Sufism
Sufism (Arabic: الصوفية, romanized: al-Ṣūfiyya or Arabic: التصوف, romanized: al-Taṣawwuf) is a mystic body of religious practice found within Islam which is characterized by a focus on Islamic purification, spirituality, ritualism, asceticism, and esotericism.[1][2][3][4][5]
This article is about the body of mystical practice. For other uses, see Sufism (disambiguation).
Practitioners of Sufism are referred to as "Sufis" (from صُوفِيّ, ṣūfīy),[6] and historically typically belonged to "orders" known as tariqa (pl. ṭuruq) – congregations formed around a grand wali who would be the last in a chain of successive teachers linking back to Muhammad, with the goal of undergoing tazkiya (self purification) and the hope of reaching the spiritual station of ihsan.[7][8][9] The ultimate aim of Sufis is to seek the pleasure of God by endeavoring to return to their original state of purity and natural disposition, known as fitra.[10]
Sufism emerged early on in Islamic history, partly as a reaction against the worldliness of the early Umayyad Caliphate (661–750) and mainly under the tutelage of Hasan al-Basri. Although Sufis were opposed to dry legalism, they strictly observed Islamic law and belonged to various schools of Islamic jurisprudence and theology.[11] Although the overwhelming majority of Sufis, both pre-modern and modern, remain adherents of Sunni Islam, certain strands of Sufi thought transferred over to the ambits of Shia Islam during the late medieval period.[12] This particularly happened after the Safavid conversion of Iran under the concept of Irfan.[12] Important focuses of Sufi worship include dhikr, the practice of remembrance of God. Sufis also played an important role in spreading Islam through their missionary and educational activities.[11]
Despite a relative decline of Sufi orders in the modern era and attacks from revivalist Islamic movement (such as the Salafis and Wahhabis), Sufism has continued to play an important role in the Islamic world, especially in the neo-traditionalist strand of Sunni Islam.[13][14] It has also influenced various forms of spirituality in the West and generated significant academic interest.[15][16][17]
Definitions[edit]
The Arabic word tasawwuf (lit. 'being or becoming a Sufi'), generally translated as Sufism, is commonly defined by Western authors as Islamic mysticism.[18][19][20] The Arabic term Sufi has been used in Islamic literature with a wide range of meanings, by both proponents and opponents of Sufism.[18] Classical Sufi texts, which stressed certain teachings and practices of the Quran and the sunnah (exemplary teachings and practices of the Islamic prophet Muhammad), gave definitions of tasawwuf that described ethical and spiritual goals[note 1] and functioned as teaching tools for their attainment. Many other terms that described particular spiritual qualities and roles were used instead in more practical contexts.[18][19]
Some modern scholars have used other definitions of Sufism such as "intensification of Islamic faith and practice"[18] and "process of realizing ethical and spiritual ideals".[19]
The term Sufism was originally introduced into European languages in the 18th century by Orientalist scholars, who viewed it mainly as an intellectual doctrine and literary tradition at variance with what they saw as sterile monotheism of Islam. It was often mistaken as a universal mysticism in contrast to legalistic orthodox Islam.[21] In recent times, Historian Nile Green has argued against such distinctions, stating, in the Medieval period Sufism and Islam were more or less the same.[22] In modern scholarly usage, the term serves to describe a wide range of social, cultural, political and religious phenomena associated with Sufis.[19]
Sufism has been variously defined as "Islamic mysticism",[23][24][25] "the mystical expression of Islamic faith",[26] "the inward dimension of Islam",[27][28] "the phenomenon of mysticism within Islam",[6][29] the "main manifestation and the most important and central crystallization" of mystical practice in Islam,[30][31] and "the interiorization and intensification of Islamic faith and practice".[32]
Etymology[edit]
The original meaning of ṣūfī seems to have been "one who wears wool (ṣūf)", and the Encyclopaedia of Islam calls other etymological hypotheses "untenable".[6][18] Woolen clothes were traditionally associated with ascetics and mystics.[6] Al-Qushayri and Ibn Khaldun both rejected all possibilities other than ṣūf on linguistic grounds.[33]
Another explanation traces the lexical root of the word to ṣafā (صفاء), which in Arabic means "purity", and in this context another similar idea of tasawwuf as considered in Islam is tazkiyah (تزكية, meaning: self-purification), which is also widely used in Sufism. These two explanations were combined by the Sufi al-Rudhabari (d. 322 AH), who said, "The Sufi is the one who wears wool on top of purity."[34][35]
Others have suggested that the word comes from the term Ahl al-Ṣuffa ("the people of the suffah or the bench"), who were a group of impoverished companions of Muhammad who held regular gatherings of dhikr,[36] one of the most prominent companion among them was Abu Hurayra. These men and women who sat at al-Masjid an-Nabawi are considered by some to be the first Sufis.[37][38]
Other concepts[edit]
Kashf (unveiling): It is a light that comes to those who walk in their journey to God. He reveals to them the veil of sense, and removes from them the causes of matter as a result of the striving, seclusion and remembrance they take themselves with.
