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THE INFLUENCE OF SUFISM ON THE MUTUAL UNDERSTANDING OF
CULTURES IN THE WEST Muminov Nozim Naimovich
Senior Lecturer at the Department of Humanities and Information Technologies of Samarkand State Institute of Foreign Languages (Uzbekistan) azamatazim@gmail.com, Phone number: (+998) 941640046 https://doi.org/10.5281/zenodo.10820312
Annotation. Theses of the articles reflect aspects of the influence of Sufism on intercultural interaction in the spiritual development of Western society. The results of a study conducted in 2002 in the USA are taken as a basis.
Keywords: intercultural communication, cultural transformation, identity, spiritual practices, initiation, spiritual resource.
The role of Sufism in intercultural communication in the West is multifaceted and significant. Sufism, with its emphasis on spirituality, inner reflection, and transcendence of materialistic boundaries, plays a crucial role in fostering mutual understanding and dialogue across cultures in the Western context. It provides a platform for individuals from diverse cultural and religious backgrounds to engage in meaningful and open-hearted communication, transcending barriers and creating connections based on shared spiritual values and experiences. Sufi teachings promote empathy, compassion, and tolerance, which are essential qualities for effective intercultural communication. Additionally, Sufi practices such as dhikr (remembrance of God) and spiritual music can serve as unifying elements that bring people together, promoting a sense of harmony and mutual respect. Thus, Sufism acts as a bridge between cultures, fostering a deeper appreciation of diversity and enriching intercultural communication in the Western world.
Uzbekistan is presently placing significant emphasis on the cultural heritage of the Orient, including the philosophical and mystical at-Tasawwuf movement. Originating in the mid-8th century, this ascetic movement continues to hold substantial religious and political influence within the Islamic world. As Sufism became "institutionalized" through the establishment of Sufi orders, its tenets spread extensively among diverse strata and social segments of Muslim society during the 12th and 13th centuries. This era also witnessed the intellectualization of the philosophical and mystical at-Tasawwuf movement.
In Europe and the United States, the anthology and epistemological concepts of Sufism have transitioned from being solely the subject of Eastern philosophical learning to also encompass practical spiritual application. Western adherents of Sufism come together in fraternities to uphold long-standing traditions inherent to the parent brotherhoods, such as Yasawiya, Suhrawardiya, Qadiriya, Rifaiya, Naqshbandiya, Kubrawiyya, Mauloviya, and others.
M. Bozorov underscores the significance of exploring the origins of Sufism within the framework of socio-economic and political influences. Consequently, M. Bozorov advocates for an exploration of the ideological roots linked to these factors. [4:227]
Numerous Western authors acknowledge a profound crisis of psychological and spiritual disharmony that can be alleviated through the "practice of trance states." Sufi practice is identified as one of the methods for attaining such states.
Indeed, European and American Sufi practitioners may have distinct motivations. For instance, Sufi practice can provide them with the chance to discover inner serenity and equilibrium in a society inundated with stress and information. Sufism emphasizes the exploration of the inner realm of human experience and the pursuit of unity with the divine. Within the Sufi tradition, adherents are inclined towards the inner journey, which can aid them in establishing stability and gaining profound insights into themselves and the world. Additionally, this tradition can provide novel pathways for spiritual advancement and personal growth. Many individuals in the West are seeking alternative methods of self-expression and spiritual evolution, and in this regard, Sufism can offer diverse approaches that facilitate a deeper comprehension of themselves, their connections, and the global environment. Lastly, Sufi traditions are esteemed for their tolerance and appreciation of diversity, which can be appealing to those in search of spiritual community and a deeper understanding of themselves and others. It is also worth mentioning the study of the American scholar Karl Ernst entitled "Sufism, Islam and Globalization in the Modern World", in which he notes that Sufism is currently striving to adapt to the challenges of our time. [2]
In an exclusive interview with Sheikh Pir Zia Khan, it was highlighted that Western practitioners may lack mystical imagination. Furthermore, it was noted that the existential or ontological existence may not inherently convey the esoteric content of Jalaluddin Rumi. The deeper mystical significance enshrined in the works of Jalaluddin Rumi is believed to be particularly well understood through observing the practices of the Mevlevi dervishes and those affiliated with the Naqshbandi brotherhood.
It's important to acknowledge that the approach to Sufism often diverges from the mechanical observance of Islamic canons and instead emphasizes the significance of quiet and loud dhikr, aspects of prayers, and practices that reveal the concealed meanings of religious rituals. The utilization of imagination, free from dualism and metaphysical contemplation, holds a significant place in this practice. Additionally, the teachings of Sufism frequently incorporate various tools and symbols, such as the metaphor of a "mirror," to aid students in cultivating their mystical imagination and attaining a deeper comprehension of the meanings behind the practices. These elements are crucial in grasping the essence of Sufi practice and its allure for Western practitioners.
