Page 18 - Chapter
Two: "The derivation of the word [i.e., "Sufi"] has often been
debated. Modern scholars have concluded that the most likely original meaning was
"one who wears wool." It is said that by the eighth century (the second century
of Islam) the term was sometimes applied to people whose ascetic inclinations led them to
wear coarse and uncomfortable woolen garments. Gradually it came to designate a group who
differentiated themselves from other Muslims by stressing certain specific teachings and
practices of the Koran and the Prophet."
Commentary:
Whatever modern scholars may have concluded about "the most likely original
meaning" of the word "sufi", al-Hujwiri, among others, already had reached
the same conclusion concerning the etymological derivation of the term nearly a thousand
years before such scholars were even born. Moreover, given that the author of Sufism
- A Short Introduction spent some time in the early part of his book talking about
the importance of going back to primary sources, one is somewhat mystified why the author
would site the work of modern scholars on this issue rather than original sources -
especially in view of the likelihood that many of the current scholars to whom he alludes
have based their conclusions, in part, on the arguments of al-Hujwiri in Kashf
al-Mahjub.
The author of Sufism
- A Short Introduction goes on to mention that "by the eighth century (the
second century of Islam) the term was sometimes applied to people whose ascetic
inclinations led them to wear coarse and uncomfortable woolen garments." Aside from
the fact that the author does not identify who the individuals were that
"sometimes" applied this term to certain people, nor does he identify whether
the ascetics to whom the term was applied actually were practitioners of the mystical
dimension of Islam, rather than people who might have been engaged in some other kind of
mystical or spiritual practice, one might take exception with the author’s equating
of the eighth century with "the second century of Islam".
While the eighth century
does include (after 733 A.D.) much of the second century following the passing away of the
Prophet Muhammad (peace be upon him), in truth, Islam made its first appearance in history
with the Prophet Adam (peace be upon him), thousands of years prior to the eighth century,
and, therefore, the second century of Islam occurred many, many centuries before the time
cited by the author. This may seem like a rather minor issue, but, in fact, is quite
paradigmatic of the problems which permeate the author’s book.
On the one hand, the
author claims he wishes to allow the Sufi tradition to speak for itself without his
getting in the way. Unfortunately, at virtually every turn in the book in question, one is
stumbling over the author’s ideas, beliefs, values, attitudes, opinions and
judgements.
The author’s
parenthetical equating of the eighth century with the second century of Islam is a case in
point. His equating of the two eras suggests, rather strongly, that he believes Islam
started with the Prophet Muhammad (peace be upon him). This is not so, and this is not
what the Qur’an teaches, nor is it what the Prophet taught, nor is this what Sufi
shaykhs maintain.
The Prophet Muhammad
(peace be upon him) is the last in a line of some 124,000 prophets dating back to the days
of Adam (peace be upon him), the first Prophet. All of the individuals in this spiritual
lineage were Prophets of Islam.
Finally, the author of Sufism
- A Short Introduction claims that the term "sufi" gradually came to
designate a group who differentiated themselves from other Muslims by stressing certain
specific teachings and practices of the Koran and the Prophet." This would have been
a timely occasion for the author to identify, at least in outline form, what these
"certain specific teachings and practices of the Koran and the Prophet" are
which differentiate people of the Path from other Muslims, but, the opportunity was
allowed to pass by.
Of course, the author may
believe the previous 20 pages, or so, of his book already have taken care of such a
preliminary outline, or he may believe the description, noted at the beginning of the
previous Commentary, accomplishes precisely this sort of thing. However, the content
contained, to this point, within the first 29 Commentaries on his work, all
have indicated that if the author does believe he already has identified the
"specific teachings and practices of the Koran and the Prophet" which permit one
to distinguish Sufi from other Muslims, then, the author’s belief concerning this
issue is not well-founded.
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