The Practice of Sufism and the Safavid Order. Written by Dr Seyed Salman Safavi.
London, London Academy of Iranian Studies, 2018,
Pages: 188.
ISBN: 978-1-909538-31-3.
Review by: Dr Elnaz Zahed, Psychotherapist
First, I would like to thank Dr Safavi for his generosity in spreading knowledge and, more importantly, wisdom. I have learnt so much; his insights have opened up new perspectives and expanded my thought process. I hope to apply this knowledge and wisdom practically in my personal and professional life, InshaāAllah. The main takeaways from this book are as follows: a summary of the book will follow this.
My main takeaway from this book is revisiting my psychological knowledge and education, concepts such as the construct of the Ego, which is often construed as empowered. However, Sufism reminds us of the importance of self-forgetfulness, emphasising that we do not possess anything and that the Ego should neither be pampered nor inflated. Another thought-provoking point in this book is the idea of practising mindfulness mindlessly. The book feels like an exploration of metacognition, but not in the conventional sense. In metacognition, we think about thinking, whereas this book promotes the concept of thinking without thinking.
The idea of practising āmindfulnessā mindlessly may seem paradoxical at first, yet it offers a fascinating perspective on metacognition. Metacognition traditionally involves thinking about thinkingāengaging in a conscious, reflective process to analyse our thoughts, emotions, and behaviours. It is an introspective practice that seeks to heighten self-awareness and improve cognitive control.
However, this book challenges the conventional understanding of metacognition. Instead of encouraging deliberate and structured self-analysis, it introduces the concept of thinking without thinking. This approach suggests a state of being where mindfulness occurs naturally and fluidly, without needing constant self-monitoring or intellectualisation.
In this state, mindfulness transcends conscious effort and becomes an intuitive process seamlessly integrated into everyday life. It is about relinquishing the need to overly control or scrutinise our mental processes, allowing thoughts to arise and dissolve organically. Doing so promotes a sense of ease and spontaneity in our engagement with the present moment.
Rather than rigidly adhering to mindfulness as a technique, this perspective advocates for a more relaxed and embodied experience. It reminds us that true mindfulness is not always about deliberate practice but can also emerge from simply being.
This concept reframes metacognition as less about cognitive analysis and more about cultivating a natural, effortless presence. This perspective invites readers to rethink their approach to mindfulness and self-awareness. Below are additional insights derived from the book:
The Role of Self-Forgetfulness in Healing
Sufismās emphasis on self-forgetfulness can be viewed as an approach to transcend ego-driven behaviours that often hinder psychological growth. By moving beyond the confines of the self, individuals can better foster empathy and connectedness, aligning with therapeutic goals that seek to reduce self-absorption and enhance relational well-being.
At its core, Sufism intertwines the practice of self-forgetfulness with a profound awareness of God. This awareness is cultivated through muraqabahāa state of constant introspection and vigilance over oneās actions, thoughts, and intentions. In spiritual psychology, muraqabah plays a pivotal role in fostering self-awareness that transcends mere self-focus, anchoring the individual in the knowledge that āHe is with you wheresoever you are, and God sees whatsoever you do.ā (Qurāan 57:4). This Divine mindfulness encourages individuals to reflect on all dimensions of their being, prompting actionable changes in their thought processes, intentions, and behaviours.
Modern psychology increasingly recognises the importance of such intentional self-reflection. Practices akin to muraqabah can be instrumental in promoting self-reform, which in turn may lead to broader social reform. These practices foster psychological resilience and inner peace by encouraging individuals to recalibrate their actions and decisions in alignment with higher principles. At its highest stages, muraqabah seeks to guide individuals to the stations of taslim (complete submission to God) and tawakkul (complete reliance on God), fostering a sense of trust and surrender that parallels concepts in positive psychology, such as acceptance and resilience.
Another key concept in Sufism, tazkiyaāthe purification of the soulācomplements this framework. Tazkiya involves the systematic removal of ego-driven impurities, such as pride and greed, to cultivate virtues like humility and compassion. From a psychological perspective, this process resonates with cognitive-behavioural approaches that target maladaptive thoughts and behaviours, replacing them with healthier, value-driven alternatives.
By integrating these spiritual practices, we can explore a more holistic approach to healing that acknowledges the psychological and spiritual dimensions of human experience. This synthesis supports personal transformation and enriches contemporary therapeutic models by grounding them in timeless principles of self-awareness, transcendence, and connectedness.
Integration of Silence and Reflection
The practice of silence and reflection, as highlighted in the book, resonates with therapeutic mindfulness. However, it extends this concept by emphasising inner stillness beyond thoughtāa practice that could deepen therapeutic approaches to mindfulness.
The Concept of Fana (Annihilation of Self)
The concept of fanaādissolving the self in the Divineāparallels the therapeutic pursuit of detaching from rigid self-concepts, promoting flexibility and adaptability in facing lifeās challenges.
Four Stages of Wayfaring
The bookās discussion of wayfaring (suluk) offers a spiritual metaphor for the therapeutic journey, where clients progress from self-awareness to broader existential and relational integration.
