Author: M. Asim Esmayel Zahi
Sufism and Mysticism (Part Two)
The Necessity of Sufism
Qazi Sanaullah Panipati, may Allah have mercy on him, has analyzed the necessity of Sufism in “Tafsir Mazhari.” The summary of his words is that just as it is obligatory to defend against external prohibitions, it is also necessary to stay away from inner prohibitions.
Inner prohibitions include pride, greed, envy, and so forth. A person must purify their heart of these corruptions and replace them with humility, contentment, patience, gratitude, certainty, sincerity, and other essential qualities. The fruit of the science of Sufism is nothing but these virtuous and necessary attributes; whoever remains ignorant of this knowledge cannot be saved from the prohibitions of the inner world.
Mysticism represents one of the most profound manifestations of human thought, serving as a catalyst for many intellectual and artistic phenomena. It is a way of knowledge in the eyes of those who, unlike those who rely on proof and rational discovery of truth, place greater trust in experiential insight and illumination.
Sufism, or Islamic mysticism, is the most sublime and glorious manifestation of Islamic culture, which has continually inspired Muslims. The core of Islamic mysticism is rooted in human soul and divine nature, with its manifestations evident in speech and behavior. Hence, no religion can be found with a religious culture devoid of mystical tendencies. Islamic mysticism, deeply rooted in the teachings of the Holy Quran and the Sunnah, constitutes the essence and truth of the Islamic faith. The most fundamental bases of Islamic mysticism are derived from divine verses and the teachings of the Holy Prophet, peace be upon him, whose practical behavior attests to this reality.
Original Source
Every verse and hadith that underscores the value and importance of poverty and asceticism also encompasses the value of Sufism. For instance, the verse: «لِلْفُقَرَاءِ الَّذِيْنَ اُحْصِرُواْ فِي سَبِيْلِ اللهِ» (“For the poor who were besieged in the path of Allah”) and the hadith of Ibn Umar, may Allah be pleased with him, in which the Holy Prophet, may Allah’s prayers and peace be upon him, said: “Everything has a key, and the key to Paradise is the love of the patient poor who will sit together and be close to Allah on the Day of Judgment.” Many believe that Sufism carries a broader meaning than mere poverty; however, people of the Levant have considered both terms synonymous.
Definition of Sufism
Sufism involves purifying the soul and heart from inner darkness according to the decree of Almighty Allah, who says: «قَدْ أَفْلَحَ مَنْ زَكَّهَا وَقَدْ خَابَ مَنْ دَسَّهَا» (“He who purifies it has succeeded, but he who has corrupted it has failed”).
Sufism Roots
In the narration of Hazrat Anas, may Allah be pleased with him, it is stated that the Holy Prophet, may Allah bless him and grant him peace, would also accept the call of a slave, ride a donkey, and wear wool. This is why it is said: “Sufi” is derived from the word for wool, as this group mostly wore pashmina in the early days and regarded it positively. This is one reason for the naming of the mystics.
The second reason is from the hadith where the Holy Prophet, may Allah bless him and grant him peace, stated: “Seventy prophets passed through the Rock of Roha barefoot and wore cloaks—couriers of the divine court.”
The third reason is derived from the condition of Christ, peace be upon him, who also wore pashmina.
The fourth reason comes from the statement of Hazrat Hassan Basri, may Allah have mercy on him: “I have met seventy people from the people of Badr seven times, and all of them were wearing pashmina.” This has also been narrated from Hazrat Abu Huraira and Hazrat Fazalah bin Ubaid, may Allah be pleased with them, regarding the people of Badr, and in the Hadith of Friday, companions wearing pashmina are also mentioned.
This naming, derived from hadith, is quite fitting since, in common language, “Sufism” means wearing pashmina, just as “Taqams” refers to wearing a shirt (typically an Arabic shirt).
Some have said that “Sufi” is derived from the adjective since this group of Sufis, due to their immense efforts in front of the Almighty Allah, stands in the first line to affirm their affiliation with Allah after the prophets, special ones, and chosen individuals.
Others believe that the term “Sufi” relates to the Companions of the Sofa. Although this term may not be correct in terms of its verbal derivation, it is accurate in meaning and concept; the conditions of the Sufis resemble those of the Companions of the Sofa in several respects, such as their camaraderie, renunciation of worldly attachments, and their gatherings for the worship of Allah. Allah says about them: «وَلا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ» Translation: “And do not drive away those who call on their Lord from morning and evening, seeking His face.”
He also states: «وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ» Translation: “And be patient with those who call upon their Lord in the morning and the evening, seeking His face.”
A group believes the word “Sufi” is derived from “Safa.” It is evident that this term serves as a title for this group; one person is called a Sufi, while a collective is referred to as Sufis. Those with similar conditions are termed “Motasavefah,” while an individual akin to them is called “Motasavef.” This implies that Allah Almighty has selected this group, purifying His blessings for them, and granted them special honors.
Continues…
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