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Early Islamic Sufism and Sharī ’ ah Sciences : Status and Interrelationships

The early Islamic Sufism has long been subject to fierce criticism. Some argue that it is completely non-Islamic, philosophical fantasy, powerlessness, total isolation or escaping from the real life and the struggle therein. Besides, some other researchers separate Sufism from other disciplines of Sharīʻah knowledge, namely Fiqh, Ḥadīth and Qurʾānic Exegesis, arguing that Sufism and Sufis were both rejected and degraded by scholars of these Sharīʻah disciplines. In tracking the historical sources, books of biographies and classes, this paper investigates these assumptions and discusses the position and the status of the early Islamic Sufism (from 1 to the 5 century of Hijrah) compared to other disciplines of Sharī’ah knowledge. It also provides examples of the Sufi scholars’ contributions in these disciplines of Sharī’ah knowledge. Moreover, it investigates the inter-relationships between the Sufi masters and the scholars of Fiqh, Ḥadīth and Qurʼānic Exegesis.

The Arabic word Taṣawwuf literally means "to become a Sufi," and it is generally translated as Sufism. 1 The etymologies for the term are various and researchers have greatly differed concerning the source word of this term and the etymological derivations to which the "Sufi" is attributed. Some researchers connect the term Ṣafāʼ (Purity), a moral trait and quality which Sufis are always contending with themselves to attain. 2 Others refer the term Taṣawwuf to the root word Ṣaff (line), emphasizing the excellence of Sufis in devotion and piety. 3 A third opinion, however, links the term to Ṣuffah, i.e. the long, covered portico or vestibule which formed part of the Mosque of the Prophet () at Medina and which the Prophet built for the poor people who later on came to be identified as ahl al-Ṣuffah (People of the Bench). 4 For Sufis, those people are typifying the ideal of asceticism and piety. 5 With these suggestions, which all denote attributes and qualities assumingly culminated in the character of the Sufis, into consideration, the opinion that connects the term Taṣawwuf to the etymological derivation Ṣūf (wool or the woolen cloth) has found a wide acceptance among researchers of Sufism, past and present. 6 It is noted that this opinion is more accurate from a morphological point of view. Besides it is supported given the history of Sufis and their well-known practice of wearing the woolen cloths in the early times of evolution. 7 Having discussed all the aforementioned suggestions, al-Qushayrī (d. 465 A.H.) -who authored "Al-Risālah al-Qushayrīyah" which is held by Sufis as the most authoritative source in Sufism-took a unique direction when he noted that the term Taṣawwuf has no root word neither linguistically nor etymologically. He concluded that Taṣawwuf is rather a name which has been originated to describe this specific category of people.. 8 As far as the technical meaning of the term Taṣawwuf is concerned, scores of definitions are also offered. Sufism, al-Sarrāj, al-Suhrawardī and others argue, has been defined with more than a hundred definitions. 9 In his book "ʻAwārif al-Maʻārif", al-Suhrawardī even concluded that the Sufi masters' statements defining Sufism exceed a thousand. 10 With such multiplicity of definitions, many researchers concluded it is not as easy task to reach a comprehensive technical definition which would give a general overview of Sufism. 11 Al-Qushayrī included in his "Risālah" (Epistle) many of the early Sufis' definitions of Sufism. 12 Reviewing the definitions he quoted and the other definitions quoted by other Sufi researchers are not within the scope of this paper. Yet, there is a need to spot light on a definition with a much wider scope for Sufism, and the the definition of Ibn ʻAjībah (d. 1224 A.H) is suggested here; it tells "Sufism is the knowledge through which one can know how travelling (sulūk) ]in Allah's path[ is commenced, how the inwards are cleansed ]from the whims and evils[ and how they are then adorned with the various kinds of good moral traits. Its beginning stage is knowledge, its middle stage is practice and its final stage is the bestowed miracle". 13 With this definition of Ibn ʻAjībah in mind, some of the collective efforts that have been exerted by the Sufi scholars and masters in thought, knowledge and practice will be discussed in this paper.

