Dr. Muhammad Zaheer Hussain Khuda Bakhsh Library, Patna Email: zakirkbl@gmail.com Mobile: 09199702756
Living a life according to Islamic teachings in the light of the Quran and Sunnah is called Sufism. Hazrat Ibrahim bin Muhammad Nasrabadhi (d. 367 AH) says, "Al-Tasawwuf mulaazimatu al-Kitab wa al-Sunnah," meaning that following the Quran and Sunnah is the purpose of Sufism. Hazrat Junaid Baghdadi (d. 297 AH) does not even consider a person who has not memorized the Quran and written Hadith to be a follower. Because our knowledge should be bound by the Quran and Sunnah.
On this basis, Hazrat Ahmad bin Muhammad Ruzbari (d. 322 AH) issued a decree that Sufism requires complete seriousness and should not be contaminated with jests and other things. Now, as far as society and community are concerned, in this regard, the theory of Islam is the same as that of Sufism. According to the Quran, the basic purpose of human life is present in "Wa ma khalaqtu al-jinna wa al-insa illa liya'budun," meaning that the purpose of human creation is to worship God. In other words, every moment of a person's day and night is either spent in worship or disobedience. And when worship becomes the purpose of human life, how can one's day and night be spent in worship? For this, Islam has laid down some principles and etiquette.
If these principles and etiquette are followed, a person's getting up, sitting, eating, drinking, sleeping, and waking up will all be considered worship. Since society is also formed from human groups, it is clear that its main purpose should be worship, i.e., the formation and construction of society should be on the path that provides a conducive environment for worship and obedience to God. And if a society puts this goal behind it, then the reform of such a society becomes very necessary. Because humans and society can only achieve superiority through obedience to God.
The example of gold and silver is that in every era and every time, the superiority they have is the fruit of God's love. On page 29 of Ikhtiyar al-Rifqa li-Talab al-Tariq, it is mentioned that Hazrat Ibn Ata (Ahmad bin Muhammad bin Sahl) says that when Hazrat Adam (peace be upon him) made a mistake, everything in paradise wept for him, but gold and silver did not weep. God revealed to them and asked why they did not weep for Adam (peace be upon him). They replied, "We do not weep for those who disobey you." God said, "By my honor and glory, I will make everything valuable to you, and I will make the sons of Adam your servants."
In this context, if we consider the current economic system of the world, it becomes clear that even today, the stability of a country's economic system is recognized based on gold and silver. Now, if we evaluate the current human society in the light of this principle, it becomes clear that today's social life is plagued by various problems and challenges. There is an atmosphere of anxiety and unrest everywhere. The problems of earning a living and employment are becoming increasingly complex. Materialism, lack of understanding and insight, lawlessness, and selfishness have become common.
Moral and cultural decadence has weakened human values. Society has fallen into the clutches of plunder, terrorism, and exploitation. In such a serious and tumultuous era, the role of Sufis and their teachings becomes very important in maintaining the survival of individual and collective life in society, establishing an atmosphere of peace, tranquility, and tolerance. Sufi teachings and methods can better solve our social problems. The basic work of Sufism is also to cure the suffering humanity, and it is not just a matter of miracles and wonders.
An Arabic poet has beautifully described Sufism, saying: "Lais al-Tasawwuf bil-khurq min qal hadha qad maraq," meaning that Sufism is not just about miracles and wonders, but about a fire that burns with anxiety and concern for humanity. Unfortunately, as much attention has been paid to the miracles and wonders of the Sufis, not as much attention has been paid to their social life. However, the greatness of any personality is determined more by their actions than by their words. Because if their actions contradict their words, then their words have no meaning.
The most important and serious problem of the present time is earning a living and employment, and all problems arise from its excess and deficiency. In Islam, earning a living has been declared a blessed act. The importance and virtue of earning a living have been expressed in various ways in the Quran and Hadith. For example, God says, "Lais 'alaykum junah an tabtaghu fadlan min Rabbikum" (Surah al-Baqarah: Verse 198), meaning, "You do not have any sin in seeking the bounty of your Lord." Similarly, it is said, "Fa-ida qadayt al-salat fantashiroo fi al-ard wa ibtighu min fadl Allah" (Surah al-Jumu'ah: Verse 10), meaning, "Then when you have finished the prayer, disperse in the land and seek the bounty of God."
A Hadith says, "Amal al-rajul bi-yadihi wa kul bay' maburur," meaning that the best means of earning a living is what a person earns with their own hands. And in Bukhari Sharif, there is a Hadith that says, "Khair kasb al-maru' amal yaminihi," meaning that the best earning of a person is what they earn with their own hands. The Sufis implemented the teachings of the Quran and Sunnah in their lives and set a practical example. They not only preached but also practiced it.
For example, Hazrat Ibrahim bin Adham (d. 161 AH) used to work in fields and gardens and spend all his earnings on his companions. Hazrat Ibrahim Khawas (d. 291 AH) and Hazrat Suleiman Khawas (d. 160 AH) used to make fans and mattresses from palm leaves. Hazrat Ibrahim Sayyad (d. 295 AH) used to hunt. Hazrat Ahmad bin Isa Khiraz (d. 286 AH) used to sew leather water bags and scabbards. Hazrat Ahmad bin Muhammad Adami (d. 309 AH) used to work with leather. Hazrat Ahmad bin Nasr Zaqqaq (d. 322 AH) and Hazrat Muhammad bin Abdullah Zaqqaq used to make perfumes.
These Sufis, from the 2nd to the 7th century AH, did not consider these jobs to be inferior, but rather they considered them honorable and dignified. They even included their professions in their names, such as Khawas, Sayyad, Khiraz, Adami, Zaqqaq, Hamal, Khazaz, Hadha, Qassar, Nassaj, Najjar, Saqati, Hisri, Mazin, Haddad, Kattani, Qassab, Bazzaz, Warraq, Saqa, Khubaz, Dabbagh, Diqqaq, and Attar. If we explain the jobs of these Sufis in the language of the present time, we can say that some were weavers, some were cobblers, some were leather workers, some were potters, some were washermen, some were barbers, some were carpenters, some were blacksmiths, some were scavengers, some were butchers, some were bakers, some were tailors, some were hunters, some were perfumers, and so on.
The Sufis conveyed a strong message through their words and actions that every human being should be self-sufficient in earning a living and not become a burden on others. They set a practical example by doing various jobs according to the needs of society and community, showing that no job is small or big, and the person doing the job is not inferior. It is our incompetence and distance from the teachings of the Sufis that we have looked at the legitimate means of earning a living with contempt, considering some to be superior and others to be inferior.
Our attitude is contrary to Sufi teachings and methods. We need to reform our views and popularize the Sufi perspective on earning a living. The Sufis were known for their good behavior with their companions. Hazrat Ibrahim bin Adham used to work in fields and gardens and spend all his earnings on his companions. One day, his companions decided to break their fast without him, thinking that he would come on time if they did so. When Hazrat Ibrahim returned from work, he thought that his companions were asleep due to hunger, so he prepared food for them.
When they woke up and asked him why he had prepared food, he replied that he thought they were asleep due to hunger. They realized that they had treated him badly, while he was treating them with kindness. Sufis were also concerned about the well-being of their companions. Shaqiq Balkhi says that one day, he was with Hazrat Ibrahim bin Adham when a person passed by. Hazrat Ibrahim asked if that person was so-and-so, and
