chishti zikr

THE SIGNIFICANCE OF THE CHISHTIYYAH SUFI DHIKR: ANALYSIS AND EXPLANATIONS

BY

ALIAS MOHAMED BIN ABD. GHANI

INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA

2008

ABSTRACT

This is a modest attempt to explain the significance of Chishtiyyah Sufi dhikr which is known as Maqālid as-Øamāwāti wa’l-ArÌ, The Keys of the Treasures of the Heavens and the Earth. The analysis and explanations are conducted in accordance with semantic analysis of the keywords and the elaborations of the dhikr formula. The Chishtiyyah Sufi Order is one of the oldest and the biggest order in India founded by Mu‘īn ad-Dīn Chishti (1142-1236A.D.) A Sufi makes constant attempt at recollection and remembrance of Allāh, so that by His Grace, eventually, he is, as it were, “effaced” in the One Remembered. Sufism is the inward or the esoteric dimension of Islam, while the sharī‘ah is its exoteric order. A Sufi who has arrived at the required spiritual stations (maqāmāt) passsing the various established stages in the purification of his soul is usually called “wali”, meaning “beloved friend of Allāh.” Before achieving such stations of spirituality, the seeker is required to possess a very high degree of spiritual commitment and extremely intense concentrations in his spiritual devotions. Of course, success is in the Hand of Allāh.The study attempts to examine and explain the significance of dhikr as properly known in the Chishti spiritual order. This involves the study of the dhikr formula, its focus word and keywords and its implied weltanschauung which has transformed Shaykh Mu‘īn ad-Dīn Chishti from a seeker of Truth to the station of the “beloved friend of Allāh.” The objectives of the proposed research are: to consider Sufism and its doctrine, to study the life of Shaykh Mu‘īn ad-Dīn Chishti and his thoughts, to study one of the most important aspects of Sūfi ritual, the dhikr, and to study the weltanschauung implied in the keywords of the dhikr formula. Regarding the methodology of the study, only one technique is used, namely library research. Books and materials on Sūfism in general, the Chishtiyyah dhikr order and other relevant data will be gathered and examined in the analysis and explanations of the study.

