For some time now, the attention of some young people has been drawn to Indian mysticism and Sufi sects; What is Islam’s opinion about these sects, including Sufism, Dervish, Indian and Red skin?
Before answering this question, it is appropriate to first define Sufism and mysticism and the conditions for entering it, and then talk about the new and old sects of Sufism.
Sufism means wearing pashmin clothes, and in the term, it means cleaning the heart from sensual pollution and adorning oneself with inner purity. For Sufism, several definitions have been given, the most comprehensive of which is from Ibn Arabi, the great hero of mysticism and Sufism, who defined it as “obedience to the morals of the Shari’ah, outwardly and inwardly” which “is the expression of creation to divine morality.” 1. Also, Irfan means identification and in the term, it is the name of divine science, the purpose of which is to know the truth and its names and attributes through discovery and intuition.
The most comprehensive definition of mysticism is provided by Kaysari, a famous mystic of the Islamic period. He writes: “Knowledge of Allah Subhanahu wa Ta’ala in terms of His Names, Attributes, Manifestations and knowing the states of origin, resurrection, the facts of the world and how these facts refer to a single truth – the essence of unity, as well as knowing the path of conduct and struggle to free the soul from the narrowness of partial limitations – the world. And lusts – and its attribution to the attribute of application and totality – complete purity and intuition in the stage of death and survival”.2
In Kaysari’s definition, it is clear that mysticism has two wings, which are interpreted as theoretical mysticism and practical mysticism. Theoretical mysticism is the knowledge of truths and pure knowledge, all of which return to the knowledge of God Almighty, His Names and Attributes, and practical mysticism is the way to achieve spiritual perfection, connection to God, and freedom from material things, with the aim of removing The heart deserves its degeneracy and evolution. According to this definition, practical mysticism is the introduction to theoretical mysticism; Because first, with the step of truth and with complete sincerity, the heart must be cleansed of the wrongdoings until it reaches the stage of intuition, so that the truth can be revealed to the seeker as it deserves. From this point of view, the way of mysticism is the way of unquestioningly obeying all the commands of the Sharia and climbing the ladder of conduct – from the outside to the inside – and cleaning the heart, which is the sanctuary of God, from self-made idols.
In other words, mysticism is both acting on the appearance of divine commands and purifying the heart, and both are necessary for a mystic. Yes, the principle is to purify and enlighten the heart, so that the seeker has a polished and smooth heart and the truths are manifested in it. It is in this way that all the external actions and behavior and the small and big orders of the Shari’ah find meaning and along with it, those members and jewels of the mystic also become enlightened. This is the meaning that all mystics and mystics agree on. An example of them is Khwaja Abdullah Ansari, who says in the introduction to Manazal al-Saerin – which is the most important and original book and instruction in practical mysticism:
“Man does not reach the ends – annihilation and survival and finally pure monotheism -; unless he has passed the beginnings correctly and going through the beginnings correctly is only if (first) sincerity is complete and everything is done only for God; (secondly) follow Sunnah and Sharia completely and do nothing; unless it is included in the tradition; (Thirdly) the divine prohibition should be taken seriously; (Fourthly) When dealing with people, respect their sanctity and speak to them kindly and kindly, and not only do not burden them, and (Fifthly) avoid anyone and anything that wastes time. keep a distance and stay away from anyone who tempts the heart”. 3
With this introduction, it becomes clear that the first principle in Sufism and mysticism is sincere action and diligent and continuous effort in carrying out divine orders and the Muhammadan Sharia, which in this case, the heart becomes enlightened and reaches the truth of monotheism. Every sect and sect that claims mysticism and Sufism must be tested with this standard. It is a pity that false mysticism and cunning Sufism have a good market and prosperity in front of genuine mysticism and pure Sufism; So that he has made the voice of all true mystics. Khwaja Abdullah writes in the same book:
“There are three groups of people in this valley; People who move between fear and hope – see their actions and mistakes; Fear takes over them and they see God’s infinite grace and mercy; They hope – a breeze of love blows over this group and at the same time they are modest in company – modesty prevents them from claiming love – they call this group disciples.
The second group is the people of Jesivah, who have reached the safe house of God’s gathering and closeness from the valley of separation by the attraction of God’s favors, and they are called Murad.
But the third group of people who claim is false and they themselves have fallen into sedition and they also cause others to sedition.” 4
Yes, the process and reaching the truth of mysticism is difficult and requires practice, continuous and permanent austerity; But it is very easy to pretend to be Sufism, and unfortunately, all modern Sufi and Dervish sects are a trick, fake, and ridiculous imitation, which neither real mystics understand, nor does reason validate it, nor does it confirm its transmission. slow and in general, they are rejected by Islam. mysticism, under the influence of drugs5, Sufi dances, and then water and tea, Nescafe and fruit, and renewing the make-up of young women, and talking about a new mascara that has just come to the market, that no matter how much you cry, a needle head effect in It doesn’t stay under your eyes, and in short, reading poetry and listening to music and hearing (dancing) until the morning, and then going to bed and then sleeping until noon, and running away from rational discussions and avoiding politics, and all kinds of charming and skillful tricks and inclinations. To Indian and Indian mysticism, which is the common feature of all of them, idiocy, indifference and unrestrainedness towards the requirements of the Sharia and true mysticism, on the one hand, it speaks of the natural thirst of human beings for spirituality, and on the other hand, it is the deviation and inversion of spirituality in the new era. that fraudsters take advantage of this thirst and drag the youth to such gatherings, the result of which is nothing but expensive sleep and distance from the sublime goal of mysticism. Yes, today’s man is thirsty for anything that can save him from the narrow and suffocating atmosphere of materialism; But it’s a pity that fraudsters use this thirst to feed them false, cunning and upside-down mysticism.
