Some people may have practiced Sufism even before knowing much about its doctrine or implications- It’s the natural inclination of a pure soul to engage in a spiritual communion with its Creator.
Sufism is a mystical branch of Islam that involves transcending through an esoteric exercise to reach a state of spiritual euphoria, ultimate purity of the heart, and deep moment of inner peace resulting from a heart-felt presence of Almighty Allah.
Amidst the growing materialism of our modern societies, some people may find themselves growing natural attachment to Sufism and seeking the spiritual union with God.
But before going through details pertaining to the Sufi practice and doctrine, pros and cons and what’s been said about it, I need to stress one essential fact- that all Islamic traditions or schools and Madhabs, whether Sunnah, Shia, or Sufism should be regarded with equal respect.
It’s deviation from the straight path that’s ordained by Allah that is rejected.
A lot has been said about Sufism- and lot of people have actually failed to present a truthful definition explaining Sufism- going so far as to label it a Bidaah- a term used to describe any un-Islamic practice that is being faultily linked to the religion of Islam.
Many of those who strive to know what it really means to have inner peace and enjoy ultimate state of spiritual tranquility would like to gain insight into what Sufism entails.
The most commonly used explanation of the doctrine or Madhab (school) is that the term Sufism is derived from the word Suf, an Arabic word meaning wool- it refers to the primitive material of cloaks early Muslim ascetics used to wear;, an emphasis of the Sufi followers’ rejection of materialistic joys of life. Other scholars, in explaining Sufism, suggested that the word originated from the Arabic word Safa, refering to the process of spiritual purification and purgation of the heart and soul experiences by a Sufi.
There’s yet a third explanation to the term offered by Al-Biruni, a 10th century Persian Muslim scientist, physicist, astronomer, chemist, historian, geographer, mathematician, and philosopher, who linked the word “Sufeya” to Sophia, or “wisdom” in Greek – But this explanation was refuted by the vast majority of present Sufi scholars.
In His Book “Islamic Thought: An Introduction”, Abdullah Saeed put it this way:
“Sufism (or Islamic mysticism) is one way of understanding and approaching
God in Islam. It is related to asceticism, rooted in divine revelation and
comprehended through shari‘a. It is an approach to God that makes use of
intuitive and emotional spiritual faculties, considered by Sufis to be dormant
unless discovered through guided training. One definition of Sufism, therefore,
is that which ‘embraces those tendencies in Islam which aim at direct
communion between God and man’.”
Bottom line, Sufism is not a cult or a sect that is separate from Islam as some mistakenly believe, it’s simply a practice of devotion linked to one’s pursuit of a Traiqat (or path) to God through love, contemplation, and meditation. A Sufi’s heart is always occupied with Allah (SWT) and nothing but Allah, and this what the Almighty refers to as “Ihsan”.
To attain this elevated status, a Sufi is in a continuous practice of Divine Love, inner peace and harmony with his spiritual being, seeking a particular state wherein he feels exceptional closeness to God. Such experience of devotion is what takes him eventually beyond this physical existence, of course this is a symbol of the soul transcendence in its pursuit of a spiritual union with its creator, Allah (SWT).
The Sufi doctrine is usually highlighted by scholars as the mystical branch of Islam.
Sufism first sprang in a place near Iraq. And almost all following traditional Sufi scholars or teachers trace their Tariqas and so-called chains of teaching back to our beloved Prophet Muhammad (PBUH) through Imam Ali Ibn Abi Talib, his cousin and son-in-law.
But there’s one Sufi school, that is the Naqshbandis, that traces its origin to Abu Bakr Al Siddiq. Later on, and through generations, the practice of Tasawwof or Sufism, quickly spread throughout different parts of the Arab region, including countries that had been ruled by the Byzantines.
“By the fifth/eleventh century, organized Sufi convents had become numerous, contributing to the islamization of borderland and non- Arabic regions in central Asia and northern Africa.”(Islamic Thought: An Introduction by Abdullah Saeed)
Moreover, some scholars suggest that “Ahl Al Suffa” or followers of the Sufi doctrine are originally some of the companions of Prophet Muhammad (PBUH) who decided to dedicate much of their lives to fasting, praying and pleading for salvation.
One of the most popular figures of early sufis was Rabi‘a al-Adawiyya (d. 185/801), and essentially the first to tackle and strengthen the notion of unconditional, devotional and unselfish love for God.
Among her most popular imploration:
“Lord,
If I worship You
From fear of Hell, burn me in Hell.
If I worship You
From hope of Paradise, bar me from its gates.
But if I worship You for Yourself alone
Then grace me forever the splendour of Your Face.”
It’s plausible to adopt unconditional love of God, one that’s not dependable on fear of hellfire and desire for salvation.
However, hoping for God’s mercy and fearing his wrath and punishment is an integral part of faith. A mix of both however constitutes the best formula.
Allah says in the Quran:
“Call on your Lordhumbly and privately– He does not like those who transgress Hisbounds”– Qur’an 7:56
But corruption among present Sufi schools or Tariqas shouldn’t be overlooked or downplayed. There are Sufi schools, the masters of which defend deviant beliefs that have no links to Islam and actually elevated themselves to the state of Saints and Gods.
Allah warns against such, saying in the Qur’an:
“Surely, those whom you invoke besides Allâh are slaves like you. So invoke them and let them answer you if you are truthful.”
— (Qur’an 7:194)
The straight path, one that leads to attaining salvation and the satisfaction of Almighty Allah doesn’t endorse or tolerate any deviation from what Allah has ordained and what we, Muslims have been taught by the Messenger of Allah, Prophet Muhammad (PBUH). Some inclination towards one madhab or school is however acceptable, provided that it doesn’t involve any transgression of God’s Commands and Law.
God Knows best.
Wassalaam
Maha Youssuf