Unveiling Sufism: Islam's Mystical Heartbeat

Sufism, a profound and eternal mystical current, emerged from the heart of Central Asia, particularly the region Iranians call Greater Khurasan. Far from being an isolated phenomenon, it draws strength from ancient traditions that predate Islam, amplifying and continuing them to this day. At its core, Sufism represents a spiritual path, a quest for the annihilation of the ego in God through mystical knowledge, guided by a fully accomplished spiritual Master. The Sufi understands that there is but one absolute Being, and that humanity, along with the world it inhabits, merely reflects this Absolute.

The term 'Sufism' itself is believed to originate from the Arabic word 'souf', meaning wool, referring to the coarse woollen garments worn by early ascetics. Historically, the word 'Sufi' was first uttered in the 7th century by these ascetics, gaining widespread currency in the Islamic world by the 9th century and subsequently spreading across the globe. This ancient lineage and its enduring message continue to offer humanity a unique way of seeing the world, not just with the physical eye, but with the 'eye of the heart'.

Ancient Roots: Pre-Sufi Mystical Currents

Mysticism is not exclusive to any single people or culture; it is an undeniable heritage of all humanity. From ancient Egypt to Persia, and from India to China, numerous early centres of mystical thought profoundly influenced the development of Sufism. Sufism, in turn, drew from these diverse traditions, integrating various facets and colours into its path of love, a path frequented by mystical travellers across different religious practices. Scholars identify several ancient mystical currents that are more or less connected to Sufism's rich tapestry:

The Legacy of Ancient Egypt

Dating back to 2900 BCE, with its zenith between 1570-1080 BCE, Egyptian mysticism ultimately influenced Judaism and Christianity. A notable offshoot was Hermeticism, a body of esoteric knowledge (gnosis) compiled by Greco-Egyptian scholars between 300 BCE and 300 CE, attributed to the legendary figure Hermes Trismegistus.

Mesopotamian Tradition

Equally ancient, this tradition flourished in the lands east of the Mediterranean, passing from the Sumerians to the Babylonians. It subsequently paved the way for the Irano-Persian Khusrawan mysticism, which holds particular significance for Sufism.

Irano-Persian Mystical Currents

According to the Grand Sufi Master Javad Nurbakhsh, Iranians migrated from Central Asia to the Middle East around 2000 BCE, bringing with them the 'Khusrawan' mystical path. This worldview posits the unity of being, meaning all existence stems from a single Divine Unity. Disciples on this path strive to transcend materiality through the attraction of Absolute Love and selfless service to the world. This is considered one of the earliest wellsprings of Sufism, a path of love par excellence, long before the birth of Islam in the 7th century.

Iranian esotericism was renowned for its Magi, spiritual masters organised into a priestly caste from 800 BCE. Legend has it that three of these Magi visited Jesus at his birth. Mazdaism, around 594 BCE, represented an exoteric expression of Iranian esotericism, amplifying monotheism with Ahura Mazda, called 'the Beloved' by Zoroaster, as God. Zoroaster is arguably the first historical figure to call God 'Friend' and one of the first to experience spiritual ascension.

Indian Mystical Sensibility

Around 1500 BCE, a Vedic tradition emerged in the Indus Valley, from which Buddhism sprang in 500 BCE. The spiritual renunciation found in Hinduism and its practice of Yoga (codified by Patanjali in the 3rd century BCE) bear striking resemblances to later Sufi practices.

Chinese Mysticism

This tradition has existed for millennia in the Far East. Around 500 BCE, Lao-tzu advocated Taoism (Daoism), or the 'School of the Way', by emphasising emptiness. The pinnacle of Chinese esotericism occurred in the 2nd century CE. The iconic Yin and Yang diagram, transmitted immemorially, first appeared around 950 CE. Taoism spread throughout Asia and, more recently, into the Western world.

