. J "" (cont.)

2 For example, Sahl ibn Abdullah al-Tustari favored near starvation as a part of zuhd. He even was opposed to those who ate only with the intention of making themselves strong enough to perform the obligatory deeds. He stated that not being able to perform the obligatory deeds because one has not eaten enough is better than being able to perform the deeds with a full stomach. He argued that the prayer of a near starving person made sitting is better than the prayer performed standing. Ibn al-Jauzi responds by saying that when one eats to make oneself strong enough to perform the obligatory deeds, that act of eating is a form of worship in itself. See Abdul Rahmaan ibn al-Jauzi, Ta/bees lblees (Beirut: Daar al-Qalam, n.d.), p. 204; Hilaal, pp. 1541 55; Fareed, Tazkiyyah, pp. 37-4 1 . Furthermore, although it is confirmed that the Prophet (peace be upon him) ate meat and did not say that it was spiritually harmful, some Sufis stated, "Eating just a quarter's amount of meat deadens the heart for forty days." Quoted in ibn al-Jauzi, p· 203; Hilaal, p. 156. This retirement and monasticism is considered a must at the beginning of the rites of passage. (See Hilaal, p. 1 57.) Al-Qushairi said, "The servant cannot completely get close to Allah unless he gets away from the creation." [See Abdul Kareem al-Qushairi, Al-Risaalah al-Qushairiyyah (Muhammad Ali Sabeeh, 1957), p. 42.] On the other hand, al-Shaukaani pointed out that if he interacts with the people in the proper way (such as teaching them or ordering good and eradicating evil), he gets closer to Allah by his interaction with the creation. (See al-Shaukaani, Qatr, pp. 417-41 8.) 4 A common form of their dhikr is simply to repeat Allah's name over and over again or simply to say, "He, He," over and over again. This is not the type of dhikr that was taught by the Prophet (peace be upon him). Every expression of dhikr taught by the Prophet (peace be upon him) was a complete sentence with an understandable meaning. For example, one repeats, "Allah is greatest," "All praise be to Allah," "There is none worthy of worship except Allah" and so forth. See Fareed, Tazkiyyah, pp. 35-37. 5 Much of their dhikr is more akin to chanting than it is to dhikr. Al-Sahuwaardi said, "Our purpose is not to make mention of Allah but to make all of the heart concentrate on one matter in order for it to be ready for what appears to it." (Quoted in Hilaal, p. 1 73.) Ibn Taimiya also quotes a similar passage from one of them who also said that it makes no difference what the person is chanting at that time, whether it be the name of Allah or even some idol. (Quoted in Hilaal, p. 1 73.) For more about their dhikr, see M. al-Qaasim, pp. 338-341 . 1 165 Commentary on the Forty Hadith of al-Nawawi dancing. 1 After all of these, one finally "witnesses" Allah. This, for them, is the essence of being a wali.2 This is the path that al-Ghazzaali claimed no one could ever improve upon. In reality, it is a heretical path that is not related to the way of the Prophet (peace be upon him). Therefore, it will not lead to one becoming a beloved of Allah or a true wali as has been expressed in this hadith. As mentioned earlier, the goal of tazkiyyah (purification) according to the Quran and sunnah is to become as complete a servant of Allah as one can be. The goal of tazkiyyah among the Sufis is completely different. It is not the worship of Allah that is their goal. Instead, it is either the witnessing of Allah in this life, getting knowledge directly from Allah (which makes them no longer in need of the Quran and sunnah3), the supposed temporary unification with Allah or the complete loss of one's humanity in the realization that everything is Allah.4 For example, the widely accepted Abu Haamid al-Ghazzaali wrote that al-mukaashifah ("unveiling" of Allah) refers to "a light that appears in the heart when it is purified and cleansed of all base qualities." Hence, it is a result and goal of the process of tazkiyyah according to the Sufi al-Ghazzaali. He then says that this light opens to the person many realities, including all of Allah's attributes and qualities. This light gives the person the knowledge of prophecy and how the angel brought the revelation to the Messenger of Allah (peace be upon him). All of the dominions of the heavens and the earth will become clear and exposed to the person who has experienced this unveiling. 5 If a person's goal is simply to witness the reality of Allah or to realize that everything is actually only Allah, once he has achieved that goal, what is the purpose of continuing to perform deeds or acts of worship of Allah? Many Sufis themselves answered this question.