Study Notes for PG Students

Course Code: ENG-450

Course Title: Introduction to Sufism

Unit - I
Introduction to Sufism

Sufism is a philosophic ideology rooted deep in the religious and theological

groundings. Sufism is a way of purifying ones sou. Sufism cannot be restricted
to one particular religion in essence; however; as a noun ‘Sufism’ or Sufi
movement is associated with Islam. However the act purifying ones souls
through religious practices has been the part of almost all the religions across
globe; be it Christianity, Hinduism, Buddhism or others.

Idris Shah an authority in Sufism, who is credited with many books in the field
of Sufism, including his famous book The Sufis, writes in its introduction:

Though commonly mistaken for a Moslem sect, the Suns are at home in
all religions: just as the "Free and Accepted Masons" lay before them in
their Lodge whatever sacred book-whether Bible, Koran, or Torah-is
accepted by the temporal State. IE they call Islam the shell" of Sufism,
this is because they believe Sufism to be the secret teaching within all
religions.

Despite this most of the people link Sufism with Muslims or Islam. Ali Al
Hujwiri; one of the greatest early authorities in Sufism writes, “the Prophet
Mohammed himself said: "He who hears the voice of the Sun people and does
not say ameen [Amen] is recorded in God's presence as one of the heedless."

Allah says in The Glorious Quran:

“And insult not those whom they (disbelievers) worship besides Allah,
lest they insult Allah wrongfully without knowledge. Thus We have made
fair-seeming to each people its own doings; then to their Lord is their
return and He shall then inform them of all that they used to do” (Al-
An’aam 6:108)

This prohibition in Quran is cited by many in context of Sufism. Idris Shah

writes: “Numerous other traditions link him (Prophet Mohammad PBUH) with
the Sufis, and it was in Sufi style that he ordered his followers to respect all
People of a Book, meaning those who respected their own sacred scriptures
term later taken to include Zoroastrians.”

Sufis are not bond to any particular religion, dogma, or belie, they do not own
any particular sacred scripture or any regular place of worship. Sufi’s belonging
to Islam; look back at Quran, Hadith or prophetic traditions. Those who belong
to Christianity, depend on Bible so on and so forth.

The language of Sufi poets is always metaphorical; rare are the cases, where a
Sufi poet may directly refer to God with proper name. Sufi’s put rigorous efforts
to attain the love of their creator, for they believe that enlighten comes from
love. Love in Sufi tradition means perfect devotion to God, irrespective of the
cruelties, or hardships thrust up on Sufi. His deeds may not be rewarded
apparently. But he never allows himself to be in despair, but revives his
devotion by putting more efforts in pleasing his creator.

Such trend of Sufi poetry is present is the poetry of Ibn Al Arabi 91165-1240)
who was a Spanish Ara, who most of the Sufi’s refer to as mater poet; He writes
in his Tarjuman el Ashwaq (Interpreter of Desires)

If I bow to her as is my duty

And if she never returns my salutation
Have I just cause for complaint?
Lovely woman feel no obligation.
The theme of love highlighted here does not mean love of lady, As said earlier,
the language of Sufi poets is metaphorical. He also ‘Lovely woman’ would refer
to God. Such themes which prevailed initially in the poetry of Muslim Sufi’s
later also influenced religious men from Christian world. Similar theme was
used by a Christian cult called Virgin Marry. Ibn AL Arabi himself wrote:

I follow the religion of Love.

Now I am sometimes called
A Shepherd of gazelles [divine wisdom]
And now a Christian monk,
And now a Persian sage.
My beloved is Three
Three yet only one;
Many things appear as three,
Which are no more than one.
Give her no name,
As if to limit one
At sight of whom
All limitation is confounded.
Origin of Sufism

The origin of Sufism is difficult to trace, a riddle unsolved. There have been
hundreds of theories regarding the origin of Sufism; however none has been
clearly distinguished for having referred to a specific date regarding the origin
of Sufism, or a specific person to be credited with the first use of the word Sufi.
The origin of Sufism is similar to that of the creation of Humans; which
revolved theories from thelogic to scientific, but none have so far claimed hand
on truth. Peter Brent writes:

