Shankaracharya of Erfan
(a glimpse into the teachings of the Sufi school)
Dr. F. Biria (Berhan-od-din FA'EQ-e Tabrizi). Paris
The Tasawuf of gnosis or inner knowledge is a very difficult path. According
to some texts the aspect of 'ma'rifa' (knowledge) was introduced into
Tasawuf by Dhu-l-Nun of Egypt, but actually this aspect already existed
in the earlier scriptures. The direct research of knowledge is not recommended
for everybody. This knowledge cannot be acquired; it comes by itself only
when the aspirant is ready. 'Riazat' (asceticism), 'khid-mat-e khalq'
(karma yoga) and other spiritual practices prepare the heart to become
the temple of this knowledge. According to Ustad-e Imam Abu-al-Qasem Hawazan-al
Qushaiiri, ma'rifa comes into the the heart from God when the mystic has
stilled all the notions of his mind. This knowledge is spiritual discrimination
(gyana) and in the sufi conception it encompasses all knowledge. This
given, but not acquired, knowledge is called 'elm-e ladonni' and some
great masters have had it by birth or by self-realization.
One of the greatest masters of gnosis is Hujjut-ul-Islam Imam Abu-Hamed
Mohammad-e Tusi, famous as al-Ghazzaii (the spinner) who lived from 1059
to 1111. A clever, ambitious and egoistic child, he decided to become
the greatest authority of Islamic theology. Indeed, mastering all scholasticism,
knowing about 300,000 traditions (hadith) of the Prophet by heart, by
the age of 35, he became Hujjat-ul-Islam (the authority or the proof of
Islam, the highest academic title of his time). He was a great thinker
who saved Islamic thought from decay. He was rector of the famous Academy
of Baghdad (Nizamiyah) and in his daily lectures on divinity more than
4000 scientists, scholars and great philosophers were usually present
from all over the world and from all religions and ideologies. However,
just at the time when his methodology had been accepted by Islamic, Christian
and Jewish scholars alike, he became sceptical of the power of pure canonic
law to guide man to awareness and realization and felt a yearning for
more personal experience of God. Without even a brief explanation he left
the Academy and began wandering and observing the world 'unknowingly.
In his autobiography he writes: "When I first turned my attention
to the way of the sufis, I knew that it could not be traversed to the
end without both doctrine and practice. The doctrine was easier to me
than the practice so I began learning it from the books and sayings. When
I had learned as much as possible I clearly saw that what is most peculiar
to the sufis cannot be learned but can only be reached by immediate experience,
ecstasy and inner transformation. I became convinced that I had now acquired
all the knowledge of sufism that could possibly be obtained by studying,
and there was no way of coming to the rest except by leading the mystical
life. I saw myself as I was- worldly interests encompassed me on every
side. Even my work as a teacher, the best thing I was engaged in, seemed
unimportant and useless in view of the life hereafter. When I considered
the intention of my teaching, I perceived that instead of doing it for
God's sake alone, I had no motive but the desire for glory and reputation.
I realized that I stood on the edge of a precipice and would fall unless
I set about to mend my ways......Conscious of my helplessness and having
surrendered my will entirely, I took refuge with God as a man in sore
trouble, who has no resource left. God answered my prayer and made it
easy for me to turn my back on reputation and wealth, wife, children and
friends."
Arriving in Tripoli, Ghazzali worked as a sweeper in a theological school
to support himself, being happy with his success in commanding his 'commanding
self'. One morning, sweeping a veranda, he heard two scholars discussing
a philosophical question heatedly. It ended with one telling the other,
'This is not my own conclusion, but our master Ghazzali has said it'.
The second student accepted without discussing any further. Ghazzali was
surprised to see the power of his name in a far off country and suddenly
he perceived that the 'commanding self from which he was a refugee was
always and everywhere with him still.
"When even a finest particle of your individuality remains
The bazar and shop of egoism remains
You say, 'I broke the idol of illusion, I am saved'
When what really remains is the idol of being
Devoid of illusion."
Sheik Ahmad-e Jam
After ten years of wandering and observation, during which he attained
the highest state of enlightenment, Ghazzali returned to Tus, his native
village in north eastern Iran, where he wrote his great treatise 'Ehia'ul-ulam'
(Revival of Knowledge). He also wrote a summary of this massive work in
Persian which is entitled 'Alchemy of Happiness'. This text is readily
available and more comprehensible for the beginning aspirant on the path
of knowledge. Ghazzali can perhaps be considered the Shankaracharya of
Erfan. His chief work 'Ehia'ul-ulam' is surely one of the most systematic
treatises concerning spiritual discrimination.
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