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Park 11
Joshua ParkProfessor JacksonIntro to Islam25 November 2013Book
Report
Sufism: The Formative Period
Sufism: The Formative Period, written by Ahmet T. Karamustafa,
is an academic book written to describe and explain the early
history of Sufism. The question that the author seeks to answer
throughout the book is: how are the views of the history of Sufism
synthetic and analytical? The history of Sufism is synthetic
because of its integration of many different works, comprised of
individuals; this, in part, ultimately leads to the development of
Sufism history. As well as it being synthetic, the history of
Sufism held a very analytical form. The author presents an
analytical view by creating a new blueprint that depicts the
historical path of Sufism. Throughout early Islamic history, the
conduit of Sufism allowed for changes within the tradition; the
author pursues to establish, within readers, an understanding of
the complex development of the Sufism history.In chapter one, the
Sufis of Baghdad, the author shows studies of the rise of the
Baghdad Sufism and the social and intellectual summary of this time
period. Karamustafa, in chapter one, explains how renunciation
garnered importance in the religion of Islam during the beginning
of the rise of the Abbasid dynasty. Fudayl ibn Iyad and Bishr ibn
al-Harith al-Hafi were scholars who turned into renunciants and
gave up scholarship (Karamustafa 2). Scholars would engage in the
movement and become renunciants. Influential figures would impact
Muslim communities and help develop renunciation as a prevalent
form of piety. Renunciation also eventually led itself to the inner
life for many Muslim communities. This inward turn manifested
itself especially in new discourses on spiritual states, stages of
spiritual development, close to God, and love (Karamustafa 2). The
integration of many different parts of the inner life examined
aspects of repentance and turning to God and having complete trust
in God. Renunciants believed that repentance could only be received
through the analysis of the inner self. The author accurately
interprets the evidence because the inner life called forth
different approaches in spirituality. It could also be possible
that major figures did not influence members of society to follow
the path of renunciation. In the lives of many Muslims,
renunciation held a large role in spirituality.The understanding of
many important figures of the Sufis of Baghdad will help establish
a basic foundation of Sufism. One of the more prominent members,
Abu Said al-Kharraz was a critical part to the Sufi communities in
Baghdad. He introduces his topic with a fourfold classification of
humankind according to their response to Gods call (Karamustafa 9).
This theory furthered intimacy with God for the Sufis. Part one
states that people who select this world over the upcoming will
exit life in a poor matter. Part two states that people who are too
focused on receiving promised gifts will be masked from God. Part
three includes that people who truly want to know God but are
distracted will not be given the truth. Part four states the only
group of people that achieve closeness to God. The author
effectively analyzes the evidence, as he shows important theories
created by al-Kharraz. The evidence can be interpreted in different
ways; one could believe that al-Kharraz did not hold importance
within the Sufis of Baghdad. Abul-Qasim al-Junayd ibn Muhammad
al-Khazzaz was a critical architect for the Sufis. Junayd thought
that when the human individual approached God with his customary
sense of being a self-contained, separate entity, it proved
impossible for him to affirm Gods unity since his own
self-consciousness imprisoned him in himself (Karamustafa 16). The
Sufis of Baghdad recognized Junayds beliefs. Junayd recognized that
a solution was necessary; he coined a term known as fana, or the
passing away of self-consciousness. After one passes away his own
individuality, a passage way to the truth of God becomes evident
and possible. This is credible by Karamustafa, because his analysis
of the evidence explains a concept that was well known during the
time period of the Sufis of Baghdad. Along with many other terms
and definitions, Junayd ultimately contributed to the establishment
of Sufism.The development of the major characteristics and
qualities of the Sufis of Baghdad led to the advancement of Sufism
history. Many of the Sufis, in the early times, placed a great
emphasis on gaining comprehension of Gods unity based on
experiences (Karamustafa 19). In practice, this meant training and
domestication of the lower self through appropriate measures that
included continuous cultivation of the heart and, for many but not
all Sufis, asceticism as well as seclusion and poverty (Karamustafa
19). By undergoing different situations that humble the Sufis, they
possessed the ability to understand Gods unity in a clearer way.