It is impossible to be clear about beginnings – a tradition winds back

through the centuries; one says, „Here it commenced‟ or „That was the
man who spoke the first word‟, but however firm one’s tone of voice,
however dogmatic one’s assertion, one cannot lay bare the earliest, the
primal root. This is the more true the more imprecise the tradition; it is
absolutely true of a tradition in which from Master to disciple there has
been handed down through the generations something as nebulous as an
awareness, a manner of being, a process of learning, an alteration of
perception, the development of an inner conviction, an imprecisely
defined method for achieving an incommunicable experience. Even the
word we have chosen to describe the tradition (not one picked for that
purpose by those whose tradition it naturally was) is surrounded by a haze
of discussion, even of acrimonious argument. (“The Classical Tradition
of the Sufi”)

Derivation of Sufism:

As vague and diverse is the origin of Sufism, so is the derivation of the word
Sufism. William C. Chittick writes:

The derivation of the word has often been debated. Modern scholars have
concluded that the most likely original meaning was “one who wears
wool.” It is said that by the eighth century (the second century of Islam)
the term was sometimes applied to people whose ascetic inclinations led
them to wear coarse and uncomfortable woollen garments. Gradually it
came to designate a group who differentiated themselves from other
Muslims by stressing certain specific teachings and practices of the Koran
and the Prophet. (Sufism: A Beginners Guide, 22)

Peter Brent writes about the derivation of Sufism:

 What is the derivation of „Sufi‟? It comes, say some, from ashabi-sufa,
„sitters in the shrine‟, mendicants who made their home in the porch of
the temple and whom the Prophet, Mohammed, used at times to feed. But
even those who accept this derivation dispute its meaning: the ashabi-
sufa, they say, were those who sat on benches outside the mosques and
debated matters theological with the orthodox. Others choose a different
root for the word, settling on safa, „purity‟ or „sincerity‟, to mark the
special characteristic of those who set out upon the Sufi way. Some
believe that the Greek sophia, „wisdom‟ or „knowledge‟, lies near the
root of the matter. Many think suf, „wool‟, to be the relevant word, for
those who took to the self-disciplined life of the ascetic, wore long robes
of wool, cowled, distinctive and practical for a wanderer forced often to
sleep on the hard earth. But for others again, the word needs no
derivation, being simply itself: the sound soof, they say, has its own
power; a value based on the universe’s hidden currents of meaning. (“The
Classical Tradition of the Sufi”)

Definitions of Sufism

Mohammad Ibn Al Qassab, master of Junaid:

“Sufism consists of noble behaviour (akhlaq e Kareema) that is made

manifest at a noble time on the part of noble person in the presence of
noble people”

Junaid Bagdadi:

“Sufism is that you should be with God-without any attachment.”

Ruwayn Ahmed:

“Sufism consists of abandoning oneself to God with what God wills.”

Samun:

“Sufism is that you should not possess anything nor should anything posses
you.”

Abu Ahmed Al Jariri:

“Sufism consists of entering very exalted quality (Khulq) and leaving

behind every despicable quality.”
Amr Ibn Uthman al Makki:

“Sufism is that, at each moment the servant should be in accord with what
is most appropriated (Awla) at that moment.”

Ali Ibn Abd al Rahim al Qannad:

“Sufism consists of extending a ‘spiritual station’ (nashr maqam) and

being constant union (Ittisal bi dawam)

Knysh Alexander writes that Sufism is a mystical trend in Islam “characterised

by values ritual practices, doctrines and institutions.”

Principles of Sufism

1) Repentence (Tawbah)
2) Sincerity (Ikhlas)
3) Remembrance (Dhikr)
4) Love (Mahabbah)

Repentance:

The first and foremost principle of Sufism is repentance (Tawbah). Repentance

means seeking forgiveness from the sins that one has committed and a
determinism that one will not commit major and minor sins in future. As God
Almighty said, “Turn to God, together, O believers, that you might be
successful.” Allah says, “Seek forgiveness from your Lord, then turn to him for
repentance. Thus as per Quran, the holy book of Islam, for repentance two
things are importance, ‘determinism’ and ‘sincerity.’

