Relation of Mysticism and Sharia | DR. Aji Hoesodo

All praises are due to Allah. We praise Him, seek His help, and ask His forgiveness. We seek refuge in Allah from the evil in our souls and from our wrong actions. Whoever Allah guides, no one can mislead. And whomever Allah misguides, no one can guide. I testify that there is none worthy of worship except Allah. He is One, having no partner. And I testify that Muhammad is His servant and messenger. May Allah bless him and give him peace, with his family and Companions. Verily the best speech is the Book of Allah. And the best guidance is the guidance of Muhammad (sallallahu alaihi wa sallam).

With this opening invocation, I turn my attention to Tasawwuf – a realm of the Islamic sciences that is easily misunderstood without qualified instruction. Any discussion and/or comments on Tasawwuf must be backed by the knowledge of scholars in this field. Tasawwuf is one of the several Islamic sciences (ulum). The essence of Tasawwuf is purely Islamic. To make this point, I will, in sha Allah, limit myself to reproducing opinions of scholars and taking extracts from several authentic sources.

I begin with a description of Tasawwuf in a recently published comprehensive work on Islam, The Oxford Encyclopedia of the Modern Islamic World, edited by Professor John L. Esposito, Oxford University Press, Oxford, May 1995, 4 vols.: “in a broad sense, Sufism can be described as the interiorization and intensification of Islamic faith and practice. The original sense of sufi seems to have been ‘one who wears wool.’ By the eighth century the word was sometimes applied to Muslims whose ascetic inclinations led them to wear coarse and uncomfortable woolen garments. Gradually it came to designate a group who differentiated themselves from others by emphasis on certain specific teachings and practices of the Quran and the sunnah. By the ninth century the gerund form tasawwuf, literally ‘being a sufi’ or ’sufism,’ was adopted by representatives of this group as their appropriate designation.

Understood as Islam’s life-giving core, sufism is co-extensive with Islam. Wherever there have been Muslims, there have been sufis. If there was no phenomenon called ’sufism’ at the time of the Prophet, neither was there anything called ‘fiqh’ or ‘kalam’ in the later senses of these terms. All these are names that came to be applied to various dimensions of Islam after the tradition became diversified and elaborated. In looking for a Quranic name for the phenomenon that later generations came to call sufism, some authors settled on the term ihsan, ‘doing what is beautiful,’ a divine and human quality about which the Quran says a good deal, mentioning in particular that God loves those who possess it. In the famous Hadith of Gabriel, the Prophet describes ihsan as the innermost dimension of Islam, after Islam (’submission’ or correct activity) and iman (“faith” or correct understanding).” [vol. 4, pp. 102-104.]

The link between Ihsan and Tasawwuf is reiterated in the English translation of Sahih Muslim by Abdul Hamid Siddiqi in a footnote to the above hadith: “Ihsan means beneficence, performance of good deeds, but in the religious sense it implies the doing of good deeds over and above what is just and fair. It is indicative of the intense devotion of man to his Creator and Master and his enthusiasm for virtue and piety. What is implied by the term tasawwuf in Islam is nothing but Ihsan. The aim of Ihsan is to create a sense of inner piety in man and to train his sensibilities in a way that all his thoughts and actions flow from the fountainhead of the love of God.” [vol. 1, pp. 3-4.]

In his work, The Concise Encyclopedia of Islam, HarperCollins, New York, Cyril Glasse describes Tasawwuf as “the mysticism or esotericism of Islam.” He writes: “The word is commonly thought to come from the Arabic word suf (‘wool’): rough woolen clothing characterized the early ascetics, who preferred its symbolic simplicity to richer and more sophisticated materials. The essence of sufism is purely Islamic. Sufism is found everywhere in the Islamic world; it is the inner dimension of Islam, from which the efficacy and force of Islam as a religion flow.

Sufism may take many forms,

but it always contains two poles: doctrine and method. Doctrine can be summarized as intellectual discrimination between the Real and the unreal, the basis for this being found essentially in the shahadah: “there is no god but God” or “there is no reality but the Reality.” Methods can be summarized as the concentration upon the Real by the “remembrance of God” (dhikr Allah), the invocation of the Divine Name (dhikr means “remembrance”, “mention”, “invocation”). Both doctrine and method must, however, be complemented by perfect surrender to God and the maintenance of an equilibrium through the spiritual regime, which is Islam. The Qur’an often underlines the importance of invocation in words such as these: “Remember God standing and sitting. . .” (3:191); ” . . . Those who believe and do good works, and remember God much. . . ” (26:227); and “Surely the Remembrance of God is Greatest” (wa ladhikru-Llahi akbar) (29:45). The principle of reciprocity between God and man is expressed by God’s revealed words: “Therefore remember Me; I will remember you” (fadhkuruni adhkurum) (2:152).

All spiritual method also necessarily involves the practice of the virtues, summarized in the concept of ihsan, the surpassing of self, which a Sacred Hadith defines thus: “Worship God as if you saw Him, for if you do not see him, nevertheless, He sees you.” To this, the sufis add: “And if there were no you, you would see,’ and make the summation of mystical virtue the quality of “spiritual poverty” (faqr). By faqr they mean emptying the soul of the ego’s false “reality” in order to make way for what God wills for the soul.

