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SUFISM: ORIGIN, DEVELOPMENT AND EMERGENCE OF SUFI ORDERS

BY

PAHARY SHEIK MOHAMMAD YASSER

CONTENT

CHAPTERS

PAGES

1. INTRODUCTION 2. LITERATURE REVIEW 3. ORIGIN OF SUFISM 3.1. DEFINITION 3.2. ORIGIN 4. DEVELOPMENT OF SUFISM 4.1.
EARLY STAGE

3 4 6 6 7 9 9 12 14 14 14 15 15 16 17 17 18 20 23 25 28 29
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4.2. LATER STAGES 5. SUFI ORDERS 5.1. ORDERS IN AFRICA 5.2. ORDERS IN MALAYSIA AND INDONESIA 5.3. ORDERS IN CHINA 5.4. ORDERS IN INDIA AND PAKISTAN 5.5. ORDERS IN BALKANS 5.6. ORDERS IN USA 5.7. ORDERS IN MAURITIUS 6. SUFISM AND WOMEN 7. CONCEPTS AND PRACTICES 8. PROPAGANDA AGAINST SUFISM 9. CONTRIBUTION OF SUFISM 10. CONCLUDING REMARKS 11. REFERENCES

Chapter 1

INTRODUCTION

The study of Islam has always been intrinsic to each and everyone, Muslims and nonMuslims, since the very beginning of the prophetic mission some fourteen centuries ago. What is more interesting is that there are certain controversial topics which have always captured the attention of the whole Ummah. This is precisely the aim of this endeavour, that is, to shed light on the concept of Sufism in Islam. This work is divided into various chapters with a systematic presentation of the topic. There is a literature review of some religious thinkers of how they understood Sufism (chapter 2), followed by its origin and development (Chapter 3 and 4). Chapter 5 and 6 will deal with the different orders and Sufism and women whereas the next three chapters will enlighten us on its concepts and practices, propaganda against it and on its contribution respectively. This research methodology comprises of an exposition of the theoretical approach to Sufism with its criticism, reconciliation and contribution to the Muslim Ummah. I wish to acknowledge the help given to me by my Professor Hosany in presenting this humble work. I would like to make it clear that Tasawwuf Sufism is applied only to Muslims. Those propounding that its source is derived from Buddhism, Christianity, Hinduism or any non Muslim concepts are wrong. Many books have been written by non Muslim authors inventing and falsifying the true essence of Tasawwuf. Now, what does happen is that many Muslims do copy from these deviant books, thus giving a wrong image of Tasawwuf Sufism. The next chapter will deal with the literature review of different authors and religious personalities. Key Words: Sufism (Tasawwuf, Mysticism), Nafs (Soul), Ummah (Nation, People), Dhikr (Remembrance of Allah), Peer Murshid (Spiritual guide), Murid (Aspirant), Tawakkul (Trust).

Chapter 2

LITERATURE REVIEW

This chapter will deal with the views of renowned scholars on the subject of Sufism. It is worth to note that I have incorporated in this section the view points of past and contemporary scholars.

Imam Ahmad bin Hanbal (164-241 H/780-855 CE) Imam Ahmad (r.a) said, advising his son, O my son, you have to sit with the People of Sufism, because they are like a fountain of knowledge and they keep the Remembrance of Allah in their hearts. They are the ascetics and they have the most spiritual power. (Tanwir al-Qulub, p. 405, by Shaykh Amin al-Kurdi.)

Imam al-Qushayri (d. 465 H/1072 CE) Allah made this group the best of His saints and He honoured them above all of His Servants after His Messengers and Prophets, and He made their hearts the secrets of His Divine Presence and He chose them from among the Nation to receive His Lights. They are the means of humanity. He cleaned them from all connections to this world, and He lifted them to the highest states of vision. And He unveiled to them the Realities of His Unique Oneness. He made them to observe His Will operating in them. He made them to shine in His Existence and to appear as Lights of His Lights. (ar-Risalat al-Qushayriyya, p. 2)

Imam Ghazali (450-505 H/1058-1111 CE) I knew to be true that the Sufis are the seekers in Allahs Way, and that their conduct is the best conduct, and their way is the best way, and their manners are the most sanctified. They have cleaned their hearts from other than Allah and they have made them as pathways for rivers to run receiving knowledge of the Divine Presence. (al-Munqidh min ad-dalal, p. 131).

Ibn Khaldun (733-808 H/1332-1406 CE) "The way of the Sufis is the way of the Salaf, the Scholars among the Sahaba, Tabiin, and Tabi at-Tabiin. Its origin is to worship Allah and to leave the ornaments of this world and its pleasures. (Muqaddimat ibn Khaldan, p. 328)

Abdullah ibn Muhammad ibn Abdul Wahhab (1115-1201 H./1703-1787 CE) My father and I dont deny or criticize the Science of Sufism, but on the contrary we support it because it cleans the external and the internal of the hidden sins which are related to the heart and the outward form. Even though the individual might externally be on the right way, internally he might be on the wrong way; and for its correction Tasawwuf is necessary." It was a quotation from Mu ammad Man ar Numanis book (p. 85), Ad- iaat al-Mukaththafa Didd ash-Shaykh Mu ammad ibn Abdul Wahhab where Shaykh Abdullah, the son of Shaykh Muhammad ibn Abdul Wahhab, said about Tasawwuf.

Chapter 3

ORIGIN OF SUFISM

This chapter will shed light on the definition and origin of Sufism in Islam. The first part encompasses the different meanings according to different dictionaries and encyclopaedias. Whereas the second part deals with the origin of Sufism based on scholars reports and points of views and historical facts.

