Biographical encyclopaedia of Sufis : Cental Asia and Middle East

516 Pages·2002·30 MB·English

by  Hanif, N

BIOGRAPHICAL
ENCYCLOPAEDIA OF
SUFIS
CENTRAL ASIA & MIDDLE EAST
N H A N
F
. I
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Thiswork''''BiographicalEncyclopaediaof
Sufis" (Central Asia and Middle East)
highlightsonthebiographicaloutlineofthe
thephenomenal world, itdoesnotreveal
thenatureofinfiniteGodandhisattributes
According to the Sufis it is the mystical
experience which leadstothe knowledge
ofGod(manfi). Inhis communion with
God,theSufi
byHim.Moreover,rationalor
I
intellectual knowledge is indirect. The
rationalproceedswiththatwhichisdifferent
fromthetruth:theGnosticbeginshisorystical
questforGodafterleavingeventhingwhich
is other than God. The Sufi doctrine of
Unification ofGod is not similar to the
QuranicconceptoftheUnityofGod.The
follower of Islam believes in one God,
howeverthe sufi believes intheunity of
Godandreleaseshis
BIOGRAPHICAL ENCYCLOPAEDIA OF SUFIS
(Central Asiaand MiddleHast)
BIOGRAPHICAL
ENCYCLOPAEDIA OF
SUFIS
CENTRAL ASIA AND MIDDLE EAST
N. Hanif
Sarup & Sons
New Delhi- 0002
1 1
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PREFACE
The "Biographical Encyclopaedia of Sufis mentalstatesanditsrelationwithoneanother.
(Central Asiaand Middle East)" isacompre- Itsrangeislimitedtothesubjectsconsciousness
hensive information of life, works and aloneanditfailstoprovideanyaccountofthe
philosophyofprominentsufisofCentral Asia extra-mental facts.TheSufimysticexperience
and Middle Eastsincethe bigningofIslamic isdirectlyconcernedwiththeDivinityofGod
Civilisation. This Encyclopaedia has been whichistranscendentalrealityandhenceitlies
compiled in alphabetical order. The life and beyond the reach ofa psychologist. Even his
philosophyofSufisarebasedonthreecardinal mystical experiences in relation tothe fearof
doctrines muhabhat or the love of God, GodtheloveofGodareobjective,i.e.unrelated
marifa. ortheknowledgeofGod, and tawhid tohisempiricalselfandtheyawarenessofhis
or the Unification ofgod. Love is the sole Pure-Selfis not an ordinary mental state like
means of Sufis unification with God and thatofafeelingoranemotion.
tthheirnegfosraeveheGodids.assLoocvieateosfhGiomsdelrfesfurlotsm einvertyh-e liesbTehyiosndistthreansst-usduybjoefctpisvyecheoxlpoegryi.enTcheerwehiacrhe
attainmentoftheknowledgeofDivineEssence. certainotherhighspiritual states likethoseof
rLeovveleatiilonluomfinGaotdeshetahde.Mheuairntd,dilneaCdhiinsghtitosatyhs:e Gthoed,soiutls'scocmomnutneimcpaltaitoinonwiotfhtthheeABtetlroibvuetdesanodf
"The Gnostic always abide in the state of the revelation of gnosis through Divine
passionateloveofGod" illuminationwhichlosetheirsanctitywhenthe
andisamazedatthecreationofGod'suniverse. psychologistinterpretsthemfromanempirical
Another famous Sufis Nizamuddin Auliya stand point. Again, the mystical symbols
remarksthat loveofGodConsists in livinga manifested in the spiritual state of a Sufi's
lifeadevotionandself-sacrifice. Themission ecstasycan notbediscoveredthroughthe law
ofthe true lover ofGod is nothing but to ofcausation. In otherwords, thetranscendent
recollect the names ofthe beloved and to side of a Sufi's spiritual world remains
rememberhimunceasingly.GodistheUltimate completely out ofreach for the psychologist.
cause of all things and he cannot be Moreover,thescienceofpsychologydoesnot
contemplatedthroughanythingwhichiscreated offer any fixed and universally accepted
byHim. standardfortheassessmentofmysticalstates.
Sufi's spiritual experience can neitherbe According to certain Sufis, the most
explainedinlanguagenorinterpretedlogically. important quality ofthe lover ofGod is his
The science of logic is concerned with the complete detachment from sensual desires.
