The concept of spirituality is rather vague and is used to describe any number of views and practices among peoples. Whether it has always been this way is a question that is difficult to answer, especially as it is posed, argues Yusuf Lateef Zanella.
When the question is general in nature, as if spirituality were one concrete thing among other things, like chairs, dresses, automobiles, and so on. It is not at easy to answer as, say, a question like: Has the use of ankle-length skirts among women of a certain background become more or less widespread?
When we talk of spirituality in relation to Islam, in order to make sense of it, we need to be more specific as to what we mean by the word. Here the word is meant to cover what is traditionally known as Tassawwuf. Now many will not find that distinction to be very helpful, for what is Tassawwuf? The answer that Tassawwuf is merely Islamic spirituality, more commonly known as Sufism, leaves us treading the same water while trying to get a grip on the rope of understanding. It does not answer the question. Because, as we said, there are many views and opinions on what Tassawwuf is. Its use, though not as common, is almost as diverse and wide-ranging as that of the word spirituality. So, whose view should be taken into serious consideration when seeking an answer to that question?
In his concise yet profound article “The Place of Tasswwuf among the Islamic Sciences” (1995) Shaykh Nuh Ha Mim Keller makes it clear that, in order to answer the question: What is Tassawwuf? one must ask those who know, namely, traditional Muslim scholars who are knowledgeable in the science itself and practice it. Justification for this is found in the Qur’anic verse: “Ask those who know if you know not” (16:43). But is this also not, as Shaykh Nuh himself alludes to in recounting his own search for knowledge, what one would do in any matter of great importance?
One Who Knows the Object and the Science
To draw a material analogy, one could say that if one wanted to know what a combustion engine is one would ask a person who not only knows how to repair certain builds or types of engine, but also the principles of combustion and the science behind engine construction. Not only that, the person must have an understanding of the point of combustions engines, their purpose, and the roles these play in human life. For no one (for the sake of argument) wants a combustion engine in and of itself, rather it is a means toward some goal, toward something one wants to attain.
The Heart’s Desire
Anyone who professes Islam will, upon reflection, know that the ultimate goal in the life of a Muslim is Allah Most High. He, alone, is the true heart’s desire. For what, really, could be more rewarding, more awesome in the truest sense of the word, than to stand in His presence. Can one truly imagine being more alert, more awake, more present and aware other than in the presence of one’s Lord and Maker? Common synonyms of the word awesome as can be found in any reputable dictionary are words such as wonder, reverence, and dread. It is for the purpose of awakening this sense of awe that the Prophet (Allah bless him and give him peace) in the Hadith of Muslim stated that “the perfection of faith” (ihsan) is “to worship Allah as if you see Him, and if you see Him not, He nevertheless sees you.” The presence of mind in worship entailed here lies in realising that one is always in the Presence of one’s Lord. For instance, when one stands in prayer, but not only then, for worship is not limited to prayer.
In a related Hadith of Muslim, which precedes the one mentioned above in Imam Nawawi’s Arba‘in, the Prophet (Allah bless him and give him peace) says that “Actions are according to intention. And every man shall have what he intended. So whoever’s emigration (hijra) is for the sake of Allah and His Messenger (Allah bless him and give him peace), his emigration is for the sake of Allah and His Messenger (Allah bless him and give him peace). And whoever’s emigration is for worldly gains or for a woman to marry, his emigration is for the sake of that for which he emigrated.” It is clear that the question of intentions and acts spoken of here can be generalised to include all acts and states in the life of any one Muslim—that any one of our acts with the proper intention is an act of worship.
This state of presence in all acts is also alluded to in the Qur’an, where Allah Most High says: “Truly, in the creation of the heavens and the earth, and in the variation of night and day there are signs for the people of understanding” (3:190). The people of understanding Allah Most High goes on to define as “Those who mind Allah while standing, sitting and lying down” (3:191). The word “mind” here is a translation of yadhkurun, from the verb dhakara (to remember) in the sense of keeping something or someone in mind. They strive to be or are constantly in and aware of His presence. For they know that although they do not see Him, He nevertheless sees them.
