SUFISM

Early Sufi
• Hasan al-Basri (d 728), was one such
scholar who boldly criticized the oppressive
religious political policies of Hajjaj bin
Yusuf (Umayyad Governor of Bagdad).
• By his time wearing of Suf (wool) became
fashionable among sufis.
• Hasan gave voice for constant Vigilance
and Austerity after the model of
Mohammad.
• Hasan lived during era of Umayyad dynasty.
 Rabi’a bint Isma’il
• Basra Sufi movement would never have
reached the levels it did without Rabi’a.
• She preached the life of Austerity and
clean Soul.
• While Ulema were formulating Qurans
Description of Allah as god of Justice,
Rabi’a portrayed Allah as god of Love.
• How lords love could banish both
Hellfire and hopes of rewards.
• Rabi’a lived during the transitional
phase of Umayyad of Damascus and
Abbasids of Bagdad.
 Rift in Islamic Ideology
• Orthodox Muslim belief was
manipulated and there now
emerged two classes of
Muslim thinkers
• Ulema-i-Duniya (Scholars
seeking this world)
• Ulema-i-Akhirat (Scholars
seeking the other world)
 Ulema-i-Duniya
• Ulema-i-Duniya, were busy strengthening the state
structure of the Umayyads with formulation of
laws and justice and training theologians (Alim).
• Various religious sciences developed:
– Tafsir: Commentaries of Quran (Mufassurs are their
experts)
– Hadis: reports on Prophets ways of life (Muhaddis are
their experts)
– Fiqh: Jurisprudence (Faqih are their experts)
• These branches were used and promoted by the
Umayyad state to strengthen their authority and
suppress subjects under an all powerful religious
order so aptly exploited by state authority.
 Ulema-i-Akhirat
• Ulema-i-Akhirat, scholars seeking the other world, were a
reactionary force developed against the growing
jurisprudence of Umayyad state which tried to reduce
Islam to a set of exterior rulers to facilitate state
authority.
• These scholars were fast reproducing within themselves
the ‘state of mind’, ‘oneness with God’ (Fana fi al-tawhid,
fi al-haqq), which was attained by Prophet Mohammad to
receive Quranic revelation.
• While the Ulema-i-Duniya were fast drawing the closure
of the gates of revelation and interpretation, these
scholars of Ulema-i-Akhirat believed in being constantly
open to the possibility of new truths.
 Interpretation of Quran
• Whilst the Ulema tried to cling on to the
legalistic interpretation of Quranic verses on the
exoteric interpretation (Zahir) and administered
Shari’a.
• Sufi went towards the inner meaning of verses
which can be understood when united with god
a more esoteric interpretation of Quran (Batin)
 Sukr Sufism
• New intellectual dynamics unfolded by the times of Dhu’n nun of Egypt,
Bayazid Ishqiya of Bistan and Hallaj of Bagdad.
• Bayazid came to symbolize the intoxicated lover of god (Sukr)
• Unification with god (Tawhid) was their major notion, t be able to speak the
reality (Haqq).
• Hallaj spoke out his deepest insights regarding relation with god.
• While the orthodox ulema members saw them as mad or heretics Hallaj spoke
of the words ‘I am God/truth’(ana al-Haqq), for which he was executed on
grounds of blasphemy.
• Hallaj’s utterances do not imply that human nature (nahut) is interchangeable
with divine nature (Lahut), it only meant that the two souls can be fused into
one body (Halalna).
• Halalna: When one transcends into god and forgets his own state of being to
unite with his maker.
 Sahw Sufism
• Junayd and Muhasibi of Bagdad, portrayed an
element of Sufi’s Sobriety (Sahw).
• They countered the intoxicated Sukr outburst.
• The new path of Sahw was envisioned to preserve
Sufi traditions and followers from state persecution.
• It was from this point that Sufis made an effort to
preserve their history and methods by writing
books.
 Spread of Sufism

1 4
2

1.Sufism
spreads from
Arabian
heartlands
and moves 2. Sufism spreads into Africa and establishes a community in the larger already present Islamic community
into Anatolia 3. Sufism moves with the expansion of seljuks into India
4. Sufi mystics move along trade routes into China and SouthEast Asia
5. Sufism spreads into Indonesia
 John Renard
• He divided the origin and
establishment of Sufism into
5 Phases and started the
modern western study of
Sufism.
1. Formative
2. Elucidation
3. Institutionalization
4. Intellectualization
5. Culturalization
 Spenser Trimingham
• He calls the rise of Sufism as rise of Individualized religion as
a reaction against Formalist, authority based institutional
religion.