Hellenistic Mystical Currents

The Hellenistic world also contributed significant mystical thought:

• Orpheus (7th century BCE): Advocated the immortality of the Soul.
• Pythagoras (532 BCE): Received various initiations, including one in Babylon connecting him to Zoroaster. He introduced the Khusrawan initiatic chain of transmission for 'zekr' (mantra) to Greece, which eventually passed to Socrates, Plato, Plotinus, and the Neoplatonists. Notably, his teachings emphasised the equality of women and men.
• Plotinus (203-270 CE): Described a solitary flight of the spirit towards the One.

The Eastern world, characterised by incredible intellectual and spiritual richness, experienced a social and religious crisis in the early centuries of the Christian era, manifesting as a global mystical aspiration. Islam, introduced in the 7th century, entered this breach and established itself in the Near and Middle East. Sufism, a movement with a unique appellation, also benefited from this confluence of spiritual longing.

Sufism and Islam: A Symbiotic Relationship

Various theories suggest that the mystical heritage preceding the 7th century prepared Sufism for an original—an esoteric—reading of the Quran. There is also a strong probability that the Khusrawan current directly influenced this through Salman the Persian, an Iranian companion of Prophet Muhammad.

Other scholars argue that the first Sufis drew their doctrine directly from the Quran, developing in what some see as a revolt against established order, advocating social and political emancipation. This arose partly as non-Arab ethno-cultural minorities were often excluded from social and political life, sometimes even considered 'slaves'.

As a counter-current to the rigid formalism of jurists and religious traditionalists, Sufism gained momentum as a popular movement, attracting numerous adherents with its message of tolerance and love. A period of tension between mainstream Islam and Sufism lasted until the 11th century, when Sufism finally received official recognition. Today, Sufis, including those of the Nimatullahi order, do not identify with any political or social community, nor with the various exoteric expressions of Muslims.

Sufis find several of their foundational principles in the Quran and in the actions of Prophet Muhammad himself.

The Quran and Sufi Principles

The primary Quranic themes adopted by Sufis are threefold:

1. The Quran postulates the unicity of God (Allah).
2. Islam involves a perpetual search for God, at all times and in all places. "Wherever you turn, there is the Face of God." God is declared to be closer to each person than their jugular vein; yet, the same verse indicates that the 'nafs' (egoic identification) whispers so much that it hinders full awareness of God. Sufism, therefore, invokes 'zekr' (remembrance), a mantra that serves as a divine name implanted in the Sufi's heart.
3. One must prepare to die at every moment. "Indeed, we belong to God, and to Him we shall return." The Prophet taught that the Sufi must "die before dying," signifying spiritual detachment from the ego.

The Prophet Muhammad: An Exemplar

One of the most cherished episodes in the life of Prophet Muhammad for Muslims is his vision of a mystical ascent to God, known as the Night Journey (Mi'raj).

"One night, a winged mare carried Muhammad to paradise in a dream-like state. During this ascension, he met other prophets before reaching the gate of a house in paradise. The Archangel Gabriel stood before the gate, informing Muhammad that prayer was necessary for it to open. God then heard his prayer and said: 'I open the door only to those dear to Me. You and your disciples are very dear to Me.' He then opened the door. Behind it was a casket containing spiritual poverty and a cloak."

"The Prophet recounted the continuation: 'When I descended, I took the cloak with me and placed it on Ali's shoulders.' For Sufis, Ali symbolises simplicity, honesty, courage, and generosity. This also implies that the Prophet retained spiritual poverty to preach it. This episode evokes such spiritual intensity that it became exemplary for Sufis."

Even today, when a Sufi initiate of the Nimatullahi order pledges to accept Islam, it refers not to the formal religion but to a state of readiness to submit and follow the Grand Master's direction without questioning. It is pure and simple submission.

Understanding Sufism's Core

Between the 10th and 13th centuries, Sufism reached its zenith, marked by profound spiritual developments and the emergence of influential figures. Let's explore some key aspects of this mystical path.

Who are the Great Figures of Sufism?

