Sufi for a Day

What benefits can the month of Ramadan provide for us to become disciplined people? What good habits should we develop during this month?

Discipline means the directions and prohibitions, as well as the rational, ethical and spiritual training one must abide by. It is the “spirit of order” one must obtain to become a balanced person. A disciplined person is thus one who lives within the parameters of certain rules and principles and one who is sensitive to order and regulations. As a matter of fact, the life of a believer should always be in harmony. They should always know what to do and when they should do it, what activities they should engage in beforehand and they should act accordingly. Apart from organizing a program and creating a timeframe in which to perform certain activities, they should not think: “I wonder what I should do now?” They should determine their duties and responsibilities towards their Creator, to other people and to themselves, being aware all the time of when they should perform these acts in an organized predetermined manner, and always displaying exemplary order and structure.

In fact, prescribed prayers provide us with a timetable to organize our time. Believers map out their time frame saying, “after the noon prayer (zuhr) . . . before the evening prayer (maghrib),” thus ensuring that they do not waste one moment of time. Those who know the value of time and realize that their life is a blessing, which should be utilized properly, ensures that all aspects of their lives, from sleeping to waking, from eating to drinking, are under control. They do not neglect matters or procrastinate. They are well aware of the fact that both people and organizations are the most productive when they are organized well.

Therefore, Ramadan is a response to the carnal desires for eating, drinking, sleeping, etc, and in this way it instills discipline into our lives, ensuring that these needs are met according to our basic requirements and within the parameters of gratitude. Through seeking refuge in the spiritual atmosphere of the heart and soul against one’s carnal desires and through strengthening the will by setting into motion the conscience, Ramadan teaches us that we must maintain this discipline.

“Let the spring come, the flowers blossom, the nightingales sing, and then I will also sing” is not a thought that would enter the mind of a disciplined person. They will sing in the winter and in the summer and serenade the roses in the spring and autumn. They find a tune for each season and time and never refrain from chanting these truths. Of course, this supremacy of a heart and spirit that has been disciplined in this way-unless there is benevolence endowed by Creator-cannot be achieved at once. To reach such a horizon requires a long time and serious commitment. But it is enough to say that Ramadan is a beginning and that it is a fruitful time to sow these virtues so that they may be reaped later.

Actually, for those who believe, a person’s life is Ramadan, adolescence is when the fasting begins, and ends this the breaking of the fast. One month of Ramadan is like a rehearsal for a fast that will last a lifetime. Those who know how to continue to enjoy the virtues gained in this month are aware that the remuneration of staying thirsty and hungry in this world will come to them when they break the fast with Creator’s words “My servants, I used to see you off color, with your eyes and cheeks sunken and you used to endure this for Me. Eat and drink to your hearts’ content for all that you sent ahead in advance in days past.”

THE ORIGIN OF SUFISM

As the history of Islamic religious sciences tells us, religious commandments were not written down during the early days of Islam; rather, the practice and oral circulation of commandments related to belief, worship, and daily life allowed the people to memorize them. Thus it was not difficult to compile them in books later on, for what had been memorized and practiced was simply written down. In addition, since religious commandments were the vital issues in a Muslim’s individual and collective life, scholars gave priority to them and compiled books on them. Legal scholars collected and codified books on Islamic law and its rules and principles pertaining to all fields of life. Traditionists established the Prophetic traditions (hadiths) and way of life (sunnah), and preserved them in books. Theologians dealt with the issues concerning Muslim belief. Interpreters of the Qur’an dedicated themselves to studying its meaning, including issues that would later be called “Qur’anic sciences,” such as naskh (abrogation of a law), inzal (Creator’s sending down the entire Qur’an at one time), tanzil (Creator’s sending down the Qur’an in parts on different occasions), qira’at (Qur’anic recitation), ta’wil (exegesis), and others. Thanks to these universally appreciated efforts, the truths and principles of Islam were established in such a way that their authenticity cannot be doubted.

While some scholars were engaged in these “outer” activities, Sufi masters were mostly concentrating on the pure spiritual dimension of the Muhammadan Truth. They sought to reveal the essence of man’s being, the real nature of existence, and the inner dynamics of man and the cosmos by calling attention to the reality of things lying beneath and beyond their outer dimension. Adding to the Qur’anic commentaries, the narrations of the Traditionists, and the deductions of the legal scholars, the Sufi masters developed their ways through asceticism, spirituality and self- purification-in short, their practice and experience of religion. Thus the Islamic spiritual life based on asceticism, regular worship, abstention from all major and minor sins, sincerity and purity of intention, love and yearning, and the individual’s admission of his essential impotence and destitution became the subject-matter of Sufism, a new science possessing its own method, principles, rules, and terms. Even if various differences gradually emerged among the orders that were established later on, it can be said that the basic core of this science has always been the essence of the Muhammadan Truth.

Defining Sufism as the “science of esoteric truths or mysteries,” or the “science of man’s spiritual states and stations,” or the “science of initiation” does not mean that it is completely different from other religious sciences. Such definitions have resulted from the Shari’a-rooted experiences of various individuals, all of whom have had different temperaments and dispositions, over the centuries. It is a distortion to present the viewpoints of Sufis and the thoughts and conclusions of Shari’a scholars as essentially different from each other. Although it is undeniable that some Sufis have been fanatic adherents of their own ways, and that some religious scholars (i.e., legal scholars, Traditionists, and interpreters of the Qur’an) have restricted themselves to the outward dimension of religion, those who follow and represent the middle, straight path have always formed the majority. Therefore it is wrong to conclude that there is a serious disagreement, which most likely began with some unbecoming thoughts and words uttered by some legal scholars and Sufis against each other, between the two groups. When compared with those on the side of tolerance and consensus, those who have started or participated in such conflicts are very few indeed. This is natural, for both groups have always depended on the Qur’an and Sunna, the two main sources of Islam.

