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Sufism

From Imam Khomeini Wiki

Sufism (Tasawwuf), a mystical term.

Quiddity and Position of Sufism

Sufism in mystical terminology is adherence to the etiquettes of the Shari'a outwardly and inwardly.[1] Sufism, as one of the Islamic intellectual currents, has been the center of attention of Islamic scholars. From a social and cultural perspective, Sufism has had a special position and possesses specific thoughts, ideas, and etiquettes.[2] Of course, in some cases, deviations in Sufi currents have tarnished the true face of mysticism and Sufism, but based on some reliable sources and inspiration from the words of true mystics, Sufis have an epistemological heritage that has been considered the noblest of religious sciences.[3]

Imam Khomeini also paid attention to Sufism and the Sufi in his works, considering the identity of mysticism and Sufism to be one, having no essential difference, and reducing the difference between mysticism and Sufism to theoretical and practical aspects.[4] Of course, he strictly avoids ignorant Sufis and criticizes them.[5] Imam Khomeini showed kindness and attention to some Sufi orders, such as the Ni'mat Allahi Gunabadi order.[6]

Sufism in the View of Imam Khomeini

Imam Khomeini has two main depictions and approaches to Sufism; in one depiction, Sufism is a science positioned alongside other religious sciences, and in the second depiction, Sufism is a macro domain possessing cultural, educational, and epistemological dimensions. In the first depiction, he not only does not criticize Sufism but considers it among the religious sciences.[7] In defense of Sufism, Imam Khomeini believes that Sufism is the only practical path to attaining 'irfan; meaning, a person who puts the science of mysticism into practice and brings it from the level of the intellect to the heart, is a Sufi. He believes that not everyone can understand the topics of the 'urafa and the people of Sufism unless they are a Sufi; because understanding their words requires mystical taste (dhawq).[8]

According to his belief, one should not flee from hearing the term Sufiyya (Sufis), rather the topics of mystics and Sufis are beyond demonstration (burhan); the people of Sufism say that until kashf and shuhud is attained and the divine flash penetrates the heart, one cannot understand what mystics and Sufis are saying.[9]

In the second depiction, the Imam distinguishes the commoners among the Sufis from their elites, and criticizes the path of the common Sufis.[10] According to his belief, the wayfarer must stay away from the excesses and shortcomings of some ignorant people of Sufism so that the journey toward God becomes possible for him. In Imam Khomeini's view, some Sufis have taken the side of excess due to their belief that outward knowledge and practice are superfluous and for the ignorant and commoners, and the people of truth do not need the outward due to attaining inward truths.[11]

Sufi Preferences (Istihsanat)

The people of Sufism possess special mottos, etiquettes, and behaviors that are called preferences (istihsanat) or Sufi ijtihads.[12] Among the most important preferred practices (mustahsanat) of the Sufis are:

  • Wearing the Khirqa: The khirqa is a woolen garment that Sufis consider their greatest motto; this is a specific garment in mysticism that is bestowed by elders (pirs) and guides (murshids) to disciples and students at a particular stage.[13] Imam Khomeini does not tolerate this kind of outward khirqa-wearing and has frequently refuted the khirqa and outward khirqa-wearing.[14] Of course, in some instances in his works, he has accepted the principle of the khirqa, elevating its meaning and attributing a specific celestial (malakuti) meaning to it.[15]
  • Khanaqah: This has been the residence, retreat, and place of worship for Sufis, intended for performing special ceremonies and rituals. Sufis have stated numerous benefits for the khanaqah.[16] Imam Khomeini also paid attention to the khanaqah in some of his works, considering it a metaphor for the celestial realm (malakut) and the sanctuary of the heart;[17] However, in some cases in the Imam's works, khanaqah refers to a place where there is no trace of the Supreme Idol (Sanam-i Barin) and no mention of the Beloved.[18]
  • Chilla-nishini (Forty-day Retreat): Seclusion and sitting in retreat for forty days is another of the preferred practices of the Sufis.[19] Imam Khomeini also accepted the principle of the chilla and forty-day retreat, and relying on the hadith "Whoever dedicates himself sincerely to God for forty mornings, springs of wisdom will flow from his heart to his tongue,"[20] believes that whoever performs pure actions for forty days and purifies himself for God, springs of wisdom will gush forth from him, and he will speak with wisdom.[21] In some instances, by rejecting seclusion in the view of ignorant Sufis, Imam Khomeini believes that the meaning of seclusion with God is that a person is with God in all matters, not that they isolate themselves in a corner and be alone in a corner of the house with their own illusions.[22]
  • Sama' (Spiritual Audition): Another of the Sufi preferences is sama', which means ecstasy (wajd), spiritual state (hal), and dancing and stomping individually or collectively, performed with specific etiquettes and ceremonies.[23] Imam Khomeini does not accept the sama' of the people of Sufism, and in explaining the nature of sama' and singing (ghina), he believes that if ghina and music do not induce merriment (tarab), even if it is a vain amusement (lahwi) matching the tunes of the people of transgression, it is not ghina.[24]

Adherence to the Shari'a

Some ignorant Sufis and pseudo-mystics consider outward knowledge and practice specific to commoners and the ignorant, deeming the people of the secret (ahl-i sirr) and the companions of the hearts independent of outward actions. By clinging to the verse "And worship your Lord until there comes to you the certainty (yaqin),"[25] they assume that outward actions are for attaining heartfelt truths and only for reaching the destination, and once the wayfarer reaches the destination, engaging in them is distancing oneself from the truth.[26]

Imam Khomeini considers this group of Sufism and Sufis outside the circle of the people of gnosis and ignorant of divine stations; because abandoning the outward causes the invalidation of the outward and inward aspects of the Shari'a.[27] Regarding the misunderstanding of the aforementioned verse and the illusion of the cessation of worship and the lapse of religious obligation (taklif) after reaching the truth, he holds the belief that as long as a human being is in the garment of servitude, their prayer and all their actions are from themselves, and when they become annihilated in the Truth and attain absolute annihilation through total death, all actions are from the Truth, and the wayfarer has no interference in them. This is the very cessation of worship after attainment, and it is not as the ignorant among the Sufis have presumed, that worship and religious obligation lapse.[28]