The Arabic word for repentance is Tawbah, which means ‘to return.’ Thus
reprentacne also means to return to God to seek forgiveness. The plea for
forgiveness is enhanced by ‘serinity’ and determinism to be steadfast. Human
beings, who want to purify their respective souls and attain the level of sufis,
have to be sincere in this first principle of repentance. Repentance is completed
via three stages:

a) Remorse from sins

b) Abstention from sins
c) Resolution from not returning to sins
If one of these conditions is missing, repentance is not valid. This form of
repentance is only applicable to God and his Creation.

However, repentance and forgiveness from other human beings or created

beings has different rules in Islamic Sharia, besides seeking forgiveness they
also include compensation for sins or crime.

Sincerity

The second major principle of Sufism is sincerity. Sincerity is not only required
in Repentance but in every action. The Arabic word for sincerity is ‘Ikhlas’
which means doing everything for the sake of Allah.

God Almighty says, “Worship God sincerely, dedicating faith to Him alone.”

Ibn Abbas (RA) said, “In Torah and the Gospel, people were commanded only
to worship God sincerely professing his Oneness.”

The opposite of Ikhlas (sincerity) is Nifaq (Hypocrisy). Hypocrisy means

double standards; or affectations in ones deeds, who outwardly appears pure and
good but in essence is devilish or every deed he performs is to seek attention of
people then God.

It is also related from the Prophet, may God bless and cherish him, that he
said the following: “Seek refuge in God from the Pit of Sorrow!” They
asked, “O Emissary of God, what is the Pit of Sorrow?” and he replied,
“It is a ravine in Hell from which Hell itself seeks refuge four hundred
times every day.” Someone asked, “Who will enter it?” and he replied, “It
is prepared for the hypocritical Qurʾān readers, and the most odious of
Qurʾān readers to God are those who visit tyrannical rulers.”

Remembrance

The third principle of Sufism or attaining spirituality and purity of souls is

remembrance of God. This principle is only applicable if one has sincerely
completed the first two stages of purification’ i.e. repentance with sincerity.
Now he should remember God, as is taught by the Prophet of God. God
Almighty says,

Remember Me with sincerity, and I will remember you with favor.

Remember Me fervently, and I will remember you with mystical vision.
Remember Me truly, and I will remember you with kindness. Remember
 Me with exaltation, and I will remember you with honor. Remember Me
in fear, and I will remember you with union. Remember Me by seeking
refuge with Me, and I will remember you by fulfilling your hope.
Remember Me through your annihilation in Me, and I will remember you
by causing you to abide in Me. Remember Me with reverence, and I will
remember you with proximity. Remember Me among humanity, and I
will remember you with amity. Remember Me with total attention, and I
will remember you with a glorious epiphany. Remember Me in the heart,
and I will remember you with nearness. Remember Me in the spirit, and I
will remember you with spiritual inspirations. Remember Me in your
inner hearts, and I will remember you with refulgent lights. Give thanks
to Me, for My benevolence to you when I say, Remember Me, and I will
remember you . . . and do not be ungrateful105 by forsaking
remembrance.

Love

Love is the last principle of attaining purity of soul. This love is divine in
nature; love for God; and the creation of God. The essence of this love is Love
for God. God says, “If you Love God, then Follow me, and God will love you.’

This love for God is subject to belief and obedience, In the verse quoted; stress
is laid on ‘follow me.’ If one loves, God, he is supposed to be obedient, in
following the rules and obligations set by God through his Prophet. He has to
express his love through the ways taught by Him in Quran and His prophet.

This love then extends to his creation. A sincere human being who is in love
with God, will not cause any harm to innocent beings or creation.

Allah says:

Whoever kills a soul unless for a soul or for corruption [done] in the land
- it is as if he had slain mankind entirely. And whoever saves one - it is as
if he had saved mankind entirely. And our messengers had certainly come
to them with clear proofs. Then indeed many of them, [even] after that,
throughout the land, were transgressors.

Key Feature of Sufism

1) The practical and visionary approach to the Unity of Being.
2) Divine Love.
3) The call to worship God.
4) Engagement in a profession, shunning sloth and unemployment.
5) Service to people and love for humanity.
6) Not taking offence at maltreatment.
7) Spiritual Chivalry.
8) Religious Tolerance.
9) Independence, charity and detachment from the world.
10) Kindness to animals
11) Accentuation of the interior dimensions the sharia over the
exterior.