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‫ﺨﺺ ﺍﻟﺒﺤﺚ‬ ‫ﻣﻠ ‪‬‬

‫ﺗﻮﺿﺢ ﻫﺬﻩ ﺍﶈﺎﻭﻟﺔ ﺍﳌﺘﻮﺍﺿﻌﺔ ﺃﳘﹼﻴﺔ ﺫﻛﺮ ﺍﳉﺸﺘﻴﺔ ﺍﻟﺼﻮﻓﻴﺔ ﺍﳌﻌﺮﻭﻓﺔ ﲟﻘﺎﻟﺪ ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻷﺭﺽ؛ ﻳﻌﲏ‬ ‫ﻣﻔﺎﺗﻴﺢ ﻛﻨﺎﺋﺰ ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻷﺭﺽ‪ .‬ﻗﺎﻡ ﺍﻟﺒﺎﺣﺚ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﲟﻄﺎﺑﻘﺔ ﺗﻠﺨﻴﺺ ﺍﻟﻠﻔﻆ ﺍﻟﺮﺋﻴﺴﻲ‬ ‫ﻭﺗﻔﺼﻴﻼﺕ ﻗﺎﻋﺪﺓ ﺍﻟﺬﻛﺮ‪ .‬ﺍﻟﻄﺮﻳﻘﺔ ﺍﳉﺸﺘﻴﺔ ﻣﻦ ﺃﻛﱪ ﻭﺃﻗﺪﻡ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﺍﳍﻨﺪ ﺩ ‪‬ﻭ‪‬ﺎ ﻣﻌﲔ ﺍﻟﺪﻳﻦ‬ ‫ﺍﳉﺸﱵ )ﺍﳌﺘﻮﰲ ‪ 1142‬ﺍﳍﺠﺮﻱ(‪ .‬ﻭﺍﻟﺼ‪‬ﻮﰲ ﳛﺎﻭﻝ ﺗﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻣﺴﻠﺴﻠﺔ؛ ﻷﻧﻪ ﺑﻔﻀﻠﻪ ﺗﻌﺎﱃ ﻳﺼﲑ‬ ‫ﻯ ﻭﺍﻟﺸﺮﻳﻌﺔ‬ ‫ﲏ ﺳﺮ ‪‬‬ ‫ﻫﻮ ﺃﺧﲑﹰﺍ ﻛﻤﺎ ﻛﺎﻥ ﻳﻌﻔﹼﻰ ﻋﻠﻴﻪ ﰲ ﺍﻟﻮﺍﺣﺪ ﺍﳌﺬﻛﻮﺭ‪ .‬ﻭﺍﻟﺘﺼﻮﻑ ﻫﻮ ﺑﻌﺪ ﺍﻻﺳﻼﻡ ﺑﺎﻃ ‪‬‬ ‫ﺕ ﻗﺎﺋﻤ ٍﺔ ﰲ‬ ‫ﰲ ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﱃ ﺍﳌﻘﺎﻣﺎﺕ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﳌﻄﻠﻮﺑﺔ ﻧﺎﺟﺢ ﻣﻦ ﻣﻘﺎﻣﺎ ٍ‬ ‫ﰲ ﻧﻈﺎﻣﻪ ﻇﺎﻫﺮﻳﺔ‪ .‬ﻭﺍﻟﺼﻮ ﹼ‬ ‫ﱄ ﺃﻛﺜﺮ ﺃﻱ ﻭ ﹼ‬ ‫ﺗﻄﻬﲑ ﻧﻔﺴﻪ ﻳﺴﻤ‪‬ﻰ ﺑﻮ ﹼ‬ ‫ﱄ ﳏﺒﻮﺏ ﷲ ﺗﻌﺎﱃ‪ .‬ﻭﻗﺒﻞ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﳌﻘﺎﻣﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ﳚﺐ‬ ‫ﻋﻠﻰ ﺍﻟﺴﺎﻟﻚ ﺃﻥ ﳝﻠﻚ ﺍﻟﻌﻬﺪ ﺍﻟﻌﺎﱄ ﺍﻟﺮﻭﺣﺎﱐ ﻣﻊ ﺗﺮﻛﻴﺰ ﻗﻮﻱ ﺇﱃ ﺃﺑﻌﺪ ﺣ ‪‬ﺪ ﰲ ﻭﺭﻋﻪ‪ .‬ﻭﻣﻦ ﹼﰒ ﳚﺪ ﻓﻮﺯﹰﺍ‬ ‫ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻳﻘﺼﺪ ﺃﻥ ﻳﺴﺘﻨﻄﻖ ﻭﺃﻥ ﻳﻜﺸﻒ ﺃﳘﹼﻴﺔ ﺍﻟﺬﻛﺮ ﺍﳌﻌﺮﻭﻑ ﰲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳉﺸﺘﻴﺔ‪.‬‬ ‫ﻭﻫﺬﺍ ﻳﺸﻤﻞ ﺩﺭﺱ ﻗﺎﻋﺪﺓ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺃﻟﻔﺎﻇﻬﺎ ﺍﳌﺮﻛﻮﺯﺓ ﻭﻧﻈﺮ‪‬ﺎ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﱵ ﲢﻮ‪‬ﻝ ﺍﻟﺸﻴﺦ ﻣﻌﲔ ﺍﻟﺪﻳﻦ‬ ‫ﺟﺸﱵ ﻣﻦ ﻃﺎﻟﺐ ﺍﳊﻖ ﺇﱃ ﻣﻘﺎﻡ ﻭﱄ ﳏﺒﻮﺏ ﷲ‪ .‬ﻏﺮﺽ ﺍﻟﺒﺤﺚ ﻫﺬﺍ ﻫﻮ ﺗﻮﻗﲑ ﺍﻟﺘﺼﻮﻑ ﻭﺗﻌﻠﻴﻤﻪ‪ ،‬ﻭﺩﺭﺱ‬ ‫ﺣﻴﺎﺓ ﺷﻴﺦ ﻣﻌﲔ ﺍﻟﺪﻳﻦ ﺍﳉﺸﱵ ﻭﻓﻜﺮﻩ‪ ،‬ﻭﺩﺭﺱ ﺃﻫﻢ ﻣﻈﺎﻫﺮ ﺍﻟﺘﺼﻮﻑ ﻭ ﻫﻮ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺩﺭﺱ ﻧﻈﺮﻳﺔ ﻋﺎﳌﻴﺔ‬ ‫ﻣﻀﻤﻮﻧﺔ ﰲ ﺃﻟﻔﺎﻅ ﺭﺋﻴﺴﻴﺔ ﻟﻘﺎﻋﺪﺓ ﺍﻟﺬﻛﺮ‪ .‬ﻭﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﲟﻨﻬﺞ ﺍﻟﺒﺤﺚ ﻫﺬﺍ ﻓﻘﺪ ﹸﺍﺳﺘﻌﻤﻞ ﺃﺳﻠﻮﺏ ﻭﺍﺣﺪ‬ ‫ﻭﻫﻮ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻜﺘﺒﺘﻴﺔ‪ .‬ﻗﺪ ﲨﻊ ﻛﺘﺐ ﻭﺃﺩﻭﺍﺕ ﻣﻦ ﺍﻟﺘﺼﻮﻑ ﻋﺎﻣﹰﺎ ﻭﺧﺎﺻ‪‬ﺎ ﰲ ﺫﻛﺮ ﺟﺸﺘﻴﺔ‪ ،‬ﻭ ﺍﳌﻌﻠﻮﻣﺎﺕ‬ ‫ﺍﻷﺧﺮﻯ ﺍﳌﻨﺎﺳﺒﺔ ﻭﺍﺳﺘﻨﻄﻖ ﰲ ﺍﻟﺘﺤﻠﻴﻞ ﻭﺑﻴﺎﻥ ﺍﻟﺪﺭﺱ‪.‬‬

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APPROVAL PAGE

I certify that I have supervised and read this study and that in my opinion, it conforms to acceptable standards of scholarly presentation and is fully adequate, in scope and quality, as a dissertation for the degree of Master of Islamic Civilization. ………...………………………… Uthman El-Muhammady Supervisor

I certify that I have supervised and read this study and that in my opinion, it conforms to acceptable standards of scholarly presentation and is fully adequate, in scope and quality, as a dissertation for the degree of Master of Islamic Civilization. ………...………………………… Baharudin Ahmad Examiner

This thesis was submitted to the Kuliyyah of ISTAC and is accepted as a partial fulfilment of the requirements for the degree of Master of Islamic Civilization. ……………………………………. Ibrahim M. Zein Dean, International Institute of Islamic Thought and Civilization

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DECLARATION

I hereby declare that this thesis is the result of my own investigations, except where otherwise stated. I also declare that it has not been previously or concurrently submitted as a whole for any other degrees at IIUM or other institutions.