At-Takhalli, At-Tahalli, At-Tajalli: At-Takhalli means emptying and purification of the aspirant, both internally and externally, from bad morals, reprehensible behavior, and destructive deeds. At-Tahlili means adorning the aspirant, both internally and externally, with virtuous morals, good behavior, and good deeds. At-Tajalli means having spiritual experiences that strengthen the faith.
Hal and maqam: Hal is temporary state of consciousness, generally understood to be the product of a Sufi's spiritual practices while on his way toward God. Maqam refers to each stage a Sufi's soul must attain in its search for Allah.
Farasa (physiognomy): which is concerned with knowing the thoughts and conversations of souls. In the hadith: (Fear the insight of the believer, for he sees with the light of God), and it depends on his strength. Proximity and knowledge. The stronger the closeness and the more knowledgeable the knowledge becomes, the more accurate the insight becomes, because if the soul is close to the presence of the truth, nothing but the truth often appears in it.
Ilham (inspiration): This is what is received in awe through abundance. It was said: Inspiration is the knowledge that falls into the heart.
Marifa (knowing God and knowing oneself): In the hadith (Whoever knows himself knows his Lord), the Sufis said: Whoever knows himself with imperfection, need, and servitude, knows his Lord with perfection, richness, and divinity, but few people know themselves in this sense and see it as it really is, so most people dispute divinity and object to destiny and do not They are satisfied with God's ruling, their trust is diminished, and they rely with their hearts on the reasons, for they are their scene and the subject of their consideration, and their view is not that God Almighty is the one who disposes, gives, and prevents.. Most people live as captives of their souls.
The Seven stages of nafs: There are three basic stages of the soul, as Sufi wisdom states, as well as various verses from the Qur’an. Sufism calls them “stages” in continuous processes of development and refinement. In addition to the three main stages, four additional stages are mentioned.
Lataif-e-Sitta: The Six Latifs in Sufism are psychological or spiritual “organs” and, sometimes, perceptual and extrasensory tools in Sufi psychology, and are explained here according to their use among particular Sufi groups. These six subtleties are believed to be part of the self in a similar way to the way glands and organs are part of the body.
The Educating Sheikh: In Sufism there must be a spiritual influence, which comes through the Sheikh who took the method from his Sheikh until the chain of reception reaches in a continuous chain of transmission from the Sheikh to the Messenger Muhammad. They say: He who has no sheikh, his sheikh is Satan.
Pledge of Allegiance: The disciple pledges allegiance to the guide, and pledges to walk with him on the path of abandoning faults, displaying good qualities, achieving the pillar of benevolence, and advancing in his stations. It is like a promise and covenant.
Jihad al nafs/tazkiyah: Sufism says: abandonment, then adornment, then manifestation, abandonment of reprehensible morals, and liberation from the shackles of the dark forces in the soul of lust, anger, and envy, the morals of animals, wild beasts, and demons. Then have good morals, and enlighten the heart and soul with the light of our Master, the Messenger of God and his family, then the lights of God will be revealed to the eyes of the heart after erasing the veils that were blocking the heart from viewing and enjoying them. This is the highest bliss for the people of Paradise. With it, God honors the elite of His beloved servants in this abode, each according to his luck and share from the Messenger of God.
Barakah: It is seeking blessing from God through legitimate reasons, the greatest of which is begging Him for that by which one has been blessed, whether it is a person, an effect, or a place. This blessing, as they believe, is sought by being exposed to it in its proper place by turning to God and supplicating to Him. They cite as evidence the many stories of the Companions’ blessings of the Prophet Muhammad.