Analysis of Sufism Through Art of Sufi Poetry
Eleonora
Karamiants
Muslim
Faith and the Nation of Islam
Dr.
Laughlin
Winter,
2001
Sufism
Tasawuf, or Sufism is the esoteric school of Islam,
founded on the pursuit of spiritual truth as a definite goal to attain: the
truth of understanding reality as it truly is, as knowledge. When Sufism
speaks of understanding of insight that refers to the perfect
self-understanding that enchains the understanding of the Divine. Sufis believe
that it is the unique human right and privilege to be able to find the way towards
understanding and reality of the Divine.
The origins of Sufism still are a highly debated topic
amongst scholars. Some accounts refer the rise of the mystical school during
reign of Abu Bakr and later, Usman, other sources point at the flourishing in a
sinful abundance of wealth Umayyads’ regime, when Islam ceased practicing
spiritual, mental and physical rigors. However, another version suggests the
Prophet Muhammad to be the founder of Sufism. The mysterious time he spent in
mountains contemplating and, perhaps, meditating before the encounter with
divinity along with certain quotations from Hadith, the compendium of stories
and sayings of the Prophet, permits a legitimate presumption that Muhammad, at
least indirectly correlates to the establishment of the esoteric school of
Islam. “An hour of contemplation is better than a year of prayer” (Ch.7, p.92)
directly contradicts the custom of traditional praying at mosque. Sufis
cultivate the seed of a school of spiritual practice based on knowledge of the
self. Avoiding persuasive public prayers, their gatherings were held in
private. Instead of preaching in public, these pious individuals were searches
of truth and not rhetorical opponents – “the first stage of worship is
silence”(Ch.7. p.89.)
As the perceptive tools of ordinary mental logic are limited
in their ability to comprehend such a great and all-embracing subject based on
language alone cannot open any door to understanding such reality. Instead
such a path of understanding demands spiritual striving, the understanding and
the knowledge of the heart, in its quest to realize the existence of the
Divine.
Become
a person of the heart,
-
or at least the devotee of one;
Or else, you will remain
Like a donkey stuck in the mud.
(Rumi, Ch.9, p.103)
Between God and a human lies nothing,
except for artificial obstacles to the unifying created by humanity. This veil
hinders a seeker from ascending to the level of Reality (Bayazid Bistami,
Ch.10, p.111 top.) If people were free from the limitations of the material
and physical tools that humankind possesses; thus, the immense and eternal
unity of all the Being, the Creator and His creations would become
transparent. According to Sufis, there is a chance for humanity to ascend to
such a level of understanding, a path that can be traced through purification
and meditation to the realization of its achievement. As al-Ghazzali believes,
when one’s heart is purified, the “light of divine secrets” is reflected in the
mirror of the heart (Al-Ghazzali, Ch.9, p. 102.) Along with purification of
the heart, one has to remember God as the first and only priority in life in
order to unify with Reality (Sheikh Muzaffer, Ch.8, p.98 top.) Sufi compare
relationship with God as between lovers, who live only by each other and their
love. Nothing else exists in their world (Jami, Ch.8, p.99.)
Sufis’ way of life does not exhibit
the most accurate instance of severe asceticism and a practice of physical
rigors. The perfect Sufi lives in accordance with Qu’ran and “never forgets
God for a single moment.”(Abu Sa’id, Ch.1, p.40) The essence of the mystic’s
life corresponds to constant remembrance of God. Islamic mystics are aware of
the true value and function of everything in the world; thus they accentuate
Reality as the major concern of a human life. They advocate moderation in food
and physical comforts as a profound condition to liberate hearts and minds from
everything that is peripheral and transitory, and stay focused on God
(Al-Ghazzali, Ch.1, p.37.) The eternal path of Sufis commences with their
approach to daily life. Soul remains the primary tool in search of Reality.
Body serves only as means of ensuring physical health, and the care for it is
provided as to a camel in a caravan – without adoration and contemplation, for
camel is merely a device to reach the destination (al-Ghazzali, Ch.2, p.47.)
Sufis’ destination is the unity with God, the truth and knowledge exposed when
the “veil” is elevated. Muslim mystics teach that nothing is perpetual and everything
is perishable in the world (Attar, Ch.6, p.80.) Everything has a beginning, a
purpose and an end, and after completing the cycle returns to its original
pattern. “The end is maturity, and the goal is freedom. The circle is
complete. Completing the circle of existence is freedom” (Nasaft, Ch.2,
p.53.)
Sufis teach that on the path of
spirituality one must first learn to draw the fundamental distinction between
deception and truthfulness. “You may follow one stream. Know that it leads to
the Ocean, but do not mistake the stream for the ocean” (Jan-Fishan, Ch.6,
p.81.) It is easy to fall into falsehood by thinking that one may appropriate
the knowledge of others as one’s own. Such mere information should not be
mistaken for actual knowledge of Reality. The perceptions of senses can be
misleading and even more so, the judgements that are derived from them. The
superficial knowledge acquired through human senses can not develop into a
foundation, from which humankind can ascend to the level of understanding the
knowledge of Reality. A Sufi avoids falling into falsehood by learning how not
to mistake imagination and assumption for the truth of reality (Dhu-l-Nun,
Ch.10, p.110.)
