Sufism - what is it? In science, a clear and unified understanding of this complex and multidimensional direction of Muslim religious thought has not yet been created.
Over the many centuries of its existence, it has captured not only the entire Muslim world, but has managed to penetrate into Europe. Echoes of Sufism can be found in Spain, the countries of the Balkan Peninsula and Sicily.
What is Sufism
Sufism is a special mystic-ascetic movement in Islam. His followers considered it possible direct spiritual communication of a person with a deity, achieved through long-term special practices. The knowledge of the essence of deity is the only goal that Sufis have been striving for throughout their lives. This mystical "path" was expressed in the moral purification and self-improvement of man.
The "path" of the Sufi consisted of a constant desire for God, called makamat. With enough zeal, macamate could be accompanied by instant inspirations, which were similar to short-term ecstasies. But it is worth noting that such ecstatic states were not an end in themselves for the Sufis, to which they should strive, but served only as a means for a deeper understanding of the essence of the deity.
The many faces of Sufism
Initially, Sufism was one of the directions of Islamic asceticism, and only in the 8th-10th centuries did the teaching fully develop as an independent course. Then the Sufis have their own religious schools. But even under this condition, Sufism did not become a clear and harmonious system of views.
The fact is that at all times of its existence, Sufism eagerly absorbed many ideas of ancient mythology, Zoroastrianism, Gnosticism, Christian Theosophy and mysticism, subsequently easily combining them with local beliefs and cult traditions.
Sufism - what is it? The following definition can serve this concept: it is a common name that combines many currents, schools and branches with various ideas of the “mystical path”, which have only a common ultimate goal - direct communication with God.
Ways to achieve this goal were very diverse - physical exercises, special psychotechnics, auto-training. They all lined up in certain Sufi practices spread through fraternities. Comprehension of these many practices has generated a new wave of varieties of mysticism.
The beginning of Sufism
Initially, Sufis were called Muslim ascetics, who, as usual, wore a woolen cape "Suf". From here came the term "tasavwuf." This word appeared only 200 years after the time of the Prophet Muhammad and meant "mysticism." It follows from this that Sufism appeared much later than many movements in Islam, and later it became a kind of successor to some of them.
The Sufis themselves believed that Muhammad, in his ascetic way of life, indicated to his followers the only true path for spiritual development. Before him, many prophets in Islam were content with little, which earned great respect among the people.
A significant role in the development of Muslim asceticism was played by "Ahl al-Suffa" - the so-called "bench people". This is a small group of poor people who gathered in the Medina mosque and spent time in fasting and prayer. The prophet Muhammad himself treated them with great respect and even sent some to preach Islam among the small Arab tribes lost in the desert. Having substantially improved their well-being on such trips, the former ascetics were easily accustomed to a new, more satiated way of life, which allowed them to easily abandon their ascetic beliefs.
But the tradition of asceticism in Islam did not die, it found successors among wandering preachers, collectors of hadiths (sayings of the Prophet Muhammad), as well as among former Christians converted to the Muslim faith.
The first Sufi communities appeared in Syria and Iraq in the 8th century and quickly spread throughout the Arab East. Initially, the Sufis fought only to pay more attention to the spiritual aspects of the teachings of the Prophet Muhammad. Over time, their teachings absorbed many other superstitions, and hobbies such as music, dancing, and sometimes the use of hash became commonplace.
Rivalry with Islam
Relations between Sufis and representatives of the orthodox movements of Islam have always been very difficult. And the point here is not only the fundamental differences in the doctrine, although they were significant. The Sufis put at the forefront purely personal experiences and revelations of each believer, in contrast to the Orthodox, for whom the letter of the Law was the main thing, and a person should only strictly obey him.
In the first centuries of the formation of Sufi teachings, official movements in Islam fought with him for power over the hearts of believers. However, with its growing popularity, Sunni orthodox were forced to come to terms with this situation. It often happened that Islam could penetrate distant pagan tribes only with the help of Sufi preachers, as their teachings were more close and understandable to ordinary people.
