Sufis and Sufism

by Unknown 07:30 0 komentar Muslim Mystic Sufi Tasawwuf

Sufism evokes considerable interest amongst people mainly because of the mysticism associated with it and also because not much is known about the secrets of their knowledge. Often, however, persons, who have symbolized Sufism to observing certain customs and rituals but who do not understand the true meaning of Sufism, mislead them. Sufism is not something, which could be explained theoretically; it could be understood only through participation and practice.

In regard to the origin of the word 'Sufi', there are different views amongst scholars. Majority of them, however, agree that the use of wool (Suf in Arabic) in clothing by them has characterized Sufis. Both the Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa Sallam and his Noble Companions's  used wool for their clothing, which was available easily and was cheap for them to afford. Use of coarse wool as clothing also reflected upon one's inclination towards austerity and renunciation of worldly pleasures.

Sufism is indefinable; it is a way of life. Tasawwuf (Sufism) is neither a religion nor a philosophy; nor it is a ritual or mere learning.  If it was ritual, one could learn it by practice.  If it was mere learning, one could acquire it by studying. To be a true human being, free from all bondage and honest with the Almighty is being a Sufi. Hakim Jami, (May Allah be pleased with him) a great scholar and Naqshbandi Sufi has said: 'Do not be proud of your intellect and learning, for in the Sufi way your intellect hampers your progress and learning is stupidity.' But this has to be understood in the right perspective; the real learning for the seeker is from the book of the heart of the Sufi. 

Sufism is a matter of conduct. It concerns with one's conduct and is a matter of practice. About being a Sufi, Hadrat Abul Hasan Kharqani,  (May Allah be pleased with him) a great Sufi Master of the Naqshbandi Order, said that the Sufi is not the one who wears patched clothes or carries the prayer rug, nor the one who keeps certain customs and appearances, but the Sufi is one to whom everyone’s focus is drawn, although he is hiding himself.  He also said that the Sufi is one who in the daylight does not need the Sun and in the night does not need the Moon. The essence of Sufism is absolute non-existence that needs no existence besides the Almighty’s Existence.

The Sufis do not crave for any recognition or special treatment for them. The idea of an intimate communion of the self with the Eternal Reality is central to being a Sufi.

In regard to spiritual evolution of a Sufi, Hadrat Abu Yazid al-Bistami (Bayazid)  (May Allah be pleased with him) said that progress could not be made by standing with the pious or with the warriors in the cause or with those who pray or fast excessively. The only way to the Almighty is to 'leave yourself and come', which meant to leave one’s self interest in this world and the Hereafter, leaving everything other than the Almighty behind. The Sufi, therefore, is one, who has emptied himself of everything, who has left everything behind, except what he really is. He has removed all the dust and the rusting from the mirror of his heart, which now shines with His Glory and reflects His Presence. The SUFI is one, who has Submitted himself to the will of the god, who lives in Union with the God and who has devoted himself to FInd the Truth.

The Sufi is a complete man, with his essential personality reflecting from deep within. Sirajudin, a scholar from Kashmir has said, the Sufi is a rose among roses and a thorn among thorns. Khawaja Hasan Sani Nizami, Sajjadanashin of Hadrat Nizamuddin’s Dargah has said: 'A Sufi is liberal like the ocean, kind like the Sun and humble like a river.'

The Sufi is drunk without wine; he is lost in his Master's love.
He is sated without food; shows opulence in poverty;
joy in sorrow and loves even his enemies.    [Mawlana Rumi]

If one looks upon them as saints, one would benefit from their sainthood. One would benefit from their company anyway even if one does not revere them as saints since their heart radiates the energy of love and induces the feeling of love in the hearts of others, resulting in the peace of their mind. For them the world is the place where the mankind has to gain experience. Human beings have been given freedom of action, good or bad, according to their desires. The spiritual progress is based on knowledge, which in turn is based on movement. The capability to act lies in the soul. Contact of soul with the physical matter is, therefore, necessary so that on the basis of experience, it may acquire knowledge of the world and thereafter the knowledge of the Truth. A physical body is necessary for realisation. The soul needs an outer covering, the physical body, just as for a seed the outer shell is necessary. If a seed is sown without its outer covering, it will not sprout; it will not grow into a tree. Similarly, the soul also cannot realise the Truth without a physical body. The experience of pain and suffering enables one to understand pain and suffering of others and develop sympathy and kindness for them. It is a process of constant evolution and achieving perfection as a true human being.

The true and genuine Sufis want to be nothing. It is their ideal to lose all their identity i.e. the complete sacrifice of the self, the ego. Abdul Samad, a disciple of Shaykh Abu Sa'id ibn Abul-Khayr narrated that he once regrettingly mentioned to his Shaykh that as he had been travelling, he could not attend his sermons and be benefited by the lessons. Shaykh Sa'id told him not to regret even if he misses the sermons for years, because he always said only one thing: 'Sacrifice your ego, and nothing more.'