Page 29 - Chapter
Two: "In the classical Sufi texts, there are two basic complementary ways of
describing Sufism. If the drunken side of Sufism is stressed, it is pictured as disdainful
toward jurisprudence and Kalam. If sobriety is stressed, it is viewed as the inner life (ihsan)
of right practice (islam) and right faith (iman)."
Commentary: The
author does not specify what he considers the "classical Sufi texts"to be, nor
does he identify whom he has in mind when he speaks about instances where either the
drunken side or sober side of things is allegedly being stressed. In addition, the author
does not put forth any proof which would substantiate his charge that when "the
drunken side of Sufism is stressed, it is pictured as disdainful toward jurisprudence and
Kalam".
"Disdainful" is
a very strong word. It involves having contempt for something, as well a tendency to heap
scorn upon some person, idea, or practice which one considers to be unworthy of
consideration or beneath one in some way.
The Prophet Muhammad
(peace be upon him) is reported to have said: "Muslims are brothers and sisters in
Deen, and they must not oppress one another, nor abandon assisting each other, nor hold
one another in contempt. The seat of righteousness is the heart, and the heart which is
righteous does not hold a Muslim in contempt." Consequently, if there were people who
satisfied the foregoing criteria with respect to having a ‘disdainful’ attitude
toward, or regard for, jurisprudence and Kalam, one might want to question whether such
individuals actually were either initiates of the Sufi Path, and if so, whether they were
active practitioners of the teachings of the Path since having disdain for anyone is a
very un-Sufi like perspective.
One might poke fun at, or
use some sort of humorous hyperbole with respect to, a position or an argument without,
necessarily, being disdainful toward that which one’s barbs are being directed. One
also might raise issues of hypocrisy and self-righteousness concerning the way some people
either do not practice what they preach or assume an ‘holier than thou’ demeanor
with respect to all with whom they come in contact.
A given Sufi writer might
be interested in pointing out the inconsistencies or limitations of a given perspective
without feeling compelled to indulge in being disdainful toward that with which one
disagrees. Moreover, one might engage in a case study which discloses the foolishness of
various ways of doing, or thinking about, certain things, but use this exercise as a means
of talking about the potential for folly within all of us - yet, one does not have to be
disdainful to do this.
Alternatively, some Sufi
writer might get irritated, annoyed, frustrated, impatient, or upset concerning the manner
in which different theologians and jurists may be attempting to persuade, if not
brainwash, people to turn away from such fundamental issues as the realization of
essential identity and the attainment of one’s unique spiritual capacity. However,
displaying irritation, annoyance, frustration, or impatience, is not necessarily the same
as showing disdain for others or their positions.
In truth, more often than
not, when faced with the verbal and physical attacks of people who fail to understand the
nature of the Sufi Path, followers of this Way try to observe the counsel which the
Prophet Muhammad (peace be upon him) gave to his wife. "O ‘Aisha, swallow,
patiently, the bitter taste of this world and await the sweet bliss of the
Hereafter."
With respect to the
Hereafter, the Prophet is reported to have said: "I swear by God that this world in
comparison with the world to come is as though one of you put a finger into the sea - let
that person consider what amount of water is brought out of the sea, and what
remains." People who take to heart the implications of the Prophet’s words in
this Hadith have little interest in either feeling, or exhibiting, disdain for
jurisprudence or Kalam - although the former individuals might feel badly for those who
wish to restrict themselves to purely rationalistic ways of engaging Deen and Divinity,
and, as a result, potentially close themselves off to certain dimensions of the vastness
of the world to come..
The problem with the
author’s foregoing characterization of things is that his statements are vague and
unaccompanied by any corroborating evidence. Unfortunately, these kinds of problem - along
with many others - surface at many points throughout his book, and, consequently, whatever
people are being introduced to, all too frequently, it is not the Sufi Path.
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