No matter how rational Islam is, Sufism has made its rigid postulates more spiritual. He made people remember his own soul, preached kindness, justice and fraternity. In addition, Sufism was very plastic, and therefore absorbed all local beliefs like a sponge, returning them to the people more enriched from a spiritual point of view.
By the eleventh century, the ideas of Sufism spread throughout the Muslim world. It was at this moment that Sufism from an intellectual current turned into a truly popular one. The Sufi doctrine of the "perfect man", where perfection is achieved through austerities and abstinence, was close and understandable to the needy people. It gave people hope for a heavenly life in the future and said that divine mercy would not pass them by.
Oddly enough, having been born in the bowels of Islam, Sufism did not learn much from this religion, but with joy he accepted many theosophical constructions of Gnosticism and Christian mysticism. Eastern philosophy also played a large role in the formation of doctrine, which it is practically impossible to briefly describe the whole variety of ideas. However, the Sufis themselves always considered their doctrine to be an internal, hidden doctrine, a secret underlying the Qur'an and other messages that many prophets in Islam left before the arrival of Muhammad.
The philosophy of Sufism
With the growing number of followers in Sufism, the intellectual side of learning gradually began to develop. Deep religious-mystical and philosophical constructions could not be understood by ordinary people, however, they met the needs of educated Muslims, among whom there were also many who were interested in Sufism. Philosophy has always been considered the destiny of the elect, but without a deep study of its doctrines, no religious movement can exist.
The most common current in Sufism is associated with the name of the “Great Sheikh” - the mystic Ibn Arabi. He wrote two famous works: “Meccan Revelations”, which are rightfully considered the encyclopedia of Sufi thought, and “Gems of Wisdom”.
God in the Arabi system has two entities: one is imperceptible and unknowable (batin), and the other is an explicit form (zahir), expressed in all the variety of creatures living on earth, created in a divine image and likeness. In other words, all those living in the world are only mirrors reflecting the image of the Absolute, whose true essence remains hidden and unknowable.
Another common teaching of intellectual Sufism was Wahdat al-Shuhud - the teaching of the unity of evidence. It was developed in the 14th century by the Persian mystic Ala al-Daul al-Simnani. This teaching said that the goal of the mystic is not an attempt to unite with the deity, since this is completely impossible, but only to search for the only true way how to worship him. This true knowledge comes only if a person will strictly observe all the requirements of the Holy Law, which people received through the revelations of the prophet Muhammad.
Thus, Sufism, whose philosophy was distinguished by pronounced mysticism, was still able to find ways to reconcile with orthodox Islam. It is possible that the teachings of al-Simnani and his many followers allowed Sufism to continue its completely peaceful existence within the Muslim world.
Sufi literature
It is difficult to appreciate the diversity of ideas that Sufism brought to the Muslim world. Books of Sufi scholars have rightfully entered the treasury of world literature.
During the development and formation of Sufism as a teaching, Sufi literature also appeared. It was very different from that which already existed in other Islamic movements. The main idea of many works was an attempt to prove the relationship of Sufism with Orthodox Islam. Their goal was to show that the ideas of the Sufis are fully consistent with the laws of the Koran, and the practices in no way contradict the lifestyle of a true Muslim.
Sufi scholars tried to interpret the Koran in their own way, with the main attention being paid to ayats - places that were traditionally considered incomprehensible to the mind of a simple person. This caused extreme indignation among orthodox interpreters, who were categorically against any speculative assumptions and allegories when commenting on the Koran.
According to Islamic scholars, the Sufis were quite free to hadith (legends about the deeds and sayings of the Prophet Muhammad). They were not very worried about the reliability of this or that testimony, they paid special attention only to their spiritual component.
Sufism never denied Islamic law (fiqh) and regarded it as an indispensable aspect of religion. However, among Sufis, the Law becomes more spiritual and sublime. It is justified from a moral point of view, and therefore does not allow Islam to completely turn into a rigid system that requires its followers to only strictly comply with all religious orders.
