Post by Mohammed IbRaHim on Jan 26, 2014 19:56:14 GMT 5.5
SUFISM IS TASAWWUF
On Sufism
Tasawwuf or Sufism
Tasawwuf or sufism (the translation usually preferred in the West) is the name of the ways sufis follow to reach God, the Truth. While the term tasawwuf usually expresses the theoretical or philosophical aspect of the search for truth, its practical aspect is usually referred to as 'being a dervish.'
Tasawwuf has been defined in many ways. According to some, tasawwuf is Almighty God’s annihilating man with respect to his ego and self-centredness and then reviving him spiritually with the lights of His Essence; in other words, God's annihilating man with respect to his own will and then directing him by His Own Will. Another approach to tasawwuf sees it as the continuous striving to be rid of all kinds of bad maxims and evil conduct and acquiring virtues.
Junayd al-Baghdadi, a famous Sufi master, defines tasawwuf as a way by which to recollect 'self-annihilation in God' and 'permanence or subsistence with God.' Shibli's definition is summarized as being always together with God or in His ever-presence while aiming at nothing worldly or even other-worldly. Abu Muhammad Jarir describes it as resisting the temptations of the carnal self and bad moral qualities and acquiring laudable moral qualities.
There are some who describe tasawwuf as seeing behind the [outward] reality of things and events and interpreting whatever happens [in the world] in relation with God Almighty. Then, by regarding every act of the Almighty as a window to 'see' Him, living one’s life in continuous effort to view or 'see' Him with a profound, spiritual 'seeing' indescribable in physical terms, and living in profound awareness of being continually overseen by Him.
All the accounts just given can be summed up as follows: Tasawwuf means that by being freed from the vices and weaknesses particular to human nature and acquiring angelic qualities and conduct pleasing to God, one lives one's life in accordance with the requirements of knowledge and love of God and in the spiritual delight that comes thereby.
Tasawwuf is based on observing the rules of Shari'a down to good manners and penetrating their (inward) meaning. An initiate or traveler upon the path (salik) who can succeed in this never separates the outward observance of Shari'a from its inward dimension and carries out all the requirements of both the outward and inward dimensions of religion. Through such observance, he travels toward the goal in utmost humility and submission.
Tasawwuf is a path leading to knowledge of God and is a way demanding solemnity [of bearing and purpose]. There is no room in it for negligent or frivolous manners. It requires that the initiate should, like a honeybee flying from the hive to flowers and from flowers to the hive, continuously strive in pursuit of knowledge of God. He should purify his heart from all attachments other than seeking God, and resist all inclinations and desires and appetites of his carnal self. He should also lead his life at a spiritual level with a readiness to receive Divine blessings and inspirations and in strict observance of the Prophetic example. Sincerely admitting attachment and adherence to God as the greatest merit and honour, he should renounce his own desires for the sake of the demands of God, the Truth.
After these [preliminary] definitions, we should discuss the aim, benefits and principles of tasawwuf:
Tasawwuf requires strict observance of the religious obligations and austerity in life-style, the renunciation of animal appetites.
Tasawwuf aims, by purifying man's heart and employing his senses and faculties in the way of God, to live a life at the spiritual level. Tasawwuf also enables man, through constant performance of the acts of worshipping God, to deepen his consciousness of being a servant of God. It enables him to renounce the world with respect to its transient dimension and the face of it that is turned to human desires and fancies, and awakens him to the other world and to the face of this world that is turned toward the Divine Beautiful Names.
The benefit of Tasawwuf is that man develops the angelic dimension of his existence and acquires a strong, heart-felt and experienced conviction of the truths and articles of faith that at first he had accepted only superficially.
The principles of tasawwuf may be listed as follows:
IN A NUTSHELL
When it is said that Islam is the religion of 'nature', or is a natural religion, it means that Islam suits human nature and can meet all its requirements. But what is human nature and how can the tenets of Islam satisfy it?
We all know that man is a combination of body and soul (or spirit). The existence of man's soul has now been scientifically proven, with evidences taken from experiences of telepathy, levitation, clairvoyance, and other 'extra sensory perception'. Photographs of the soul's aura have also been recorded by scientific means.
Since the human body belongs to the material world, it has the tendency to pull us downward to its low earthly origin. The soul, however, is of Divine nature and has the tendency to pull us upwards to its spiritual origin.
