Sufism

   Sufism is defined by its adherents as the inner, mystical dimension of Islam. A practitioner of this tradition is generally known as a ṣūfī. Another name for a Sufi is Dervish.
   Classical Sufi scholars have defined Sufism as "a science whose objective is the reparation of the heart and turning it away from all else but God.  Alternatively, in the words of the Darqawi Sufi teacher Ahmad ibn Ajiba, "a science through which one can know how to travel into the presence of the Divine, purify one’s inner self from filth, and beautify it with a variety of praiseworthy traits."

   Classical Sufis were characterised by their attachment to dhikr (a practice of repeating the names of God) and asceticism. Sufism gained adherents among a number of Muslims as a reaction against the worldliness of the early Umayyad Caliphate. Sufis have spanned several continents and cultures over a millennium, at first expressed through Arabic, then through Persian, Turkish and a dozen other languages. "Orders" (ṭuruq), which are either Sunnī or Shī‘ī or mixed in doctrine, trace many of their original precepts from the Islamic Prophet Muhammad through his cousin ‘Alī, with the notable exception of the Naqshbandi who trace their origins through the first Caliph, Abu Bakr. Other exclusive schools of Sufism describe themselves as distinctly Sufi.

   Mainstream scholars of Islam define sufism as simply the name for the inner or esoteric dimension of Islam. René Guénon in 'Insights into Islamic Esoretism and Taoism ' (Sophia Perennis 2003) contended that Sufism was the esoteric aspect of Islam supported and complemented by exoteric practices and islamic law. However, according to Idries Shah, the Sufi philosophy is universal in nature, its roots predating the rise of Islam and the other modern-day religions, save for perhaps Hinduism, Buddhism and Jainism; likewise, some Muslims consider Sufism outside the sphere of Islam.

Sufi practices
Sufi gathering engaged in Dhikr

   The devotional practices of Sufis vary widely. This is because an acknowledged and authorized master of the Sufi path is in effect a physician of the heart, able to diagnose the seeker's impediments to knowledge and pure intention in serving God, and to prescribe to the seeker a course of treatment appropriate to his or her maladies. The consensus among Sufi scholars is that the seeker cannot self-diagnose, and that it can be extremely harmful to undertake any of these practices alone and without formal authorization.

   Prerequisites to practice include rigorous adherence to Islamic norms (ritual prayer in its five prescribed times each day, the fast of Ramadan, and so forth). Additionally, the seeker ought to be firmly grounded in supererogatory practices known from the life of Muhammad (such as the "sunna prayers"). This is in accordance with the words, attributed to God, of the following, a famous Hadith Qudsi:

    My servant draws near to Me through nothing I love more than that which I have made obligatory for him. My servant never ceases drawing near to Me through supererogatory works until I love him. Then, when I love him, I am his hearing through which he hears, his sight through which he sees, his hand through which he grasps, and his foot through which he walks.

   It is also necessary for the seeker to have a correct creed (Aqidah), and to embrace with certainty its tenets. The seeker must also, of necessity, turn away from sins, love of this world, the love of company and renown, obedience to satanic impulse, and the promptings of the lower self. (The way in which this purification of the heart is achieved is outlined in certain books, but must be prescribed in detail by a Sufi master.) The seeker must also be trained to prevent the corruption of those good deeds which have accrued to his or her credit by overcoming the traps of ostentation, pride, arrogance, envy, and long hopes (meaning the hope for a long life allowing us to mend our ways later, rather than immediately, here and now).

   Sufi practices, while attractive to some, are not a means for gaining knowledge. The traditional scholars of Sufism hold it as absolutely axiomatic that knowledge of God is not a psychological state generated through breath control. Thus, practice of "techniques" is not the cause, but instead the occasion for such knowledge to be obtained (if at all), given proper prerequisites and proper guidance by a master of the way. Furthermore, the emphasis on practices may obscure a far more important fact: The seeker is, in a sense, to become a broken person, stripped of all habits through the practice of (in the words of Imam Al-Ghazali words) solitude, silence, sleeplessness, and hunger.






Quotation from Wikipedia