Dalael-us-Suluk
CHAPTER 1
REALITY OF TASAWWUF
What is Tasawwuf?
There is no doubt that Tasawwuf is an important branch of Islam, irrespective of whether the word itself is derived from the Arabic word suf (literally wool), or its origin is traced to safa . It has its foundation in sincerity, both in conduct and in intention, and its ultimate aim is communion with ALLAH and attainment of His pleasure. The study of the Quran and the Ahadith and the everyday life of the Holy Prophet
and his faithful Companions, provide unmistakable support to this reality.
During the time of the Prophet and his Companions, the terminology for various branches of the Faith like Tafsir, Canon, Fiqh, Philosophy, etc., had not come into use, despite their existence in principle and in spirit-these were compiled under the present titles at a later stage. Likewise, this important branch of the Faith also existed at that time, inner purification was a part of the Prophet’s mission and the lives of the Companions provided a model. Yet its compilation as an independent branch of knowledge was undertaken afterwards. Against the exalted appellation of Companion, other terms like scholars, commentators, traditionalists, jurists, and sufis, being of little consequence, were not applied to the Companions. The lives of those who subsequently showed singular devotion to this branch, and became its torch-bearers, specialists and zealous followers, provided the pristine example of piety, asceticism, sincerity and simplicity. By their habit of taking simple food and wearing coarse garments of wool (suf), they were known as sufis and the branch of the Faith pertaining to their way of life came to be known as Tasawwuf. In the Qur-an it has been referred to as Taqwa, Tazkiyah (Purification), Khashiat - ALLAH (Fear of ALLAH) and in the Hadith as Ihsan, which has been regarded as the essence of the Faith. Full details may be seen in Chapter III under Hadith-e Jibril. In short, Tasawwuf, the (mystic) Path, Ihsan and sincerity are the different names of the same reality.
There are two distinct facets of Prophethood, both equally important, as enunciated in the Qur-an:
Truly ALLAH has shown Grace to the believers by sending to them a Messenger of their own, who recites to them His revela tions and causes them to grow in purification and teaches them the Scripture and wisdom. (3:164)
The first, external, or the outward, aspect pertains to the recitation of the Scripture, its teaching and exposition; the second, internal, pertains to in ward purification. The pious souls who inherited an ample share from the former were called the commentators, the traditionalists, the jurists and the preachers, whilethose blessed with both attained the high offices of the Divine elite, ‘Abdal, Qutb, Ghauth, Qayyum, etceteras. It must be remem bered that all these attainments emanate from the same fountainhead, the Book and the Sunnah, which constitute the only connection between ALLAH and His faithful believers and in it alone lies the ultimate salvation. Right from death, to the resurrection, the basis of all reckoning will be the Book and the Sunnah. That is why all learned sufis are unanimous in asserting that a Shaikh or a guide must have a thorough understanding of both. If someone is seen flying about, but his practical life runs counter to the Book and the Sunnah, he cannot be termed a wali; instead, he is an impostor or charlatan, because perfect obedience to the Prophet is in dispensable to any claim of Divine Love as enjoined by Him:
Say (O Muhammad, to mankind): If you love ALLAH follow me,ALLAH will love you. ( 3: 31)
Only those of ALLAH’s bondsmen proved true followers of Sunnah who kept in view the importance of both aspects of prophethood, Outward as well as Inward, and in their preaching and dissemination of the Mes sage, down the ages, never lost sight of purification of the soul. Every ex cellence, and all exalted hierarchical offices are attained solely through total adherence to the Prophet . This is certainly the foundation stone of Tasawwuf.
Rudiments of Sufi Knowledge
To determine the rudiments of a certain branch of knowledge, a critical examination of its particular attributes is imperative. Tasawwuf deals with the states of its votaries but not the states themselves. From this point of view, its subject matter is the particular conduct which either falls short of, or results in, nearness to ALLAH. For example, the postulate of medical science is the human body, its well being and disorders, and not the body itself. So, in sufi knowledge the states of its devotees will have to be examined with reference to His nearness or otherwise.
Definition of Sufi Knowledge and its Purpose
Tasawwuf is that knowledge which leads to the perception of esoteric and exoteric states, the purification of souls and the purgation of morals to help attain eternal salvation- ALLAH’s Nearness and Pleasure. Its rudi ment is the purification, the purgation and the reformation of the inner self while its ultimate purpose is the attainment of eternal bliss.
The definition, postulate and purpose of Tasawwuf have been explained because these three aspects manifest the glory of every knowledge. It is our foremost intention to demonstrate the right place of Tasawwuf and the Path in Islam, leaving no room for anybody to ignore it on the mere pre sumption that it is a branch of knowledge based on Zann. It is a plain fact that there are thousands of ordinances in other branches of the Faith, having similar basis. To accept those ordinances and reject Tasawwuf on this very account and be hyperbolic in expressing this belief, is nothing but intellectual dishonesty. In fact, it amounts to bearing enmity with sufis, i.e., with the aulia, for which the following Divine warning conveyed through the Prophet must be remembered:
He who harbours enmity with My wali, I proclaim war on him.
Therefore the antagonists of Tasawwuf should better be prepared to face the consequences!
It is an established principle that someone who is not an expert in a particular field has no right to comment on it or on its specialists. We see that the philosophers, who are rightly proud of their knowledge are obliged to confess while discussing kashf:
This is beyond the scope of human intellect. Those gifted with su pernatural understanding are exceptions.
What is not Tasawwuf?
Kashf and karamah are not a criteria for Tasawwuf, it is neither an avenue for prosperity in commerce, nor hocus-pocus, nor talisman trading, nor a means of winning cases in the courts of law. Tasawwuf has also nothing to do with prostration on tombs, the provision of mantles or kindling of lamps thereon; nor is the prediction of the future Tasawwuf. To call the aulia, in absentia, (with the belief that they hear such a call) or believe that they have the power to deliver mankind of their sufferings is not Tasawwuf. It is not a warrant that a single Tawajjuh of a mentor will edify and enlighten a disciple and saddle him to the straight path without endeavour and due regard to the Prophet’s Sunnah. Neither veracity of kashf and ilham in the process is guaranteed, nor ecstasy, trance, dance, or music are Tasawwuf.
The irony is that all of these absurdities are taken as essentials of Tasawwuf, while in fact they are its contraries. |