The World Of Soul

Tasawwuf. Sufism

Question: Should sufism be considered as a sect within Islam? Ildar

Answer: It depends on what meaning one puts into this term?

Question: Are there awliya’ (saints) in today’s world? What do you think? K.

Answer: Any believer can become a wali (a person close to Allah). The point is that a believer can both achieve this high status and lose it. Having acquired it once man is not immune from preserving it within the whole life. Life is diverse and complex. It is a severe test that ends in the very moment when soul leaves the body.[1]

Question: What is sufism? Thank you. Adam.

Answer: Sufism is a spiritual and moral development. It is by no means mysticism.

Question: I would like to know more about zikr. And what is sufism? Adduce relevant Hadith and ayah. Aldos. Kazakhstan.

Answer: We shall take our magic wand and fulfil your wish, dear Aldos...

Question: Who are sufis. Is it true that some of them believe in reincarnation? Thank you. Guindullin Wiener. Ufa, Russia.

Answer: Devout believers who possess broad religious knowledge cannot believe in reincarnation at all. There can be, of course, some people even among sufis and any other Muslims, that can be mistaken, but we all are humans and we can commit mistakes. As far as sufis are concerned in ideal these are the Muslims, who observe the practice-targeted laws of faith with great inspiration and sincerity. Sufis improve themselves following God’s injunctions.

Question: I am not very good at sufism. But there are many interesting books about it. But, as far as I know, the philosophy of sufism is not regarded as a part of Islam, for it contradicts Islamic dogmata?

1. But every Muslim often exposes himself to reflections, and it is kind of his “own" philosophy. Moreover, the development of sciences and broadening of knowledge are encouraged in Islam. Why do then the philosophy and laws of sufism contradict Islam?

2. What peculiarities, or, better to say, what studies of sufism indicate the fact that they contradict Islam?

3. One can surely state that certain provisions of sufism do contradict Islam, but one cannot deny the fact that sufism contains certain works that comply with the logic of the Qur’an. Al-Ghazali, for example, writes about truthfulness: "You should know that the expression “syddik" is used in the following meaning: truthfulness in speech, truthfulness in intentions and aspirations, truthfulness in resoluteness, truthfulness in deeds and, finally, truthfulness in searching for higher stages in religion. He who possesses this feature in all senses that have been mentioned above, is a true syddik."

 Imam Malik said: "He who has become a learned man, but who hasn’t become a sufi, will be a transgressor. He who has become a sufi, but who hasn’t become a learned man, will be a heretic. And he who combines science and sufism, will indeed acquire Truth".

 In my opinion, man does not have to believe in everything that is stipulated by sufism. Of great value are those of its studies that do not contradict the Qur’an.

 Does it mean that if certain studies of sufism contradict the Qur’an, one must not study it (sufism) at all? Omar.

 

Sufism (Tasawwuf)

A brief overview

Today’s understanding of the word “sufism" is often associated with something nearly magic, something mysterious, rather than with spiritual and moral development of human soul.

 The definition of this term in oriental studies and brief explanations of the term, adduced in explanatory dictionaries, have greatly contributed to the “mystical" perception of the notion in mass conscience, among ignorant laymen. Here are certain definitions of the term “sufism":

 “Sufism is a mystical-ascetic teaching in Islam, that denies rites and advocates asceticism".[2]

 “Sufism is a mystical movement in Islam. It appeared in the 8-9^th centuries, and shaped completely in the 10-12^th centuries. Its typical features are: the combination of metaphysics and ascetic practice, a teaching about a gradual approach to the cognition of God through mystical love for Him (through intuitive ecstatic revelations) and eventual merging with Him. S. has had a significant influence on Arabic and especially Persian poetry".[3]

 “Sufism. The followers of sufism (sufis) exhausted themselves through cold, hunger, insomnia, soiled and uncomfortable clothes and sexual continence and thus achieved ecstatic revelations and “unity with God". Sufism denied a strict time-table of prayers and has had a great influence on Arabic and especially Persian poetry".[4]

 “at-Tasawwuf is sufism, a mystical-ascetic movement in Islam. There are several versions of the etymology of the term. Western-European scientists had stated until the end of the 20^th century that the word “at-Tasawwuf" was a loan-word from Greek language and was translated as “wisdom". Today it is generally recognised that “at-Tasawwuf" is a derivative from the word “suf" – “wool", for coarse woollen clothes were supposed to be an integral part of the appearances of an ascetic-hermit, “God’s man", a mystic".[5]

 It would be relevant to respond to these shallow and inept definitions with the words of Cicero: "It is impossible to be a brilliant orator in every respect without having studied all most important sciences. A speech must develop and flourish only on the basis of the deep knowledge of the matter. But if it is not based on extensive and intimate knowledge, its verbal realisation is an idle talk". Scientists are right: "The analysis (the perception of the outer world) depends to a greater extent on the individual experience of man, his own system of associations and values".[6]

 Let us now turn from the atheistic view on the subject to the meaning of this term accepted in Muslim theology. The Arabic dictionary of theological terms (a scientific work in Arabic and English) gives the following definition of the word “Tasawwuf": "at-Tasawwuf is truthfulness with Allah; freedom and independence of the influence of temporal values; establishment of good relations with people. It belongs to the canonically permitted (mashru’). As far as various extremes are concerned such as releasing oneself from obligations and setting inactive hopes on the Creator, it is a true delusion".[7]

 The notion of sufism as a school of the improvement of spiritual health has always been used and is used in all religions and spiritual teachings. For example, the Indian “perfection" of the spirit, the state when man can ‘disconnect’ his senses and nerve-knots and expose his body to any torture without feeling pain; the institution of Christian monkhood that requires from man giving up family and children for the sake of spiritual purity and worshipping God.