The early Sufis often dedicated their lives fully to the path, some even to the point of martyrdom:

• Hassan Basri (643-728): From Saudi Arabia and Iraq, a profound thinker and sage known for his docility before the Creator and the possibility of encountering Him, emphasising the importance of sacred rites.
• Ibrahim Adham (716-777): An Iranian prince from Balkh (modern Afghanistan), who, like Buddha, renounced everything for a life of poverty. He was known for humbly working in orchards to feed his disciples with his earnings, exemplifying the Sufi principle of chivalry, and was associated with numerous miracles.
• Dhu n-Nun (d. 861): From Egypt, knowledgeable in hieroglyphs, initiated and guided by a female Iranian Master, Fatima of Nishapur. He gave his first instructions in Mecca and his last in Jerusalem.

The 'Sober' Sufis championed individual inner freedom:

• Muhasibi (781-837): From Iraq, taught that every dervish or Sufi must engage in self-examination.
• Junaid (826-910): Also from Iraq, the doyen of Sufis of his time. As a judge, he controversially condemned his disciple Hallaj to save Sufism from accusations of heresy.

The 'Drunk with Love' Sufis:

• Bayazid Bastami (d. 874): From Iran, advocated humility.
• Husayn ibn Mansur Hallaj (b. 858): From Iran, believed God manifests as He pleases, but human will must align with divine grace. He famously proclaimed "Ana al-Haqq" (I am the Truth), revealing the reality of spiritual annihilation.
• Ruzbihan Baqli Shirazi (1128-1209): An Iranian preacher in Shiraz, an exemplary Master of divine love. Upon hearing a woman scolding her daughter for not covering her face, he admonished the mother: "Do not hide the divine beauty that can inspire others."

What Does a Sufi Seek?

A Sufi is engaged in a constant spiritual quest, striving to lose their personality and become nothing, so that their being may be filled with the Beloved and the divinity of their Soul. Once the veil separating them from Truth is lifted, the adept aspires to fully earn the name 'Sufi'. This ultimate goal is often referred to as annihilation in God (fana) and subsequent subsistence (baqa).

The Path to Absolute Happiness: The Way of the Heart

In contrast to speculative reason, the knowledge of the heart is certain and absolute. The heart is not merely a mirror reflecting divine attributes but also a source of light whose clarity emanates from its own depths, its purity guaranteeing the divine connection. Through rigorous spiritual principles and exercises, grounded in profound faith, the Sufi purifies their heart. They can then lift the veil of illusion, preferring God and His divinity over material pleasures. This journey is facilitated by a deep connection to the Heart of Hearts, the innermost spiritual core.

The Necessity of a Spiritual Guide

Hafiz advises: "Do not cross this stage without the help of the Khidr (Spiritual Master), otherwise you will get lost in the darkness." An authentic Master is a pure manifestation of the Absolute Being. Only through initiation can one connect to this source and penetrate beyond the appearance of things, making inner experience possible and enabling one to hear the will of the Soul.

Spiritual Stages of the Sufi Path

Sufi itineraries generally comprise four stages, though some authors propose seven or even ten. These four stages represent a progressive journey:

The mystic pilgrim's goal—the acquisition of divine qualities—is achieved only through Divine Attraction (Faith) and the tension of individual will, at least at the beginning of the Path. Only the complete guidance of our Soul can lead to Perfection and Illumination. In essence, Sufism is not a philosophy; it is a way of life aimed at achieving illumination, striving to elevate the Soul to God, whereas philosophy can, at best, only present the idea of God.

Sufi Training: Duties and Practices

The Master imparts specific obligations to the disciple, which can be summarised into four major duties:

1. To dedicate oneself to the love of God.
2. To observe kindness towards all of God's creatures.
3. To maintain the secrets inherent in the mystical path offered by Sufism.
4. To carefully obey the commands of the Grand Master and trust in their guidance. A Master may sometimes exercise their free will to explore other avenues and enrich their knowledge.