Alias Mohamed Bin Abd. Ghani Signature ………………………..

Date ………………………...

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INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA

DECLARATION OF COPYRIGHT AND AFFIRMATION OF FAIR USE OF UNPUBLISHED RESEARCH Copyright © 2008 by Alias Mohamed Bin Abd. Ghani. All rights reserved.

THE SIGNIFICANCE OF THE CHISHTIYYAH SUFI DHIKR: ANALYSIS AND EXPLANATIONS No part of this unpublished research may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without prior written permission of the copyright holder except as provided below: 1.

Any material contained in or derived from this unpublished research may only be used by others in their writing with due acknowledgment.

2.

IIUM or its library will have the right to make and transmit copies (print or electronic) for institutional and academic purposes.

3.

The IIUM library will have the right to make, store in a retrieval system and supply copies of this unpublished research if requested by other universities and research libraries.

Affirmed by Alias Mohamed Bin Abd. Ghani.

………………………………….. Signature

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………………………… Date

ACKNOWLEDGEMENTS

‫ﺑﺴﻢ اﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﻴﻢ‬ Bismi Llāh ir-Rahmān ir-Rahīm I wish first to give thanks to Allāh, Exalted is He, for the very excellence of His creation, and for His mercies which exist and are bestowed in abundance upon His humanity. His benefits are epitomized in the creation, life, and teachings of all of His Prophets (may His blessings be upon them all), and perfected in the form of His last Prophet, the master of humanity, chief of both the worlds, Sayyidina MuÍammad (Peace and blessings of Allāh be upon him). I am happy to be able to complete my thesis on ‘The Significance of the Chishtiyyah Sufi Dhikr: Analysis and Explanations’. Certainly my du’a and prayer to Allāh has been answered. I am, therefore, unable to express my gratitude to Allāh through whom this thesis has become possible. A special debt of gratitude is hereby acknowledged and expressed for my supervisor and dear friend Ust. (Dr.) Muhammad Uthman El-Muhammady, ISTAC, IIUM who has shared with me his spiritual and intellectual possessions, for which honour and favour I could never adequately express my appreciation. May Allāh grant him long life and health and strength in service to His cause, and bless his efforts and reward him aptly for all the good that he has done. My wife, Hajjah Wan Inehas and children, listened with love and concern to my ideas and efforts while I was writing this thesis, and I must thank the All-Merciful for their endless support and forbearance. It has been my good fortune to receive so much assistance in the preparation of this thesis that it would be impossible to thank personally all those who have contributed to it. However, I would particularly like to thank Brother Farid and Sister Ros for their help in the technical aspects of this work. May Allāh the Merciful reward them all with His choicest blessings!Amin!Amin!Amin! Wa ākhiru da‘wānā an al-hamdu li-Llāhi Rabb il-‘ālāmin! WaÎ –Îalātu was-salāmu ‘alā rasūlihil-karīm! Rabbanā taqabbal minnā innaka anta-Samī’- ul-‘ālim! Subhāna Rabbika rabb il-‘izzati ‘ammā yaÎifūn Wa salāmun ‘alāl-mursalin Wal –Íamdu li Llāhi rabbi l-‘ālamīn! Amin! In the end our claim is that all praise be to Allāh, the Lord of the worlds, and blessings and greetings to the Prophet (s.a.w.). Our Lord! Accept from us this duty! Lo! Thou, only Thou, art the Hearer, the Knower! Gloried be thy Lord, the Lord of Majesty From that which they attribute (unto Him!) Peace be upon His Messengers! Praise be to Allāh the Almighty Lord of the Worlds! Be it so!

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CONTENTS

Abstract ...................................................................................................................ii Abstract in Arabic ...................................................................................................iii Approval Page.........................................................................................................iv Declaration Page .....................................................................................................v Copyright Page........................................................................................................vi Acknowledgements.................................................................................................vii

CHAPTER 1: INTRODUCTION........................................................................1 1.1 Background of the Research .................................................................1 1.2 Keys of the Treasures of the Heavens and the Earth .............................1

CHAPTER 2: SUFISM.........................................................................................5 2.1 Nature of Sufism....................................................................................5 2.1.1 Al-Tasawwuf................................................................................5 2.1.2 Sufism and Pantheism.................................................................7 2.1.3 Sufism and Mysticism.................................................................7 2.1.4 Knowledge and Love ..................................................................9 2.2 The Doctrinal Foundations ....................................................................10 2.2.1 The Aspects of Unity ..................................................................10 2.2.2 Creation .......................................................................................12 2.2.3 The Archetypes ...........................................................................13 2.2.4 Universal Man.............................................................................15 2.3 Spiritual Realization ..............................................................................16 2.3.1 Three Aspects of the Ways .........................................................16 2.3.2 The Intellectual Faculties ............................................................18 2.3.3 Rites ............................................................................................19 2.3.4 Meditation ...................................................................................20

