The Origins of Sufi Islam - Essay Example

Running Head: The Origins of Sufi Islam The Origins of Sufi Islam of The Origins of Sufi IslamSufism: Introduction Frequently related with Rumi's verses and recurrently associated with spiraling dervishes, Sufism is usually considered for being an expansion absolutely distant from conventional practices of Islam. Sufism is the form mysticism takes in Islam. Its name is derived from the Arab word for wool, "Suf", the material used by the early Muslim mystics for their clothing. The movement started as a reaction against formalism in the system the Prophet Muhammad had established and in response to an urge to maintain a personal relationship with Allah, or God. It also represented dissatisfaction with the luxury and laxity in which the believers had fallen under the Umayyad after the establishment of the Islamic Empire.1 Origin of Sufism Asceticism and Remembrance to Allah "Dhikr" used to be the specific affection for Sufis in the initial phase of Sufism, and this was the initiation of innovated performs to support the spiritual exercises. However, during the primary stage earlier to the association with innovated customs and controlled commands, intellectuals alarmed general public about the intense nature of Sufism. 2This innovated development originated from Iraq (Basra) and the great religious scholars like Imam Malik, Imam Shafi and Ahmed bin Hanbal didn't gave positive remarks for it. They were of the opinion that such extreme rituals are impracticable. This was a beginning in the direction of extreme prayers, which may destined towards distortion, as it was not established on a valid set of guidelines provided by religion. Instead it was based on embellished sensation of human beings. This movement was actually a reaction of sanctimonious and practical Muslims in opposition to the worldly behavior of Muslims during 661-50 AD, the era of Ummayyads.3 It was during 5th and 6th century AH when this frenzied situation was subjugated by the Sufis and attracted people to proceed along their practices, claiming the control of "Walis" and "Sheikhs" and their doctrines as a resolve to that disorder. During the ruling period of Khalifa Mamoon an institution by the name of "Dar-ul-Hikma" was set up to provoke Greek, Roman and Muslim scholars to come together and share their point of views. This provision was an absolute focus in terms of combination linking mysticism of Islam with pagans for creating the type of Sufism presented by Ibn-e-Arabi.4 The Integration and Distortion When the attendants and descendants of them passed away, the field of Sufism left unattended and went against the doctrines of Islam. Opponents of Islam had gone entrenched into Muslim community and were already creating "Fitnahs" by means of multiplying fictitious Ahadith and other commands which afterward resulted into the creation of factions like "Mutazilah", and "Khawaarij". This was the period when Sufism flourished and acquired sustains from sovereigns of empires. These rulers actually diverged of Islamic teachings to such a degree that they started magical tricks as amusement in their courts, albeit those magical tricks are not allowed in Islam.5The essence of Shiites began to include in Sufism during this era, though modern Sufism traces its extraction back to Shiites genesis. It was era of Imam Ghazali, Jalal uddin Rumi and Mohiuddin Ibn-e-Arabi when philosophy and beliefs of Sufism prospered. During 3rd century they converted works of Greek thinking into Arabic which later proved to be ineradicable for Sufism, ensuing in Greek pantheism turn out to be a fundamental element of Sufism. During this period the orthodox practices of Oslam were almost overlooked and Sufism began to follow pagan activities like worship of the Saints, grasping venerance for the Walis and utilizing magical tricks. They forgot teachings of the Holy Prophet Muhammad(PBUH).If we deeply study the spiritual principles of different religions like Hinduism, Taoism and Christianity we can clearly observe their similarity with Sufism and its vivid difference from Islam. If truth be told, Sufism had never been categorized underneath Islam under any circumstances and has always been considered as a form of "Mysticism". Such predictable resemblances have been underlined by Sharda that in the middle of India as a consequence of Timor's incursion when Orthodox Muslim doctrine came to an end, the Sufism was also released from the jurisdiction of mainstream Islam and attracted toward Hinduism and had great influence of it. The Sufism began to take over various exercises of 'Veshnawa Vadantic' such as "Yogic" and "Bhaktik" and even "Monism". This period is said to be the peak time of Sufism for the adoption of Pantheism.6 In its later evolution, Islamic mysticism received fresh streams of thought and acquired new practices from Christian monastic orders and anchorites, Buddhist institutions, and Neo-Platonist philosophy. The woolen garments of the ascetics, isolated life in special buildings, and music in connection with the ritual reflect Christian influences. Celibacy, however, was not encouraged or held out as an ideal. The rosary, an ancient Buddhist instrument of devotion, was borrowed from India by Eastern Christians, who passed it on to Sufis as well as to the