Notes

  1. ↑ Bakrī, Anwār fī 'ilm al-asrār wa maqāmāt al-abrār, p. 194; Sulamī, Ṭabaqāt al-ṣūfiyya, p. 346.
  2. ↑ Muṭahharī, Majmū'a-yi āthār, vol. 2, pp. 84-85; Rūḥānī-Nizhād, Naqd-i 'irfān-hā-yi ṣūfiyāna, p. 22.
  3. ↑ Āmulī, Jāmi' al-asrār, p. 44; Rūḥānī-Nizhād, Mawājīd-i 'irfānī, pp. 27-28.
  4. ↑ Imām Khumaynī, Taqrīrāt-i falsafa, vol. 2, p. 156.
  5. ↑ Imām Khumaynī, Sirr al-ṣalāt, p. 13; Ādāb al-ṣalāt, pp. 81, 89, and 90; Sharḥ-i chihil ḥadīth, p. 456; Dīwān-i Imām, pp. 71 and 74.
  6. ↑ 'Arab, Taṣawwuf wa 'irfān, pp. 365-366 and 367.
  7. ↑ Imām Khumaynī, Taqrīrāt-i falsafa, vol. 1, pp. 45, 284-285; vol. 2, pp. 204, 243; vol. 3, p. 499; Ṣaḥīfat al-Imām, vol. 18, p. 447 and vol. 4, p. 183; Dīwān-i Imām, pp. 110 and 161.
  8. ↑ Imām Khumaynī, Taqrīrāt-i falsafa, vol. 2, pp. 156 and 198.
  9. ↑ Imām Khumaynī, Taqrīrāt-i falsafa, vol. 1, p. 204; 284-285; Sirr al-ṣalāt, p. 39.
  10. ↑ Imām Khumaynī, Sirr al-ṣalāt, p. 13; Ādāb al-ṣalāt, pp. 81 and 89; Sharḥ-i chihil ḥadīth, p. 456.
  11. ↑ Imām Khumaynī, Ādāb al-ṣalāt, pp. 79-81; Shaykh, Maktab-i ḥikamī-yi Tihrān, p. 185.
  12. ↑ Kāshānī, Miṣbāḥ al-hidāya wa miftāḥ al-kifāya, pp. 63-70; 116 and 146; Sajjādī, Muqaddima-ī bar mabānī-yi 'irfān wa taṣawwuf, pp. 246-247.
  13. ↑ Hujwīrī, Kashf al-maḥjūb, p. 62; Kubrā, Awrād al-aḥbāb wa fuṣūṣ al-ādāb, vol. 2, p. 27; Amīnī-Nizhād, Āshnāyī bā majmū'a-yi 'irfān-i islāmī, p. 522.
  14. ↑ Imām Khumaynī, Ṣaḥīfat al-Imām, vol. 1, p. 18; vol. 18, p. 453.
  15. ↑ Imām Khumaynī, Dīwān-i Imām, pp. 74 and 52.
  16. ↑ Qushayrī, Risāla-yi Qushayriyya, pp. 19-21; Hujwīrī, p. 55; Sajjādī, Muqaddima-ī bar mabānī-yi 'irfān wa taṣawwuf, pp. 251-253.
  17. ↑ (Imām Khumaynī, Dīwān-i Imām, p. 46; Farshbāfiyān, Barrasī-yi maḍāmīn-i mushtarak-i 'irfānī-yi ash'ār-i Imām Khumaynī, p. 126)
  18. ↑ Imām Khumaynī, Dīwān-i Imām, pp. 106-108.
  19. ↑ Suhrawardī, 'Awārif al-ma'ārif, p. 121; Kāshānī, Miṣbāḥ al-hidāya wa miftāḥ al-kifāya, pp. 160 and 171; Shīrāzī, al-Ṭarā'iq al-ḥaqā'iq, vol. 2, p. 319.
  20. ↑ Kulaynī, al-Kāfī, vol. 2, p. 16.
  21. ↑ Imām Khumaynī, Ādāb al-ṣalāt, p. 222; Sharḥ-i chihil ḥadīth, p. 394.
  22. ↑ Imām Khumaynī, Sharḥ-i ḥadīth-i junūd-i 'aql wa jahl, p. 326; Taqrīrāt-i falsafa, vol. 3, p. 445.
  23. ↑ Kāshānī, Miṣbāḥ al-hidāya wa miftāḥ al-kifāya, p. 179; Sajjādī, Muqaddima-ī bar mabānī-yi 'irfān wa taṣawwuf, pp. 257-262.
  24. ↑ Imām Khumaynī, al-Makāsib al-muḥarrama, vol. 1, pp. 301-306; 316-318; Taḥrīr al-wasīla, vol. 1, p. 437.
  25. ↑ Qur'an 15:99.
  26. ↑ Jawādī Āmulī, Tasnīm, vol. 1, p. 431; Dīn-shināsī, pp. 69 and 248; Rūḥānī-Nizhād, Darāmadī bar mabādī wa mabānī-yi sulūk, p. 237.
  27. ↑ Imām Khumaynī, Ādāb al-ṣalāt, pp. 80 and 291; Sharḥ-i ḥadīth-i junūd-i 'aql wa jahl, p. 70.
  28. ↑ Imām Khumaynī, Sirr al-ṣalāt, p. 83; Ṣāḥibī, Awj-i ma'rifat, pp. 50-51.

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