Secularism Aur Tasawwuf

In the contemporary world of thought and ideas, secularism has become an accepted intellectual fashion. Very few people truly understand what secularism actually is, beyond the basic premise that it is not a religion. There are those who champion secularism simply because it is considered a hallmark of an enlightened mind. Yet, despite their vocal support for secularism, they continue to practice the very rituals and tenets emphasized by their respective religions.

There are also those who call themselves secular merely to avoid being asked about the true purpose and ultimate goal of life. Then there are well-meaning individuals who view all religions favorably and hope that the widespread adoption of secularism will put an end to religious conflicts. Professing a belief in secularism is akin to seeking a safe haven, as no one questions why you believe in it. It has become a fashion, and fashions are merely followed, not critically examined.

The best way to understand secularism is to examine its history. The term is derived from a Latin word meaning a generation or an age. As an adjective, secular has several meanings, and as a noun, it historically referred to a secular priest. In the medieval Christian world, men and their affairs (human activities) were divided into two categories: the religious and the worldly. There were those who led, or aspired to lead, an elevated religious life, and there were others who were content to remain mere earthly, worldly creatures. Asceticism, celibacy, and other forms of self-mortification were associated with the Church, which maintained a strict hierarchy of clergy and monastic orders.

Worldly men spent their lives striving for power and wealth, or simply seeking happiness in their own individual ways. Theoretically, the religious life was considered superior. However, the Church also required power and wealth to sustain itself, which inevitably led to conflicts with kings and princes who viewed power and wealth as their exclusive divine right. Gradually, across the intellectually and economically dynamic regions of Europe, religious men and religious activities lost their prestige. Religious men lost respect because they had become aggressively narrow-minded, and religious activities lost their value because they came to be seen as entirely irrelevant to the real world.

The continuous expansion of political and economic power became the primary purpose of life, and happiness was redefined as something achieved merely by acquiring and controlling the means of pleasure. Based on the light its history sheds on its meaning, believing in secularism implies that we must focus our entire attention on the material world; we should extract whatever we can from it to live the best possible life. In our era, the advancement of science and technology, along with the high standard of living in economically developed nations, is viewed as a direct outcome of this secular worldview.

However, human nature is such that man cannot remain entirely content with a purely material existence. Although he is drawn to secularism and a secular worldview in various ways, his inherent nature compels him to contemplate the transcendent, even amidst his material needs and physical existence. Therefore, when secularism was being heralded on the backs of the successes of politicians, scientists, the bourgeoisie (the urban middle class or entrepreneurs), and intellectuals, a compromise was struck between the secular and religious worldviews. This compromise dictated that a person could be as religious as they wished, provided their religion remained a private matter; they had no right to expect or demand that others agree with them. They were entitled to religious freedom, but not to political power based on that religion. Faith was to remain strictly personal, completely divorced from purely secular affairs.

We cannot claim that this compromise is being perfectly upheld, for we observe that even in politics, and even within highly developed nations, religious affiliations continue to influence purely secular matters. Some argue—and not without reason—that no issue can be so entirely and exclusively secular that it does not, to some degree, intersect with religious belief. The most glaring contradiction to the secular worldview is the enduring power and prestige of the Roman Catholic Church. However, pointing this out is not to deny the validity of personal religion, nor to dismiss the profound impact it has even on those who vocally champion secularism. True religious faith is always intensely personal.

In this personal religion, the greatest emphasis is undoubtedly placed on sincerity. This sincerity serves as a unifying thread among all religions; though they may differ vastly in their outward rituals and external forms, they are fundamentally one in their essence. This very sincerity also acts as a bridge between secularism and Sufism (*Tasawwuf*).