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(W) BiographicalEncyclopaediaofSufis
Hence, theSufisbelievethataSufi 'isabsent At this stage the seeker entirely leaves
fromhimselfandpresentwithGod'.TheSufi's himselfonthemercyofhis Belovedsince he
absence from his Selfmeans that he attains passesawayfromhimself.AbuMuhammadal-
totaldetachmentfromhumanqualities,sothat Rasibifobserves:
he may experience the divine presence in his "TheSufiisnotaSufiuntilnoearthsupports
heart.HujwiridefinestheloverofGod: himandnoheavenshadowshim;untilhefinds
"the lover is he dead ifani) in his own no favourwith mankind and until his resort
attributed and living{baqi) in the attributed inallcircumstancesistothemosthighGod."
ofhisBeloved." The devotee of God becomes God
A Sufi experiences the state ofperfect intoxicated when his self is completely
unionwithGodandeternal subsistenceofhis consumedinthefirstoflove.Itmeansthatthe
soul inHimwhenheiscompletelydevotedto ideaofGoddominatesthe hearoftheseeker
God. Abu Bakral-Kattani lays much stress on andhedevelopsandeverlastingconsciousness
this aspect ofa Sufi's relationship with God. ofhisBeloved.ShaikhAbuSa'idAbu'I-Khayr
The Sufi is he that regards his devotion as a explains this quality of Sufi's unceasing
crime forwhich itbeloves him toask pardon concentrationofGodinthesewords:
ofgod. AnotherfeatureoftheservantofGod "ThatisthetruemanofGodwhositsinthe
isthathepreferstolivealifeofpatienceand midstofhisfellowmen,andrisesupandeats
welcomes afflictions coming from God with andsleepsandbuysandsellsandgivesand
pleasure, treating them as gifts from his takes in thebazaarsamongstotherfolk, and
Beloved.Shaikh'AbdullahKhafifdescribesthe yetisneverforonemomentforgetfulofGod."
trueattitudeofthedevoteeofGod, Tasawwuf Suchamystical questforgod, leadingto
is patience under the events of destiny, a state of subsistence of Him has been
acceptancefromthehandofthealmightyGod recognisedasthemostsignificantmarkofthe
and traveling over desert and highland. The spiritual perfectionbyMuslimsaintsofallthe
seeker ofGod develops the ideal attitude of sects.Mansural-Hallajsays:
prefectpatienceatthestageofhisconsecration.
Abu'AmrNajaudsays: "the Sufi is he who aims, from the first, at
reaching God, the Creative Truth. Until he
"Tasawwuf is to be patient under has found what he seeks, he takes no rest,
commandmentandprohibition." nordoeshegiveheedtoanyperson.Forthy
TheSufienjoyshisnearnesstoGodwhen sakeIhasoverLandandwater,overtheplane
dhSiehsfaiisnkoeuhslSAcubofumiessmSa'iinniddtihbre.escetMwucohormdasmm:umnaidonalw-itMhayHhiamn.i etwIviietpmraheystwsThhhieaenenng.d,"ItIrhemeaecemhto,tuhnaittatpuilrnanceImwychleefaravceee,Iaaunnmdtialflrotonhmee
"Sufism is the subsistence oftheheart with Suchaconceptofcompleteidentification
Godwithoutanymediation." between a Sufi and his Beloved is probably
God purifies the heart ofHis devotee so that basedontheQuranicteachingofthe Unityof
loveisestablishedinit. God (tawhid). Most ofthe Sufis regard the
"The Sufi is made pure by his Lord and is theory of'One God alone'as the substratum
filledwithsplendoursandinthequintessence oftheir mystical philosophy. Abu Baker al-
ofdelightfrompraiseofGod." ShiblidefinesSufismthus:
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Preface 0*0
"Sufism is polytheism, because it is the to h*is own state and mystical experience. In
guarding ofthe heart from the vision of fact, such a personal experience cannot be
'other',andotherdoesnotexist." adequatelyexpressed inany form because the
ThisdefinitionofSufism impliesthatthe soul ofthe mystic passes beyond all symbols
ideaofanyexistentthingotherthanGodcannot andcategoriesrelatedtohumanunderstanding.
beacceptedalongwiththeideaofanyexistent ShaikhAbuAliJuzajanisays:
twhiitnhgtohteheirdetahaonfGtohedrecainsnnootbGeodaccbeuptteGdoda.l'onAg "suTbhseisstasinitnisthaennichoinltaetmepdlaintihoinsoowfnTrstuatthe:anhde
Sufi, who is a true seekerafter the Ultimate cannot tell anythingconcerninghimself, nor
Truth, discovers only one Truth. It refers to canherestwithanyoneexceptGod."
tinhethmeysutniictailvestsatgaete.whentheloverofGoddwells ASufiiscompletelylostinhisinnerworld
and becomes separated from the phenomenal
Ghazali,anorthodoxSufi,concludedthat world.Abu'l-Hasanal-Husrithusspeaksabout
God alone should be the object oflove and thisspiritualstate:
worshipforthemystics. Forhim,theessential
qualitiesofaSufiare: "The Sufi is He who having once become
dead to (worldly) taints, does not go back
"His(sufi's)heartisfreefromdefilementand there,and havingonceturnedhis faceGod-
fromdistraction,becauseofhis loveforhis ward,doesnotrelapsetherefromandpassing
Lord,andhelookstowardsHiminhisinmost eventsdonotaffecthim."
self,committingallthingtoHimandhaving
fellowshipwithHim.Hedoestnotrelyupon TheSufi recommendself-mortification forthe
anything,mostdoeshehavefellowshipwith trainingofthesoul. Abu'l-Hasanal-Muzayyin
any,saveHimwhomheworships,preferring says:
Godtoallelse."
