(Islam and Modern Age, April, 2012)
Those who oppose Sufism deceptively pose a question – is Sufism same as Islam?
Then why Sufism, Islam is enough and is Sufism against Islam? Then we do not
need Sufism. Many people who neither know Islam nor Sufism are taken in by such
deceptive questions. The fact is that there are several trends in Islam, like
any other religion or ideology and Islam too, has several trends, sects and
positions. Sufism is one among them.
In fact one can pose such questions for every trend. For example is Wahabism
same as Islam? Then we need Islam, not Wahabism or Is Wahabism against Islam?
Then we need Islam, not Wahabism. Such deceptive poseurs betray ignorance, not
knowledge as pointed out above. In fact each trend has some reasons to emerge.
Those who do not
take sociological, political and historical view and try to understand everything
in terms of theology, make such mistakes.
Any theological or ideological trend emerges in given socio-historical or
socio-political circumstances and it is necessary to know these circumstances
to understand a particular trend. Sufism also emerged in certain concrete
circumstances as did Wahabism which denounces Sufism. Both emerged in totally
different socio-political circumstances. And these circumstances were quite
contrary to each other.
According to Sufis Prophet Muhammad (PBUH) was the first Sufi and according to
some Hazrat Ali was first one. Whatever the case the Prophet (PBUH) and Hazrat
Ali had qualities which the Sufis draw inspiration from. We will talk about it
little later. But first it is important
to note the circumstances in which these trends emerged in Islam which are
supposedly opposite to each other. It should also be noted that though
theologically they may be opposed to each other it is not necessarily so if we
speak from social and psychological angles. Any trend should be seen in all its
complexity,
Sufism emerged in 2nd century Hijra when political struggle was at its peak
between two Muslim dynasties i.e. the Umayyad and Abbasid dynasties. These two
dynasties were at each others throat for political power and were using Islam
and certain so called religious
doctrines to legitimize their fight. Much blood was spilled and hundreds of
thousands of Muslims died in this power struggle.
Thus Islam, in this struggle for power, was loosing its spirituality and was
being reduced as a political tool to seize power. Some people who were averse
to political power and for whom religion was more spiritual than means of
power, were left aghast by such bloodshed between Muslims and separated
themselves from such struggle and began
to lead austere life essential for being spiritual.
We come across two great names during this period and interestingly one man and
one woman i.e. Hasan and Rabia Basri. Both are highly regarded and both kept
themselves aloof from political struggles and devoted themselves to spiritual
way of life. Though Rabia had devoted herself to mainly spiritual way of life,
Hasan was also socially
active and had scholarly pursuits. But he had no political ambitions.
Hasan Basri refused to endorse the doctrine of pre-determination being promoted
by the Umayyads and supported instead the doctrine of free will quoting Imam
Hasan’s (Prophet’s grandson) letter written to Muawiyah. The Umayyad’s were
promoting doctrine of pre-determination so that their rule may be accepted by
Muslims as Allah’s Will. Hasan Basri was highly regarded by Muslims and spent
very simple and
spiritual life. He used to give lessons in Qur’an to large number of people and
it was one of his disciples who founded the Mu’tazila sect.
Rabi’ah was also regarded highly and led very very simple life and many
miracles were ascribed to them by their followers. One important doctrine which
Sufis believe in is tawakkul i.e. total reliance in Allah. Many of them do not
make any efforts to earn their living as Allah will provide for them. They wait
for someone to bring food for
them and are prepared to go hungry if no one brings anything to eat. That will
also be considered as Allah’s will.
Many believe that the word ‘Sufi’ is derived from the word ‘Suf’ which
means wool in Arabic as these Sufis used to wear rough woolen ‘aba (loose
overall) as they believed in leading simple life. Though some scholars reject
this origin of the word but nevertheless it is a popular belief. It is also
important to note that Sufis generally did not pay court to the ruling caliph
or king. Some did not go even when summoned by the ruler.
There is famous story about Nizamuddin Awliya who not only refused to go to the
court of the king but also told his disciple Khusro when told that king himself
would visit him “that if the king comes to my hospice from one door I would
walk away from the other door..” These Sufis believed that the rulers are
exploiters and do not hesitate to
shed blood to obtain political power. They do not serve people but people serve
them.
It is true that many Sufis accepted land grants from rulers but used the
revenue for running kitchen for the poor and for their disciples. Also they
played a useful role in fulfilling the spiritual needs of the people. Muslims,
it is interesting to note went to Ulama only for their legal problems but
otherwise did not regard them highly. We do
not find grave of any ‘alim being visited by people whereas graves of Sufi
saints as centres of great attraction.
Many ulama were jealous of Sufi saints precisely for this reason that they were
highly popular among people both in life as well as after death. The Ulama
generally accepted positions of power in the court (with of course few
honorable exceptions) and thus were seen as part of exploiting classes whereas
Sufis being pious and spiritual kept
their distance from rulers.
