The World of Mysticism

Delving into one of the most intricate, emotional and unfortunately polarizing topics related to Muslim civilization

Rarely does a book manage to give one the abysmal feeling of what one was missing before reading it. The book under review “Mutala e Tasawwuf” manages to do just that. “Mutala e Tasawwuf” is a book that delves into one of the most intricate, emotional and unfortunately polarizing topics related to Muslim civilization i.e. the study of Tasawwuf and yet it manages to come out with a pristine clarity and an unbiased hue that is the hallmark of erudite scholarship. The author Dr. Ghulam Qadir Lone of Rafiabad Baramulla is a scholar who has M.A Arabic and PhD. from Lucknow University, and is one among the rare breed of scholars who can claim mastery over all three languages of Muslim antiquity in Asia i.e. Arabic, Urdu and Persian.

The book spans over 600 pages, besides the introduction it has been divided into ten parts, each dealing with an underlying theme of Sufism followed by the author’s research concerning the same from the sources of Quran and Hadees. The ten topics are : Tasawwuf (definition, origin of the word Sufi ) , Ilm e Batin, Zuhd o Mujahida , Tajarrud (celibacy), Faqr, Tawakkal, Isqat ul Wasait (forsaking of Sharia), Shathaat (utterances of Sufis that seemingly contravene Sharia) , Rijal ul Gaib( the concept of Qutb, Gous etc.) , Sufiya aur Ilm e Hadees and an epilogue on the importance of Sufism and the part that Sufism has played in the development of Islamic culture as we know it today. The author beautifully deconstructs each concept, starting with quoting from the authorities from within Sufism itself and then proceeding to cite references regarding the topic from the two primary sources of Islam. Refreshingly, nowhere in the book does the author get swayed by emotions or personal prejudice. The right to draw conclusions is solely left to the reader’s discretion. The book is well researched to the extent that no page in the book is sans a footnote or reference, and the bibliography of fifteen pages consists of sources from four languages – Arabic, Persian, Urdu and English. Also whenever the author names somebody he has painstakingly included his/ her date of birth and in brackets in both Hijri and Gregorian formats. Since there are hundreds of names in the book including those of Companions, Sufis, Muhadiths, Western scholars, orientalists etc one can only imagine the efforts that must have gone into the research. Unlike many of the studies on Sufism in the past, the author instead of relying on second hand references has made a conscious effort to use original texts and more often than not every quoted passage is from the original text and in the original language (accompanied by a translation).

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The first chapter deals with the definition of a Sufi and the different theories put forward to explain the origin of the word “Sufi”. It also includes discussions on the topics of “Bait” – the swearing of the oath with ones Sufi master, “iradat”- the need of search for a spiritual master. The high point of the part is the portion that deals with “chihar peer” or the four spiritual masters who were initiated by Hazrat Ali and the schools of Tasawwuf that developed thereof- “Khanwadah of Ayazis” , “Khanwadah of Adhamis” ’ Khanwadah of Hubairis, “Khanwadah of Tusis” etc. The last portion deals with the “Ashab as Suffa” and how the Sufis trace their spiritual legacy to them.

The next chapter deals with the important and oft debated question as to whether there really is any “Ilm e Batin” that the Prophet conveyed to only a select few. In this regard the names of three companions are mentioned Sufi texts – Hazrat Ali, Hazrat Abu Bakr , Hazrat Huzaifa Bin Yaman. The nature of the “Ilm e Batin” bestowed upon these companions is analyzed.

The fourth chapter “Tajarrud” extensively deals with the concept of “Tajarrud” or celibacy as advocated by certain Sufi masters.

The fifth chapter on “Faqr” is important both beacuse of the content and the long lasting effect that the celebration of “Faqr” or poverty has had on the Muslim Civilization. The different traditions that have gained ground even in day to day life of Muslims regarding the glorification of Faqr are analysed and put into perspective. The chapter is brief but profound.

