Sufism - A Mystic Approach to Islam

Introduction

Sufism or tasawwuf in the Islamic world is a mystic-visionary approach to Islam. Williams (1994), Renard (1998) and Esposito (2000) collectively explained that the Sufi path itself is viewed as an esoteric or inward (batin) aspect of Islam, as well as its exoteric or external (zahir) side. The foundation of Sufism was cited by Esposito (2000) in which he explained that the first basis of what Sufism was expressed through the word ‘Ihsan’ (p. 98). The state of ihsan consists of “of worshipping Allah as if you see Him, for if you do not see Him, He sees you”, according to the Hadith of Gabriel (Esposito, p. 98). Hence, the man in a state of Islam is the Muslim, in a state of Iman – the mu’min, and in the state of Ihsan – the Muhsin. The Muhsin is regarded as the perfect khalifah who rediscovers “the most beautiful form” in which he was originally created as stated in (Williams, 1994, p. 125; Esposito, 2000, p. 96). His heart becomes like a well-polished mirror in which the divine face can be reflected. This “reflective” nearness to God is the ultimate goal of Sufi practices through various Tariqahs (paths) in achieving spiritual truth from God.

What kinds of intellectual and artistic models did the Sufis construct to express their views on God and the Universe?

First and foremost, what kind of intellectual and artistic models did the Sufis construct to express their views on God and the universe? I had always thought that Sufism is merely about spinning around in circles for hours, dancing or leaping in the air out of joy as a form of ritual as done by the Whirling dervishes. From what I gathered, there are 5 models or types in which Sufis constructed to express their views on God (tawhid) and the universe (Esposito, 2000, p. 101). These models are in the forms of both esotericism and exotericism as mentioned earlier. They are ritual prayers and fasting according to Islamic injunctions, remembrance of the “spiritual lineage” of each other through ‘divine love’, the practice of “dhikr”, an Arabic word for remembrance of God through invocation, meditative and contemplative practice, including intensive spiritual training, in “spiritual retreats” called “khalwa” and listening or sema to musical concerts, to enhance mystical awareness.

First and foremost, as any other Muslims, Sufi practices the standard practices of Islam- the five daily prayers, fasting, so on and so forth. From what I read from Renard (1998) and Williams (1994) anthologies, Sufis are usually more scrupulous in these standard observances. Sufis are practically pious individuals whereby they rarely missed or ignore such observances of God. In addition, Sufis may perform more carefully and more frequently as compared to standard Muslims. Sufis also have a variety of practices of their own. This initiation phase is important to symbolize that the initiate or disciple of Sufism is now ready to understand the “inner (batin) truth” of spiritual realities. Realities which can only be experience and understood by “intuitive knowledge”, knowledge which stems from the “heart”, rather than the “mind” to express their views on God.

One of the most artistic models that the Sufis constructed is the concept of “Divine Love”. Love was both the cause as well as the effect of gnosis (spiritual knowledge of a Sufi). A great ascetic of Basra named Rabi’a al-‘Adawiya elaborates on the loving the Lord in which all her passionate sayings and poetry always extended to the fact that God discloses Himself to the heart who loves Him with sincere devotion; the surest and sweetest relationship with Him is love (Williams, 1994, p. 114-115). A person was likely to achieve gnosis as a result of divine blessing only when he had devotion to God. While a person who had achieved gnosis could not help being overwhelmed and overpowered by cosmic emotion (jazba) and divine love. Love according to them was the emotive force of life in fact the reason for being. This powerful emotive model expressed by the Sufi dominated every thought or sentiments, contemplative life, theology, ritual thoughts of heaven and hell and all else. Esposito (2000) understood this love for their sheikh or teacher is a form of transmission of knowledge and devotion, similar to a child’s love for its parents (p. 360). Love of the sheikh is coupled with obedience to and imitation of the sheikh, both of which are made easier by love. Obedience is another is a necessity when following a spiritual guidance matters. Imitating the sheikh has obvious benefits. As has been said, the sheikh is himself following the Sunnah of the prophet and imitating the prophet, and so he who imitates the sheikh is thus imitating the prophet, but with a nearer, more visible artistic and intellectual model. Imitation of the prophet is compliance with the will of God, and the sequence sheikh->Prophet->God is found out only in imitation, but also in love. Hence, in loving the sheikh, a Sufi ultimately loves God.

