The Meaning of Soofism

[Umm al_khair]

The Meaning of Soofism

The origin of the word and its derivation:

There are many opinions regarding the origin of this word.

They may be summarized as follows:

 

1-Some Soofis like to link the name to Ahlus-Sufaah (people of As-Suffah) who were at the time of the Prophet (saw). They

claim that there are great resemblances between the Soofee adept and Ahlu-Suffa. Those were poor people from the

Muhaajireen who migrated from Makkah to al-Madeenah fleeing the persecution of the pagan Arabs. They were driven away from their homes and had neither money nor families, nor a place to stay. The Prophet and the companions assisted them and he allowed them to

stay in a courtyard by his Mosque. The fact, however, is that those poor Muslims resorted to the Mosque out of necessity.

Their numbers increased at certain times and decreased at other times. Some of them stayed longer than others. So they were not a specific group united on something. Soofism in its

early stages stressed the concepts of detachment from the worldly life, poverty, isolation, etc. The people of As-Suffah did not choose such concepts. They were in need and the

Muslims helped them. They did not isolate themselves. In fact, they engaged in Jihaad whenever it was announced.

When Allaah, the Most High, bestowed from His bounties upon the Muslims, some of them became free of want and were among the richest of the Sahaabah and others became leaders in some Muslim lands. The Soofis would like to

establish a linkage with the Prophet’s era and claim as well that he (saw) approved the early seed of Soofism exemplified in Ahlus-Suffah. In addition, and from a linguistic point of

view, to derive Soofism from As-Suffah is wrong, because the correct term would be Suffism and not Soofism.

 

2-As-Saf al-Awwal : Some Soofis claim that

Soofism comes from As-Saff al-Awwal (First Row)

“standing before the Hands of Allaah, the Most Mighty and Most Majestic, by virtue of the high determination and eagerness towards Allaah in their hearts and by positioning

their innermost before Him.†This term is far from being linguistically applicable for if it were so, the term would be

Saffee

 

3-As-Safaa’ Other Soofis claim that the term is

derived from As-Safaa’ which means clearness, purity, sincerity. This is disputed by other Soofis and linguistically it does not fit. The derived term would be Safwee, Safaawee

or Safaa’iee not Soofee.

 

4-Soofah : It is said that their title is derived from ‘Soofah,†the name of some people who used to serve the Ka’bah in the pre-Islamic era (Jahiliyyah), and who used to

go in seclusion in the Sanctified Mosque (Al-Masjid Al Haraam).2 Although this affiliation may be linguistically sound, it is rejected because:

 

(a) The people of “Soofah†were not known well enough

to be remembered by most of the early Soofis.

 

(b) Had this affiliation been correct, it would have been

known in the times of the Sahaabah. However, such

an affiliation was not known then.

 

© True devout worshippers do not accept to be affiliated

with a tribe from the Jaahiliyyah times.3

 

5-Sophia : The historian and philosopher Abu

Rayhaan Al-Bayrooni (d.440 AH) mentioned that the word “Soofism†springs from the Greek term “Sophia†meaning wisdom. The Greek were the first to speak of the concept of

Wahdat Al-Wujood (Unity of Existence: that all existence is a single reality which is Allaah, and that everything we see is one aspect of Allaah’s Essence). Though one cannot

confirm nor deny the authenticity of this derivation, it is certain that Soofism during its course of development was

highly influenced by the Greek and Hindu philosophies.

 

6-As-Soof: Many Soofis from the past and present

consider that the term Soofism refers to the wearing of woolen clothing (Soof). This is also the opinion of Shaykhul- Islam Ibn Taymeeyah. Also Ibn Khaldoon inclined to this

opinion in his famous Muqaddimah. Many orientalists are also of this view. Although this is the most common opinion

regarding the derivation of the term, it is disputed by some Soofis like Al-Qushayree (d.465 AH) who claimed that the

Soofis were not specialized in wearing woolen clothes.4

Nevertheless, the desire by many Soofis to affiliate their name with this origin explains their exaggeration in matters of worship, detachment from the worldly life, abandoning

lawful means of earning, property, children, etc. On the other hand, wearing woolen clothes is not something meriteous or raises the status of the Muslim with Allaah.

