Hostility towards Tasawwuf - The Reality of Tasawwuf

Hostility towards Tasawwuf

In my opinion, the second disastrous outcome of the displacement of the term Ihsan  by the term tasawwuf  has been even more damaging. An attitude of aversion towards tasawwuf  developed among certain enthusiasts committed to the Qur’an and Sunnah. The result of this reaction against tasawwuf  was an overemphasis on the externalities of Islam — the specific, minute details of religious rituals and dogma. In other words, most of the emphasis was placed on the exoteric and formal dimension of Islam whereas its esoteric and spiritual dimension began to disappear from view. Although the aversion was initiated by the label of tasawwuf, which was perceived alien and therefore unauthentic, it is important to note that there were other significant factors as well that contributed in this regard, as discussed later. In this regard, the personality of Muhammad bin Abdul Wahhab (RA) is the most prominent manifestation of the aversion towards tasawwuf. 

When it is argued that tasawwuf , as it is found among the Muslims, is a product of the post-Prophetic period, the point is countered by noting that many other areas of Islamic studies are also products of the post-Prophetic era. In this regard, it should be noted that the titles or labels of other areas of Islamic studies have been derived from the Qur’an and hadith. The word tasawwuf  is unique among all other fields of Islamic studies because it is the only title or label that cannot be located in the Qur’anic or Prophetic vocabulary. 

For example, the word tafseer  (Qur’anic exegesis) is used by the Qur’an itself and it was in usage among the Companions (RAA). The word hadith is also used by the Qur’an to describe itself — the Qur’an is the hadith  of Allah (SWT) — although the term hadith, as it came to be used later, refers to the speech and actions of the Prophet (SAW) and the Companions (RAA). In the same way, the word Fiqh  is found in certain sayings of the Holy Prophet (RAA), where it refers to a proper and profound understanding of Islamic teachings. These areas of Islamic scholarship locate their titles or labels in Qur’anic and/or Prophetic vocabulary. In stark contrast, however, the title or label of tasawwuf  is nowhere to be found in these primary sources. Consequently, the assertion that tasawwuf  is just like other areas of Islamic studies is totally baseless. 

It is only natural that an individual who has deep affection for, and attachment to, the Qur’an and Sunnah, would feel some reservations regarding the word tasawwuf, especially when it is asserted that tasawwuf  represents the “soul of Islam.” It is strange indeed that the label of something claiming such a noble stature cannot be found in the vocabulary of the primary sources of Islam. While the alien and unknown origin of this word produces reservations and doubts, the fact that foreign ideas and concepts influenced the development of Sufi thought further intensifies this reservation, till it leads to outright aversion. 

It has been noted that Muhammad bin Abdul Wahhab (RA) is the most notable example of an individual who manifests aversion towards tasawwuf. However, I still include him among the reformers of Islam. Muhammad bin Abdul Wahhab (RA) made significant headway in purging the religious practices and beliefs of the Muslims in the Arabian Peninsula of innovative and un-Islamic elements. He also eradicated many of the un-Islamic cultural norms that had taken on the veneer of religiosity among the Arabs. It must also be acknowledged that he made significant achievements in presenting an authentic and purified version of the exoteric and ritualistic dimension of Islam. Therefore, he must be included among the reformers of the Muslim Ummah. However, if we compare his accomplishments to his Indian contemporary, Shah Waliullah Delhvi (RA), it is obvious that there is no comparison between the two. Shah Waliullah accomplished at both the esoteric and exoteric level what Muhammad bin Abdul Wahhab (RA) could only achieve at the exoteric level. Shah Waliullah’s work in philosophy, spirituality, and social thought is unparalleled by any other thinker from either the classical or the medieval age of Islam. In other words, the work and personality of Shah Waliullah (RA) is much more holistic, integrated, and profound than that of Muhammad bin Abdul Wahhab (RA). 

Here it should be noted that the ideas and achievements of Muhammad bin Abdul Wahhab (RA) are at least partially responsible for the almost total disregard for the spiritual dimension of Islam that is a defining characteristic of modern Islamic revivalist movements. For the modern day revivalists, the accomplishments of Muhammad bin Abdul Wahhab (RA) have remained a model of a successful effort to restore the Shari‘ah  of Islam after a long period of decay. Even though the support of the House of Sa‘ud was indispensable for his mission, the fact that his reformist movement did attain success in implementing the Islamic Law made the Najdi Movement an ideal for the later-day Muslim revivalists — and they inherited the aversion towards tasawwuf  that was so characteristic of Muhammad bin Abdul Wahhab’s thought. 

Source: The Reality of Tasawwuf

To be continued....