HOW WOULD YOU RESPOND TO THE CLAIM THAT SUFISM IS BID'A?
Imam Nuh Ha Mim Keller
I would respond by looking to see how traditional ulama or Islamic scholars have viewed it. For the longest period of Islamic history--from Umayyad times to Abbasid, to Mameluke, to the end of the six-hundred-year Ottoman period--Sufism has been taught and understood as an Islamic discipline, like Qur'anic exegesis (tafsir), hadith, Qur'an recital (tajwid), tenets of faith (ilm al-tawhid) or any other, each of which preserved some particular aspect of the din or religion of Islam. While the details and terminology of these shari'a disciplines were unknown to the first generation of Muslims, when they did come into being, they were not considered bid'a or "reprehensible innovation" by the ulema of shari'a because for them, bid'a did not pertain to means, but rather to ends, or more specifically, those ends that nothing in Islam attested to the validity of.
To illustrate this point, we may note that the Prophet (Allah bless him and give him peace) never in his life prayed in a mosque built of reinforced concrete, with a carpeted floor, glass windows, and so on, yet these are not considered bid'a, because we Muslims have been commanded to come together in mosques to perform the prayer, and large new buildings for this are merely a means to carry out the command.
In the realm of knowledge, books of detailed
interpretation of the Qur'an, verse by verse and sura
by sura, were not known to the first generation of
Islam, nor was the term tafsir current among
them, yet because of its benefit in preserving a vital aspect of the
revelation, the understanding of the Qur'an, when the tafsir
literature came into being, it was acknowledged to serve an end endorsed by the
shari'a and was not condemned as bid'a.
The same is true of most of the Islamic sciences, such as ilm
tadil or "the science of weighing positive
and negative factors for evaluating the reliability of hadith
narrators", or ilm al-tawhid,
"the science of tenets of Islamic faith", and other disciplines
essential to the shari'a. In this connection, Imam Shafi'i (d. 204/820) has said, "Anything
which has a support (mustanad) from the shari'a is not bid'a,
even if the early Muslims did not do it" (Ahmad al-Ghimari, Tashnif al-adhan,
Similarly ilm al-tasawwuf, "the science of Sufism" came into being to preserve and transmit a particular aspect of the shari'a, that of ikhlas or sincerity. It was recognized that the sunna of the Prophet (Allah bless him and give him peace) was not only words and actions, but also states of being: that a Muslim must not only say certain things and do certain things, but must also be something. The shari'a commands one, for example, in many Qur'anic verses and prophetic hadiths, to fear Allah, to have sincerity toward Him, to be so certain in ones knowledge of Allah that one worships Him as if one sees Him, to love the Prophet (Allah bless him and give him peace) more than any other human being, to show love and respect to all fellow Muslims, to show mercy, and to have many other states of the heart. It likewise forbids us such inward states as envy, malice, pride, arrogance, love of this world, anger for the sake of ones ego, and so on. Al-Hakim al-Tirmidhi relates, for example, with a chain of transmission judged rigorously authenticated (sahih) by Ibn Main, the hadith "Anger spoils faith (iman) as [the bitterness of] aloes sap spoils honey" (Nawadir al-usul.
If we reflect upon these states, obligatory to attain or to eliminate, we notice that they proceed from dispositions, dispositions not only lacking in the unregenerate human heart, but acquired only with some effort, resulting in a human change so profound that the Qur'an in many verses terms it purification, as when Allah says in surat al-Ala, for example, "He has succeeded who purifies himself" (Qur'an 87:14). Bringing about this change is the aim of the Islamic science of Sufism, and it cannot be termed bid'a, because the shari'a commands us to accomplish the change.
At the practical level, the nature of this science of purifying the heart
(like virtually all other traditional Islamic disciplines) requires that the
knowledge be taken from those who possess it. This is
why historically we find that groups of students gathered around particular
sheikhs to learn the discipline of Sufism from. While such tariqas or groups, past and
present, have emphasized different ways to realize the attachment of the heart
to Allah commanded by the Islamic revelation, some features are found in all of
them, such as learning knowledge from a teacher by precept and example, and
then methodically increasing ones iman or faith by
applying this knowledge through performing obligatory and supererogatory works
of worship, among the greatest of latter being dhikr
or the remembrance of Allah. There is much in the
Qur'an and sunna that attests to the validity of this
approach, such as the hadith related by al-Bukhari that:
Allah Most High says: "....My slave approaches Me with nothing more beloved to Me than what I have made obligatory upon him, and My slave keeps drawing nearer to Me with voluntary works until I love him. And when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he seizes, and his foot with which he walks. If he asks me, I will surely give to him, and if he seeks refuge in Me, I will surely protect him (Sahih al-Bukhari. 9 vols.
It was perceived in all Islamic times that when a scholar joins between these aspects, his words mirror his humility and sincerity, and for that reason enter the hearts of listeners. This is why we find that so many of the Islamic scholars to whom Allah gave tawfiq or success in their work were Sufis. Indeed, to throw away every traditional work of the Islamic sciences authored by those educated by Sufis would be to discard 75 percent or more of the books of Islam. These men included such scholars as the Hanafi Imam Muhammad Amin Ibn Abidin, Sheikh al-Islam Zakaria al-Ansari, Imam Ibn Daqiq al-Eid, Imam al-Izz Ibn Abd al-Salam, Abd al-Ghani al-Nabulsi, Sheikh Ahmad al-Sirhindi, Sheikh Ibrahim al-Bajuri, Imam al-Ghazali, Shah Wali Allah al-Dahlawi, Imam al-Nawawi, the hadith master (hafiz, someone with 100,000 hadiths by memory) Abd al-Adhim al-Mundhiri, the hadith master Murtada al-Zabidi, the hadith master Abd al-Rauf al-Manawi, the hadith master Jalal al-Din al-Suyuti, the hadith master Taqi al-Din al-Subki, Imam al-Rafi'i, Imam Ibn Hajar al-Haytami, Zayn al-Din al-Mallibari, Ahmad ibn Naqib al-Misri, and many many others.
Imam al-Nawawi's attitude
towards Sufism is plain from his work Bustan
al-arifin [The grove of the knowers of Allah] on the subject, as well as his
references to al-Qushayris famous Sufi manual al-Risala al-Qushayriyya
throughout his own Kitab al-adhkar [Book of
the remembrances of Allah], and the fact that fifteen out of seventeen quotations about sincerity (ikhlas) and being true (sidq) in an introductory section of his largest legal work (al-Majmu: sharh al-Muhadhdhab. 20 vols. Cairo n.d. Reprint.
© Nuh Ha Mim Keller 1995