Human life is thus the name of the constant tug of war between the lower bodily and higher spiritual forces. If the former gets stronger, man succumbs to greed, anger, arrogance, and is ruined. If, however, the latter gains the upper hand, he gets exalted to Divine nearness, presence and union, and wins the battle of life. All the prophets of God and heavenly books came to warn and help mankind to keep a happy balance between the body and soul and to reach the final destination of God without difficulty.
Another characteristic of human nature is that both the body and soul need food to survive. The body is material and its food is material, while the soul is spiritual and gets restless without its spiritual food. The relationship between body and soul is similar to that of a horse and rider; both are needed to complete the journey: the horse to bear the rider, and the rider to guide the horse to the proper destination.
n fact, the present day restlessness, worries, conflicts and confrontation in the whole world in general and in the West in particular, are due to the fact that while everything is being done to feed the body (the horse), pretty nothing is done to feed the soul (the rider) who in the end really matters.
SUFIS AND SUFISM
Sufism evokes considerable interest amongst people mainly because of the mysticism associated with it and also because not much is known about the secrets of their knowledge. Often, however, persons, who have symbolized Sufism to observing certain customs and rituals but who do not understand the true meaning of Sufism, mislead them. Sufism is not something, which could be explained theoretically; it could be understood only through participation and practice.
In regard to the origin of the word 'Sufi', there are different views amongst scholars. Majority of them, however, agree that the use of wool (Suf in Arabic) in clothing by them has characterized Sufis. Both the Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa Sallam and his Noble Companions's used wool for their clothing, which was available easily and was cheap for them to afford. Use of coarse wool as clothing also reflected upon one's inclination towards austerity and renunciation of worldly pleasures.
Sufism is indefinable; it is a way of life. Tasawwuf (Sufism) is neither a religion nor a philosophy; nor it is a ritual or mere learning. If it was ritual, one could learn it by practice. If it was mere learning, one could acquire it by studying. To be a true human being, free from all bondage and honest with the Almighty is being a Sufi. Hakim Jami, (May Allah be pleased with him) a great scholar and Naqshbandi Sufi has said: 'Do not be proud of your intellect and learning, for in the Sufi way your intellect hampers your progress and learning is stupidity.' But this has to be understood in the right perspective; the real learning for the seeker is from the book of the heart of the Sufi.
Sufism is a matter of conduct. It concerns with one's conduct and is a matter of practice. About being a Sufi, Hadrat Abul Hasan Kharqani, (May Allah be pleased with him) a great Sufi Master of the Naqshbandi Order, said that the Sufi is not the one who wears patched clothes or carries the prayer rug, nor the one who keeps certain customs and appearances, but the Sufi is one to whom everyone’s focus is drawn, although he is hiding himself. He also said that the Sufi is one who in the daylight does not need the Sun and in the night does not need the Moon. The essence of Sufism is absolute non-existence that needs no existence besides the Almighty’s Existence.
The Sufis do not crave for any recognition or special treatment for them. The idea of an intimate communion of the self with the Eternal Reality is central to being a Sufi.
In regard to spiritual evolution of a Sufi, Hadrat Abu Yazid al-Bistami (Bayazid) (May Allah be pleased with him) said that progress could not be made by standing with the pious or with the warriors in the cause or with those who pray or fast excessively. The only way to the Almighty is to 'leave yourself and come', which meant to leave one’s self interest in this world and the Hereafter, leaving everything other than the Almighty behind. The Sufi, therefore, is one, who has emptied himself of everything, who has left everything behind, except what he really is. He has removed all the dust and the rusting from the mirror of his heart, which now shines with His Glory and reflects His Presence. The SUFI is one, who has Submitted himself to the will of the god, who lives in Union with the God and who has devoted himself to FInd the Truth.
The Sufi is a complete man, with his essential personality reflecting from deep within. Sirajudin, a scholar from Kashmir has said, the Sufi is a rose among roses and a thorn among thorns. Khawaja Hasan Sani Nizami, Sajjadanashin of Hadrat Nizamuddin’s Dargah has said: 'A Sufi is liberal like the ocean, kind like the Sun and humble like a river.'
The Sufi is drunk without wine; he is lost in his Master's love.