Through hardships and trials, the Sufis acknowledged and recognized
their own weaknesses; they positioned God as the sole creator of
the world, and that they need to rely and be faithful towards God.
The authors interpretation on the evidence can be seen as
agreeable; he displayed practices of early Sufis, as well as their
characteristics. The evidence can also be analyzed in a different
perspective; early Sufis may have gone through experienced to train
their souls and spirits for upcoming hardships and hindrances. The
Sufis who shared mutual experiences created a more intimate and
growing relationship. They began to assemble in certain places of
congregation and to travel in groups, they developed distinctive
prayer rituals in the form of the invocation and the audition to
poetry and music that frequently led to rapture or ecstasy
(Karamustafa 20). Many of the Sufis created partnerships because of
a common goal and approach to drawing closer to God. The ability to
create friendship bonds through shared religious aspirations
appeared to be a characteristic of Sufism. The evidence that was
presented can back up the claim proposed by Karamustafa. As shown
in the quote above, the Sufis that believed in experiential
knowledge pursued to assemble as a congregation. The evidence
cannot really be interpreted in any differentiating manner. The
progression of Sufism history was integrated through the specific
characteristics of the Sufis of Baghdad.In chapter two, Mystics
outside Baghdad, the author discusses different crucial mystical
leaders and patterns and expresses mystical thinking and practicing
in various locations. One of the most prominent leaders of religion
of early Islam, Abu Muhammad Sahl ibn Abd Allah lived an intense
life of training and fasting to garner a more intimate
relationships with God. God was in Sahls presence continually; his
uncle educated him with a unique prayer: One day my maternal uncle
said to me, do you not remember God who created you? I replied, how
shall I remember Him? He told me, when you change into your
bedclothes, say three times in your heart without moving your
tongue: God is with me, God watches over me, God is my witness ...
For years I did not cease to practise this, and I experienced a
sweetness in my innermost being because of it (Karamustafa 38).Sahl
placed a large spiritual emphasis in his life, and he longed to
create a close relationship with God. Along with his everlasting
and continual praying habits, Sahl was very passionate in finding
guidance in his spiritual life. He favored much of his time to
visit regional areas, where he pursued to seek for knowledge. This
analysis from the author is interpreted in a way that is
comprehendible; Sahl himself quoted the conversation on prayer that
he learned as a child. His direct quotes help the readers to come
to a realization that his search for Gods truth was evident in his
life, specifically through his careful praying life and arduous
travels. Sahl was in direct pursuit for a closeness and oneness
with God.The Malamatiyya, also known as the Path of Blame,
established in a small area called Nishapur in Khurasan. The Path
of Blame was a mystical custom of religiousness that came into
existence under the control of Hamdun al-Qassar and Abu Hafs
al-Haddad. The Malamatis thought that unless it was controlled, the
lower self would inevitable waylay the pious believer through
self-conceit, pretence, and hypocracy, and would thus prevent the
believer from reaching his true goal, which was the achievement of
sincere, selfless devotion to God (Karamustafa 48). This belief
ultimately led to a minimal number of solutions. The only ways to
control the desirous self were to limit the lower self by removing
all sorts of public reaction of religiousness and removal or
praiseworthy actions and also to blame the lower self. The authors
interpretation is reasonable because the lower self is usually the
problem to complete faithfulness in piety. There can be alternate
interpretations; for example, there is a possibility that there are
more than these two ways to control the lower self. The Path of
Blame helped integrate different parts into the Sufi history.In
chapter three, the spread of Baghdad Sufism, the expansion of
Baghdad Sufism to other regions actuated a fusion of mystical
patterns and the introduction of metropolitan Baghdad Sufism.
Around the same time as many of the prominent figures such as
Junayd, Kharraz, and Nuri, the Baghdad Sufis played the role as
teachers, causing the dispersion of Baghdad Sufism in Western Iran
and Arabia. Although they were interconnected and at times even
united on certain issues, Baghdad Sufis were far from being in
agreement with one another on all issues or homogenous in their
approaches to Sufi thought and practice (Karamustafa 58). The
Baghdad Sufis showed many differences within the two new regions of
Iran and Arabia. There were enormous alterations of character,
lifestyles, and different teaching methods. The authors claim are
ultimately backed up and supported by the evidence presented above.
