Read Journeys, pages 213-217, chapter 13

Sufi mystics

Introduction

Faithful Muslims invest at least an hour a day in salat, the performance of the required ritual prayers. Chapter 13 in Journeys describes the essence of these prayers as a commitment to submission to God and His will. However, the spirituality of the “Sufis” invites Muslims to seek for a relationship with God that goes beyond salat.

The name “sufi” means “wool.” The early Sufis wore coarse woolen garments, and hence the nickname, Sufi. They are the mystics of Islam, whose movement seeking spiritual enlightenment commences within a century of the death of Muhammad.

1. Sufis represent a desire by Muslims to have an experience of God. This movement is wide spread within Sunni Islam. One of the best known early Sufis was Hasan of Basra in present day Iraq (d. 728). He often wept for the sins of the people as he preached, and encouraged his followers to live separately from the world.

1.1 There are several themes in the Quran that the Sufis emphasize. The Quran declares that Abraham was a friend (wali) of God; the Sufis yearn for friendship with God.

1.2 The Quran says that no one can be an intercessor between God and man unless God appoints the intercessor; Sufis believe that their chosen saint has been appointed as an intercessor for them (Zumar: the crowds 39:44).

1.3 The Quran commands the believer to remember (dhikr) God often; the Sufis chant the names of God over and over as they seek to become absorbed into God.

1.4 The Quran speaks about the signs (ayat) of God in nature; the Sufis believe that the signs of God lead back to God.

2. Important Sufi beliefs

2.1 There is secret knowledge that leads one into an experience of God.

2.2 The Sufi saint is the pathfinder who reveals to his disciples secret knowledge.

2.3 In order to gain the inner secret understanding, one needs to affiliate with aSufi order known as tariqa. These are communities of disciples who learn from theSufi saint. The word tariqa means the path.

2.4 Each tariqa has its own founder, who gained his secret inner knowledge through a line of spiritual leaders who go back to Muhammad. The leader of each local tariqa traces his spiritual authority and insight back to the original founder of the tariqa.

2.5 For example, the Qadariya tariqa is quite popular among East African Muslims. The founding saint of this order is Abd al-Qadir al-Jilani of Baghdad who lived in the 12^th century. The living saint who leads the local Qadariya tariqa traces his spiritual authority through a long line of saints right back to the original founder of the tariqa. .

2.6 Disciples of a tariqa may come and go, after having received blessing and spiritual insights. On the other hand, some may covenant themselves to adhering to the tariqauntil they have moved into the inner mysteries and spiritualities that bring one into an experience of God. There is a step by step ascending into ever deeper mysteries and experiences of spiritualities that only the most devoted will experience. In some tariqathe ascending into spirituality might include the use of euphoria enhancing drugs.

2.7 The disciples believe that the founding saint of the order has been appointed by God to be intercessor. Some even believe that by going to the grave of the local saint, he will intercede.

2.8 An important part of Sufi spirituality is remembering God’s name (dhikr). When they meet together for prayer, they will sit for many hours repeating the name of God over and over, for they believe that this brings them into an experience of God.

2.9 Finally, each Sufi tariqa offers the disciple blessing (baraka). People will usually affiliate with the tariqa they believe will offer the greatest baraka.

3. Sufi communities such as the Gadariya, Salihiya, and Ahmadiya offer a kind of spirituality and community that complements what they experience in Sunni Islam.

4. One way that this community solidarity is enhanced is in pilgrimages to the tombs of the revered saint.

4.1 These pilgrimages are tremendously significant for the poor who cannot go to Mecca. They view a pilgrimage to the tomb of their dead saint within their community as efficacious as going to Mecca.

4.2 These annual pilgrimages become a tremendous bonding experience for clan and family who go together to pray and celebrate at the tomb.

5. Within Shi’a Islam these mystical communities are known as ‘Irfan.

6. The gospel fulfills both the Sufi and ‘Irfan quest to know God

6.1 Christians interacting with Sufis discover that the New Testament book of Hebrews is very fascinating to them, especially because Jesus the Messiah is appointed by God as the intercessor and through Him there is blessing and a personal relationship with God. The Sufis do not talk about a personal relationship with God; rather they speak of an experience of God by being absorbed into God. But Hebrews offers a joyous personal relationship, and that is very interesting and attractive to Sufis (Hebrews 4-10).

6.2 The fullness of the Holy Spirit fulfills the Sufi quest to know God!

6.3 The resurrection power of Christ fulfills the Sufi quest for power and blessing.

6.4 The Church fulfills the Sufi quest for a community of peace that disciples believers.

Conclusion

The Sufi movement reveals a spiritual yearning within Muslims. The descriptions of Jesus and His ministry within the book of Hebrews commends Christ as an authentic fulfillment of the Sufi spiritual quest.