Sufism
Sufism is an "aspect" (dimension) of Islam, yet many Muslims will not consider Sufism as a part of Islam because of some Sufi non-conformist rituals. The name Sufi comes from “suf,” the Arabic word for wool or “saf,” the Persian word for pure. The dervishes or advanced students of Sufism wore inexpensive wool clothes as part of their life of renunciation, which is characteristic of Sufism.
[edit]Sufism and Islam
Religious leaders from the Middle East came from all over to learn about Islam directly from Muhammad and were ordained by him. These ordained masters founded three major Sufi orders. This knowledge was passed down through their shaykhs to their disciples who then fanned out to spread their new "dimensions" of Islam by forming new schools. Many of these "Sufi ashrams" (schools) also served as community centres and included residence for students and masters, and also served as orphanages and hospitals and many other community services, unlike orthodox Muslim Mosques. Sufi were more inclusive and community minded.
[edit]The Sufi Way
The Sufi Way first involves learning about morality and ethics through "studying Islam." This is of course the only practical and logical way since in Arab and Islamic countries, where Sufi existed, was the only form of education that was established and available to peoples in the Islamic region, the Islamic educational system. Even so, there were some deviant Sufi sects who have adopted sufficient non-Islamic aspects, or have incorporated sufficient of the writings of early Sufi saints that may not entirely conform to orthodox Islamic tenets. This is why confusion of this sect exists. But here, we will concentrate on those Sufi who accept Islamic teachings of morality and ethics as their basis of beliefs. It is not possible to accept Islamic values of morality and ethics without fully appreciating and studying theQur'an, the Hadiths, the Sira, or Shari'ah.
Next, Sufis believe in self discipline and applying these standards of morality to one's inner self. These stages are achieved through instruction, imitation and self discipline.
In the third stage, having acquired sufficient religious knowledge, and understanding of the religion, he is then able to experience the spirit of Allah within himself and thus reach the "mystical stage" of Sufism.
The fourth stage is ma'rifah or gnosis. This is where the knowledge of Allah is realized and is only achieved by prophets, great masters and saints. The goal of following the Sufi way is not to become a saint, but rather to align your life with the will of Allah and to do all that you can to accept and live by Allah's Grace. Indeed, if your goal is to become a saint, it is all but assured that because of your own desires you will never become one.
[edit]Tenets of Sufism
There are many variations within Sufism but they generally include the following:
- There is only one Allah and that Allah possess everything.
- Allah is in your heart, Allah is always very close even when humanity is very far from Allah.
- Nothing happens without Allah's will, and Human will is very critical, but it exists within the context of Divine will.
- Because of Allah's will, all things, good and bad, are from Allah.
- Life as we know it is an illusion, and the true life revealed when we reach in the hereafter. Some orders go as far as to describe this process of reality beyond illusion as reincarnation, which is a distinct departure from orthodox Islam.
- There are four Holy Scriptures, the Qur'an, the Torah, the Psalms of David, the Gospels of Jesus and works of Sufi saints.[1]
[edit]Describing Sufism
".. dedication to worship, total dedication to Allah most High, disregard for the finery and ornament of the world, abstinence from the pleasure, wealth, and prestige sought by most men, and retiring from others to worship alone." (Ibn Khaldun)[2]
Sufism is more accurately described as "an aspect or dimension of Islam." Sufi orders (Tariqas) can be found in Sunni, Shi'ite and other Islamic groups. Sufi are emphatic that Islamic knowledge should be learned from teachers (shaykhs) and not exclusively from books. Thus, in Sufism, the influence of a shaykh on Sufi followers is most effective. But it is because of this that different "aspects" easily evolved in Sufism, dependant upon the eccentricities of the Shaykh.
[edit]Sufism are Aspects of Islam
Having touched on the influence of "Shaykhs" on the understand and practice of Sufism, as described in the immediate paragraph preceding, and the possibility of a wide interpretation of its practices and ritualisms, we can now appreciate the roots of the variability of Sufi practice and ritualism throughout the Islamic world, causing doubts to arise of its conformity and authenticity to orthodox Islam. Hasan al Banna of course recognised this failing in the Sufi (Islamic) Ummah, and likely influenced by the Wahhabi (Salafi) movement, sought to rectify the diversities of the various "aspects" of Sufism. A detailed study of his manifesto, (below), will outline clearly how he intended to remove some of the ambiguities and irregularities and to bring Sufism in line with orthodox Islam. Thus uniting it with the whole Islamic Ummah. The Muslim Brotherhood manifesto was drawn up to achieve this consolidation and regularising of Sufi practice. But in so doing, the aims of the Muslim Brotherhood runs parallel to that of the Wahhabi movement and with similar aims.
[edit]Sufi Practice
Sufis could be described as (1) devout Muslims; (2) praying five times a day, (3) giving to charity, alms, (4) Fasting, (5) pilgrimage, thus they adhere strictly to the outward observance of Islam. But in addition, they nurture spiritual dimensions. They are aware that one of the names of the Prophet was "Dhikr Allah" (Remembrance of Allah).
Dhikr as practised by Sufis is the invocation of Allah's divine names, verses from the Qur'an, or sayings of Muhammad in order to glorify Allah. Dhikr is encouraged either individually or in groups and is "a source of tranquillity" for Sufis.
"...hearts become tranquil through the remembrance of Allah" (Qur'an 13:28).
Many Sufis have used the metaphor of lovers to describe the state Dhikr leaves them in. Sufis say adherences to the "Shari'ah" manifests in the limbs and Dhikr manifests in the heart with the result that the outward is sober, the inner is drunk on divine love.[3]