CHAPTER 3: CHISHTIYYAH...........................................................................22 3.1 History ...................................................................................................22 3.1.1 Personality — Shaykh Mu‘īn al-Dīn Chishti ..............................22 3.2 Doctrine .................................................................................................31 3.2.1 Philosophy...................................................................................31 3.2.2 Aphorisms — Shaykh Baba Farid ..............................................34 3.3 Method...................................................................................................37 3.3.1 Theory and Practice ....................................................................37 3.3.2 Social Ethics................................................................................42 3.3.3 Chishti Rituals.............................................................................43 3.3.4 Ùariqat .........................................................................................44

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CHAPTER 4: T. IZUTSU SEMANTIC ANALYSIS ........................................51 4.1 Principle of Semantic Analysis..............................................................51 4.2 The Application of Semantic Analysis ..................................................55

CHAPTER 5: EXPLANATIONS AND ANALYSIS OF CHISHTIYYAH.....56 5.1 Dhikr Formula .......................................................................................56 5.1.1 Lā ilāha illā’ Llāh as a Formula of Dhikr ..................................56 5.1.1.1 The Inward Meanings of Lā ilāha illa’Llāh .....................57 5.1.1.2 The Exoteric Meaning of Lā ilāha illa’Llāh ....................59 5.1.1.3 Polytheism (Shirk) ............................................................60 5.1.1.4 On Unification (TawÍīd) ..................................................62 5.1.2 Takbir, Tasbīh, Tahmid ...............................................................65 5.1.2.1 Ascribing Power and Ability ............................................67 5.1.3 Astaghfiru’ Llāh ..........................................................................70 5.1.3.1 A Distinction between Subtle Gradation of Sins..............71 5.1.3.2 On Presence with Allāh ....................................................73 5.2 The World-Views of the Keywords.......................................................76 5.2.1 Allāh: The Focus-Word ..............................................................76 5.2.1.1 Divine Names: The Most Beautiful Names......................76 5.2.1.2 Tawhīd: The Core Doctrine of Islam................................82 5.2.1.3 Ontological Relation Between Allāh and Man.................86 5.2.1.4 Jahiliyyah and Islam.........................................................90 5.2.1.5 Allāh from Sufi Perspective .............................................94 5.3 The Impact of Creed on the Individual and Society ..............................108 5.3.1 Islam: The Weltanschauung........................................................108 5.3.2 What Constitutes a Mu’min (True) Muslim................................111 5.3.3 Five Pillars of Islam ....................................................................111 5.3.4 Fundamental Rights in Islam ......................................................112 5.3.5 Status of Women in Islam...........................................................114 5.3.6 Islamic Principles: Its Universal and Eternal Application ..........115 5.3.7 Islam and Challenges of Science and Technology......................117 5.4 Dhikr Allāh (Remembrance of Allāh) ...................................................123 5.4.1 Two Forms of Remembrance of Allāh .......................................123 5.4.2 Stipulations for Remembrance of Allāh......................................124 5.4.3 Most Important Formulae of Remembrance of Allāh.................125 5.5 Love and Attachment.............................................................................128 5.6 Death and Subsequent Events................................................................136 5.6.1 The Reason for Existence ...........................................................136 5.6.2 Islamic Perspective on Death ......................................................139 5.6.3 Suicide.........................................................................................141 5.6.4 The Soul and the Death Process..................................................142 5.6.5 Al Ghaib — the Unseen ..............................................................145 5.6.6 Al Barzakh — the Barrier............................................................148 5.6.7 The Day of Judgment ..................................................................150 5.6.8 Repentance ..................................................................................153

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SUMMARY ...........................................................................................................156 BIBLIOGRAPHY .................................................................................................163 APPENDICES .......................................................................................................167 Appendix I ...................................................................................................167 Appendix II..................................................................................................168 Appendix III ................................................................................................171 Appendix IV ................................................................................................175

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CHAPTER 1 INTRODUCTION

1.1

BACKGROUND OF THE RESEARCH

This thesis in an endevour to explain the significance of Chishtiyyah Sufi dhikr which is known as MaqāliÌ as-Øamāwāti wa’l-ẠrÌ: The Keys of the Treasures of the Heavens and the Earth.The scope of the research involves the study of the dhikr formula, its focus-word, key-words and its implied weltanschauung. The Chishtiyyah Sufi Order is one of the oldest and the biggest order in India founded by Mu‘īn ad-Dīn Chishti (1142-1236A.D.). Shaykh Mu‘īn ad-Dīn himself as Sufi as well as a “wali” ― “beloved friend of Allāh” ― made constant attempt at reciting the said dhikr, so that by His Grace, eventually, he is, as it were “effaced” in the One Remembered. But he also displayed a very high degree of spiritual commitment and extremely intent concentrations in his spiritual devotions. Then, Allāh transformed Shaykh Mu‘īn ad-Dīn Shishti from a seeker of Truth to the station of the “beloved friend of Allāh”.

1.2

THE KEYS OF THE TREASURES OF THE HEAVENS AND THE

EARTH

‫ﻻاﻟﻪ اﻻاﷲ واﷲ اآﺒﺮ‬ ‫وﺳﺒﺤﺎن اﷲ واﻟﺤﻤﺪﷲ‬ ‫واﺳﺘﻌﻔﺮاﷲ اﻟﺬي ﻻاﻟﻪ اﻻ‬ ‫هﻮ اﻻول واﻻﺧﺮ واﻟﻈﺎ هﺮ‬ ‫واﻟﺒﺎﻃﻦ ﻳﺤﻴﻰ وﻳﻤﻴﺖ‬ ‫وهﻮ ﺣﻰ ﻻ ﻳﻤﻮت ﺑﻴﺪﻩ اﻟﺨﻴﺮ‬ ‫وهﻮ ﻋﻠﻰ آﻞ ﺷﻰء ﻗﺪﻳﺮ‬ There is none worthy of worship except Allāh.

