Sufism

Chapter 12

Sufism Chapter 12

Sufism, tasawwuf in ArabicThe term derives from the Arabic word sûf, wool,

from the woolen clothing used by early asceticsThe Arabic word tasawwuf in its derivation

means something like “wearing wool” or “putting on wool”. It perhaps suggests action, the practice, more than the theory. By contrast “sufism” seems to suggest theory more than practice.

Tasawwuf is a broad spiritual and devotional tradition that both complements and contrasts with the Shari‘a-minded tradition represented by fiqh and carried by the ‘ulama’.

Sufis may be either Sunni or Shi‘i as may the Shari‘a-minded, so that most Muslims may be placed in one of four positions:

The line between Shari‘a-minded and Sufi is not hard and fast since one can be both; in fact, it is more like a sliding scale, with extreme Shari‘a-mindedness at one end and extreme Sufism at the other.

The line between Sunni and Shi‘i is hard and fast. One cannot normally be both.

Shari’a-minded

Sufi

Sunni

Shi’a

Knowledge: ‘Ilm – the “external” (zâhir) knowledge of the Shari‘a-minded, of the

‘ulama’ Ma‘rifa – the “esoteric” or “direct” knowledge of the Sufis.

‘Ilm Ma‘rifa

Learn the physical and biographical facts about a person

Get to know the person personally

Learn the chemical properties of honey

Taste honey

Learn about parliament and see the parliament buildings

Enter the building and meet the parliamentarians. Maybe

become one. Learn the chemical properties of wine

Get drunk!

Emotional attitudes:

‘Ilm leads to obedience, as slave (‘abd) to master (rabb)Ma‘rifa leads to love (mahabba or ‘ishq), as lover to

beloved (habib) Mahabba/Hubb = altruism and affection/romantic love (used by early Sufis, e.g. Rabi‘a)

‘ishq = passionate and intense love (more common later)The highest ideal according to some is expressed thus

by Rabi‘a:

“O Lord, if I worship you from fear of hell, burn me therein. And if I worship you in hope of paradise, exclude me from it. But if I worship you for your own sake, then do not withhold from me your eternal beauty.”

How does one achieve ma‘rifa?Dhikr “Remembrance”Tariqa PathShaykh, Murid, Pir Spiritual guide

Dhikr

The concept: remembering or (better) keeping in mind Qur’an 33:14 “Be ever mindful of God” (literally “Remember God with much

remembrance”) Qur’an 7:172: “And when your Lord took from the children of Adam, from

their loins, their seed, and made them testify touching themselves, ‘Am I not your Lord?’ They said, ‘Yes, we testify’ – lest you should say on the day of Resurrection, ‘As for us, we were unaware of this.’”

This illustrates the idea of fitra, that we are created with knowledge of and orientation toward God

The method: Recitation of names of God or phrases such as la ilaha illa allah or subhan allah

(“Praise to God”) Coordinated breathing Bodily motions: bowing, swaying, Ritual “dancing” (e.g. “Whirling Dervishes”) and singing (samâ‘)

Other methods (not strictly considered dhikr) Khalwa: Retreat, performing dhikr, especially recitation and breathing, in

isolation, e.g. for 40 days Fasting: often one or two days a week.

TariqaStages (maqamât, cf. stages of a

journey): under conscious control.E.g. repentance, renunciation, complete

reliance on God, poverty, patience, gratitude.

States (ahwâl, plural of hâl): not under conscious control.E.g. expansion and contraction of the soul

(something like elation and depression), intoxication, sobriety, nearness to God, longing, annihilation or passing away in God (fanâ’) and continuance in God (baqâ’).

Shaykh, Murid, PirClose personal relationship to discipleShould be able to discern the disciple’s spiritual

stateAuthoritarian relationship, disciple expected to

follow advice given (like a corpse in the hand of its washer)

Code of appropriate behavior between them (adab)

Formal initiation and pledge of allegiance (bay‘a)Uwaysi (or veysi) Sufis: Rare cases where there

is no human shaykh or formal initiation but the disciple is initiated by the spirit of a great Sufi or prophet from the past.

How to choose a shaykh?Family or village connection (cf. Family

doctor)Indication from a friendFame of a particular shaykhPersonal attraction or affinityKarama (“miracle”) performed by shaykhDream or visionCredentials: Silsilah, chain of disciples

and teachers going back, usually, to Muhammad.

The highest goal:

Fanâ’ fi allah (“passing away” in God) The Sufi loses consciousness of him/herself and is conscious only of

God. May therefore speak as if he were God. Bayazid Bistami:

“For thirty years God Most High was my mirror, now I am my own mirror and that which I was I am no more, for ‘I’ and ‘God’ represents shirk, a denial of His Unity. Since I am no more, God Most High is His own mirror. Behold, now I say that God is the mirror of myself, for with my tongue He speaks and I have passed away (fana’)”.

Baqâ’ fi allah (continuing in God) The Sufi becomes aware again of his own existence while retaining the

consciousness of God (or: while retaining the memory of the consciousness of God). This is generally considered the higher state since the Sufi can now function fully in the world.

The distinction between fanâ’ and baqâ’ correlates roughly with that between the states of “drunkenness” and “sobriety”.

Lower goals:

Improved moral and spiritual lifeConcrete benefits: e.g. healing, birth of a

child, success in exam, businessSocial benefits: fellowship with other

Sufis, status in the community, etc.