In Jabarti’s account of ‘Ali al-Bayyumi in Renard (1998) anthologies states that many Sufis followed his way (Tariqah) (pp. 141-144). In this excerpt, it showed that Sufis spend time with Sufis for a variety of reasons, perhaps the most important of which is that people of common interests and views tend to associate. Esposito (2000) too agrees that Sufism emerged as a basic socializing force (p. 360). There are numerous occasions in that accounts on which Sufis gather together: the dhikr (spiritual invocations), various mawlid celebrations and probably a weekly meeting often known as a dars or a suhba and withdrawn (khalwa).

Dhikr is perhaps the most central intellectual or spiritual models of Sufism in seeking spiritual truth. Most Sufis engaged in ritualized dhikr ceremonies (Esposito, 2000, p. 360). It is performed by the repeated invocation of the Names and attributes of God. It is based on the Qur’anic verses in which God says “Remember me and I will remember you.” (Williams, 1994, p. 138; Qur'an (2:152), abridged). Although it may vary in different, but its ultimate model is to create spiritual awareness and love for God. It can be practiced individually or collectively (Renard, 1998, p. 142). Some orders perform it silently and some loudly; all under the direction of the Sufi master (sheikh). Dhikr includes various forms of expressing God’s awe in terms of recitation of supplication, singing, Sufi whirling, incense, ecstasy and perhaps to certain extend trance. These intellectual models could produce a sense of ecstatic fervor and intoxication (sukr). As a result, it prevents its participants from forgetting God. It also brings all the followers of a sheikh together and thus enhancing the unity of the community (Esposito, 2000, p. 360). It should be noted that dhikr is not exclusive to the Sufis as it is practiced by all Muslims as part of Islamic prayer and devotion.

Khalwa or spiritual retreats of Sufis for a fixed period (usually between 2 to 40 days, or for 24 hours) for intensive prayers and meditation and daytime fasting under the strict guidance of his master (sheikh). This could be seen like a form of internal hijra to the virtual community and do the dhikr in supplicating God Almighty. This practice of meditation or withdrawal is often used as an intellectual models in order to have a “spiritual heart”, through acquire knowledge and become attuned to the Divine presence, which is every vigilant. This could perhaps depend on emotions and imagination in strengthening the relationship between man and God.

Another important practice in Sufism in which Sufis constructed to express their view on God and the universe is called “sema” or “sama” which literally means listening. These auditions may be a recitation from the Holy Qur’an, or devotional poetry. Throughout the centuries, Sufi poets have written mystical poetries for devotional purposes and some have even accompanied by music (Williams, 1994, pp. 127-137). Poetry and symbolism becomes the vehicle of religious expression in viewing God and the universe. The 13th century poet Jala al-Din Rumi uses the language of love to express religious truth (Williams, 1994, p. 133). Listening to musical “concerts” is seen as part of Sufi devotion is permitted and practiced by certain Sufi orders. Another peculiar about Sufism is permitting a “mystical dance” known in the west as the dance of the whirling dervishes prevalent in turkey as shown on page 365 of Renard (1998). It was a Sufi order known as the ‘Mevlevi Order’ founded by the Sufi master Jala al-Din Rumi who lived in Turkey around 1200 CE (Williams, 1994, p. 137). To appreciate the significance of this dance, it is necessary to be aware of its symbolic interpretation and meaning. All 5 models of intellectual or artistic in expressing God and the universe are to prepare the Sufi for the “spiritual journey” along the Sufi path; a path which leads towards God through love and devotion.

What sorts of religious world views are reflected in the excerpts from Sufi texts in the Williams and Renard anthologies?

Readings from both Williams (1994) and Renard (1998) anthologies seems to suggest that the Sufi firmly believes that each individual spirit desires union with the Universal spirit, namely God Almighty after death. Although the experiencing God described by Sufis are supra-sensory, ultra-mystical and to a certain extend visionary. Nevertheless, this is the goal of every Sufi.

Religious world views in the excerpts from the Sufi texts teach that the Sufi who seeks God must advance by slow “stages” along the path. The “stages” which I can conclude relates to repentance, followed by abstinence, renunciation, ‘poverty’, patience and trust in God. Sufis did these slow stages to achieve spiritual enlightenment through various central forms such as Ascetics, Ecstatic, Antinomians, Poets and Dervishes as mentioned in Williams (1994) and Renard (1998) anthologies.