Holistic Growth through Mystical Practices
The bookās distinction between shariāat (the law), tariqat (the way), and haqiqat (the truth) offers a layered understanding of personal growthāencouraging alignment between actions, intentions, and ultimate truth. This can inform a psychotherapeutic framework for holistic healing.
Interpersonal Virtues and Therapy
The emphasis on virtues such as forgiveness, humility, and compassion reflects interpersonal qualities that can be integrated into therapeutic work to enhance relationships and resolve conflicts.
The Book Summary
Overview
The book, published by the London Academy of Iranian Studies, is an in-depth exploration of the theoretical and practical dimensions of Sufism within Islam, specifically focusing on the Safavid Sufi order. Divided into two major chapters, it provides both philosophical insights and historical context, highlighting how mysticism has shaped spiritual practices and socio-political movements, particularly in Iran.
Main Themes:
- The Practice of Sufism: This section explores the core principles and practices of Sufism, focusing on the journey towards spiritual enlightenment and union with God. Key themes include self-knowledge, awakening, purification, remembrance (dhikr), meditation (muraqaba), and the importance of a spiritual guide.
- The Safavid Order: This section delves into the historical and spiritual significance of the Safavid order in shaping Shiāa thought and Iranās modern history. It examines the role of Sheikh Safi al-Din Ardabili as a key figure in the development of this order and its impact on Iranian society, culture, and politics.
- Spiritual Psychology and Self-Knowledge: Both sections highlight the importance of self-knowledge as a cornerstone of the Sufi path. Spiritual psychology, the understanding of the inner workings of the soul and its relationship to God, is explored through the concepts of awakening, forgetting oneself, and the stages of the Sufi journey.
- The Power of DuŹæÄ (Supplication): The book emphasises the significance of duŹæÄ (supplication)as a form of dialogue with God. It analyses specific Qurāanic duŹæÄs and provides insightful interpretations from a Sufi perspective, highlighting the transformative power of sincere supplication.
Ideas and Facts
The practice of Sufism:
Purpose of Creation
The ultimate goal of human existence is to worship and know God. āI only created mankind and the jinn so that they might worship Me.ā (Quran 51:56). We can consider another point of view as well, which is the synergistic concepts of Tawakkul, which renders reliance on Allah and Taslim submission to Allah. Through perfecting these two characteristics, the spiritual wayfarer comes to an existential transformation of which the Qurāan states, āBehold! Truly the friends of God, no fear shall come upon them, nor shall they grieveā (Qurāan 10:62).
The ultimate goal of human existence is to worship and know God. āI only created mankind and the jinn so that they might worship Me.ā (Quran 51:56).
Forgetting Oneself
The distractions of the material world lead humans to forget their true purpose and become absorbed in worldly pursuits. True awakening involves shedding these distractions to reconnect with the divine.
Stages of the Sufi Journey: The path to spiritual enlightenment is a gradual process that involves various stages, each with its challenges and rewards. These stages involve practices such as silence, abstinence, seclusion, wakefulness, dhikr (Remembrance of the Divine), and meditation.
The Threefold Path
The mysticās journey is guided by three stages:
- Shariāat (The Religious Law): Adhering to religious laws.
- Tariqat (The Way): Deepening spiritual practices to uncover hidden truths.
- Haqiqat (The Truth): Achieving Divine union and ultimate knowledge of God.
Dhikr and Meditation
Dhikr, the remembrance of God, is a central practice in Sufism. It aims to cultivate a constant awareness of the Divine presence. Meditation involves focusing the heart and mind solely on God, leading to states of spiritual vision and unveiling.
Importance of a Spiritual Guide
The Sufi path is best traversed under the guidance of a knowledgeable and experienced teacher who can provide direction and support.
Four Journeys in Mysticism
The book outlines four types of journeys in Sufism: physical journeys in the pursuit of knowledge and making pilgrimage to spiritual sites; journeys of the mind for intellectual and spiritual exploration; journeys of the heart for purification and achieving Divine love; and the ultimate journey, which is the journey towards God. The four journeys are:
- The journey from humanity to God.
- Journeying with God within His Divine domain.
- Returning from God to humanity with Divine awareness.
- Living among humanity while embodying Divine wisdom.
It is worth mentioning that the book explores the profound framework of mystical journeys in Sufism, as conceptualised in part through Mulla Sadraās Asfar al-Arbaāa (The Four Journeys). These journeys encompass physical, intellectual, and emotional quests and illuminate the spiritual path towards Divine proximity and enlightenment. Each journey holds deep significance in the travellerās spiritual and psychological development, offering a roadmap for transformation and integration.
- The Journey from Humanity to God (As-safar min Khalq ilaāl-Haqq):
Ā The initial journey where the seeker moves from attachment to the material world towards a deeper connection with the Divine. It involves shedding worldly distractions, purifying the heart, and attaining inner awareness. This stage is marked by self-reflection, repentance, and devotion, serving as a foundation for spiritual awakening. The significance lies in the seekerās conscious choice to move beyond ego-driven desires towards ultimate truth.