He is sated without food; shows opulence in poverty;
joy in sorrow and loves even his enemies. [Mawlana Rumi]
If one looks upon them as saints, one would benefit from their sainthood. One would benefit from their company anyway even if one does not revere them as saints since their heart radiates the energy of love and induces the feeling of love in the hearts of others, resulting in the peace of their mind. For them the world is the place where the mankind has to gain experience. Human beings have been given freedom of action, good or bad, according to their desires. The spiritual progress is based on knowledge, which in turn is based on movement. The capability to act lies in the soul. Contact of soul with the physical matter is, therefore, necessary so that on the basis of experience, it may acquire knowledge of the world and thereafter the knowledge of the Truth. A physical body is necessary for realisation. The soul needs an outer covering, the physical body, just as for a seed the outer shell is necessary. If a seed is sown without its outer covering, it will not sprout; it will not grow into a tree. Similarly, the soul also cannot realise the Truth without a physical body. The experience of pain and suffering enables one to understand pain and suffering of others and develop sympathy and kindness for them. It is a process of constant evolution and achieving perfection as a true human being.
The true and genuine Sufis want to be nothing. It is their ideal to lose all their identity i.e. the complete sacrifice of the self, the ego. Abdul Samad, a disciple of Shaykh Abu Sa'id ibn Abul-Khayr narrated that he once regrettingly mentioned to his Shaykh that as he had been travelling, he could not attend his sermons and be benefited by the lessons. Shaykh Sa'id told him not to regret even if he misses the sermons for years, because he always said only one thing: 'Sacrifice your ego, and nothing more.'
Human greatness, or human perfection, if you so call it, depends very much upon the highest possible development of all the outer and inner qualities of man and upon the proper use that he makes of the qualities so developed.
Everything has two sides, the exterior and the interior. Its value depends, not so much upon its exterior, as upon its interior side. A box full of diamonds and precious stones is certainly more valuable than a similar, or even better looking box, full of ordinary stones and dust. A human being has likewise two sides, the external and the internal. He is a combination of body and soul. There is the visible and the invisible blended together in him and though, in his case, one is as necessary as the other, at least so far as the initial stages of his progress are concerned, his ultimate superiority over the rest of creation depends more upon his inner merits, his intellectual capabilities, his spiritual attainments and the polish and the brilliance of his soul, than upon his exterior form and appearance and qualities of his body.
Man's abilities must be properly channeled
The mere development, however, of human powers cannot lead one to profitable results, unless such powers are correctly and properly used. Swordsmanship, for instance, might prove a curse if wrongly used. Or if science, instead of bringing good to humanity degenerates into a power of destruction, it certainly loses all its virtues and becomes a thing to be abhorred. Similarly, if the outer and inner qualities of man are developed, to any degree of proficiency, but are not put to proper use they can never lead to desirable results. This brings us to consider what constitutes the proper channel for the flow of human culture and activity.
A man's success in life depends upon the amount of knowledge he acquires of the universe and upon the proper use of that knowledge. The wider his knowledge, the greater are his chances of success. Knowledge of creation can never be complete without a sufficient knowledge of the Creator and the principles and policy upon which the universe is created and run. This is what science is searching for. The goal of Sufism and science is, therefore, the same.
MORE DIFFICULT TO DISPROVE GODS EXISTENCE
It is more difficult to disprove God's existence than to affirm it
There are people who do not feel inclined to believe in the existence of God. But they cannot disprove Him either, for it is more difficult to disprove than to prove God. Their attitude is more in the nature of agnosticism than atheism. That is to say they ignore rather than deny the existence of God.
You cannot possibly disprove God, because by doing so you disprove the whole universe including yourself. You are obliged to believe in the existence of superior intelligent force controlling the universe.
To be able to control and regulate the various conflicting forces in nature, the guiding-force ought to be stronger and more intelligent than everything else in the world, for a weak and blind force cannot function properly. It is therefore, a supernatural-force in the sense that it is superior to every other force in nature and cannot be completely comprehended by less intelligent and weaker, subordinate forces.
They who pretend disbelief in God are thereby brought consciously or unconsciously in line with those who believe in Him, the difference in name does not matter. Willingly or unwillingly, they are all united on one point, namely, the existence of a supernatural, intelligent force guiding, directing, regulating and controlling the entire universe.
