Mohammad Bin Shamseddin

Sufism

Sufism is a behavioral doctrine, so what does that mean?

In our religion, we have creed, jurisprudence, and behavior. Creed is related to matters of knowledge connected to God, His angels, His books, His messengers, the Day of Judgment, and predestination. Jurisprudence relates to acts of worship, like prayer and zakat, and transactions like trade, marriage, and judiciary. Then we have behavior, which is how we control and refine ourselves. This latter aspect was historically called names like devotion, piety, asceticism, and etiquette.

Later, it came to be known as Sufism.

Sufism then evolved into various paths and became associated with the concept of emulating God or dissolving into Him.

The Naming

It is generally agreed that the name appeared in the late second century of the Hijra, but its exact origin is unknown. Some said it comes from the word “purity,” which is unlikely; had it been from “purity,” they would have been called the “pure ones.” Others suggested it comes from “the row (saff),” but if that were the case, they would have been called “the rowers (saffiyya).”

Al-Biruni stated that it is derived from the Greek word “Sophia” meaning wisdom, although wisdom is more connected to intellectual matters, not behavior. However, this might be due to the presence of philosophical beliefs among them.

Some said it comes from “Theosophy,” meaning lovers of God.

Others said it is derived from wool (ṣūf), which is linguistically correct, and this is the view of Al-Suhrawardi, Al-Tusi, Ibn Taymiyyah, Ibn Khaldun, and others.

This definition was criticized on the grounds that they are not recognized for wearing wool. However, I found evidence of their wearing it in what was reported from Sulaiman Al-Darani: “If you see the Sufi adorned (مرجع1) in wool, then he is not a Sufi.” (مرجع2)) Wool at that time was worn by the poor, so it became a symbol of poverty or asceticism.

Names of the Sufis

Sufis have other names besides “Sufi,” such as:

Shakfatiyya, derived from the Persian word “shakfat,” meaning cave.

Jou’iyya: Known in the Levant, referring to those who fast out of asceticism.

Al-Fuqara: One of their most famous names, either because they seek neediness to God, or because they renounced worldly possessions and thus became poor.

Dervishes: A term arabized from Persian meaning “the poor.” (مرجع3))

The Majzoub: This refers to the Sufi who has lost his mind. They claim this happens due to his soul’s attachment to God or because he could not bear the lights of the Sharia.

Origin

Sufism emerged during the life of the Tabi’in (the generation after the Companions), from those who leaned towards excessive worship. However, it did not emerge as a specific school of thought with its own principles on ranks, states, and paths until the end of the second century of Islam, when the term “Sufis” appeared.

The first of their prominent figures were:

Shaqiq Ibn Ibrahim Al-Balkhi from Balkh, who died in 194 AH. He is said to be the first to speak about the sciences of spiritual states.

Then Ma’ruf Al-Karkhi from Karkh and Baghdad, who died in 200 AH. He was righteous and praised by Imam Ahmad but was associated with heresies and superstitions.

Then Abu Sulayman Al-Darani, from the outskirts of Damascus, who died in 215 AH.

The Difference Between Sufism and Behavior

As we have previously mentioned, the origin of Sufism is a system of purification and behavior leading to God. But is this really the essence of Sufism? The answer is no. The Sufis deviated from this understanding, as will be explained.

The true concept of Sufism is expressed by Al-Kalabadhi as: “Emulating the moral attributes of divine qualities.” (مرجع4))

Dhul-Nun Al-Misri, a Sufi, said: “The companionship of the gnostic is like the companionship of God; he tolerates you and rules over you by emulating the beautiful attributes of God.” (مرجع5))

Al-Ghazali said: “The ultimate goal of a servant is to acquire the attributes of God.” (مرجع6))

Ibn Arabi said: “Know that Sufism is an imitation of our Creator.” (مرجع7)

So, where did they get this concept from?

