifts the veil from one.

Comment:

The above mentioned statements are problematic for two reasons:

1. Interestingly, Imam Abu Al-hasan al-Ash’ari, whose school of tenets of faith is accepted by Keller, stated that “figurative interpretation” is not acceptable. See Siyar ‘Alam an-Nubala by Imam adh-Dhahabi.

2. Tafwid means that we do not even attempt to understand the meaning of Allah’s attributes mentioned in the Quran and the Sunnah; which renders some verses and hadiths meaningless. In reality, this is disrespect to Allah SWT and His messenger SAAWS by accusing them of making meaningless statements.

3. Essentially Nuh is saying we cannot know what is “really meant” by some expressions in the Quran and Hadeeth.

   1. If this refers to the Final manifestation of these expressions (e.g. Angels, Siraat & Kauther) then this is a valid statement. However no one will ever be able to comprehend their final manifestation until the hereafter (since they belong to the unseen). The only exception being the prophet SAAWS, and anyone who claims to have witnessed the ultimate realities of the unseen is competing with the Prophet’s status SAAWS.

   2. If this notion holds weight then portions of the Quran and hadeeth can never be understood. Which raises the question: -was not the purpose of these statements being revealed in a clear language, to be understood by people “ordinary Muslims” ?

4. Also the clarity of the message is one of the blessings of Allah, and the evidences for its clarity are abundant, for example the following verse: “And we sent not a messenger except with the language of his people, in order that he might make (the message) clear for them.” (S. Ibrahim 14:4)

5. In addition, what is this “veil” that Keller is referring to, if it is a veil of ignorance than it can be removed through the legitimate pursuit of knowledge as the early Muslims did.

Page 35: Keller says:

Immediately after the previous statement Keller goes on to say:

“…After this, a person doesn’t need figurative interpretations, because the journey is no longer to Allah, but rather in Allah, meaning in the knowledge of him, directly and experientially.”

Comment:

1. What does it mean to journey “in Allaah” and that to “experientially” is it possible to actually experience a journey in Allaah!!!  

2. What is the evidence (from the Quran and Sunnah) for such an experience and these notions of journeying to or in Allaah. 

Quoting problematic Sufi figures

  Page 18:

In describing the hadra (public Dhikr), he said: “Singers near the sheikh, in solo or chorus, deliver mystical odes to the rhythm of the group; high spiritual poetry from masters like Ibn al-Farid...”

Comment:

Ibn al-Farid was a Sufi poet who died in 632 H. Imam adh-Dhahabi in his biographical works – Siyar ‘Alam an-Nubala- said about Ibn al-Farid: that he filled his poetry with Ittihad[1]. “If his poetry is not clear Ittihad (kufr), then there is no kufr or misguidance in this world. O’ Allah inspire us with guidance, piety, and protect us from desires. O’ Scholars of Islam don’t you get angry (by this) for the sake of Allah? There is no power except Allah.” It is strange that Nuh Keller describes this same poetry as “high spiritual poetry.”

 Page 42:

On page 42 Keller quotes Muhyiddin ibn-Arabi as saying: “…a quality which, as sheikh Muhyiddin (ibn Arabi) notes…”

Comment:

Regardless of Ibn Arabi’s statement, the simple fact is that Keller is quoting a man who was declared a kaafir by countless well-reputed Muslim scholars. Below are some such statements:

1. Imam ibn Katheer in his book of Islamic history- Al-bidaya Wal Nihaya comments on ibn Arabi “He has a book named beads of wisdom in which there are many things that are apparently clear kufr.”

2. Imam adh-Dhahabi said (in Siyar ‘Alam an-Nubala) that “if ibn Arabi’s book (Beads of wisdom) does not contain clear Kufr, then there is no Kufr in the world!

3. Imam ‘Izz ibn abdul Salam said about Ibn Arabi: “(he is) an evil liar sheik who claims that this world is eternal (i.e. was not created by Allah) and embraces promiscuity.”

