CHANGE AND SUFISM

Hasan Kâmil Yılmaz

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    In an earlier issue the goals of Sufism were focused on in the article entitled "Sufism and Change".    In this issue the approach adopted by Sufism towards change will be examined. In this area, Sufism does not take a subjective stance, but views changes that are already taking place objectively. This view of change has particular relevance when looking at adaptation to the changes that took place with technologic developments and the Industrial Revolution, when interactions among the different cultures of the world began to take place. Such a situation arose with the imposition of the changes that occured in the West, in particular, after the Industrial Revolution on Muslim societies, as well as on other societies in the world; these changes were made possible through new ways of comuunication and via cultural invasion. The reaction of the Muslims towards this process of change can be classed into three groups: 1. Over-reaction. 2. Non-reaction 3. The Middle Road.

   Over-reaction: This approach is adopted by those Muslims who renounce classical Islamic methods and reclassify the restrictive Islamic sources of knowledge. These people also favour historicism, while renouncing some Quranic and prophetic judgements.
   Non-Reaction: This approach is adopted by those who identify every aspect of tradition with religion and allow no new interpretations within the religion. This is favored by hard-line traditionalists.
The Middle Road: This third approach is embraced by those who believe that new interpretations in religion are still a feasible option. Such Muslims think that the reinterpretation of religion can be made by reviewing the Holy Book and the prophetic tradition in view of new conditions, as long as the origin or foundation of the religion is still kept intact.
   Sufic tradition, historically, has an outlook that interprets any kind of change or evolution from a broad perspective. Sufis have always taken a soft approach to the changes that come with time. Therefore, Sufis fit into the third classification, that of the middle road. In the Sufic tradition, Sufis have either upheld the changes and developments of their time, or they have disregarded them. Yet, even when they have disregarded the changes, they still have tried to find new interpretations. The greatest of the Sufis are considered as being the equals of the founders of the sects in Islamic law. They may have acted as sect-founders in spiritual and sufic matters, although they themselves belonged to a sect. Thus, their interpretations and rulings in matters of Mawlawi music (dance), religious music, and contemplative life are of such a nature. Although the method and aim in the making of the interpretations is similar, the outcome varies greatly. According to the account of Ahmad Qassani, the first interpretation (innovation) in the history of Sufism was made by Junaid al-Baghdadi. Since al-Baghdadi was of the opinion that the old educational methods of Sufism would not duly discipline the people of the time, he allowed his disciples to practise the Mawlawi music, with the expectation that it would help them recollect their dispersed thoughts. (Risâle der-Semâ, ‹. Ü. Ktp. Fy. nr, 649 vr, 14a-14b.) Mawlawi music incorporates listening to religious chants that are recited by someone with a good voice.
   The sufis who brought change and improvement in the sufic tradition are considered to be expounders of Islamic law. Attar, in his Tazkira al-Awliya, labels Hamdun al-Kassar (271/883) as an expounder of Islamic Law and also as the founder of a sect. (Tezkiretü'l-Awliyâ, (nr. M. ‹sti'lâmi), Tahran, 1374, p. 401) Some other sufis also deserve to be given the title of expounders of Islamic law.
   Basing their belief on the statement in the Quran, "Everyday in (new) Splendour does He (shine)" (Rahman 55/29.) The sufis believe that God's attributes of glory and grace are constantly manifested. God is always manifest, in accordance with the capacity of every individual, and there is no limitation to His manifestation. (Bursevî, ‹. Hakk›, Rûhu'l-beyân, ‹stanbul 1889, IX, 299-300.)
   This limitless manifestation is defined in the tradition of Sufism by the concept of "waqt".
   The word waqt means the time-period between the past and the future. It is a breath taken between the past and the future. According to Junaid al-Baghdadi waqt means the realization of the self, and submission to the Will of God; being in union with none but God. (Kelâbâzî, et-Taarruf, Beyrut 2001, s.63, (trans. S. Uluda€, ‹stanbul 1978 s. 135.)
   Waqt can be summarized as living in accordance with the conditions of the time. Mawlana Jalal al-Din al-Rumi expresses this point as follows:
   "How nice to move everyday from one place to another; not being frozen, but flowing like a river. Yesterday has gone; and the word that was said yesterday has gone too. Today is the time to say a new word." (A. Gölp›narl›, Seçme Rubâiler, ‹stanbul, 1945, Rubai nr. CLXXVII; A. Gölp›narl›, Mevlânâ Celâleddin, ‹stanbul 1985 p. 177.)
   The poetic expression of these words of Mawlana are as follows:
   My soul has gone with yesterday,
   Now is the time to say new things,
   All words belong to yesterday,
   Now is the time to say new things.
   Yunus Emre expresses the same point as follows:
   We loved and became whitened, we were loved and became beloved.
   Who will become wearied of us as we are constantly regenerated? (Yunus Emre, Divan, ‹stanbul 1981, p. 417.)
   In fact, the understanding of waqt illustrates how open Sufism is to change and evolution. The dervish is not concerned with the past or the future, but rather with the moment in which he lives. This mentality is widely present in Turkish culture and literature as well. Some poets emphasize waqt:
   The past has gone; so do not care for the
   tomorrow,
   The day is today, the time is now.
   Acting in accordance with the rule of waqt means to act according to the necessities of the moment and to act in the best manner, yet to still adhere to the principles of Islam. When one is able to fulfill this condition one is called a son of the time (ibn al-waqt). Qusairi, one of the most eminent sufis, outlines the following basics in this regard: "To obey the command of time means submission to things that come out of the metaphysical sphere. However, this can only be exercised when no religious commandment or prohibition is present. Otherwise, the disregarding of religious commandments may lead one to go astray and backslide." (see. Kusheyrî, er-Risâletü'l-Kusheyriyye, Kahire 1974; I, 201-203 (trans. S. Uludağ), p. 142-143.)

 

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