.6 While these are responses to the questions initially posed, they seem to be more concerned with the maintenance of the outward appearance of Islamic unity, than with critical academic research and appraisal. Not only do these statements seem one-sided from a scholarly standpoint, but they also run counter to what Nasr terms indigenous puritanical movements of a rationalist and anti-mystical kind7 found within Islam. As one author succinctly states, the fact remains that within Islam, Sufism is often frowned upon by Muslim orthodoxy, yet quite amazingly fawned upon and romantically fondled by Muslim masses.8 In response to critics, Sufis argue that tasawwuf has been present from the very beginnings of Islam, and profess to find evidence for their claims in the sunna and the Quran. On this basis they state that tasawwuf is the esoteric or inward (batin) aspect of Islam.9 According to Sufi doctrine a number of verses in the Quran provide clear support for their mysticism. Perhaps the most often quoted as a proof is Surah 24:35, Allah is the Light of Heaven and Earth! His light may be compared to a niche in which there is a lamp; the lamp is in a glass; the glass is just as if it were a glittering star kindled from a blessed olive tree, {which is} neither Eastern nor Western, whose oil will almost glow though the fire has never touched it. Light upon light, Allah guides anyone He wishes to His light.10 Another verse, often chanted in Sufi gatherings, and which the Sufis claim sums up the whole of Sufism is Surah 2:156, Verily we are for Allah, and verily unto Him we are returning.11 A third often used verse is Surah 50:6, We (Allah) are nearer to him (man) than his jugular vein.12 The Sufis believe that Muhammad has said that every verse of the Quran has an outside and an inside - a belief clearly in line with their quest for the haqiqa.13 However, the very method of Quranic interpretation used by the Sufis in order to support their clai...
