Page 33 - Chapter
Three: "I said earlier that ‘theoretical Sufism’ represents one of
the three main approaches to faith or understanding. I suggested that Sufi theory is
different from other theorizing because it emphasizes imaginal perception rather than rational
investigation."
Commentary: There
is no such thing as "theoretical Sufism" except in the context of the
author’s theory concerning the Sufi Path. In other words, the idea of
‘theoretical Sufism’ is a creation of the author’s lower-order,
fiction-oriented faculty of imagination.
Furthermore, imaginal, or
spiritual, understanding is not a species of ‘theorizing’. While there is a
certain kind of understanding associated with the process of theorizing (i.e., that which
one is seeking to express through a given theory), the understanding which is given
expression through imaginal knowledge has nothing to do with the former sort of
theory-laden understanding.
The Sufi Path is a
scientific discipline. In fact, it reflects many, if not most, of the qualities which,
generally, are associated with the process of science - but it does so in its own, unique
fashion.
There are seven features
which tend to characterize modern science. (1) empirical observation; (2) instrumentality,
or the use of instruments to enhance and support empirical observation; (3) reliance on a recursive
methodology - which is a series of repetitive steps enabling one, on the one hand,
to eliminate extraneous, false, or ambiguous data, while, on the other hand, attaining
better, more refined, approximations to various aspects of reality as one proceeds from
one cycle of such steps to the next; (4) an emphasis on objectivity through
which one seeks to eliminate as many sources of bias, prejudice and distortion as
possible; (5) a stress on the ability to replicate experimental and
observational reports as a way of providing corroboration of, and a consistency in,
empirical data, as well as setting aside possibly anomalous and unreliable results; (6) consensus
among a community of knowers which establishes parameters of both general agreement and
permitted disagreement in a given area of study; (7) the ability to adapt what has been
discovered by means of the foregoing six steps and apply those findings to establish predictions
and insights concerning various outcomes, behaviors, and so on, in relation to different
facets of reality that have not, yet, been explored or encountered.
Not all sciences
necessarily give expression to the seven steps outlined above with the same degree of
success. Furthermore, there often are disputes concerning the precise nature, boundaries,
significance, or reliability of such steps in any given set of circumstances.
Nevertheless, if one
examines those disciplines that tend to refer to themselves as a form of science and,
therefore, employ a set of activities that distinguishes what is done in such disciplines
from the kinds of activities pursued by, say, philosophers, theologians, or those who
study mythology, then, most modern sciences will exhibit almost all of the seven steps
noted above, whereas the other, non-scientific disciplines will not, for the most part,
engage in the same sorts of activities . Although the latter forms of activity may display
an interest in, or a concern with, several of the aforementioned seven steps, these latter
disciplines rarely, if ever, employ all seven features as part of a regular way of
engaging and studying the phenomena of experience - and, to whatever extent they do try
this, they tend to produce problematic, unreliable, or questionable results.
Quite frequently, when
many people compare ‘science’ and ‘religion’, they think of science as
being about: ‘reality’, ‘truth’, ‘facts’,
‘experiment’, ‘proof’, and ‘exactitude’, whereas many of
these same individuals think of religion in terms of: ‘ethics’,
‘morality’, ‘ideals’, ‘beliefs’, ‘opinions’,
‘dogma’, and ‘values’. Whether, or not, people believe religion has
anything to do with ‘reality’, they feel there tends to be precious little in
the way of ‘facts’, ‘proof’, ‘experiment’ or
‘exactitude’.
When mysticism enters the
picture, most people feel the issues become even more problematic. In fact, many people -
especially scientists, would consider the idea of ‘mystical science’ as being an
oxymoron - that is, a contradiction in terms.
In truth, however, the
Sufi mystical tradition does constitute a science. In other words, all seven steps
outlined previously, that were said to be characteristic of modern sciences, also are
reflected in the Deen or Path of the esoteric dimension of Islam.
In the Qur’an one
finds the following verse: "We shall show them Our signs upon the horizons and in
themselves, until it is clear that He is the Real (41:53) This verse is just one of many
in which the individual is encouraged to explore the world, nature, history, the universe,
as well as oneself - observe, experience, study, reflect, and understand.
The Sufi shaykhs refer to
many kinds of experience - all of which contribute toward helping the individual, God
willing, to develop an understanding concerning various dimensions of reality. Dreams,
insight, ilham (flashes of intuition), hal (states) and kashf (unveiling) all constitute
different modalities of experience.
Of course, just as is the
case with modern science, one needs to go through a learning or apprenticeship process in
relation to such experiences. A methodology is required to engage, analyze, and understand
the meaning, value and significance of different kinds of experience.
People do not come into
this world as certified members of a community of science. They must go through a process
of education and training which introduces them to the vocabulary, instruments, practices,
methods, techniques, history, and problems of the scientific process.
Similarly, individuals do
not come into this world as full-blown practitioners of mystical science. A process of
education and training is required which serves to introduce them to the Path in much the
same way as high schools, universities, graduate schools, and laboratories initiate
would-be, modern scientists into some given discipline.