Who among us hasn't seen a 'Sufi' who has forsaken the Sharia? The seventh chapter lucidly deals with “Isqat al Wasait” or the concept that a realized soul may leave following .The chapter also makes allusion to the incident of Dara Shikoh’s Sufi master Mulla Shah Badakshani ( who lived a major part of his life in Kashmir)making a certain claim in verse and the reaction of the Kashmiri ulema to it. The matter was only resolved when Shah Mian Lahori was consulted and due to his fatwa Mulla Badakshani’s life was spared.

Keeping in view the controversy generated by the seemingly outrageous statements often attributed to Sufi masters the eighth chapter dealing with “Shatahaat” or the sentences that some Sufi’s have famously uttered in an intoxicated state of Love (sakkar) is one of the most important chapters of the book. It starts with a compilation of the most famous of such quotes by Sufi masters Like Bayazid Bistami, Mansur Al Hallaj, Abu Bakr Tusi, Abu Bakr Wasti, Abul Hassan Kharqani, Sahl Bin Abdullah Tustari, Ayn Al Qudat Hamadani, Abu Sayed Abul Khair, Abu Bakr Shibli etc. The author then goes on to analyze their status from the point of view of Quran and Hadees. Since Mansur al Hallaj is most famous for “shatahaat” the author delves deeply into the nature of his quotes and the circumstances of his execution. The pages describing the ordeal of Mansur al Hallaj for his “shatahaat” , the politics of his execution and the indelible mark the incident has left on Muslim mysticism , literature and art are well researched and hence a joy to read. The author concludes the debate of “haal” (state) vs ilm (knowledge) with the words of Shaykh Ibn al Arabi ,”al ilmu was’a minal haal- Ilm is broader (better) than Haal”.

The chapter "rijal ul gaib" is dedicated to the belief that God appoints certain people ( rijal ul gaib) as the managers of day to day affairs of the world and that there is a fixed system of ranks among them. These people , as per the texts of Sufism , are of different ranks and states : Qutb, Gaus, Abdal , Ammad, Najeeb, Abrar etc. The chapter brilliantly explains all famous Hadees regarding 'rijal ul gaib'.

The last chapter “ Sufiya Aur Ilm E Hadees” is a topic of massive breadth and depth, one that deserves to be a separate topic of research in itself. The author deals with the strained relation between the Sufiya and doctors of Hadees. It is dotted with anecdotes that show how the relation between the two camps of Islamic Epistemology was based on mutual respect but also a rejection of the others’ mode of acquiring knowledge. The Sufis considered the study of “jarah o tadil”, which forms the basis of studying the biography of Hadees transmitters, as “gaebat” whilst the doctors of Hadees in spite of having great regards for Sufis never accepted Hadees from them. Two incidents beautifully reflect this attitude, in one incident the author quotes a Sufi master walking in on a Muhadith while he was lecturing his students on the biography of certain transmitters. As soon as he heard the contents of the lecture he remarked, “Why do you do ‘gaebat’ of people who in all probability have preceded you to paradise?”. Another is the remark by a Muhadith , “ If you find a Sufi in a chain of transmission , leave that Hadees alone”

The book could have covered some more topics that are equally fundamental to Sufism like Zikr, Fana/Baqa, Kashf, Wahdatul Wujood .Whilst it cannot be denied that certain themes regarding these topics have found mention in different parts of the book but a proper treatment of these subjects is found wanting.

The author is well aware of the fact that a scholarly work of this nature despite being non-opinionated might lead a naïve person to reject Sufism and the positive effect it has had on Muslim civilization, hence he has dedicated the epilogue to the contributions that we owe to Sufism. The book is a treasure trove for any student, follower of Sufism and Islamic history. The value of the book lies in the sheer force of the author’s scholarship in general and the cross referencing from original sources in particular. English speaking students of Islamic History, mysticism should not remain ignorant of this work. It needs to be translated and can be presented as as a fine example of a scholarly work in Urdu.http://m.greaterkashmir.com/news/op-ed/the-world-of-mysticism/239649.html