In addition, the priorities of Sufism have never been different from those of jurisprudence. Both disciplines stress the importance of belief and of engaging in good deeds and good conduct. The only difference is that Sufis emphasize self-purification, deepening the meaning of good deeds and multiplying them, and attaining higher standards of good morals so that one’s conscience can awaken to the knowledge of Creator and thus embark upon a path that leads to the required sincerity in living Islam and obtaining Creator’s pleasure. By means of these virtues, man can acquire another nature, another heart, a spiritual intellect within the heart, a deeper knowledge of Creator, and another “tongue” with which to mention Creator, he can observe all Shari’a commandments based on a deeper awareness of, and with a disposition for, devotion to Creator.

An individual practitioner of Sufism can use it to deepen his or her spirituality. Through the struggle with one’s self, solitude or retreat, invocation, self-control and self-criticism, the veils covering the inner dimension of existence are torn apart, enabling the individual to acquire a strong conviction of the truth of all the major and minor principles of faith.

WHAT IS THE MEANING OF ‘MANNERLINESS’ IN THE TERMINOLOGY OF SUFISM?

Its meaning covers being sensible and reasonable well behaved, well-mannered, treating people kindly. Mannerliness is used in the terminology of Sufism to defend against errors and to distinguish the factors leading to errors; it is dealt with under the categories of ‘mannerliness in Shari’a’, ‘mannerliness in services’, and ‘mannerliness before Creator, the Truth’. Mannerliness in Shari’a is knowing the commandments of the religion and practicing them in daily life. Mannerliness in services is being ahead of everyone in striving and making efforts but preferring others to oneself in obtaining the Fruits, receiving the wages and being appreciated and rewarded for effort. It is also doing all the prerequisites for a desired result but attributing all good and comeliness and success to Creator. As for mannerliness before Creator; it consists in ‘refining’ and ‘adorning’ nearness to Creator; in collectedness and self – possession avoiding excessive claims and reckless or casual speech or behaviour.

Another approach to mannerliness is dealing with it under the categories of ‘mannerliness in Sharia’, ‘mannerliness in tariqa (the spiritual order), ‘mannerliness in knowledge of Creator’, and ‘mannerliness in attainment of truth’. The first means practicing the Sunna (the way) of Creator’s Messengers (upon him be peace and blessings them all), in all their acts saying and all that they approved, whether general or particular. The second means, together with utter submission to and perfect love of, the guide serving them, attending their discourses and refraining from objection to them. The third consists in preserving the balance between nearness to Creator and self-possession, between fear and hope, and awareness of self-poverty and impotence in the face of the Divine favors coming directly from Creator. As far the fourth, it is perfect attachment to Creator in complete detachment from everything other than Him, without any material or spiritual expectation and anxieties worldly or other-worldly.

In fact, Sufism means ‘mannerliness’; it consists in expressing the good manners proper to each occasion, each spiritual state, and each rank or station. However, only if a believer has been able to realize all of these good manners in his own self will he really he well-mannered in his attitudes and ways of behavior. Apparent and superficial manners, such as have not been ingrained in his self and become an essential part of his nature, will mean no more than an outward show become permanent as habits. Nor is it worth anything in the sight of Creator, who judges a man by his inner world. With his expressive style, Mawlana Jalal al-Din describes mannerliness with its true and artificial aspects as follows:

In addition to what we have already said concerning the practical aspect of mannerliness or being well-mannered in behavior, the following reflections are worth recalling:

It is mannerliness which a man should always wear: without good manners, one is as if naked.

Mannerliness is to be found in people through mannerliness. A student without good manners cannot be a learned one.

The order of the world is through mannerliness; again, through mannerliness is human perfection.

Expressive of purity in thought, uprightness in the heart, and a deep relationship with Creator, mannerliness in speech has been stressed for centuries in all schools which concern themselves with moral and religious education or with spiritual training.

Wahbi says: Don’t open your mouth for idle talk, be well- mannered in your speech. Take care of what you may say so that afterwards you do not become uneasy.

Another voices his thought about mannerliness as follows:

Mannerliness is a crown from the light of Creator: wear that crown and he safe from every misfortune.

The words of Mawlana Jalal al-Din in praise of mannerliness are beyond compare:

Know that the soul in men’s/women’s body is mannerliness; the light of men’s/women’s heart and eyes are mannerliness. Men/Women are from an elevated world, not from a loose one. This dome [meaning the world rotates on the axis of mannerliness, which is also its beauty and adornment. If you prepare your food on the head of Satan, know that it is mannerliness, which will kill Satan. One who is deprived of good manners is not truly human, for the difference between men and animals lies in mannerliness. Open your eyes and see that the Words of Creator, consists in mannerliness. I asked the intellect what belief was. It whispered to the ear of the heart that it was mannerliness.

Mannerliness with respect to good morals described as words and behaviour approved by Religions, and as expressed in the words, actions, and acts of approval of the Holy Prophets, upon them be peace and blessings, is beyond the scope of the present answer.

O Creator! Lead us to what You like and approve.