Moreover, someone who is
not prepared to take the time, make the effort, and struggle toward developing an
appreciation for, and understanding of, how modern science operates is not really in a
position to provide useful insight concerning what someone might, or might not, discover
or come to know through the process of science. In the same way, someone who is not
willing to spend the time or make the effort to develop a facility with the manner in
which mystical science conducts itself, also is not in a position to offer anything very
useful with respect to what an individual might, or might not, discover or come to know
through pursuing the mystical Path.
Modern scientists rely on
the use of instruments to extend the capacity of different sensory modalities to probe
various realms of experience. This reliance on instrumentality not only enhances the levels
of reality to which scientists have access but, as well, provides an opportunity to gain
more refined measurements of that which is being experienced.
Sufi mystical sciences
also rely on the use of instruments to enable a traveler of the Path to probe reality in
ways that our eyes, ears, and other biological modalities of sensing cannot. However,
rather than fashioning instruments from wood, metals, glass, and other materials, the
instrumentation of mystical sciences are found within us, and instead of being limited to
the material world - as is the instrumentation of modern science, the instruments of
authentic mysticism have the potential for gaining access to an array of spiritual worlds.
Of course, Sufis, like
modern scientists, consider the mind - or our rational faculty - to be an important tool
or instrument. Nonetheless, beyond our capacity for logical thought and rational analysis,
there are a number of other internal instruments which are used to engage, explore, and
understand the realities of the Sufi Path.
For example, there is
something referred to as the ‘heart’ - which is more than the piece of flesh
within our chests - and is an instrument for achieving gnosis with respect to certain
kinds of Divine mystery. The ‘sirr’, or mystery, is characterized as an
instrument which is capable of witnessing different realms of spirituality that is
different from, but complementary to, the process of gnosis.
In addition, there is
‘ruh’, or the spirit, which is an instrument that encompasses an array of
modalities which tap into, so to speak, various dimensions of the infinity to which Divine
love gives expression. As well, there is the ‘kafi’, or hidden, which is an instrument that is
capable of accessing different spiritual lights and colors within the realm of Divine
Dominion - which is, yet, another level of spiritual reality, knowledge, wisdom, and
mysteries.
Finally, there is the
instrument known as ‘aqfah’. This reflects the very essence of what human beings
are capable of knowing with respect to Divinity.
The foregoing kinds of
spiritual instrumentation, when taken collectively, give expression to the fitra, or
spiritual potential, of the human being. However, like the instruments of modern science,
spiritual instruments must be cleaned, calibrated, and tested to make sure they are in
proper working order and capable of transmitting reliable data, images, readings, results,
and so on.
In the story - "The
Thousand and Second Night", Edgar Allen Poe had Scheherazade tell the Sultan a new
tale of wonder. In this new adventure she did not talk - as she had in the previous 1001
tales, of Sinbad or Aladdin, and of magic or sorcery. Instead, she told of the wonders of
19th century science - such as the telescope, the telegraph, and the steam
engine.
Upon hearing of these
marvels, the Sultan responded that her previous stories which spoke of such things as
genies, flying carpets, and magic lamps had been believable. Yet, this talk of steam
engines, telegraphs, and the like, was quite preposterous.
To those who are somewhat
familiar with some of the instruments of modern science, mention of things such as
electron microscopes, spectroscopic analysis, or quantum tunneling may seem amazing but,
nevertheless, quite believable. These are the stories with which many people are familiar
in this day and age.
When someone comes along
in the modern world and begins talking about other kinds of instrumentation that are able
to explore beyond the physical/material world, the response of most people - whether
scientist or not, is to believe that this kind of talk is quite preposterous. Like the
Sultan in Poe’s story, such responses are limited to the world of discourse and
possibility from which the ‘normal’ world of sensibilities has been constructed,
and the tendency of most people is to reject whatever falls outside the parameters of that
which is considered to be part of ‘established’ reality.
Not only does the Sufi
mystical Path make use of instrumentation, it employs, as well, a recursive methodology,
just as modern science does. For instance, consider the following verses from the
Qur’an: "But those will prosper who purify themselves and glorify the Name of
their Guardian Lord, and lift their hearts in prayer." (87:14-15)
Purification, zikr (or
Divine remembrance), and prayer are three, complementary, key components of the Sufi Path.
Furthermore, these different aspects of the mystical methodology are intended to be
recursive in the sense that their application carries over from one stage to the next, and
the empirical, experiential results which arise in conjunction with these stages are added,
on an ongoing basis, to the current data pool, so to speak, which continues to be engaged
through this repetitive process.
Each of the foregoing
components of spiritual methodology encompasses a range of possibilities. For example,
purification is often described in the following manner.
The carnal soul is the
seat of our rebellious tendencies against the Divine Purpose. The process of purification
which is directed at the nafs is known as tadhkiya-i-nafs, and, among other things, it
focuses on assisting the individual to resist engaging life through the corrupting and
problematic qualities of jealousy, envy, greed, selfishness, anger, lust, and pride.