Religion guides and regulates our relationship with God and creation
So, if there is a Creator, as undoubtedly there is, no knowledge of the universe will be of any high value without some knowledge of the Creator, and man, as the highest subordinate force in creation, will never be able to carry on his duties properly unless he is properly attached to the Creator.
Detachment from the central power can only end in disaster. No unit in an institution, no soldier in any army and no officer in a state can do without maintaining proper connection with the central superior force. Without this connection everything is doomed to confusion and chaos. It is religion which guides us in this direction and regulates our relationship with God. And our relationship with God embraces our relationship with everything else in the world.
It is wrong to say that religion is a man's own private affair and has nothing to do with his social, political and economic activities. It is like saying something to the effect that loyalty to the king is a subject's own private affair and has nothing to do with stealing, committing murder, destroying parts of the king's kingdom or being guilty of sedition. God is a potent force.
He is al-Hayyul Qayyum (which means that God is living and self-subsisting. He is living by His own self, without any external aid. He does not derive His powers from any external or foreign source; and apart from maintaining His own existence, He makes others exist by infusing life into them and by maintaining them throughout their existence) and nothing escapes Him.
After creating the universe He has not retired into oblivion and has not become impotent or lost all interest in His creation. He is as potent as ever and His creatures cannot lose sight of Him without impairing their own position in the scale of creation. To maintain proper relations with God one has to behave properly in all walks of life. To effect this, one stands in need of religion.
Islam's approach to God is simpler and more cosmopolitan
Islam is no exception to the rule. It professes to be a revealed religion and corroborates all the Divine Truths revealed by all the preceding religions. Its only other claim is that it is cosmopolitan and its methods of approaching the Ultimate Object are simpler and more up-to-date. However, in common with other religions, it is made up of two sides, the outer and the inner. The outer side is called the shariat and the inner side, the tariqat.
The shariat is subdivided into two parts:
Ibadat
Mu'amilat
Ibadat concerns fundamental belief and forms of worship and regulates man's relation with God.
Mu'amilat pertain to man's relations with man and covers the social, economic and political fields of human activity.
Tariqat deals with the purification of the inner self and keeps in view the spiritual emancipation of mankind. Since body and soul are intertwined, as it were, tariqat cannot remain independent of shariat and the two work in cooperation.
There is a third thing called Haqiqat which refers to the realities of this life as well as the life to come. It is a realisation and not a science. In other words haqiqat is what you actually see, feel and realise in the light furnished to you by the tariqat.
Islam is the religion of Prophet Abraham (Peace be upon him)
While Islam here may indicate "Mohammedanism" to some, in fact, Islam is as old as mankind. It has been the only True Religion of God at all times. For instance, Prophet Abraham (Peace be upon him) was no other than a Muslim. Says the Noble Qur'an al kareem :
"Abraham was neither a Jew nor a Christian but out and out a Muslim
(devoted exclusively to Allah)" [al Qur'an 3:67]
Sufism is the Science of developing man's understanding of God
The tariqat plus haqiqat is termed tasawwuf or Sufism. It is in fact, the science and art of developing the spiritual faculties of man and trying to understand, as far as possible, the Deity, the Divine Work, and the Divine Mysteries. It is a science in as much as it deals with the systematic training of mind and soul, and the various methods of attaining the spiritual heights necessary for the realisation of Divine Realities. It is an art in so far as it consists of the practical work necessary for the attainment of the object in view. It is theory and practice combined. Knowledge and practical work follow and re-follow each other in rotation.
The one is as necessary as the other; without knowledge one cannot work and without work the desired knowledge cannot be gained. But the knowledge necessary to commence the work is different from the knowledge which follows the successful termination of the work.
The spiritual wayfarer has been given guides
The knowledge necessary for a beginner is supplied by the shariat and administered by the Most Beloved Prophet of Allah (Salla Allahu ta'ala 'alayhi wa Sallam) and after the departure of the Beloved of Allah (Salla Allahu ta'ala 'alayhi wa Sallam) to the higher regions, by his deputies who are called Shaykhs, Murshids, Pirs or Ustads (teachers). They are the Ulama-i-Rashikin, that is the learned people firm in their knowledge and they have the distinction of being recognised as Heirs to the Most Beloved Prophet of Allah (Salla Allahu ta'ala 'alayhi wa Sallam).
