Pages 15 - Chapter One:
"People need to discern between revelation and human knowledge, or between the Koran
and merely human attempts to understand....
"In questions of
discernment, the difference between the general Islamic viewpoint and the specifically
Sufi perspective does not lie in principles, but rather in a certain self-conscious
application of principles. The Sufis do not consider it sufficient for people to have faith
and to submit themselves to the Sharia if they have the capacity of deepening their
understanding, purifying their hearts, and doing what is beautiful. In order to reach
human perfection, it is not enough to imitate others and follow religion blindly (taqlid).
Rather, one must achieve a total awareness of the principles and the spirit that animate
the religion, or as the Sufis express it, one must realize the Real Itself (takaqquq). On
the theoretical level, the Shahadah becomes the concrete expression of the absolute
reality of God, a sword that cuts away the illusory from the Real. On the practical level,
the guidelines set down by the Sharia perform the same function, but here Sufis do not
accept these guidelines ‘because they must,’ but because of their awareness that
these play a basic role in allowing human beings to act in accordance with revealed truth
and avoid error."
Commentary:
How does one discern "between revelation and human knowledge, or between the Koran
and merely human attempts to understand"? Stated in another way, how does one
differentiate between instances in which one is imposing one’s own interpretation on
revelation or the Qur’an, and when, on the other hand, one is under the influence of
‘guidance’ in which one’s understanding is being shaped, oriented, colored,
organized, fashioned, and directed by Divinity?
According to the
Qur’an, if one has ‘taqwa’ (that is, if one has proper humility, respect,
adab, sincerity, and receptivity toward Divinity), then, God will teach that individual.
However, how does one know when one has ‘taqwa’ and, therefore, one is
‘ready’ to be taught?
Moreover, even if one
were in a condition of taqwa, how does one know that what is going on within one is a
matter of Divine teaching as opposed to human judgement? How does one disentangle the
machinations of nafsi-amaara and the presence of Divine instruction?
An individual cannot
answer these questions on her or his own. A person needs the help of a specialist -
someone who, himself or herself, also has gone through such a process under the watchful
care of another specialist who understands the nature of Deen and its relation to
‘fitra’ or primordial, human, spiritual capacity.
A Sufi does not discern
on one’s own, or differentiate on one’s own, or achieve on one’s own, or
become ‘perfected’ on one’s own. All of this is done in a teaching context
between seeker and a Sufi shaykh or spiritual guide.
The author stipulates
that: "In questions of discernment, the difference between the general Islamic
viewpoint and the specifically Sufi perspective does not lie in principles, but rather in
a certain self-conscious application of principles." Even if one were to accept this
statement at face value (and one cannot do this, because, among other things, the author
insists on distinguishing between "the general Islamic viewpoint and the specifically
Sufi perspective" when the latter is inherent in the former) , the author’s
statement doesn’t really get us very far, since it actually leads back to a variation
on the sorts of question raised above.
For example, how
does one arrive at the "certain self-conscious application of
principles" to which the author is referring? In addition, one also would like to
know what, specifically, lies behind the use of the phrase "a certain self-conscious
application of principles" - not only in terms of the degree and nature of such
self-consciousness, but, as well, the precise character of the principles which are
involved.
The author contends that:
"On the theoretical level, the Shahadah becomes the concrete expression of the
absolute reality of God, a sword that cuts away the illusory from the Real. On the
practical level, the guidelines set down by the Shari ‘ah perform the same function,
but here Sufis do not accept these guidelines ‘because they must,’ but because of
their awareness that these play a basic role in allowing human beings to act in accordance
with revealed truth and avoid error."
Surely, to say that many,
perhaps most, Muslims have some level of awareness that the guidelines of Shari ‘ah
"play a basic role in allowing human beings to act in accordance with revealed truth
and avoid error" does not overstate the case for the generality of Muslims.
Furthermore, just as surely, to the extent that such awareness is present, then, there is
an ‘imperative’ dimension, or a quality of ‘must’, associated with
this kind of awareness since inherent in this kind of orientation is the realization - of
however limited a nature - that only through adhering to Shari ‘ah can
one know how to "act in accordance with revealed truth and avoid error."
This constitutes a basic
understanding of the role which Divine Guidance plays on this level. Submitting oneself in
this fashion is rooted in an acknowledgment (whose depth of understanding may vary from
individual to individual) of a need for the kind of spiritual framework which is embodied
in Shari ‘ah and that one courts error whenever one abandons such a framework.