In reality, this definition matches that of philosophy. Al-Razi and Ibn Taymiyyah said that the philosophers defined philosophy as: “‌Imitating ‌the divine as much as human capacity allows.” (مرجع8))

This philosophical influence is very evident in the thought of Al-Ghazali: “Al-Ghazali relied on Ibn Sina and the authors of ‘Epistles of the Brethren of Purity’ in the science of philosophy.” (مرجع9))

The Sufis also use a term they claim is the essence and goal of Sufism, which is annihilation (fana’). Al-Kalabadhi said: “It is the annihilation of one’s will in the will of God, the annihilation of one’s attributes in God’s attributes, or as the Sufis say: Annihilated from one’s qualities, remaining with the qualities of the Truth.” (مرجع4)) The Brethren of Purity were Ismaili philosophers from the extreme Shia, and Ibn Sina is a well-known philosopher whom scholars deemed a heretic.

As for their borrowing from Eastern Asian pagan religions:

Abu Yazid Al-Bistami, a Sufi, said: “I shed my self as a snake sheds its skin, then I looked at my essence and found that I am He.” (مرجع10))

This concept is identical to the Nirvana concept in Buddhism.

Thus, the influence of the Sufis by philosophers and Eastern Asian religions becomes apparent. Strangely, the city that was the stronghold of Buddhism in Persia, Balkh, became the stronghold of the Sufis.

After the Sufis agreed on the concept of fana’, they differed on its true nature.

Some believed it meant filling the heart and soul with attachment to God.

Others believed it was the merging with the essence of God Himself, known as the Hululis or the Unionists.

Some believed that the essence of all beings is God, like the parts of one body, and fana’ is the unveiling of this truth. These are the followers of the Unity of Being.

It was reported from Abu Yazid Al-Bistami that he said: “Glory be to Me! Glory be to Me! I am my highest Lord.” (مرجع11))

The Reality of Sufism (Annihilation)

It is commonly said among the Sufis that Sufism is the rank of Ihsan (excellence), which is mentioned in the Hadith of Jibril. In this Hadith, there is the rank of the Muslim, the rank of the obedient believer, and the rank of the one who achieves Ihsan by being constantly aware of God’s observation in all his actions. Sufism is claimed to be this highest level.

This is what is generally said. However, the books reveal that the true essence of Sufism is Fana’ (annihilation).

Al-Taftazani says: “Fana’ in the absolute truth is what distinguishes Sufism in its precise technical meaning.” (مرجع12)

Shaykh Muhammad Zaki Ibrahim says: “Sufism is the annihilation of the servant’s attributes by the enduring of the attributes of the worshiped.” (مرجع13)

Al-Hujwiri says: “The Sufi is the one who has annihilated himself and remained with the Truth. He has freed himself from the grip of nature and connected with the essence of realities. The seeker is the one who strives for this level through struggle, training himself based on the practices of the Sufis.” (مرجع14)

Abu Al-Mawahib Al-Shadhili says: “Fana’ is the foundation of the path, and through it, one attains the station of realization. Whoever has not offered the dowry of Fana’ has not seen the beauty of the One, and he will have no share with the people (Sufis) today or tomorrow.” (مرجع15)

Some also describe Sufism, as Al-Kalabadhi says: “It is adopting the divine attributes of God.” (مرجع16))

So, what is Fana’?

From their definitions, it is clear that Fana’ has two types: the spiritual and the existential. The spiritual Fana’ is the annihilation of the servant’s attributes in the attributes of God, or it could be the annihilation of the servant’s will in God’s will. The existential Fana’ is the annihilation of the self.

Existential Fana’ is identical to the concept of Hulul (indwelling) and Ittihad (union), whereas spiritual Fana’ is not.

