The Beginnings of Sufism

The Sufis trace the origin of Sufism or tasawwuf to the Prophet of Islam. They believe that there were two dimensions to the revelations received by the Prophet: one took the form of the words of the Qu’ran, the other that of the divine inspiration within his heart. The former was meant for all, while the latter was to be imparted to the chosen few and conveyed directly ‘from heart to heart’. ‘Book knowledge’ or the knowledge of the words of the Qur’an and hadith was known as ilm-e-safina, while ‘the knowledge of the heart’ was known as ilm-e-sina. The religious scholars or ulama (sing. alim) were experts in the knowledge of the Qur’an and hadith, but it was claimed that ‘the knowledge of the heart’ remained with those called the Sufis.

The claim of the Sufis that tasawwuf had its source in the life of the Prophet and his companions is based on certain facts. The Prophet led an extremely simple life. He avoided all luxuries. Any valuable presents received by him were immediately disposed of in charity. His personal possessions, even at the time when the whole of Arabia acknowledged his supremacy, comprised of no more than an ordinary mattress to sleep on and a pitcher to keep water in. He fasted for months on end and slept little preferring to spend the major portion of the night in prayers (73:20). His very life was the proof and the example of his knowledge and commitment to both the theoretical concepts of Islam as well as its everyday practice.

The faith and practice of Islam is made up of three elements, which together form the basis of Islamic religion. These are: iman, or belief in the revealed word of God; itaah, or compliance with the shahaadah (Islamic creed); and ihsan, or the practice of virtue and sincerity. Umar, a companion

of the Prophet and the second Caliph, narrates a tradition, which elucidates these three elements: 

“One day when we were with the Prophet of God, there came to him a man whose clothes were of an exceeding whiteness, and his hair was of an exceeding blackness, nor were there any signs of travel upon him. Although none of us had seen him before, he sat down opposite the Prophet. He asked the Prophet to tell him what is meant by surrender to God (Islam). The Prophet answered: ‘The surrender is that you should say prayers five times, fast during Ramadan, pay zakat and, if you can, go on the pilgrimage to the Sacred house (the Kabah).’ He said: ‘You have spoken truly.’ We were amazed that, having questioned the Prophet, he should corroborate what he said.

“Then he said: ‘Tell me what faith (iman) is.’ Then the Prophet said: ‘It is that you should believe in God, in angels and the books, the prophets and the Last Day, and you should believe that no good or evil comes but by His providence.’ ‘You have spoken truly,’ he said. Then he said, ‘Tell me what

excellence, ihsan, is.’ The Prophet answered, ‘It is that you should worship God as if you saw Him, or if you do not see Him, truly, He sees you.’ Then the stranger went away. Umar Farooq, the Prophet’s companion, says that he stayed there long after that person had gone, until the Prophet said to him, ‘O Umar, do you know who the questioner was?’ He said, ‘God and His Prophet know best, but I do not know at all.’ ‘It was Gabriel,’ said the Prophet. ‘He came to teach you your religion.”

The Sufis lay most emphasis on ihsan. Put most simply, ihsan can be described as that level of devotion at which the devotee is completely absorbed in the worship of God. The Sufis strongly believe that there are many levels of excellence in the actual practice of ihsan, and the objective of the Sufi practice is to raise this level of excellence. That is why they define true ihsan as the attainment of that level of devotion at which one begins to experience the presence of God.

The Qur’an indeed lays down that the path of virtue lies between hope and fear. It is very clear on this point when it says: “And pray to Him with fear and hope; His mercy is within reach of the righteous.” (7:55). However, according to the Sufi definition, consciousness of the fact that the Lord is watching our every movement and knows the innermost recesses of  hearts corresponds only to the lower level of devotion and prayer. When one is conscious of God’s ever-watchful eye, one cannot but desist from evil actions. It is in this sense that prayer keeps us from indecency and evil, as

stated in the Qur’an. (29:45)

However, only a prayer inspired by true intention (niyat) can yield the desired result. Some merely wish to lead a pious life aimed at salvation in the next life. This is the first level of piety: God is watching us and, as a result, we desist from sin. Some aim at experiencing Him face to face in this life. 

This is the second level of piety according to the Sufis. Thus, when one whose heart is filled with love of God prostrates himself before Him and at that moment has the experience of seeing God face to face, this state of total absorption results in ecstasy.

The Sufis strive for and attest to having the experience of seeing God, Whom they call their Beloved One, face to face. There are instances of Sufis falling senseless when possessed by the ecstasy of extreme love.

The Sufis say that the Prophet and some of his companions were totally absorbed in their prayers every time they prayed and that this complete absorption in prayer is the foundation of tasawwuf. According to the Sufis this higher level of excellence in worship, which might lead to ecstasy, may be achieved through dhikr. Dhikr literally means remembering God. The Qur’an says “Remember God always so that you may prosper.” (62:10) At yet another place, it says: “Believers, be ever mindful of God: praise Him morning and evening.” (33:41-42).

The Sufis gave dhikr a formal, well-defined shape by attaching greater importance to its popular rather than the Qur’anic meaning. They invented a number of ways for calling out the name of God—silently, loudly, and even accompanied by music or the beating of drums—as a means of achieving their goal. 

The Ulama, representing the orthodox point of view, objected to the Sufis giving such great importance to the mere recitation or chanting of the words of the Qur’an. They held that for the understanding of the message of  Islam, it is not the recitation of the words which is important, but rather the spirit of prayer, the attachment to God, and the willingness to surrender one’s will to His will by pursuing and reflecting upon the meaning of the divine words. And that when the spirit is fully observed, the desired spiritual benefit can be achieved from the words of the Qur’an.

see the  the sufi way