Had it been so, the Prophet (saw) would have preferred it to other clothes. In fact, he (saw) disliked the odor of the wool

upon sweating as related by ‘Aa’isha (ra). She said:

“I made a black cloak for the Prophet (saw) and he put it on; but when he

sweated in it he noticed the odor of the wool, he threw it away. The

narrator said: I think he said: he liked good smell.â€5

 

And in the agreed upon Hadeeth related by Anas (ra), he (saw) said:

“The most beloved garment to the Prophet _ to wear was the Hibara (a

kind of Yemenese cloth made of cotton used to be from the best to

wear).â€6

 

7-The term is not derived: This opinion is held by some important figures in Soofism like al-Qushayriee and al- Hajooyari (d.456 AH). They say it is just a given title. Such

a claim is a strange and very weak one, because none of titles adopted by any sect lacks a meaning associated with it.

These were the most important sayings regarding the origin of the word “Soofismâ€. Such differences regarding this term

is due to the mystic nature that folds Soofism in esoteric concepts which is open to all kinds of interpretations Any Soofee master could add his own methodology and concepts based upon his own experiences (Thawq). This rendered

Soofism limitless in terms of its doctrines and ways. The case is even worse when it comes to the meaning of ‘Soofism.†One of the leading Soofee contemporary figures,

Dr. ‘Abdul Hameed Mahmoud said: “The opinion regarding the meaning of it [At-Tasawwuf] did not yet reach a conclusive result.â€7

As-Siraaj At-Tusi (d. 378 AH) mentioned that the definition of Soofism exceeds a hundred, while As-Sahrawardee (d.632 AH) related that the saying of the Soofee shaykhs about

the meaning of Tasawwuf exceeds one thousand. One of the latter Soofis by the name of Ibn ‘Ajeebah (d. 1224 AH)

related that shaykh Zarrooq (d. 889 AH) mentioned that it reached about two thousand definitions. The definitions describe Soofism as being linked to concepts and practices as

well. They range from poverty, perseverance, seclusion, withdrawal from the world, secrecy, deception, depriving

the soul, wondering, singing, dancing, wearing wool clothes, ecstasy, inward transformation, spiritual development, all

the way to Wahdat Al-Wujood8 In fact, careful study of its history and of its men, brings one to the same conclusion that there is no specific and comprehensive meaning of

Soofism. Despite this, it can be easily said that it represents an accommodation of beliefs, experiences (highly stressed),

philosophies, and methodologies of varied degrees of divergence from the Qur’aan, authentic Sunnah, and the way of the Salaf. Largely comprised within such accommodation

are certain fundamental matters that shape Soofism, mainly:

 

1-Limitless figurative interpretation of the texts and/or

the sayings of their masters.

 

2-Classifying the Deen into Thaahir (Sharee’ah)

applicable to the common Muslims and Baatin (Hidden)

known only to the Masters and mystics.

 

3-Accommodation of any deviation in matters of creed,

worship, or morals. The extreme Soofis accommodate all

creeds and all sorts of innovations.

 

4-The deviated relationship between the Master and the

disciple.

 

5-The state of Kashf claimed by Masters in the Soofee

orders in which they perceive and witness all of the

realities of existence as well as those of the Ghayb

(unperceived realities).

 

6- Emphasizing Manaamaat (dreams), fabricated stories

and/or ahaadeeth, as well as Shatahaat (intense and wild

emotional state of excitement and agitation arising form

what they call sudden Divine touches and during which

the mystic utters unlawful innovated and mystic words,

hallucinations and in many cases plain Kufr). Yet they

say their utterances are due to the mystics being in a state

of spiritual intoxication, e.g. “Praise be to me

(subhaani),†and “Under my robe there is only god.

 

 

2Imaam Ibnul Jawzee supported this view in his book Tablees Iblees,

p. 201.

3See Majmoo’al-Fataawaa by Shaykhul Islam Ibn Taymeeyah, vol.

11, p. 6.

4Ar-Rissalah Al-Qushayriyyah, p. 126, published by Daar al-Kitaab

Al-‘Arabi, Beirut (1957).

5Reported by Abu Dawwod (English Translation no. 4063) and

Ahmad in his Musnad (6:132, 144, 219, 249) and others. Al-Haakim

said: “It is authentic according to the conditions set by al-Bukhaari and

Muslim,†and Ath-Thahabi agreed. Al-Albaani reported it in As-

Saheeha (2136).

6 Agreed upon. See Saheeh Al-Bukhaari, vol. 7, no. 704.

7Abhaath fit-Tasawwuf, p. 153 (Taqdees, p. 40)

8See Taqdees Al-Ashkhaas, pp. 40-44, Masaadir At-Talaqee, pp. 35-

37, and At-Tasawwuf: Al-Mansha’ wal Masaadir, pp. 36-39.

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