Sufism:

A Comprehensive Guide to Spiritual Enlightenment

Sufism (Faqr) is the knowledge of those inner states through which the purification of the self, refinement of morals, and the development of both the inner and outer aspects take place so that a person can attain eternal bliss.

Sufism is a science that enlightens the soul and brings creation closer to their Lord. The seeker of this path, through inward enlightenment, can witness Allah and converse with Him. Sufism is the essence of Islam; it is the beauty, perfection, and completeness of Islam, encompassing both outward and inward virtues. The relationship of Sufism to sharia is like the soul to the body.

In Islam, the concept of sharia and tariqa is that a person, through physical purity and meditation learns that the human soul is in essence the entry of the transcendental worlds into a human being. Because the soul is from the light of Allah, meaning it is a part of the whole. When one witnesses its reality, they observe Divine Essence within.

Sufism is the name of a way of life in which a person turns away from everything other than Allah and establishes a selfless connection with their Beloved. Through this bond of servitude, they attain the spiritual pleasures, expansiveness, and delight, which Allama Iqbal described as follows:

دو عالم سے کرتی ہے بیگانہ دل کو

عجب چیز ہے لذتِ آشنائی

Explanation: When one attains gnosis of Divine Essence, it makes the person indifferent to everything.

Sufism In light of the teachings Sufi Saints:

Shaikh Maruf al-Karkhi famously said that Sufism is about comprehending the realities and becoming independent of whatever is in the hands of the creation.

Allama Ibn Asakir: Sufism, in my view, is the state of inner detachment (from everything besides Allah). (Tareekh Madinat al-Dimashq, Vol. 41, p. 215)

Abu Ali Qazwini: Sufism is adopting highest ethics. (Ilm-e-Tasawwuf)

Ali ibn Pandar al-Sairani: Sufism is when the seeker does not see him or herself, both outwardly and inwardly, but sees the Divine Essence. (Kashf al-Mahjub)

Periods of Sufism

Historians have divided the history of Sufism into three periods, considering its origin, rise, and decline.

First Period

The first era of Sufism is the era of the Holy Prophet, the Companions and the Tabiun (people who benefited from the Companions). In this era, Sufism was present in its fullness and perfection, but it was not referred to as Sufism. “instead, it was expressed using terms like asceticism, piety, and benevolence. In this era, among the Companions and the Tabiuns like Imam Zayn al-Abidin, Imam Hasan of Basra, Owais al-Qarani, Said ibn al-Musayyib, Ta’us Yamani, Dawood bin Dinar, Muhammad Bin Suleman Al Tamimi, Aamir bin Abdullah Tamimi, and Muhammad bin Makki are worth mentioning.

During this phase, notable individuals include Rabia of Basra, Habib al-Ajami, Malik Dinar, Al-Fudayl ibn ‘Iyad, Abd Allah ibn-al-Mubarak, Ibrahim ibn Adham, Bishr al-Hafi, Muhammad al-Shaybani, Dhul-Nun al-Misri, Harith al-Hassabi, Bayazid Bastami, Sari al-Saqati, Junayd of Baghdad, and Sahl al-Tustari, among others.

Third Phase

This period spans over the fourth and fifth centuries after Hijra. In this phase, while the general population adhered to established religious practices and outward observance, the spiritual elite, went beyond mere actions and states. The selected few among them progressed to higher spiritual stages and it was due to their exceptional devotion that they discovered the path of intimate focus (tawajjuh).

The inner veils lifted and they were blessed with Divine vision. They then became absorbed in Divine Essence. In this era, notable figures include Abu Sa’id al-Kharraz, Abu al-Hasan Kharaqani, Abu Ali al-Rudbari, Mohammad Yousuf Abu al-Farah Tartusi, Abu Bakr al-Shibli, Abu al-Qasim al-Qushayri, Abu Uthman al-Maghribi and Al-Ghazali. Ghaus al-Azam Shaikh Abdul Qadir Jilani also lived in the later stages of this period. (Haqiqat-e-Tasawwuf)

Present Age

In today’s age, some fake guides have made Sufism a means of worldly gain. Sufism is seen as a way of generating income in the name of spiritual guidance. The Khanqahs that once brought about revolutions in the lives of millions have now turned into places where gatherings, processions, and ecstatic dances have taken centre stage. This contemporary version of Sufism is perhaps the worst phase and we are witnessing this with our own eyes.

This version of Sufism is far from the authentic and sincere spiritual path that it traditionally represents. Its essential for those who are genuinely interested in Sufism to seek out genuine and knowledgeable spiritual guides who can guide them on this path of inner purification.

