Sufism
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Sufism (Arabic تصوف taṣawwuf) is a Mystic Tradition of Islam, which is based on the pursuit of spiritual truth as a definite goal to attain. In modern language it might also be referred to as Islamic spirituality or Islamic Mysticism. Instead of focusing on the legal aspects of Islam (Fiqh), Sufism focuses on the internal aspects of Islam, such as perfecting the aspect of sincerity of faith and fighting one's ego. Sufi practitioners are organized into a diverse range of brotherhoods and sisterhoods, with a wide diversity of thought. Sufi orders ("tariqas") can be Shi'a, Sunni, both or neither. EtymologyA few etymologies for the word Sufi have been suggested. The first theory states that the root word of Sufi is the Arabic word "saaf", meaning pure, clean or blank. Based on this it has been asserted by some that Sufis got their name because they practice purification of heart.Another popular view, that the word originates from Suf (صوف), the Arabic word for wool, implying a cloak, refers to the simple cloaks the original Sufis wore. Some scholars (see Tor Andrae's Garden of Myrtles) have suggested that this derivation gives credence to early Sufism's link with Syriac Christian monastic orders, because woolen clothes were common in these monastic orders, but uncommon amongst orthodox Muslims of the time. However, it is well documented that early Muslim ascetics were known to don the coarse garments as a symbol of their renunciation of worldly comforts. Historically, the most noteworthy example is the second caliph, Umar ibn al-Khattab, who insisted that all representatives of his administration wear wool and live a life of simplicity. Additionally, there is the well known Islamic tradition, which states, "Every prophet was a shepherd", and shepherds were traditionally known to - naturally - wear wool. Others have suggested the origin of the word Sufi is from "Ashab al-Suffa" ("Companions of the Veranda") or "Ahl al-Suffa" ("People of the Veranda"). They are mentioned in the hadiths. These were a group of poor Muslims during the time of the Prophet Muhammad who spent much of their time on the veranda of the Prophet's mosque devoted to prayer and who renounced worldly trappings. The Greek words Sophos/Sophia, literally meaning wisdom or enlightenment, have also sometimes been asserted as the source of the word Sufi. Although this etymology has largely been discredited, it was popular amongst orientalists in the early 20th Century. Most Sufis agree with the first definition, while most scholars tend to adhere to the second or third. The two were combined by the acclaimed Sufi, Junayd al-Baghdadi (d. 920 CE) in the famous saying, "The Sufi is the one who wears wool on top of purity...." Idries Shah writes in "The Way of the Sufi" about the word Sufi being said to have no etymology. History of Sufism
OriginsSufism began in eighth century.It does not have a single founder and it is not certain when the term Sufi was first used to refer to early Sufis.The general opinion holds that initially , Sufis were individuals in search of communication with God through ascetic practices without any doctrines of their own it was not until the doctrines of divine love , union with God and necessity of following a spiritual guide were formulated that Sufism became recognized as a tradition.It is not known who first proposed these ideas but as examples , Rabia al-Adawiya and Bayazid Bastami are among the famous early sufis who are known to have held such opinions. Researches indicate that the origin of Sufism cannot be traced back to a single definite cause , different theories have been presented which highlight the roles of expanding the mystic ideas in Qur’an by various means ,synthesis of Persian civilization with Islam and incorporating ideas and practices of other mystic systems such as Hinduism and Gnosticism in formation of Sufi tradition.The evidences in support of these theories include the existance of considerable similiarities between Sufism and cultures and doctrines predating and outside Islam.Traditionally many Sufis believe that Sufism is only the mystic aspect of Islam and date back the origins of Sufism to a group of companions of Muhammad known as Ahl as Suffa (People of the Veranda) that lived lives of poverty and piety , many of whom were of foreign origin (like Bilal from Ethiopia, Salman from Persia and Suhaib from Rome) and consider Ali ibn Abi Talib as the first point of the line of transmission of mystic heritage from Muhammad to Sufi tradition. Some of these beliefs lack historic evidence , but some scholars find elements of reality in them and believe that