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Quote Murabit Replybullet Topic: The Esoteric Deviation in Islam
    Posted: 04 August 2005 at 5:42am

The Esoteric Deviation in Islam

979 pages - hardback bound

By Umar Ibrahim Vadillo

“For a hundred years we have been without Khalifate. For the last hundred years a reform was introduced in Islam on two fronts which was meant to paralyse Islam, the only force that could prevent capitalism from reaching its final destiny, the world state. One front was an exoteric modernism and the second was an esoteric traditionalism or perennialism. Both were influenced by freemasonry and incited by freemasons. In our present day, both fronts have merged into one front. This esoteric deviation is preparing Islam to enter the final phase of capitalism. We will prevent it. This book is the first step to eradicating this hundred year old plague. Insha'allah. I put my trust in Allah.”

- Umar Ibrahim Vadillo

Book Review

In this magisterial near-1000 page study of the current state of Islam the author surveys today’s situation in the light of the sociology and doctrines that have affected the world Muslim community over the last 150 years. Based on a vast research, a carefully argued case is put which is both a critique and analysis of deviation, and a construct for Islam’s future.

The Author delineates the key term of “esotericism” in Part 1 of the book, describing it as that tendency to consider what is inward more important than what is outward, and therefore to transform Islam into an esoteric, or inward, religion of ‘Islamic principles’, in which outer matters, and ultimately the Shari‘ah, are negotiable, abrogated, to be modernised, contingent, or merely of secondary importance.

Throughout the book he couples this phenomenon with the integration and assimilation of the Muslim Ummah into the new religion of capitalism, unveiling the doctrine of “All religions are equal”, and defining the supposedly inclusivistic perennialist movements, as well as modernist movements, all as means of allowing the Muslims to submit to the now dominant capitalist dogma. Now, he states, the religions, and in particular Islam, can be democratically questioned, only capitalism and its laws remain aloof, unquestionable.

Part 3, The Religious Reforms, uses the christian reform in Europe - the christianisation of usury, or riba - to illustrate the Islamic reform movement of the 20th century, which saw the islamisation of usury” have become openly accepted as part of capitalism.

Part 5, Islam, returns us to the Madinan foundations of correct Islam and reasserts that the only religion with Allah is Islam, and that Islam abrogates all other religions and spiritual paths. He examines the Dhimma contract under which jews and christians can live in the lands of Islam, and the esotericised, modernised equivalent in which the Muslims are abased and without sovereignty. The author explains, with comprehensive evidence, the unacceptability of human rights under Islamic Law. He covers the subject of the Mahdi, and how it has grown into a millennialist excuse to postpone the establishment of Islam until an unknown, or sometimes falsely predicted future date, a practice he terms “millennialism”.

Part 6, The Tanzimat - the Esoteric Preparation returns to the source of the esoteric deviation in the middle of the 19th century, and discusses the synchronicity between the change in the nature of money and the emergence of the so-called “rights of man”. Part 7, Political Deviations, then examines this deviation as manifested in the various groups and movements, including the mu’tazili and the shi‘a. Mr Vadillo also delineates correct ‘aqida, set over and against that of the esotericists. He continues, quoting extensively from their sources, with the imamiyyas, bahaism, and the wahhabis.

In Part 8, The Esotericisation of Tasawwuf, Vadillo examines further material from esoteric sources: René Guénon, Frithjof Schuon, Shaykh Nazim and many other key figures who have promoted an esoteric deviation from Islam along with the perennialist error that all religions stem from a primordial religion, which is therefore superior to all of the outward forms, opening the door to a complete abandonment of Shari‘ah.

Part 9, The esotericisation of the Shari‘ah, deals with the same subject but from the viewpoint of the modernists, who as Vadillo explains essentially did the same thing under the guise of reform rather than a deviated Tasawwuf. He outlines their basic doctrines and typical thinking, and the devices of belief and reasoning they used to bring about their changes. Part 10, The Humanist Stage, examines the individuals involved with detailed quotations and references. Jamaluddin al-Afghani, his freemasonry, political activities and alliances; ‘Abduh and Reda; the modernist-wahhabi alliance; the Young Turks and the anti-Khalifate position.

The Utilitarian Stage, Part 11, takes the development further as it progresses into the 20th century. Hasan al-Banna, whose theories “belong to Islamic reformist thinking impregnated with the ideas of political humanism, namely nationalism, statism and democracy”; Sayyid Qutb; Muhammad Asad; and others. In Part 12, The Assimilation Stage: esoteric nihilism. Part 13, The Politics of the Esoteric Deviation, examines the forms and sources of political docility, the philosophy of ‘the Muslims are weak’, opposition to the Khalifate, waiting on the Khalifate, Puritanism other similar philosophies.