The reality is that the spiritual system of Islam, Sufism, can elevate a person to the level of spiritual observations, absolute certainty, and the highest level of faith. It can cleanse the self (inner or spiritual being of a person) from undesirable attributes and materialistic tendencies.

Divergent Views on Sufism within Islam

Regrettably, within the framework of these pure and profound spiritual teachings, Muslims have created two extremes. The first group refuses to accept Sufism and considers it a foreign concept. These individuals attempt to discredit the invaluable contributions of Sufi Saints, and they often interpret the diverse schools of thought within Sufism as contrary to Islam.

On the other hand, the second group consists of ignorant, unprincipled, and pseudo-Sufis who have tainted Sufism. These individuals, often lacking in both knowledge and practice, have commercialised Sufism in various forms, using it as a means to accumulate wealth and fame. They have spread their influence far and wide, and their approach to Sufism often involves distorted and superficial practices, rather than genuine spiritual purification and inward enlightenment.

In this context, there are numerous individuals who fit Allama Iqbal’s verse, “The Khanqahs are now occupied by ascetics and grave diggers” Sufism, in essence aims to facilitate self-purification and spiritual enlightenment to attain Divine gnosis, which is, in fact, the ultimate purpose of human creation, as emphasised by the Holy Quran.

Allah says in Quran:

Role of Sufism in Deepening Faith and Insight

Within Islam, there is a structured system that brings forth specific results in terms of beliefs and faith. This system is based on spiritual experiences and observations, which is what Sufism is all about. Essentially, following the path of Sufism results in the acquisition of the strength to experience spiritual insights, and these experiences lead to the profoundness of faith.

When an individual reaches this stage, the states and conditions that people often consider impossible become possible for them. What is considered unattainable suddenly becomes within reach. Matters that were once deemed complicated and difficult become easy. For those who have never set foot on the path of Sufism and have not yet grasped the reality of spiritual experiences, attaining the depth of faith, like the people of Sufism, remains unattainable.

This is the reason why the profoundness of knowledge and practice among the Sufis cannot be present in the general populace because their knowledge, rooted in the depths of love, leads them to surpass all others and enables them to reach the Beloved (Allah Almighty).

In short, there is an even greater need and significance for Sufism today to imbue faith with certainty and to benefit from the reality of faith. Those who adopt Faqr (Sufism), enlighten their inwards and develop the insight to delve deep into every newly arising issue. They observe it to its core with their inner strength and insight, and the paths of truth and falsehood begin to appear distinctly before them.

Stages of Progression of Sufism

First Stage

1. Purgation of the self
2. Sanctification of the Soul
3. Obedience to the Divine Essence

Second Stage

1. Divine love
2. Contentment on Divine Will
3. Divine knowledge

Purgation of the Self

Purgation of the self which is the first step on the path of Faqr (Sufism), is the process of cleansing the self from all impurities and undesirable attributes. Sufism requires that the human self be freed from falsehood and dishonesty, that vices like hypocrisy and pretence are eradicated, that arrogance, pride, and conceit are uprooted, that envy and malice are eliminated, that the love of the world and greed are removed from the human inward, and in place of these vices, feelings of submission, humility and modesty, beneficence and generosity, Divine love, shine in the inward, and the self of a person rejects all kinds of vices and feels alienated from them. When the inward becomes pure, its perspective changes.

Sanctification of the Soul

After purgation of the self, the second fundamental objective of Sufism is the sanctification of the inward (soul). When the self is cleansed from sins, impurities, and vices, the effects of this purity begin to manifest on a person’s inward. When a person’s anger is overcome by emotions of mercy, forgiveness, and forbearance, their personality takes on a more graceful aspect, and the effects of this transformation become noticeable in practical life.

It is as if one of the aims of Sufism is to bring the inward back to its true nature. If the inward remains tainted, it is wicked, but if it becomes pure, it becomes virtuous. Then, the guidance from the Quran has an impact on this purified inward, which is receptive.

In the same way that no knowledgeable person would pour fresh and sweet milk into a dirty, foul-smelling, and unclean container, how is it possible for Allah Almighty, the source and fount of wisdom and knowledge, to infuse the light of Quranic guidance into tainted inwards?

Obedience to the Divine Essence

Divine obedience is a fundamental requirement of faith and the objective of Sufism is to elevate this obedience to the level of perfection. When this degree of perfection is achieved, the third goal of Sufism is achieved. The quality of achieving perfection in divine obedience is that life becomes so obedient to the Divine commandments that the very notion of disobedience to Allah’s commands cannot even cross one’s mind.