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And Allāh (the Almighty) is the greatest. And glory be to Allāh and all Praises is to Allāh And I ask Allāh for forgiveness. There is none worthy of worship except Him. He is the First and the Last. And He is the Apparent and the Hidden. And He imparts and takes away life. And He is the Ever-Living who never dies. In His Hand (of Power) is all Good. And He has power over all things.1 The above dhikr is known on MaqāliÌ as-Øamāwāti wa’l-ẠrÌ; the Keys of the Treasures of the Heavens and the Earth. It is reported that ‘Uthmān ibn ‘Affan, may Allāh be pleased unto him, requested further information about Allāh’s injunction of the Keys of the Treasures of the Heavens and the Earth (mentioned several times in the Qur’ān).2 The Prophet (s.a.w.) continued. O ‘Uthmān! Whoever recites it one hundred times every day will be rewarded by ten graces. First, all his previous sins will be forgiven. Second, his suffering from the hellfire will be written off. Third, two angels are appointed to guard him day and night from his sufferings and diseases. Fourth, he is granted a treasure of blessing as someone who would have set free one hundred slaves from the offspring of the Prophet Ishmael (a.s.). Sixth, he would be rewarded of blessings as if he had read the entire Qur’ān, the Psalms, the Torah, and the Bible. Seventh, a house will be constructed for him in the Heaven. Eight, he will be married to a pious heavenly maiden. Ninth, he will be honoured with the crown of honour. Tenth, his recommendation for forgiveness of seventy of his relatives will be accepted. O ‘Uthmān! If you were strong enough you would not miss this remembrance on any day. You will be one of the successful ones and you will surpass everybody before and after you. The formula for the Keys of the Treasures of the Heavens and the Earth may be recited twenty one times after each daily prayer and requires not more than three or

1 Shaykh Hakim Moinuddin Chishti, The Book Of the Sufi Healing (Vermont: Inner Traditions International,1991), 156. 2 Al-Qur’ān, Al-An’ām: 59; Āl-i-‘ImrÉn: 180; Al-Munāfiqūn: 7; Al-Baqarah: 116; Al-Baqarah: 107.

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four minutes to do so. Allāh says: “As for those who strive in Us, surely We guide them to Our paths.” 3 Mu‘īn ad-Dīn Chishti (r.a.) the founder of Chishtiyyah Sufi order made constant and incessant recitation of the above verses for the past thirty years up to the night of his death on the fifth Rajab 633AH. On that night as usual, he retired to his meditation cell after the night prayer (‘ishā) and instructed his murids not to disturb him that night. They stayed away, but heard through the door a sound expressing unparallel ecstasy throughout the night. In the early hours of the morning, this sound ceased. When the door of his cell did not open at the time of morning prayer (fajr), anxiety was felt by everyone. Ultimately, the door was forced open by his students, who to their astonishment, found that the soul of the great saint had relinquished his mortal body. The following sentence was radiantly glittering upon his forehead, as light: Hadhā Íabību Llāh Māta fī hubbi’ Llāh He is the beloved of Allāh And he died in Allāh’s Love.4 Shaykh Abu Anees Barkat Ali of Dar-ul-Ehsan, Pakistan had achieved a unique position among the men of piety by reciting this sacred formula. He has erected a large board upon which the words of this invaluable formula are written. This he placed at the entrance way of his spiritual sanctuary. The shaykh who is now in his seventy-sixth year has achieved much by way of this dhikr. First, he has personally adopted more than ten thousand Hindus of the lowest caste and provided them with a complete training and education in life. Second, he maintains a clinic that

3

Al-Qur’ān, Al-‘Ankabūt: 69. Shaykh Hakim Moinuddin Chishti, as reported by Shah Waliyullah Al-Dahlawi in Penawar Rohani (Kota Bharu:Pustaka Aman Press,1987), 41; Shāh Walīyu’llah Ad Dahlawi, Al-Qawl al-JamÊl ma‘a SharÍ Shifā’ al-‘AlÊl, Calcutta, n.d), 50. 4

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provides medical care and that has restored the sight of more than three thousand persons so far, without charge of any kind. Third, he has written more than three hundred books on Islam and Sufism, all of which have been distributed free of charge (the jacket of one reads: “These books are written for ourselves and you to read, but not for sale. They have already been sold to Him for Whom they were meant”). Fourth, he is a shaykh to fourteen Sufi orders. The qualities and attributes of Sufi Barakat Ali could be enumerated further, but anyone who views his life with an open mind must conclude that he has exceeded the usual range of human accomplishments. Mā Shā’ Allāh!5

5

Shaykh Hakim Moinuddin Chishti, The Book Of the Sufi Healing, 157.