This personal element is an important factor in the dissemination of tasawwuf. Mere book knowledge leads one nowhere. A sick person stands in need of both the physician and the prescription. Very often, he stands more in need of the physician than the prescription.
Unless there is a competent physician to administer the prescription properly, the prescription remains useless. God sent us both the physician and the prescription, the Most Beloved Prophet of Allah (Salla Allahu ta'ala 'alayhi wa Sallam) and the Noble Qur'an al kareem.
The Noble Qur'an without the Beloved Prophet of Allah (Salla Allahu ta'ala 'alayhi wa Sallam) would not have brought about that marvellous change which has been the pride of Arabia. The functions of the Noble Physician have been described in their proper order in the following passage of the Qur'an:
"He it is Who hath been raised up amidst the unlettered,
an Apostle from among themselves who (the Apostle) reads to them"
[al Qur'an 62:2].
The duties of the Beloved Prophet (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam)
Accordingly the duties of the Beloved of Allah (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam) consist of the following four things:
To recite the Noble Qur'an to his people (i.e. to communicate to them the message of God).
To purify their souls, which is quite a different thing from merely conveying to the people the word of God. Without such purification they would not be able even to understand properly the message of God.
To teach them the Noble Book. It is a different thing altogether from announcing to them the message of God. The 'teaching' here means explaining to the people the meaning and the real significance of the passages of the Noble Qur'an and training them in the proper method of observance of Qur'anic Ordinances. Such teaching can only be effective when the process of purification of the soul has been gone through properly.
Finally to bring them face to face with the wisdom which follows the knowledge and action stated above.
The importance of a personal element in affairs relating to the amelioration of mankind can hardly be disputed. Fortunately this personal element has been handed down to us in the form of the Shaykh.
Hadrat Muhammad, the Final & Most Beloved Messenger of Allah (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam) combined in himself the leadership of all the various functions at his time. He was a religious teacher, spiritual guide, social reformer, commander-in-chief and political head of the Muslims. In short, he combined in his person all the functions of a temporal and spiritual leader.
He was at once a King and a Prophet. His four successors, Sayyadina Abu Bakr, Sayyadina Umar, Sayyadina Uthman and Sayyadina Ali (May Allah give peace to all of them), inherited this leadership in too. The temporal power and the spiritual lead were centred in the same personality.
The historical splitting of temporal and spiritual power
Unfortunate events subsequent to the martyrdom of Imam Hussain (Radi Allahu ta'ala anhu), the son of the Amir al Momineen Hadrat Ali (Radi Allahu ta'ala anhu), and the grandson of the Most Beloved Prophet (May Allah shower His abundant Blessings on the Best of Creation), sounded the death-knell of the amalgamated leadership.
The temporal power was usurped by Bani Ummayya, and the spiritualists were left to take care of themselves. Bloodshed on the battlefield of Karbala, however, could not chill the enthusiasm of the spiritualists, and they flocked round the sons and grandsons of Amir al Momineen Hadrat Ali (Radi Allahu ta'ala anhu) in thousands and in tens of thousands, to drink deep of the fountain of knowledge and reality.
The Ummayyads grew suspicious of the growing popularity of the spiritual successors of Sayyadina Imam Hussain (Radi Allahu ta'ala anhu). Under the Ummayyad and Abbassid Caliphs, the spiritualists were subject to persecution. That is why, for a long time, spiritual lessons were given secretly. It is one of the reasons why spiritualists have sometimes been called Mystics .
All classes of Sufis, Dervishes and Faqirs owe their origin to the Ahl al Bayt (the Blessed household of the Beloved Prophet (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam). Go to any Sufi in the world today and he will trace his pedigree to them and through them to the Most Beloved of Allah (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam). The Beloved Prophet Muhammad (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam) is like an ocean; Hadrat Ali (Radi Allahu ta'ala anhu) an outlet; and the Ahl al Bayt are as canals that have carried the waters to the thirsty.
Reaching substantial, true belief in Divine Oneness and living in accordance with its demands.
IN A NUTSHELL
When it is said that Islam is the religion of 'nature', or is a natural religion, it means that Islam suits human nature and can meet all its requirements. But what is human nature and how can the tenets of Islam satisfy it?
