Sufism

Sufism

Sufism is an ancient tradition of spiritual perfection.

The goal of Sufism is the attainment of Absolute Reality.

A Sufi is one who moves towards the knowledge of Absolute Reality through love and devotion. A Sufi strives for knowledge of Reality, which is accessible only to a Perfect Person, while an imperfect one is blind to this knowledge. In the Sufi tradition, it is believed that an ordinary "normal" person suffers from a disease of imperfection that affects their ability to perceive and distinguish, causing them to constantly err.

The etymology of the word "Sufism." The two most common versions are related to the words "suf" and "safa." The word "suf" in Arabic means "wool." This connection is explained by the fact that Sufis wore coarse woolen clothing. The word “safa” means “purity” and in this context it means the purification of a person who is following the path of Sufism to the goal – the comprehension of Absolute Reality.

The Origins of Sufism

The origins of Sufism are also the subject of varying opinions. Some authors claim it was influenced by Greek philosophy. Others claim that Sufism arose from Vedanta or Buddhism. Professor Louis Massignon, a leading French scholar of Islamic mysticism, concluded after extensive research that Sufism originated in the Holy Quran and the traditions of the Prophet Muhammad.

According to one of the most famous Sufis, Hazrat Inayat Khan:

Sufism has no beginning and never had one, and it never arose as a historical phenomenon. It has always existed because light has always been the inner essence of man. In its highest manifestations, this light can be called the knowledge of God, the divine wisdom — Sufism. Sufism has always been practiced, and its forerunners were people of the heart; therefore, it belongs to the founding masters as much as to everyone else. 

Indeed, in its broadest sense, Sufism, like any other mystical tradition, originates in man himself, as a manifestation of the Supreme.

The fact that is beyond dispute today is the inextricable connection between Sufism and Islam.

Sufi Brotherhoods

In Sufism, two completely opposing currents can be distinguished — Junaydi and Bistami, or Iraqi and Khurasani. These are associated with the names of Abu-l-Qasima al-Junayda (d. 298/910) and Abu Iazida Tayfura al-Bistami (d. 260/874), who influenced the minds of the people more than any of their contemporaries. These two personalities embody the contrast between the paths of Sufism, based respectively on tavakkul (trust in God) and malama (reproach), the contrast between inebriation and sobriety, prudence and suspicion, enlightenment and conformism, solitude and community, theism and monism, the guidance of an earthly, worldly teacher (with a chain of transmission of tradition, which corresponds to accepted Islamic practice) and the guidance of a spiritual master. 

'Ali al-Hujviri writes that the teaching of al-Bistami (it is called Taifuri here) is characterized by galaba ("rapture", "ecstasy") and sukr ("inebriation"), while "the basis of the "path" of al-Junayda is sobriety ("sahv") and it is the opposite of the "path" of Taifuri... (Trimingham J. S. Sufi orders in Islam.)

Teacher in the Sufi Tradition

A Sufi teacher is the link between the student and his goal. He embodies the Tradition itself, as well as the continuity of this system, the "chain of transmission."

Sufism is characterized by a vast number of teachers.

The teacher is called the Wise ('arif), the Guide (murshid), the Elder (pir), or the Sheikh (leader, chief). Many other words with varying shades of meaning are also used. One stage in Sufism is called fana fi 'sh-sheikh (the disappearance of the self in the master). Some who have entered the Path are completely drawn (majub) to the teacher due to the perfection of their iradat (devotion) or love (eshk). They discover that, through the radiance of iradat, they have completely disappeared into the master's being, seeing only him in everything around them. It is about this state that it is said that the morid has reached the stage of fana fi ‘sh-sheikh.

Stages of Training

In Sufism, education is tailored to the individual characteristics of the student, who receives specific assignments and exercises from the teacher. Group psychoenergetic training is also conducted. Sufi training is divided into several stages: usually 3-4, but in some brotherhoods, up to 7 or more. Let's consider the main 4:

1. Shariat (Arabic: sharia, literally meaning "proper path"). This stage is most closely associated with orthodox Islam. It is the literal fulfillment of revealed law (Muslim legal and theological norms reflected in the Quran and Sunnah).

2. Tarikat (literally meaning "path, road"). Progression through the tariqah is associated with the mastery of a number of stages — makams. The traditions of various Sufi brotherhoods distinguish between 7 and 100 makams. The seven main stages (makamas) of the Sufi path are:

• Repentance (tauba) – a person's complete conversion to his Creator,
• Prudence (vara) – extreme scrupulousness in distinguishing between what is permitted (halal) and what is forbidden (haram),
• Abstinence (zuhd),
• Poverty (fakr) – a state of detachment of the human consciousness from material goods and earthly values,
• Patience (sabr) – submissive acceptance of all that is difficult to bear,
• Trust in God (tavakkul),
• Submission (rida) – calmness of heart regarding the course of predestination.