For centuries, Sufism (*Tasawwuf*) served as an intellectual fashion among Muslims. Just as secularism is inherently non-religious but can become actively anti-religious if push comes to shove, Sufism, while not strictly orthodox (often being non-conformist), could also position itself in direct opposition to orthodoxy. Poets deliberately and consistently highlighted this particular aspect of Sufism. They never tired of mocking the hypocrisy of superficial, outward-looking ascetics. However, Sufism's rejection of orthodox religious authority was merely a secondary aspect of the tradition. Its truly positive elements lay in its core assertion that a direct relationship could exist between man and his Creator—a relationship that required none of the intermediaries that the orthodox deemed absolutely essential. Among these positive elements was the conviction that the bond between the seeker and God could best be cultivated under the guidance of a spiritual master, or *Sheikh*. Yet, the guidance of the *Sheikh* was only necessary until the disciple (*Murid*) could stand on his own two feet spiritually. Once he reached that level of spiritual maturity, he would assume the mantle of the *Sheikh* himself, becoming a guide for others.

When Sufism became a trend, it developed its own rituals and outward symbols. Its followers began to focus on the hereafter even more intensely than the orthodox *ulema* (scholars). These scholars, despite constantly preaching about the fleeting nature of worldly wealth and earthly joys, could never entirely ignore the commandments regarding worldly duties. The element of personal religion—the concept of a direct relationship with God—gradually evolved into a philosophy where all existence was viewed as a single unity, and all events as manifestations of the divine will. Consequently, this mindset hollowed out the natural human drive for creative and constructive action. But this happened much later. During its golden age, Sufism was undoubtedly a symbol of genuine rebellion against blind conformity, social injustice, and the suppression of individual emotions.

While secularism and Sufism share the fundamental concept that religion is a personal matter, we must also examine the differences between the two. When secularism insists that religion is a personal matter, the underlying idea is simply that everyone should mind their own business. In other words, religion is a personal matter purely from a political and legal standpoint. The intention here is not to strengthen religious devotion, but rather to prevent it from becoming a destructive force. After all, a personal religion could mean having no religion at all, following any religion of one's choice, or belonging to a sect with shared beliefs—provided that this affiliation does not clash with the state or the prevailing socio-economic system.

The ideal of secularism is to render religion entirely irrelevant to public discourse, dismissing it both as a guiding principle for insight and as a source of spiritual grace. Alongside this, it seeks to make the individual as self-sufficient and independent as possible. It operates on the assumption that a person can be entirely self-reliant; if someone lacks this capacity, they are doomed to fail. If an individual breaks down morally and violates the law, they will be punished. If they conclude that they cannot sustain a personal religion without the support of an organized, traditional faith, they are free to remain affiliated with the religious community they were born into, or they may seek out and join a similar one.

This attitude is entirely different from that of Sufism. By declaring religion a personal matter, Sufism actually seeks to intensify religious devotion. Its opposition to orthodoxy and blind conformity—or to a religion transmitted merely through theological texts and practiced out of sheer habit—stems from the belief that such a religion is mere imitation: soulless and uncreative. Faith must be deeply personal; it must be the product of an individual's own spiritual experience. Only then can it be considered their true faith. The goal of Sufism is not to create better material conditions, but to cultivate better, more complete, and profoundly enriched personalities. It aims to shape individuals whose hearts are brimming with a sense of transcendent joy, received as a spiritual gift.

When studying institutional religions, Sufism, or secularism through the lens of human evolution, one should not assume that humanity's journey has reached its final destination. The past, the present, and the future will continue to merge into one another, and new forms of thought, vision, and life will keep emerging. Institutional religion has provided us with the values that we now wish to manifest in the form of a welfare state. A welfare state represents an ideal where the entire political society is invested in ensuring that every individual has full opportunities to work and earn a living, where the interests of the most vulnerable are prioritized, and where everyone enjoys fundamental rights.

Today, the essence of Sufism can be seen in the collective spirit of like-minded individuals and groups working for the betterment of all humanity. International organizations use their discretion to aid children and victims of political crises and natural disasters. These organizations, in turn, are supported by humanitarians who view philanthropy not as a mere choice, but as a moral obligation. The drive to obey a moral imperative—instilled in the heart by God, who rules over the hearts of humanity—remains as alive today as it has always been. Religion and Sufism, shedding their traditional labels, have now evolved into the highest forms of secularism. It is quite possible that, just as it happened with Sufism, these elevated forms of secularism might eventually inspire their own poetry, guiding us toward entirely new dimensions of spiritual experience.

