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Sufism and Morality with Special Reference to Shaikh Abdul Qadir Jilani and Shaikh Sharfuddin Maneri

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Sufism and Morality with Special Reference to Shaikh Abdul Qadir Jilani and Shaikh Sharfuddin Maneri SUFISM AND MORALITY WITH SPECIAL REFERENCE TO SHAIKH ABDUL QADIR JILANI AND SHAIKH SHARFUDDIN MANERI Thesis Submitted for the Award of the Degree of Doctor of Philosophy BY MD. JAMAL HOSSAIN SUPERVISED BY PROF. DR. SHAH KAWTHAR MUSTAFA ABULULAYEE Department of Philosophy University of Dhaka Dhaka-1000 April, 2019 i Declaration The thesis entitled “Sufism and Morality with Special Reference to Shaikh Abdul Qadir Jilani and Shaikh Sharfuddin Maneri” submitted by me for the award of the degree of Doctor of Philosophy at the University of Dhaka is based upon my own research carried out under the supervision of honourable Professor Dr. Shah Kawthar Mustafa Abululayee, Department of Philosophy, University of Dhaka. I firmly declare that neither this thesis nor any part of it has been submitted earlier to any University or Institution for the award of a degree or publication. (Md. Jamal Hossain) Ph.D. Researcher Department of Philosophy University of Dhaka Dhaka – 1000 ii Certificate of Supervisor This is to certify that the Ph.D. thesis entitled “Sufism and Morality with Special Reference to Shaikh Abdul Qadir Jilani and Shaikh Sharfuddin Maneri” submitted by Md. Jamal Hossain accomplished under my supervision. This is the original work of the researcher. To the best of my knowledge, this thesis or any of its part has not been submitted to any University or Institution for any degree or any other similar purposes. I also certify that the researcher has fulfilled all the requirements of submission of Ph.D. thesis as prescribed by rules and regulations of the University of Dhaka. This is to further certify that the candidate has made necessary corrections in the thesis as per suggestion of one of the examiners (Convener). I, therefore, recommend to submit the corrected version of the thesis. (Dr. Shah Kawthar Mustafa Abululayee) Professor Department of Philosophy University of Dhaka & Supervisor iii Dedicated to My Late Father Abdul Aziz Howlader & My Mother Saleha Begum iv Acknowledgement First and foremost, I am grateful to Almighty Allah–the Most Beneficent, the Most Merciful for the great blessings of Him. Without His special blessing it was totally impossible for me to complete this thesis. I wish to express my deep sense of gratitude and indebtedness to my teacher, mentor, motivator, source of inspiration and supervisor Prof. Dr. Shah Kawthar Mustafa Abululayee, who has been a constant source of guidance and encouragement. I found him extremely loving, affectionate, kind and encouraging throughout the preparation of this thesis. I don‟t have sufficient words to express my outmost gratitude to him. I am gratefully acknowledged to the other teachers of the Department of Philosophy, University of Dhaka who have directly or indirectly helped, advised and encouraged me during my research. Especially Prof. Md. Sajahan Miah (Chairman of the Department), Prof. Dr. Anisuzzaman, Prof.Dr. Azizun Nahar Islam, Prof. Dr. Pradip Kumar Roy, Prof. Haroon Rashid, Prof. M. Matiur Rahman, Prof. Dr. A.K.M. Salahuddin and Prof. Abu Zafar Md. Saleh, all of them were very inspiring and encouraging to me. The research would not have been possible without the scholarship of U.G.C., Bangladesh, and also the support of the Ministry of Education which granted me three years leave, I express my gratitude to the concerned of all. Words can‟t describe the invaluable encouragement and all kinds of support of my dearest friend Abul Khayr Md. Yunus. I express my deepest gratitude to him. I take an opportunity to express my humble thank to Prof. Joydev Sojjon, Principal of Patuakhali Govt. College, and MD. Ali Haider and Md. Sohel Mia, teachers of Philosophy Department of the same College, for their enormous support. Prof. A.S.M. Habibul Islam, Govt. Syed Hatem Ali College, Barishal has helped me in proof reading. I also express my special gratitude to v him. At the same time I express my affection and love to my younger sister, Ayenoon Nahar who has thoroughly read the thesis again and again to check the spelling. I would also like to appreciate the contribution of my wife, Jakia Akter who stood by my side throughout the period of my research, and looked after my family so well. Her love and care have been my greatest strength and I am very grateful to her. Finally, I owe much to my respected Mother and my two daughters Jamila Abida Aishee and Jesina Adiba Esha who prayed for me and encouraged me to complete this research. Allah alone is besought for help and on Him alone we depend. vi Abstract Practicing morality is indispensable for the spiritual development. But nowadays a trend is clearly visible which is directed towards material gains and carnal enjoyments by passing moral outlook. In many countries the moral and spiritual degradation is on its last