Practical Sufism
But besides the highly intellectual Sufism, which consists in complex philosophical and theological constructions, another direction of teaching, the so-called pragmatic Sufism, also developed. What is this, you can guess if you recall how popular these days are various oriental exercises and meditations aimed at improving one or another aspect of a person’s life.
In pragmatic Sufism, two main schools can be distinguished. They proposed their own, carefully designed practices, the implementation of which should provide a person with the possibility of direct intuitive communication with the deity.
The first school was founded by the Persian mystic Abu Yazid al-Bistami, who lived in the 9th century. The main postulate of his teachings was the achievement of ecstatic ecstasy (Galaba) and "intoxication with love for God" (sucral). He argued that by long reflection on the unity of the deity, one can gradually achieve a state where the person’s “I” completely disappears, dissolves into the deity. At this moment, a change of roles occurs, when the person becomes a deity, and the deity becomes a person.
The founder of the second school was also a mystic from Persia, his name was Abu l-Qasima Junayda al-Baghdadi. He recognized the possibility of an ecstatic merger with the deity, but urged his followers to move on, from "intoxication" to "sobriety." In this case, the deity transformed the very essence of man, and he returned to the world not only updated, but also endowed with the rights of the messiah (bak). This new creature could fully control its ecstatic states, visions, thoughts and feelings, and therefore even more effectively serve the benefit of people, enlightening them.
Practices in Sufism
Sufi practices were so diverse that it was not possible to subordinate them to any system. However, among them there are several of the most common, which many still use.
The so-called Sufi circles are considered the most famous practice. They make it possible to feel like the center of the world and feel the powerful cycle of energy around. From the outside, it looks like a quick whirl with open eyes and raised hands. This is a kind of meditation, which ends only when a weakened person falls to the ground, thereby completely merging with it.
In addition to circling, the Sufis practiced the most diverse methods of knowledge of the deity. It could be lengthy meditations, certain breathing exercises, silence for several days, dhikr (something like meditative reading of mantras) and much more.
Sufi music has always been an integral part of such practices and was considered one of the most powerful means for bringing a person closer to a deity. This music is popular in our time, it is rightly considered one of the most beautiful creations of the culture of the Arab East.
Sufi Brotherhood
Over time, brotherhoods began to arise in the bosom of Sufism, the purpose of which was to give a person certain means and skills for direct communication with God. This is the desire to achieve some freedom of mind as opposed to the mundane laws of orthodox Islam. And today in Sufism there are many dervish brotherhoods that differ only in the ways of achieving merging with the deity.
These brotherhoods are called tariqas. Initially, this term was applied to any clear-cut practical method of the “path” of the Sufi, but over time, only those practices that gathered around them the largest number of followers became so called.
From the moment brotherhoods appeared, a special institution of relations began to take shape within them. Everyone who wanted to follow the Sufi path had to choose a spiritual mentor - Murshid or Sheikh. It is believed that it is impossible to pass the tariff by yourself, since a person without a guide risks losing his health, mind, and possibly life itself. On the way, the student must obey his teacher in every detail.
In the heyday of teaching in the Muslim world, there were 12 of the largest tariqas; later they gave birth to many more side branches.
With the development of the popularity of such associations, their bureaucratization deepened even more. The system of relations “student-teacher” was replaced by a new one - “novice-saint”, and murid already obeyed not so much the will of his teacher as the rules established within the fraternity.
The most important among the rules was complete and unconditional submission to the head of the tariqah - the bearer of “grace”. It was also important to strictly observe the charter of the fraternity and to clearly follow all the mental and physical practices prescribed by this charter. As in many other secret orders, mysterious initiation rituals were developed in the tariqas.
There are groups that have managed to survive to this day. The largest of them are Shaziri, Kadiri, Nakhshabandi and Tijani.