Walis or “Saints”; “Friends of God”:

Those who reach the highest goalWali = a close friend who can be counted

on to support youQur’an 10:63: “Surely God’s friends

[awliya’, plural of wali], no fear shall be upon them, neither shall they sorrow.”

Baraka, due to their closeness to God gives them power to perform karamât (“miracles”)

Living walis will be sought out for advice, karamat: A wali may not be known to others, possibly not to himself The behavior of walis is sometimes odd by ordinary standards.

“Dead” walis: Are sought out by visiting their tombs and asking for karamât etc.,

receiving the baraka that is present May appear in a dream or vision.

The baraka of a wali can be dangerous if wrongly approached,e.g. Shaykha Nur al-Sabah (on the website)

The mawlid (mulid) or “birthday” of the wali is a special occasion for his followers. Some have major festivals (e.g. Sayyid Ahmad al-Badawi).

Many recognize an invisible hierarchy of walis: e.g. one version:

Qutb (axis or pole) 3 Naqibs (substitutes) 4 Awtad (pillars) 7 Abrar (pious) 40 Abdal (substitutes) 300 Akhyar (good) 4,000 hidden Walis

Outline of the history of SufismEarly (“heroic”) period: individual adepts

and their disciplesPeriod of consolidation: Systematizing

ideas and practices; compiling books; emphasizing consistency with Shari‘a

Tariqas: Appearance and predominance of the Sufi “orders”

Modern reform: Orders criticized, increased stress on Shari‘a-mindedness, challenges from modern science and education.

Tariqas (Orders):Fundamentally a lineage (silsila) going back to a

“founder”Based on shaykh–murid relationshipHierarchical structure: Shaykh > khalifa(s) > murid Institutional features:

Khanqah, tekke zawiya Regular hadra (session including dhikr, possibly singing,

teaching, etc.) (e.g. weekly) Hospitality and charitable activities

Founders may be “eponymous”. Organization of tariqa may be the work of a later generation. E.g. Qadiriyya.

Divisions Succession may be contested, resulting in a split A very prominent shaykh may give rise to a suborder (e.g.

Bayyumiyya).

Some Important figures (Earlier periods)

Rabi‘a al-Adawiya (d. 801)Harith al-Muhasibi (781–837)Dhu al-Nun al-Misri (the Egyptian) (d. 861)Bayazid Bistami (Abu Yazid al-Bistami) (d. 875)Abu al-Qasim Al-Junayd (d. 910)Mansur Al-Hallaj (d. 922)Abu al-Qasim al-Qushayri (d. 1074). Abu Hamid Al-Ghazali (d. 1111)

Some major Tariqas (“Founders”)

Qadiriyya (Abd al-Qadir al-Jilani, d. 1166)Suhrawardiya (Abu Hafs al-Suhrawardi, 1145–

1234)Shadhiliyya (‘Abdallah al-Shadhili, 1196–1258)Rifa‘iyya (by Ahmad ibn ‘Ali al-Rifa‘i, 1106–

1182)Mevlevi or Mawlawi (Jalal al-Din Rumi, 1207–

1273)Ahmadiyya (Ahmad al-Badawi, 1199–1276)

Theosophers and Poets

Muhyi al-Din ibn ‘Arabi (1166–1240)wahdat al-wujud (the unity of existence/being)

“There is no existence save His existence . . . When the mystery is revealed to you, you will understand that you are no other than God . . . though you do not thereby become He nor He you . . .”. (Smith, Margaret, Readings from the Mystics of Islam, 99–100)

Jalal al-Din Rumi (1207–1273) “‘Tis the flame of love that fired me,

‘Tis the wine of love inspired me.”

Sufism and Gender

The well-known Sufis are mostly men

The leaders of tariqas and participants in public dhikrs are (almost) always men

There have been some well-known Sufi women adepts, e.g. Rabi‘a, and many less well-known, e.g. Nur al-Sabah

Women participate considerably in popular Sufism, esp. in visits to the tombs of walis, mulids.

Sufism as “Counter-culture”: Points of tension with Shari‘a-mindedness

Shaths (“Ana al-Haqq”) or theosophy (e.g. wahdat al-wujud) Extreme practices (skewers through cheeks, snake handling) Dhikr and ziyara as bid‘a (innovation) or “competing” with hajj, etc. Sama‘, dance and music, harâm according to some ‘ulamâ’

Al-Ghazali and others: permissible to those qualified Wine and love (‘ishq) as symbols Hashish?

Sometimes used, “at the fringes” Not often used as a symbol A Sufi named Tilimasani composed poetry about hashish but when

offered actual hashish answered: “They say it expands the consciousness, this grass (hashish) Why then, the greatest intellect must be the ass!”

(Wilson, Scandal: Essays in Islamic Heresy, 202).

Shari‘a-minded Sufism:

Shari’a

Tariqa

Haqiqa

Diagram of a circle, radius and center

Final Thought/Advice

Al-Ghazali “I apprehended clearly that the Sufis were men who had real experiences, not men of words, and that I had already progressed as far as was possible by way of intellectual apprehension. What remained for me was not to be attained by oral instruction and study but only by immediate experience and by walking the Sufi way.”

(Watt, Faith and Practice of al-Ghazali, 55; “mystic” changed to “Sufi”)