QUESTION 5. Why did you find the Islamic Mystical tradition particularly suited to answering these questions? What does Sufism offer that that purely legal or theological understanding of Islam may not? The Islamic spirituality and mysticism can be described as a deep experiential, internal approach to faith that addresses the existential and spiritual dimensions of human existence, whereas purely legal (Fiqh) or theological (Kalam) frameworks focus primarily on external compliance and intellectual dogma. As Qur’an and ‘Sunnah’ form the basis of all Islamic Teachings, the Sufis also take all the inspirations from these and from our beloved Holy Prophet (PBUH) and merely reiterate the truths enunciated by him centuries ago.
The most important distinction between mystical understanding of Islam and Islam based on law or Theology is that it does not ask what we believe about God, but what it means to experience, encounter and become transformed by the Divine. When individuals grapple with deep existential questions such as the problem of suffering, the purpose of life, or the feeling of separation from the source of existence, Sufism provides answers rooted in spiritual psychology, cosmic unity ‘Wahdat al-Wujud’ and the journey back to Divine. The questions about longing, mortality, divine love and the possibility of experiencing Allah’s presence are not simple questions of religious doctrine, but questions relating to deepest dimensions of human existence.
Knowing about Allah to knowing Allah. Islamic theology explores the existence, attributes and the unity of Allah. Islamic jurisprudence explains how a Muslim should live his life according to Divine Commandments. Sufism asks should Allah be known through intellectual understanding or through the transformation of one’s consciousness and inner being. The Sufi tradition distinguishes between the knowledge acquired through learning and a deeper experimental knowledge often called ‘marifa.’ For Ibn’ Arabi divine is not simply an object of intellectual investigation, but the signs of God are disclosed through existence, although God’s essence remains beyond human comprehension. The difference is in knowing Allah to seeking intimacy with Allah.
Longing as a Spiritual Phenomenon. Sufism treats longing asa central spiritual phenomenon. Rumi, Rabia Basri, Al-Ghazali and other mystics believe that human heart is drawn towards a Reality that far exceeds the material world. Divine Immanence and Transcendence. This is the most fascinating contribution of Islamic Mysticism. Allah is Transcendent beyond all creation, beyond imagination and beyond any attempt to define him yet is intimately present through His signs, mercy and manifestations. The Qur’an declares, “Wherever you turn is the face of God.”Surah Al Baqarah (2:115). “And we shall show them our signs in the horizon and within themselves.” Surah Fussilat. (41:53). Ibn’ Arabi explains the seeker begins to perceive creation as manifestation of divine attributes and signs, a recognition that existence is dependent on and moving towards greater intimacy with Allah. Love as away of knowing the Divine. The legal and theological traditions explain our obligations towards God and establish the foundations of belief, but for mystics like Rabia Basri, the spiritual ideal is to worship Allah neither out of fear of Hell, nor in expectations of Paradise, but for Allah’s own sake. This is a remarkable shift. Allah is no longer approached merely as a giver of rewards or source of punishment, but as a Beloved. Love becomes a spiritual discipline, away of overcoming greed/selfishness and moving towards a deeper relationship with Allah.
Inner transformation: Sufism provides a practical psychology for the purity of the soul (Tazkiyat al-Nafs). It offers systematic tools to diagnose and heal spiritual ailments like pride, envy, greed, arrogance and attachment to worldly desires through remembrance of God, while legal frameworks only govern outward conduct and theology merely categorizes. Dimensions of the Sufi path: First, it purifies the soul of its illusions thereby enabling a perfect worship of God untainted by worldly effects. Second, the spiritual path allows a richer vision of the ethical life in Islam, Third, the spiritual path results in the location of the sovereign authority of Islam in the spiritual realm, animated and embodied by the prophetic ethics. Its ethical fruit is the preservation of the integrity of Islam, embodied in a life lived according to the dictates of Allah and following the practices of Prophet Muhammad (PBUH). The Limits of language and the experience of Mystical Reality Sufism recognizes that conceptual language has limitations of expressing the mystic experience. Al Hallaj famous utterance of ‘An al Haqq.’ ‘I am the Real,’ and Bayazid,’ Glory be to Me’ illustrates this. Al-Hallaj was later executed. This proves that mystical expressions have been contested within the wider Islamic tradition. What ultimately Sufism Offer. Whereas theological understanding tells you what to believe about God, Sufism tells you to transform the inner self through discipline self-examination, remembrance of God (dhikr) an inward transformation of consciousness, so vital for existence in this world and to prepare for hereafter.
Central conclusion: I think the greatest contribution of Islamic mysticism is that it brings Allah back into the living experience of a Human Being. It takes seriously, our longing, our sufferings our fears of death, our search for meaning, our capacity for love and our intuition that existence may contain a Reality far greater than what our senses reveal. The ultimate purpose of the spiritual journey is not merely to discover that Allah exists, but to awaken to the possibility that one’s entire existence is already sustained, dependent upon and surrounded by the Transcendent Reality. The dimensions of this Reality requires not only intellectual investigation, but also inward contemplation, transformation and experiencing the light of Allah Subhan wa Tallah within one own self.
—The writer is author of seven books including three on Spiritualty, ‘The Islamic Spirituality and Mysticism-The Path and Destination, ’The Philosophy of Rumi and its relevance in the Present Times,’ ‘Longing for Transcendent-Teachings from Islamic mystical Traditions.’
