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Introduction to Sufism (Tasawwuf)?Introduction In recent times there has been much misunderstanding and debate evolving around the concept and practice of Tassawuf (Sufism) between the Ahlu Sunnah Wal Jammah and the Wahabi /Salafi movements. The Wahabi/Salafis, claiming to be ‘reformists’ or ‘revivalists’ view its practices as innovation (bida), idolatrous (shirk) and to be the ‘cause of Islam’s decline’ from the 18th century[1]. They believe that Muslims integrated external influences such as ‘philosophies’ and ‘superstitions’ from cultural and religious practices of ‘others’ when the Muslim empire expanded and conquered different lands. Thus they perceive Sufis to be portraying a ‘corrupt’ form of Islam and themselves the ‘purifiers’ of the faith, labelling every Mutasawwif either a mushrik (idolator) or mubtadi’h (innovator). They further believe that Sufism is a new sect in Islam or a concept ‘alien’ to the ‘deen’ as the words Sufi/ Sufism or Tassawuf were not known or used in the time of the prophet, even though its ‘essence’ is part and parcel of the religion which cannot be separated from it[2] Moreover they claim that the ‘science’ developed as a ’reaction’ against the growth of Jurisprudence during the Umayyad and Abbasid caliphate, which seemed to some Muslims to be reducing Islam to a set of ‘purely exterior rules’. [3] Therefore it was felt there is a need for a science that encompasses a set of interior rules. Nevertheless Sufis do admit that there are some practices adopted by certain individuals who mix ‘true tassawuf’ with ‘pseudo-tassawuf,’ which denies the necessity of Sharia and make up its own rules. The great Sufi master Ali Hujwari in his Kashful Mahjub calls them ‘pseodo-sufis’ or Mustaswifa.[4] Hence the opposition movements witnessing the practice/beliefs of ‘pseodo-sufis’ generalise their actions upon all Sufis or Mutasawwifs. Additionally, in order to escape these allegations of ‘shirk’ and ‘bida’ of reformists, the ‘pseudo-Sufis do not call themselves Sufis but rather like to be categorised under the Ahlus Sunnah wal Jammah (people of the Sunna and majority). Thus damaging the image of the firqatun Najiyyah (saved sect).However Traditional Ahlus Sunnah scholars, and many modern scholars who are also Sufis or belong to a Tariqa (Sufi order) have distanced themselves from the ‘pseudo Sufis’ and their ‘deviant’ rituals. However in order to clarify and explain some of these misconceptions an attempt has been made in the following concise chapter which will give a better understanding of what Sufism is and its authenticity of being an integral part of Islam. What is Sufism? The name of Sufi comes from the word Suf which in Arabic means ‘wool’. Thus the name ‘Sufi’ was given to those people who wore a coarse woollen garment that was standard among the poor[5]. This particular suf is worn to show ‘poverty’ in literal sense but virtually it meant that they had rejected the world, its pleasures and luxuries so they can attain the pleasure and love of God. Sufis believe that Salvation for them lies in rejection of the world and its affairs, moreover if they want to achieve the love of Allah they would need to remove the love for the world from their hearts as Allah and the prophet constantly remind us: “And do not strain your eyes toward what we have given some of them to enjoy from the splendour of life of this world, through which we only test them. The provision of your lord is better and more lasting” ( Al- Quran 20:131)
“Know that the life of this world is but play and diversions and adornment and boasting among you and rivalry regarding wealth and children; just as the likeness of rain, the tillers rejoice over its vegetation , but then it withers and you see it turn yellow, soon becoming stubble. In the hereafter there is severe torment, and also forgiveness from Allah and his pleasure, whereas the life of this world is but the comfort of the deluded” ( Al Quran 57:20)
“The world is accursed and whatever is in it, except the rememberance of God” [6] Nevertheless researchers claim that the wearing of the suf and ‘ascetism’ developed during the Umayyad period as a reaction against the growing worldliness and luxury of Muslim society. Many devout Muslims ‘horrified’ at this, retreated in to isolation, maintaining an ‘austere’ poverty and unworldliness, based on the ‘primitive’ simple life of the Prophet Muhammad and his Companions.[7].Among these people was none other then the famous Sufi and ‘ascetic’ Tab’i (follower of the companinions) Al Hasn al Basri who wore a cloak of wool all of his life as Ibn al Jawzi in his compendium of Muslim saints entitled “The portrait of purity” (Sifa al Safwa) mentions a report that al Hasan left behind a white cloak (jubba) made of wool which he had worn exclusively for the past twenty years, winter and summer, and that when he died it was in a state of immaculate beauty, cleanliness, and quality.