West. "Fana", the coveted state of perfection achieved by the annihilation of self in God, is independent of the Hindu "Nirvana", which presumes annihilation independent of the idea of God and involves the doctrine of metempsychosis. God is central in Islam, and transmigration of souls is not a tenet of belief. The pantheistic element that crept into certain sufi circles and the esoteric interpretation of sacred writings betray Gnostic and Neo-Platonist strands. Neo-Platonism had influenced Christian mysticism earlier but did not reach Islam until the period in which Greek was translated into Arabic. This occurred chiefly in Baghdad, beginning around the middle of the 8th century.7 Practices and Rituals The ultimate objective of Sufism in its purest and simplest form is perfection of the individual and union with God. This is attained, not so much by following in the footpath of tradition or pursuing the dictates of reasoning as by emotional experiences, involving love, and by following the guidance of the inner light. Dependence on God "tawakkul", repeatedly emphasized in the Qur'an (Koran), is a primary step. Bodily and mental discipline then becomes a necessary part of the training. Quietist asceticism likewise becomes an important element in mystic life, all leading to full renunciation of all personal volition in favor of the divine will. Basically, therefore, the system remained anchored in Islam, whose cardinal tenet is surrender to the will of God.8 In the early centuries of its existence, Sufism existed almost entirely on an individual basis. But in the 12th century its devotees began to organize themselves into orders or fraternities, with rules of initiation and progression under the direction of sheikhs and masters. A sufi order is called a "Tariqah" or path. The traveler journeying toward God on the sufi path goes through a series of ascending stations "Maqamat", starting with repentance and abstinence and ending in trust in God and acquiescence in his will. After that the traveler goes through a series of states, the highest of which is "Fana". While en route the would-be sufi is under the absolute control and guidance of a spiritual master. Members of the same order occupy or assemble at a special building "Khanqah" or "Takiyya, which functions also as a social center, fulfilling a need unmet by the ordinary mosque. These fraternities are often endowed with funds and property "Waqf" and have, in addition to masters and neophytes, a third class of affiliated laymen who attend the ritual and participate in other religious activities. The orders generally differ in the form of ritual, allegiance to the founders, and certain doctrines. The ritual "Dhikr" literally means "remembrance", consists in glorifying God by repeating his name and attributes, accompanied by certain prescribed formulas, all chanted aloud with particular breathings and body movements. Spiritual hymns, often indistinguishable from love songs, are also used. Dancing and playing on drums and pipes may be added. All members are expected to attend the Friday noon service in the "Khanqah".9 Orders Earliest among the fraternal orders to be organized was the "Qadiriyah", founded in the mid-12th century by the Persian Abd al-Qadir Jilani and named after him. Abd al-Qadir lived in Baghdad, where he gathered a circle of pupils and aspirants. The order, one of the most tolerant and charitable today, has adherents throughout the Islamic world.10 Another early fraternal order was the "Rifaiyah", named for Ahmad ibn Ali al- Rifai, who lived at about the same time in southern Iraq. Its members can achieve a state of autohypnosis that enables them to perform strange "miraculous" feats, such as swallowing glowing embers and passing knives through their bodies. They are commonly known as "howling" dervishes. The "whirling" dervishes belong to another order, the "Mawlawiyah", especially popular among the Turks. This fraternity centers on the great mystic and poet of Persia, Jalal Din Rumi, who died in Anatolia in 1273. The superior, a descendant of Rumi, enjoyed the special privilege of girding the new sultan-caliph of Turkey with his sword. Another favored order among the Turks was the "Bektashiyah", noted for its connection with the Janissary corps, which made its full appearance in the early 16th century. It reveres Ali Muhammad' son-in-law, is tinged with Shiism, and has adopted Christian elements as well as the mystic doctrine of numbers going back to Pythagorean origins. The order differs from others in encouraging celibacy. The formal dress of the "Bektashis" consists of a white cloak and a white cap, composed of 12 triangular pieces, corresponding to the number of the successor imams of Ali. The superior wears the green turban, traditionally the favorite color of Muhammad. As "chaplains" of the Janissaries, many of whom were members of the order, Bektashis" lived in the corps' barracks in Constantinople and took part in the recurring Janissary revolts. When Sultan Mahmud II abolished the corps in 1826, the order suffered an eclipse.11 Several orders thrive in North Africa. The Shadhiliyah, named for Abu Hasan al-Shadhili, who died in 1258, has been especially strong in Morocco and Tunisia. Al-Shadhili evidently did not intend to found an order but expected his adherents to pursue their