The training of a disciple to achieve annihilation (fana) and union with our Soul and the Beloved can take anywhere from a second to seven or twelve years, or even an entire lifetime (Tariqat), depending on the aspirant's aptitudes and the spiritual measures required to lead them to the ultimate Goal.

Practical Content of Sufi Training

In assembly houses (khanaqahs), spiritual guides or sheikhs and the Master (pir, morshed, or morad) provide appropriate direction to their disciples. When a disciple is ready to advance, they are instructed in five key Sufi principles, as taught, for instance, by the Nimatullahi order:

1. Invocation (Verd): This involves the repetition of a spiritual phrase or formula a certain number of times, with the Master's permission. This practice prepares the Sufi to hear the guidance of their Soul clearly. The state of receptivity, by emptying oneself, illuminates the initiate's heart and prepares them to receive 'zekr'.
2. Remembrance (Zekr or Dhikr): This is the commemoration or constant remembrance of divine names. Initially, it is important to pay attention to both the Name itself and its meaning. Two types of zekr are distinguished:
   • Vocalised: Chanted in a group during the 'sama'.
   • Silent: Individual, internal; it resonates in the heart. Received at initiation, it serves as a transcendent engine for meditation and underlies consciousness during daily life activities, accompanying the breath at all times and in all places.
3. Contemplation (Fekr): Three degrees of mystical elevation are recognised:
   • For the faithful seeker of spirituality who has not yet found their Master or Path, contemplation begins when the Soul implants the idea of finding a guide in their heart.
   • For the initiate, contemplation is a revelation that penetrates deeply into their heart, enabling them to perceive the spiritual face of the Grand Master.
   • For the confirmed Sufi, contemplation is a journey of the heart that progressively lifts the veils of the mind.
4. Meditation (Muraqabah): Preferably performed at night, lasting at least twenty minutes. The practitioner remains still, eyes closed, seated on the ground, dressed in light, comfortable clothing. It involves concentrating one's entire being towards their divine Soul.

   The effects vary:

   • For beginners: It brings serenity to the heart of the "Sufi" traveller, bringing them closer to their divine Soul.
   • For confirmed Sufis: Meditation is a necessary condition for achieving "voluntary death," the goal of their spiritual quest. At this stage, it allows their divine Soul to be present as often as possible, thereby increasing the awareness of our incarnate divinity.
5. Introspection (Muhasabah): This is an awareness of each of one's actions, each of one's progress on the mystical Path undertaken. Four forms are recognised:
   • Self-examination: Every evening before bed.
   • Examination of the Path: Being aware of our divine Soul at every moment.
   • Examination of the Divine: Primarily for the Grand Sufi Master.
   • Reciprocal examination: Seeing oneself fully, just as God sees us.

Sufi Gatherings and Rituals: Digjoush and Sama

The 'Digjoush' is a gathering of all Sufis at the Sufi house (khanaqah), most often held to welcome a new disciple or initiate into the community. In the Nimatullahi order, this ceremony is usually presided over by the Grand Master according to a specific protocol. On this occasion, a meal is served, commemorating the moment when Abraham, on God's command, sacrificed a ram in place of his son. This annual event attracts hundreds of Sufis or initiates from around the world.

Twice a week, on Thursdays and Sundays, 'Sama' is celebrated in Sufi houses. 'Sama' means 'listening' and, in Sufi terminology, refers more specifically to listening to the heart. It involves opening the "ears of the heart" to music, rhythm, and poetry, in a state of total self-forgetfulness and presence to love. The practice of Sama gained great popularity among Sufis for its spiritual benefit and among non-Sufis attracted by the chants, music, and festive atmosphere of these sessions. During Sama, Sufis practice the 'zekr' (mantra) of the heart to fill their hearts with Divine remembrance.

