Shathahāt and Spiritual Ecstasy

✒ Muhammad Fayas, Nadapuram

17 October 2026, 6 Jumada Al-Awwal 1448 AH

(Sufism: Spirituality or Philosophy? - Part 6)

When we hear the word ‘Sharia’ (Islamic jurisprudence/law), what first comes to mind are Allah's commands and prohibitions followed by the Muslim Ummah (community) from the time of the Prophet's mission until today and up to Judgment Day.

However, Sufis have a distinct concept of Sharia. We can call it a specialized path/way, a methodology quite distinct from what Muslims of the first century knew. A Mureed (disciple/seeker) enters this path through certain doors. Among them, the most famous one is the "Door of Dhikr" (Remembrance of God).

Dhikr and Permission for It

These dhikrs have no basis whatsoever in the Qur'an or the Sunnah. The Prophet (ﷺ) has taught many dhikrs that a Muslim can easily recite. However, in the dhikrs of the Sheikhs of Tariqah, there will often be strange and incomprehensible words, and sometimes strange non-Arabic names.

Yet, the Sheikh assures the disciple (mureed) that behind this name lies a secret energy and mysteries unknown to anyone else, and that reciting this dhikr will bring great success, spiritual unveiling (kashf), and divine light (noor).”

"How do we answer their question: 'If I give you permission to recite Allah's name 'Al-Aleem' (The All-Knowing) 39 times, what is wrong with that?'
Remembering Allah through His name 'Al-Aleem' is a completely permissible and faultless act. However, fixing a specific count to recite that dhikr (remembrance) and giving permission/authorization for it comes from a Sheikh. Does the religion teach that one needs another person's permission to recite dhikr? Who possesses the authority to grant or withhold permission for someone to remember Allah?”

Shat'h and Spiritual Ecstasy

The second door that a mureed (disciple/spiritual seeker) encounters after dhikr (remembrance/chanting) is a very important one; it is called ‘Shat'h’ (ecstatic speech / spiritual intoxication speech).

This happens when the disciple enters a specific emotional state or reaches a state known as ‘Jadhb’ (spiritual attraction/divine pull). If one becomes a ‘Majdhub’ (an ecstatically intoxicated person), they may start crying out and uttering unpredictable things.
They might say: “There is none beneath my cloak except Allah,” or sometimes they might even say, “I myself am Allah!”

Some Sufis say that they are in a state of bliss and intense intoxication. According to their claims, this state arises from divine effort, the fullness of divine knowledge, or from spiritual secrets. That person must be seen fully immersed in their state, losing their intellect through meditation/contemplation, and reaching this stage! This is a stage in life that a Sufi desires to reach above all else!

Among Sufis, there are rules for 'Tarbiyyah' (upbringing/spiritual nurturing). This does not mean an upbringing that teaches right and wrong in the way we commonly understand. Rather, among Sufis, Tarbiyyah means following the Sheikh blindly without independent thought; it means carrying out his commands even if they contradict intellect or Sharī'ah (Islamic law). The Murid (disciple) must annihilate/merge himself in his Sheikh (Fana), because according to their belief, the Sheikh is an intermediary between the Murid and Allah. The Sheikh is one of the secrets of the universe.

Tariqath-ul-Ishraq and Indian Influence

Fundamentally, there were not many tariqahs (spiritual paths); there was only a single path known as ‘Tariqath-ul-Ishraq’ (the path of light). According to Sufis, this path originated during the time of Greek philosophers such as Pythagoras and Plato. Later, it was transmitted to Sufis through 'spiritual practices' including fasting, sleep deprivation, silence, prolonged seclusion (khalwat), and other disciplines.

This causes the Mureed (disciple) to lose his natural consciousness and enter into a state they call Jadhb (divine attraction/ecstasy). This state also exists in Indian religions, where they refer to it as Nirvana. Later, matters evolved, and a new form of Sufism emerged under the name Tasawwuf Sunni or Tariqathul Burhan. The goal of this is not to perform acts of worship or control desires for the pleasure of Allah; rather, it is to reach the states of Kashf (unveiling/revelation) and Jadhb, which they consider to be the highest degree of closeness to Allah.

It is mandatory that every Tariqah (Sufi order) has a name, a Sheikh (spiritual master), specific Awrad (litanies/prayers), and followers who imitate the Sheikh in all matters. This can be observed in many Tariqahs such as Qadiriyya, Rifa'iyya, Naqshbandiyya, Shadhiliyya, Mawlawiyya, and others.

Over time, Tariqah transformed into a full-fledged system. A Mureed (disciple) takes Bay'ah (an oath of allegiance) to the Sheikh and spends years sitting under his guidance, learning and growing. At times, he isolates himself, dances in the Hadra (Sufi gathering), or recites collective Awrad. His Sheikh instructs him to recite a specific number of Dhikr (remembrances of God), leading him to sway his head and cry out. The goal of all this is to reach the state of Jadhb (spiritual ecstasy or trance).

(To be continued)