Sufis, similar to Zen masters believe
that nothing external should be a source of distraction on the pathway to
Reality. One has to concentrate on his/her own within. Sufis strongly oppose
influence of a public opinion. “If someone remarks, ‘What an excellent man you
are!” and this pleases you more than his saying, “What a bad man you are!” know
you are still a bad man” (Sufyan al-Thawri, Ch.3, p. 61.) Also, mystics teach
that people should not disguise their deeds as acts done for the cause of God,
when in reality they are committed in order to earn applause, seek praise of
the people, be called charitable or brave (al-Ghazzali, Ch.3, pp.62-63.)
Unless one frees oneself from the lower self, one will not arrive at the
gateway, separating humanity from Ultimate Reality. To tame one’s lower self
enacts avoiding the inferior qualities that can overcome the heart and mind of
the seeker and hinder the person from progressing on the spiritual path
(Kashani, Ch.4, top p.68.) Lower self extinguishes the light of divine love in
the heart of a seeker. A person searching for a spiritual path has to remain
stable and strong so not to become motivated by the lower qualities such as
jealousy, greed, and egotism. Instead, one should develop “practice of
remembrance, awareness, and heedfulness”(Sheikh Tosun Bayrak, Ch.4, p.71.)
In the mystical traditions of Islam,
Sufism, God is immanent versus God being a remote entity in Islam itself.
According to Sufis the world itself is a mirror of the divinity. All the
beauty and perfection of it, even though temporary, allows humans to sense the
impeccable splendor of Paradise, while the hideousness and ugliness of the same
world conveys the gloominess of Hell. However, the underlying message of such
conception is that “it is God who is real and so forever” (Jami, Ch.5, p.74.)
Nature, the earth, which humans behold and feel is the subjective visions of
God, suggested to human minds by the Creator. The most beautiful, sensuous and
eloquent creations in the world are merely pale shadows of the greatest in its
perpetuity beauty of God (Moinuddin, Ch.5, p.78.)
Throughout the world of Sufism,
love is an eternal theme, which Sufis in all eras have gracefully glorified in
exuberant poetry. It is love that refines, enhances, and brings beauty to the
world. In Sufism the treasure of love has been likened to fire: it burns and
through such burning longing it purifies and intensified. The metaphor of fire
expresses the truth of search for reality. If fire did not burn nor would it
purify and illuminate (Sheikh Muzaffer, Ch.11, p.119.) A beautiful and
profoundly meaningful narrative about Caliph Harun al-Rashid’s favorite
concubine, who refused all the riches when, offered by the Caliph to his
mistresses to take the most precious amongst the jewels he presented and to
walk away free. She stayed until it was only two of them left in the empty
hall. All she wanted was the Caliph himself and no gold or gems could
substitute her love for Harun al-Rashid. That was what be, the real Sufi,
wanted – not the palace, or power, or any of the jewels and other gifts of the
Caliph – but the Caliph himself (Sheikh Muzaffer, Ch.11, pp.123-24.)
Worship that is based on traditional
customs such as praying and meaningless imitations is deprived of truth. It is
the heart of the believer that must become open to faith, so that it may see
and hear truth until it can believe the reality of the Divine (Rumi, Ch.13,
p.152.) Sufis’ practice of Islam is significantly deeper rooted in spiritual
practice and mental concentration rather performing prescribed procedures in a
common manner. When performing an ablution, spiritual cleansing is paramount.
When nothing is available to perform the ritual washing prior to praying, one
should “cleanse yourself with intention so that you approach the moment as free
of the past as possible” (Reshad Feild, Ch.13, p.154.)
The effect of fanaticism to destroy a
person’s sense of humor is well known. The Sufis make use of this, too, in
their insistence that those interested in their Way should study and understand
jokes and humorous recitals. Even though jokes seem a frivolous device when
applied to studying Sufism, the profoundly eloquent jokes help in learning and
understanding the concepts of Sufism (Ch.14, p.164, in the middle.) Even
though laughter may not seem as a useful tool, yet it provides spiritual
awareness and assists in learning (Ch.14, pp.168-169.)
Sufism is a hidden gem, not a jewelry
that can be bought or sold in the marketplace. The Sufis have released
themselves from the world of mortality, they have passed the stages of
purification, have freed themselves from attachment to the realm of appearance,
and have striven for the annihilation of their limited “self” into the eternal
Being (Ibrahim Adham, Ch.15, pp.182-183.) The Sufi is free from all
attachments to material goods and also free from influences of the desires,
he/she is therefore poor, possessing nothing and letting nothing possess
him/herself (Ibrahim Adham, Ch.15. p.182.)
