Islamic Wisdom: Sufi Sacred Text ( Sufism)

Photo by Ahmad Odeh on Unsplash

The Importance of Sufism:

Sufism has been defined in different ways by scholars of Islam, both from within the Muslim tradition and from outside of it. The debate on the nature, reality and essence of Sufism reflects the plurality of ways in which Sufism has manifested itself historically and geographically, resulting in a plethora of forms that sometimes bear little resemblance to one another. Often defined as the mystical or esoteric strand of Islam, Sufism’s defining feature is the centrality of the individual’s direct relationship with God. The individual devotee strives towards establishing a direct, inner connection with God, or the acquisition of a transformative knowledge of the Divine. Another way the Sufis have often described the inner experience of the Divine is through the symbolism of the veil: because the inner reality of human life is nothing but God itself, true self-knowledge amounts to the knowledge of God, which can be attained by removing the veils that cover a human being’s true nature and prevent them from seeing God within themselves.

History:

Central aspects of Sufism, such as the continuous remembrance of God, love for him and his creatures and the effort to transcend the mundane concerns in favour of the eternal joys of the divine world, are clearly found in the Qur’an and the Prophet Muhammad’s exemplary character. However, Sufism as a historical phenomenon emerged in the 7th/8th centuries CE through the preaching of a movement of ascetics, and developed in Baghdad in the 9th/10th centuries around some charismatic figures, the most influential of which is the master Junayd al-Baghdadi (d. 910). From Iraq, it quickly spread throughout the rest of the Muslim territories, contributing to the conversion of the new populations that came under the control of Muslim rulers and deeply influencing the religious thought, the arts and the literatures of those areas.

The doctrine, the shaykh and the Sufi orders:

The Sufi is expected to go through ascending spiritual stations (maqamat) ultimately conductive to a direct experience of the truth. This path may encompass visionary experiences and ecstatic states (hal). It is often described as moving up to the stage of ‘annihilation’ (fana) of the self, with the final goal being the return of self and subsistence in God (baqa). Existence in the world of multiplicity is therefore somehow illusory, true existence being an attribute of the only God, i.e. it is an attribute of unity. Among the celebrated Sufi masters who better formulated this idea (often referred to as the doctrine of the ‘unity of the being’, wahdat al-wujud), is the Andalusian metaphysician Muhyi al-Din Ibn ‘Arabi (d. 1240), who exerted an influence on subsequent Muslim thought comparable to that exerted by Plato on Western philosophy. Faithful to the Qur’anic tenet that nothing on earth is permanent except the face of God (Q. 28. 88: All things perish, except His Face), the Sufi’s ultimate goal is to get rid of their ego and the world of multiplicity to subsist in communion with God in the abode of unity.

Sufis interpret the Qur’an:

In order to delve into the batin, or the inner meaning, of the Qur’an, Sufis made major contributions to the Islamic exegetical tradition. Sufism offered a creative insight, firmly rooted, however, in the scriptural and authoritative tradition. In Sufi exegesis, the esoteric meaning of the text is explored, and the understanding of the scripture is looked at as a veritable mystical practice that opens up ways for a transformative knowledge. For Sufis, understanding the Qur’an is a religious experience rather than an intellectual and rational one.

Qur’anic pericopes and Sufi poetry: Yusuf & Zulaykha:

Sufi poets often reflected on the Qur’anic text and used it as an inspiration for their poems. Among the literatures heavily informed by Sufi thought, Persian literature, in particular poetry, has a special place. It has served as education for the Persian-speaking peoples across the classes since its inception.

Sufism poetry and the quest for truth: ʿAttar’s Mantiq al-tayr:

Love is one of the preferred themes of Persian Sufi poets, both for its narrative potential and for its relevance as a spiritual driving force. The spirits of the friends of God, the Sufi theoretician of erotic mysticism Ruzbehan Baqli (d. 1210) says, became intoxicated with the Divine word and fell in love with God, the eternal beloved, through the contemplation of his beauty. This attractive power leads the Sufi to shed all traces of individuality and temporality, attaining the ultimate goal of annihilation and subsistence in God, which is the last station of the path. Sufi poets have described this union in countless ways, relying on their creative imagination and their visionary experiences, coupled with masterful poetical skills.

Conclusion:

Sufism is mystic ideology of Islam. Sufism is mystic ideology of Islam. Tasawwuf at its appearance was very discreet related to personal behavior without be seen by others (it was the high degree of a-Zuhd), few people in the time of the prophet (ﷺ)had adopted this ability.

Verily good deeds do away with evil deeds.

Be patient with yourself. And Keep learning!!

I will be calmer, I will spread love as long as I can, I will live a spiritual life, I will do what I please no matter what and I will prove my theories.

Always start your day by renewing your intention that everything you do for yourself and your community, whether it be your acts of worship or daily chores. It all has to be merely for the sake of Allah (SWT) and also, I ask Allah (SWT) to make my work dedicated only to him and forgiveness from Allah (SWT), if I have got anything wrong. It is He who is the Hearing, the knowing.

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Raja Muhammad Mustansar Javaid

Raja Muhammad Mustansar Javaid

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Writer | network engineer | Traveler | Biker | Polyglot. I’m so deep even the ocean gets jealous