rethinking or soul-searching is allowed. How then can
Tasawwuf
develop and
face other disciplines of the modern age?Whereas in ancient times
tasawwuf
was a living discipline, now it is largely ritual-based and as such has become
stagnant.This,more than anything else, has led to the erosion of true
tasawwuf
.
However, we do find some reform and development in certain Sufi
organizations which, to a great extent, eliminate miracles and ecstasy as parts
of Sufism and which look with disfavour upon “shrineworship.” Fazlur Rahman
in his well known book
, Islam
, has called this orientation towards reform
“neo-Sufism’. Reform in Sufism has actually been long overdue, for it had
adopted so many indigenous rituals and practices that it had lost its original
character altogether. For example, in the Indian context, it had adopted
various yogic practices, including the inducement of ecstasy through loud
music and song.All this went against the spirit of Islam.This ecstasy element
has taken another form inTurkey where its practitioners are called “whirling
dervishes”. They go on dancing in circular movements until they enter a
trance-like state. According to Islam we have come into this world for the
purpose of God-realization, not for self-realization. Since the basis of Aryan
religions was self-realization, what they held for man was a part (
ansh
) of
God.This concept crept into Sufi thought.The Sufis started different kinds
of yoga practices in the form of exercises which were believed to aid self-
realization.This, according to them, amounted to God realization.
In this way a number of Sufi orders had diverged a long way from the
path of the Shariah. Ultimately, there arose a strong movement in different
parts of the world to bring Sufism closer to the Shariah, the Naqshbandiyas
being foremost among its promoters.
These new orders were also more organized than their predecessors.
One reason for the revival of these Sufi orders in the twentieth century was
Ta s awwuf Today 218
