Essay On Sufism

The sample essay on Essay On Sufism deals with a framework of research-based facts, approaches, and arguments concerning this theme. To see the essay’s introduction, body paragraphs and conclusion, read on.

Before 10th century there had been started a new accent began to develop within the faith of Islam. This accent was a reaction against the prevalent impersonal and formal nature of Islam. For many Muslims the shari’a, while seen as necessary, failed to fulfill their deepest religious yearnings and desires.

The hunt for deeper significance led to the development of the popular mystical side of Islam – known as tasawwuf or Sufism.

The controversial nature of the topic of Sufism becomes evident when one realizes that this short debut already reveals a point of view which the Sufi would strongly differ with. For, if the Sufi religious pursuit is to be viewed as legitimate, even within Islam itself, it must be rooted in the Quran and the Sunna of Muhammad.

( p.b.u.h )

In defence of Sufi legitimacy, some Muslims argue that it was merely a response to the turning philistinism in the Islamic universe. However, this statement skirts the basic ground for Sufism, as during early Islamic times under Muhammad ‘s ( p.b.u.h ) leading, wealth was enjoyed and served as a great motive for the military enlargement of Islam. Muslims, at the clip, followed a legal system leting unchecked philistinism, though they were to the full observant of the present spiritual philosophy. The formal and legal nature of the Islamic system ne’er addressed the issue of philistinism, and as a consequence was seen as unequal by those who became Sufis in their hunt for deeper spiritualty.

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Essay On Sufism

Sufism has inclined many Muslims, and is, particularly in the West, represent and regarded as a valuable and legitimate portion of the Islamic religion. Fazlur Rahman, in his work Islam, says that “ considerable ink has been spent by modern scholarship on the ‘origins ‘ of Sufism in Islam, as to how far it is ‘genuinely ‘ Islamic and how far a merchandise, in the face of Islam, of outside influences, peculiarly Christian and Gnostic. ” Rahman seems to suggest that some of this ink has been wasted, as he concludes that “ outside influences must hold played an accessary function and these no 1 may deny, but they must hold supervened upon an initial native inclination. ” However, aside from a obscure mention to the thoughts of trust in and love of Allah as being a consequence of “ developments within the rational and religious life of the community, ”

In reaction to critics, Sufis argue that tasawwuf has been present from the really initial phases of Islam, and profess to happen grounds for their claims in the Sunna and the Quran. On this footing they province that tasawwuf “ is the batin facet of Islam. ”

Harmonizing to Sufi principle a figure of poetries in the Quran provide clear support for their mysticism. Possibly the most frequently quoted as a cogent evidence is Surah 24:35, “ Allah is the Light of Heaven and Earth! His visible radiation may be compared to a niche in which there is a lamp ; the lamp is in a glass ; the glass is merely as if it were a glistening star kindled from a blessed olive tree, { which is } neither Eastern nor Western, whose oil will about glow though the fire has ne’er touched it. Light upon light, Allah guides anyone He wishes to His visible radiation. ”

Sufism does throw in in the agencies of spiritualty to the faith of Islam. Mounting out of the failing of the Islamic system of religion and pattern, it, nevertheless, added a facet which has varied and further destabilized the construction of Islamic belief and pattern.

Reflecting on the hallmark presented, and stoping given, we see that to say Sufism, with its of import constructs, is a rightful portion of Islam introduces definite jobs for anyone who so challenge to seek to support Islam as a logically consistent set of beliefs. For Sufism non merely points to a deficiency of spiritualty in Islam, but besides contradicts Orthodox Muslim instructions – in the procedure clearly opening the door to all the universe ‘s faiths

There have been a batch of facets which should be discussed and reconsidered sing this facet of Orthodox instructions of Islam, so I can compose it is to be continued

Mention Notes:

Sufism, Reformed Internet Ministries

Andrew Rippin, Muslims: Their Religious Beliefs and Practices ( New York: Routledge, 1990 ) , 118, 119, 120

Fazlur Rahman, Islam ( London: Weidenfeld and Nicholson, 1966 ) , 131, 148,149

Seyyed Hossein Nasr, Sufi Essays ( London: George Allen and Unwin Ltd. , 1972 ) , 11-12, 15, 137, 138, 139, 147, 149

Tara Charan Rastogi, Islamic Mysticism – Sufism ( New Delhi: Sterling Publishers Private Ltd. , 1982 ) , 1..