limit. In this situation, the world requires such a kind of philosophy which simultaneously emphasizes material as well as spiritual development of a person. Sufism is an excellent expression of that thinking. The lesson of Sufism is that a individual will live in a society but he will be free from its carnality. The purpose of the present thesis is to find out the close relation between Sufism (mystical philosophy of Islam) and morality, with the special emphasizes on the moral thoughts of two great Sufis– Shaikh Abdul Qadir Jilani and Shaikh Sharfuddin Maneri and to explore the comprehensiveness of Sufi morality. For the above purpose we have designed the thesis in seven chapters whose summary (abstract) is stated below. In Chapter One– Introduction, the basic theme of the thesis, „morality‟ has been explained. The discussion consists of a number of sub-headings: What is morality? Where does morality come from? Relation between religion and morality, Why should human being be moral? Development of morality and above all, morality in different mystical traditions. In the discussion of historical evaluation of morality and religion based mystical traditions, it has been unveiled that moral views of philosophers and mystics are somehow similar to Sufi approach to morality. In Chapter Two – Islamic Concept of Morality, an attempt has been made to give an overview of morality from Islamic perspective. For that, the chapter has been designed in the flowing sub-headings: Nature of Islamic Ethics, Significance of life, Islamic view about moral judgment, Moral standard, Impact of motive and intention, Source of good and evil, Moral significance of Islamic creed and Moral law of Islam. Here it has been distinctly mentioned that in Islam, religiosity and morality are interrelated. A believer follows the commands of God which is based on morality and thus he comes closer to God; at the same time he achieves moral vii perfection. It is also revealed that man‟s conscience naturally makes a distinction between good and evil. Revelation (al-Qur’an) and the teachings of the Prophet (Sunnah) awaken human conscience which usually remains asleep because of inherent evil tendencies in human being. In Chapter Three– An Overview of Sufism, a comprehensive idea of Sufism, i.e., its aim, nature, origin, development and chief doctrines have been presented. Here it has been shown that Sufism is thoroughly based on the moral philosophy of Islam. It teaches how a devotee can build an excellent moral character. In Chapter Four – Relation Between Sufism and Morality, attempt has been made to divulge how Sufism is related to morality. For that purpose the chapter has been divided into the flowing sub headings: Moral analysis of Sufism, Relation of Sufi moral values with religion, Enjoining good and prohibiting evil, Moral training of the Sufis, Characteristics of Sufi morality etc. Here it is shown that moral elements of Sufism and general morality interweave each other. It is also shown that enjoining good action, prohibiting evil action and actual practicing of it are the basic characteristics of Sufi ethics. In Chapter Five– Morality in Shaikh Abdul Qadir Jilani’s Writings, it has been found that very life of the Shaikh which was based on struggling for being moral. In his moral teaching it has been disclosed that he has emphasized on purification of soul, (i. e. curbing lower self), social justice, altruism, opposition of egoism, brotherhood of mankind, importance of knowledge, above all truthfulness and love of God. Besides these, he has taken self control or perfectionism as a moral standard. In Chapter Six – Morality in Shaikh Sharfuddin Maneri’s Writings, a brief life sketch of Shaikh Sharfuddin Ahmad Maneri has been given which itself represents his moral teachings. The most important aspect of his ethical philosophy is internal purity and the service of humanity; service is the easiest and fastest way to acquire the nearness of God, according to him. To him, a Sufi is one whose life is dedicated to the service of humanity. It is better than traditional prayers. Through it an individual can improve his morality, become a leader and can lead a moral life. Besides these, in his moral teachings he has opposed viii egoism, and emphasized on altruism, building good moral character, acquisition of knowledge, social ethics, removing bad habits etc. For moral judgment he put emphasis on intention. In Chapter Seven- Concluding Remarks, the findings of the thesis have been summed up. It is revealed that Sufism is the moral philosophy of Islam. It is fully based on the Holy Qur‟an and the tradition of the Prophet (SAW). Its central theme is purification of soul (i.e. curbing lower self or nafs) improvement of one‟s moral and builds up one‟s inner and outer life. Its aim is the attainment of eternal felicities as well as moral perfection. Like other Sufis, Shaikh Abdul Qadir Jilani and Shaikh Sharfuddin Maneri strongly uphold the basic principles of Sufi morality which are also apprised by moral philosophers.
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