Part 14 is The Opening of Islam, explaining the importance of the following the behaviour of the people of Madinah as a blueprint for a construct of victory for the Muslims, as well as the necessity of Tasawwuf and the real prospect of renewal through Islam. He concludes with an outline programme for reimplementing the Zakat, Islamic Trading, Islamic Gold and Silver currency, caravans, guilds and Islamic contracts, all set out and expanded within the framework of our modern society. In other words, a complete alternative to capitalism rooted in the revealed pattern of the Book and the Sunna.

The extensive appendices, glossaries, footnotes and bibliography make up a monumental study resource and fascinating reading in their own right.

There is no other book of this kind in existence today.

Available from 

"I am a slave. I eat as a slave eats and I sit as a slave sits.", Beloved, sallallahu alyhi wa-sallam.
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Quote Murabit Replybullet Posted: 14 August 2005 at 7:12am

From the book:



The thesis of this book


The capitalist also wants salvation, or at least he does not want to be seen as criminal.  The problem is that to give the capitalist salvation or to make him not a criminal, religion has to be transformed.  The transformed/reformed religion would either accept capitalism or have nothing to do with capitalism.  The latter idea meant that religions and politics/economics have nothing to do with each other: they are two separate domains.  In this view, you can be a perfectly decent religious person in your own religious domain and be a nice capitalist in the mundane world of capitalism.  The religion that results from this trans-mutation, we can call it a capitalist religion, because everything, every law, every precept can be changed except capitalism itself.  The mechanism in which this trans-mutation took place is an esotericisation of religion.  Esotericisation of religion does not lead anywhere (except perhaps to a syncretism), it simply means the introspection of the religion into itself in the form of principles and figurations open to renewed exegesis, a form which, despite its many faces, will invariably justify capitalism. 


We maintain that capitalism is a crime.  We are obliged to tell the capitalist puritan, who thinks that he is good because his personal sexual morality is uncorrupted (usually meaning his wife is well behaved), that to visit the bank is a crime forty times worse than sexual intercourse with his mother.  And just when he is about to shout in despair that he is not a criminal, we can tell him, “Look, there is a way out of capitalism.  You have not seen it and this is something to meditate on, but that is all right.  The time has come to abandon this pagan religion and join the only religion that offers you a way out of this criminal capitalism, that is the religion of Allah called Islam.”  “But I thought Islam was something else,” he will object.  “No, that esoteric religion that has been sold to you and to the world since the fall of the Khalifate, is a deviation from Islam,” we will reply.  The sign that Islam is back will be its victory, in the form of the creation of a Dar al-Islam where Islam in its entirety will be established (no capitalism, or bank will subsist) and the Khalifa will have been restored to rule the Muslim people.


The economic/political event of the last three hundred years was the creation of the modern state.  No other event matches the singularity, standing and repercussion of this event.  The state was born from the fusion of government and banking.  Governments realised that the tremendous power of banking could be theirs.  And instead of fighting against it, they decided to absorb it.  The governments became banks, and in this usurious trans-mutation, the modern state was engendered. 


The new capitalist entity undertook the issuing or licensed the issue of banking money or paper-money by the authority of the state law, and against religious law.  Even Christian law forbade usury.  Issuing paper-money provided a new instrument of tax collection much more efficient that anything known before, and it also redefined foreign relationships, as soon as the states discovered that dumping their rotten currencies on foreign countries had the same effect as taxing foreigners and was cheaper that sending conquering troops.


Reflection on this extraordinary usurious event forces us to make the following initial observations:


-         By embracing the banking system, governments became capitalist entities which we call states.

-         These capitalist entities, and therefore capitalism, demanded a new identity from people.  Religious identity was secondary to the identity of citizens or subjects as taxpayers and clientele. 

-         Erasing religious identities was called toleration and became a legal matter in all new constitution and new legal systems of the new states.

-         The process of reducing religion to common grounds that can be acceptable to the majority (to all mankind) is what we cal esotericisation.  This process was in conformity with and supported by capitalism.

-         The matter of identity is a key issue of great importance.  In Islam, the Deen is the dominant identity.  Nationality, race and class are non-issues.  Nationality vanishes under Khalifate, race dissolve with polygamy, and classes disappear with the establishment of the guilds. 

-         Dissolving religious identity can be done in two ways.  The agnostic way: “all religions are false” or the esoteric way: “all the religions are true”. 

-         Dissolving religious identity means that the predominant identity is elevated to the realm of the unquestionable and becomes orthodoxy.  To question the matter of tax payment or the acceptance of a national currency is out of the question.  It is considered an error. This is therefore an orthodoxy. 