The Wahabi sect of Islam, on the other hand, emerged in 18th century in what is
now called Saudi Arabia when an ‘’alim called Muhammad Abdul Wahhab saw Muslims
in Madina praying and wailing and invoking intervention at the grave of the
Prophet (PBUH) and ascribing various miracles to him. He was puritan in his
attitude and was aghast to see prophets and saints being invoked to ward off
their trouble. He believed that one cannot invoke intervention of saints and
one can pray only to Allah.
It is true that by 18th century there was great deal of decline in the Sufi
practices. To begin with Sufism was revolt against corrupt power practices and
reckless bloodshed involved of the believers themselves and its whole emphasis
was on simplicity, honesty and pious life. It was this piety and selflessness
which made these Sufi saints popular
among people and they became role model for masses of people. Thus Sufism
fulfilled a great need at the time by re-appropriating religion of Islam for
the purpose for which it was revealed but since it was misused for power
struggle among the believers themselves Sufism took its place. Thus at the time
Sufism fulfilled a great social and
historical need.
Wahabism too, to an extent fulfilled a religious need but went to another
extreme denouncing Sufism wholesale and rejecting it lock, stock and barrel.
The Wahabis became extreme and deprived people of their spiritual need. Sufism
of course should not be about superstitious beliefs or faith in miracles but
for that needed reforms in certain popular practices and beliefs among common
people and not total rejection of Sufi Islam with its emphasis on real essence
of religion and on spiritual aspects of Islam.
But Wahabis not only reject Sufi Islam but maintain that believers in Sufi
Islam are kafirs (non-believers). In India Wahabis are known as Deobandis since
Darul Uloom Deoband is the centre of Wahabi teachings and believers in Sufi
Islam are known as Barelvis as the Centre of Sufi Islam is in Bareli in U.P.
Both denounce each other and refuse even to pray in the mosque belonging to the
other or behind each other.
It is important to note that Sufi Islam thrived in civilizations which had long
and rich cultural history and Wahabi Islam in Najd
which was dry desert with no rich civilization. Sufisms emphasis is on inner being
of a human person and all that connected with it and rich insights into inner
being can develop only in a civilization with rich history and reflections and
philosophical insights into inner being of a human person.
Thus we see that Sufism flourished in Iraq,
Iran, Egypt, Central Asian regions, India and South East Asia
as these regions had very rich civilizational history and complex culture. All
great schools of Sufi thought originated in Iran,
Iraq
and Central Asian region. Sufis
believed in inner (batini) meaning of the Qur’anic verses and this inner
meaning, they maintained, was the essence of Qur’an.
This inner meaning of Qur’anic verses could not have emerged in desert conditions
with no philosophical and rich spiritual traditions. It was possible only in
rich civilizational areas which also became centres of Sufi Islam. Let us take
example of Muhiyuddin Ibn Arabi and his school of what is known as wahdat
al-wujud (i.e. Unity of Being) which
happens to be most popular school
of Sufi thought and which
greatly flourished in South Asian region. His writings like Fusus al-Hikam (Nuggets
of Wisdom) are full of philosophical insights and insights into inner self of
human beings.
Ibn Arabi emphasizes that the doctrine of tawhid (oneness of God means real
being is only one and we all have emanated from this One Being. Thus this
philosophy of emanation of all human beings from one being is quite inclusive
philosophy and demolished all walls of separation.
Sufis, especially of Wahdat al-Wujud school have been quite liberal and
inclusive. Ibn Arabi also emphasized love of entire humanity. He went to the
extent of saying that hubbi (my love) is my Shari’at and my religion.
Maulana Rum, another great Sufi who is famous for his Mathnavi which is
considered Qur’an in Persian language, also gives great emphasis on love of
entire humanity and goes to the extent of saying that my only true identity is
love. Maulana Rum was highly respected by followers of all religions – Jews,
Christians and Zoroastrians, besides Muslims and his funeral procession was
joined by all of them. They were all wailing that today our prophet has died.
This inclusiveness of Sufis itself was a great contribution of Sufi saints.
The Chishtiya Sufis of South Asia – Baba Farid, Moinuddin Chishti of Ajmer, Nizamuddin
Awliya of Delhi, Baba Gesu Daraz of Gulbarga
Sharif etc. were all greatly respected by followers of all religions in India.
Even today more Hindus visit their mausoleums than Muslims.
They showed equal respect for all religions as for them spirituality was the
common denominator of all religions. For them religion was not a tool but a
spiritual goal.
These Sufi saints were never averse to local cultures and languages but
integrated themselves with local cultures, customs and traditions. Khwaja Hasan
Nizami in his book Fatimi Da’wat-e-Islam has documented in detail how Sufis
adopted local customs and traditions and made them part of Sufi practices.
