Quranic Foundations And Structure Of Muslim Society
CERTAIN POINTS OF BASIC DISTINCTION BETWEEN
MYSTICISM AND ISLAMIC RELIGIOUS QUEST
[POPULARLY CALLED TASAWWUF IN MUSLIM HISTORY]
Lexicologically, the word ‘mystical’ has two shades of meaning, viz.:
(1) ‘relating to mystery’; ‘mysterious’; sacredly obscure’;
(2) ‘involving a sacred or secret meaning hidden from the eyes of the ordinary person, only revealed to a spiritually-enlightened mind’.
Similarly, the word ‘mysticism’ carries two shades of meaning, viz.:
(1) ‘fogginess and unreality of thought (with suggestion of mist)’;
(2) ‘the habit or tendency of religious thought and feeling of those who seek direct communion with God or the divine’.[1]
Refined mysticism, as it has emerged in the civilized religions, conforms to the second shade of meaning. And in this respect some superficial affinity might be discernible between Mysticism and the Islamic Religious Quest. But going deeper we find certain very basic differences which are of immense importance.
These differences exist in terms of: (1) philosophy; (2) technique, (3) function, (4) outlook; and (5) goal.
1. In terms of philosophy: Islam differs with all the systems of Mysticism, either largely or wholly, with regard to the teachings concerning God, the World, and Man; and it is self-evident that those differences cannot but influence the structure of the quest most vitally.
2. In terms of technique: All the schools of Mysticism employ as their instruments meditation, contemplation, recitation and asceticism; while Islam employs spiritual devotions to God, and spiritual contact with the Holy Prophet (Peace be on him!) and with the spiritual world as such—all that involving recitation of spiritual Truths as one of the instruments—, intellectual grasp of the Value-System of the Islamic Code of Guidance, study of Nature and History, practice of social morality, meditation, contemplation, and periodic seclusion or ‘withdrawal’ (I‘ktikaf). Again, the element of asceticism in Mysticism makes its quest possible for only a select few; while the Islamic principle of the practice of Religion in social life and its scheme of placing the basic elements of Religious Quest in the obligatory religious routine of a Muslim [2] makes it possible for every Muslim to undertake it in accordance with his capacity and the availability of opportunity.
3. In terms of function: The function of Mysticism is the annihilation of the animal self, the development of psychical powers and self-realisation in terms of its specific philosophy. The function of Islamic Religious Quest is spiritual and moral integration and development of the ‘self’ through self-purification, ultimately for reforming the society.
4. In terms of outlook: In Mysticism, the outlook is pessimistic as regards earthly existence, and hence it is passive in relation to it. In the Islamic Religious Quest, the outlook is optimistic based on faith in the goodness of the Divine Plan under which everything exists and every event occurs; and it is dynamic, because the world and worldly life, handled in accordance with the Divine Guidance, are viewed as means to the attainment of human destiny,—which outlook directs the life of the pursuer of Islamic Religious Quest to multidimensional and virile activity for interference in the process of history.
The glorious role of genuine Sufīs [3] in Muslim history bears historic testimony to this fact. Of all the sections of Muslim society, only they and their disciples have propagated Islam in the world; and it is they who have contributed most in respect of spiritual and moral fervour among Muslims. Also, their heroic struggles in the field of political reform form a very important chapter in the history of Islam.
5. In terms of goal: The goal of the mystic is personal salvation. The goal of the pursuer of Islamic Religious Quest—of the true Sufi—is personal fulfilment at three levels, viz., in his inner being, in human society, and finally in God. Thus, it becomes his vital obligation to undertake ceaseless struggle for transforming human society in terms of godliness.
Before closing this discussion, we may refer to the four terms which have become famous in respect of the ‘Way of classical orthodox Sūfī Teachers’—namely:
- al-Sharī‘ah,
- al-Tarīqah,
- al-Ma‘rifah and
- al-Haqīqah;
and we may emphasize that all these terms are firmly grounded in the teachings of the Qur’an.
To begin with: They do not imply four different philosophies or ways of life, but only four stages in the life and experience of a genuine pursuer of Islam.
Thus:
a. The stage of al-Sharī‘ah relates to the acquisition of knowledge of the Islamic system of Beliefs and the code of Conduct relating to the Path of Islam; and it emerges in response to the primary question: ‘What is Islam?’—or, in other words, ‘What does Islam demand of a human being?’.
The answer to the above question has emerged in the Quran in all its fullness; and it forms a major part of the present book.
b. The stage of al-Tarīqah refers to the method for persuing Islam, ‘i.e., for travelling on the ‘Path of Islam’ meaningfully and purposefully, rather than formalistically and ritualistically; and it emerges in response to very vital question: ‘How to be a Muslim?’—namely, ‘What is the method of becoming, living and developing as a Muslim in the true sense?’