-         In Islam, economic identities are debased in conformity with Islamic law.  The poor, the slave, the freeman, the rich, the master and the apprentice all share common grounds that allow interrelationship and change.

-         Islam is government without state and commerce without usury.  The arrival of Islam will imply, automatically, the destruction of the banking system and its service industry: the state.


We believe that if this event is not properly understood, it will be impossible to formulate an alternative to this form of kufr.  The problem is not kufr, because kufr will always be kufr.  The problem is the inability to distinguish kufr.  We need to find out, after a hundred years of failure, what has gone wrong with us.  Allah has promised victory to the Muslims and yet for one hundred years we have been the victims in this world.  Since we cannot blame our religion, we have to blame ourselves.  We need to know what we have done wrong.  This is not an easy question to ask, let alone answer.


We can now see that capitalism, in order to establish itself, deviated the religion, in other words, it modified the religion for its own purpose and existence.  This capitalist deviation we have called the esoteric deviation, because of the way it manifested itself.  It did not deny religion, it simply isolated it in a “religious zone” which had nothing to do with economics.  A type of spirituality was developed that suggested that spiritual awakening was divorced from social responsibility.  In the name of Tasawwuf, an esoteric version was promoted that spoke of the freemasonic concepts of “tolerance”  and “the brotherhood of mankind” instead of Shariah and Jihad, or else they esoterically transformed these latter two concepts so that they accepted the former ones.  In its extreme forms they did not find it necessary to follow the Shariah to be as esoteric Sufi, such as in the movement of Inayat Khan.  In some forms it made a conscious effort to create another religion such as Subud or the bahai movement.  None of these esoteric deviation movements considered economics a spiritual problem, and therefore, accepting the crime, they falsified in the process the nature of the spiritual path.


We will demonstrate in this book that the so-called Islamic movement of the 20th century was born out of active and militant freemasons and that the whole movement was tainted with freemasonic thinking, which means the thinking of the West with a twist.  This thinking not only affected their ideas but also their way of operation.  We shall demonstrate that from the freemasons Al Afghani and Abduh, there is an uninterrupted “isnad” or transmission, teacher to student, that reaches to our time.  We shall demonstrate that these people were all interrelated, knew and learned from each other.  They spoke using the same symbolic language, the same symbolic concepts and codes all leading towards the creation of a “new Islam” (which is not possible) consisting of the islamisation of the pagan way of life whose greatest symbol is the absurd “Islamic Bank”.  We shall demonstrate that another freemason, Rene Guenon (Abdalwahid Yahya), the great reformer of freemasonry of the last century, who became a Muslim and started a new school of perennial philosophy, also brought a deviation into Islam.  And we shall demonstrate that these two freemasonic movements reached a final nihilism in the last part of the 20th century, and not only merged their words and deeds but, in their pragmatic quest, became assimilated into the pagan way of life which they started out by criticising.


Our thesis is that Islamic reform and what is now called Islamic revival, is not what they claim it to be, a return to the Islam of the First Community or the Salaf.  The idea that the “reformed Islam” is a return to a pure Islam and that the people responsible for this reform are unquestionable heroes is far from the reality.  Rather, Islamic reformers and revivalism represented a political struggle for control of the state and its institutions.  They did not intend to eliminate the state and the banks, that is to say, capitalism, but to take control of them and Islamise them by adapting or reforming the Shariah to justify their political aims.  This political struggle for state control involved an interactive response to the changing circumstances of capitalism, which gradually forced this movement to become more and more pragmatic in pursuit of a political outcome.  Their attempt to attain state control was an overall failure.  When some states declared themselves Islamic states, and their legal and institutional machinery and banks were “Islamised”, the evidence of their failure was manifest. They had sold out the Islamic living model and totally become assimilated into the capitalist order.


Islamic reform has not solved our problems. It has failed to produce a single leader who can show us a path to victory.  The reason for their failure is a profound deviation that made them think that Islam needed to be reformed or modernised.  The twentieth century was the reformer’s century.  The reformer’s program was instrumental in the breaking down of the Khalifate and the overall deterioration of the situation of the Muslims.  The blueprint of Islamic banking was not a neutral matter, nor even a misconception, it was an instrumental tool for the advancement of capitalism and the covering up of the Islamic model so that it would never emerge.  Their Islamic reform is Islamically criminal and deviant.  Unless we identity the original perpetrators and remove them from our horizon, they will be ghosts haunting our future.  We need to do this in order to move on.  This book aims to remove these ghosts of the past.