Click here for an in depth analysis of Ibn Arabi on our website 

The power of the Sheikh

 Page 2:

He quotes a prominent Sufi saying “Whoever has no sheikh has the Devil as his sheikh.” 

Comment:

The reader should note that Keller is talking about a sheikh in the Sufi sense. This is the kind of sheikh to whom a disciple must entrust himself or herself. The mureed must follow  what he (the sheikh) commands even if something else seems better, avoid what he forbids, even if it means one’s death; uphold his honor be he absent or present, alive or dead; fulfilling his rights to the degree possible, without remissness; and for whom, the follower suspends his/her intellect, knowledge, and leadership, except as the sheikh confirms.[2]

Does this imply that Muslims who do not have a sheikh, in the sense mentioned above, have the Devil as their sheikh? Such a strong judgment can NOT be made based on the statement of any Muslim, but rather must be backed by clear evidences from the Quran or the Sunnah. In fact the Quran and authentic Sunnah testify that the religion of Islam is simple enough that one does not need a sheikh in the Sufi sense.

In Sahih Bukhari we find: On the authority of Talhah ibn Ubaidillah RA that a man asked the prophet SAAWS about Islam so the prophet SAAWS said: “to pray five times a day.” The man asked him if he has to do other than these prayers and the prophet replied: “No, unless you want to do voluntary prayers.” Then the prophet added: “and to fast the month of Ramadan” so the man asked him if he has to fast other than Ramadan and the prophet replied: “No, unless you want to do voluntary fasting.” Then the prophet SAAWS mentions the Zakat so the man asked if he has to pay other than the Zakat and the prophet replied: “No, unless you want to pay voluntarily.” So the man left while saying: “by Allah, I am not going to add to this or subtract from it”. Upon hearing this, the prophet SAAWS said: “He will succeed if he told the truth” i.e. if he acts upon what he said.   

Page 17: Keller says“Dhikrs other than, those of the Koran and Hadith, or by past sheikhs of the tariqa, such as wirds found in books, heard from other masters, and so forth, may be read once for the baraka, but not adopted for daily use without the permission of the sheikh. Whoever takes the Shadhili way will find those of the path of greater baraka.”

Comment:

1. How can any “Dhikrs other than, those of the Quran and Hadith,” be accepted or used!

2. While anyone can read the Dhikrs of the Quran and Hadith without restrictions, special permission is necessary for reciting the innovated Dhikr of sheikh.  

3. Show us from the Quran or Hadith, evidence for the necessity of a sheikh’s permission to recite certain Dhikr.

4. Who gave the Sheikh this authority?

5. Doesn’t it increase the likelihood that a sheikh can go astray? In fact even the Prophet SAAWS made the dua “O’ flipper of the heart keep my heart firm on your Deen.”

 Note: To be fair, he also said in page 17: “The greatest wird, our sheikh tirelessly emphasizes, is perfecting one’s prescribed prayer.”

Page 51:

Regarding the rules of behavior, under the title (The Adab of the Tariqa), Keller said the following:

• “To listen to what he says [of anything permissible] and carry it out to the best of one’s ability, even if (one holds) the contrary opinion.”

Comment:

1.   Why are we always asked to suspend our intellect!

2.    Was mans knowledge and intellect (the great gift of Allah SWT) meant to be suspended, as if we are farm animals, especially in matters of Deen which are most crucial.  

The Sheikh comes before the Prophet SAAWS

 Page 12:

Keller informs us that: “The following Dhikrs, listed in order of importance, are for those with the time, and one should only take only as much as one can perform regularly”. 

 From page 12 to 16 the following Dhikr are found in order of importance:

1. Hizb al-Bahr by Abul Hasan al-Shadhili

2. The Wadhifa by Ibn Mashis

3. Hizb al-Barr by Abul Hasan al-Shadhili

4. Hizb al-Nasr by Abul Mawhib al-Shadhili

5. La illaha Illa Llah

6. Surah Al-Waqia (no. 56)

7. The Latifiyya

Comment:

1. How does Keller know that these Dhikrs have this order, since neither they nor importance their importance is found in the Quran and the Sunnah.

