Sufism and morality with special reference to Shaikh Abdul Qadir Jilani and Shaikh Sharfuddin Maneri

Abstract

Practicing morality is indispensable for the spiritual development. But nowadays a trend is clearly visible which is directed towards material gains and carnal enjoyments by passing moral outlook. In many countries the moral and spiritual degradation is on its last limit. In this situation, the world requires such a kind of philosophy which simultaneously emphasizes material as well as spiritual development of a person. Sufism is an excellent expression of that thinking. The lesson of Sufism is that a individual will live in a society but he will be free from its carnality. The purpose of the present thesis is to find out the close relation between Sufism (mystical philosophy of Islam) and morality, with the special emphasizes on the moral thoughts of two great Sufis– Shaikh Abdul Qadir Jilani and Shaikh Sharfuddin Maneri and to explore the comprehensiveness of Sufi morality. For the above purpose we have designed the thesis in seven chapters whose summary (abstract) is stated below. In Chapter One– Introduction, the basic theme of the thesis, „morality‟ has been explained. The discussion consists of a number of sub-headings: What is morality? Where does morality come from? Relation between religion and morality, Why should human being be moral? Development of morality and above all, morality in different mystical traditions. In the discussion of historical evaluation of morality and religion based mystical traditions, it has been unveiled that moral views of philosophers and mystics are somehow similar to Sufi approach to morality. In Chapter Two – Islamic Concept of Morality, an attempt has been made to give an overview of morality from Islamic perspective. For that, the chapter has been designed in the flowing sub-headings: Nature of Islamic Ethics, Significance of life, Islamic view about moral judgment, Moral standard, Impact of motive and intention, Source of good and evil, Moral significance of Islamic creed and Moral law of Islam. Here it has been distinctly mentioned that in Islam, religiosity and morality are interrelated. A believer follows the commands of God which is based on morality and thus he comes closer to God; at the same time he achieves moral perfection. It is also revealed that man‟s conscience naturally makes a distinction between good and evil. Revelation (al-Qur’an) and the teachings of the Prophet (Sunnah) awaken human conscience which usually remains asleep because of inherent evil tendencies in human being. In Chapter Three– An Overview of Sufism, a comprehensive idea of Sufism, i.e., its aim, nature, origin, development and chief doctrines have been presented. Here it has been shown that Sufism is thoroughly based on the moral philosophy of Islam. It teaches how a devotee can build an excellent moral character. In Chapter Four – Relation Between Sufism and Morality, attempt has been made to divulge how Sufism is related to morality. For that purpose the chapter has been divided into the flowing sub headings: Moral analysis of Sufism, Relation of Sufi moral values with religion, Enjoining good and prohibiting evil, Moral training of the Sufis, Characteristics of Sufi morality etc. Here it is shown that moral elements of Sufism and general morality interweave each other. It is also shown that enjoining good action, prohibiting evil action and actual practicing of it are the basic characteristics of Sufi ethics. In Chapter Five– Morality in Shaikh Abdul Qadir Jilani’s Writings, it has been found that very life of the Shaikh which was based on struggling for being moral. In his moral teaching it has been disclosed that he has emphasized on purification of soul, (i. e. curbing lower self), social justice, altruism, opposition of egoism, brotherhood of mankind, importance of knowledge, above all truthfulness and love of God. Besides these, he has taken self control or perfectionism as a moral standard. In Chapter Six – Morality in Shaikh Sharfuddin Maneri’s Writings, a brief life sketch of Shaikh Sharfuddin Ahmad Maneri has been given which itself represents his moral teachings. The most important aspect of his ethical philosophy is internal purity and the service of humanity; service is the easiest and fastest way to acquire the nearness of God, according to him. To him, a Sufi is one whose life is dedicated to the service of humanity. It is better than traditional prayers. Through it an individual can improve his morality, become a leader and can lead a moral life. Besides these, in his moral teachings he has opposed egoism, and emphasized on altruism, building good moral character, acquisition of knowledge, social ethics, removing bad habits etc. For moral judgment he put emphasis on intention. In Chapter Seven- Concluding Remarks, the findings of the thesis have been summed up. It is revealed that Sufism is the moral philosophy of Islam. It is fully based on the Holy Qur‟an and the tradition of the Prophet (SAW). Its central theme is purification of soul (i.e. curbing lower self or nafs) improvement of one‟s moral and builds up one‟s inner and outer life. Its aim is the attainment of eternal felicities as well as moral perfection. Like other Sufis, Shaikh Abdul Qadir Jilani and Shaikh Sharfuddin Maneri strongly uphold the basic principles of Sufi morality which are also apprised by moral philosophers. These are altruism, humanism, justice, service of humanity, asceticism, lawful earning, truthfulness, good conducts etc. At the same time, like other Sufis, they strongly opposed egoism, violence, hatred, hypocrisy, arrogance, revenge, vindictiveness, and encouraged non-violence, non-communalism, large-heartedness, benevolence and magnanimity, which are the most significant virtues of Sufi life.