The History of Tasauf

 

# Introduction to Tasawwuf

Tasawwuf, often referred to as Sufism in English, is the mystical and spiritual dimension of Islam, emphasizing inner purification (tazkiyah), direct experiential knowledge of God (ma'rifah), and the cultivation of virtues like humility, love, and detachment from worldly excesses. It is not a separate sect but an integral aspect of orthodox Islam, rooted in the Quran and the Sunnah (practices of Prophet Muhammad, peace be upon him). Sufis, or practitioners of tasawwuf, seek to transcend the ego (nafs) through spiritual disciplines, aiming for union with the Divine while adhering strictly to Sharia (Islamic law). The term "tasawwuf" derives from the Arabic root related to "suf" (wool), symbolizing the simple woolen garments worn by early ascetics, or "safa" (purity), reflecting the focus on spiritual cleansing.

### Origins and Early Development

The spiritual essence of tasawwuf traces back to the Prophet Muhammad (peace be upon him), who embodied perfect piety, devotion, and love for God. Sufis regard him as the first true Sufi, with his companions (Sahaba) continuing this path. Early influences include the Ahl al-Suffa (People of the Bench), a group of poor, devoted Muslims in Medina who lived in austerity near the Prophet's mosque, symbolizing shared poverty and spiritual focus. Figures like Abu Dharr al-Ghifari (d. 652 CE) exemplified revolutionary simplicity and outspoken faith.

The formal term "tasawwuf" emerged in the 2nd century Hijri (8th century CE), during the late Umayyad and early Abbasid periods, amid growing materialism in the expanding Islamic empire. This era saw a reaction against worldly indulgence, with ascetics emphasizing zuhd (renunciation) and dhikr (remembrance of God). Key early figures include:

- **Hasan al-Basri (d. 728 CE)**: A preacher in Basra known for his asceticism and warnings against corruption; often called the "sheikh of tasawwuf."

- **Rabiah al-Adawiyyah (d. 801 CE)**: A female mystic from Basra who introduced the concept of divine love (ishq) over fear or reward, famously praying, "O God, if I worship You for fear of Hell, burn me in Hell."

By the 9th century, tasawwuf crystallized as a distinct science, with practices like meditation, seclusion (khalwa), and guidance from a spiritual master (shaykh or murshid) becoming central. It was seen as the "science of the soul," complementing fiqh (jurisprudence) by addressing inward states.

### Classical Period and Key Figures

The 10th–13th centuries marked tasawwuf's golden age, with systematic treatises, biographical collections (tabaqat), and the formation of tariqas (Sufi orders). Authors like Abu Nasr al-Sarraj (d. 988 CE) in *Kitab al-Luma'* and Abu Talib al-Makki (d. 996 CE) in *Qut al-Qulub* outlined ethical goals and stages (maqamat) such as repentance (tawbah), patience (sabr), and gratitude (shukr).

Prominent scholars integrated tasawwuf with mainstream Islam:

- **Al-Ghazali (d. 1111 CE)**: In *Ihya Ulum al-Din* (Revival of the Religious Sciences), he defended tasawwuf against philosophical skepticism, arguing it was the pinnacle of faith after Sharia observance. His work bridged Sufism with theology, making it accessible.

- **Abdul Qadir al-Jilani (d. 1166 CE)**: Founder of the Qadiriyya order, emphasizing ethical conduct and service to humanity.

- **Jalaluddin Rumi (d. 1273 CE)**: Persian poet and founder of the Mevlevi (Whirling Dervishes) order; his *Mathnawi* explores divine love through poetry.

Influential texts include *Al-Risala al-Qushayriyya* by Abu al-Qasim al-Qushayri (d. 1072 CE) and *Kashf al-Mahjub* by Ali Hujwiri (d. 1077 CE), the earliest Persian treatise on Sufism. These emphasized that tasawwuf must align with Quran and Hadith, rejecting ecstatic excesses.

### Spread, Influence, and Challenges

Tasawwuf spread via trade routes and conquests, flourishing in Persia, Anatolia, North Africa, and India. Orders like the Naqshbandiyya (emphasizing silent dhikr) and Chishtiyya (focused on music and poetry) adapted to local cultures while preserving core principles. It played a key role in conversions to Islam, as Sufi saints (awliya) embodied compassion and tolerance, influencing art, literature, and architecture (e.g., Sufi shrines).

Challenges arose from literalist movements like Wahhabism in the 18th century, which viewed some Sufi practices as innovations (bid'ah). Colonialism further marginalized it in the 19th–20th centuries. Yet, tasawwuf persisted, with modern revivals in Turkey, Senegal, and South Asia.

### Modern Relevance

Today, tasawwuf counters materialism and extremism, promoting inner peace amid global turmoil. Figures like Idries Shah and contemporary orders emphasize its universal appeal, influencing Western spirituality (e.g., Rumi's popularity). It remains vital for holistic Islamic practice, reminding believers that true faith integrates heart and action. For deeper study, classics like al-Ghazali's *Ihya* or Hujwiri's *Kashf* are recommended.