- Journeying with God within His Divine Domain (As-safar biāl-Haqq fiāl-Haqq):
In this stage, the traveller embarks on an inward exploration of Divine realities guided by Godās presence. It is characterised by heightened spiritual insight and understanding, wherein the seeker experiences closeness to God and comprehends divine attributes. This journey represents the deepening of spiritual consciousness, allowing the individual to perceive the interconnectedness of all existence within the Divine order.
- Returning from God to Humanity, with Divine Awareness (As-safar min al-Haqq ilaāl-khalq biāl-Haqq):
The third journey signifies the return to the world, but now with an awareness transformed by Divine understanding. Here, the seeker applies spiritual insights to engage with humanity. This stage bridges the realms of transcendence and immanence, encouraging the traveller to act with compassion, wisdom, and justice. Its significance lies in balancing the spiritual and the worldly, demonstrating that true enlightenment is inseparable from service to others.
- Living among Humanity while Embodying Divine Wisdom (As-safar fiāl-khalq biāl-Haqq):
The final journey involves fully integrating Divine wisdom into everyday life. The traveller lives among people, embodying Divine qualities such as mercy, patience, and humility. This stage involves leading by example, inspiring others, and fostering harmony. It reflects the culmination of the spiritual path, where the seeker becomes a vessel for divine grace, contributing to personal and communal transformation.
These four journeys offer a holistic framework that transcends physical, intellectual, and emotional dimensions, presenting a path for uniting the self with the sacred. From a psychological perspective, they represent stages of growth, where the individual progresses from self-awareness to self-transcendence, ultimately achieving integration of the spiritual and material realms.
The Mysticās Character
A true mystic (āArif) is marked by humility, patience, generosity, and selflessness. They strive for moral excellence, detachment from material desires, and an unwavering focus on God. Their actions are inspired by compassion and forgiveness, reflecting the teachings of the Prophet and Islamic traditions.
Ā
The Safavid Order:
Sheikh Safi al-Din Ardabili (The Founder):
A significant figure in Shiāa thought and history, Sheikh Safi al-Din played a crucial role in shaping the Safavid order and establishing its foundations in spiritual self-knowledge and love for the Prophet and his family. Sheikh Safi al-Din Ardabili (1252ā1334) established the Safavid order, which combined spiritual teachings from the Qurāan and the Sunnah with practical guidance for achieving spiritual wayfaring. He emphasised devotion, social justice, charity, self-discipline, and collective remembrance of God (dhikr).
Influence on Iranian Society, Culture and Politics
The Safavid order profoundly impacted Iranian society, culture, and politics. It reestablished Iran as a distinct cultural and political entity with a strong centralised government, established Twelver Shiāism as the official religion and Persian as the official language, and contributed to developing a distinct Iranian cultural, political and intellectual identity.
Importance of Dhikr
The Safavid order placed significant emphasis on the practice of dhikr, particularly the recitation of specific divine names and Quranic verses, to achieve spiritual enlightenment and union with God.
Practical Spirituality in the Safavid Order
The Safavid order integrated mysticism with structured practices such as:
- Dhikr (Remembrance of God): A rhythmic, repetitive invocation of divine names to foster spiritual awakening.
- Muraqaba (Meditation): Achieving inner stillness to focus on Godās presence.
- DuŹæÄ (Supplication): Heartfelt prayers to strengthen the bond with the divine.
Transformation into a Sociopolitical Force
Over time, the Safavid order transitioned from a purely spiritual movement into a social and political one. This shift culminated in the rise of the Safavid dynasty, which established Shiāa Islam as the dominant religious tradition in Iran. The Safavid movement aimed to defend justice, protect the oppressed, and consolidate Islamic civilisation in the region.
Civilisational Contributions
The Safavid order played a transformative role in reviving Iranian independence after centuries of foreign conquest. Blending Sufism with Shiāa ideology renewed Islamic-Iranian culture, art, and governance, heralding a golden era in Iranās history. During the Safavid period, Iranian philosophy experienced a significant revival, particularly through the development of the Isfahan School, led by philosophers like Mulla Sadra, who integrated mysticism, theology, and metaphysics. Art and architecture flourished, with advancements in miniature painting, calligraphy, textile production, and the famed Persian carpets. The architectural achievements of the era, such as the Sheikh Safi al-Din shrine ensemble in Ardabil, which is a UNESCO World Heritage site, and the Shah Mosque and Naqsh-e Jahan Square in Isfahan, became enduring symbols of Persian ingenuity and identity. This period also marked the resurgence of Iran as a major regional power, with a centralised government and a strong military.
Sheikh Safi al-din Aradabiliās Legacy
Sheikh Safiās teachings and practices left an enduring legacy. He is regarded as the spiritual father of the Safavid dynasty and modern Iran, whose leadership consolidated Shiāa Islam and reshaped Iranian identity and culture.
Conclusion
āThe Practice of Sufism and the Safavid Orderā is a comprehensive guide to understanding the depth of Islamic mysticism and the historical significance of the Safavid movement. It connects the personal journey of spiritual seekers with the broader impact of Sufi orders on society, offering a rich tapestry of philosophy, history, and spirituality.