We all know that man is a combination of body and soul (or spirit). The existence of man's soul has now been scientifically proven, with evidences taken from experiences of telepathy, levitation, clairvoyance, and other 'extra sensory perception'. Photographs of the soul's aura have also been recorded by scientific means.
Since the human body belongs to the material world, it has the tendency to pull us downward to its low earthly origin. The soul, however, is of Divine nature and has the tendency to pull us upwards to its spiritual origin.
Human life is thus the name of the constant tug of war between the lower bodily and higher spiritual forces. If the former gets stronger, man succumbs to greed, anger, arrogance, and is ruined. If, however, the latter gains the upper hand, he gets exalted to Divine nearness, presence and union, and wins the battle of life. All the prophets of God and heavenly books came to warn and help mankind to keep a happy balance between the body and soul and to reach the final destination of God without difficulty.
Another characteristic of human nature is that both the body and soul need food to survive. The body is material and its food is material, while the soul is spiritual and gets restless without its spiritual food. The relationship between body and soul is similar to that of a horse and rider; both are needed to complete the journey: the horse to bear the rider, and the rider to guide the horse to the proper destination.
n fact, the present day restlessness, worries, conflicts and confrontation in the whole world in general and in the West in particular, are due to the fact that while everything is being done to feed the body (the horse), pretty nothing is done to feed the soul (the rider) who in the end really matters.
SUFIS AND SUFISM
Sufism evokes considerable interest amongst people mainly because of the mysticism associated with it and also because not much is known about the secrets of their knowledge. Often, however, persons, who have symbolized Sufism to observing certain customs and rituals but who do not understand the true meaning of Sufism, mislead them. Sufism is not something, which could be explained theoretically; it could be understood only through participation and practice.
In regard to the origin of the word 'Sufi', there are different views amongst scholars. Majority of them, however, agree that the use of wool (Suf in Arabic) in clothing by them has characterized Sufis. Both the Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa Sallam and his Noble Companions's used wool for their clothing, which was available easily and was cheap for them to afford. Use of coarse wool as clothing also reflected upon one's inclination towards austerity and renunciation of worldly pleasures.
Sufism is indefinable; it is a way of life. Tasawwuf (Sufism) is neither a religion nor a philosophy; nor it is a ritual or mere learning. If it was ritual, one could learn it by practice. If it was mere learning, one could acquire it by studying. To be a true human being, free from all bondage and honest with the Almighty is being a Sufi. Hakim Jami, (May Allah be pleased with him) a great scholar and Naqshbandi Sufi has said: 'Do not be proud of your intellect and learning, for in the Sufi way your intellect hampers your progress and learning is stupidity.' But this has to be understood in the right perspective; the real learning for the seeker is from the book of the heart of the Sufi.
Sufism is a matter of conduct. It concerns with one's conduct and is a matter of practice. About being a Sufi, Hadrat Abul Hasan Kharqani, (May Allah be pleased with him) a great Sufi Master of the Naqshbandi Order, said that the Sufi is not the one who wears patched clothes or carries the prayer rug, nor the one who keeps certain customs and appearances, but the Sufi is one to whom everyone’s focus is drawn, although he is hiding himself. He also said that the Sufi is one who in the daylight does not need the Sun and in the night does not need the Moon. The essence of Sufism is absolute non-existence that needs no existence besides the Almighty’s Existence.
The Sufis do not crave for any recognition or special treatment for them. The idea of an intimate communion of the self with the Eternal Reality is central to being a Sufi.
In regard to spiritual evolution of a Sufi, Hadrat Abu Yazid al-Bistami (Bayazid) (May Allah be pleased with him) said that progress could not be made by standing with the pious or with the warriors in the cause or with those who pray or fast excessively. The only way to the Almighty is to 'leave yourself and come', which meant to leave one’s self interest in this world and the Hereafter, leaving everything other than the Almighty behind. The Sufi, therefore, is one, who has emptied himself of everything, who has left everything behind, except what he really is. He has removed all the dust and the rusting from the mirror of his heart, which now shines with His Glory and reflects His Presence. The SUFI is one, who has Submitted himself to the will of the god, who lives in Union with the God and who has devoted himself to FInd the Truth.