Sacred Music and Chants

At every formal or informal gathering of Sufis, it is customary to hear sacred music and chants. These events generate significant inner energy. A diverse array of instruments is used: the sitar and tar (played with fingers), the kamancheh (played with a bow), the santour (a dulcimer played with light mallets), the ney (a vertical flute), and percussion instruments like the daf and zarb. Music typically accompanies songs and poetry composed by Sufi poets, often centred on the praises of the Beloved or God. Sometimes, rhythmic chants based on the repetition of a 'zekr' or divine names are also heard.

The Importance of Ritual Dances

Dance, a language as old as humanity, is believed to have begun as a Sufi ritual practice around 867 CE. This spiritual activity symbolises divine order: Sufis gathered in a circle whirl upon themselves to celebrate the One. Many virtues have been attributed to dance: it is seen as a purifying fire, a calming rain, or the flight of a bird.

Today, the most famous and aesthetically striking dance remains that of the Whirling Dervishes of the Mevlevi order, founded by Rumi. In this cosmic dance, the dancer whirls upon themselves: the right hand turned upwards to receive energy from Heaven, and the left hand turned downwards to distribute this energy to the Earth, thus symbolising the axis of the Universe.

Love in Sufism: The Central Pillar

Love occupies a central place in Sufi teachings. Early in Islamic history, great Muslim mystics dedicated treatises to this theme. The oldest surviving work is Muhammad Al-Daylami's ('Atf al-Alih al-Ma’lûf ‘alâ al-lâm al-ma‘tûf', d. 982), though bibliographies suggest he was not the first. More illustrious works include Ibn Arabi's 'Treatise on Love' and Al-Ghazali's 'Book of Love'. However, it is primarily through poetry that Sufi masters most profusely celebrated love; arguably, all their poetry relates to it in some way.

Al-Ghazali (1058-1111) taught that "Love belongs to God," and "none is worthy of love but God." He affirmed that God revealed the majesty of His face by "consuming hearts by virtue of the flames of His love." Hafez (1325-1390) sang: "My soul is the veil of His love, my eye, the mirror of His grace." Nabolosi (1641-1731), commenting on Quran 5:54 ("He loves them and they love Him"), wrote: "The sun of 'He loves them' is reflected in the moon of 'they love Him'."

Sufi masters consider the spiritual station (maqam) linked to divine love as one of the most distinguished. Ghazali stated: "Loving God is the ultimate goal of spiritual stations and the highest summit of noble ranks. There is no station beyond that of love that is not its fruit." Ibn Arabi (1165-1240) relayed God's words to the soul: "How many times have I called you and you did not hear Me. How many times have I shown Myself and you did not see Me. How many times have I made Myself sweet fragrances and you did not smell, delicious food, and you did not taste… For you My delights surpass all other delights… I am grace, beloved, love Me, love Me alone, love Me with love. None is more intimate than Me… I love you for you, and you flee from Me."

Abou Madyane (1126-1196), addressing God, exclaimed: "You have seized my reason, my sight, my hearing, my spirit, my entrails, my whole self. I have wandered in Your extraordinary beauty." Khwaja Mir Dard (1720-1785) poured out his heart to God: "To Your heart alone my soul aspires, and all I wish, Beloved, is Your desire."

God is sometimes presented as 'the Friend'. Yunus Emre (1240-1321): "Friend, in the ocean of your love I want to throw myself, to drown." "I got rid of the veil that covered my eyes and reached union with the Friend… All the kingdom of my being is invaded by the Friend… I flew to the Friend and descended to the palace of love… I drank the wine of pain that comes from the Friend… for it is only when my being leaves me that the Friend comes near me." Alluding to the spiritual symbolism of wine, Omar Ibn al-Faridh (1182-1235) wrote: "We drank to the memory of the Beloved a wine with which we became intoxicated." Five centuries later, Nabolosi of Damascus, in his 'Praise of Wine', declared: "This wine is eternal divine love… This wine, light that shines everywhere… wine of true existence and true call… It is love. It is the wine that intoxicates the spirit. It is the substance that maintains all substances."

