THE
ELEMENTS
OF SUFISM
(Excerpts Only)
By:
Shaykh
Fadhlalla Haeri
Chapter
6
Pseudo-Sufism
Basically
speaking, what we mean by the term pseudo-sufism is an incomplete
path. It is an incomplete teaching which is not enough to guide the
seeker all the way along the spiritual path which leads to
self-knowledge and gnosis of God. Every religion and prophet,
whether genuine or false, advocates moral virtues such as
generosity, goodness, kindness, love and so on. However these
qualities cannot take root and grow without being protected by a
'container' of outer laws and beneficial behavior. We find that
every society or culture advocates its version of what is considered
good and virtuous, but these qualities cannot develop and bear fruit
unless they are protected and guarded by the outer bounds of laws
which enable them to be nourished and to grow continuously and
purposefully. More specifically, as regards the spiritual path and
the teacher and the taught, we find that the pseudo-sufi leaders do
not possess all the attributes of a true spiritual master, which
have already been mentioned, especially the express permission to
teach and guide others on the path of self-knowledge, given by
another enlightened and experienced teacher who himself has been
given permission to teach, and so on, back to the Prophet Muhammad
(peace be upon him).
...
Another form of pseudo-sufism , which has become active and popular
in our times, is indulgence in intellectual pleasure through the
study of Sufi literature and Sufi Orders. During the last 150 years,
much research into Sufism has been undertaken, both in the West and
in the East, by orientalists and Muslims alike. This is like
compiling menus on Sufism rather than actually partaking in the
feast. They discuss and analyze which Sufi menu, that is which Sufi
Order, seems to be better, but without tasting any of them. How can
you evaluate something which you have not experienced? Intellectual
discussion about Sufism cannot lead to inner awakening and
enlightenment, because Sufism is a feast which can only be consumed.
In pseudo-sufi movements we find much euphoria and temporary states
of excitement which are achieved by utilizing certain practices and
techniques. Occasionally they bring about a state of upliftment and
delight. However such states are not lasting and are the result of a
combination of several variable factors. The true art of Sufism
leads the seeker towards the steady state of being contented,
integrated, wise, courteous, kindly and at peace. To occasionally
feel inner delight and contentment is not difficult to achieve, but
in order to reach a station which is lasting, one needs to adhere to
the primal way that is intended by the original way of Islam, with
its outer laws, code of conduct and integrated way of life. Although
inner development is possible to a certain degree without following
the outer laws, if a person wishes to develop himself fully, then he
has to participate in the Islamic Law and way of life fully.