According to Khwaja Hasan Nizami taking out of sandal in a palkhi (palanquin)
to wash the saint’s grave was a Hindu
temple ritual adopted by Sufis and replaced the idol with a saint’s grave.
One Sufi saint Hamiduddin Nagori of Nagore, Rajasthan even turned strict
vegetarian to respect sentiments of local Hindus and always kept a cow with him.
He did not talk to his disciples if they came to him after eating meat. He had
instructed his disciples not to come to him if they have eaten meat. Though all
Sufis did not go to that extent but nevertheless they respected local cultural
and religious traditions in their own ways.
These Sufis, unlike the ulama, did not display any prejudice, much less
discrimination, against any religious or caste communities. They treated all
with equal respect. The Ulama, on the other hand, not only kept their distance
from Hindus considering them as kafirs (non-believers) but also launched
campaigns to purge Islam of local customs and traditions which lead to kufr
(unbelief)
The Sufis, on the other hand, adopted and assimilated them into their practices.
This openness on the part of Sufis resulted in bringing various religious
communities together. Emperor Akbar who invited scholars of different religions
for dialogue in his court was deeply influenced by two Sufi brothers Abul Fazl
and Faizi who were persecuted by traditional ulama and sought refuge in Akbar’s
court.
Another great example was set by Shah Jahan’s elder son Dara Shikoh who lost
Moghul Empire to Aurangzeb, by deeply studying the Hindu scriptures like
Upanishads and even translated some of them into Persian. He also wrote an
interesting book and called it quite
significantly Majma’ul Bahrayn (i.e. Co-mingling of two Oceans) Hinduism and
Islam. He draws the conclusion that teachings of both religions are similar but
only difference is in language – one being in Sanskrit (Hinduism) and the other
in Arabic (Islam).
Thus Dara Shikoh who was disciple of disciple of Miyan Meer, a great Sufi saint
from Lahore who was invited to lay down the foundation stone of Har Mandir also
known as Golden Temple. Another important contribution of Sufis is in
the field of music which too, they adopted from Indian classical ragas.
The ulama always denounced music as haram (prohibited) and considered it sinful
to learn or play it. However, the Sufi saints used to organize what was known
as mahfil-e-sama’ i.e. session of music and listening to it they will go into
ecstasy. This session was
technically called qawwali which was devotional music based on Indian classical
ragas and was invented by Nizamuddin Awliya’s celebrated disciple Khusro.
Qawwali became very popular in South Asia for
Sufi mahfil-e-sama’ and most of the Sufis sued to attend it.
Nizamuddin Awliya was accused of violating Islamic Shari’ah as he used to
attend these mahfils regularly, by the Ulama who were jealous of his
popularity. They complained to the king who summoned him to answer the charged,
only time he came to king’s court. He defended his position on the basis of
some hadith and went away.
In fact Islam does not ban music per se as very ably shown by the great Islamic
thinker of 11-12 century Ghazzali. Islam bans music only if it is for
entertainment and as part of what Qur’an calls lahw-o-la’b (i.e. anything which
is done for play and entertainment
without any serious purpose). Music which is devotional in nature and enables a
person to concentrate or focus on devotion of Allah cannot be included in the
category of haram. Ghazzali discusses all this at length in his Risala
(epistle) on music.
These Sufis also shown dignity and respect to lower caste Hindus who were
excluded from mainstream Hinduism and were put on margins and it was for this
reason that low caste Hindus were attracted towards Islam and many of them
converted to that religion though there is no record that Sufis induced them to
convert. These conversions were more because these excluded and marginalized
Hindus found the doctrine of equality quite attractive. However, the mainstream
Islamic society also practiced discrimination against them and they did not
find high place.
Ziyauddin Barani, a noted historian an alim of the Sultanat period, does not
consider them even worthy of being educated. Only so much be taught to them as
was necessary for praying and reciting Qur’an and other Islamic rituals. He
even equates them with dogs and pigs. But the Sufis had quite respectful and
dignified attitude towards them as
they were as much Manifestation of One Being as anyone else.
This is a great contribution of wahdat al-wujud school of Sufism
that they consider all manifestation of one Being and hence equal and worthy of
respect. This creates real inclusive society and all become acceptable. Other
does not remain other to be rejected. Other not only becomes acceptable but
also worthy of respect. What else do we need to
create an inclusive integrated society?
.
For Sufis who shun power no one is really other and other is to be accepted
with ones otherness. Those who associate power with religion, believer are more
important than non-believer or non-believer are to be even rejected or
inferiorised. Thus it is because of Sufi approach to Islam that society
remained peaceful and evolved composite culture
which we have inherited and which is our precious heritage even now and even
today helps us maintain peace and stability in our society.
So approached religion becomes integrative and not divisive force. This
approach is most humane and equivalent of modern constitutional
approach.
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Institute of Islamic Studies,
Mumbai