We must understand two important points:

  1. Hululis (believers in indwelling) are outside the fold of Islam, but the speech of both Hululis and non-Hululis from among the Sufis is often similar in terminology.
  2. The Hululis believe that the truth of Hulul and Ittihad is a secret revealed only to those who reach the highest levels, and whoever discloses it is a heretic. One of their leaders, Al-Hallaj, said: “Humanity neither separated from Him nor connected with Him.” (مرجع17) Opinions on Al-Hallaj vary; some said he was a disbeliever, others considered him a saint, and some believed he was a saint but deserved to be treated as a disbeliever because he revealed the secret of the Sharia, as Pharaoh did, earning him reproach. As Al-Tusi mentioned in his book: “No one revealed that secret except Pharaoh, who said: ‘I am your highest lord.'” (مرجع18)

When this secret is disclosed, there remains no meaning to worship since the servant becomes the Lord and the Lord the servant. As Al-Ghazali quotes from one of their scholars: “And the scholars of God have a secret that if they revealed, the rulings would be nullified.” (مرجع19)

Having understood these two points, it is necessary to neither accuse the proponents of spiritual Fana’ of disbelief nor be deceived by the claims of the Hululis that they are not proponents of Hulul.

It is also crucial to realize that those who speak of spiritual Fana’, when they talk about the annihilation of human attributes in divine attributes, do not exclude any attributes. Therefore, this inevitably leads to the concept of Ittihad (union).

Al-Taftazani says: “By Fana’, they mean a psychological state where the Sufi feels his own essence, as well as his remaining connection to a higher, absolute reality, which is God for the Muslim Sufis, the Word for Christian mystics, or Brahman in Hindu mysticism… and so on. Some Sufis go further, claiming union with this reality, or that it indwells within them, or that all existence is one with no multiplicity. Others return to Baqa’ (remaining) after Fana’, affirming duality between God and the world.” (مرجع20)

Therefore, the true essence of Sufism in its current concept is not the same as Ihsan, which the Prophet ﷺ described as: “That you worship God as if you see Him, and if you do not see Him, He sees you.” Rather, it is something entirely different.

Receiving Knowledge

Many Sufis claim to be keen on adhering to the Qur’an and Sunnah, often quoting the words of Abdul Qadir Al-Jilani, may Allah have mercy on him: “Fly to the truth, Glorified and Exalted, with the two wings of the Qur’an and the Sunnah.” (مرجع21) He also said: “Our way is based on the Qur’an and the Sunnah, and whoever opposes them is not from us, and any reality that the Sharia does not bear witness to is heresy.” These statements are well-known and commonly circulated among them. But is there a practical application of these claims?

Al-Hussein Ibn Mansur said: “When a servant reaches the station of knowledge, Allah reveals His thoughts to him and protects his secret so that nothing but the divine thoughts enter.” (مرجع22)

Ibn Arabi, the Sufi, said: “Abu Yazid Al-Bistami, may Allah be pleased with him, in this station and its correctness, addressed the scholars of traditional knowledge, saying: ‘You took your knowledge from a dead person about a dead person, but we took our knowledge from the Ever-Living who never dies. People like us say: My heart told me from my Lord, while you say: So-and-so told me.'” (مرجع23)

Abu Yazid Al-Bistami explained the verse: ﴿It is not given to any human being that Allah should speak to him except by revelation, or from behind a veil﴾ (Qur’an 42:51), saying: “Revelation is what Allah communicates by removing the intermediaries; or from behind a veil, meaning what He speaks to you through the form of manifestation wherever it may be.” (مرجع24)

Al-Shalabi said: “When they demand from me the knowledge of papers, I reveal to them the knowledge of rags.” (مرجع25)

It is reported from Al-Junayd: “The sincere seeker is free from the need for the knowledge of scholars.” (مرجع26))

Thus, the reality of their matter is that they reach a state of dissolution from the Sharia, not the station of Ihsan (excellence) as they claim.