The fact that an
‘imperative’ force, or modal quality of ‘must’, arises from one’s
awareness of how things are on a certain level, rather than being imposed on the
individual from without, doesn’t advance the situation - as far as distinguishing:
the general ‘Muslim’ viewpoint from that perspective which is specifically Sufi,
is concerned. For many Muslims, the importance of Shari ‘ah lies in their acceptance
of, or submission to, the idea that Divine law is a way of operating in accordance with
"revealed truth" and, thereby, helping one to "avoid error".
Consequently, the sense
of urgency for many Muslims concerning compliance with Shari ‘ah comes from within
and not, necessarily, from a blind following (taqlid) of what others in the community
expect of them - although, undoubtedly, this latter feature may affect the quality of a
person’s sense of obligation with respect to the Shari ‘ah. In short, the
author’s way of distinguishing the general Muslim viewpoint from the
"specifically Sufi perspective" does not seem to be all that compelling or clear
at this point.
The author maintains
that: "one must achieve a total awareness of the principles and the spirit that
animate the religion, or as the Sufi express it, one must realize the Real Itself
(takaqquq)." Again, how does the individual "achieve a total awareness of the
principles and the spirit that animate the religion"? How does a person come to
"realize the Real Itself"?
As noted earlier, the
author claims "the difference between the general Islamic viewpoint and the
specifically Sufi perspective does not lie in principles". Presumably, this means,
among other possibilities, that both Muslims and Sufi begin with Shahadah, and that both
Muslims and Sufi accept Shari ‘ah.
Apparently, however, a
Sufi, somehow, develops a different understanding or awareness of these principles
inherent in Shahadah and Shari ‘ah than do Muslims in general. Somehow, apparently, a
Sufi comes to see more deeply into these principles than do most Muslims.
How can this be? If the
principles accepted by both the generality of Muslims and those on the Sufi Path are the
same, then, from where does the difference in awareness and understanding come?
One might argue, of
course, that although both groups of people accept the same principles, nevertheless,
differences in awareness arise because a Sufi works harder than the generality of Muslims,
or because a Sufi is more committed than the generality of Muslims, or because a Sufi is
more sincere than the generality of Muslims, or because a Sufi is more spiritually gifted
than the generality of Muslims, or because of any number of such qualities and conditions.
On the other hand, one also might suggest that the author is incorrect when he contends
there are no differences between the principles accepted by those on the Sufi Path and the
generality of Muslims, and that differences of awareness and understanding may be
traceable to principles which are active among those on the Sufi Path but may not be
operative among the generality of Muslims.
More specifically, one
could agree that Muslims who are on the Sufi Path, as well as Muslims who are not on the
Sufi Path, all begin with the principles inherent in Shahadah and the rest of Shari
‘ah. However, what about, say, principles concerning how one approaches Shahadah and
the Shari ‘ah?
The vast majority of
Muslims treat the Shahadah and the Shari‘ah as a means to an end - the end being
construed in terms of either the attainment of Paradise and/or the avoidance of Hell. In
such cases, the motivation behind, or intention underlying, compliance with the principles
of Shari‘ah is not necessarily because these principles help one discern between
truth and error, but because adhering to the truth and avoiding error are grounds - or so
it is assumed - for being granted access to the delights of Paradise, as well as avoiding
the terrors of Hell.
The principles governing
the Sufi approach to the issue of intentionality and motivation in relation to Shahadah
and Shari‘ah are quite different from the foregoing. For instance, Ra’bia of
Basra, a great Sufi saint, by the Grace of Allah, had a prayer which was along the
following lines.
She asked God to deny her
Paradise if she worshiped Him out of desire for Paradise. She also beseeched Divinity to
throw her into Hell if her worship was motivated by a fear of Hell. However, she prayed
that if she worshiped Divinity out of love for Him and Him alone, then, she asked that she
be granted Vision of Him.
There is a clear
difference of niyat or intentionality between someone who engages Divine Law out of love
for Divinity, and someone who is committed to Shari‘ah out of a desire for attaining
Paradise or avoiding Hell. In the first case, worship becomes an end in itself, whereas in
the latter case, compliance with Shari‘ah is a means to some end other than worship.
In fact, one might even
go further than saying there is a difference in the principle of intentionality governing
each of the foregoing cases. In other words, when compliance with Shari‘ah does not
involve looking beyond itself to some other end, then, such compliance is an act of
worship, but when compliance with Shari‘ah is motivated by a desire for something
that is to be received in exchange for the compliance, then, this latter form of
compliance may not actually be an act of worship.
The latter form of
compliance is a sort of conditional contract which seeks some consideration - e.g.,
Paradise, avoidance of Hell, Mercy, Forgiveness ... something - for various acts of
submission. On the other hand, the earlier sort of compliance, gives expression to a kind
of unconditional commitment which prays for vision of the Divine but which will continue
to be busy with acts of loving worship even if the longed-for vision does not come - that
is what ‘worshiping Thee out of Love for Thee and Thee alone’ means.
