Divinity of Jesus

Divinity of Jesus

During the eighth and ninth centuries A.D., a new emphasis began to develop within the religion of Islam. This emphasis was a reaction against the prevailing impersonal and formal nature of Islam. For many Muslims the shari‘a, while seen as necessary, failed to satisfy their deepest spiritual longings and desires. The search for deeper meaning began with a pietistic asceticism, which in turn led to the development of the popular mystical side of Islam - known as tasawwuf or Sufism.

The controversial nature of the subject of Sufism becomes evident when one realizes that this short introduction already reveals a viewpoint which the Sufi would strongly disagree with. For, if the Sufi spiritual quest is to be viewed as legitimate, even within Islam itself, it must be rooted in the Quran and the sunna of Muhammad. Andrew Rippin, in his work Muslims: Their Religious Beliefs and Practices, states that “Sufis.. in their search for legitimation of their spiritual quest [must show] whether Islam as a religion contained within it a spiritual-ascetic tendency from the very beginning.”1

In defense of Sufi legitimacy, some Muslims argue that it was simply a response to the growing materialism in the Islamic world.2 However, this argument skirts the basic reason for Sufism, as during early Islamic times under Muhammad’s leadership, wealth was enjoyed and served as a great motivation for the military expansion of Islam. Muslims, at the time, followed a legal system allowing unbridled materialism, though they were fully observant of the present religious doctrine. The formal and legal nature of the Islamic system never addressed the issue of materialism, and as a result was seen as inadequate by those who became Sufis...

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... and other forms of mystical religions on the development of Sufism, can be seen, in part, as a result of the doctrine of the indescribability of Allah.

Sufism does contribute a lacking spirituality to the religion of Islam. Growing out of the weakness of the Islamic system of belief and practice, it, however, added a dimension which has diversified and further weakened the structure of Islamic belief and practice.

Reflecting on the evidence presented, and conclusions given, we see that to assume Sufism, with its radical concepts, is a legitimate part of Islam introduces definite problems for anyone who then attempts to try to defend Islam as a logically coherent set of beliefs. For Sufism not only points to a lack of spirituality in Islam, but also contradicts orthodox Muslim teachings - in the process clearly opening the door to all the world’s religions.