Reasons for Its Spread

Several reasons have contributed or helped in the spread of Sufism, including:

  1. Human need to escape materialism at times, which leads some devout individuals to certain forms of Sufism that offer a spiritual experience far removed from the material world. This is why they find pleasure in Sufi gatherings, just as others find pleasure in meditation, yoga, etc.
  2. Contentment with oneself in being close to the Creator.
  3. Assurances of forgiveness for sins, intercession of Sufi sheikhs on the Day of Judgment, and the belief among some that a pure heart can suffice without the need for actions. Some Sufis even believe that those who have reached certainty are no longer bound by religious obligations.
  4. Avoidance of doctrinal and legal disputes, and staying away from debates.
  5. Most of them refrain from engaging in politics and show loyalty to ruling regimes, whatever they may be, leading to less persecution from governments.
  6. Famous personalities associated with or attributed to Sufism, such as Al-Suyuti, Al-Izz Ibn Abdul-Salam, Al-Ghazali, and Al-Nawawi.
  7. Justifying the criticisms against Sufism, either by reinterpreting them or by disowning them, claiming they do not represent the true way of the genuine Sufis.

Sufi Terminology

  1. Hal (state) and Maqam (station): These are stages in ascending towards God. If the state is a temporary gift granted without the person’s effort, it is called a hal (state), such as love, longing, or certainty. But if the person strives for it through his deeds and maintains it, it becomes a maqam (station).

    Al-Qashani says about the hal: “It is what comes to the heart purely as a gift, without any action, such as sadness, fear, expansion, contraction, longing, or taste, and it disappears with the appearance of the self’s traits, whether it is followed by a similar state or not. If it lasts and becomes an attribute, it is called a maqam.” (مرجع27)

    The first of the maqamat is repentance, followed by piety, asceticism, patience, and contentment.

  2. Hulul (Indwelling): It refers to the entry of one thing into another without mixing, like water in a glass.
  3. Ittihad (Union): The merging of two things until they become one essence, like sugar dissolving in water.
  4. Wahda (Oneness): The negation of multiplicity in things, which is the concept of Wahdat al-Wujud (the Unity of Existence).

    In their view of divinity, the Hululis believe that their god is in every void (the first Jahmiyya), the Ittihadis believe he is mixed with everything, and the Wahdat al-Wujud followers believe that everything is a manifestation of their god, and nothing exists in reality except their god.

    All three are considered outside the fold of Islam.

  5. Wahdat al-Shuhud (Oneness of Witnessing): This means seeing nothing in what one observes except what reminds one of God’s greatness, His beautiful creation, and His management.
  6. The Muhammadan Reality: This is the light of Prophet Muhammad ﷺ. Sufis believe that this light was the first creation of God and the source of all existence, existing before the creation of the universe. This light, known as the Muhammadan Light, manifests in the hearts of saints and righteous people, forming a spiritual connection between the believers and the Prophet Muhammad ﷺ.

Their Books

Sufi books are numerous, but the most important include:

  1. Al-Ta’aruf li Madhhab Ahl al-Tasawwuf by Abu Bakr Al-Kalabadhi (died 380 AH): The book provides an explanation and interpretation of Sufism from a traditional Islamic perspective and reviews the states, sayings, and principles of the early Sufis.
  2. Al-Risala al-Qushayriya by Abdul Karim Al-Qushayri (died 465 AH): It presents the history of Sufism, its principles, rules, and the ethics of the Sufis, along with the names and stories of the early Sufis and their asceticism.
  3. Ihya Ulum al-Din by Al-Ghazali (died 505 AH): One of the major Sufi books, containing a large collection of ethical teachings, acts of worship, and stories. It includes many fabricated hadiths and misleading ideas, so much so that some called it “The Death of the Sciences of Religion,” and some scholars issued fatwas for its burning. Nevertheless, it contains useful parts.