The Sufi is a complete man, with his essential personality reflecting from deep within. Sirajudin, a scholar from Kashmir has said, the Sufi is a rose among roses and a thorn among thorns. Khawaja Hasan Sani Nizami, Sajjadanashin of Hadrat Nizamuddin’s Dargah has said: 'A Sufi is liberal like the ocean, kind like the Sun and humble like a river.'
The Sufi is drunk without wine; he is lost in his Master's love.
He is sated without food; shows opulence in poverty;
joy in sorrow and loves even his enemies. [Mawlana Rumi]
If one looks upon them as saints, one would benefit from their sainthood. One would benefit from their company anyway even if one does not revere them as saints since their heart radiates the energy of love and induces the feeling of love in the hearts of others, resulting in the peace of their mind. For them the world is the place where the mankind has to gain experience. Human beings have been given freedom of action, good or bad, according to their desires. The spiritual progress is based on knowledge, which in turn is based on movement. The capability to act lies in the soul. Contact of soul with the physical matter is, therefore, necessary so that on the basis of experience, it may acquire knowledge of the world and thereafter the knowledge of the Truth. A physical body is necessary for realisation. The soul needs an outer covering, the physical body, just as for a seed the outer shell is necessary. If a seed is sown without its outer covering, it will not sprout; it will not grow into a tree. Similarly, the soul also cannot realise the Truth without a physical body. The experience of pain and suffering enables one to understand pain and suffering of others and develop sympathy and kindness for them. It is a process of constant evolution and achieving perfection as a true human being.
The true and genuine Sufis want to be nothing. It is their ideal to lose all their identity i.e. the complete sacrifice of the self, the ego. Abdul Samad, a disciple of Shaykh Abu Sa'id ibn Abul-Khayr narrated that he once regrettingly mentioned to his Shaykh that as he had been travelling, he could not attend his sermons and be benefited by the lessons. Shaykh Sa'id told him not to regret even if he misses the sermons for years, because he always said only one thing: 'Sacrifice your ego, and nothing more.'
MAN HAS TWO SIDES
Human greatness, or human perfection, if you so call it, depends very much upon the highest possible development of all the outer and inner qualities of man and upon the proper use that he makes of the qualities so developed.
Everything has two sides, the exterior and the interior. Its value depends, not so much upon its exterior, as upon its interior side. A box full of diamonds and precious stones is certainly more valuable than a similar, or even better looking box, full of ordinary stones and dust. A human being has likewise two sides, the external and the internal. He is a combination of body and soul. There is the visible and the invisible blended together in him and though, in his case, one is as necessary as the other, at least so far as the initial stages of his progress are concerned, his ultimate superiority over the rest of creation depends more upon his inner merits, his intellectual capabilities, his spiritual attainments and the polish and the brilliance of his soul, than upon his exterior form and appearance and qualities of his body.
ABILITIES MUST BE PROPERLY CHANNELED
Man's abilities must be properly channeled
The mere development, however, of human powers cannot lead one to profitable results, unless such powers are correctly and properly used. Swordsmanship, for instance, might prove a curse if wrongly used. Or if science, instead of bringing good to humanity degenerates into a power of destruction, it certainly loses all its virtues and becomes a thing to be abhorred. Similarly, if the outer and inner qualities of man are developed, to any degree of proficiency, but are not put to proper use they can never lead to desirable results. This brings us to consider what constitutes the proper channel for the flow of human culture and activity.
Knowledge of the Creator determines success
A man's success in life depends upon the amount of knowledge he acquires of the universe and upon the proper use of that knowledge. The wider his knowledge, the greater are his chances of success. Knowledge of creation can never be complete without a sufficient knowledge of the Creator and the principles and policy upon which the universe is created and run. This is what science is searching for. The goal of Sufism and science is, therefore, the same.
MORE DIFFICULT TO DISPROVE GODS EXISTENCE
It is more difficult to disprove God's existence than to affirm it
There are people who do not feel inclined to believe in the existence of God. But they cannot disprove Him either, for it is more difficult to disprove than to prove God. Their attitude is more in the nature of agnosticism than atheism. That is to say they ignore rather than deny the existence of God.
You cannot possibly disprove God, because by doing so you disprove the whole universe including yourself. You are obliged to believe in the existence of superior intelligent force controlling the universe.