early Sufism was essentially the evolution of Islam in a mystic direction. Annemarie Schimmel proposes that Sufism in its early stages of development, meant nothing but the interiorization of Islam. Louis Massignon states: "It is from the Qur’an, constantly recited, meditated, and experienced, that Sufism proceeded, in its origin and its development." The great Masters of SufismAt a time when Iraq was the centre of the Muslim Caliphate and an intellectual crucible and crossroads of various influences, there were mystical circles in cities such as Basra and Baghdad, and Sufism appears in the historical record as a discipline and school bearing this name. The Sufis dispersed throughout the Middle East, particularly in the areas previously under Byzantine influence and control. This period was characterised by the practice of an apprentice (murid) placing himself under the spiritual direction of a Master (shaykh or pir), as exemplified in the original Prophetic model. Schools started to form around some famous masters, such as Junayd in Baghdad and Al-Tustari in Basra. These were developed in a very open and public way, and were then written up as treatises concerning such topics as: mystical experience, education of the heart to rid itself of baser instincts, the love of God, and especially the approach towards Allah through a series of progressive stages or stations (maqaam) and states (haal). These schools were formed by reformers in reaction to the disappearance of values and manners in the society of the time, which was marked by a material prosperity that was seen as eroding the spiritual life. The Qur'anic verses which were the favourites of the Sufis included:
Hasan Ul-Basri is regarded as the first mystic in Islam. Rabi'a al-'Adawiyya was renowned for her love and passion for God. Junayd was the first theorist of Sufism, known for his teachings on ‘fanaa and baqaa’, the state whereby the annihilation of the self occurs in the divine presence and is accompanied by a great clarity towards the world of phenomena. In addition to these famous names Soulami (325-416 AH) quotes more than one hundred Shaykhs (spiritual masters) in his book ‘Tabaqat’. The most famous of them are: Foudail Bin Ayad, Dhu Nun Al Misri, Ibrahim Bin Adham, Sari Saqti, Al Harith Al Muhassibi, Abu Yazid Al Bustami, Marouf Khalkhi and Ibrahim Al Khawass. The revolution of religious thought engendered through the Sufism of this time did not go without causing some reactions. Certain attitudes of the Sufis were not considered to be very orthodox. The crisis culminated in the famous case of Al Hallaj, who was executed for making what were considered to be heretical remarks in public whilst in a state of spiritual intoxication (sukr). Formalisation of Philosophies of SufismSufism was now recognized and understood by virtue of the spiritual values that it propagates, and because of the intellectual efforts of the great thinkers of this time. These scholars used all due discretion when they addressed matters of high spirituality. They respected the social and cultural hierarchies of their time, and spoke to everyone according to their level of understanding. This time was marked primarily by a proliferation in the number of treaties on Sufism and in particular by the personality of Al Ghazali, considered by some as the greatest philosopher of Sufism. His works influenced influential Western thinkers such as Kant. His famous treatises - the "Reconstruction of Religious Sciences," the "Alchemy of Happiness," and other works - set out to convince the Islamic world that Sufism and its teachings originated from the Qur'an, and were compatible with mainstream Islamic thought and theology. It was Al Ghazali who bridged the gap between traditional and mystical Islam. It was around 1000 CE that the early Sufi literature, in the form of manuals, treatises, discourses and poetry, became the source of Sufi thinking and meditations. Another very important Sufi of that period was Ibn Arabi . Ibn Arabi was a contemporary of the Andalusian philosopher Ibn Rushd (Averroes). The relations and relationship between this exceptional trio ( Ghazali, Ibn Rushd and Ibn Arabi ) is worthy of study. Ibn Arabi met with Ibn Rushd and attended his burial. At their first meeting, Ibn Rushd (Averroes) was an elderly man renowned for his books of learning and Ibn Arabi was a young man known as a ‘wali’ (saint). Contrary to the traditional view that a man must pass through three stages (sharia, tariqa and haqiqah) to reach realization, Ibn Arabi received the ‘fath’ (literally ‘the opening’ or direct Gnostic knowledge) when he was barely ten years old. It was only thereafter that he followed