The Sufis' Encouragement to master the Disciplines of Sharīʻah Knowledge
Evidently, Sufis were very much keen to learn the other sciences of Sharīʻah. They confirmed that learning these sciences before setting out on the spiritual path of Sufism forms a protective shield for the Sufi novices and pupils against misconceptions and pernicious innovations. Therefore, many Sufi scholars made it a condition for the Sufi novice (mūrīd) 14 to learn Sharīʻah sciences such as Fiqh, Tafsīr and Ḥādīth first. Sufis also consider that adherence to the Book of Allah and the Sunnah of the Prophet () and abidance by the rulings of Sharīʻah are prerequisites for commencing their Path and a threshold to polishing the heart and purifying the soul. This is made crystal clear by Al-Junayd, who says: "In this affair [of ours] one must not follow anyone who has not learned by heart the Qurʼān and written down the reports of the Prophet, because our knowledge is bound by the [Holy] Book and by the [Prophet's] custom." 15 In his twenties, al-Junaydwho is known as the master of the community of Sufisused to study the Sharīʻah sciences under the renowned scholars of his time. Al-Qushayrī emphasized that he mastered the principal sciences of the Qurʼān and the Sunnah of the Prophet () and that he was a well established jurist in the fiqh school of Abū Thawr. 16 Moreover, Abū Ṭālib al-Makkī in his book "Qūt al-Qulūb" reported that al-Junayd used to hear his maternal uncle al-Sarrī al-Saqaṭī praying for him every time he left his assembly: "May Allah make you a qualified person in Ḥadīth (Muḥaddith) who, afterwards, becomes a Sufi and may He not make you a Sufi who , afterwards, becomes a qualified person in Ḥadīth." 17 Commenting on al-Sarri's saying, al-Makkī explained: He means that if you start with (learning) the science of Ḥadīth and Reports (Āthār), and, then, you commence the spiritual way of renunciation and devotion, you will excel in Sufism and attain the status of the [Divine] Gnostics (al-ʻĀrifīn). But, if you start with devotion and Sufism, you will be entirely preoccupied with that and as a result you will neglect [the learning of] the Sunnah and consequently [you will get used to] uttering paradoxical or blasphemous sayings (shatḥ) 18 or committing mistakes. 19 14 Murīd (pl. Murīdūn) literally means "seeker" or "aspirant", followers of a Sufi master. The word is derived from "desire" (irādah), as mūrīd is the one who desires. According to the usage of Sufis, the murīd is someone who has no desire; he who has not stripped himself from desire, cannot be counted among murīdīn; See According to al-Sarrī al-Saqaṭī and Abū Ṭalib al-Makkī, it is better not to tread on the Sufi Path without having studied the sciences of Sharīʻah as this is the foundation upon which worship and devotion are built.

The Status of Sufism Compared to other Disciplines of Sharī'ah Knowledge
In the course of Islamic history, different Sharīʻah sciences have come under severe attacks. Attempts to distort Fiqh, Tafseer and Ḥadīth and their respective, specialized scholars were relentlessly made, and Islamic Sufism was not an exception. Some have tried to isolate and separate Sufism and Sufi scholars from other branches of Islamic knowledge and competent scholars, arguing that Sufism was something alien to and unaccepted by the scholars of Sharīʻah. 20 Therefore, the need arises for investigating the position and status of Islamic Sufism compared to Sharī'ah fields of inquiry, namely Fiqh, Tafseer and Ḥadīth and the interrelationships between the Sufi scholars and the scholars of those Sharīʻah disciplines.
The relationship of Sufism to other Islamic sciences has long been the subject of many discussions. Since Sufism is considered by some as the science that is mainly concerned with correcting the intentions and adhering to sincerity (ikhlāṣ) in all deeds, some scholars, like Aḥmad ibn ʻAjībah in his introduction to the book al-Ḥikam al-ʻAṭāʼīyah, hold the opinion that it is a condition for the perfectness and acceptance of all other sciences. 21 Ibn ʻAjībah also quoted al-Siyūṭī as saying: "Sufism to other Islamic sciences is as important as the science of eloquence (ʻilm al-bayān) to Arabic Grammar," 22 meaning that it perfects and improves it.