The Malamatiyya: People of Blame

A Malamati, or Melami (from the Arabic 'malama', blame, criticism), is a Sufi who, out of a concern for sincerity, deliberately adopts behaviour seemingly contrary to their true self, even if it causes public discredit. This unique attitude, based on the rejection of all formalism or external spirituality, developed in Khurasan (northeast Iran) in the 9th century. 'Abd'l Rahman al-Sulami (936-1021), a key proponent, explained that "the path of blame" (Malamatiyya) consists of "showing nothing good and hiding nothing bad." This current was significant throughout the Ottoman Empire. The Azerbaijani poet Seyyid Nassimi (1369-1417) exemplified this:

I took the cloak of Melamat, sometimes I wore it, making that choice.
I broke the vial of the forbidden, whom did I wrong? Haydar Haydar!
Sometimes I rise to the sky, and observe the world.
Other times I descend to earth, and there, the world observes me.

The Sufis (unaccomplished) declared the essence of this love to be haram (forbidden).
It is I who fill this essence, it is I who drink this wine.
This sin is mine, what does it matter to you! Haydar Haydar!
Some questioned Nesimi: are you well with your love, your creator?
Whether I am well or ill, what does it matter to you, this love is mine!

Sufism and Modern Challenges: Sustainable Development

Sufism is not solely concerned with the inner quest; it also has a role to play in the global development of humanity. Through the pursuit of unity and purity, Sufis offer responses to contemporary issues such as sustainable development and climate change. Sufis advocate a harmonious way of life, where the balance between body, mind, and emotions is essential for humanity's survival and flourishing.

Frequently Asked Questions about Sufism

Is Sufism a Sect?

No, Sufism is not a sect. It is a mystical tradition as ancient as humanity itself, open to all, without distinction of religious or cultural affiliation. Sufism is not limited to a specific period or community; it promotes universal values of unity and love. The Nimatullahi order, in particular, bases its teachings on the equality of all human beings and sincere respect for all religions of the world.

How does Sufism relate to Islam?

Sufism is often described as the mystical dimension of Islam. While rooted in the Quran and the teachings of Prophet Muhammad, it offers an esoteric (inner, hidden) interpretation of these sources, focusing on direct experience of God rather than solely on external rituals or legalistic interpretations. It can be seen as a path that deepens one's relationship with the divine within the Islamic framework, though historically it has sometimes faced criticism from more orthodox branches of Islam.

Can a non-Muslim be a Sufi?

Traditionally, Sufism is an integral part of Islam. However, its universal message of love, unity, and inner purification resonates across cultures and faiths. While formal initiation into Sufi orders (Tariqas) typically involves embracing Islamic tenets, many individuals from diverse backgrounds are drawn to Sufi philosophy, poetry, and practices without formally converting to Islam, finding profound spiritual insight and guidance.

What is the ultimate goal of a Sufi?

The ultimate goal for a Sufi is to achieve 'fana' (annihilation of the ego) and 'baqa' (subsistence in God). This means transcending the individual self to realise the divine unity and become fully conscious of God's presence in all things. It's a journey of profound self-transformation leading to a state of complete love, wisdom, and inner peace.

Why are there 'Whirling Dervishes' in Sufism?

The Whirling Dervishes, primarily associated with the Mevlevi order founded by Rumi, practice a ritual dance called 'Sema'. This dance is a form of active meditation and prayer, symbolising the rotation of planets around the sun and the spiritual journey of the seeker towards the truth. It represents turning towards God, receiving divine grace, and then channelling it to the world, all while shedding the ego.

Conclusion: The Two Principal Messages of Sufism

Grand Master Javad Nurbakhsh succinctly summarised the essence of Sufi teaching into two principal messages:

1. The Sufi must strive to see only the One and think of nothing else.
2. The Sufi must exemplify the highest human and ethical values.

Sufism, at its core, is a school of unity and ethical purification that concerns all human beings, irrespective of race or culture. More than ever, in a materialistic world, Sufis are called upon to embody human qualities that can inspire others to strive towards such profound values of Divine Unity and Universal Love.

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