The use of the mirror symbol indicates the continued relevance and significance of this symbol for contemporary representatives of the Sufi tradition, such as the order of Rifai Ma'rufi. The invocation of the imagination and the utilization of the mirror as a symbol in the Sufi tradition may be aimed at assisting students in attaining a deeper understanding of themselves, their relationships, and the wider world by comparing the inner world with external reality. Therefore, the symbolic reflection in the mirror can act as a prompt for students to delve into their inner world and foster self-understanding.
It is indeed interesting that Hazrat Inayat Khan underscored the distinct importance of music in attaining mystical depth. He emphasized that music does not merely introduce form, but rather creates resonance through the vibratory touch of every atom in existence. This notion reflects the belief that music can serve as a potent tool for engaging in meditation and spiritual practice. Consequently, for many practitioners, music becomes a bridge to transcendental states and profound inner understanding, enabling resonance through the crucible of "the vibrating touch of every atom of the whole existence." [3:15]
Sheikh Nazim Al-Hakani's interpretation of Sufism and the practices of the Naqshbandi order is indeed radical and thought-provoking. His statement regarding the order's removal of worldly possessions from disciples, leaving them with "nothing," may be understood as a paradoxical formulation aimed at highlighting the liberation from worldly attachments and a shift of focus towards the spiritual realm. In the context of the order's ultimate goal of aiding disciples in attaining spiritual enlightenment and unity with God, this statement can be viewed as a call to concentrate on mystical contemplation, emancipation from material dependence, and deep engagement in spiritual practices. However, it's important to note that this interpretation can evoke diverse viewpoints and might be received ambiguously, as the perception of Sufism is deeply individual and can vary widely.
Today, Sufi tariqas are a means by which indigenous people of Western countries are attracted to Islam. However, Sufi tariqas also attract seekers of "enlightenment" who experiment with various spiritual practices, as well as those who sincerely strive for profound changes in their lifestyle and worldview through religious transformation. [5:75]
Absolutely, Sufism has indeed proven to be a living and enduring tradition. Sufi orders have effectively employed organizational methods and modern mass media as a means of expressing ideological vitality and connecting with new audiences. Orders such as the Shadhiliyya and Qadiriya have continued to expand and reach out to followers. Additionally, in the latter part of the 20th century, orders such as the Naqshbandi in Turkey and Syria have functioned as hubs of ideological revival within the context of modernity, utilizing new media to propagate their philosophy and engage with contemporary society. This adaptation and modernization have enabled Sufism to persist as a relevant and dynamic spiritual tradition in today's world. [1:196205]
The findings of our analysis provide insight into how Western Sufism develops and adapts to Western culture, providing people of different religious and cultural backgrounds with the opportunity to gain a deeper understanding of themselves and the world around them. Western Sufism becomes a bridge for spiritual development, helping to overcome cultural and religious differences.
In conclusion, our examination of the motivations, practices, and identity of Western Sufism enables us to understand the evolution and adaptation of this spiritual tradition within the Western context. It not only offers insights into the depth of spirituality but also provides individuals from diverse religious and cultural backgrounds with an opportunity to explore their identities and gain a deeper understanding of themselves and the world around them. Western Sufism serves as a bridge for spiritual seekers, facilitating a meaningful exploration of spirituality that transcends cultural and religious boundaries.
In my opinion, intercultural communication is indeed a crucial factor in Western Sufism. In this context, sheikhs, teachers, and murids engage in dialogue and spiritual exchange, transcending boundaries and embracing diversity. The identity and practice of Western Sufism reflect a complex and dynamic process in the quest for meaning, harmony, and spiritual development, combining the spiritual traditions of the East with Western values in the pursuit of a profound understanding of the Divine. This blending of traditions and values facilitates a rich and diverse exploration of spirituality, promoting an inclusive approach to spiritual growth and understanding.
REFERENCES
1. Carl W. Ernst, "Ideological and Technological Transformations of Contemporary Sufism," in Muslim Networks from Hajj to Hip Hop, ed. Miriam Cook and Bruce B. Lawrence (Chapel Hill, N.C.: University of North Carolina, 2005), 196-205.
2. Ernst C. W. Sufism, Islam, and Globalization in the Contemporary World: Methodological Reflections on a Changing Field of Study. http://www.unc.edu/%7Ecernst/ articles/global.doc
3. Music in the Life of Hazrat Inayat Khan, R.C.Mehta, II. Music, A Perl in Wine, 2001, Omega Publications, ed. By Pirziade Zia Inayat Khan, New Lebanon NY, p.161
4. Bozorov M.J. "Tasavvufning mafkuraviy manbalari" // Falsafa va hayot (xalqaro jurnal). 1-son, Toshkent, 2020. 223-228
5. Ярош О., «Проблемы изучения обращения в ислам в суфийских общинах Запада: социокультурный контекст, институты, харизма». Ислам в XXI веке: региональные особенности. ISLAMOLOGY ТОМ 7, №1, 2017. С. 72-87
6. https://www.academia.edu/80507258/Problems_of_study_of_conversions_to_Islam_in_the_ Sufi_communities_of_the_West_socio_cultural_context_institutions_charisma