In the contemporary world of thought and ideas, secularism has become an accepted intellectual fashion. Very few people truly understand what secularism actually is, beyond the basic premise that it is not a religion. There are those who champion secularism simply because it is considered a hallmark of an enlightened mind. Yet, despite their vocal support for secularism, they continue to practice the very rituals and tenets emphasized by their respective religions.

There are also those who call themselves secular merely to avoid being asked about the true purpose and ultimate goal of life. Then there are well-meaning individuals who view all religions favorably and hope that the widespread adoption of secularism will put an end to religious conflicts. Professing a belief in secularism is akin to seeking a safe haven, as no one questions why you believe in it. It has become a fashion, and fashions are merely followed, not critically examined.

The best way to understand secularism is to examine its history. The term is derived from a Latin word meaning a generation or an age. As an adjective, secular has several meanings, and as a noun, it historically referred to a secular priest. In the medieval Christian world, men and their affairs (human activities) were divided into two categories: the religious and the worldly. There were those who led, or aspired to lead, an elevated religious life, and there were others who were content to remain mere earthly, worldly creatures. Asceticism, celibacy, and other forms of self-mortification were associated with the Church, which maintained a strict hierarchy of clergy and monastic orders.

Worldly men spent their lives striving for power and wealth, or simply seeking happiness in their own individual ways. Theoretically, the religious life was considered superior. However, the Church also required power and wealth to sustain itself, which inevitably led to conflicts with kings and princes who viewed power and wealth as their exclusive divine right. Gradually, across the intellectually and economically dynamic regions of Europe, religious men and religious activities lost their prestige. Religious men lost respect because they had become aggressively narrow-minded, and religious activities lost their value because they came to be seen as entirely irrelevant to the real world.

The continuous expansion of political and economic power became the primary purpose of life, and happiness was redefined as something achieved merely by acquiring and controlling the means of pleasure. Based on the light its history sheds on its meaning, believing in secularism implies that we must focus our entire attention on the material world; we should extract whatever we can from it to live the best possible life. In our era, the advancement of science and technology, along with the high standard of living in economically developed nations, is viewed as a direct outcome of this secular worldview.

However, human nature is such that man cannot remain entirely content with a purely material existence. Although he is drawn to secularism and a secular worldview in various ways, his inherent nature compels him to contemplate the transcendent, even amidst his material needs and physical existence. Therefore, when secularism was being heralded on the backs of the successes of politicians, scientists, the bourgeoisie (the urban middle class or entrepreneurs), and intellectuals, a compromise was struck between the secular and religious worldviews. This compromise dictated that a person could be as religious as they wished, provided their religion remained a private matter; they had no right to expect or demand that others agree with them. They were entitled to religious freedom, but not to political power based on that religion. Faith was to remain strictly personal, completely divorced from purely secular affairs.

We cannot claim that this compromise is being perfectly upheld, for we observe that even in politics, and even within highly developed nations, religious affiliations continue to influence purely secular matters. Some argue—and not without reason—that no issue can be so entirely and exclusively secular that it does not, to some degree, intersect with religious belief. The most glaring contradiction to the secular worldview is the enduring power and prestige of the Roman Catholic Church. However, pointing this out is not to deny the validity of personal religion, nor to dismiss the profound impact it has even on those who vocally champion secularism. True religious faith is always intensely personal.

In this personal religion, the greatest emphasis is undoubtedly placed on sincerity. This sincerity serves as a unifying thread among all religions; though they may differ vastly in their outward rituals and external forms, they are fundamentally one in their essence. This very sincerity also acts as a bridge between secularism and Sufism (*Tasawwuf*).

