The Prophetic and Qur’anic Methodology

The Prophetic and Qur’anic Methodology

Having made these preliminary remarks, we now turn to the subject itself. It has already been noted that the objectives which tasawwuf  sets forth are in complete harmony with Islamic teachings. The real question that needs to be addressed at this stage is: What is the Qur’anic and Prophetic guidance regarding the actual method of obtaining the objectives of tasawwuf ?

It is obvious that the methodology that is faithful to the guidance contained in the Qur’an and Sunnah would be not only the Prophetic way but also the way that appeals to logic and rationality. The first point to note in this regard is the principle that is outlined in the first sentence of the Basic Resolution of Tanzeem-eIslami, namely: “The call of religion is primarily addressed to the individual.” This point can be understood with the help of the following metaphor: Each individual is a robust seed that has been planted by Allah (SWT) in His garden (the earth). Obviously, the Gardner wishes that every seed in his garden should sprout, mature, and produce beautiful flowers and fruits. In other words, Allah (SWT) wishes to see the fruition of all the potentialities that are inherent in each individual, and to see the individuality of each person blossom in its full glory.

In this regard, the following couplet by Mirza Abdul Qadir Bedil is very instructive:

It is a shame that your baser self impels you to seek serenity,

In the gardens and meadows of the outside world;

Your own inner being is no less than a blossoming bud,

Open the door of your heart and step into the inner garden!

The meaning of this couplet is that the beauty and serenity of the garden within is much more attractive than the beauty and serenity of the gardens without, only if we take the time and effort to look for this hidden, inward beauty. It is worth repeating that, in the eyes of Allah (SWT), each individual is a work in progress, a seed that has been planted. Allah (SWT) wishes to see this seed sprout and go through all the stages of maturation so that all of its potentialities are realized and all of its internal beauty is manifested. In this regard, it is important to bring to mind the following ayah from Surah Mai’dah: 

O you who believe! It is [only] for your own selves that you are responsible. If you follow the right path, those who have gone astray will not be able to do you harm….

(Al-Mai’dah 5:105)

While it is obligatory to call others to the Divine Word, the believer will not be judged according to the number of individuals who responded to the call. Instead, the believer will be judged solely on the basis of his or her own efforts to fulfill the religious obligations. It is an important Islamic obligation to minister to others, to make others aware of the Divine Word, and to invite them to shape their lives according to Divine Guidance. But in spite of all these obligations, the individual believer remains accountable for no one other than him/herself. As for those to whom the believer has called towards Divine Guidance and who did not respond to the call, the following words of the Qur’an are highly instructive: 

...and you will not be held accountable for those who are destined for the blazing fire.

(Al-Baqarah 2:119)

The fore-cited ayah of Surah Mai’dah has been misinterpreted, and this happened even during the period of the Companions (RAA). Taking this ayah in isolation from other ayaat and Prophetic injunctions, an opinion began to be expressed that since each individual is responsible for none other than him/herself, there is no need to make any efforts to spread the word of Islam. It is obvious that, even among this early generation of Muslims, there were many hypocrites and people with weak faith who wanted to cut corners regarding their religious obligations; one easy way to do this was to take a particular ayah out of context and in isolation from other religious instructions. 

In response to this errant reading of this ayah, Abu Bakr (RA) made it a point to explicate its proper meaning in a sermon. He stated that the words “[only] for your own selves are you responsible” do not absolve the individual from his or her religious obligations of spreading the word of Islam, enjoining righteousness and forbidding evil. There is no doubt that each individual is accountable for only his or her own actions and not for the actions of anyone else, but the issue of accountability cannot be confused with the issue of obligations towards others. In other words, just because one is not accountable for the actions of others does not mean that he or she does not have any obligations towards them. The Qur’an records the following words of Prophet Musa (AS) regarding his despair over the behavior of his people after they refused to fight for the cause of Allah (SWT): 

O Lord! I have authority over none but myself and my brother [Harun]….

(Al-Mai’dah 5:25).

Even here, Prophet Musa (AS) mentions having authority over his brother Harun (AS) only because the latter had willingly accepted his authority, otherwise it is obvious that an individual does not have any control even over his or her own sibling. The following ayah sheds further light on this subject:

[O Prophet!] Verily, you cannot guide everyone whom you love, but it is Allah who guides whomever He Wills….

(AlQasas 28:56).

Source: The Reality of Tasawwuf

To be continued....