the tariqa (the spiritual way) and acquired book knowledge. Ibn Rushd is to some extent the ‘father’ of modernistic thought, and Ghazali and Ibn Arabi the ‘fathers’ of post-modernist thought.The Malamatiyya (the blameworthy) order can be considered a proto-Sufi order that arose in the 9th century CE before the crystallization of the Sufi orders. Propagation of SufismIt was during 1200 - 1500 CE that Sufism enjoyed a period of intense activity in various parts of the Islamic world. Hence this period is considered as the "Classical Period" or the "Golden Age" of Sufism. Lodges and hospices soon became not only places to house Sufi students and novices but also places for "spiritual retreat" for practising Sufis and other mystics. This period is characterized by the propagation of Sufism starting from its centre in Baghdad in Iraq, from where it spread towards Persia , India , North Africa & Muslim Spain. It is characterized by tests of conciliation between Sufism and the other Islamic sciences (sharia, fiqh, etc.) and starting of the Sufi brotherhoods (turuq).One of the first orders to originate in this period was the Yasawi order, named after Khwajah Ahmed Yesevi in modern Kazakhstan. The Kubrawiya order, originating in Central Asia, was named after Najmeddin Kubra, known as the "saint-producing shaykh" , since a number of his disciples became great shaykhs themselves. The most prominent Sufi master of this era is Abdul Qadir Jilani, the founder of the Qadiriyyah order in Iraq. Others included Jalal al-Din Muhammad Rumi, founder of the Mevlevi order in Turkey, Shihabuddin Yahya as-Suhrawardi in Asia minor, Moinuddin Chishti in India and Ashraf Jahangir Semnani, founder of the Ashrafi Order. Although each order had a regional flavour, their fundamental teachings and practices remained substantially the same. After having gained influence over the whole of the central Islamic world, the brotherhoods (turuq) became the focus for Islam in the new territories that came under Muslim domination or influence. This included the Indo-Malay territories in the East, and West Africa and Andalusia in the West. The brotherhoods made a significant contribution throughout the centuries in presenting the true face of Islam – the Islam of beauty and love. Sufism not only represented a practical and specific stream of religious thought, but also played an important cultural role in Islam. It played an important role in the development of literature, in Persian, Turkish and Urdu. Sufism also appears in other art forms, such as dance and music (like Qawwali ) and the Indo-Persian miniatures which decorate the philosopher’s stones in verse and prose). It became an integral and fundamental element of religious thought and Islamic sensitivities, and became fully absorbed into the culture of the time. Modern SufismThis period includes the effects of modern thoughts on Sufism, and the advent of Sufism to the West. Important Sufis of this period include Inayat ali khan, Idries Shah, Yunus Emre & Nuh Ha Mim Keller, who have tried to explain Sufi concepts in the light of modern culture.Basic beliefsThe central concept in Sufism is Love. Dervishes-the name given to initiates of sufi orders-believe that love is a projection of the essence of God to the Universe. They believe that God desires to recognize Beauty, and as if one looks at a mirror to see oneself, God looks at himself within the dynamics of nature. This is substantiated using the famous Hadith Qudsi (extra-Quranic utterance of God): "I was a hidden treasure, and I wanted to be known, so I created Creation." Since they believe that everything is a reflection of God, the school of Sufism practices to see the beauty inside the apparently ugly, and to open arms to what they believe as even the most evil one.The fundamental aim of all Sufis then is to let go of all false notions of duality (and therefore of the individual Self also), and realize the Unity of / in / with God. Thus, Sufism is essentially a form of Mysticism. Sufis teach in personal groups, believing that the intervention of the master is necessary for the growth of the pupil. They make extensive use of parables and metaphors, in such a way that the meaning is only reachable through a process of seeking for the utmost truth and knowledge of oneself. Although philosophies vary between different Sufi orders, Sufism as a whole is primarily concerned with direct personal experience, and as such may be compared to various forms of Mysticism such as Zen Buddhism, Gnosticism and Sant Mat. The following metaphor, credited to an unknown Sufi scholar, helps describe this line of thought. There are three ways of knowing a thing. Take for instance a flame. One can be told of the flame, one can see the flame with his own eyes, and finally one can reach out and be burned by it. In this way, we Sufis seek to be burned by God. A large part of Muslim literature comes from the Sufis, who created great books of Poetry (which include for example the Rubaiyat of Omar Khayyam, the Conference of the Birds and the Masnavi), all of which contain profound, and hardly graspable, teachings of the Sufis. ‹The template below has been proposed for deletion. See templates for deletion to help reach a consensus on what to do.› <font color= in the <font color= <font color=: <font color=, <font color=, <font color=, <font color= Sufi Concepts