3.1 Definition of Sufism According to Mawlana Syed Aleem Ashraf Jilani, in his book Introduction to Tasawwuf, there are approximately 2000 meanings and definitions of Tasawwuf in different and numerous books. However, I will cite some of them as follows: 1. Sufism (sfzm), an umbrella term for the ascetic and mystical movements within Islam. (Columbia Encyclopedia) 2. From around 800 the term Sufi (from the Persian for coarse wool, denoting the kind of garment worn) was applied to Islamic mystics who adopted ascetic practices as a means of achieving union with God. (Philosophy Dictionary) 3. Mystical movement within Islam that seeks to find divine love and knowledge through direct personal experience of God. It consists of a variety of mystical paths that are designed to ascertain the nature of mankind and God and to facilitate the experience of divine love and wisdom in the world. (Britannica Concise Encyclopedia) 4. Sufis are members of a small Islamic sect that arose as a protest against the growing worldliness of Muslims after the time of the Prophet Although Sufism is firmly anchored in orthodox Islamic doctrine, it emphasizes the inner pursuit of love, obedience, and devotion to God over concern with the outward law or Shariah, and is often associated with mysticism and esotericism. (Food & Culture Encyclopedia) 5. Sufism (Arabic: taawwuf, Persian: sufigari, Turkish: tasavvuf) is generally understood to be the inner, mystical dimension of Islam. (Wikipedia)
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3.2 Origin of Sufism

There are many opinions regarding the origin of this word. They may be summarized as follows:

1. Some people associate Sufism to the Ahlus-Sufaah (people of As-Sufaah) who were at the time of the Prophet (s.a.w). That group of people was very poor and they stayed in the courtyard of the mosque of the holy prophet (s.a.w) in devotional acts. 2. Some say that Sufism comes from As-Saff al-Awwal (First Row), implying that some companions of the holy prophet (s.a.w) would stay in the first row in the mosque of Madinah. Their main aim was to study Islam in depth. 3. Some claim that the term is derived from As-Safaa meaning clearness, purity, sincerity. 4. But the most accepted opinion is that the term Sufism refers to the wearing of woollen clothing (Suf). This is so because many scholars known to be Sufis used to wear woollen cloth.

With all these definitions, one main question still remains. What is the origin of Sufism? Well, in order to understand and to arrive to a definite answer, we must ponder upon the basic reason for the coming of the holy Prophet (s.a.w) to mankind. The following lines will enlighten us on the origin of Tasawwuf, keeping in mind that we are talking about Muslim Mysticism Tasawwuf not the one for Christians or Buddhists or any un-Islamic creed. Allah says in the holy Quran (3: 102):

Oh those who believe! Fear Allah as He should be feared and die not except as Muslims According to the above verse, we should build up a fear Taqwa for Allah in our hearts as it should be and we must make it as such that we die as Muslims. However, what is intended by to fear Allah as He should be feared? Allah said in the holy Quran (2: 129):

Our Lord! And raise up in their midst a Messenger from among them who shall recite to them your Verses, and shall teach them the Scripture, and the Wisdom and shall purify them. Surely, You are the Mighty, the Wise. The above verse is the supplication Dua of Prophet Ibrahim (a.s). The holy prophet (s.a.w) came with his wisdom to purify the hearts of human beings. So, right from the beginning, the duty of the holy Prophet (s.a.w) was to instruct his Ashab companions the way to purification and the way to Taqwa. This is precisely the main objective and aim of the concept of Sufism. It is only after the purification of the heart that we will know Allah. The more we know Allah, the more we will fear Him. As Ibn Khaldun said, The way of the Sufis is the way of the Salaf, the Scholars among the Sahaba, Tabiceen, and Tabic at-Tabiceen. Its origin is to worship Allah and to leave the ornaments of this world and its pleasures. (Muqaddimat ibn Khaldan, p. 328) Sealing up the origin of Sufism, the Fatwa juristic opinion of the chief religious authority in Egypt (Shaykh al-Azhar), Imam Abd al-Halim Mahmud is: The Sufi is both an ascetic and a worshipper. Thus the Sufi abstains from the world, since he is beyond the point where anything can distract him from God. Also, the Sufi is a worshipper because of his constancy with God and his link with God (may He be exalted). He worships God because God is suitable for worshipping, not out of desire or fear. (From the Fatawa of Imam Abd al-Halim Mahmud, p. 334, 38)

Chapter 4

DEVELOPMENT OF SUFISM

In this chapter there will be an exposure on the development of Sufism since the beginning till this present time. This endeavour will be supplemented with ideologies of all famous scholars on the topic, thus proving its existence and acceptance during its specific period. 4.1 Early stage During the first years of the Islamic Revolution, the holy Prophet (s.a.w) encouraged his Ashab to seek knowledge. At the same time, new discipline like the reading of the Quran was established. Similarly when the Ashab were in the midst of the holy Prophet (s.a.w), disciplines like the State of Perfection (Ihsan), the State of Austerity (Zuhd), the State of God-fearingness (Wara) and the State of God-consciousness (Taqwa) were naturally practiced by them. Now, by the passing of time and after the death of the holy Prophet (s.a.w), there has been the need to establish schools propounding the above mentioned disciplines. In this context, the period of the Tabiin and Taba-ut Tabiin was solicited immensely. It is worth noted that Tasawwuf is neither new nor innovated in Islam. It has been practiced by the holy Prophet (s.a.w) and his Ashab. Whatever the name given to Sufism, whether it is Tasawwuf or Ihsan, the aim is the same to approach Allah. In order to illustrate more deeply into the matter, lets see the following analysis. Hazrat An-Numan bin Bashir (r.a) said that the holy Prophet (s.a.w) said: ... Surely there is in the body a small piece of meat; if it is good the whole body is good and if it is corrupted the whole body is corrupted and that is the heart. (Swahih al-Bukhari: Vol 2, Book 1, Hadith 49) and (Swahih Muslim: Book 10, Hadith 3882)