For centuries, Sufism (*Tasawwuf*) served as an intellectual fashion among Muslims. Just as secularism is inherently non-religious but can become actively anti-religious if push comes to shove, Sufism, while not strictly orthodox (often being non-conformist), could also position itself in direct opposition to orthodoxy. Poets deliberately and consistently highlighted this particular aspect of Sufism. They never tired of mocking the hypocrisy of superficial, outward-looking ascetics. However, Sufism's rejection of orthodox religious authority was merely a secondary aspect of the tradition. Its truly positive elements lay in its core assertion that a direct relationship could exist between man and his Creator—a relationship that required none of the intermediaries that the orthodox deemed absolutely essential. Among these positive elements was the conviction that the bond between the seeker and God could best be cultivated under the guidance of a spiritual master, or *Sheikh*. Yet, the guidance of the *Sheikh* was only necessary until the disciple (*Murid*) could stand on his own two feet spiritually. Once he reached that level of spiritual maturity, he would assume the mantle of the *Sheikh* himself, becoming a guide for others.

When Sufism became a trend, it developed its own rituals and outward symbols. Its followers began to focus on the hereafter even more intensely than the orthodox *ulema* (scholars). These scholars, despite constantly preaching about the fleeting nature of worldly wealth and earthly joys, could never entirely ignore the commandments regarding worldly duties. The element of personal religion—the concept of a direct relationship with God—gradually evolved into a philosophy where all existence was viewed as a single unity, and all events as manifestations of the divine will. Consequently, this mindset hollowed out the natural human drive for creative and constructive action. But this happened much later. During its golden age, Sufism was undoubtedly a symbol of genuine rebellion against blind conformity, social injustice, and the suppression of individual emotions.

While secularism and Sufism share the fundamental concept that religion is a personal matter, we must also examine the differences between the two. When secularism insists that religion is a personal matter, the underlying idea is simply that everyone should mind their own business. In other words, religion is a personal matter purely from a political and legal standpoint. The intention here is not to strengthen religious devotion, but rather to prevent it from becoming a destructive force. After all, a personal religion could mean having no religion at all, following any religion of one's choice, or belonging to a sect with shared beliefs—provided that this affiliation does not clash with the state or the prevailing socio-economic system.

The ideal of secularism is to render religion entirely irrelevant to public discourse, dismissing it both as a guiding principle for insight and as a source of spiritual grace. Alongside this, it seeks to make the individual as self-sufficient and independent as possible. It operates on the assumption that a person can be entirely self-reliant; if someone lacks this capacity, they are doomed to fail. If an individual breaks down morally and violates the law, they will be punished. If they conclude that they cannot sustain a personal religion without the support of an organized, traditional faith, they are free to remain affiliated with the religious community they were born into, or they may seek out and join a similar one.

This attitude is entirely different from that of Sufism. By declaring religion a personal matter, Sufism actually seeks to intensify religious devotion. Its opposition to orthodoxy and blind conformity—or to a religion transmitted merely through theological texts and practiced out of sheer habit—stems from the belief that such a religion is mere imitation: soulless and uncreative. Faith must be deeply personal; it must be the product of an individual's own spiritual experience. Only then can it be considered their true faith. The goal of Sufism is not to create better material conditions, but to cultivate better, more complete, and profoundly enriched personalities. It aims to shape individuals whose hearts are brimming with a sense of transcendent joy, received as a spiritual gift.

When studying institutional religions, Sufism, or secularism through the lens of human evolution, one should not assume that humanity's journey has reached its final destination. The past, the present, and the future will continue to merge into one another, and new forms of thought, vision, and life will keep emerging. Institutional religion has provided us with the values that we now wish to manifest in the form of a welfare state. A welfare state represents an ideal where the entire political society is invested in ensuring that every individual has full opportunities to work and earn a living, where the interests of the most vulnerable are prioritized, and where everyone enjoys fundamental rights.

Today, the essence of Sufism can be seen in the collective spirit of like-minded individuals and groups working for the betterment of all humanity. International organizations use their discretion to aid children and victims of political crises and natural disasters. These organizations, in turn, are supported by humanitarians who view philanthropy not as a mere choice, but as a moral obligation. The drive to obey a moral imperative—instilled in the heart by God, who rules over the hearts of humanity—remains as alive today as it has always been. Religion and Sufism, shedding their traditional labels, have now evolved into the highest forms of secularism. It is quite possible that, just as it happened with Sufism, these elevated forms of secularism might eventually inspire their own poetry, guiding us toward entirely new dimensions of spiritual experience.