Ethical
values of Sufism
Pakistan’s cultural norms
By S. M. Hali
Sufism is defined by its adherents as the inner, mystical dimension of
Islam. The practitioner of this tradition is generally known as a S?f?. In
accordance to a revelation by the angel
Gabriel to the Holy Prophet Muhammad (MPBUH), the S?f?s believe that they are
practicingIhsan (perfection of worship),
as Gabriel had decreed to the Prophet: "Worship and serve Allahas you are
seeing Him and while you see Him not yet truly He sees you." Classical
S?f?scholars have defined S?f?sm as "a science whose objective is the
reparation of the heart and turning it away from all else but God".
Alternatively, in the words of the Darqawi S?f? is defined by its adherents as
the inner, mystical dimension of Islam. The practitioner of this tradition
teacher Ahmad ibn Ajiba, "a science through which one can know how to
travel into the presence of the Divine, purify one's inner self from filth, and
beautify it with a variety of praiseworthy traits".
Pakistan is an ideological country which was created on the basis of
Islamic principles and spiritual values to enable the people of Pakistan to
live their lives as per their faith/religious commitment, cultural norms and
socio-political values. The founding father of Pakistan, Quaid-e-Azam Muhammad
Ali Jinnah, openly advocated the importance of idealism, human equality and
fair play in Islam. He asserted that Non-Muslims including Hindus, Christians
and Parsis are all Pakistanis. They will enjoy the same rights and privileges
as any other citizens and will play their rightful part in the affairs of
Pakistan. The constitution of Pakistan also provides full freedom, security and
civil rights to all citizens of Pakistan irrespective of their creed, caste,
religion and ethnic origin. Unfortunately present day Pakistan proffers a very
different situation in which extremism, terrorism, sectarian divide,
corruption, exploitation, target killing and extortion seem to be overriding
clauses and underlined characteristics of Pakistani social order. Today,
Pakistan is urgently eager to have a Messiah who may re-orientate Pakistani
society onto a podium of peace, tolerance and principles of mutual
co-existence.
Fortunately the social contract of Pakistan and its cultural foundations
blended with the large heartedness of S?f?sm are dexterously flexible and
deftly persuasive to accommodate the dissenting thoughts and opposing beliefs.
In fact majority in Pakistan is imbibed by Islamic teachings as inspired by the
S?f? Saints, who are loved, cherished and followed as symbols of Islamic
philosophy having an appeal for tolerance and respect for religious beliefs of
other communities. The main quest of S?f?sm is to obtain inner and concealed
meanings of Holy Qur?n and become a perfect man emulating the Prophet Muhammad
(MPBUH). They believe in unity of God and acknowledge that a source of all
knowledge is Allah (S.T). God Almighty Allah created human beings and only He
knows the secrets of diversified systems of faith followed by men. The main
strength of S?f?s is readiness to engage in dialogue and maintain unconditional
esteem of others. They approach the opposing faiths without any fear of getting
convert but with an urge to learn and understand the rational of that belief
system/faith, celebrating the different paths of reaching to God. They also
believe that God is not found in Makkah, Qur?n, Veda or where one places God
but God lives in the heart of man. Hence, reach out to man regardless of his
religion, caste or ethnic identity. Inward struggle being the most important
quest of S?f?s, they treat kindly and generously all other religious
communities.
The ethnic, religious and sectarian divide, which is plaguing Pakistan,
can be bridged through the teachings of great S?f? Saints. The high points of
this school of thought are: Firstly, S?f?sm is defined by its adherents as the
inner, mystical dimension of Islam. The practitioner of this tradition is
appreciated by majority of Pakistanis as it projects values and concerns of man
who badly needs the help of others during present state of affairs in Pakistan.
Secondly, S?f?sm openly asserts, “Do not give me scissor! Give me the needle! I
sew together! I do not cut apart! Presently own masses badly need cohesive
messages as the nation stands divided on religious and socio-political matters.
Thus it believes in the constructive thought of the healing process rather than
the destructive one. Thirdly, S?f?s are not only accommodative to the opposing
thoughts and beliefs but they also maintain high esteem for other communities.
This ideology of “live and let live” merits greater promotion. Fourthly, they
find God in the heart of man and winning hearts and minds of the people would
offer benefits out of proportion. The American and allied troops endeavoured to
do the same in Afghanistan but failed in their mission. Had they adhered to the
S?f? school, perhaps they may have succeeded. Fifth, the S?f?s teach the
message of tolerance and respect for other religions, faiths and sects and
hence would help in countering the growing threat of extremism. Seventh, S?f? poetry is impressive with an
appeal to all segments of the society. They use local metaphors which are
understandable by the common people. They live within the community they belong
and solve the problems faced by common masses, regardless of their ethnic
origin, creed and religion but appeal to the senses and soul like no other
medium, transcending all barriers of caste and creed. Caution must be exercised
to pitch S?f?sm against any other competing faith as S?f?sm does not believe in
divisive messages; they prefer unity and cohesion among human beings. Pakistani
culture has the potential to promote the Islamic values taking the roots of
S?f?sm. They are generous and kind in treating other communities regardless of
their faith, caste and creed. S?f?sm projects values of justice as historical
evidence proves that S?f? Saints in the past had been pleading forgiveness for
the guilty and justice for the innocent from rulers of the time. S?f?s also offer
guidance to the rulers on Islamic values and good governance to rules of the
time. Their cultural revival in Pakistan would be not only useful but serve as
a panacea to its ills.
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