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Hazrat Abu Huraira (r.a) said that the holy Prophet (s.a.w) said (emphasizing on the heart): Verily Allah does not look to your bodies nor to your faces but He looks to your hearts, and he pointed towards the heart with his fingers. (Swahih Muslim: Book 32, Hadith 6220) The holy Quran says (26: 88-89):

The Day wherein neither wealth nor sons will avail but only he will prosper who brings to Allah a sound heart. To know the hearts diseases such as jealousy, arrogance and pride, and to leave them is an obligation on every Muslim. The interpreters of the holy Quran Muffassirun said that jealousy, ostentation, hypocrisy and hatred are the bad manners which Allah mentioned in the holy Quran (7: 33):

Say: the things that my Lord has indeed forbidden are: shameful deeds whether open or secret ...

And Allahs mentioning Whether open or secret is the proof for the need to not simply make the exterior actions correct, but to cleanse that which is hidden by a person in his heart and is known only to his Lord. And Hazrat Abdullah b. Masud (r.a) said that the Prophet (s) said: He who has in his heart the weight of a mustard seed of pride shall not enter Paradise. A person said: Verily a person loves that his dress should be fine, and his shoes should be fine. He (the Holy Prophet) remarked: Verily, Allah is Graceful and He loves Grace. Pride is disdaining the truth (out of self-conceit) and contempt for the people. (Muslim: Book 1, Hadith 164)
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The following will give you an idea of how the Tabiin and Taba-ut Tabiin considered Tasawwuf Sufism: Imam Abu Hanifa (85 H. - 150 H) said: If it were not for two years, I would have perished. He said, for two years I accompanied Sayyidina Jafar as-Sadiq and I acquired the spiritual knowledge that made me a gnostic in the Way.

(Ad-Durr al-Mukhtar, vol 1. p. 43) Imam Malik (95 H. - 179 H.) said: Whoever studies Jurisprudence (tafaqaha) and didnt study Sufism

[tasawwafa] will be corrupted; and whoever studied Sufism and didnt study Jurisprudence will become a heretic; and whoever combined both will be reaching the Truth. (Ali al-Adawi , vol. 2, p 195.) Imam Shafii (150 - 205 AH.) said: I accompanied the Sufi people and I received from them three knowledges: (1) how to speak; (2) how to treat people with leniency and a soft heart, (3) and they guided me in the ways of Sufism. (Kashf al-Khafa, Ajluni, vol. 1, p 341) Imam Ahmad bin Hanbal (164 - 241 AH.) said: O my son, you have to sit with the People of Sufism, because they are like a fountain of knowledge and they keep the Remembrance of Allah in their hearts. they are the ascetics and they have the most spiritual power. (Tanwir al-Qulub p. 405)
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4.2 Later stages During the formative period of Tasawwuf the Sufis were not strictly identifiable in different orders. Students would gather around a Shaykh where they would often devote themselves to years of learning. Amongst the outstanding Sufi masters of this period were Hasan al-Basri (d.728), Ibrahim ibn Adham (d.777), Rabia al-Adawiyyah (d.801), Fudayl ibn Iyaad (d.803), Maruf alKarkhi (d.815), Abu Abdullah al-Muhaasibi (d.857), Sar asSaqati (d.867), Abu Yazid al-Bistaami (d.874), and Abul Qasim al-Junayd al- Baghdadi (d.910). The Shaykh Murid (aspirant) relationship entailed three important features. 1. The first is the Ilbaas ul-Khirka. This entailed the donning of a patched frock that indicated the aspirants initiation into Tasawwuf. 2. The second is known as the Talqin udh-Dhikr which was the shaykhs instruction to the murid with regard to the type and nature of the dhikr (invocation) to be practiced. 3. The third is the suhba which referred to the nature and quality of the murids companionship with the Shaykh. These features formed an integral part of the Sufi Way right from the outset. In fact most of these practises are traceable to the Sunnah of the holy Prophet (s.a.w). The teachings of the Sufi masters, along with the different dhikr forms, were handed down from Shaykh (teacher) to murid (student) in a continuous chain of transmission called a silsila. It is through these silsila accompanied by the ijaaza system that the teachings of the Sufi masters were protected as part of our spiritual heritage. It was, however, only during the 12th and 13th centuries that the Tariqa orders were formalised and officially adopted particular names by which they came to be identified. The institutionalisation of the Orders really only started with the followers of Sayyid Abdul Qaadir al-Jilani (r.a) (d.1166). Later on a number of other Orders developed along similar lines such as the Suhrawardiyyah, the Shadhiliyyah, the Naqshabandiyyah, etc. Despite this proliferation of Sufi Orders, the Sufi path has been identified by most scholars as a fourfold process: 1. The Shariah - that is to acquaint oneself with and to meticulously follow the legal rulings of the Shariah. 2. The Tariqah - to engage in various spiritual excersises (such as dhirk) recommended by the holy Prophet (s.a.w) and the established adepts of Tasawwuf.
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3. The Haqiqah, that is the attainment of a spiritual consciousness or inner enlightenment that witnesses that all things ultimately come from and belong to Allah. 4. The Marifah, that is the knowledge of spiritual realities, is able to ascertain the spiritual level of a murid (spiritual seeker/disciple) and can assign additional awraad and azkaar (regular voluntary invocations) to be performed to attain spiritual progress. lbn Qayyim (691 - 751 AH.) said: We can witness the greatness of the People of Sufism, in the eyes of the earliest generations of Muslims by what has been mentioned by Sufyan ath-Thawri (d. 161 AH), one of the greatest imams of the second century and one of the foremost legal scholars. He said, If it had not been for Abu Hisham as-Sufi (d. 115) 1 would never have perceived the action of the subtlest forms of hypocrisy in the self... Among the best of people is the Sufi learned in jurisprudence.