This book, we hope, will clear the ground in order to plant new seeds, to build a new community, to establish new goals, to create a new leadership and, with the help of Allah, restore Khalifate, inshAllah.  The key question that stood before this book and, we hope, will stand even more after this book is: “Can there be an alternative to capitalism?” In answering this question, many people are bound to discover Islam in a way which has not been available to them before, for to us, capitalism is the present day face of kufr. 


In the process of writing this book I was obliged to examine the writings of these people who held these deviant ideas.  I have quoted extensively from their texts in an attempt to present their ideas as much as possible as their authors intended.  Thus, we can see all these authors together, and can recognise, perhaps for the first time to many, that they all share a “primordial deviation” intimately related to freemasonry.  A particular effort has been made to identify their symbolic expressions and find their true meaning by exposing recurring patterns often involving several authors. 


It is important for us to clarify that these people are not the problem, and they are certainly not the solution.  As I have pointed out before, the real problem is not these people, but capitalism itself.

"I am a slave. I eat as a slave eats and I sit as a slave sits.", Beloved, sallallahu alyhi wa-sallam.
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Quote Murabit Replybullet Posted: 17 August 2005 at 2:29am

(A small portion from that book)

Esoteric Nihilism

By Umar Ibrahim Vadillo (From "The Esoteric Deviation in Islam")

The world is being shaped upon the notion that religion must be separated from state and politics. Religion, the tolerant philosophers say, is something personal and individualistic, and not social and political. It follows that the claim of Islam to be not only political in terms of having a political agenda, but to be above political dialectics, is seen as an error that cannot be tolerated. To affirm that one's religion is true with the exclusion of others, is also seen as an intolerant affirmation that must be eradicated. On the other hand, our capitalist world is sustained upon the dogma that taxes and interests rates cannot be questioned. This statist-usurious truism, that usury and taxes are necessary for prosperity, has become the new religion of the Western world. This truism not only serves as the self-evident proof of the success of the West but it also explains the failure of any other country on the basis that they are not capitalist enough. This dogma is so absolute that any putting into questioning of its validity is seen as a methodological error. Against this capitalism religion stands only Islam.

Capitalists are attempting to bring Islam into its worldview. The essential ideal is to reduce Islam to what they call a religion. Some Muslims, in their attempts to defend the fullness of our Deen, specially its political side, find themselves trapped under the accusation of intolerance. Intolerance, seen as a weapon, is branded upon all those groups and individuals who try to escape the religious enclosure. This weapon can be terrifying when methodologically used by unscrupulous adversaries working under the guise of objective journalism. Denouncing their attacks merely encourages the argument to escalate and to be brought against Islam itself, presented as an intolerant religion. At this point, no matter what the Muslims say, the argument is lost. Intolerance is not only a weapon - it is also a trap.

To bring Islam forward once more, Muslims have to define Islam within its own parameters, within its own terms, not in contrast or against what we are told Islam is. The only way to overcome this deceitful trap is to present Islam, not in contrast to other religions but against the omnipresent capitalism. Islam against capitalism is the theme from now on. Within this set-up we will necessarily win. Capitalism is cursed by Allah and it only needs a mirror - an alternative - to destroy itself. This mirror is the Islamic model of trading on the basis of "Allah has permitted trade and forbidden usury." From this perspective it becomes obvious that the idea of Islamic capitalism is a tool of capitalism to assimilate Islam as another religion within its ubiquitous way of life.

One face of assimilation is the policy of many Western states towards their Muslim minorities. Their techniques are now being used against the global Muslim community. This kafir led assimilation is not as worrying as that coming from the fundamentalist side. This is the other face of assimilation: the so-called islamisation. Islamisation of banks, states, insurance, stock exchange, and capitalist in general is presented as the true formulation of Islam. This assimilation helplessly attempts to sanctify capitalism with the blessing of the Deen of Islam. What the Kuffar could not do with the sophisticated and twisted use of reason, the modernist reformers are trying to do with islamisation.

Assimilation is the last stage of both this modernist and the traditionalist esoteric trends. At this stage all their respective values have become nihilistic and subordinated to pragmatism - in fact they have become the same. Some intellectuals, in order to obscure this common surrender to capitalism, have given us the illusion of a real debate, based on a false dialectic between arbitrary contrasting arguments of the modernist and traditionalist world-views (hence wahhabi-sufis, diobandi-berelvi). This false debate ensures that capitalism will not be questioned, or at least not yet. This is another face of assimilation.

In this assimilation state, it is not unusual to find modernist and traditionalist thinkers together, hand in hand, at forums and conferences (organized and run by kaffirs) in which Islam is being reformulated within the general idea of a world state.

"I am a slave. I eat as a slave eats and I sit as a slave sits.", Beloved, sallallahu alyhi wa-sallam.
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