- In organizational terms, it is an independent branch of the Alawiyya, which is itself an independent branch of the Darqawiyya, which is itself an independent branch of the Shadhiliyya. It is independent in the sense that it operates independently of the tariqa from which it derives, and in the sense that its practice, prayers, and teachings differ in certain respects from those of the tariqa from which it derives. The same is true of the Darqawiyya and of most other tariqas in existence today.
- In personal terms, Frithjof Schuon is a link in a chain (silsila) passing through Ahmad al-Alawi, Muhammad al-Arabi al-Darqawi, Abu’l-Hasan al-Shadhili, and then through both Ali ibn Abi Talib and Abu Bakr to the Prophet Muhammad, and thence to God. The question of whether or not (or how) Schuon was authorized as a muqaddam by al-Alawi has no bearing or impact on this.
- In personal and organizational terms, the foundation of the Maryamiyya as a distinct tariqa seems to result from the authorization said to have been given to Schuon in a vision by the Virgin Mary, just as the foundation of the Alawiyya as a distinct tariqa results from the authorization said to have been given to al-Alawi in a vision by Ali ibn Abi Talib. While such forms of authorization are not universal, they are very common.
Wednesday, July 14, 2010
The "validity" of the Maryamiyya
From time to time, the question comes up of how to understand the position of the Maryamiyya in terms of the classifications generally used by Sufis, and of whether the Maryamiyya is a “valid” tariqa in mainstream Sufi terms. Like most tariqas, the Maryamiyya can be placed in three ways:
Other posts on: Maryamiyya