"Tasawwufis.to letone'sselfbe ledtothe
The early Islamic mystics had seriously Truth-
followed such a monotheistic doctrine. Abu'
Amar'al-Dimashqiregardsonegodastheelse. It implies that the Truth is attained when the
The early Islamic mystics had seriously aspirantabandonshis lowerselfanddevelops
followed such a monotheistic doctrine. Abu; his pure self. Junayd also believes that since
Amar' al-Dimashqi regards one God as the the Sufi's mission is to experience Godly
Most Perfect Being and hence preaches the qualities, he should guard himselfagainst his
detachment from that which is imperfect. He associationwithhumanattributes.
says: A Sufi seeksself-mortification sothat he
"Tasawwufis to behold the imprecation of may realise perfect state ofresignation from
thephenomenal world, naytoclosetheeye empirical self. Abul Muhammad Ruwaym
to everything imperfect in contemplation of explainstherealfeaturesof'Tasawwuf:
Himwhousremotefromallimperfection."
"Tasawwuf is based on three qualities: a
Thespiritualstateofannihilationofhuman tenaciousattachmenttopovertyandindigene;
qualities is the most significant landmark on aprofoundsenseofsacrificeandrenunciation;
theSufi'swaytohisunificationwithGod.Each and absenceofself-observationand personal
Sufi Describesthismysticalattitudeaccording volition."
uupyriyr
(viii) BiographicalEncyclopaediaofSufis
The effacement ofall human desires and From the ethical standpoint, the Sufis regard
individual qualitiestakesplaceandtheveil of themoralattitudeofthedevoteeofGodasthe
theunrealselfislifted.AbuYazidBayazidsays: foremostconditionmoralattitudeofthedevotee
"TGsIihonedcse'et,,roiotidyIp,obdsetesfhsoeeirsresefirtasnlhtloe.tg.Pr.rbawuechtseeenntThcGhaeeotsdaehn.erdeaIcccfrocigIeondri,pdsoee"sddLsoemmrsyeds oswbpeifiltGirheiovtGdeuosaladtshapwttehhrheefenefccoathrnieeomrnole.isavtcehsTchohaiensdvigiwtoriaatolyu,nofuaifs.roe.erartnahdtetFaiupinrinimoiolunnysg
was that He removed chaff of the self life.Themoraldevelopmentofthesoulmeans
beforeme". thepurificationofsoul which is necessaryfor
the realisation of Divine Attributes. The
aItndisgaatintshisthsetkagneowtlhaetdgteheofsetehkeerEsastetnaicnesogfnGosoids orthodox mystics linked moral consciousness
withreligiousbeliefandrecognisedsharia(the
inhispureandilluminatedheart. LawofReligion)asameansofreachingethical
Afterrealisationofthestateofannihilation perfection and the attainment of Divine
of all human attributes, a Sufi's soul knowledge(marifa).
experiencesthestateofGodhead.Now,theSufi Intheirlogicalapproachtosaintliness,the
realises that he is other than the rest ofthe Sufis think thatthe saint movestowards God
creation andthatGod had detached him from when he experiences the mortification
theworldfromHisrevelation.Therealdevotees (mujahad) of 'self. He has to pass through
of God abstain from all kinds of formal variouspsychicstates,particularlyattheinitial
ceremonies and rituals. Abu'l-Hasan al- stages ofthe Journey to God, and he has to
Khorqanisays: attain purityofheart in ordertoreach higher
"TheSufi isnota Sufi in virtueofpatched spirituals states. The self-mortification ofthe
cloakandprayer-carpet,theSufiisnotaSufi psychological assessmentof'self leadstothe
byrulesandcustoms;thetrueSufiishethat spiritualperfectionofamystic.Philosophically,
isnothing." the Sufi concentrates on his ego and
nonexAisstenhte'ifsorint-hheimrseesltf,ofhetheiscrneoattihoinn.g1Thoer diinfwfaerredntimaatnesifbeesttwaetieonnsit,soeuxtpwearridenqucaelsitiaestarnude
beingoftheSufi isveiled forthosewhohave rfeolrawtairondshfioprbtehteweaennnihhiimlsaetilofnanodfGhiosd,hulmooakns
theirbeinginthevisibleworld.Inotherwords, qualitiesandthusbecomesconsciousofGodly
a Sufi's existence transcends the existenceof
attributes and his subsistence in the Creative
everythingand hencehisexistencespeaks for
Truth.
itself.Abu'l-Hasanal-Khuraqnisays:
"tthhAaattSnnueefeieddssisnnaoodbmeaiyonogtn.h"atornesteadrsannodsaunn,ona-bneiignhgt wainomdrikarlesIscaotlhmtyahvatienhnkafntbuhkielfsuetlncolotmuthtopeiilaplliulesbedltdihasohenseidert,hseedcwrihhtoodelidarhrewsacostwrlgkhyisov.seoenr1
From the aforesaid, it isevidentthatthe me opportunity to edit this comprehensive
Sufis interpret their mystical system from the works.
ethical,psychologicalandphilosophicalaspects. EDITOR
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