To Strive Is No Easy Thing…
This state of presence before Allah Most High is something one can experience or come to an awareness of at any moment. From my own experience I can definitely say that there is a difference, in taste almost, between a prayer prayed alone or behind someone when in Allah’s presence, that is when mindful of Him, and a prayer in which this is not the case. This is not meant as a slight to anyone or to myself, but rather to say that to strive towards this state is no easy thing. That, however, does not mean it is something one should not strive towards. A sure way of attaining this state, as Shaykh Nuh emphasises, is by keeping the company of the people of understanding mentioned by Allah. That is, the people of the spiritual path.
This Desert Life: Not Even Shoes
In Islam (in Arabic) the word for the Sacred Law is al-Shari‘a and is related to the noun shari‘a (without the definite article) which commonly means water hole or drinking place or the approach to it. Like many things in Islam it is derived from the context of life in the desert. This image of life in a desert, dependence upon water, and the trope of nomadic existence in this world permeates our religion through and through. The first line of the Hadith of Bukhari that rounds off Imam Nawawi’s Arba‘in reads: “Be in this world as if you were a stranger [foreigner] or a traveller on the way.”
In many cultures and languages the words “way” and “law” are often used interchangeably, in the sense of how one properly goes about things, or right conduct. What is sometimes lost sight of in our mode of life is the peril of not acting according to the law. In the context of life in a desert this becomes more apparent, for e.g. the way to water or sustenance is of vital importance for survival, and not acting in accordance with it can have grave consequences. Every word, indeed every action, is a matter of life and death. When viewed from this perspective what one says and does, the meanings of one’s words and actions, are not mere abstractions. The attention and care accorded to them must be commensurate with the situation at hand. To fall short here is not only to risk one’s own life but more importantly the lives of those is one’s care and protection. A true child of the desert will learn how to survive and thrive, where to find sustenance and safety, where to go and when, and to stay put and when, from those who know, through instruction and through imitation. Knowledge in this context is not book learning, but knowing what to day at any time of the day, in any place or situation. Books and diplomas and other things are useful, but as Imam Ghazali said: That which is of greatest value is what you will not lose in a shipwreck.
The point is that, being a traveller in this desert life is so much more that buying a train, boat, or plane ticket and having oneself transported from one point to another. It often means not even having the shoes on which to get through the day, much less the comfort of hot tea on the back of a camel. It also means that one’s goal is ever present to one’s mind, and that is Allah, Most High and Transcendent. We are only passing through this world that is not our “country of origin”. Finally it means that in order to get through this world safely, to make the best of this desert life, it is incumbent upon us to ask those who came before us and who have spent countless hours of their lives learning at the feet of those who came before them the best ways and means of crossing this empty quarter of creation and to make it back home to Allah Most High. To ask those who live this desert life.
They are the people of understanding. The Masters of the Way. The one’s who know the Shari‘a like they know their own hearts. They are those about whom one can say: They have already departed. Their exemplar is of course none other than he “whose character was the Qur’an” (Muslim), who said of himself “I have been sent to perfect righteous character” (Musnad Ahmad), the Prophet Muhammad (Allah bless him and give him peace). They are the heirs not only of his knowledge (Allah bless him and give him peace) but also of his states. They are the Sufis.
About the Author
Yusuf Latif became Muslim in 1998 at the hands of Shaykh Abd al-Baqi al-Husayni al-Naqshband. The Shaykh sent him to Jordan to learn from Shaykh Nuh Ha Mim Keller in 2001, from whom he took the Shadhili tariqa in 2003. He spent four years in Amman where he studied tasawwuf, fiqh and aqida, and worked for Islamica Magazine. Now, besides working for Seekers Hub, he writes childrens’ books that he one day hopes to see published.
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