Moreover, Zarrūq is reported to have been exemplifying the relationship of Sufism to Islamic faith as the relationship of the soul to the body. 23 Although these opinions suggest the importance of Sufism to other Islamic sciences theoretically, the need arises to probe the inter-relationship developed between Sufism and these sciences and the link that connects scholars of both sides. For the purpose of investigating this, the following part explores the inter-relationships between Sufism and Sufis on one hand, and Fiqh, Tafsīr, and Ḥadīth and their competent scholars on the other hand.

Sufism and Fiqh
The word "Fiqh" was originally used as a comprehensive term referring to a number of sciences, such as jurisprudence, doctrines of theology, morality, ethics etc. This is concluded by Ṣiddīq Ḥasan Khān in his encyclopedic book Abjad al-ʿUlūm. 24 Khān also quoted Abū Ḥanīfah as saying: "Fiqh is the science that was originally concerned with the soul and spirituality". Al-Ghazālī also suggested that the term Fiqh was originally put to denote the knowledge of the Hereafter and the principles of diagnosing the subtle faults of one's self (āfāt al-nafs); and in the course of time, the originally intended meaning of the term has been expanded to become connotative of the knowledge of issuing Fatwas (non-binding legal rulings). 25 Although both disciplines became distinctive from each other, they are considered interrelated and complementary to each other. Some Sufi scholars even argue that Sufism complements the study of Fiqh as it helps Muslims to fulfill Allah's Commands in a way that allows them to taste the sweetness of belief and that would lead them to a stronger commitment to following Allah's commands. This explains Zarrūq's statement: "Jurisprudence and Sufism are partners in guiding people to Allah, His Rulings and His Commands." 26 Zarrūq's previous statement can be understood in the context that both Fiqh and Sufism deal in most cases with the same rulings, yet the former deals with the principles and conditions of perfecting the deeds, while the later, however, details the principles and conditions which lead to the acceptance of these deeds and therefore attaining the pleasure of Allah and drawing nearer to Him.
For example, books of Fiqh usually begin with a chapter entitled "purification" (al-ṭahārah), but rarely do they dwell upon its inner aspects and spiritual dimensions the same way Sufism tackles it. By the same token, the books of Fiqh expounds on the rulings related to performing prayer: its prerequisites, pillars, required actions, recommended actions, disliked actions, actions that invalidate it, etc.; but they usually do not discuss internal states that should be adhered to during observing prayers and they also lack discussions on how one can attain humility before Allah (khushūʿ) in prayer, and what actions lead to its realization. As such, Sufism and Fiqh complement each other. Practically speaking, many Sufis learned Fiqh and became well established in its rulings and principles. Many of them were even reported to have studied under the renowned scholars of four famous schools of Fiqh and have attained advanced levels in their learning circles. As a way to examine and explore the involvement of Sufis in the circles of Fiqh and the inter-relationships between Jurists and Sufis, this paper presents the following examples, highlighting, first and foremost, the relationships which the early Sufis developed with the founders of the four famous schools of Fiqh; and the opinions of the four Imāms of the famous Fiqhi madh-habs concerning Sufism and the Sufis.
It is a noteworthy to find that the major Sufi biographical works, such as "Ḥilyat al-Awliyāʼ", "al-Kawākib al-Durrīyah", "al-Ṭabaqāt al-Kubrā", "Kashf al-Mahjūb" and many others include entries for the four founding Imāms of the famous Fiqhi schools, thus counting them among the early masters of Sufism given their embodiment of the principles of the sound and authentic Sufism that is basically defined as khuluq (good moral traits). In addition, the early Sufi encyclopedic works, like "Qūt al-Qulūb", "Iḥyāʼ ʻUlūm al-Dīn", and "al-Risālah al-Qushayrīyah" are ample with reports and anecdotes about their moral traits. These Sufi sources also included their statements, virtues and actions. Abū Ḥanīfah (d. 150 A.H/767 A.D): He was known for his asceticism and piety. Most of his students were proven to be symbols and masters of Sufism. The most prominent among them were ʻAbdullāh ibn al-Mubārak, Dāwūd al-Ṭāʼī, al-Fuḍayl ibn ʻIāḍ and Shaqīq al-Balkhī. It is reported that the Sufis' peculiar way of worship, devotion and asceticism really appealed to Abū Ḥanīfah and that he used to advise those who tread on this path to seek Sharīʻah knowledge first before they commence their spiritual journey.