Titus Burckhardt, An Introduction to Sufism ( Wellingborough: The Aquarian Press, 1990 ) , 15, 16

In Arabic “ Inna li’Llahi wa-inna ilayhi raji ‘un. ” Martin Lings, What Is Sufism? ( London: George Allen & A ; Unwin Ltd. , 1975 ) , 28,32

Haqiqa refers to the ‘inner Truth ‘ or ‘inner Reality ‘ that Sufis believe is at the bosom of Islamic disclosure. William Stoddart, Sufism – The Mystical Doctrines and Methods of Islam ( New York: Paragon House Publishers, 1986 ) , 41, 66,67,83,74

Eisegesis, or the pattern of construing intending into a transition, bears a dramatic resemblance to Sufi methods of Quranic reading. Orthodox Muslims opposed to Sufism argue that Sufi readings are so eisegesis – in other words the Sufis are imputing an ‘inner ‘ significance which the poetries themselves do non incorporate.

Fazlur Rahman in his work Islam provinces, “ the Sufis, in order to warrant their base, formulated ( Internet Explorer. verbally invented ) statements, sometimes rather notional and historically wholly fabricated, which they attributed to the Prophet. ” Rahman, 132,133,134..

J. Spencer Trimingham, The Sufi Orders in Islam ( Oxford: The Clarendon Press, 1971 ) , 246..

Rahman, 140. Other writers besides agree with Rahman ‘s place on this point. A.J. Arberry argues that Abu Hamid al-Ghazali brought about Sufism ‘s rapprochement and assimilation with Orthodox Sunni divinity and spiritual jurisprudence, through a figure of Hagiographas consolidated in the Ihya ” ulum al-din, which was written between 1099 and 1102 A.D. A.J. Arberry, Sufism – An History of the Mystics of Islam ( London: George Allen & A ; Unwin Ltd. , 1950 ) , 74. .

Ibn al-‘Arabi ( 1165-1240 A.D. ) was one of the great Sufi Masterss of all clip and is referred to as ‘The Greatest Shaikh ‘ ( al-Shaykh al-Akbar ) . Muslim sentiment has ever been split about Ibn al-‘Arabi: for some he is a great heretic ; for others, a great saint. Ian Richard Netton, A Popular Dictionary of Islam ( London: Curzon Press, 1992 ) , 110..

Elliot Miller, “ Sufis – The Mystical Muslims, ” Forward ( Spring/Summer 1986 ) , 17-23..

Martin Lings, What is Sufism? ( London: George Allen & A ; Unwin Ltd. , 1975 ) , 84, 85, 99..

Dara Shikoh ( besides spelled Shukuh ) was a Sufi of the Qadiriyyah order and a devout Muslim – harmonizing to Seyyed Hossein Nasr. Shukuh believed the Upanishads to be the ‘Hidden Books ‘ to which the Quran refers ( lvi. 77-80 ) and wrote that “ they contain the kernel of integrity and they are secrets which have to be kept concealed. ” Nasr states that “ it is adequate to read Shukuh ‘s interlingual rendition of any of the Upanishads to recognize that he was non merely interpreting words into Iranian but besides thoughts into the model of Sufism. ” However, as usual Nasr follows up with a statement denying that this is “ an effort to syncretise, ” one time once more uncovering a blazing neglect for the grounds presented, non to advert a complete deficiency of logical idea.

The members of one popular order ( the Mawlawiyya ) begun by Jalal ad-Din Rumi ( d. 1273 ) are the beginning of the Western term ‘whirling dervishes ‘

John Alden Williams, ed. , Islam ( New York: George Brazillier, 1962 ) , 155-156..

Idries Shah, Reflections – Fabrications in the Sufi Tradition ( Baltimore: Penguin Books, 1972 ) , 1. ; Miller, 20..

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Essay On Sufism. (2019, Dec 06). Retrieved from

Essay On Sufism
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