Ali, the Prince of Saints
The Sufis look upon Ali as the founder of that knowledge of “Tasuwuf” which harmonises the mystical, moral and intellectual approaches to Reality. They call the period when he was Caliph, “The Sufistic epoch” and speak with intense pride of the way in which his spiritual intuitions re-inforced the doctrine of “Tauheed” (monotheism); and of how, by his personal example, Ali illumined the way in which the struggles of a man in this world can fulfil the covenant between the created and the Creator.
Ali preached that any form of knowledge which failed to show the Infinite Reality to man was useless, because it could not fill in that vacuum of which the aching soul of every individual was so pathetically conscious. Since virtue purified the soul, its incorporation in one’s life paved the way for the spiritual enhancement which the soul craved for. Hence Ali’s mysticism, stressing as it did the co-ordination of the mental faculties through the observance of the Shari’a or Laws of Islam, has made a definite lodgement in Islamic thought. The various sects of Islam unanimously look upon Ali as a saint, second to none in the history of mankind for the austerity of his mortification and the rapture of the divine vision to which he was admitted. They recognise Ali as the king of “Auwliyas” who wore the signet ring of saintship, and it is by his intercession alone that the
seeker after God can attain to the degree of “Waliyat” (friendship with God). Hence the doctrine of “Inner Light” can only come by the intercession and affinity with Ali-the only person in authority who can give supernatural guidance.
The Importance of the “Shari’a”
In the early days of Islam the need to regulate one by the ‘Shari’a’ ‘or’ Laws of Islam, was taken for granted. Ali revived that necessity and constantly emphasised how essential it was to observe the Shari’a if one hoped to ‘see God’. Nowadays, Sufism has rather different characteristics and, with its clear-cut dogmas and commentaries, appears as a distinct, almost separate, system. At some time during the development of the system, adherence to the laws of the Shari’a ceased. to be incumbent upon those “Ahl-i-Tasuwuf” who had attained the goal of the Sufistic path.
Later Sufis made a clear departure from the practices of Shari’a. For instance, in the 12th Century A.D. we come across the great Sufi, Ibn Arabi (1165-1240 A.D.) who describes his heart as a temple for idols, a Kab’ah for pilgrims, the tablet of the pentateuch and the Qur’an; for him religion was Love and Love alone.
Ali’s Sufism was of a different cast. Again and again he exclaimed with vehemence how necessary it was to follow the injunctions of the Shari’a, maintaining that that was the only way in which the Individual could attain Absolute Truth. Ali’s Sufism was in every way true in spirit to the orthodox Islamic faith and its practices.
In his sermons, as collected in the “Najh-tu’l- Bulagha” Ali frequently makes the point that the teachings of mysticism are identical with the contents of revelation and that an equation of both shows the Believer in Faith the true path to God.
For the uninitiated today, it is difficult to assess the role of the Shari’a, for the Sufis keep their mysterics secret and do not practice them publicly. When they do express themselves it is in language which veiled, allusive and metaphorical. 18
Subjugation of the Emotions
To Ali, Sufism was meant only to awaken piety in an individual-an intuitive experience of the yearnings of an aching soul which seeks repose and bliss. Nowhere did Ali preach total renunciation of the world or urge upon others a completely ascetic life. His Sufism taught him that men were in the world and of the world and that they should not give it up. Nevertheless, in this secular life it behoved the individual to discipline his emotions, to devote his spare hours to meditations, to inflicat on himself self-mortification, and to denounce the temptations of the world while still living in it. In its essence, Ali’s Sufism was the exposition of a “Theology of the Emotions”; meditation and prayer possessing the power to bring about a change of emphasis from worldliness to unworldliness. The process of subjugating the emotions involved abandoning the pleasures of the flesh and getting rid of evil thoughts and base deires so as to purify the mind of everything save God.
The newly-sprung colonies of Busra, and Kufa in Iraq, diversely populated from all kinds of races, proved fertile soil for the seeds which Ali was to sow. The combined mysticism and asceticism of the clerico- political addresses which Ali delivered to his followers at Kufa, the newly made capital of the Caliphate, show that many of his audience were already accustomed to disciplining their emotions in contemplation. This mysticism, which was both practical and psychological in character readily lent itself to the devotional exercises enjoined by Ali and men thronged from far and wide to hear his sermons.
Ali’s Mysticism, a Stark Necessity.
Ali’s war with Muawiya had brought untold misery upon the people; men’s minds had been disquieted by the conflict which had never resulted in a really decisive victory for either side, and by the lack of spiritual consolation which they felt defeat had. brought in its train. It was against this unhappy background that Ali promulgated and expounded the doctrines of “Tasuwuf”. In those days the Sufis. were not a separate sect; indeed men who had taken opposite sides in politics and fought against each other were equally drawn towards Ali to listen, side by side, to his stirring addresses as how to strengthen their intercourse with God. In such circumstances it was only natural that the exposition of “Tasuwuf” should appeal to men’s heart and captivate them. It was Ali’s mysticism alone which saved his Muslim into which they had fallen.
subjects from the scepticism His addresses were a fountain of spiritual consolation to a parched congregation. His exhortations showed the way to the Believers in Faith, drawing them closer together in bonds of union and love for one another.
The Need for Spiritual Director
The Sufis from time immemorial have recognised the necessity of a “Sheikh” or “Pir” or “Spiritual Director” to whom humaniy may be entrusted for guidance and instruction. Blind obedience was to be offered to this director, who was supposed to possess hypnotic spiritual powers and to be well acquainted with all the paths of “Tarequit”. The disciple was required to remain with him for a number of years until he had familiarised himself with ‘mystic’ experiences and could himself graduate as a leader.
Since Ali possessed a noble, religious and philanthropic spirit to the highest degree, the Sufi recognise in him their first spiritual Director; he it was who showed
the way to eternal bliss. They hold that if Muhammad (may peace be upon him) was the seal of Prophets, Ali their first leader was, undoubtedly, the seal of saints. Since Ali no one who attains the degree of ‘saintship’ can have done so without the intercession of Ali.
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 