Sufism
Sufism/ Tassawuf
This is a classic article by a master. |
Neither A Religion Nor A Philosophy
Hazrat Inayat Khan
The openness of Muhammad’s essential teachings paved the way for Sufis to come forward into the world without the interference they had previously experienced, and a mystic order called the Sahebae-Safa, Knights of Purity, was inaugurated by the Prophet, and afterwards was carried on by Ali and Siddiq, extraordinary in their wisdom, piety, bravery, spirituality and great charity of heart. This order was carried on by their successors, who were called Pir-o-Murshid, Shaikh, and so on, one after another, duly connected as links in a chain.
The spiritual bond between them is a miraculous force of divine illumination, and is experienced by worthy initiates of the Sufi Order; just as the electric current runs through all connected lamps and lights them. By this means the higher development is attained without great efforts. Sufism was unostentatiously practised in Arabia during the period of Sahabis, Taba’in and Taba’-i-taba’in. Charity, piety, spirituality and bravery are the real proofs of Sufi advancement. Sensational Sufi movements took place in Persia in the later periods, and Sufism came to be regarded as a Persian philosophy.
Sufism, as a religious philosophy of love, harmony and beauty, aims at expanding the soul of man until the realisation of the beauty of all creation enables him to become as perfect an expression of divine harmony as possible.
Many Sufi saints have attained what is known as God-consciousness, which is the most all-inclusive realisation of the meaning of the word ‘good’ attainable by man. Strictly speaking, Sufism is neither a religion nor a philosophy; it is neither theism nor atheism, but stands between the two and fills the gap. Among the religious, Sufis are considered to be freethinkers; while among intellectual philosophers they are considered religious, because they make use of subtler principles in life to elevate the soul than those that can readily be followed by material logic. The idea that Sufism sprang from Islam or from any other religion, is not necessarily true; yet it may rightly be called the spirit of Islam, as well as the pure essence of all religions and philosophies.
A true Sufi remains in the thought of truth continually, sees the truth in all things and never becomes prejudiced, but cultivates affection for all beings. A Sufi accomplishes the divine journey and teaches the highest grade of Baqa during this life, but people of all beliefs arrive, eventually, at the same level of understanding and realisation which Sufism represents. Sufism contains all branches of mysticism, such as psychology, occultism, spiritualism, clairvoyance, clairaudience, intuition and inspiration, but that which a Sufi particularly wishes to acquire is not necessarily any of the above-named powers; because the object of all these powers is greater individuality, and individuality itself is only a hindrance on the Sufi’s path towards the accomplishment of his highest perfection. Therefore, the main object of initiation in the Sufi Order is to cultivate the heart through renunciation and resignation, that it may be pure enough to sow the seed of divine love and realise the highest truth and wisdom, both theoretically and practically, thereby attaining the highest attributes of humanity.
Self-realisation is the highest and most difficult attainment of all; it is impossible to acquire it in the manner of sciences and arts, nor is it possible to attain it as health, wealth, honour and power can be obtained by certain means. Spiritual Liberty: The Sufi Message, Vol 5, MLBD.