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CHAPTER 2 SUFISM

2.1 NATURE OF SUFISM 2.1.1 Al - TaÎawwuf Øufism or TaÎawwuf is the inward or esoteric dimension of Islam while the sharī‘ah is the exoteric order1. These two dimensions of Islam — outward and inward — are more or less different but they have definite relationship to one another. This can be explained as follows: The sharī‘ah may be seen as the circumstance of a circle. The esoteric or the haqīqah may be seen as the circle’s centre. The tarīqah, the ‘initiatic’ path may be likened to that of radius moving from circumstance to the centre, that leads from outward observance to inner conviction, from belief to vision, from potency to act.2 The word TaÎawwuf is commonly thought to have been derived from the Arabic word sūf (wool), a reference for the woolen clothing worn by the earliest Øūfīs,3 who preferred its symbolic simplicity to riches and more sophisticated materials. The Arabic word Øūfī strictly speaking refers to one who has attained the goal. But now tends to include also who are still travelling towards it. To embark on the spiritual path, a special rite of initiation is a required prerequisite. A Øūfī makes a constant attempt at recollection and remembrance of Allāh, so that by His Grace, eventually, he is, as it were, “effaced” in the One Remembered. 1

Titus Burckhardt, An Introduction to Sufi Doctrine (Lahore: Sh. Muhammed Ashraf, 1998), 3. The Concise Encyclopedia of Islam, “Sufism.” (London: Stacy International, 1984), 377. 3 Ibn Khaldun, The Muqaddimah, translated from Arabic by Franz Rosenthal (London:Routledge & Kegan Paul, 1978), vol. 3, 76-77. 2

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There are many “branches” of the spiritual “family tree” of Øūfīsm. But this cannot be interpreted that there exist schisms or “sects” within Øūfīsm. The outward sign of a sectarian tendency is always the quantitative and “dynamic” manner in which propagation takes place. Authentic Øūfīsm can never become a “movement” for the very good reason that it appeals to what is most “static” in man, to wit, the contemplative intellect.4 Origins and ethos of Øūfī orders may differ; the actual method may vary; but such fundamental rituals remain in so many of the Orders, linking and uniting them in their sacred quest. Victor Danner puts it like this: The dhikr can be manifested in a variety of forms derived from the Qur’ānic revelation, these forms depending on the perspectives of the different Sūfī schools, the inspirations of particular masters, and other conditions; but their variegated manifestation in no way detracts from the fundamental character of the dhikr. Consequently, the elements of the tarīqa remain the same after the days of the Prophet, to be sure, but their combinations and expressions can vary from master to master — and even within the lifetime of one master. Instead, it would seem that one of the important functions of Sūfism has been to furnish these elements of the path to its seekers in the right proportions and in accordance with the needs of each generation.5 To sum up, Øūfīsm consists of both esoterism and initiation, haqīqah and tarīqah, doctrine and method; the inward dimension of Islam. In other words, there is no Øūfīsm without Islam.

4 5

Burckhardt, An Introduction to Sufi Doctrine, 10. Ian Richard Netton, Sufi Ritual: The Parallel Universe (Suwey:Curzone Press, 2000), 15.

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2.1.2 Øūfīsm and Pantheism One of the most famous Øūfī doctrine is “the unity of being” (wahdat-al-wūjud). It has been translated as pantheism. This is however, incorrect for pantheism as understood by the West refers to substantial or existential continuity with the Divine Principle.6 Wahdat-al-wūjud actually means that everything which exists can only exist because it is an aspect of Divine Reality, hence an aspect of the Divine Unity itself. Furthermore, it is, in fact, the intellectual consequence of the Qur’ān’s declaration that “Everywhere you turn, there is the Face of Allāh.”7 Wahdat-al-wūjud does see Allāh everywhere, but does not reduce Allāh to everything. Allāh remains supremely transcendent; even though everything which arises out of substance everything which exists resembles Him (tashbih), He resembles nothing but Himself (tanzih).8 In connection with the above, Ibn ‘Arabi has this to say. …None grasps Him save He Himself. None knows Him but Himself…He knows Himself by Himself. …other-than-He cannot grasp Him. His impenetrable veil is His own Oneness. Other-than-He does not cloak Him. His veil is His very existence. He is veiled by His Oneness in a manner that cannot be explained. Other-than-He does not see Him; whether prophet, envoy, or perfected saint or angel near unto Him. His prophet is He Himself. His envoy is He. His message is He. His word is He. He has sent word of His ipseity by Himself, from Himself to Himself, without intermediary or causality other than Himself. …otherthan-He has no existence and so cannot bring itself to naught…9

2.1.3 Øūfīsm and Mysticism Certainly to define Øūfīsm as “Muslim mysticism” is a misnomer. Mysticism to the Greek Fathers of the early Christian church refers to the knowledge of the

6

Burckhardt, An Introduction to Sufi Doctrine, 22. Al-Qur’ān, Al-Baqarah: 115. 8 Cyril Glasse, 379. 9 Burckhardt, An Introduction to Sufi Doctrine, 23. 7

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“mysteries”. But mysticism is also used to denote religious manifestations which are strongly marked with individualistic subjectivity and governed by a mentality which does not look beyond the horizons of exotericism. Christian contemplatives, follow the way of spiritual love (al-maÍabbah) lacking the contemplatives of a purely intellectual order. Again the distinction between the true mysticism and purely religion “mysticism” in the Christian world is unclear. Øūfīsm or TaÎawwuf includes both the esoteric doctrine and transmission from one master to another. There is a clear division between esotericism which always involves a mystical view of things and the exotericism which is related to sharī‘ah. Although a Øūfī is identified with the Divine Act, meaning a disposition to open oneself to the essential Reality (al-haqīqah), which transcends discursive thought and also a possibility of placing oneself intellectually beyond all individual subjectivity, he still conforms to the revealed Law, the sharī‘ah since his individual human nature will always remain passive in relation to Divine Reality or Truth.10 The goal of the Øūfī determines the intellectual horizon and the spiritual means, permit the contemplative to take up an active position in relation to his own psychic form. By doing so, the contemplative ceases to be such-and such a person, that is his empirical “I” and “becomes” the Truth on which he has meditated as the Divine Name which he invokes. Unlike “moralistic” conception of virtue, which is quantitative and individualistic, Øūfīsm is based on religious virtues. Its intellectual essence is that of human images or “subjective traces” of the universal Truth.