(Manazil as-Saireen.) Muhammad Abduh (1265 - 1323 AH.) said: Tasawwuf appeared in the first century of Islam and it received a tremendous honor. It purified the self and straightened the conduct and gave knowledge to people from the Wisdom and Secrets of the Divine Presence. (Majallat al-Muslim, 6th ed. 1378 H, p. 24)

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Chapter 5

SUFI ORDERS

By the passing of time since the era of the holy prophet (s.a.w) many Sufi orders have taken birth throughout the whole world. At the outset of Islam there was no order. It became a must in the view of spreading the inner meaning of Islam. The presentation below could have well been in Sufi orders one. But I have preferred to present it country wise for both knowledge of the Sufi orders and the countries they are spreading. 5.1 Orders in Africa Sufism was transplanted into North Africa as a result of the expansion of the Rifai order into Syria and then Egypt. In the eastern part of Africa, the people are orthodox Sunnis and adherents of the Shafiite rite of the Shariah. Sufism arose in between the 9th and 10th centuries but attained its climax in the l1th and 13th centuries. The three most prominent orders are the Qadiriya, the Ahmadiya, and the Saalihiya. The Qadiriya, the oldest Sufi Order in Islam, being introduced into Harar in the 15th century by Sharif Abu Bakr ibn Abd Allah al-Aydarus who died in 1508-9 (A.H.911 ). The Ahmadiya (Sayyid Ahmad ibn Idris al-Fasi (1760-1837) and the Saalihiya (Muhammad ibn Salih, in 1887), were both introduced into southern Somalia towards the close of the last century. The Sufi Shaykh Yusuf al-Taj al-Khalwati al-Maqasari (more commonly, Shaykh Yusuf of Macassar), known to be the founder of Muslim Community of the Cape, arrived in 1694. 5.2 Orders in Malaysia and Indonesia Sufism first came to Indonesia along with the spread of Islam brought to the region by Muslim traders. Some point to the Muslim traders from Persia and Gujarat, others offer evidences of Arab. Evidence of their presence can be found at tombstones of Muslim scholars at Baros bearing the date of 44 48 Hijri or 665 669 AD. They are Shaykh Rukunuddin, Shaykh Makhmud, Tuanku Batu Badan, and Tuanku Ambar. There is also a tombstone of a
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Muslim woman, Fatimah binti Maimun, in Gresik, East Java, bears the date of 461 Hijri (1082 AD). It was not until the 13th century when the rulers of Samudra Pasai and Perlak at northern Sumatra started to embrace Islam and made the first Islamic kingdom in Indonesia. The most obvious evidence of this is the tombstone of the first Islamic ruler of Samudra, Sultan Malik Al-Saleh, which bears the date 1297. 5.3 Orders in China Islam was introduced by one of the companions of the holy prophet (s.a.w) known as Said bi Abi Waqqaas (r.a). In China most of the texts of Fiqh, Taawwuf and Tafs r are written in Persian. Persian Sufism, thus, spread all over China. In south eastern China titles and terminologies of Sufi sects like Darvish and Baba were used to be pronounced in its original Persian form. The tombs of Kubr viya and the other Sufi sects which have been preserved in good condition are the clear signs of the perpetual influence of Sufis since seventeenth century. The Naqshbandi order in China has come to an end but its influence on other Sufi Chains (Jahriya, Kubr viya, Q deriya and Khafiya) is completely visible. 5.4 Orders in India and Pakistan Of the various Sufi orders, Muslims of India prominently follow Chistiyya, Naqshbandiyya, Qadiriyya and Suharwardiyya. The Chisti order (Khwaja Moin-ud-Din Chisti) has a great impact among small villages of Indian subcontinent. Born in Afghanistan in 1142 AD, he came to India in 1192 AD and selected Ajmir. Four Islamic mystics from Afghanistan namely Moinuddin (d. 1233 in Ajmer), Qutbuddin (d. 1236 in Delhi), Nizamuddin (d.1335 in Delhi) and Fariduddin (d.1265 in Pattan now in Pakistan) accompanied the Islamic invaders in India. Suharwardy order of Sufism was founded by Shihabud-Din Suharwardy of Baghdad and introduced in India (popular in Bengal) by his disciple Baha-ud-Din Zakariya of Multan. Qaadiri order (mainly in South India) was founded by Abdul Qaadir whose tomb is at Baghdad. Baha-ud-Din Naqshband (1318-1389) of Turkistan founded Naqshbandi order of Sufism. The conquest of India by Babur in 1526 gave considerable impetus to the

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Naqshbandiyya order. Khwaja Mohammad Baqi Billah Berang introduced Naqshbandi order in India. Pakistan and Sufism are inter-related and inseparable from each other. Early in the 8th century A.D. when Mohammad Bin Qasim conquered Sind, Sufi movement had not taken any organised form. In its early stages Sufism was an individual affair confined to intellectuals and spiritualists with hardly any appeal to the masses. Sufism became organised, and adopted a form and institution in the 12th and 13th centuries A.D. The two great pioneers in this field were Shaykh Abdul Qadir Jilani (r.a) and Hazrat Shahabuddin Suhrawardy (r.a). 5.6 Orders in Balkans During the six centuries of Ottoman rule, Islam spread rapidly. Indeed, among the nations that now comprise the Balkans Peninsula (Albania, Bosnia-Herzegovina, Bulgaria, Croatia, Greece, Macedonia, Montenegro and Serbia) the visible Muslim component to their populations are readily evident. The largest and most wide-spread of these orders were the Halveti (Khalwatiyyah) and the Bektashi. They were followed by the Naqshibandi, Qadiri and Rifai in size and distribution.