usual trades and professions, combining acts of devotion with their normal activities. In Libya the prevailing fraternity is the Sanusiyah, founded in 1837. It has political and military, as well as religious, aims and is the group that resisted Italian colonization. King Idris I of Libya belonged to this order. The predominant native fraternity of Egypt is the Ahmadiyah, which formed around the teachings and personality of Ahmad al-Badawi, a late-13th-century figure. He was surnamed Badawi because, like other North African Bedouins from whom he was descended, he wore the face veil. Around his shrine in Cairo grew a splendid mosque. Al-Badawi is still considered the greatest wali (saint) of Egypt. Status in Islam The cult of saints practiced by the sufi orders is especially repugnant to orthodox Islam. The cornerstone of Islam is the oneness of God. The Qur'an promises forgiveness for any sin, except that of associating another deity with Allah. But the transcendent nature of the God of the Qur'an and his un-anthropomorphic character has widened the gap between him and the worshiper. It thus became necessary for the average believer to posit minor deities and saints between himself or herself and God. While there has been no formal canonization in Islam, popular acclaim is enough. In certain cases, Sufis have personally claimed sanctity and the power to perform supernatural deeds. On the other hand, some of the noblest and most spiritual characters in Islam emerged from Sufism. The most successful attempt to reconcile Sufism with orthodoxy was made by the illustrious Persian scholar and theologian al-Ghazali, whose masterpiece, Ihya ulum al-din ("Revival of the Religious Sciences"), presents a philosophy palatable to the theologian and a theology agreeable to the Sufis. Some of the most tender and exquisite poetry in Persian, Arabic, and Turkish has been composed by Sufis "intoxicated with the love of God."12 Under the impact of materialism and rationalism, the sufi system of beliefs and practices has decayed. Yet some believe that the future spark to ignite Islam may come from Sufi spiritual sources. Impairments to mainstream Islam I. Sufism caused diversion among the Muslims and dragged them away from the actual commands of the Holy Qur'an and the Sunnah as they became more inclined towards the teachings of the sheikhs. Because of being distracted from the original Islam, Muslims became more vulnerable to be fascinated by the other religious factions. No strength was provided to the Muslim community as they were bound to follow nothing but the sheikh's orders. Such ambiguity about the religious convicts resulted into clashes among the followers of different religions, hostility and refutation for each other's beliefs. Even in Makkah, various prayers stations were set up. II. The Sufism had an enduring impact upon the reflection of Islam, exhibited it as apolitical and those disagreeing with this notion were regarded as radical or fanatic. False and untruthful ahadith were spreading over for instance the "Jihad-ul- Nafs" meaning fighting with one's own self and to deny natural requirements of human beings and many others similar to this. III. The Sufism was actually the main reason for the turn down of Uthman dynasty. The expansion of anti violence visions by them, deficient familiarity with actual Islamic Shariah, and closness to the opponents of Islam confirmed the fact that amendments in Uthman's Law could not be challenged by anybody. During 1880, when Tanzimat was on its peak European legislature was imposed to substitute the Shariah and no disagreement was noticed. 13 In fact, the basic difference between the Sufism and Islam is that Islam provides a vivid set of guidelines to obey Allah along with keeping a balance between prayers and the worldly affairs. It doesn't expect its followers to deny their selves and their natural requirements and allows an intermediate approach in all fields of life. The life of holy prophet Muhammad (PBUH) is itself a practical guidance for Muslims and saves them from any distraction. References Abraham, A. J. (2009) "Sufism, The Formative Period", Journal of Third World Studies, Vol. 26 Issue 1, p190-191 Burckhardt, Titus. (1990) An introduction to Sufism,, Crucible, Northampton shire: England Ernst, Carl W. (1997) The Shambhala Guide to Sufism, Shambhala Green, Nile. (2004). "Sufi Ritual: The Parallel Universe", British Journal of Middle Eastern Studies, Vol. 31 Issue 2, p266-268 Knysh, Alexander D. (2000) Islamic Mysticism: A Short History, Brill Martin, Lings. (1993), What is Sufism, The Islamic Text Society Matthijs, Van den Bos. (2002) Mystic Regimes: Sufism and the State in Iran, from the Late Qajar Era to the Islamic Republic, Brill. Miller, Geraldine A. (2002) Incorporating Spirituality in Counseling and Psychotherapy: Theory and Technique, John Wiley and Sons, p. 75-76 Philips, Abu Ameenah B. (2005) The Fundamentals of Tawheed, International Islamic Publishing House, p. 115-129 Sedgwick, Mark J. Sufism: The essentials, University of Cairo Press Sharda, S. R. (1974) Sufi Thought, Lawrence Verry Incorporated. The Naqshbandi Way of Dhikr, Retrieved April 24, 2009, from http://www.naqshbandi.org/dhikr/difference.htm Trimingham, J. Spencer. (1971) The Sufi Orders in Islam, Oxford University Press Read More