To master this stage, in particular, the method of contemplating death is used, widely used in Hindu yoga as well as in Tibetan Buddhism. Intensive intellectual work is also conducted during the stage of tarikat. 

As this stage progresses, the murid acquires an unlimited desire to achieve union with God and enters the state of rida, defined by Sufis as "tranquility in relation to predestination," i.e., a state of serenity, complete calm regarding all that is happening. 

This stage of the Sufi path can generally be compared to raja-yoga.

3. Marefat (literally, meditative cognition of God). At this stage, the follower of the Sufi tradition undergoes further ethical "polishing," constantly refining his love (in various aspects), wisdom, and strength. At this stage, the Sufi truly comprehends the multidimensionality of space, the "illusory" nature of the values ​​of material existence, and gains a living experience of communion with God. As an arif (one who knows), the Sufi can be ordained a sheikh.

4. Hakikat is the highest level of spiritual ascent in Sufism. At this stage, a person worships God as if he sees Him. This form of worship is called "ihsan" ("sincerity"). The essence of hakikat lies in inner concentration on the Creator, sensing His gaze and observation.

Sufi Practices

In the initial stages of practice, the sheikh offers murids (followers) a variety of exercises to develop concentration, to stop the constant flow of thoughts and achieve a "mental pause." Work with visual images is also carried out.

These can include, for example, exercises that involve voluntarily shifting concentration to one or another part of the body, transferring concentration to various animate and inanimate objects, or more complex exercises that involve a series of sequential body movements combined with specific shifts of concentration from one part of the body to another, or a specific form of breathing according to a specific count. Other practices include multi-day concentration on a single thought or image, spending several months writing a particular surah of the Quran, or prolonged repetition of a particular surah of the Quran or prayer formula in an uncomfortable position. One of the tariqa techniques is jiberish or "gibberish" (rapidly uttering any and all meaningless sounds, accompanied by any spontaneous bodily movements and emotional outbursts).

The actual meditative practice (mushahada) may include rhythmic movements to music, dervish dances, Sufi shaking and whirling; special linguistic forms (prayers, mantras); constant self-denying remembrance of God (dhikr), listening to music (sema), laughter meditation, deep meditative study of texts, etc.

Some of these exercises lead practitioners to an ecstatic state, called "khal" by Sufis. There are various types of khal. The most common types of yoga a follower of the Path experiences are: kurb—a feeling of closeness to God; mahabba—a feeling of ardent love for God; khauf—a feeling of deep repentance; shauk—a passionate impulse toward God, etc. Hal can be assessed as the first steps toward Samadhi, if we evaluate this state from the point of view of classical Hindu yoga.

Sufism and Other Traditions

Sufism has had a profound influence on the mystical life of India.

It is a historical fact that Guru Nanak, the founder of Sikhism, was influenced by Sufism. Guru Nanak himself openly acknowledged his debt to Sufism. "Sikh" means "seeker," a common term for wandering Sufis.

Historically, culturally, and truly metaphysically, Sufis, Sikhs, and Hindu mystics share a common goal regarding the role of mysticism in human development. They are also unified in their inner sound. Significant differences emerge only in the areas of ritual, dogma, and personal veneration.

The Sufis of one order — the Chishti order — have, over the course of their long history in India, absorbed into their tradition many practices common to Indian Nathas and Yogis. The order's ideology is based on Ibn al-Arabi's doctrine of vahdat-al vujud (the unity of existence) with its concept of all-pervading Divine Love. Similarities can easily be found in Sufi practices with such yoga styles as Bhakti-yoga and Hatha-yoga. The Indian musician and mystic Hazrat Inayat Khan (1882-1927) was a follower of this order.

The Nath tradition is very close to the Chishti Sufi tarikat. They share a certain relaxation of the religious views of their followers, as well as practical methods for achieving mystical states. Within the Nath tradition, there are Sufis of the Chishti tarikat, and Chishti Sufis say that Naths can undergo training in the Chishti Path. 

In Nepal, Yogi Ratananath gained popularity among Indian Muslims (Sufis), who subsequently practiced hatha-yoga. In Pakistan and Afghanistan, the lineage descending from Ratananath still survives. The Nateshvari-panth and the Raval-panth are also associated with Sufism, and among the Chaurasi-siddhas, Yogi Allamanath, Yogi Dhirnath, and Yogi Dariyanath were Sufis.