• Sufi Scholars elaborated distinctively mystical ways of reading
and interpreting the Quran.
• There was a growing sense of Sufism as a integral part of
Islam.
• It portrayed systematic establishment of Sainthood as parallel
to Prohethood, sometimes that was best done by Abdul Qadir
of Qadiri Silsilah.
• As Muslim spoke of Muhammad as the ‘Seal’ of Prophets,
Sufi spoke of leading friends of gods as contenders of the
title ‘Seals’ of Saints.
 Nicholson & Trimingham
• The goal of Sufi is to reach a personal knowledge of his
creator until knower and known are one.
• Sufi who set out to seek god calls himself a traveler
(Salik), who advances through stages (Maqamat) along a
path (Tariqat) to the Goal of union with reality/truth
(Fana fi al-Haqq) or union with unity (fana fi al-Tawhid).
• The Mystic pathway (al-Tariq) was a method of self
purification acquired through cleaning of senses by
bodily discipline.
• The goal of a Sufi us thus, the true reality (al-Haqiqah)
also known as Self annihilation (fana) or absorption in
God.
• Important stages of sufism are
1. Nasut: Nature of human state in which on follows Shari’a.
2. Malakut: Nature of Angels to reach which one treads the
pathway (Al-Tariqa).
3. Jabarut: Nature of power, to attain which one follows the
way of enlightenment (Al-Ma’rifah) which leads them to
Fana
4. Fana: absolution into deity, state of reality (Haqiqa), often
called The uncreated world of Mystery (Alam al-Ghaib).
 Karen Armstrong
• Sufism had its roots in the asceticism (Zuhd) that
developed during Umayyad period as a reaction
against growing worldliness and luxury in the Muslim
society.
• While other schools of Islam were developing open
Political Philosophy, Sufism sought God in depth of
their being and rejected Umayyad order under passive
state of opposition.
• Early Sufi thought was an attempt to get back to the
primitive simplicity of the Ummah when all Muslims
were equals.
• Sufis often wore a coarse woolen garment (Tasawwuf)
that was standard among poor (Faqir), as the Prophet
did.
• (th century the term Tasawwuf became synonymous
with mystical movement that developed through
Abbasid Society.
• To become a Sufi, a Muslim must attach himself
to Path (Tariqat), where he must submit himself
to the Master (Pir or Wali).
• The Master will Adorn his disciple with Robe
(Khirqah) inducting him in the order.
• The consent by which the disciple is initiated
into the order is known as a Convent (Bayah)
which attaches him to his masters chain (Silsilah)
from where his master himself drives his power
(Barakah).
 THE TRUTH AND THE LIGHT
• Meditation (DHIKR) and Self-
recollection (RIYADA) means of
reaching something greater than
the self
• The call of true inner nature
leads us to reach the Truth (AL-
HAQQ), the heart of all reality
• The sense of true freedom in
loving God through obedience
 SUFI ANAYSIS OF THE SELF
• Two levels in consciousness: The
MAQAM (station) achieved
through personal training and
growth; the HAL (state) affective
condition through a special grace
from God
• The role of spiritual guide, PIR or
SHAYKH on the path, TARIQA
• Moral and emotional discipline to
develop normal personalities to
abnormal levels
 THE TARIQA
• Symbolism of Path leading to the
Final Destination: The Perfect
Human Being
• TAUBA = repentance, turning away
from life of low pursuits
• FAQR = poverty, SABR = patience,
RIDA = contentment leading to
TAWAKKUL= Trust
• FANA = destruction of the self in
order to be with the creator(God)
• BAQA = becoming the “Mirror of
Divine Qualities”
 SUFI ORDER
• Sufis were divided into various orders or Silsilas
(religious doctrine)
• All of the laid great emphasis on principles of
Tauba (repentance) and tawakkul (trust in god)
• Sufi order are broadly divided into two; Ba-Shara
(Those who follow Islamic law), and Be-shara
(those who do not follow Islamic law).
• In Ain-i-Akbari, as many as 14 sufi silsilahs are
mentioned, however present day only 6 are seen
as influential ad active.
 CHISTI SILSILA
• Estb in India by Khwaja moin-al-din Chisti who came to India around 1192.
• He settled in Ajmer around 1206.
• Served the wellbeing of low caste and helpless people.
• Chisti order achieved immediate success because of its liberal outlook.
• These chisti interacted freely with people of all religion and patronized
the Hindawi language.
• Chisiti saints cultivated the practice of Fasting in order to weaken and
control human desires.
• Followed the principle of Wahdat-al-Wujud.
• Lived of Charity of common people and rejected any state patronization or
favors.