Books considered controversial due to the disbelief of their authors:

  1. Fusus al-Hikam by Ibn Arabi (died 638 AH)
  2. Al-Futuhat al-Makkiyya by Muhyi al-Din Ibn Arabi (died 638 AH)
  3. Al-Tawasin by Al-Hallaj (died 309 AH)

Their Leaders

  1. Jabir ibn Hayyan (d. 200 AH)
    He was a philosopher, chemist, and known as the father of chemistry. He followed the Sufi path within Islam and authored works in chemistry, philosophy, magic, and esoteric sciences. Some even claim he was a fictional character.
  2. Abdak the Sufi (d. 261 AH)
    He was famous for his Sufism and was among the first to be called a “Sufi.” The scholar Al-Mutli mentioned a sect called “Al-Abidiya” and attributed it to Abdak the Sufi.
  3. Sharik Al-Kufi (d. 150 AH)
    Also known as Abu Hashim Uthman ibn Sharik, he was the first to be called a “Sufi” and was described as the first to speak about spiritual states and stations.
  4. Dhul-Nun Al-Misri (d. 245 AH)
    He laid the foundations of Sufism and was the first to interpret Sufi symbols. He became famous for his knowledge of magic and esoteric sciences.
  5. Abu Yazid Al-Bistami (d. 261 AH)
    Originally a Zoroastrian, he had a teacher from Sind who taught him Sufi truths. Ahmad ibn Muhammad Al-Khurasani (d. 295 AH) was the master of the Sufi community in Iraq and became known for his statements on divine union and annihilation in God.
  6. Muhammad Al-Junayd (d. 297 AH)
    Known as the master of the Sufi order, he had contradictory views regarding the Qur’an and Sunnah. He became famous for his views on Sufism and his statements regarding knowledge and spiritual practices.
  7. Al-Hussein ibn Mansur Al-Hallaj (d. 309 AH)
    Born in Khorasan, he studied under Sahl Al-Tustari and Al-Junayd. He introduced the concept of annihilation in divine union. Accused of practicing magic, he became famous for his knowledge of chemistry and Sufism, and was executed for his beliefs.
  8. Shihab Al-Din Al-Suhrawardi (d. 587 AH)
    One of the earliest philosophers in the East, he specialized in philosophy and chemistry. He was executed by the order of the king known as Al-Adil, son of Salah Al-Din Al-Ayyubi, due to his ideas.

The Tariqa (Sufi Path)

The Tariqa is the method a Sufi adopts on his journey to God to achieve the station of Ihsan (excellence in worship).

In other words, the Tariqa consists of specific supplications and a lifestyle taught by the Sufi’s teacher to bring him closer to God. This includes general rules like “Serve the creation to get closer to the Truth” and prescribed supplications with specific phrases, numbers, and times. It may also include specific ways to perform the remembrance (dhikr), such as sitting in a particular position facing the Kaaba or imagining one’s teacher during the dhikr.

Followers of the Tariqa may wear distinct clothing and carry specific prayer beads to complete their rituals.
In addition, the teacher of the Tariqa might have specific theological innovations that his followers adopt.

Sufi orders are generally divided into eight main paths:

  1. The Qadiriyya or Jilaniyya (attributed to Abdul Qadir Al-Jilani)
  2. The Rifa’iyya (attributed to Ahmad Al-Rifa’i)
  3. The Ahmadiyya (attributed to Ahmad Al-Badawi)
  4. The Shadhiliyya (attributed to Abu Al-Hasan Al-Shadhili)
  5. The Dasuqiyya (attributed to Ibrahim Al-Dasuqi)
  6. The Khalwatiyya (attributed to Zayn Al-Din Al-Khalwati)
  7. The Naqshbandiyya (attributed to Baha’ Al-Din Naqshband)
  8. The Tijaniyya (attributed to Abu Al-Abbas Al-Tijani)

These orders have many branches attributed to their founders. For example, we have Karkariya Shadhiliyya and Yusri Jabr, who established a Tariqa called the Yusriyya Shadhiliyya, and so on.

Terms Related to the Tariqa

  • Sheikh of the Tariqa: The founder of the Tariqa.
  • Sheikh: The teacher who has received the Tariqa through a chain of transmission and is authorized to transmit it.
  • Murid (Seeker): The student who pledges allegiance to his Sheikh to commit to the Tariqa.
  • Bay’ah: A covenant the student gives to the Sheikh, pledging to follow the Tariqa. It is also called the “pledge.”
  • Hizb and Wird: Both are specific recitations, but the Wird is time-bound, while the Hizb is not.