10

Ibid., 21.

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The difference between Øūfīsm and religious mysticism can be reduced to a question of doctrine. The religious mysticism — the exotericism — maintains a fundamental and irreducible separation between Divinity and himself — while Øūfī recognizes the essential unity of all beings, or the unreality of all that appears separate from Allāh. To arrive at this station of al-haqīqah, or to remove “veil” (hijāb) will not be successful by human effort alone. It requires spiritual means which is “initiatic” and are as it were, a prefiguring of the non-human goal of the Way. Added to this the constant battle between the Spirit (ar-RūÍ) and the soul (annafs) to win the heart (al-qalb). By ar-RūÍ it is referring to the intellectual principle which transcends the individual nature, while by an-nafs the psyche, the centrifugal tendencies of which determine the diffuse and inconstant domain of the “I”. When the Spirit gains the victory over the soul, then the heart will be transformed into Spirit and will at the same time transmute the soul suffusing her with spiritual light. Then too the heart reveals itself what it really is, that is as the tabernacle (mishkāt) of the Divine Mystery (sirr) in man.11

2.1.4 Knowledge and Love Sufis identified three words towards Allāh: makhāfah (“the way of fear”, or “purification”) maÍabbah (“the way of love”, or “sacrifice and conformity”); and ma’rifah (“the way of knowledge”). True knowledge involves not just mental knowledge but also identity between the knower and the object of knowing. The highest stage is called as the “knower by Allāh” (‘Arif bi Llāh), whereby it is beyond temporary spiritual states of soul (sing. 11

Ibid.,12-21.

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Hāl, pl ahwāl) but also beyond permanent stage of realization (sing. maqām, pl maqāmāt). This is in fact the end of the path, and is “perfected”, or completely divested of ignorance. Ma’rifah “knowledge” is often translated as “gnosis”. One aspect of ma’rifah is self knowledge as understood by the Íadīth: “He who knows his soul, knows his Lord.”12 Ma’rifah involves direct metaphysical knowledge, spiritual psychology (knowledge of the microcosm) and cosmology (knowledge of macrocosm). The science under discussion does not refer to empirical science, rather the intuitive, traditional science which understood clearly the supernatural Cause in all effects, and the trace of the Absolute everywhere.13

2.2

THE DOCTRINAL FOUNDATIONS

2.2.1 The Aspects of Unity Qur’ān, revealed to the Prophet MuÍammad (s.a.w.) is the ultimate source of Islamic religion. The Sunnah which includes the customs and usage but also the sayings (or Traditions) of the Prophet (aÍādīth, sing. Íadīth) is the secondary source of Muslim doctrine and practice. Another important type of Íadīth is the Íadīth qudsī in which Allāh Himself speaks through the mouth of the Prophet. Such sayings, although of Divine inspiration are distinct from the Qur’ānic revelation. The Central Message (risālah) of Islam is the declaration of faith (shahāda): There is no god but Allāh; Muhammad is the Messenger of Allāh (Lā illā’ Llāh: Muhammadur Rasūlu’ Llāh). All Muslim doctrine, and above all, Øūfī doctrine, derives from shahāda.

12 13

Cyril Glasse, 378 Ibid.

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The Islamic Law or sharī‘ah is contains above all the Five Pillars (arkān) of Islam. These are faith, prayer, fasting, almsgiving and pilgrimage. Faith (īmān) is assent to the shahāda. Prayer (salāt) is the canonical prayer that is observed five times daily (at dawn, noon, afternoon, sunset and night). Fasting (Îawm) is the abstention from food and drink from dawn to sunset observed during the month of Ramadān. Almsgiving (zakāt) is the giving of a portion of one’s goods for charitable purposes. Pilgrimage (hajj) is the pilgrimage to Ka‘ba at Mecca which a Muslim should made, if possible, at least once in a lifetime. Øūfīsm adds to the literal dimension of each of the Five Pillars a metaphysical and spiritual interpretation. The practice of the religion of Islam involves the believers in the three great categories of Islam (submission to the revealed law), wmān (faith in the shahāda), and IÍsān (virtue or sincerity). The following Tradition (Íadīth) was reported by the caliph Umar: One day when we were with the Messenger of God there came unto us a man whose clothes were of exceeding whiteness and whose hair was of exceeding blackness, nor were there any signs of travel upon him, although none of us had seen him before. He sat down knee unto knee opposite the Prophet, upon whose thighs he placed the palms of his hands, saying: ‘O Muhammad, tell me what is the surrender unto God (al-Islām).’ The Prophet answered: ‘The surrender is that thou shouldst perform the prayer, bestow the alms, fast Ramadān, and make if thou canst, the pilgrimage to the Holy House.’ He said: ‘Thou hast spoken truly’ and we were amazed that having questioned him, he should corroborate him. Then he said: ‘Tell me what is faith (imān)’, and the Prophet answered: ‘It is that thou shouldst believe in God and His Angels and His Books and His Apostles and the Last Day, and thou shouldst believe that no good or evil cometh but by His Providence.’ ‘Thou hast spoken truly,’ he said, and then: ‘Tell me what is excellence (ihsān).’ The Prophet answered: ‘It is that thou shouldst worship God as if thou sawest Him, for if thou seest Him not, verily He seeth thee.’ Then the stranger went away, and I stayed there long after he had gone, until the Prophet said to me: ‘O ‘Umar, knowest thou the questioner, who he was?’ I said: ‘God and His Prophet know best, but I know not at