The Qur’an refers to
one facet of the foregoing process when it speaks of: "Those who spend their wealth
for increase in self-purification, and have in their minds no favor from anyone for which
a reward is expected in return, but only the desire to seek the Countenance of their Lord
Most High." (92:18-20) The Prophet Muhammad (peace be upon him) approached the same
issue from a slightly different direction when he is reported to have said in relation to
the issue of zakat (which is a process of purifying wealth through charity): "For
everything there is a zakat, and the zakat of the body is obedience [to Divinity]".
In an earlier Commentary
a reference was made to Surah Shams in the Qur’an which begins in the following
fashion:
"I swear by the sun
and his brightness,
And by the moon when she follows him,
And by the day when it reveals him,
And by the night when it enshrouds him,
And by the heaven and Him who built it,
And by the earth and Him Who spread it,
And by the Soul and Him Who perfected it,
And inspired it with knowledge of lewdness and Godfearing,
He is, indeed, successful who causes the soul to grow,
And he who stunts the soul’s growth surely fails. (91:1-10)
As was indicated
previously, the rhetorical style of the Qur’an is such that when Divinity wishes to
draw attention to the importance of a given theme or issue, one of the ways that is
employed is through the use of ‘oaths’. The more oaths which are listed, the
more important is the topic being addressed.
Nowhere else in the
Qur’an are there as many oaths strung together as at the beginning of Surah Shams.
Consequently, purification of the soul is of paramount importance - indeed, as the Prophet
Muhammad (peace be upon him) is reported to have said: "Islam is built upon
cleanliness."
The nafs, or soul, is an
enormous entity. Some Sufi shaykhs speak in terms of seven different dimensions of the
soul, and the process of purification leads, if God wishes, from one dimension to the
next.
These levels of the soul
include: (1) nafs-i-amaara - or, the domineering self; (2) nafs-i-lawwaama - the
censorious self; (3) nafs-i-mulhima - the inspiring self; (4) nafs-i-mutma’inna - the
tranquil self; (5) nafs-i-raadiya - the contented self; (6) nafs-i-mardeeya - the pleasing
self, and (7) nafs-i-saafiya - the pure self.
The first three levels,
or dimensions, encompass the vast majority of people. The second set of three levels
applies to the spiritual elite, and the last dimension - (7) - refers only to the elite of
the elite.
Besides the process of
purification, the spiritual recursive methodology also involves remembrance of God, and
there are numerous references in both the Qur’an and the Hadith concerning the
importance of zikr Allah or remembrance of God. For example, the Qur’an stipulates
that while: "Ritual worship preserves from lewdness and iniquity, yet, verily,
remembrance of Allah is more important." (29:45)
Some individuals rush
past such verses in the Qur’an because these verses pose problems for these people
understand the nature and purpose of spiritual methodology. Quite frequently, such
individuals believe ritual worship is more important than zikr, and don’t know quite
what to make of passages in the Qur’an which indicate that although ritual worship
has tremendous value, nonetheless, remembrance of God is better and more important.
The importance of zikr,
relative to prayer, is, again, confirmed in the aforementioned Quranic verse (87:14-15)
which indicates that those people will prosper who: purify themselves, remember God, and
pray. All three are of essential importance, but the order of appearance is: purification,
zikr, and, then, prayer.
Elsewhere, the
Qur’an refers to: "Those whom neither merchandise, nor selling, diverts them
from the remembrance of God, from establishing the prayer, and giving of zakat."
(24:37) Once again, remembrance of God is stated first, and, then, establishing the
prayer.
To give priority to zikr,
does not mean prayers can be abandoned. At the same time, establishing prayers in a
context devoid of zikr is also problematic. Indeed, the Qur’an seeks to direct
people’s attention to precisely the latter state of affairs, when it warns: "If
anyone forsakes the remembrance of the Most gracious, We appoint for that person a devil,
to be an intimate companion and who will hinder them from the path. Yet, they think they
are being guided in the right direction." (43:36-37)
The Qur’an speaks
about: "Those who believe and whose hearts find satisfaction in the remembrance of
Allah - for without doubt, in the remembrance of Allah, do hearts find satisfaction."
The Qur’an also reminds us: "And do not be like those who forgot Allah, and
Allah made them forget their own souls. Such are rebellious transgressors." (59:19)
In the foregoing, the
Qur’an informs us of some of the benefits of observing zikr.. At the same time, the
Qur’an warns of the potential consequences that may befall those who forget the
remembrance of Allah.
The Prophet Muhammad
(peace be upon him) is reported to have said: "When people gather together to
remember God: the angels surround them; mercy covers them; peace descends on them, and God
remembers them among those who are with God." The Prophet also is reported to have
said: "Accursed is the world and accursed is all that is in the world, except the
remembrance of God and that which aids remembrance." Surely, the stress which these
statements give to the importance of remembrance is in full resonance with the verses of
the Qur’an noted above.
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