First: Imām
One time, he reportedly met Ibrāhīm ibn Ad-ham and said to him: "O' Ibrāhīm, you have been bestowed a good manner in devotion and dedication to worship, yet I advise you to pay attention to seeking knowledge as it is the principal of worship and the support of things." 27 Moreover, Sufi masters and scholars boast that their link of transmission (sanad) in Sufism goes all the way back to him. Ibn ʻĀbidīn stated in his book "al-Durr al-Mukhtār" reported a chain of transmission proving that the Sufi master Abu ʻAli al-Daqqāq received the knowledge of the spiritual path from Abū al-Qāsim al-Naṣrabādhī, who received it from al-Shiblī, who received it from al-Sarrī al-Saqaṭī who received it from Maʻrūf al-Karkhī, who received it from Dāwūd al-Ṭaʼī, who took from Abū Ḥanīfah. 28 Based on this, it is clear that Imām Abū Ḥanīfah was so close to the circles of Sufism and that the early Sufi masters used to frequent him for receiving knowledge in both Fiqh and Sufism. Mālik (d. 179 A.H/795 A.D): The renowned Sufi shaykh ʻAbdullāh ibn al-Mubārak was one of Imām Malik's studious disciples and he related some of Mālik's spiritual states (aḥwāl). Moreover, there is a well-known statement attributed to Imām Mālik in which he refers to the correlation between Sufism and Fiqh: "He who follows the path of Sufism while neglecting jurisprudence is a heretic; and he who learns jurisprudence while neglecting the Path commits transgression. But he who combines both has attained the Truth. Al-Shāfiʻī has also been quoted as saying: "Three things in this world have been made beloved to me: avoiding affectation, treating people kindly, and following the ways of the people of Taṣawwuf". 31 Moreover, Imām Aḥmad wrote a book entitled "al-Zuhd" (asceticism) in which he included the statements of the Prophet's companions and their followers and the masters of Sufism, like Ibrāhīm ibn Ad-ham, Mālik ibn Dīnār, al-Fuḍayl ibn ʻIyāḍ and many others. Some scholars consider this book as the earliest authenticated source on Sufism in its early stages. 34 In addition, Imām Aḥmad was a contemporary of a group of Sufi scholars and masters, and his relationship with them was evidently based on mutual respect, appreciation and veneration. He lived at the time of the Sufi master Bishr ibn al-Ḥārith (d. 227 A.H.). When he was asked about him, Aḥmad said: "He is the fourth of the seven substitutes 35  Based on the aforementioned discussion, it becomes clear that mutual respect and veneration were the normal case with regard to the relationship between the Sufi masters and the founders of the famous four schools of Fiqh. Nevertheless, if this was the case with the masters and founders of both sides, i.e. the Sufis and the Jurists, a careful investigation is needed for examining if this has also been the case with the scholars of later generations and classes. This paper made a careful review of the biographical books of Jurists to investigate the inter-relationships between both sides and found that the books of the Jurists' classes and biographies are replete with the Sufis who were proven to excel in the study of Jurisprudence. The following is a quick review of some cases:  He was one of the disciples and companions of Imām Aḥmad ibn Ḥanbal and he used to accompany him and attend his classes. Imām Aḥmad is reported to had frequently asked him about Fiqh issues saying: "what is your opinion in such and such O' Ṣūfi". He was one of the Sufi masters whose biography was included by Imām al-Qushayrī. He was also well-learned and deeply established in the science of Qirāʼāt (the variant modes of recitations of the Qurʼān). 51 • Abū Ismāʻīl ʻAbdullāh ibn Muḥammad ibn ʻAlī ibn Muḥammad ibn Aḥmad ibn ʻAlī ibn Jaʻfar ibn Manṣūr al-Anṣārī al-Harawī (d. 481 A.H/1088 A.D): He authored the famous book "Manāzil al-Sāʼirīn" which is considered one of the early and authoritative books in Sufism. He was also a Ḥanbalī scholar. 52 The examples mentioned above are selective and connotative. This paper is not indented to, and practically cannot, be inclusive and comprehensive. It nevertheless aims at indicating that Sufism has never been away from or alien to Fiqh nor Fiqh was opposing to Sufism. Both sides used to show respect and to attend to one another, and in this way, the sciences of Islam were emerged interdependent, correlated and harmonized. These were some glimpses and examples that would provoke thinking and drive other researchers to delve deep into this topic.