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all.’ ‘It was Gabriel.’ Said the Prophet. ‘He came to teach you your religion.’ 14 The following of a spiritual way implies the inner illumination of Islam and

wmān by IÍsān. The Øūfī must have an awareness of understanding of the Five Pillars of Islam (faith, prayer, fasting, almsgiving, pilgrimage) and practicing them in an “inward” manner. This is indeed an aspect of the Way itself. Øalāt is not merely a ritual prayer but alsoan expression of man’s “slavehood” (‘Ubudiya) towards his Lord (Rabb),as well as the creature’s participation in the song of praise that binds the whole of creation to the Creator. Øalāt is performed not only by the believers but also by angels and leads them into the invisible channels along which flow the blessings (Îalāt) and the peace (salām) of God. Fasting (Îawm) is a reminder of the utter dependence of the ‘poor’ (fuqarā) on Him who is ‘rich beyond any need of all the worlds’ (ghāniyun ‘ani’l- ‘ālamīn). Almsgiving (zakāt) reminds the Øūfī of his initiatic vow that all his goods and his very life belong only to Allāh, and also that he and his brothers are “members of one another”. Finally, the pilgrimage (Íajj) to the Ka’ba in Mecca is the outward symbols of the inward journey to the “heart” (qalb), which is the seat of the Intellect (‘aql) and is the mysterious centre where the Divine Spirit (ar-RūÍ) touches the human soul.15

2.2.2 Creation Why was the world created? In Islam the mystery of this existence is provided in the hadith qudsi: “I was a hidden treasure, and I wished to be known, so I created the world.”16

14

Translated by Martin Lings. See A Sūfi Saint of the Twentieth Century (London: Allan & Uuwia, 1971), 44. 15 William Stoddart, Sufism (Great Britain: The Aquarian Press, 1976), 31-32 and 61-63. 16 Ibid., 48.

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However in Christianity the answer to this question is that Allāh created the world “out of love”.17 The differences in answering the question of creation between the two religions can be found in the fact that Christian mysticism tends by and large to be characterized by the “way of love”. (mahabba, in Islamic terminology) while Islamic mysticism (i.e. Øūfīsm) comprises both the “way of knowledge” (ma’rifah) and the ‘way of love’ (mahabba).

2.2.3 The Archetypes Titus Burckhardt sums up the essential features of Øūfīsm as follows: Possessing as it does the dual aspects of wisdom and the love of Allāh [Sūfism] finds its expression not only in the mental forms of metaphysics but also in poetry and the visual arts, and as its essence is communicated most directly in symbols and analogies, it can speak without hindrance not only to learned believers, but also to the simple man of the people: the craftsman and the Bedouin; in fact, it may often be received more easily by the unlearned than by the learned. Though Islamic mysticism as it persists, down to the present day, may be compared in many respects with Christian mysticism — and in other respects in the Hindu and Far Eastern mysticism — it is nevertheless founded entirely on the religious form specific to Islam. Its point of departure is tawÍīd, the doctrine of Divine Unity. If Islamic law demands as the first duty of every believer, that he is a ‘witness’ to the Unity of Allāh, Islamic mysticism requires that this witness (shahāda) should not merely be a form of lip service, nor even a mental assent, but that it should be,

17

Ibid., 48.

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beyond all reflections and sentiments, a total and immediate act of witness (shahāda); ‘witness’ such as this means nothing other than knowledge of Allāh. Allāh can only be known, however, when the human ego, which instinctively regards itself as a self-sufficient centre — a kind of “divinity” in addition to the Divinity — is extinguished before the infinitude of Allāh, in accordance with the words: “There is no divinity but Allāh”. This does not mean that the immortal essence of the soul has to be annihilated; what must be dissolved is that mental morass, confounded of ego-determined passions and imaginings, the constant tendency of which is to restrict consciousness to the level of ephemeral appearances. When this “veil” of selfishness is lifted from the Spirit which is hidden underneath — the Spirit which sees through to the essence of things — then for the first time things are seen as they really are. Allāh is seen in His all-embracing Presence, and the creature as a pure possibility contained in the Divine Being. The organ by means of which man takes cognizance of the presence of Allāh is, according to Øūfī teaching, not the brain but the heart. As with the Christian Fathers, the heart is the seat, not of the sentiments, but of the Intellect or Spirit (arRūÍ), which penetrates to Reality and transcends mental forms. Deflected from the true centre of his being, which has its roots in the Eternal, the consciousness of the average man as if imprisoned in a kind of dream or state of forgetfulness (ghafla). This is why man must be “reminded” (of that which he has “forgotten”), and this is the reason for what is known as dhikr, which the Øūfī must practise in a large variety of ways, and which means “recollection” or “mindfulness” as well as “contemplation” and “invocation”. Dhikr is closely related to the “prayer of the heart” of the Hesychasts of Eastern Christianity.

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