Patience as it is practiced in Sufism
possesses both an outwardly apparent and inwardly essential aspect. A seeker
always thinks before he speaks, awaiting the opportune moment, so as not to say
what he/she may well later regret (Ibn ‘Arabi, Ch.15, p.184.) Sufis teach that
the one who is patient is grateful even in times of difficulties and misfortune
through perseverance in God (Sheikh Muzaffer, Ch.15, p.184.), Ch.15, p.184.)
Sufis teach that God with always
present with humans, it is humans who are veiled from God. Once a seeker
commences the path to knowledge of Reality, he/she approaches closer to God,
whereas God is still, already with the seeker (Muhammad, Ch.16, p.199) At the
hardest times God is with humanity, however, the duty lies on people to
recognize God. “We are always surrounded by the Help of God. The question is
to realize it” (Irina Tweedie, Ch.16, p.202.) In Sufism prayer is the most
significant element of worshipping. The highest is Divine love, which is the
finality of the spiritual journey, and is known only to the truthful (al-Ghazzali,
Ch.17, p.204.) When a seeker prays, the mirror of his heart shines pure and
clean, and so becomes a mirror of the whole world since God “lifts a veil and
opens the gates of the invisible” (Muhammad, Ch.17, p.204.)
The Almighty Lord commanded “Remember
me, so that I remember you” (Qu’ran, II, 152.) Remembering does not mean the
occasional recollection of God. Rather it means to remember and remind one’s
self of His existence at all times. “All creations are calling upon God. You
cannot hear or see it on the outside, but the essence in everything is
continuously remembering and calling upon God”(Sheikh Muzaffer, Ch.18, p.210.)
In remembrance of God, one has to put everything aside, so “he sees nothing but
God, [and] nothing moves him but the will of God” (Dhu-l-Nun, Ch.18, p.211.)
Service is a very important aspect of Sufism. The significance of it is the
sincerity and intentions. In the meaning of service still the preponderance of
Love is addressed to the issue. A young man leaving his old father in the
mountains because his wife demanded so, a young water carrier whose vow was to
give all the money he collected on Fridays for the sake of his parent’s souls,
a brother who was so used to give money to his younger brother that when the
youngest needed an advice, the older brother, following the habit offered money
instead of his ear to listen to, and his heart to comfort (Ch.19, Sheikh
Muzaffer, pp.222-223; p.218, pp.2190220.) All these narratives depict moral
self-transformation, which is as essential in Sufism as the worship and a
sincere prayer.
Although Islam is a monotheistic
religion, Sufism as its mystical school slightly drifts away from the
monotheistic mold. In Sufism God is not a remote Creative Force that
interferes from time to time into human affairs. Sufis regard God in
everything.
Rose and mirror and
sun and moon – where are they?
Wherever we looked,
there was always Thy face.
(Mir,
Ch.20, p.228)
Sufi’s monistic interpretation of God
also suggests that everything is God, thus assigning every creature in the
world a divine shadow. “The eyes that regard God are also they eyes through
which He regards the world” (Traditional, Ch.20, p.229.) Contrary to Christian
doctrine about Satan as an opposing force to God, balancing on the scale of
Good and Evil, Satan in Islam is not a destructive entity within or outside of
the Divine Council. Banished for the refuse to prostrate in front of Adam,
Satan still loves God, moreover, loves unconditionally. Satan explains it that
“so that I would not mix with the sincere ones and worship Him out of passion
or fear or hope or craving” (Sana’i, Ch.21, p.237.) To Satan God is still the
Friend, even though Satan loves Him without a hope to be loved in return.
“From the hand of the Friend it matters not whether it is honey or poison,
sweet or sour, grace or wrath” (Hallaj, Ch.21, p.238.)
Those who are free from their ego become united with
God at the stage of selflessness. They leave the transient “self” behind and,
and will exist through the existence of God (Hallaj, Ch.22, p.246.) The seeker
is dissolved into the divine existence and breaks the limitation of the self.
The one who truly believes in unity is the one, who has gone through spiritual
stages of understanding the truth into the single essence and has broken from
the limits of the self (Rumi, Ch.22. p.250.)
Sufis are not afraid of death, for it
is not a physical condition as much as transition to the unification with God.
“Death is a bridge whereby the lover rejoins the Beloved” (Rabia, Ch.23,
p.253.) Death is crushing the bonds of physical existence to become one with a
universe beyond the limitations of nature. Death is completing the circle.
The goal is reached. Freedom.
When you see my funeral, don’t
say,”What a separation!”
It is time for me to visit and meet
the Beloved.
Since you have seen my descent, then
do see my rising.
Why complain about the setting of the
moon and the sun?
Which seed that went under the earth
failed to grow up again?
(Rumi, Ch.23, p.256)