Because of the different locations and values, the approaches to
Sufism were seen differently in different regions of the world.
There are no evident possibilities that the evidence provided could
be modified. Through the displays of differentiating actions and
values, the growth of Baghdad Sufism in Western Iran and Arabia
influenced the widespread of Baghdad Sufism, ultimately being a
piece to the history of Sufism.The Baghdad Sufism also spread to
different areas, such as Khurasan and Transoxania. The survey of
onomastic practices in local Khurasanian historiography suggests a
sharp rise in the popularity of the term Sufi: previously
unattested in the region, the term first appeared in Khurasan at
the beginning of the fourth/tenth century (Karamustafa 60). The
expansion of Sufism in this area was significantly large and quick.
Abu Bakr al-Wasiti, a prominent figure in Sufism, was the very
first Baghdad Sufi to relocate and settle in Khurasan; he used his
role as an elite to influence the other citizens to Sufism. Also,
Abu Ishaq Shami created a community of Sufis. Many different
leaders migrated to differentiated locations in different regions
to be apart of the enormous spread of Baghdad Sufism. Karamustafas
statements are undeniable and supported by his evidence. The
evidence is interpreted correctly as the spread of Sufism was
apparent, especially through the influence of many prominent
leaders. There are no possible ways to interpret the evidence in a
different way. The spread of Baghdad Sufism ultimately helps the
fulfillment of Sufi history.As well as the other regions that were
garnered with the spread of Baghdad Sufism, the mystical patterns
in al-Andalus are shown in existence during the third/ninth century
and the fourth/tenth century. Muhammad ibn Abd Allah ibn Masarra
al-Jabali was known as the prominent figure that led the
advancement of Baghdad Sufism in al-Andalus. As evidence, however
tentative, of the former, once can point to the appearance in
al-Andalus of terminology normally associated with Sufism in the
east (Karamustafa 72). The term Sufi was used multiple times in
books of different authors in the region. Although neither of the
authors was known as one who believed in mystical aspects, they
still incorporated and expressed the values of Sufism in their
pieces of work. The authors claim on proof of Sufism in al-Andalus
is not very persuasive. Karamustafas perspective on this topic does
seem to fit in, but without enough evidence, it is difficult to be
in accordance with the author fully on his claim.In chapter four,
Specialized Sufi literature, the author expresses his thoughts on
the creation of a self-aware Sufi customs and values in the form of
Sufi literature. During the second half of the fourth/tenth and the
fifth/eleventh century, literary artists of Sufism were struggling
to truly create the boundaries of normative Sufism. Abu Talib
al-Makki dealt with the problem and trial of finding the boundaries
and fences of normative Sufism. It is evidently present in his
works that the struggle was reoccurring and continual. In the
Sustenance, Makki presented the central thesis that the only true
knowledge was knowledge of hearts. By knowledge of hearts, Makki
did not mean knowledge of spiritual states and stationsbut divinely
inspired knowledge that is possessed by the hearts of the pious
devotees of God (Karamustafa 88). Makki described the life of one
with knowledge of hearts, which includes daily prayer, fasting, and
pilgrimage. Makki consistently writes literature that expressed the
norms that should be present within the Baghdad Sufism. The claims
that are presented by the author are supported and reinforced by
the evidence; many authors of literature dealt with the problem of
writing and discussing normative values of Sufism. The
interpretations cannot be made differently than offered by
Karamustafa.In Chapter 5, Formation of communities, the author
discusses the topic of custom-creation from the eyes of social
history and the creation of Sufi communities. Communities were
established and shaped by individuals and the shaykhs. Such local
communities existed, of course, from the very first phase of Sufi
history, and are exemplified by what appear to have been
tightly-knit groups around Junayd in Baghdad and Tustari in Basra
(Karamustafa 114). Because communities were formed at the very
beginning of Sufi time, they play a large role in explaining the
history of Sufism. After the era of communities, the spiritual
lineage came into play. The spiritual lineage would categorize
individuals under their respective studies, having a common
spiritual heritage, allowing people to connect with one another.