In his Al-Maqasid, Imam Nawawi, the great Shafi’i scholar, discusses sufism at great length. His conclusions may be summarized as follows: “The basic rules of the way of sufism are five:

1. having godfearingness privately and publicly,
2. living according to the sunna in word and deed,
3. indifference to whether others accept or reject one,
4. satisfaction with Allah Most High in scarcity and plenty, and
5. turning to Allah in happiness or affliction.

The foundations of all of these consist of five things:

1. high aspiration,
2. keeping Allah’s reverence,
3. giving the best of service,
4. keeping one’s spiritual resolves, and
5. esteeming Allah’s blessings.

The principles of sufism’s signs on a person are also five:

1. seeking Sacred Knowledge in order to perform Allah’s command;

2. keeping the company of sheikhs and fellow disciples in order to see with insight;

3. forgoing both dispensations from religious obligations and figurative interpretations of scripture, for the sake of cautiousness;

4. organizing one’s time with spiritual works to maintain presence of heart; and

5. suspecting the self in all matters, in order to free oneself from caprice and be safe from destruction.

One reaches Allah Most High by:

§ repenting from all things unlawful or offensive;

§ seeking Sacred Knowledge in the amount needed;

§ continuously keeping on ritual purity;

§ performing the prescribed prayers [fard] at the first of their times in a group prayer (and praying the confirmed sunnas [sunna mu'akkada] associated with them);

§ always performing eight rak’as of the nonobligatory midmorning prayer (al-duha), the six rak’as between the sunset (maghrib) and nightfall (‘isha) prayers, the night vigil prayer (tahajjud) after having risen from sleeping, and the witr prayer;

§ fasting Mondays and Thursdays;

§ reciting the Qur’an with presence of heart and reflecting on its meanings;

§ asking much for Allah’s forgiveness (istaghfar);

§ always invoking the Blessings on the Prophet (Allah bless him and give him peace); and

§ persevering in the dhikrs that are sunna in the morning and evening.

These include, among others, the following verses of the Qur’an:

§ Al-Bakarah: 285-6,

§ At-Tauba: 129,

§ ar-Rum: 17-19,

§ Surah Ya-Sin,

§ Al-Hashr: 21-24,

§ Sura Al-Ikhlas,

§ Sura al-Falaq, and

§ Sura al-Nas.í [pp. 85-92]

The origin of sufism was also discussed by a great scholar of sufism, Ali Ibn Uthman al-Hujwiri, in his book Kashf al-Mahjub (English translation by Reynold A. Nicholson, Luzac and Company, London, 1976): “Some assert that the sufi is so called because he wears a woolen garment (jama’i suf); others that he is so called because he is in the first rank (saff-i awwal); others say it is because the sufis claim to belong to the Ashab-i Suffa, with whom may God be well-pleased! Others, again, declare that the name is derived from safa (purity).” [p. 30]. He then describes Ashab al-Suffa or Ahl al-Suffa (the People of the Veranda) in the following words: “Know that all Moslems are agreed that the Apostle had a number of Companions, who abode in his Mosque and engaged in devotion, renouncing the world and refusing to seek a livelihood. God reproached the Apostle on their account and said: ‘Do not drive away those that call on their Lord morning and evening, seeking only to gain His Face’ (Qur’an 6:52). . . . . . It is related by Ibn Abbas that the Apostle passed by the People of the Veranda, and saw their poverty and their self-mortification and said: Rejoice! for whoever of my community perseveres in the state in which you are, and is satisfied with his condition, he shall be one of my comrades in Paradise.’ [p. 81]. The Ahl al-Suffa included, among others, Bilal ibn al-Rabah, Salman al-Farisi, Abu Ubayda ibn al-Jarrah, Abu Dharr al-Ghifari, Khabbab ibn al-Aratt, Abdullah ibn Umar, and Abdullah ibn Masud (RadiyaíLlahu anhum)” [p. 81].

No discussion of Tasawwuf would be complete without mentioning the work of Imam al-Ghazzali. In his essay on Abu Hamid al-Ghazzali in The Oxford Encyclopedia of the Modern Islamic World, Professor Muntansir Mir writes: “. . . Abu Hamid al-Ghazzali, medieval Muslim theologian, jurist, and mystic. He gained distinction in the court of the Seljuk vizier Nizam al-Mulk, and at the age of thirty-four he was appointed professor at the Nizamiyah College at Baghdad. After teaching there for several years, al-Ghazzali suffered a crisis of confidence. Losing faith in the efficacy and purpose of the learning he has acquired and was now disseminating, he searched for the truth and certitude that alone could set his moral doubt at rest. He left his position at the Nizamiyah, withdrew from practical life, and spent eleven years in travel, meditation, and reflection. When he returned he had found the object of his search – in sufism. The details of al-Ghazzali’s quest for knowledge that would give certitude are found in his autobiography, Al-munqidh min al-dalal (Deliverer from Error). Al-Ghazzali tells us that, of the four groups of people who claimed to be in possession of the truth, only the sufis, who walked the right path, because they combined knowledge with action, had sincerity of purpose, and actually experienced the serenity and contentment that comes from direct illumination of the heart by God.

References:

Al Quran & Hadith.

Lecturing Notes ICAS from Muhammad Bagir.MA (Islamic Mysticism).

Lecturing Notes ICAS from Prof. Mulyadhi Kartanegara (Islamic Philosophy).