The Qur’an supplies the method which is enshrined in the verse: “he attains falah who subjects it (i.e., the soul) to tazkiyyah” (91:9). As such, it consist in the pursuit of tazkiyyah—i.e., eradication of the positive and the negative evils that obstruct or keep in abeyance the development of human personality in the spiritual dimension, and consequently in the moral dimension,—thereby ensuring healthy spiritual growth under the impact of Islam—which operates on the wheels of Zikr (‘Remembrance of God’) and Fikr (‘Probe into the mysteries of Creation’) (3:190-191), and which ends in the establishment of falah in one’s personality (i.e., spiritual development in terms of the harmonius and comprehensive actualization of the latent capabilities that relate to the transcendental dimension of the personality) (87:14). This method is employed in strict adherence to the ‘Straight Path’ projected in al-Sharī‘ah.
c. The stage of al-Ma‘rifah (or, ‘the Realisation’, as opposed to the possession of ‘formal knowledge’) bears references to the fruits of the strenuous labour (Jihad) undertaken in respect of al-Tarīqah.
That stage consist in the progressive realization in one’s Consciousness, through the ‘Light from Allaah’ (39:22), of the Glory of God, the nature and status of the cosmos, and the true function and destiny of the human being (3:191),— in short, of the Truth of Islam and all that it stands for. In other words, it consists in achieving basīrah spoken of in 12:108; thereby rising to the most meritorious status, with reference to this world’s life, becoming the ‘bearer of witness’ of the Truth of Islam to humanity (2:143).
d. The stage of al-Haqīqah (or, ‘the Reality’) forms actually the highest level of al-Ma‘rifah.
That stage is said to be attained when the Light that God establishes in His Devotee (‘abd) (39:22) illumines all the dimensions of his Consciousness to an extent that he lives and moves only under the impact of that Light (6:123), and not through his Desire (79:40). At that level of experience, his ego transcends, in terms of its approach to the reality of Existence, the phemenological level of ‘Diversity’ and becomes focussed in the realm of ‘Unity’,—‘Unity’ being the Haqiqah (reality) of Existence.
The above facts may be briefly stated in other words thus:
The basic function of Islam is to transform the human personality on the basis of Iman bi Allaah (Faith in God). That transformation is, in the very nature of the case, an internal process. As regards al-Sharī‘ah, it is the Law relating to the ‘Straight Path’ of Islam. But that Path, like every path as such, is meant for undertaking a journey to a goal—the goal in its case being God (2:156). Now, travelling voluntarily towards the goal, which Islam emphasises, necessitates:
(a) travelling with vigilance and personal enthusiasm and pleasure, which alone enables a person to face the hazards and hardships of journey with equanimity and steadfastness; and
(b) proceeding in the journey meaningfully and consequentially.
It is, however, in the very nature of formal Law, even though it may have divine sanction, that, in respect of transformation of personality, it can, by itself, bring about only superficial results, which do not endure under the strains and stresses of human life. Then, being externally-imposed, it imparts the impression of being a ‘burden’ rather than a ‘pleasure’. Also, the Instinctive Self—which, unless fixed in subjection to the Higher Self, acts normally as the dominating force in human life—always tries to evade the ‘Law’ in numerous ways. Hence, it is necessary that al-Sharī‘ah should be internalised. Namely, it should be assimilated in personal experience as best as possible in every individual case— rather than remaining an imposition ‘from outside’—, any meaningful transformation of personality being impossible in the latter case.
Internalisation, in its turn, demands the adoption of a method (al-Tarīqah) and actual meaningful journey (sulūk) in the realm of experience. Then, as the transformation proceeds, the appreciation of the Truths that Islam has taught begins to deepen in terms of personal realisation (al-Ma‘rifah)—realisation with total Consciousness and not merely rationalistic appreciation through discursive thought, which can never provide unshakeable Iman (Faith), and realisation not only in respect of the physical problems of human life but, more so— and that is important—in respect of the metaphysical problems, which are of the most basic importance in the Islamic scheme of Guidance. That realisation brings the earnest Muslim progressively closer and closer to the understanding of the Reality (al-Haqīqah). That understanding attains in due course a standard level when a Muslim’s Consciousness becomes fixed on Allaah, the Really-Real.
Finally, it may be emphasised that a religion without Religious Quest is like a body without a soul; and, as a modern psychologist has remarked: “A man with a religion purely of the rational type would be in a worse position than the devils.” (Thouless: Psychology of Religion, p. 90).
[1] Chambers Twentieth Century Dictionary, section ‘M’.
[2] See: the discussion on “The Integrated Individual” (vol. 1, pp. 179-184).
[3] With the awful degeneration of Muslim society, due to certain historical factors, well-known to students of Islamic history, the understanding as well as the practice of Tasawwuf also has degenerated in more dimensions than one. Also its name has been misused for certain wrong notions and ideas in certain quarters. In spite of that, however, the denial to the Islamic Religious Quest of its rightful place amounts to the very negation of Islam. Also, interpreting Tasawwuf in terms of the forms of Mysticism projected by other religions is a flagrant violation of Truth.
to be continued . . . . .
Quranic Foundation & Structure Of Muslim Society In The End Times
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