Though the Ottoman rule in Bosnia-Herzegovina terminated in 1878, several new Sufi Shaykh managed to establish new centers of influence. For instance, the Naqshbandi-Khalidi Order was introduced into central Bosnia by Mufti Shaykh Husnija Numanagic (d.1931). In 1952 all Tariqa activities were banned by the modernist minded ulama of the government sanctioned Islamic Community, who saw the orders and their shaykhs as a remnant of archaic superstition and innovation. This ban remained in place until the early 1970s when prominent scholars, notably the Qadiri-Mevlevi shaykh and Imam Fejzulah Hadzibajric (d.1990) and the Rifai shaykh of Prizren, Xhemali Shehu (b.1926), made a successful move to revitalize Sufism in Yugoslavia. In Kosova, the post-Ottoman situation resembled that of Bosnia. By the 1930s many orders in Turkish dominated regions of central and eastern Macedonia stood abandoned as a result of these population shifts. Elsewhere in the post-Ottoman Balkans, the activities of the orders are virtually non-existent.

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5.7 Orders in USA The first Muslim immigrants, from 1878 to 1924, were labourers from Syria, Jordan and Lebanon. In the 1960s many Asian immigrants reached the United States in pursuit of the Great American Dream. There was a spiritual flowering as many gurus, Sufis and missionaries came in. Sufism began to attract serious attention and found a niche in American society from the early 1900s. By the end of the 1960s, San Francisco was home to a large number of Sufis, representing different spiritual orders. Idris Shahs stories, reflecting the Sufi way of life, and Rumis whirling dancing became popular on college campuses. The largest share of credit for popularizing Sufism in the West goes to Hazrat Inayat Khan, who brought musical, Universalist Sufism from India to the United States in 1910. Although he began as a master of the Chishti Order, in America he trained people in the Naqshbandi, Qadiri and Suharwardi orders as well. In 1927, the movement he led became Sufi Order International, headquartered in New York. 5.8 Orders in Mauritius It was recorded that under Governoor Nyon (1722 1725), the first Muslim (Ally Khan) came to Mauritius. The first Imam (prayer leader) of Al-Aqsa Masjid was Gassy Sobdar who died in 1861 at the age of 70. Hazrat Syed Peer Jamal Shah bin Murtaza Shaq (r.a) (in 1848) and Hazrat Peer Juhoor Shah (r.a) (in 1870) came to spread Islam in Mauritius. There was a pious lady Bibi Halima Hajeebaboo (r.a) who predicted the coming of Mawlana Abdul Aleem Siddiqi (r.a) which happened in the month of December 1928. This was the beginning of structured Tasawwuf in Mauritius. In September 31 he established the Halqua-e-Qaderia-Ishaat-e-Islam, the Islamic Waqf Law, the Islamic Law of Marriages, Divorce and Inheritance for Muslims. The First Id Miladun Nabi (s.a.w) was organized on the 3rd May of 1939. The Darul Uloom Aleemeea was established on the 18th June 1953. This was the last time he came to Mauritius and he left his son Mawlana Shah Ahmad Noorani Siddiqui (r.a) who was presided the Id Miladun Nabi (s.a.w) every year till 2002 when the following year his son, Mawlana Anas Noorani came. Another figure was Maulana Muhammad Ibrahim Khushtar Siddiqui Qadiri Razvi who arrived in Mauritius on 2 January 1965 to work as Imam and lecturer (Khateeb) of the Jummah Mosque and founded the Sunni Razvi Society, the Qadiriyya Tariqa, the Sunni Razvi Academy and re-started the practice of Halqa Dhikr (Circle of Dhikr).
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Chapter 6

SUFISM AND WOMEN

Islam is a complete religion, meant for each and everyone. The Shariah Islamic Law is obligatory on all Muslims. The quest of the love of Allah is a will of many of us. In this way and many other fields, women have made a place and a name. The following will enlighten us on some of Sufi women.