[8] However its not true that the wearing of the suf began in the Umayyad period but it was a practice of the companions as Abu Nu’yam al Asfahani, the learned scholar writes in his Hilyatul Awliyah that Hasan al Basri wore the cloak made of wool and lived a life of austere poverty because he had seen the companions of the prophet in such a state. As he reports al Hasan al Basri saying: “By Allah! I have met seventy veterans of Badr (the first battle of Muslims at the time of the Prophet). Most of their garments were wool. Had you seen them you would have said they are crazy…………….I have seen people for whom this world was cheaper than the dust under their feet. I have seen people the like of whom would come home at night, not finding more than his own portion of food, and yet say: “I shall not put all of this into my belly. I shall certainly give some away for Allah’s sake.” Then he would give away some of his food in charity, even if he were more in need of it than its recipient”.[9] Sufis also trace their origins back to the ‘ahlus suffa’ (people of the bench) or ‘ashaabus suffa’ (companions of the bench), who had renounced the world and had dedicated their lives to worship, prayer and devotion. The ahlus suffa were given a special place or a porch in the entrance of the Prophet’s mosque. The following verse of the Quran was revealed about them “And keep yourself content with those who call on their lord morning and evening seeking his face …….. (Al Quran18:28) However Ron Geaves, one of the leading researchers on Sufism in Britain points out the fact that western definitions for Sufism always tend to focus around the material of the ‘traditional Sufi garb’. Yet Muslims who associate themselves with Sufism are more likely to refer to the word ‘safa’ from which the term ‘Tassawuf’ is derived from meaning ‘purity’. Hence Sufis purify and cleanse their hearts and ego from any lowly desires, impurities and caprice. This belief stems from the concept of ‘tazkiyatul nafs’ (self purification) rooted in many verses of the Quran and sunnah of the prophet. Such as:
“Indeed he succeeds who purifies his own self. And Indeed he fails who corrupts his own self” (Al Quran 92:2)
“He is the one who raised from among the people of Mecca a messenger from among themselves. Who recites to them his verses and purifies them, and teaches them the book and wisdom, although they were before certainly in clear error” (Al Quran 62: 2) Sufism or Tassawuf .Therefore is not a new sect, innovation or reaction but rather an inner dimensional part of Islam, which was referred to as Ihsan by the prophet in the famous tradition known as Hadith Jibril[10]. It is understood and taught as an Islamic discipline, like Quranic exegesis (Tafsir), Ahadith, Quran recital (tajweed), tenents of faith or any other, each of which have preserved some particular aspect of the religion[11]. Although, Tassawuf was not present in the time of the prophet as a science or discipline, yet the prophet taught it and enlightened his companions with its noor (light) as he was the fountain of all knowledge of external and internal aspects of the deen. Thus, the companions did not need to develop any regulations or sciences for each discipline as the prophet was the fountain of guidance. However after the prophet the scholars of the Ummah specialised, taught and propagated each of the branches of knowledge such as: Aqaid (theology), fiqh (jurisprudence) and Tassawuf (spirituality), as they could not attain the perfection of the prophet in encompassing all knowledges and assuming all the various roles. Nonetheless in order to reach the level of Ihsan (perfection) Muslims need to strive and struggle to attain the pleasure, closeness and love of Allah through muraaqaba (meditation), mujahada (struggle), tafakkur (reflection), tadabbur(contemplation), mushahdah, Ikhlas(sincerity), taqwa(piety), zuhd(renunciation), zikr (rememberance), shukr (gratitude) and sabar(patience) which are all subjects of Tassawuf derived from the Quran and sunnah. As the great Imaam Junayd al Baghdadi said “This knowledge of ours is built of the Quran and sunnah”[12]
Some Examples include: “And those who strive for us we will certainly guide them on the path” (Al Quran 30:69)
“Indeed Allah is with those who are patient” (Al Quran 2:53)
“O you who believe remember Allah abundantly” (Al Quran33:41)
“So worship Allah with sincerity” (Al Quran 43:64)
“O you who believe fear the way he ought to be feared” (Al Quran 3:102) However In order to build or practice these inner traits of the self and feel the noor and pleasure of Allah’s worship one needs to entrust him/herself to a spiritual guide, (shaykh/pir) who has already embarked upon this journey of self purification and experienced the Devine as Allah says “O you who believe fear Allah and join those who are truthful” (Al Quran 9:119)
Moreover the companions entrusted themselves (bait) to the prophet to be enlightened and attain nearness to Allah as well as be purified and better people. Thereafter the disciples of the companions (Tabbies) adopted the suhba (company) of the Sahaba (companions) in order to benefit from the noor that they received from the company of the prophet, thereafter the followers of the Tabieen (Taba Tabieen) adopted their company to taste the beauty of Iman that they achieved through the companions, that received it directly from the prophet and so on. This chain continued, continues and will continue till the day of judgement in the form of Silsilas and Tariqas named after the respective Shaykhs due to their methodology of attaining the closeness of Allah.