2. Reciting Surah al-Waqia (no. 56) comes in the sixth place after many of the innovated (man made) Dhikrs.

3. Since one must “take only as much as one can perform” and yet follow the “order of importance” therefore clearly reciting Quran (Surah Al-Waqia) is lost under the ‘more important’ Dhikrs and due to time constraint will most probably not get recited by an individual.  

Page 16:

Keller writes: “Particular divine names, however, such as (Ya Hayy, Ya Jabbar) and so forth, require special permission from the sheikh to recite, except in limited numbers of short duration. The reason is that each divine name carries a particular power, and the heart and the mind of the disciple may not be prepared to handle an overload of this power, just as an electrical appliance is designed to handle only a certain type of current.

This applies as well to the Supreme Name, (Allah,) which is only recited methodically by the disciple when the sheikh has put him through the Khalwa of (Dhikr in seclusion) under his strict supervision, after which the disciple may recite it as much as he wishes. It is noteworthy that only about 10 to 15 percent of those who take the Tariqa enter the khalwa, by no means all who ask, but only those the sheik’s spiritual intuition tell him can benefit from it, given their state, time, and readiness”

Comment:

Allah SWT has ordered us to call upon Him by His beautiful names. Allah the most high has said: “And the most beautiful names belong to Allah, so call on Him by them, and leave the company of those who belie or deny His names. They will be requited for what they used to do”. (Surah Al-A’raf  7:180)

In contradiction to this clear verse, Keller states that particular divine names require special permissions from the sheikh to recite. This is just another evidence that Sufism though claiming to follow the Quran and the Sunnah, have two fundamental problems:

1. Their primary source of knowledge is not the Quran nor is it the Sunnah. Keller can’t bring an evidence from any of these two sources to support his claim that a special permission is required for reciting particular names. Since there is no such an evidence, then where did he get this knowledge?

2. As a result, the Sufis put their sheikhs on a status higher than the prophet SAAWS (by following the shiekh rather than the Prophet’s SAAWS clear path) and yet they claim to love the Prophet SAAWS. As a matter of fact, the statement above by Keller shows that they put their sheikhs in a position higher than Allah SWT. The Sufis –in general- tend to accuse other Muslims (who oppose their innovations) of not loving the Prophet SAAWS while the Sufi innovations –such as the ones described above- clearly insult the Prophet SAAWS in obvious way.

Page 17:

After all kinds of Tariqa dhikrs and hizbs and stressing the importance of reciting them on time with certain frequency, Keller said:” One should try to recite some of the Koran each day.”

Comment:

This is another evidence that proves that the Sufis put their sheikhs and their innovations in a position higher than Allah SWT and His messenger SAAWS. This is a real insult to Allah SWT and His beloved messenger SAAWS.

Sufi Bid’ah (Innovation)

Page 3:

Keller mentions books to read before the khalwa and books to read after it.

Comment:

His claim that Shadhili Tariqa is based on the Quran and the Sunnah, so where is the evidence (from the Quran and/or the Sunnah) that:

1. A Khalwah (i.e. seclusion) is permissible other than I’tikaf during Ramadan?

2. That certain must books are read before and after a khalwa  

Pages 7-8 :

Quotes a Sufi sheikh, Keller said: “Sheikh Abd al-Rahman emphasizes that the two strongest ones are dhikr, making remembrance of Allah, and mudharara, learning  traditional spiritual knowledge of the din in its three pillars: Islam (Shari’a), Iman (‘aqida), and Ihsan (tariqa).”

Comment:

This is an example of imposing one’s own interpretation on the divine text to support one’s own views. From where did Keller and his Sufi masters get the notion that Ihsan is the (tariqa). Tariqa, an Arabic word which means a path, is used by Sufis to refer to a Sufi order.