Developing a
‘taste’ for unconditional worship, as opposed to conditional compliance, is a
principle which takes time to acquire. Furthermore, in one way or another, one needs help
in acquiring this sort of ‘taste’ - help which goes beyond what is afforded
through compliance with the Shari‘ah.
This leads to another
principle which tends to differentiate between the generality of Muslims and those who
have stepped onto the Sufi Path. The former tend to be of the opinion that one can come to
understand all there is to understand about the principles of spirituality merely by:
observing the five Pillars, and/or reciting the Qur’an, and/or reasoning about what
one experiences, and/or going to school, and/or participating in religious discussions,
and/or listening to a khutbah or sermon of the person who leads the Friday prayer. Those
on the Sufi Path, however, do not believe the foregoing sorts of activities will be
sufficient to realize all that can be realized in relation to the principles of
spirituality - those on the Sufi Path believe that something more is necessary.
One facet of this
‘something more’ revolves around the establishing of a spiritual apprenticeship
with a teacher who has been sanctioned through an authentic chain of spiritual lineage
extending back to the time of the Prophet Muhammad (peace be upon him) to give instruction
concerning the way of Deen, the nature of ‘fitra’, and how these two are related
to one another. This learning relationship is formalized through a process of initiation
in which both student and teacher become committed to helping the seeker to fulfill the
purpose of life through actualizing, God willing, spiritual potential and realizing the
nature of one’s essential identity - the two main themes entailed by
‘fitra’.
The way that "people
need to discern between revelation and human knowledge, or between the Koran and merely
human attempts to understand" is to apprentice with someone who has the requisite
insight and understanding to help those individuals learn how to distinguish the
‘taste’ or ‘dhawq’ of revelation from the ‘taste’ or
‘dhawq’ of purely human ‘knowledge’, opinion, or judgement. One cannot
acquire this sense of ‘taste’ from merely following Shari‘ah.
Of course, complying with
Shari‘ah does provide numerous opportunities for encountering a variety of spiritual
tastes. Nonetheless, one needs qualified assistance to take full, and proper, advantage of
such opportunities in relation to the realization of ‘fitra’ or spiritual
potential.
This points to a third
difference of principle between the generality of Muslims and those who are traveling the
Sufi Path. This difference revolves around the purpose of Guidance.
For many Muslims,
spiritual Guidance is sent through Books of Revelation and the lives of the Prophets so
that people may be pointed in a direction that leads toward felicity, and away from
ignominy, not only in this world, but in the next ‘world’, as well. Generally,
felicity is considered to be synonymous with one, or another, level of Paradise, whereas
ignominy is equated with one, or another, level of Hell.
Sufi masters contend
there is more to felicity than Paradise, and there is more to ignominy than Hell. In fact,
the purpose of life is neither the attainment of Paradise, per se, nor the avoidance of
Hell, per se.
True felicity lies in the
realization of ‘fitra’ or spiritual capacity and essential identity. True
ignominy is failing to realize this ‘fitra’.
Spiritual Guidance
pertains to the entire Path of Deen and not just to those aspects which bear upon Paradise
and Hell. The Path of Deen may mark, at certain junctures, a way that, God willing, keeps
one’s soul away from Hell, and which also passes through Paradise, but the Path of
Deen does not terminate in Paradise. Rather, it leads to something which transcends
Paradise.
We have been created for
the purpose of ‘fitra’ and not Heaven or Hell. We have been created for the
spiritual potential which is inherent in ‘fitra’ and not for the possibilities
which are inherent in Heaven or Hell.
Spiritual Guidance
attends to many different levels - from individual, to family, to community, to nation, to
the universe. Shari‘ah plays an important role on all of these levels, but
Shari‘ah is just one of many sets of methodological tools that are encompassed by
Spiritual Guidance. There also are tool sets of guidance and methodology pertaining to
the: heart, sirr (mystery), spirit (ruh), kafi (hidden), and aqfah (most hidden) - all of
which are part of the potential of ‘fitra’.
In a sense, when we
restrict spiritual guidance to being just a function of Shari‘ah, Heaven and Hell,
then, as important as these realms may be, nevertheless, we belittle the infinite
vastness, richness, depth, subtlety, generosity, and awesomeness of God’s original
purpose of loving for the Hidden Treasure to be known through Creation. The Hidden
Treasure consists of more than Heaven and Hell, or the pursuit thereof - and herein lies a
very deep, fathomless mystery toward which Deen leads, if ‘fitra’ is prepared,
God willing, to do its part - "Be helpers of God." (61:14)
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