Sufism and Ḥadīth
Sufis gave a special and tremendous care to the science of Ḥadīth. Their keen advice to their disciples to learn Ḥadīth and involve themselves in recording and preserving the Prophetic traditions was evident many sources. Besides, many pieces of advice found in the books of Sufism prove that Sufis held the science of Ḥadīth and its scholars in a high esteem.
A quick look into the books of classes and biographies of both Ḥadīth and Sufi scholars clearly demonstrate how Sufis were very much engaged in this field, and would also gauge the degree of respect and appreciation that scholars of both sides used to show to one another.
It should be emphasized that not only the Sufis were keen to learn the science of Ḥadīth, scholars of Ḥadīth were also very much encouraged to adhere to Sufism and engage themselves in the Sufis' spiritual exercises that lead to purity and attainment of sublime moral traits. This is quite clear from al-Dhahabī's statement in which he concluded that the qualified scholar must feature both sciences, i.e. Sufis started interpreting the Qur'ān according to their religious experience and their general view of faith. As mentioned earlier, Sufis always liken religion to a seed composed of a kernel and a husk or shell. and their way in approaching the Qurʼān was not so far from this conviction as they believe that every verse of the Qurʼān features an outer meaning and inner meaning as well. This view is usually substantiated by a Prophetic ḥadīth in which the Prophet () states that the Quran has an inner meaning, and that this inner meaning conceals a yet deeper inner meaning, and so on (up to seven successive levels of deeper meaning). 61 The Sufi's intrinsic goal in approaching the Qurʼān is to manifest the inner dimension of it without being oblivious to the Sharīʻah or the outer and apparent meaning of the text. 62 Thus they were so concerned with discovering the hidden meanings of the Qurʼānic phrases as opposed to other scholars who directed their attention to the apparent meaning (al-Ẓāhir) of the verses. This inner method or esoteric interpretations of the Qurʼān does not usually contradict the conventional or exoteric interpretations; rather, it discusses the inner levels of meaning of the Quran.
With this in mind, Sufis usually affirm that their commentary of the Qurʼān is no more than "allusions" (ishārat) or "striking similitudes" (ḍarb al-mithāl) that are bestowed to the perfectly devoted masters, and this does not necessarily mean averting the apparent meaning of the text because the exoteric meaning of the text is evident and well established and is not placed in contradiction with these allusions and illuminations. This is asserted by Ibn ʻAṭāʼillāh al-Sakandarī in his book "Laṭāʼif al-Minan" and al-Siyūṭī in his book "al-Itqān". 63 To illustrate, the following are few examples of the Sufis who contributed to the commentary of the Qurʼān. It is noteworthy to mention here that most of the Sufi commentaries of the Qurʼān are still manuscripts and have not been published yet: Issue No. 18, January 2020

Conclusion
Throughout this research paper, the position and the status of Islamic Sufism compared to other branches of Sharī'ah knowledge, namely Fiqh (Jurisprudence), Ḥadīth (Prophetic Traditions) and Tafsīr (Qurʼānic Exegesis) is established. Interrelationships between the Sufi masters and scholars of Fiqh, Ḥadīth and Qurʼānic Exegesis have been put to investigation and selective, but connotative, examples of the Sufis' involvement and contributions in these Islamic disciplines of knowledge have been provided.
Considering these inter-relationships and examples, the study concludes that Sufism has never been away from or alien to other disciplines of Sharīʻah knowledge, nor the scholars of other disciplines of were opposing to Sufism and Sufis. Both sides have been proven to show respect and to attend to one another, and in this way, the sciences of Islam arguably emerged interdependent, correlated and harmonized.