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The antidote of Sufi to religious supremacism: Ghulam Rasool Dehlvi in Asian Age

This degree of Haya'a or modesty is in fact an antidote to the egoistic behaviour of Takabbur (arrogance and haughtiness) and all other forms of supremacism. It is mentioned in the Quran that supremacism and egotism (istikbar) is the reason for expelling Iblis (the chief Satan) from heaven.

The antidote of Sufi to religious supremacism: Ghulam Rasool Dehlvi in Asian AgeI

n Sufi discourses the Arabic term Haya’a (humility), which etymologically comes from Hayat ‘s root letters, meaning life or strength, is highly important. Most Sufi mystics have stressed the need for Haya’a for all spiritually inclined people. They particularly quote the hadiths — sayings and traditions of Prophet Muhammad (pbuh) — in relation to this spiritual conduct.

Prophet Muhammad is reported to have said: “Haya’a (humility) is part and parcel of Imaan (faith)” and that it “brings nothing but good.” Prophet himself was an epitome of modesty and humility, as stated by several hadith narrators, such as Ibn Umar. He was so gracious that, owing to his exceedingly modesty, he never fixed his eyesight on anybody, nor did he look at a person in the eye when he approached him face to face.

In fact, this degree of Haya’a or modesty is an antidote to the egoistic behaviour of Takabbur (arrogance and haughtiness) and all other forms of supremacism. It is mentioned in the Quran that supremacism and egotism (istikbar) is the reason for expelling Iblis (the chief Satan) from heaven. Once God made Adam and asked Iblis to bow down to him, he said with absolute arrogance: “I am better than he; you made me from the sun, and Adam from Clay” (Holy Quran 7:12).

In addition, in this ethical Qur’anic trajectory it is this nationalist mindset that is being strongly discouraged. Therefore, it imbibes the moral principle of haya’a (humility) and tawaz’u (modesty) as an antidote to religious supremacism (istikbar), greed (takabbur), and anayiyat (self-centeredness). Hence, in their oral transmissions and teachings, most Sufi mystics have dwelt on the vital importance of haya’a and expressed it through their saintly practices.

In his philosophical essay, Gunyah al-Talibin, Shaikh Abdul Qadir Gilani, the leader of the Sufi saints, popularly known as Ghaus-ul-A’azam, made it clear: “The rudeness of creatures does not affect human moral behaviour, until he / she has learned the facts.”

Renowned Sufi mystic, Imam Ghazali has enumerated in his book, Ihya-ul-Uloom (Revival of Knowledge), many prophetic anecdotes on the virtues of hay’a. For example, he quotes the Prophet as saying: “Two things — ha (modesty) and iman (faith)—go together. When one is lifted, then the other is lifted as well. Each tradition of faith is of an inherent character. Islamic faith’s character is modesty.

In another spiritual discourse, namely Bidaya-tul-Hidayah (The Beginning of Guidance), Ghazali describes the root causes in one’s character which lead to the loss of hay’a. Takabbur (arrogance), riya’a (pretentiousness) and shurah (wish for fame) are the causes of that. He goes on to say, “These inclinations are the product of one’s ruinous endeavor that destroys most things, for nothing destroys life but themselves.”

An early Egyptian Sufi saint, Hazrat Zun Noon Misri, described ha’a as being ever-conscious of one’s divine presence in one’s heart and feeling guilt for his earlier transgressions against the divine Will. Likewise, in his famous Sufi treatise — Risalah Qushayriah — Persian mystic Imam Qushairi writes that ha’a means the eternal God-consciousness in every word and deed.

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