One very interesting aspect of traditional manuals of Islamic spirituality is that they aren’t really manuals at all. Kashf al-Mahjub, Nafahat al Uns, Rashahat Ain al-Hayat and numerous others, are really all brief biographical accounts of numerous saints of Islam. Yet, these are often described as the earliest “Treatise” on matters of Islamic spirituality.

Recounting the life stories of the Awliya, and the events that occurred in their company, was of paramount importance to the authors of these texts. This was because it was understood that it was through the company of the Awliya that spiritual messages and lessons reached their students. It was years of dedicated service and consultation with a Sheykh that opened up doors and secrets, and the authors of these texts understood that. By writing these texts they looked to give a taste of the company of the Sheykhs in a few words, knowing that it was up to the student to find their own guide who might one day be added to the list of personalities in a similar text. Similarly, today’s Tariqats distribute freely some videos and audio to help recreate that presence of the Sheykh and a connection from heart to heart.

On the other hand there is the other aspect of modern-day ‘Sufism’, which has created mini Tariqat handbooks, websites detailing Tariqat philosophies, mureeds sitting with pen and pencils taking notes during Sohbet, professors investigating Maulana Rumi’s (R) doctrine.

How To Guides on Personal Spirituality.

What we see now is that the usual western crassness has entered into Islamic spiritual matters as well. Today’s people need explicit instruction on matters which were taught in infinitely more subtle ways.

Indeed a great subtlety existed in the teaching of spiritual secrets, because of the dynamic, individualized, living nature of these lessons.

Only one book contains everything we need within it, and is dynamic and changing through the opening of its own secrets. Has anyone reading this become certain of what Alif, Laam, Mim, means? Even this powerful book then requires the careful instruction of those familiar with it to carefully peel back its layers of meaning for spiritual and practical application in an individuals life.

All other books are incomparable, and definitively weak when it comes to spiritual instruction, not only due to the lack of subtlety but also due to the idea that such secrets can be held within fixed words on paper or digital ink, instead of being found in the dynamic personalities and actions of the Awliya, the inheritors of the Prophet (Sallalahu’alaiheewassalam) and the Friends of God.

Some might say this is an attempt at keeping Sufism secretive and ‘cult like’. This is similar to one saying that keeping medical history on a patient as private is ‘cult like’. No, the reality is what is learned and instructed from the spiritual teacher (and what is interpreted by the mureed from it) is intensely personal unless explicit permission and authority is given to distribute it.

Also, in some regards, aspects of Tassawuf are inherently ‘secret’. The famous dua given to passed Awliya is “qaddasa Allahu sirrahu” often translated as “May Allah Sanctify His Secret”. This is the acknowledgment of the special spiritual knowledge which has passed from master to student, and only opened up to those who have truly conquered their nafs. Being able to look to a Sheykh and recognize that he is carrying a secret is another aspect of looking at spiritual teaching with carefulness, respect and subtlety.

Sheykh Abdul Kerim al-Kibrisi is saying in Sohbet:

That’s why Sheykh Mevlana is saying, “You cannot learn this knowledge
through reading books.” It’s not possible. That knowledge cannot be
contained into the books. You cannot put it into pen and paper. Pen
becomes Ajis, hopeless to write that knowledge.

This explicitness and crassness which has now entered all areas of tradition, including our legal tradition which was already much less subtle to the spiritual tradition.

It used to be sufficient to learn how to pray from our parents, indeed this is a subtle approach to learning basic manners of fiqh. Everyone used to be comfortable that we were being taught in a tradition spanning hundreds of years, from scholar to the people from people to their children. Now, whether it is ultra-madhabism or anti-madhabism, we have seen generations switching praying styles to the point that they would be unrecognizable to their righteous, Saliheen, grandfathers who carried Islam to them.

What is the motivation for this? Outside of being told to do so by ones spiritual guide, it is one aspect and one representation of the devaluing of the subtle ways of learning knowledge in a traditional, connected manner.

The question is can we subdue our nafs to recognize that we can’t understand everything on our own, know all possible justifications, that all of the dunya is not for us, and that we don’t even deserve the immediate answer for every possible question? Can we subdue our ego to recognize our Muslim parents may be more connected than us to some overarching tradition we seek to follow, even if they know it not by name and category? Can we subdue our ego in recognizing the vital importance and beauty of subtle teachings from the Sheykhs who opt not to spend their lives writing fatwas and books, but rather appear to be sitting simply, sending the oft-repeated messages of the Prophets to the people who care to listen?