Lataif-e-sitta (The six Subtleties)Drawing from Qur'anic verses, virtually all Sufis distinguish Lataif-e-sitta (The six subtleties), Nafs, Qalb, Sirr, Ruh, Khafi & Akhfa. These lataif (sing : latifa) designate various psychospiritual "organs" or, sometimes, faculties of sensory and suprasensory perception. In a rough assessment, they might appear to correlate with glands, organs, Chinese traditional or Vedic chakras.In general, sufic development involves the awakening in a certain order these spiritual centers of perception that lie dormant in every person. Each center is associated with a particular color and general area of the body, as well as oft times with a particular prophet, and varies from Order to Order. The help of a guide is considered necessary to help activate these centers. The activation of all these "centers" is part of the inner methodology of the sufi way or "Work". After undergoing this process, the dervish is said to reach a certain type of "completion" or becomes a Complete Man. These six "organs" or faculties: Nafs, Qalb, Ruh, Sirr, Khafi & Akhfa, and the purificative activities applied to them, contain the basic orthodox Sufi philosophy. The purification of elementary passionate nature (Tazkiya-I-Nafs), followed by cleansing of the spiritual heart so that it may acquire a mirror-like purity of reflection (Tazkiya-I-Qalb) and become the receptacle of God’s love (Ishq), illumination of the spirit (Tajjali-I-Ruh), fortified by emptying of egoic drives (Taqliyya-I-Sirr) and remembrance of God’s attributes (Dhikr), & completion of journey with purification of the last two faculties, Khafi & Akhfa. Through these "organs" or faculties the transformative results from their activation, the basic Sufi psychology is outlined and bears some resemblance to the schemata known as the Kabbalah or to some the Indian Chakra system. It is important to mention that “ Great Soul ”, “ Human Soul “ & “ Animal Soul “ are actually “levels of functioning” of the same soul and not three different souls. These three parts of soul are like three rings of light infused in one another and are collectively called the soul, the indivisible entity, Lord’s edict of simply the man. Man gets acquainted with them one by one by Muraqaba ( Sufi Meditation), Dhikr ( Remembrance of God) & purification of one’s psyche/life from negative thinking patterns (fear, depression), negative emotions (hate, contempt, anger, lust) and negative practices (hurting others psychologically or physically). Loving God & loving/helping every human being irrespective of his race, religion or nationality, and without consideration for any possible reward, is the key to ascension according to Sufis. Sufi cosmology
See also: Plane (cosmology) Esoteric cosmology. Sufi practicesMuraqaba
DhikrDhikr is the remembrance of God commanded in the Qur'an for all Muslims. To engage in dhikr is to have awareness of God according to Islam. Dhikr as a devotional act includes the repetition of divine names, supplications and aphorisms from Hadith literature, and sections of the Qur'an. More generally, any activity in which the Muslim maintains awareness of God is considered dhikr.The Sufi orders engage in ritualized dhikr ceremonies. Each order or lineage within an order has one or more forms for group dhikr, the Liturgy of which may include Recitation, Singing, instrumental music, Dance, costumes, Incense, Meditation, Ecstasy, and Trance. (Touma 1996, p.162). Dhikr in a group is most often done on Thursday and/or Sunday nights as part of the institutional practice of the orders. QawwaliQawwali is the devotional music of the Sufis.SamaSama or Sema' (Arabic "listening") refers to Sufi worship practices involving music and dance (see Sufi whirling). In Uyghur culture, this includes a dance form also originally associated with Sufi ritual. See Qawwali origins and Origin and History of the Qawwali, Adam Nayyar, Lok Virsa Research Centre, Islamabad, 1988.Orders of Sufism
