THE
ELEMENTS
OF SUFISM
(Excerpts Only)
By:
Shaykh
Fadhlalla Haeri
Chapter
5
The Way of
The Sufi
According
to the way of the Sufis, a person who has attained the state of
outer and inner awareness, and who has managed to reach a point of
balance and centrality, is in a position to assist others and to
reflect to them their own state of progress. Accordingly we find
that throughout the ages the Sufis have kept close together.
Spiritual masters accompany their close followers during all the
stages of progress.
We need to distinguish between the two terms: state and station.
It is the difference between how it is and where it's at. State
means something which one can feel or taste. One can sometimes feel
an inner state of incredible generosity or great upliftment. However
this state may not be lasting. What is really desired by the seeker
is to attain a station which cannot occur unless it is properly
founded and secure. A station is not temporary and can always be
relied upon and recalled. Most of the wayfarers on the path of God
will taste different states to varying degrees of lasting without
any permanence in them, which is unsatisfactory and insufficient. It
is for this reason that a guiding hand is needed to ensure that a
seeker becomes established in a desirable station. So the
companionship and relating to people who are on the path is an
essential factor in a seeker's progress. Another important reason
for having the right companionship is that we are always a product
of the last moment, and since this moment is born from the previous
moment and that from the one before it, and so on, there is
continuity. A person on his own cannot realize how much he has
deviated from the path of self-knowledge or self-realization. Thus a
seeker needs a companion to reflect to him, like a mirror, his state
and station.
Just as in the case of the physical or natural sciences where one
would obviously tend to follow someone who has greater experience
and qualifications in these sciences, so the same principle applies
to the sciences of the self. On the physical level, we are
constantly striving towards harmony and right action, and we follow
those who have expertise in this field. In the same way, for inner
harmony, the best qualified person is a real Sufi spiritual master.
However, there is a difference between the outer and the inner
sciences. In the outer sciences, the blemishes and imperfections are
easily detectable. This is not the case with the inner sciences
where, for example, a person can put a grin on his face whereas in
reality he is very displeased within. Knowledge of the inner
sciences require a subtler specialization. What is needed is a
medicine for the 'heart', which is not easy to obtain or administer
whereas physical healing is prescriptive, descriptive, analytical
and logical, and therefore is easier to achieve.
...
A major question that arises is how does a seeker find a real
spiritual master? Or how can he be sure of the spiritual master's
quality? The followers of the esoteric and inner traditions believe
that God's mercy permeates and encompasses every situation and
everything. The right teacher turns up at the right time if a person
has sincerity and the right courtesy. The correct courtesy is
patience and recognition of the need. And it is by divine mercy that
the right answer comes at the right time for the seeker.
A true spiritual teacher must have the proper basic qualities, just
as a physician is supposed to have fulfilled primary basic
requirements before he can practice medicine. To begin with, a
spiritual guide, that is a Sufi master, must be knowledgeable about
all the outer aspects of the original way of Islam and its way of
life. He must be fully conversant with the knowledge and practice of
the way of Islam. He should apply what is in the Qur`an and the
prophetic way of life to himself. If he has not practiced the outer
laws, how can he have practiced the inner aspects of this way of
life, let alone recommend others to practice them? So the true
spiritual master must himself live the outer and inner codes of
Islam fully.
Another condition of a spiritual master being a true teacher is that
he must have achieved real enlightenment by arriving at complete
knowledge of the self. The spiritual master must know the
extraordinary vast horizon of the self. Whoever knows his self,
truly knows his Lord.
A true spiritual master must also have been given the express
permission to start out and guide others on the path of
self-knowledge, by another enlightened and experienced teacher who
himself had been given permission to teach, and so on, back to the
Prophet Muhammad (peace be upon him). For there are people who keep
within the outer limits of the Islamic Law, others who have achieved
self-knowledge, and still others who have attained gnosis as well as
the knowledge of the self, and yet they are unable to guide others.
Just as it is not enough for a physician to have only studied and
passed examinations, and observed and assisted other physicians in
their work, before he himself can begin to practice medicine in his
own right. He must also be given the permission or license to
practice medicine by a qualified physician who is satisfied with his
ability to do so.
Another prerequisite is that there should be a seeker to receive
knowledge from the spiritual master, just as there has to be a
patient before a physician can practice his medicine. Finally, just
as it is of no use for a physician to attend to a sick person if he
is unable or unwilling to accept the remedy for his illness, so
there is no need of a spiritual master if the seeker is not keen to
follow him.
...