1. Hazrat Bibi Khadija (r.a), the wife of the holy Prophet (s.a.w) filled a role of great importance. It was to Muhammads and Khadijas daughter, Hazrat Bibi Fatimah (s.a.w), to whom the deeper mystical understanding of Islam was first conveyed, and indeed she is often recognized as the first Muslim mystic. She was there when all revelations were sent upon the holy Prophet (s.a.w). For spiritual advancement, the holy Prophet (s.a.w) kept the time in between the prayer of Maghrib sunrise time and Isha night time for educating members of his family. Her marriage with Hazrat Ali (r.a) bound this new manifestation of mysticism into this world, and the seeds of their union began to blossom. 2. Later on, another figure of Sufism was Rabia al-Adawiyya (r.a) (717-801 A.D.), who was the first to express the relationship with the divine in a clear language we have come to recognize as specifically Sufic by referring to God as the Beloved. 3. A woman for whom Hazrat Bayazid Bustami (r.a) had great regard was Fatimah Nishapuri (r.a) (d. 838), of whom he said, There was no station (on the Way) about which I told her that she had not already undergone. The Egyptian Sufi master DhunNun Misri (r.a) was asked, Who, in your opinion, is the highest among the Sufis? He replied, A lady in Mecca, called Fatimah Nishapuri, whose discourse displayed a profound apprehension of the inner meanings of the Quran. 4. The wife of the ninth-century Sufi Al-Hakim at-Tirmidhi (r.a) was a mystic in her own right. She used to dream for her husband as well as for herself. Hazrat Khizr (r.a), the mysterious one, would appear to her in her dreams. One night he told her to tell her husband to guard the purity of his house. She thought that perhaps Hazrat Khizr (r.a) was referring to the lack of cleanliness that sometimes occurred because of
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their young children, she questioned him in her dream. He responded by pointing to his tongue: she was to tell her husband to be mindful of the purity of his speech. 5. There was Fatimah or Jahan-Ara, the favorite daughter of Shah Jahan, the Mogul emperor of India (1592-1666). Fatimah wrote an account of her initiation called Risala-i Sahibiyya, which is known as a beautiful and erudite exposition of the flowering of Sufism within her heart. 6. Aisha of Damascus was one of the well-known mystics of the fifteenth century. Her brother was a Shaykh of the Nimatullahi Order, and she became the wife of the master of the order. After her marriage, she composed a divan (collection of poems) that revealed her integration of both the outer and the inner knowledge of Sufism. 7. One luminous lady, Feriha Ana, carried the Rifai tradition in Istanbul until her recent death; Zeyneb Hatun of Ankara continues to inspire people in Turkey and abroad with her poems and songs. 8. A popular strain of Sufism that has been very welcoming of women is the Chishti Order, which was brought to America by Hazrat Inayat Khan. Of the many women involved, Murshida Vera Corda is perhaps the best-known; her work with children in particular has been a great inspiration to many parents. 9. One branch of Sufism that has become better-known in the West in recent years is the Mevlevi. Within this tradition, which was founded upon the example of Hazrat Mawlaana Jalaaluddin Rumi (r.a), women have always been deeply respected, honored, and invited to participate in all aspects of the spiritual path. It was his grandmother, the princess of Khorasan, who first lit the spark of inquiry in Rumis (r.a) father, Baha-uddin Walid (r.a). Under her care, he grew to be the sultan of the learned and a great spiritual light in his time. Rumis (r.a) mother, Mumine Hatun, a devout and saintly lady, was very dear to him. Mevlevi Shaykhas have often guided both women and men.

Though the Qur'an strongly encourages education for women as well as men, women sometimes received fewer opportunities for instruction than men in similar circumstances. Within Sufism, this more essential Quranic attitude has prevailed.

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Chapter 7

CONCEPTS AND PRACTICES

This chapter will deal with the various concepts found in Tasawwuf. These will be the different ideologies and practices of those engaging in the Sufi way. 1. Tawbah: This is the first step and starting point for the aspirant when engaging in the path of Allah. This is the returning from the blamable to the laudable. It is a fact from the holy Quran to seek the forgiveness of Allah that we may prosper. It is obligatory foe each sin. 2. Muhaasabah: This is the analyzing of ones own soul nafs. It is a way preventing us from committing sins again. It is the fear for Allah that leads to such state. We become more responsible towards Allah. We thus will have the conviction that we have been created only to worship Allah. 3. Khawf: This is the fear for Allah. The more we know Allah, the more we cultivate His fear in our hearts. It is very important for the perfection of our faith Iman. It forms part of the various means of avoiding sins. But when the fear of Allah deserts the heart of a person, only disaster will fill in his heart. 4. Rajaa: This is the peace of the heart by the grace of Allah. It is the belief that after the effort of the Sufi, Allah will help him. In Islamic doctrine, it is part of Iman and rejecting it is unbelief Kufr. Thus, Iman resides in between Khawf and Rajaa. It is the hope that we place in Allah. 5. Swidq: This is the attestation of the truth. This is done through the words, the intentions, the determination, the perseverance, the actions, and the spiritual states like Tawbah, Khawf it is very important in Islam as Allah encourages us to stay with these kinds of people. 6. Ikhlass: This is the sincerity in faith and actions in each step of worship Ibaadah. It is the secret between Allah and the believer. We realize its importance when we know from the holy Quran that Allah ordered the holy Prophet (s.a.w) to offer his swalaat with perfect sincerity.

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7. Swabr: This is the patience, forbearance as well as the steadfastness and firmness of the Sufi. It is done for all complaints of his problems to any human being except complaining to Allah only. No doubt, the believer will be faced with many tests and afflictions. The ability and aptitude to cope with these situations is Swabr in the path of Allah. 8. Waraa: It is the fact of abstaining from something that cant be determined as lawful or unlawful. It is also the abandonment of lawful things if ever there is any doubt. It is also the abstention of anything doubtful to the heart. It is also the rejection of all and everything. It is very important to reach Allah. 9. Zuhd: It is the action and feeling of emptying the heart from all attachments relating to the world and materialism. It is the renunciation of this world for the acceptance and welcoming of the spiritual state from Allah. It is not the aim of the believer but it is a means to come nearer to Allah. 10. Razaa: This is the acceptance of the heart of its fate. For the one who attains this stage, there is no difference for him in the state of joy and sadness. He accepts everything from Allah and is always satisfied. He contemplates what he has. He never complains. 11. Tawakkul: This is the total trust in Allah and the fact of not wishing and hoping anything from anyone except from Allah. It concerns only the heart not any other part of the body or its surrounding. For instance, the holy Prophet (s.a.w) advised one of his companions to tie his camel and then to abide by tawakkul. It is not the abandonment of work or job and stay in the belief that Allah will subsistence and livelihood Rizk. 12. Shukr: The favours of Allah to human beings are unlimited in this world, the grave and the hereafter. The fact of thanking Him for everything that He has accomplished and will in the future is known as Shukr. It is a Quranic injunction to thank Allah in order not to be found among the ungrateful and unbelievers. 13. Dhikr: This is the first and foremost step inevitable in the whole process and path towards Allah. This word has been utilized in the holy Quran and the Sunnah of the holy Prophet (s.a.w) for various circumstances with different meanings. Allah wants us to remember Him in our hearts and in groups and in return He will remember us. 14. Muzaakarah: This means to search and seek the guidance of the Murshid Shaykh in all the stages of the process of Dhikr. All experiences from the Murid aspirant send our

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must be brought to the Murshid for interpretation. This is very important for the progress in the path of and towards Allah. 15. Khalwah: This is to seclude oneself as during the last ten days of the month of Ramadhan. It can be over any period of time but not more than forty days. The aim is to purify the heart from the materialistic world. In this stage, the Dhikr is permanently and more present. 16. Muraaqabah: This is the concentration of the mind on a specific point to feel that Allah is watching oneself. This is a principle found in Swalaat prayer where if we cant see Allah, but let it be known that Allah sees us. This can be done preferably after the dinner during the night.