Through out history Sufis have benefited the Muslim world in many ways. They have been a source of inspiration for millions of Muslims as well as non-Muslims. Sufi orders (Tariqas) took up the task to teach Islam to the general masses. They travelled as missionaries, operated charities and provided spiritual guidance. Islam was introduced to places such as Indonesia and central Asia where they attracted many followers through their characters and spirituality. They have made many contributions to the world civilisation through their works, literature and poetry. For example the poetry of Jallaludin Rumi and Allama Iqbal are studied and quoted throughout the world by Muslims and non Muslims. The blessings and baraka of the Awliyah (friends of Allah) are still benefiting the people all over the globe such as the shadhliyyay, Rifaiyyah, Qadriyyah, Naqshbandiyyah, Tijaniyyah and so on. Conclusion
From the above discussion it can be seen that Sufism is not a deviant practice but rather embedded within the roots of the Quran and Sunnah. Moreover it is not a new sect in Islam as the beliefs and practices of Sufis is are in conjunction with the Ahlus Sunnah wal Jammah.
However there as mentioned in the introduction there are certain individuals due to ignorance have corrupted the true form and practices of Tassawuf and have transcended the boundaries which the shariah have laid down, thus affecting the image of Sufis and the Ahlus Sunnah wal Jammah. Furthermore there are also people who claim to be Sufi Shaykhs but do not really posses the qualities or conditions to qualify as one, as a result are misguiding the people and their disciples. On the other hand there are people who believe that carrying out external aspects of the religion (shariah) are not as important as the internal aspects and there were some who believed vice versa. However several prominent theologians, such as Abu Hamid al Ghazzali worked tirelessly to reconcile the practice of the both inner and outer aspects of the religion[13]. Compiled by:
Hafiz Khurram Rafiq
Under the guidance of
Shaykh Ghulam Rabbani Al Afghani (chairman Faizan-e-Islam and General Secretary Jamaat Ahl-e-Sunnah UK) Faizan-e-Islam Educational & Cultural centre 235 Ayres Road 8 Corbett Road Old Trafford Walthamstow Manchester London M16 0WZ E17 3JZ Tel/Fax: 0161 877 4827 Tel: 020 8 52123 23 E-mail: info@faizaneislam.org [1] (R.Geaves (2005) Aspects of Islam. Darton, Longman and Todd Ltd. London) [2] ( H Kabbani. ( 1996) Islamic Beliefs and Doctrines According to the Ahl al Sunnah: A Repudiation of “Salafi” Innovations Vol 1. As- Sunnah Foundation Publications, America) [3] ( K Armstrong (2001) Islam: A Short History . Pheonix press. London) [4] ( H Kabbani. ( 1996) Islamic Beliefs and Doctrines According to the Ahl al Sunnah: A Repudiation of “Salafi” Innovations Vol 1. As- Sunnah Foundation Publications, America) 5. ( K Armstrong (2001) Islam: A Short History . Pheonix press. London) [6] Thirmizi [7] (R.Geaves (2005) Aspects of Islam. Darton, Longman and Todd Ltd. London) [8] (G.FHaddad on Al Hasn Al Basri cited in http://sunnah.org/history/Scholars/hasan_al_basri.htm#notes ) [9] Narrated from Alqamah ibn marthad by Abu Nuaym in Hilyah al Awliyah [10] Sahih Muslim [11] (N.keller(1995) Sufism is not Bidah cited in http://sunnah.org/tasawwuf/sufisnk.htm) [12] ( Keller. N (1994) Reliance of the Traveller: revised Edition . Amana publications. USA)
[13] ( Ahmed. A (2002) Discovering Islam: Making Sense of MuslimHistory and Society, Revised edtion. Routledge, UK) |
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