Dose Quran forbid inovation?
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I haven't noticed anywere in the Quran that you can't do zikr of Allah with music like the sufis do. I would say that you are suposed to do the basics like its described in the Quran. But if you feel like dancing and playing music in Allah's remembrance I think you should just do it.
Or is that something that Quran speaks against? I have failed to find it. I know that there is a hadith against inovation but since we reject the hadith we are obviously left only with the Quran.
Anyway, like I said in the Quranic divinity forum I am planing on remaining a Quran alone but asociating with the sufis who have accepted me as such.
Anyone object?
Thanks
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I haven't noticed anywere in the Quran that you can't do zikr of Allah with music like the sufis do. I would say that you are suposed to do the basics like its described in the Quran. But if you feel like dancing and playing music in Allah's remembrance I think you should just do it.
Or is that something that Quran speaks against? I have failed to find it. I know that there is a hadith against inovation but since we reject the hadith we are obviously left only with the Quran.
Anyway, like I said in the Quranic divinity forum I am planing on remaining a Quran alone but asociating with the sufis who have accepted me as such.
Anyone object?
Thanks
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I think that sufism deals with an aspect of existence that is necessary for many people. Also it depends a lot on the tariqa. If it is a good one (from my point of view of course, so from the point of view of the person who considers it) it will focus on the spiritual path and will not pound on ritualism, even if there is ritualism, nor will they pound on laws and legality of rituals, which are merely a means, and all depends on whether they serve or they do not serve their purpose.
What I mean is that from my point of view, the problem of hadiths is the intent to derive laws from them, or formal doctrine from them, which makes proving their legitimacy something fundamental.
If we take hadiths as any other piece of pious or spiritual literature, and not as a source of law or doctrine, there is no problem, just as there is no problem with reading Rumi, or any other author or mystic or writer of religious or historic literature. We take from it what we can and discard the rest or simply just do not do anything with it.
As we all know, hadiths are not a unitary piece of work, but a very heteregeneous collection of very different narrations, which may have something to do with the Prophet or not. We are not going to know which come from him and which do not. So again we are bound to take each of those narrations at their face value and, of course individually. The virtues of a good narration do not translate to a bad narration, of course.
?Does a particular narration which inspires and teaches come from the Prophet? It is possible, of course. We are not able to determine with certainty? Do we need to? I do not think so. If it is good and serves as, ultimately it comes from our Creator... I think that comes in real of our own personal freedom to shape our "literary" horizon in the form most suitable for us.
I think that is what they do in good tariqas. Of hadith, they take those that enclose some source of inspirition, those that are spiritually meaningful. Obviously they do not bother with bullshit, although they will not go on a crusade either to crush them. Just ignore them. They usually will not go on any crusade against anything. Thei aim is more in the positive. You get rid of the bullshit by concentrating on the pure stuff.
So to your question, Pel, I think if you do find a good tariqa, go for it. You do not need either to let go of your own judgement or honest reasoning. What I have seen is that if you are honest, usually a good shaikh or shaykha will give honest and pure advice and you will not be shocked, but pleasantly surprised. Are there many good shaikhs? I do not know. Trust God, an pray that you find a good one.
May God bless you
Salaam