Traditional ordersThe traditional Sufi orders all emphasize the role of Sufism within Islam. Therefore the Sharia (tradional Islamic law) and the Sunnah (customs of the Prophet) are seen as crucial for any Sufi aspirant. Among the oldest and most well known of the Sufi orders are the Qadiri, Naqshbandi, Mevlevi, Chishti and the Ashrafi. One proof traditional orders assert is that almost all the famous Sufi masters of the Islamic Caliphate times were also experts in Sharia and were renowned as people with great Iman (faith) and excellent practice. Many were also Qadis (Sharia law judges) in courts. Most of the greatest Scholars of Islam such as Imam Ghazzali, Imam Suyuti, Imam Nawawi and others were also practitioners of Sufism and great supporters of the discipline so long as adherents did not transgress the limits and disobey the Sharia. They held that Sufism was never distinct from Islam and to fully comprehend and live correct with Sufism one must be a practicing Muslim obeying the Sharia.For a longer list of Sufi orders see: @ Sufi orders PHILTAR (Philosophy of Theology and Religion at the Division of Religion and Philosophy of St Martin's College) has a very useful Graphical illustration of the Sufi schools. Non-Traditional Sufi GroupsThere also exist some Sufi groups that do not exist within the framework of Islam, or that pay little attention (even in name) to the Quran or the traditional Sharia and Sunna. These can be generally categorized as non-traditional Sufi groups. In the Indian Subcontinent there exist several syncretic Sufi groups that have blurred the boundary between Islam and Hinduism (see for example Sai Baba of Shirdi or Kabir Das). In west Africa, the Mourides of Senegal don't observe the Islamic prayer or other traditional Islamic rituals, as they are instead encourage to do work in the service of their Murshid (spiritual guide).The Sidis of Gujarat migrated from East Africa to India in the twelfth century. In recent decades there has also been a growth of such non-traditional Sufi movements in the West. Some examples are Universal Sufism movement, the Mevlevi Order of America, the Golden Sufi Center, the Sufi Foundation of America, Sufism Reoriented. For more about non-tradtional Western Sufism read "Sufism, the West, and Modernity" on the website of Dr Alan Godlas. Universal Sufism
There is also an attempt to reconsider Sufism in contemporary Muslim thought from within. According to this view, Sufism represents the core sense of Islam that gives insight to God and His creation. Traditional Islamic schools of thought and SufismIslam traditionally consists of a number of madhhabs , the definition of the term using terminology available in English is not free of difficulty , roughly a Madhhab is an Islamic denomination.Sufis did not define Sufism as a madhab.What distinguishes a person as a Sufi is practicing Sufism , usually through association with a Sufi order , the belief in Sufism is not sufficient for being recognized as a Sufi.These facts lead to some ambiguity because Sufism has characteristics of a Tradition and for example use of the term Sufi Islam is generally accepted.The relationship between traditional Islamic scholars and Sufism is complicated due to variety of Sufi orders and their history. In history of Sufism , founders and earlier scholars of the schools (Madhabs) have displayed mixed opinions towards Sufism.Thus, although most of them recognized Sufism, illustrated for example by Imam Hambal's frequent visits to the Sufi master Bishr al Hafi, there were others who considered some aspects of Sufism rank heresy. Today , most Muslims hold Tasawwuf , in the sense of Sufi doctrines and philosophies , to be the science of the heart or gnosis (as distinct from other branches of Islmic knowledge which are Exoteric in nature) and appreciate Sufis for their extensive contributions to Islamic arts and philosophy ,many of them while not being Sufis are influenced by Sufi teachings. Liberal movements within Islam consider Sufism one of their sources of inspiration in their reforms. Modern criticism of Sufism by Muslims has different aspects , the most important being criticizing the lifestyle of some Sufis like the wandering dervishes and holding rigid beliefs in Sufi Shaykhs. Some Muslim groups (such as Salafis , a modern reformist group) hold Sufism to be a form of reprehensible innovation or Bid'ah.This group is itself considered innovative and traditional Islamic Scholars hold their view on the issue to be baseless and assert the position that Islam without the core spirituality of Sufism i.e. the way of the heart is a religion of form without substance. See also
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