In ascetics (Williams, 1994, pp. 109-116) or mortification of self, Sufism reflects the religious view on Islam not as a mystical movement but rather an ascetic movement. The word Sufi may refer to a rough woolen robe of the ascetic. The anthologies cited al-Hasan al Basri who comprehend “mortification of the flesh and constant meditation on the Qur’an purified the heart and led to a deeper relationship with God (Williams, 1994, p. 110). Hatim al-Asamm also explained that modesty before God is one of the virtues of Sufi in getting near to God (Williams, 1994, p. 114). Although from the anthologies I read, Sufism is rather complex, but in general it signifies one who wears the garment of “suf” which means wool. In the beginning it was a mark of personal penitence but criticized the ascetics for wearing Suf in imitation of Jesus. With that, in describing Sufism as a mystical form of Islam is utterly wrong. As said earlier, through meditation on the Qur’an and praying to Allah, the Muslim ascetic believes that he draw near to Allah, and by leading an ascetic life paves the way for absorption in Allah, the Sufi way to salvation.

In ecstatic, the central doctrine of Sufism is love, divine love as mentioned earlier. The Qur’an teaches that “God’s mercy is greater than His wrath” and that “God’s love is His supreme attribute Qur’an (3:31), abridged” This ecstatic often not refers to the desire of the pleasures and bounties of Paradise as a Reward but rather with the sincere motive and intention of attaining proximity to God – purely for the sake of, and solely for the pleasure of God. As described by Junayd of Baghdad, “Sufism means that God makes you die to yourself and makes you alive in Him” (Williams, 1994, p. 119). Based on this, the Sufi path becomes a ‘path of love’, where the Sufi becomes the ‘lover’ and God the ‘beloved’. This “love affair” ends only with the ultimate union with the beloved in the hereafter. This love relationship is depicted in many volumes of Sufi literature and poetry.

In antinomians which means the idea that members of a particular religious group which in this case is Islam are under no obligation to obey the laws of ethnic or morality (Shari’a) give forth by that religion, and that salvation is by predestination only. This concept of salvation through predestination had caused disturbances in the Islamic World. One such example cited by Williams (1994) was a 10th century Sufi Mansur al-Hallaj who was executed for “apostasy” because it was said that he told poor people who could not afford the pilgrimage that they could fulfill their obligation by a visit to his house where he kept a model of the Ka’ba (p. 120). Another individual called Ibn al-Arabi was also labeled as apostasy due to its pantheistic or monism ideology (Williams, 1994, p. 123). As such, these reflect the sort of religious view during that time through Sufism.

Poetry is part and parcel of Sufism. Sufi poetry served either for private devotional reading or lyrics for music played during worship, or dhikr. Themes and styles established in Arabic poetry and mostly Persian poetry have had an enormous influence on Sufi poetry throughout the Islamic World, and is often part of the Sufi music. Sufi literature flourished in the form of manuals, mystical tales and anecdotes, treaties on Islamic theology, philosophy, metaphysics and mystical poetry (Williams, 1994, pp. 127-137). Sufi poetry is recited by Sufis to enhance mystical awareness. Such poetry written in the “classical era” was by Arabic poet Ibn al-Farid (Renard, 1998, p. 194-202), and Persian poets such as Jalal al-Din Rumi (Williams, 1994, p. 133). Ibn al-Farid was a master of Arabic poet tradition such as the Ruba’iyat, Ghazal and Qasida. On the other hand, Rumi perhaps is the best known in the West for his monumental poetic works called the “Masnavi” and “Divan-i-shams.” (Williams, 1994, pp. 133-138) Poetry imagery both symbolic and mystical depicts the central theme with which all Sufis are familiar with, are the “twinge of separation of the lover from the beloved,” the “individual soul’s desire for mystical union with the “Universal soul”. This indeed reflects the Islamic religious views during that time.

Veneration of Sufi saints seems a common practice amongst Sufi which was reflected in its religious view on the excerpts of Sufi texts (Williams, 1994, pp. 109-137l; Esposito, 2000, pp. 360-361). Devout Sufi masters who led highly devotional and spiritual lives were often elevated to sainthood. Sufis believe that a Sufi saint (although dead for hundred of years) can still make his “spiritual presence” felt to his disciples. Hence, it is common practice among Sufis to visit the tombs of Sufi saints to pay homage, recite Surah fateha and/or other Qur’anic verses passages, pray to God for isa-e-thawab (i.e. praying to God that the rewards of such recitations be bestowed on the dead), and ask for the deceased saint’s blessings (Esposito, 2000, p. 361).

Conclusion

In summary, a Sufi as one who is a mystic, empowered by the Qur’an and the Prophet, guided by their sheikhs, through the organization of Sufi brotherhoods, and intellectual and artistic models of devotional traditions (tariqahs). In addition to ritual prayers and fasting, he practices various techniques of meditations. Sufis recite poetry and delights in music all towards one goal, namely union with God, the Divine Beloved. Finally, it is said that Sufism in the olden days was a “reality without a name,” today it is a “name without reality.”

In the spirit of scholarly curiosity and academic exchange…