The establishment of Sufism and Dervish shops has been prevalent in our society for a long time and it has progressed parallel to pure mysticism, and numerous dervish and Sufi sects have flourished in various parts of our society, and because achieving pure mysticism is difficult and requires practice, effort 24/7 and full commitment to Sharia, cunning Sufism has enjoyed more prosperity; Because it has a complete relationship with laziness and unemployment and has attracted the simple-minded, and in the words of the author of the book Tnaznat al-Awam Fi Mafarah Al-Anam, which was written in the late 6th and early 7th centuries, “His effort was nothing but the stomach… They should not refrain from what is forbidden, and neither knowledge nor religion should protect them…no one should be more diligent than them”.
Khwaja Shiraz, that mystic with a burning heart, laments against such shops and says:
Sufi criticism should not be this smooth without fainting
Oh, perhaps a cloak that deserves fire
In our era, when extreme spiritualism has spread all over the world in opposition to extreme materialism, with the attribute of westernization and western fashion, with words such as yoga, zen, red-skinned, yellow-skinned, and Indian mysticism, and with elements of poetry. Maulvi, Hafez and Attar have spread to our society, it is a response to the crisis of spirituality and identity, and in fact it is a kind of passive nihilism, but rather it is a kind of heightening science against pure religion and pure mysticism, and this is an evil trait that counterfeit coins He presents to human societies instead of the original to put false mysticism, which is in fact against mysticism and true spirituality, instead of Islam and Muhammadan Sharia and the mysticism that arose from it, and he said:
These claimants are ignorant
When they were informed, there was no news
Yes, the only solution is to return to pure Islamic mysticism, which passes through the heart of Sharia; That is, as long as we are alive, we should stay away from all prohibitions, follow all the obligations, divine commands and strive to learn sincerity, with full attention to the principle of guardianship and complete obedience to the infallible Imam; That’s when divine success becomes a companion and shows us the way along with the guide; “Man jahed fina lanhdinnahm sabalna”8 and in any case, the introduction of the walk and conduct, the recognition of divine commands and constant obedience until the end of life is what is interpreted as sharia in the language of mystics. Aref Nami, Seyyed Haider Amoli writes: “Sharia, the name of the subject, is for the ways of God, which includes its principles and branches, its permits and obligations, and its virtues and virtues… Therefore, the Sharia is the confirmation of the actions of the prophets by heart and acting according to them. …”. 9
PS
۱٫ Seyyed Jafar Sajjadi, Islamic Education Culture, Volume: 2 pages: 77, Iran Authors and Translators Company, first edition, Tehran 1362.
۲٫ Seyyed Yahya Patharbi, Irfan Nazari, Qom Seminary Publicity Office Publishing Center, first edition, Qom 1372, p. 232.
۳٫ Khwaja Abdullah Ansari, Manazel al-Saerin, with the description of Kamaluddin Abdul Razzaq Ghasani, corrected: Mohsen Bidarfar, Bidar Publishing House, second edition, Qom 2013, pp. 18-19; Shahrah says in the definition of sincerity: “Complying with the divine command to what is stated in the Sharia, regardless of the action and without looking at the exchange and purpose, and only for God and the cause of God.”
۴٫ The same, p. 19; The scholarly commentator of the book says: “Morad is a person of passion and a disciple is a person of conduct. Murad is the beloved of Murad, who steals his attraction without the need of a walk. Like the prophets and imams, peace be upon them; But the disciple first conducts and then steals his attraction” (ibid., p. 17).
۵٫ Seyyed Hossein Nasr, Knowledge and Spirituality, translated by Inshallah Rahmati, Sohrvardi Research and Publication Office, first edition, Tehran 2010, p. 213.
۶٫ Sufian Apartments, Shargh newspaper, Friday, April 26, 2014.
۷٫ Seyyed Morteza bin Da’i Hosni Razi, Tznatna al-Awam Fi Mafarah Amqalat al-An’am, corrected by Abbas Iqbal: Asatir Publications, second edition, Tehran 1364, pp. 132-133.
۸٫ Spider (29), verse 69.
۹٫ Jame al-Asrar and Source of Al-Anwar, edited by Henry Carbone and Osman Yahi, Iran and France Institute Publications, pp. 343-345.
mostajar
