Is the Enneagram Permissible?
Hanafi Fiqh
Answered by Shaykh Faraz Rabbani
Question
I have used the Enneagram personality system as a tool of self-discovery, and it has helped me. I worry that it has also made me too self-absorbed.
I am uncertain how much weight one can place on a pseudo-science like typology in Islam and in psychology. Should I leave it for the sake of Allah?
Answer
In the Name of Allah, the Merciful and Compassionate
May Allah reward your careful seeking.
The very fact that you weighed this carefully is itself the sign of a sound heart.
The Enneagram, as a modern personality typology, is a human framework. Its observations on temperament can be a useful mirror — and no more.
Its modern founders did draw on esoteric currents through teachers that blend in occult or monist metaphysics that a Muslim cannot accept.
The rule for any such science is the rule Imam al-Ghazali gives in al-Munqidh min al-Dalal and again in al-Mustasfa: take what is sound and verifiable, leave what contradicts the religion, and never let it displace the sources Allah Most High has placed in our hands [Ghazali, al-Munqidh min al-Dalal; al-Mustasfa min Ilm al-Usul].
What Does This Entail?
Practically, drop any source, whether a book, teacher, or course, that pulls you into esoteric, occult, or metaphysical claims.
The risk is not in noticing patterns of temperament; it is in adopting a worldview that is not yours.
Rather, move the center of gravity back to the Islamic disciplines of the heart.
Allah Most High reminds us:
“And verily did We Ourselves create Man; While We know all the ill thoughts his mind urges him; While We are closer to him than the very veins of the jugular.” [Quran 50:16; Keller, The Quran Beheld]
Allah Most High has given us a complete map of the human self (nafs) and its diseases, such as showing off (riya), pride (kibr), worldliness (hubb al-dunya), envy (hasad), anger (ghadab), desire (shahwa), and others.
The scholars of the Islamic sciences, especially the sciences of spirituality (tasawwuf) and ethics (akhlaq) have explained the rich meanings of Divine Guidance and Prophetic teachings in a manner that is more searching, more honest, and more healing than any modern typology–while being firmly rooted in Reality and Truth.
Courses and Books
Spirituality and the sciences of the heart are best studied with qualified teachers, who can help you contextualize and apply these teachings in your life.
The purpose of knowledge of the self and of spirituality is one: “Truly turning to Allah, as He has commanded, in the ways beloved to Him.” [Zarruq]
Shaykh Nuh Keller writes: The primary purpose of the path is to actively reach the goal; simply remaining on the path without reaching the destination turns it into a “means without an end”. [Keller, Sea Without Shore]
Simply put, the aim is to be with Allah without any other attachment. [ibid]
He explains that the three great aims of the spiritual journey (suluk) are repentance (tawba), non-attachment to anything other than Allah (zuhd), and the true realization of one’s slavehood to Allah (tahqiq al-‘ubudiyya). [Keller, Sea Without Shore]
That is meaningful self-awareness and true spirituality.
There are reliable translations of the works of spirituality by Imam Haddad, Imam Ghazali, and others at Firdous Books (www.firdousbooks.com).
There are also reliable contemporary works, such as Shaykh Nuh Keller’s Sea Without Shore and Habib Umar’s Sufism: Its Essence and the Traits of Its People (tr. Amjad Tarsin]
SeekersGuidance offers reliable courses on practical spirituality. Do visit our catalog at www.seekersguidance.org — and see below.
Trust Your Heart and Its True Concern
Your concern that the system has made you “too self-absorbed” is itself a good signal. Self-knowledge in Islam is for the sake of turning to Allah, not for cataloging the self.
The Prophet, Allah bless him and give him peace, said: “Whoever leaves something for the sake of Allah, Allah replaces it with something better.” [Ahmad]
Allah Most High says: “Every living creature shall taste death; And finally and more telling, to Us shall you be returned.” [Quran 29:57]
And Allah knows best.
[Shaykh] Faraz Rabbani
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Shaykh Faraz Rabbani is a recognized specialist scholar in the Islamic sciences, having studied under leading scholars from around the world. He is the Founder and Executive Director of SeekersGuidance.
Shaykh Faraz stands as a distinguished figure in Islamic scholarship. His journey in seeking knowledge is marked by dedication and depth. He spent ten years studying under some of the most revered scholars of our times. His initial studies took place in Damascus. He then continued in Amman, Jordan.
In Damascus, he was privileged to learn from the late Shaykh Adib al-Kallas. Shaykh Adib al-Kallas was renowned as the foremost theologian of his time. Shaykh Faraz also studied under Shaykh Hassan al-Hindi in Damascus. Shaykh Hassan is recognized as one of the leading Hanafi jurists of our era.
Upon completing his studies, Shaykh Faraz returned to Canada in 2007. His return marked a new chapter in his service to the community. He founded SeekersGuidance. The organization reflects his commitment to spreading Islamic knowledge. It aims to be reliable, relevant, inspiring, and accessible. This mission addresses both online and on-the-ground needs.
Shaykh Faraz is also an accomplished author. His notable work includes “Absolute Essentials of Islam: Faith, Prayer, and the Path of Salvation According to the Hanafi School.” This book, published by White Thread Press in 2004, is a significant contribution to Islamic literature.
His influence extends beyond his immediate community. Since 2011, Shaykh Faraz has been recognized as one of the 500 most influential Muslims. This recognition comes from the Royal Islamic Strategic Studies Center. It underscores his impact on the global Islamic discourse.
Shaykh Faraz Rabbani’s life and work embody a profound commitment to Islamic scholarship. His teachings continue to enlighten and guide seekers of knowledge worldwide.