The Levels of the Tariqa

A person advances in the Tariqa through various levels:

  • Affiliated: Someone who has affiliated with the Tariqa, imitates its followers, but remains a common person.
  • Mutasawwif (Aspirant): One who has taken the pledge.
  • Sufi: Someone whose Sheikh has bestowed upon him the Sufi cloak (khirqa) and granted him the authority to give the pledge to others.

This is the highest level of advancement unless he inherits the leadership of the Tariqa after his Sheikh’s death or establishes his own Tariqa.

Advancement may also occur in the ranks of sainthood, and these ranks are:

  • The Abdals or the Pillars: The Abdals are a group of saints upon whom the world relies. They are called Abdals because when one dies, another takes his place. Their numbers vary from seven to forty. It is said that they all reside in the Levant. They say: “The Abdals are thirty men in the Levant, by whom protection is granted, and by whom sustenance is provided. When one of them dies, Allah replaces him.”

They are given different titles depending on their region: the Abdals in the Levant, the Nobles in Egypt, the Axle in Yemen, and the Good Ones in Iraq.

An astonishing story comes from Abu Nu’aym in Hilyat Al-Awliya, where it is said that Abu Yazid Al-Bistami was told: “You are one of the seven Abdals who are the pillars of the earth.” He replied: “I am all seven.”

  • The Wali (Saint): A Wali is a pious person who has drawn close to Allah through righteous deeds and asceticism until Allah takes charge of his affairs. It is believed that the Awliya have a special status with Allah and are granted miracles.

The ranks of the Awliya, according to them, are the Good Ones, the Abdals, the Pillars, the Nobles, and the Qutb.

  • The Qutb (Pole): The Qutb is the individual who stands at the top of the spiritual hierarchy, believed to be under Allah’s direct observation. It is thought that the Qutb has significant influence over the cosmos, with some even believing that he controls it. There is supposed to be only one Qutb, but in reality, nearly every Tariqa has its own Qutb.
  • The Ghawth (Succor): The Ghawth is another title given to the Qutb because they call upon him for help instead of Allah, and he “rescues” them as they claim. He is also known as “the Perfect Man.”

Miscellaneous

Hunger
Abu Uthman Al-Maghribi said: “The Rabbani eats nothing for forty days, and the Samdani for eighty days.” (مرجع28))

Al-Darani said: “The key to this world is satiety, and the key to the hereafter is hunger.” (مرجع28))

Al-Rawdhbari said: “If a Sufi says after five days that he is hungry, send him to the market and tell him to work for his livelihood.” (مرجع29)) This criticism implies that such a person is unworthy of Sufism.

Reverence for the Sheikh

The Sheikh holds a very high status in Sufism. Al-Suhrawardi said: “The Sheikh is the trustee of inspiration for the disciple, just as Gabriel is the trustee of revelation. Just as Gabriel does not betray revelation, the Sheikh does not betray inspiration. Just as the Messenger of Allah does not speak from desire, the Sheikh follows the Messenger of Allah both outwardly and inwardly, without speaking from desire.” (مرجع30)

Al-Qushayri said: “The disciple must have a Sheikh to guide him, and if he does not have a teacher, he will never succeed.” (مرجع31))

Abu Yazid Al-Bistami said: “Whoever has no teacher, his guide is the devil.” (مرجع32))

Abu Abdul Rahman Al-Sulami said: “Whoever does not learn discipline from a Sheikh is a failure, and whoever is not touched by the gaze and compassion of a Sheikh will achieve nothing.” (مرجع33)

Dhul-Nun Al-Misri said: “The obedience of a disciple to his Sheikh is greater than his obedience to his Lord.” (مرجع34)

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Sufism
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  22. [↩]
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  24. الفتوحات ج4ص412[↩]
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  34. المعجم الصوفي ص157[↩]
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