Authentication of piecemeal Sufi statements and practices gave way
to veritable spiritual genealogies, expressing the idea that ones
whole Sufi outlook is authenticated by a pedigree (Karamustafa
116). The followers of in each spiritual lineage believed that
everyone who shared the same pedigree created a familial communion.
Silsila, also known as chain, can be recorded back to Khuldi (d.
348/959). The claims presented are credible because of the evidence
that is provided by the author. Communities and spiritual lineages
have been well known throughout time and history; deeper
understandings of both are readily available. The interpretation of
the evidence cannot be translated and presented in any other way.
Communities and spiritual lineages hold a large part in the complex
history of Sufism.During the third/ninth and fourth/tenth
centuries, the cults of saints clawed its way into the history of
Sufism. The saint cults were created as an ideological group based
on the idea and theory on Baraka, also known as spiritual power and
ziyara, also known as the ritualistic performance. Baraka was the
spiritual power that was called to separate them from everyone
else. Ziyara was a system of rituals that compose of prayer,
offerings, and fragrances. Through ziyara, devotees became
beneficiaries of the saints Baraka; and in this sacred transaction,
the saints were perceived as patrons who could intercede in the
divine court on behalf of their devotees (Karamustafa 130). The
cults of saints garnered energy and participation through ziyara
and Baraka. The author does not depict the clearest claims in
chapter 5. There are no alternate interpretations for this section.
The cult of saints impacted the history of Baghdad Sufism.In
chapter 6, Sainthood triumphant, the author discusses the rise of
Sufism and the different reasons of social and cultural problems.
Widespread saints are produced from powerful training masters
perpetuated in shrine communities. The rise of shrine communities
started during the sixth/twelfth century in small towns. Abu Nasr
Ahmad ibn Abil-Hasan Namaqi was the leader of a shrine community
that was more durable than most of the other shrine communities.
The author presents his claim on the rise of communities by
providing general evidence. The authors interpretation cannot be
differentiated by any different translations and meanings. The
shrine communities garnered a great part in the history of Baghdad
Sufism.During the third/ninth century, the Sufis were antinomians
and nonconformists and they securely embedded those tendencies on
themselves. Their nonconformist ways comprised of celibacy,
vegetarianism, withdrawal, and seclusion, along with ridiculous
behavior. Sufism has established a severe self-critical strain.
Sarraj and Hujwiri stand out as forthright and honest surveyors of
the whole canvas of Sufism who documented and discussed critically
the contentious aspects of their tradition without making any undue
compromises from what they considered to be its core ((Karamustafa
156). Many different critically engaged individuals were
establishing tendencies on the people of Sufism. The author
critically supports his claim using evidence that individuals of
Sufism were antinomians and nonconformists. They appealed to their
own emotions and made correct choices without making any
compromises. There would be no other effective way to establish the
analysis and interpretation. Sufis, who did not conform to the
earth, gathering a large part of Sufi history, determined the Sufis
tendencies and qualities.The author offers a reasoned view by
constructing an innovative proposal that portrays the historical
path of Sufism. Throughout early Islamic history, the conduit of
Sufism permitted for changes within the custom; the author pursues
to create, within readers, an understanding of the intricate
evolution of the Sufism history. The author shows the rise of the
Baghdad Sufism, while presenting them with the social and
intellectual aspects. He also depicts the many crucial mystical
figures and patterns within Sufism. He later discusses the
expansion and growth of the Baghdad Sufism. The author later
expresses his thoughts on Sufi customs and literature. He then
creates discourse on the history and creation of communities.
Finally, he discusses the rise of the Baghdad Sufism and the social
and cultural problems. Rather than agreeing with the authors
argument, I respect his knowledge and insight on the history of
Sufism. He produces adept precision, while making it entertaining
for his readers. I would definitely recommend this book for anyone
who has any interest in Islamic Sufism.
Works CitedKaramustafa, Ahmet T..Sufism the formative period.
Edinburgh: Edinburgh University Press,2007. Print.