 Ihsan was mentioned in many Hadith the most famous among them is The hadith of Jibrael. In this Hadith, Angel Jibrael came in a human form and asked the prophet SAAWS about Islam, Iman, Ihsan and the sign of the Day of Judgment. Regarding Ihsan, the prophet SAAWS said that it is ‘to worship Allah as if you see Him, but if you do not see Him, then (know) that He sees you.’ This Hadith was recorded by Imam Muslim, Ahmad, an-Nasa’I, Abu Dawood and others. Imam an-Nawawi, As-Suyooti, and other scholars of Hadith have explained this Hadith and none of them interpreted Ihsan to mean the tariqa. They essentially confined themselves to the definition the prophet SAAWS gave. This is yet another example of the fundamental differences between the Sufis masters and main stream Muslim scholars.

Page 8:

Keller mentions donning the patched garment (khirqa). [3]

Comment:

There are many issues here:

1. Again, show us an evidence from the Quran or the Sunnah for donning this garment.

2. What is the significance of wearing it?

3. Wearing a special dress such as this patched garment makes Sufis distinguishable from the rest of people. This is a sort of Libas ash-Shurah (the dress of fame/ distinction) which the Prophet SAAWS forbade. (Recorded by Ibn Majah, Abu Dawood, and Ahmad). It is worth noticing how the Sufis defy the Prophet’s teaching inwardly and outwardly.

Page 9:

He mentions 2 ways for transforming the soul: “For there are perhaps two basic approaches to Sufism-considered as the knowledge of five entity; which it grasps through direct vision.

1. The first, the way of many tariqas, consists of uprooting bad characteristics from the heart , one by one, and so eventually to become pure enough to behold the divine presence.

2. The second is the way of our masters, and consists of the sheikh initiating the disciple into the divine presence through the invocation of the Supreme Name…the majesty of God”. 

Comment:

This is an example on how Sufis build a whole system of worship on ill based concepts and depart from clear religious matters based on unequivocal proofs from the Quran and the Sunnah. Evidences from the Quran or the Sunnah are needed to show any of the following:

1.      What exactly is the Supreme Name?

2.      Does initiating the Supreme Name yield the required effect?

3.      What is the meant by the term ‘initiating’, and how is it conducted?

4.      What authority does the sheikh have:

a.    To initiate the disciple?

b.    To be the one who invocates the Supreme Name?

5.      What is the “divine presence”? Does it mean, into the presence of Allah!

6.      Why can’t a Muslim initiate the Supreme Name for his/her own self?

- Why is it that a Muslim can address Allah directly when performing worship, without needing the permission of a sheikh, but when it comes to Sufi rituals a sheikh is always in the middle between the servant and his/her Lord?

7.      Concerning the role of the sheikh in Sufism, the reader must have noticed some similarity between Sufism and Judeo-Christian traditions where the Priest/Rabbi poses as an intermediary between individuals and their Lord

Page 10-11:

The Wird al-‘Amm: he says “Among the wird’s many blessings is that whoever takes it from a true sheikh is protected from the calamities that descend upon those around them, is guarded from the harmful jinn, finds unlooked-for blessings from Allah in their life and help form Him in their religion…It is recited every morning and evening… By one’s taking the Tariqa, performing the Wird al-‘Amm has become like a vow and if one misses it, one should make it up, as is done with confirmed Sunnah rak’as that are missed.”

Comment:

1. Once again where is the evidence from the Quran and Sunnah for this great ‘Wird al-Amm’

2. How do we differentiate between a ‘true sheikh’ and a fake sheikh?

It is amazing how strict Keller is in following the Sufi master concerning the:

1.      Timing,

2.      Duration, and

3.      Content of dhikr invented by Sufis.

We wish that he (and other Sufis) are equally strict in following the dhikr given to us by the beloved prophet SAAWS.

Page 12-13:

Nuh Keller says about Hizb al-Bahr: “The wird of the Sea is read after salat al-‘asr. Some read it at sunrise, at which time it possesses particular properties, and it is also read whenever one is in particular need for something, in which case one makes one’s intention after the words  (wa sakhkhir lana hadha l-bahr)… Like all of the hizbs of the tariqa, it should be memorized and recited from one’s heart as if it were one’s own words...”