The ultimate aim of the Sufi master is to assist his close follower
to discover Truth within the self and to be enlightened about
reality. In order to be fulfilled at all times, it is important to
discover the causes of unhappiness. The essential cause of all
dissatisfaction is rooted in the transgression of limits,
waywardness, desires, expectations, fears, anxieties and other
aspects like lack of understanding of the nature of Reality. From
the Sufi point of view, the basic acts of worship which are defined
by the Islamic Law, such as the ritual prayer, fasting in the month
of Ramadan, the alms tax, the pilgrimage to Mecca and so on, are,
although necessary, not sufficient for most of the people who are
sick in this vast hospital called the world. The globe is God's
hospital, and the Messengers, the Prophets and the saints or
spiritual masters are the physicians of the soul. Since there are
different kinds of illness, there are different wards in the
hospital. There are clinics where the patients do not stay for very
long; there are wards where the patients stay for several weeks or
months; and there is a surgical ward where the physician, or Sufi
master, is constantly engaged in 'operating' on his patients. We
also find that the 'medicines' are prescribed in accordance with the
specific requirements of the patient, taking the total environment
and all the surrounding circumstances into consideration.
The ultimate function of a Sufi master is to move the seeker
gradually, according to his pace, to a level at which he is able to
read the primal 'book' that is within his 'heart'. If the seeker
learns this art and becomes strong and acts at will, then obviously
he is progressing and evolving. The spiritual master's objective is
to part with and transmit to others what he has himself already
attained. This process, as stated earlier, can be enhanced when the
environment as well as the companionship is right, and when the
close follower has the intention to learn and the will to act, and
acts appropriately. The teacher can do little if the seeker or the
close follower does not want to advance. The traveler can give up at
any stage of the journey, even when there is only one step left.
However, at times, even if the close follower wants to advance, it
is not guaranteed that his objective will be fulfilled according to
expectations. Shaykh al-Fayturi (d. 1979) says the following about
the dilemma of the teacher in one of his odes:
No
matter how much the teacher strives,
No matter how much the close follower wants,
No matter how sincere he is, spending days and nights
[in worship],
Ultimately enlightenment is a gift from God.
The teacher's function is to guide the seeker along a disciplined
path to the point at which he is able to sit in absolute
watchfulness without watching anything. This is the pure, simple,
ultimate height of the meditative condition. It is just to be. From
there on, it is only Allah Who can help. So the seeker has to
complete half the circle himself, but the other half is not in his
hands. You go as high as you can climb, and then let go!
...
The whole Sufi way of life is about giving up attachments, and the
greatest and the worst attachment happens to be knowledge. There is
an anecdote from Imam Abu Hamid al-Ghazzali (d. 1111) in this
context. When Imam al-Ghazzali left Baghdad in order to search for
Sufi masters, he had acquired all the outer knowledge of the Islamic
sciences, but his innermost was not yet awake. He took with him two
mules loaded with books. On the way he was stopped by a robber who
wanted to take all his books. Imam al-Ghazzali offered him
everything except the books, but the robber only wanted the books,
and took them. Seven or eight years later, when Imam al-Ghazzali had
fulfilled his Sufi quest, a man appeared before him in Mecca.
Apparently it was the Prophet al-Khidr, who is called Elijah in the
Judaic tradition, who informed Imam al-Ghazzali that if it had not
been for the theft of his books, he would have remained the slave of
those books and would not have discovered the real 'Book' of
knowledge that is within everyone's heart. Imam Ali says in this
context, 'You are the evident [original] "Book".'
Books are needed initially as an aid to inner discovery, but when a
person grows stronger with inner knowledge, he needs less external
aids. Books are like the push-chair which a child only needs at the
beginning of its life. Unfortunately, however, many so-called
scholars keep their push-chairs for the rest of their lives. On the
other hand, many pseudo-sufis tend to dismiss not only books but
also recitations as altogether unnecessary. This simplistic attitude
is nothing other than a form of self-elevation, which is a
perversion of and a digression from the real spiritual path. Books
and recitations are essential aids in assisting inner awakening, and
can neither be totally relied on nor totally ignored.
The seeker of knowledge and gnosis has to follow the path under the
guidance of a teacher until there comes a point when he has to be
left alone. The teacher is like a crutch, on which the seeker no
longer has to rely once he can walk. The time comes when the close
follower no longer needs a physical master as he is now plugged
directly into the original power source. If someone says that he
needs an outer teacher all his life, then he has falsely limited the
true extent of human potential and divine mercy and generosity. If
someone says that he does not need a master at all, then he is
arrogant and conceited and will live under the tyranny of the lower
self.
...