• They aroused public interest in practices of Pas-i-Arfas (Control of breath),
Meditation, Chilla (40 days of hard ascetic exercise in a cell or lonely
place), Chilla-i-Makus (40 days of ascetic exercise performed with the
head on the ground and legs tied to a tree), and their most popular
practice of Sama (recital of holy songs).
 Major Disciples
• Khwaja Qutub-aldin Bhaktiyar Kaki
• Shaikh Hamid-al-din Nagauri
• Farid-al-din Ganj-i-Shikar
• Shaikh Nizam-al-din Awliyah
• Naseer-al-din Chirag-i-Dilli
• Hazarat Gesu Daraz
• Shaikh nizam Thaneshwar
• Salim Chisti Fatehpuri
 SUHRAWARDI SILSILA
• Founded by Shiakh Shihab-al-din Suhrawardi (1145-1234)
• Shaikh Bahabudin Zakariya was the main protagonist of the order.
• Zakariya never intermingled with common people, kept aloof from non
muslims.
• Zakariya invited Sulta illtutmish to invade Multan and over throw
Qubecha, he was later made the Shaikh-al-Islam (leader of Muslim
community).
• Unlike the Chisiti the Suhrwardi did not believe in living life of poverty,
they accepted state support and appointments. They rejected Music/
Sama.
• Followed the concept of Wahdat-al-wujud ( Unity of being).
• Shaikh Rukn-al-din was highly respected from Sultan Allaudin to
Mohammad bin tughlaq.
• Sayyid Jalal-al-din Bukhari was its most famous saint who was such an
impressive traveler that he was given the titles of Makhdum-i-Jahaniya
(Lord of the Worlds people) and Jahangasht (world traveler).
 FIRDAUSI SILSILA
• It was an offshot of Suhrawardi silsila and its
activities were confined to Bihar.
• Its most popular saint was Shaikh Shaif-al-din
Yahya Munair who was a disciple of Khwaja
Nizam-al-din Firdausi.
• Yahya Munair was a prolific writer and wrote
many Maktubat and Malfuzat.
• The Silsilah gave more stress of service of
humanity and Pantheistic Monism.
 SHATTARI SILSILA
• It was founded in india by Shah Abdullah who earned the title of
Shattar ( fast runner) as he made his disciples perfect the sufi ways
in the shortest time, during Lodhi Sultanat.
• Sultan Ghyasuddin Lodhi was converted to his path by him.
• Its most famous saint was Shaikh Muhmmad Ghauth Gwaliori.
• The saints of the order worked towards Hindu-Muslim unity, and
emphasized on the similarity of spiritual thoughts of both religions.
• One of its most famous disciple was Mughal ruler Humanyun and
Tansen in Akbar’s court.
• Its saints spread spirituality from a comfortable worldly
surroundings (Middle path between poverty and wealth).
• Shaikh Burhan-al-din Burhanpuri never saw any rich men or princes,
he once rejected a audience with Aurangzeb.
 QADIRI SILSILA
• Was founded by Shaikh Abdul Qadir Jilani of Bagdad (1077-1166).
• The order reached india by 15th century, however its major gains
came much later.
• Belved in Wahdat-al-Wujud and worked for the unity of all people
irrespective of religion.
• Shah Niamat-al-lah, Makdum Muhammad Jilani , Mir Miyan, and
Mullah Shah were its major saints.
• Mir Miyan Impressed Jahangir who gifted him an antelope skin to
prey on.
• Shahjahan and Jahanara were both follwers of Mulla Shah.
• Dara Shikoh, the eldest son of Shahjahan was a follower of this
order.
• The followers of this order opposed Music and Singing.
• Order was limited initially to Ucuch and later Agra.
• Bulleh Shah Kheda was also one famous Saint of the order.
• Suring Aurangzeb’s reign the order lost all court patronage but
continued to be followed by common people.
 NAQSHBANDHI SILSILA
• Introduced in India by Khwaja Pir Muhammad.
• Popularized later by Khwaja Baqi Billah during the last years
of Akbar’s reign.
• This order was closest to Orthodoxy and tried to counteract
the liberal religious policies of Akbar and declaired Akbar as
a Heretic.
• Among its disciples were Mirza Aziz Koka, Qilich Khan and
Abdur Rahim Khan-i-Khana.
• The order became important unde Shaikh Ahamad Sirhindi
who pushed forward the concept of Wahadat-al-Shudud.
• He also wanted reimposition of Jaziya.
• He was later imprisione dby Jahangir on claims to have
claimed to be having a status beyond prophet that of
Mujaddid ( renewer) who has come to restore Sunni
orthodoxy.