An Index to Sufism

The word ‘Tasawuf’ has different meanings and interpretations. Different dictionaries and scholars interpreted the word differently. The most accepted meaning and interpretation is the following: 

The root word of Tasawuf and Sufi is ‘Safa’, which means to clarify and purify. The term "Tazkiya-e-Nafs" (the purification of the desirous self and soul) and Tasfiya-e-Batan (Internal purgation) are also used to explain Tasawuf. Certain researchers are of the view that the root word for Tasawuf is ‘Sauf’ which means wool. They think, in ancient times the Sufis used to wear simple clothes of wool to show their disinterest towards the luxuries of the world. Because of this reason the word Sufi came into fashion to address these pious people. Some other people think the root word for Sufi is ‘Suffah’. 'Suffah' means ground or a small elevation of ground. 

In Hadith 'Suffah' is the name of a mount near the Prophet's masjid. A group of the companions of the Prophet (S.A.W) used to sit there to be taught by the Prophet (S.A.W) This group of the companions seems to follow the Prophet's (S.A.W.) this diction.

“I feel proud in faqar”

(Al-Hadith)

They were not the seekers of the luxuries of the world and their sole purpose was just to learn and teach Quran-o-Sunnah. They used to spend their time with the Prophet (PBUH) and did not have the responsibilities of matrimonial life. They were true to the spirit of this ayat (verse). 

“And devote thyself to Him whole-heartedly”

(Al-Quran 73:8)

Among these blessed companions, the most considerable are Abu Zar Ghaffari, Sohaib Rumi, Salman Farsi, Abdullah Bin Masud and Abu Huraira. On the pattern of these companions. all those pious people who spent their lives only for the sake of Allah's will were branded as Sufis. 

In various books of Tasawuf, three kinds of Sufis are mentioned; Sufi, Mutsawuf, Mastasawuf: 

'Sufi' is that who passes through his mortal being and becomes the part of truth and becomes immortal. Mustsawuf is the one who in his desire aims to become a true Sufi, passes through trials and troubles, and follows the tradition of the earlier Sufis only apparently and surfacely. Mastasawuf is the one who copies the Sufis to earn the wealth and luxuries of the mortal world. He apparently behaves like Sufis, quotes him frequently but inwardly seeks only for the mortal riches. This kind of Sufi is ridiculed by the Sufis in these words 

“Al-Mastasawuuf according to the Sufis is like a damned fly and for the masses he is like the wolf or like Hyna (Bijju)”

The common perception of the people about Tasawuf and Faqar (Sufism) is poverty and misery but the true meaning of Faqar (Sufism) is quite the opposite. Faqar is the name of generosity and indifference. The true faqar means to get rid of the desirous self. Faqar is the name of man's sublimity in which his heart becomes free from all kinds of lusts. His heart and mind live only with the remembrance of Allah Almighty. He conquers the both realms of his heart and mind, and rules them without sharing them with anyone else.

Allama lqbal used to ask for Allah Almighty's protection from the faqar which means poverty. The difference between faqar and kingdom is really meager. Kingdom is all about the art of sword and faqar is all about the art of fore-sightedness. The splendor and grandeur of the worldly kingdom depends upon the material sources but the kingdom of faqar is based on the indifference. 

Ali Hajvairi in Kashf-ul-Mahjoob quotes a Suf is not the one who is empty of the equipment but whose heart is empty of the desire of this equipment.

'The Darvaish (Faqir) had nothing to do with anyone but God'.

The basic source of faqar is the Islamic education; 'Quran-e-Hakeem and the life of the Prophet (SA.W.)'. It is quite obvious that Islam negates the Christian monastic life. The life of the Prophet (S.A.W.) is a beautiful mixture of worldly and spiritual life and the best role model for us. We get a lesson from the life of the Prophet (PBUH) that we must fulfill the duties of life and also maintain the spiritual affairs as well. In this way, for a sufi, faqar does not mean the absence of material sources but the absence of desire for these sources.

‘A faqeer (sage) must take care of his faqar as a rich man takes care of his wealth’.

The history of Islam shows that as long as the Muslim rulers remained away from the palaces and the royal life and spent the tough and hard life like a sufi, they remained successful, and conquered the world. 

In short, the faqar is true when it is according to the will of Allah Almighty and the Prophet (S.A.W.). It must be according to the teachings of the Holy Quran and the Sunnah. There is nothing new practice in religion on part of Sufis, neither against the book of Allah nor the example of the messenger (SAW).

The person who is not well literate with Quran-o-Sunnah, he has no footing in sufism and no one is bound to follow him because our knowledge and practices are enriched by Kitab-o-Sunnah.