However, there is a modern trend to alienate Sufism from Islam, which deprives of its origin and source. Stream cannot exist without rivers, and rivers cannot flow without the existence of oceans where they must merge. Sufi silsilas, orders are similar to streams that unite with rivers, finally mingling in the ocean of Divinity.
I find that the word Shariah seems to scare most non-Muslims for they associate it with medieval laws. Most media debates that involve the Sharia engage in a confrontationist attitude questioning the rationale of age-old beliefs. Television news channels looking for controversial sound bytes often pick up the worst representatives of Muslim opinion and then wonder why moderate voices are not heard.
Non-issues are usually turned into Shariah debates in which the channels and Muslim radicals share a mutually beneficial relationship. Little wonder that most people simply do not relate the rigidity of the Sharia with Sufism, which is perceived as an ideology of love and compassion.
The Sufi philosophy is classified into three stages: Shariah, Tareeqah, and Haqeeqah, the Truth.
Prophet Muhammad said, ‘The Shariah law is my word, Tareeqah my actions and Haqeeqah my inner state.’
In early Islam, the study of outer laws, developed into Fiqh, Islamic theology in the eighth and ninth centuries. The various schools of jurisprudence such as Hanafi, Hanbali, Maliki, Shafai and Jafari are known by the name of their founding scholars. Shariah emanates from the Holy book and prophetic traditions; setting guidelines for right activity, encompassing all that is ethical and compassionate.
Shariah laws are divided into two parts; interestingly only a small aspect dealing with ibadat worship, while seventy five percent is muamalaat, the ethics of dealings with all of creation, detailing the rights of others over you. Shariah aims to polish the heart so its effect can be felt in character; which is the foundation of iman, faith.
Prophet Muhammad said, ‘Surely in the breasts of humanity is a lump of flesh, if sound then the whole body is sound, and if corrupt then the whole body is corrupt. Is it not the heart?
Tareeqah, in Arabic literally means, ‘the way’ and is the term used to signify the spiritual path taken by a seeker under the guidance of a Sufi Master, called Pir or Murshid.
Tareeqah, in Arabic literally means, ‘the way’ and is the term used to signify the spiritual path taken by a seeker under the guidance of a Sufi Master, called Pir or Murshid. When the sincere disciple enters on the obedience of the master, keeping his company and learning his manners, spirituality flows from within the Master to within the disciple, like one lamp lighting another.
The Sufis originated from a group of about 45 companions of Prophet Muhammad called the Ashab e Suffa, People of the Bench. Having renounced the world, these people sat in front of the Prophet’s mosque practicing incessant prayer and fasting. They made the mosque their home and were looked after by the Prophet and his family. The area of the Bench is still visible and forms the outer part of the Prophet’s chamber in Madinah.
Although the word Sufi did not exist at the time of the Prophet, the foundations of Tasawwuf, Islamic spirituality, were laid during the early days of Islam. Madinah, the city to which Muhammad migrated, became the first centre of Islamic mysticism.
The Omayyad dynasty came to power in 661 AD, after the assassination of Imam Ali, the fourth caliph of the Muslim Caliphate. Contemplative Islam suffered a setback as the new rulers focused their energies on expanding the Muslim empire.
During this period the mystics began to agitate against the stipulation of laws that stifled the freedom of personal spiritual quest. The early mystics began to live in solitude outside the city in small hermitages, often accompanied by their circle of followers. Absorbed in meditation and prayer, they were devoid of worldly desires often using beds of straw with bricks for pillows.
The crystallization of Sufi silsilahs took place in the eleventh century and the different spiritual lineages can be traced through them. Through a series of transmissions, these silsilahs eventually link disciples to Prophet Muhammad, who they believe connects them to Allah.
Even though the early mystics were generally viewed with resentment by orthodox establishments, Sufism turned into a mass movement in the Muslim world. Throughout Islamic history, Sufis developed ways suited to the times, evolving methods for guiding people on the path of righteousness. The philosophies of Sufi scholars impacted Muslim communities throughout the world.