The above points make the basic concepts and practices of the Sufi Masters and their aspirants. But no where the Shariah is exempted from them Rather, there is no Sufism without the Shariah.

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Chapter 8

PROPAGANDA AGAINST SUFISM

Since long, there have been many critics raised against the whole concept of Sufism in Islam. These criticisms are still based on the real origin and concepts and practices of the Tasawwuf. The following will shed light on how questions are set against the topic of this work. 1. According to those against Sufism, they say that it was a movement in the 8 th century against the prevailing impersonal and formal nature of Islam. The idea here is that if really Sufism is an Islamic concept, then it should have been existed in the holy Quran and the Sunnah of the holy Prophet (s.a.w). 2. Secondly, the idea that wealth was enjoyed during the period of the holy Prophet (s.a.w) for military purposes was the response against Sufi concept of going against the materialistic world. 3. Another criticism is that the whole concept of Sufism is generated from other various religions like Zoroastricians, Hinduism, Neo-Platonism and Manichaeism. For instance, the grave worshipping and the idea of fire-temple. 4. According to Sufis, there are verses of the holy Quran and Hadith of the holy Prophet (s.a.w) having deeper meaning, that is esoteric aspects. However, the critic says that the Sufis force the meaning of the holy Quran and the Hadith they use are not from the sound Hadith books. 5. It is said that the further one delves into Sufism from an academic perspective, the clearer it becomes that both the origins and content of Sufism clearly show the inclusion of religious ideas and influences contrary and contradictory to orthodox Islam. 6. It is criticized that their practices also bear close similarities to those of Hinduism and other mystical religions of the East. The Sufi orders are led by Shaykh, who play the same role as Hindu gurus. Some of the Shaykh were described as having pronounced psychic powers.

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7. The mystical quest of the Sufis is pursued through a number of mental and physical exercises. These include whirling dances intended above all to plunge the dancer into a state of concentration upon Allah. 8. There are invocations of the Divine Name, also known as Dhikr, which can be done either silently or in a chant. Here similarities with Hindu mantras are unmistakable. It is also said that the Sufi doctrine of the Dhikr coincides with that taught by the nineteenth-century Hindu saint Rama-krishna, who succinctly summed it up in the phrase: God and His Name are one.

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Chapter 9

CONTRIBUTION OF SUFISM

What will follow in the following paragraphs will enlighten us on how Sufism contributed to the activities of the society. This is only possible when we keep in mind the fact that Sufism is a concept propounding peace and love. 1. Social Cohesion: The basis of Sufism is among other things based on human dignity,
love, tolerance and solidarity. It is said in the Hadith that Hazrat Anas bin Malik (r.a) said that the holy Prophet (s.a.w) said: One amongst you believes (is a believer) till one likes for ones brother or for

ones neighbour that which one loves for oneself. (Swahih Muslim: Book 1, Hadith 72) The Sufis help the Muslim community to merge with the whole of a society. Using love and wisdom, they have attained their aim. 2. Economic Development: There are also many texts in the Quran and Sunnah by which economic development has been stimulated. Accordingly, Sufis are not only interested with the religious and spiritual sides of man but also to trace the final limit of man developed science and industry. For this reason the technological and the industrial development are a kind of war. What is intended here is to wage war against ignorance, poverty, and conflicting ideas. Economically, Muslims must be prepared to face the new world. 3. Democratic Process: The Sufi Masters have, in their wisdom, contributed to the holistic development and dependence of the individual. Through the teachings of the holy Quran and the Sunnah, Muslims have derived their own way of autonomy. Though there is the sovereignty of Allah, there is the sovereignty of Muslims concerning the political and social domains. Through the participation into the
democratic process and civil societies there can be the improvement of the ethic of society in the direction of justice, dignity, solidarity and respect. There must be the participation in all political processes, in order to improve the political and social structure in the direction of justice and morality.

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4. Civil Society: Sufi movement can be seen as a civil society. They were usually
independent religious organizations from nearly all central governmental influence in history. Actually Sufi organizations have very deep historical experiments as a civil society in their history. The majority of Sufi Masters is working for more integration in the society. Based on their historical mission Sufi movements have to adopt themselves to the environment of any civil society, developing a new Sufi theology which is based on multicultural and multi religious society.

5. Religious Plurality: Most of Islamic theology and also Sufi theology was based
generally on monoculture of Muslim and where non-Muslim societies are living as a minority. This situation usually changed in modern times. What is meant here is that the acceptance of other religions is a must for all. According to the principles of the holy Quran, the holy Prophet (s.a.w) was sent to confirm past Scriptures, not to deny and eliminate them. Accordingly, adherents of any other religions save Islam have the liberty to practice their creed. Sufis can be positive actors in the post-secular society. In this sway, man can find his original dignity through the contribution of Sufi spirituality.