Comment:

As usual, no evidence whatsoever was provided from the Qur’an & the Sunna for:

1.      Where this Hizb al-Bahr “Wird of the sea” can be found in the Quran or authentic Sunnah

2.      Specifying certain times for reading this dhikr

3.      Proving that it has particular “properties”

4.      Reading it whenever one is in particular need for something

5.      The need for memorizing it.

Page 15:

After discussing the Latifiyya, Keller said: “ Sheikh al-Kurdi used to relate that those who recite it (and the place they are) enter into the sphere of influence of this name and its protection from troubles and afflictions.”

Comment:

Where is the evidence from the Quran or the Sunnah?

Page 30:

He says about  Wahdat al-wujud: “ Nothing is, beside Allah and His attribute and His actions and His rulings. This is what is meant by the Sufi term wahdat al-wujud or (oneness of being)”.

Comment:

This is not what is meant by wahdat al-wujud or (oneness of being). Ibn Arabi – a famous Sufi figure- who promoted wahdat al-wujud says something different. For example, consider this passage from Ibn Arabi’s work (The Seal of the Wisdom of the Imam in the Word of Harun (Aaron)) where he talks about the calf that the followers of Moses worshipped:

"Musa knew the matter better than Harun because by his knowledge he knew the One the people of the Calf worshipped since Allah decreed that only He would be worshipped. When Allah decrees something, it must occur. Musa chided his brother Harun since the business consisted of disavowal and inadequacy. The Gnostic is the one who sees Allah in everything, rather he sees Him as the source of everything. Musa was teaching Harun with the instruction of knowledge even though Musa was younger than him in age"

1. In other words, “the One the people of the Calf worshipped (was not the Calf, but rather it was Allah manifesting himself in the form of the Calf) since Allah decreed that only He would be worshipped.” This is the reality of the Oneness of Being philosophy, as understood by Ibn Arabi and other Sufis like Ibn al-Fardh.

2. It seems that ibn Arabi and his followers have found an excuse for the greatest Shirk, of worshipping anything other than Allah.

3. Using this logic the idol worshipers of the world are sinless since, Allah has decreed “that only He would be worshipped” and so in reality all idol worshipers are actually worshipping Allah.

4. Please see the comment regarding Sufi figures for more information about what prominent scholars of Islam said about these two Sufi figures.

Page 44:

Nuh Keller specifies three levels of sincerity: High, medium, and low. He says: “Levels of sincerity (ikhlas) [in spiritual works] are three: high, medium, and low. High is for a servant to do works for Allah alone, out of obedience to His command and in fulfillment of the rights of his own slavehood. Medium is to do works seeking Allah’s reward or to avoid His punishment. Low is for a servant to do works so that Allah may honor him in this world or protect him from its perils.”

Comment:

1. Are these three levels of sincerity and their causes mentioned in the Quran and Sunnah?

2. Would it be considered a bid’ah (innovation) if we suggest a scale from 1 to 10 for sincerity?

Page 45:

When talking about patience, he said: “Our sheikh distinguishes 3 types, saying: (The masters have conveyed to us that 300 spiritual degrees may be reached by patience in performing acts of obedience, 600 degrees by patience in refraining from disobedience, and 900 by patience with others.)”

Comment:

Where is the evidence from the Quran or the Sunnah?

A careful reader must have noticed the trend to exaggerate things and make matters more complicated as compared to the Sunnah of the Prophet which is very simple.

What are these 900 degrees? What is the impact of knowing them if it is possible?

1. Ittihad means the oneness of being i.e. Everything that exists is a part of Allah, ŕ a major form of Shirk.

3. Khirqa: is a garment made of patchwork – a cloth made of different pieces of cloth stitched together.

2. See pages 102 and 103 in Invocations of the Shadhili order by Nuh Ha Mim Keller, printed in 1998.