 As far as Islam is concerned it has established a balance between three important components: spiritual, corporal and intellectual life. When combined in fair proportions they provide man with a full fledged existence in this world, they give him the feeling of happiness and bring him closer to the eternal good, to the contentment of the Creator. In the times of the Prophet and his companions this balance was natural in Muslim society.

 The notion of “sufism" taken as such appeared among Muslims after the death of Prophet Mohammed (let peace and Allah’s blessing be upon him) and his companions. It began to be used just in the times (the 2^nd century, near the end of the 2^nd century A.H.) when the developing Muslim society took hard efforts to achieve economic growth, to hold political and military power, to promote the development of sciences and to reach prosperity. Among theologians some studied nothing but the issues of religious convictions (‘Akyds) and stated that this was the essence of everything. Whereas others studied merely the matters of religious practice (Fiqh). Governors and wealthy groups of the population focused mainly on strengthening their political power and accumulating wealth. In those times faith was limited by theoretical terms, discussions on the principles of faith and disputes on the issues of religious practice. There were even some attempts to combine faith with philosophy and to confine it within the framework of philosophical conclusions.

 Some held fierce disputes and discussions and others were led by their struggle for material prosperity and luxury. In this atmosphere soul, both individual and public, suffered a great spiritual starvation. It is at this time that some people tried to draw general attention to the purification of human nature, the cure from the illnesses of soul and the improvement of moral qualities. In the beginning they turned to the Holy Scripture and prophetic heritage. They have greatly contributed to the moral make-up of the society: many wrongdoers left their sins and crimes behind and experienced religious and spiritual revival; many people started to believe in God and observe religious rites. Only an arrogant and ignorant fanatic can deny this great contribution. And only a stupid person can compare the sufis of that time with philosophers, mystics, sorcerers, yogis, monks or “saint" idlers. These are totally different things, they are incomparable.

 But there were also some people who hadn’t studied the basic theological principles and postulates, and yet they claimed to get the injunctions “directly from God" and allegedly followed “the voice of their hearts". These people claimed their personal conclusions, having no theoretical basis, as absolute truth.

 That is why in modern society one can come across people who fanatically defend the postulates put forward by unknown “sheikhs" and have no doubt in the truth of their words. And at the same time there are people who deny everything that is connected with sufism and call it heresy.

 Actually it should be stated that Tasawwuf originates in the basic principles of Islam, springs from the text of the Qur’an, reliable Hadith, life and behaviour of the companions of Prophet Mohammed (let peace and Allah’s blessing be upon him).

 Tasawwuf has greatly contributed to the study and practical implementation of such notions as “obedience to Allah (the Lord of the world)", “mutual respect and friendly attitude of people towards each other", “control over one’s shortcomings and vices", “recovery from satanic instigation", “kind attitude towards other people", “being aware of the surety of the Day of Judgement" and so on.

Our contemporary – imam al-Ghazali mentioned with sorrow:

“There are two types of people. The first ones are those who feel deep love for the Creator and His last Messenger. At the same time this category is practically not familiar with the Holy Scripture and the Sunna of the Prophet. They do not know much and are very fanatical in their convictions and lifestyle.

 The second group is constituted by the people who are intelligent in their minds, rich in knowledge and eloquent in speech. They are familiar with the greater part of canons and postulates of Islam. They observe all injunctions. At the same time they possess such qualities as coolness, rudeness, hard-heartedness and cruelty. It seems as if they are waiting for somebody to make a mistake in order to severely criticize them, emphasize their own rightness and adduce Hadith and ayah to the point.

 I have come across people belonging both to the 1^st and 2^nd categories. I was irritated by the ignorance of the first ones and their belief into outrageous lies and forgeries of their leaders. I was indignant at arrogance of the second ones, that comes from their knowledge in the study of certain theological issues (‘akydy) and religious practice. I was astonished at their defiance of the spiritual education of people, as well as their lack of aspiration to Allah and respect for other people.

 At some time imam Ibn Kayiim[8] complained about the fact that some teachers, muftis and judges had become severe and callous, although from the point of view of their knowledge of religious canons they were very learned men.

 A true Muslim, - al-Ghazali emphasized,- is a man with light mind and kind heart, he is wise and intelligent. He treats people as respectfully and friendly, with so much love as he treats Allah.

 Islam is the religion of worship from the bottom of the heart that is full of sincerity, love, prudence, that is free from thoughtlessness, selfishness and hypocrisy.

 The life of the Prophet (let peace and Allah’s blessing be upon him) is an example to us in the ability to combine acuteness, prudence, the vigilance of heart and reason".[9]