The Contribution And Reconciliation Of Imam al-Ghazzali (r.a)

Abu Hamid Muhammad ibn Muhammad al-Ghazzali (born 1058 C.E. in Tus, Khorasan province of Persia in modern day Iran; died 1111 C.E. in Tus) was one of the greatest jurists, theologians and mystical thinkers in the Islamic tradition. At a certain period of his life, he did not attend any more to philosophy and applied himself totally to Sufism and to the renewal of orthodox religion. In the Munqidh, the spiritual autobiography composed approximately between 501/1107 and 503/1109, he reveals an almost messianic feeling of being aware that God Most High has promised to revive His religion at the beginning of each century (al-Ghazali (1967a): 75). Al-Ghazali composed a great work known as The Revivification of the Sciences of Religion (Ihya ulum al-din). He is known to have reconciled Sufism and orthodoxy. According to him Sufism is the best doctrine in comparison with philosophy or theology, because Sufism leads to a positive knowledge of God and nature. When one engages on this way, it is imperative to avoid the unlawful and the blameworthy behaviour. In opposition to these reprehensible attitudes, al-Ghazali suggests commendable conduct, among which of great importance are repentance, self-discipline and fear of God.

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According to Imam al-Ghazali (r.a) we must repend sincerely for all our sins and be firm on this way with Dhikr and Tawakkul as part of the basics of our lives. Then the murid will be annihilated Fana in the love of Allah. Anyway, the fana or ecstatic grasp is only a short and transient instant (al-Ghazali (1970): 62) and does not concern any kind of hulul, or descent and incarnation of God in the mystic. Al-Ghazali strongly rejects every immoderate claim of some Sufis, such as the utterances by al-Hallaj or al-Bastami, because they are dangerous and can lead through incomprehension to heresy and polytheism (shirk). Rather, al-Ghazali underlines the importance of love (mahabbah). According to alGhazali a true learned man loves only God Most High; and if he loves somebody who is not God, he loves him for God, the Almighty and Sublime (al-Ghazali (1970): 257). The highest degree of love involves a full confidence in God: this is the meaning of tawakkul, such a complete trust in the Creator that the believer gives himself up to Him "like a dead man in the hands of a corpse-washer" (al-Ghazali (1970): 249; al-Ghazali (1985), 4: 242-3). An important issue is to point out that the Sufi way did not imply for al-Ghazali the neglect of the orthodox practices of worship and the careful fulfilment of the Sunnah (alGhazali (1967a): 71-2). Al-Ghazali is persuaded that exteriority leads to interiority (alGhazali (1970): 102ff.), so that Makdisi is right when he says, drawing a comparison between al-Ghazali and Ibn Taymiyyah on Sufism, that both criticized sharply the exaggerations of some Sufis because Sufism often sides against the religious law and devalues the external (and social) meanings of that law (Makdisi (1983): 55). Finally, Sufism is not for al-Ghazali simply an individual path to reach perfection but a whole conception of life including ethics and morality, behaviour and belief, cosmology and metaphysics. The contribution of the Sufis to society lies in their sincere and dedicated struggle to find a unity for the heterogeneous elements that make up its totality. They appreciate the multi-racial, multi-religious and multilingual pattern of the society. Their efforts are directed towards the creation of a healthy social order free from dissensions, discords and conflicts. In love, faith, toleration and sympathy they find the supreme talisman of human happiness. In fact, peace and goodwill between human beings was the end all and be all of Sufi endeavours.

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Chapter 9

CONCLUDING REMARKS

Tasawwuf Sufism is not only that science by which there are the purification of the soul Nafs and the development of morality, but also the inner and outer development of one self. Sufism can also be described as the science enabling ones heart to be detached from the material world, thus opening it uniquely to Allah and allowing the heart to melt in the love of Allah. In this is found the main aim and objective of the holy Prophets (s.a.w) quest in the cave of Hira before and after revelation emptying the heart to be then filled with divine wisdom.

Tasawwuf is the science and knowledge whereby one learns to purify the self of the bad desires of the ego, such as jealousy, cheating, ostentation, love of praise, pride, arrogance, anger, greediness, stinginess, respect for the rich and disregard of the poor, just as one must purify the external self through the needs of the Holy Quran and the Sunnah of the holy Prophet (s.a.w).

A non-violent approach, sympathy with the weak and the downtrodden and consciousness of a divine mission to bring happiness to the hearts of men characterized the efforts of the Sufi saints. They did not indulge in criticism of other customs or practices. Instead the Sufi Masters have helped Muslims in their everyday duty and responsibility. No doubt, Sufism has contributed a lot to Islam.

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Chapter 9

REFERENCES

1. Holy Quran 2. Swahih Bukhariy 3. Swahih Muslim 4. Mawlana Syed Aleem Ashraf Jilani, 2006. Introduction to Tasawwuf. OEditions Le Printemps, Mauritius 5. Qutb-e-Alam Muhammad Abdullah, 2000. Islamic Mysticism, Shariah And Tariqah. Saeed International, New Delhi 6. William C. Chittick, 2000, Sufism, Short Introduction. Clays Ltd. UK 7. Kabbani, M. H, 1995. The Naqshbandi Sufi Way: History And Guide Book Of The Saints Of The Golden Chain. Kazi Publication, Chicago 8. Nasr, S.H, 1972. Sufi Essays. George Allen Unwin, London 9. Michael Sells, 1996. Early Islamic Mysticism, Quran, Miraj, Poetic and Theological Writings. Paulist Press, New York 10. Salih As Salih, 2005, Sufism, Origin And Development 11. Reynold Nicholson, 1914. The Mystics Of Islam. Routledge, London 12. www.panjabilok.net Contribution Of Sufism 13. www.uga.edu Sufism, Sufi, Sufi Orders

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