To be able to control and regulate the various conflicting forces in nature, the guiding-force ought to be stronger and more intelligent than everything else in the world, for a weak and blind force cannot function properly. It is therefore, a supernatural-force in the sense that it is superior to every other force in nature and cannot be completely comprehended by less intelligent and weaker, subordinate forces.
They who pretend disbelief in God are thereby brought consciously or unconsciously in line with those who believe in Him, the difference in name does not matter. Willingly or unwillingly, they are all united on one point, namely, the existence of a supernatural, intelligent force guiding, directing, regulating and controlling the entire universe.
RELIGION GUIDES & REGULATES
Religion guides and regulates our relationship with God and creation
So, if there is a Creator, as undoubtedly there is, no knowledge of the universe will be of any high value without some knowledge of the Creator, and man, as the highest subordinate force in creation, will never be able to carry on his duties properly unless he is properly attached to the Creator.
Detachment from the central power can only end in disaster. No unit in an institution, no soldier in any army and no officer in a state can do without maintaining proper connection with the central superior force. Without this connection everything is doomed to confusion and chaos. It is religion which guides us in this direction and regulates our relationship with God. And our relationship with God embraces our relationship with everything else in the world.
It is wrong to say that religion is a man's own private affair and has nothing to do with his social, political and economic activities. It is like saying something to the effect that loyalty to the king is a subject's own private affair and has nothing to do with stealing, committing murder, destroying parts of the king's kingdom or being guilty of sedition. God is a potent force.
He is al-Hayyul Qayyum (which means that God is living and self-subsisting. He is living by His own self, without any external aid. He does not derive His powers from any external or foreign source; and apart from maintaining His own existence, He makes others exist by infusing life into them and by maintaining them throughout their existence) and nothing escapes Him.
After creating the universe He has not retired into oblivion and has not become impotent or lost all interest in His creation. He is as potent as ever and His creatures cannot lose sight of Him without impairing their own position in the scale of creation. To maintain proper relations with God one has to behave properly in all walks of life. To effect this, one stands in need of religion.
ISLAM'S APPROACH TO GOD IS SIMPLER
Islam's approach to God is simpler and more cosmopolitan
Islam is no exception to the rule. It professes to be a revealed religion and corroborates all the Divine Truths revealed by all the preceding religions. Its only other claim is that it is cosmopolitan and its methods of approaching the Ultimate Object are simpler and more up-to-date. However, in common with other religions, it is made up of two sides, the outer and the inner. The outer side is called the shariat and the inner side, the tariqat.
The shariat is subdivided into two parts:
Ibadat
Mu'amilat
Ibadat concerns fundamental belief and forms of worship and regulates man's relation with God.
Mu'amilat pertain to man's relations with man and covers the social, economic and political fields of human activity.
Tariqat deals with the purification of the inner self and keeps in view the spiritual emancipation of mankind. Since body and soul are intertwined, as it were, tariqat cannot remain independent of shariat and the two work in cooperation.
There is a third thing called Haqiqat which refers to the realities of this life as well as the life to come. It is a realisation and not a science. In other words haqiqat is what you actually see, feel and realise in the light furnished to you by the tariqat.
ISLAM IS THE RELIGION OF PROPHET ABRAHAM
Islam is the religion of Prophet Abraham (Peace be upon him)
While Islam here may indicate "Mohammedanism" to some, in fact, Islam is as old as mankind. It has been the only True Religion of God at all times. For instance, Prophet Abraham (Peace be upon him) was no other than a Muslim. Says the Noble Qur'an al kareem :
"Abraham was neither a Jew nor a Christian but out and out a Muslim
(devoted exclusively to Allah)" [al Qur'an 3:67]
SUFISM IS THE SCIENCE OF UNDERSTANDING GOD
Sufism is the Science of developing man's understanding of God
The tariqat plus haqiqat is termed tasawwuf or Sufism. It is in fact, the science and art of developing the spiritual faculties of man and trying to understand, as far as possible, the Deity, the Divine Work, and the Divine Mysteries. It is a science in as much as it deals with the systematic training of mind and soul, and the various methods of attaining the spiritual heights necessary for the realisation of Divine Realities. It is an art in so far as it consists of the practical work necessary for the attainment of the object in view. It is theory and practice combined. Knowledge and practical work follow and re-follow each other in rotation.
The one is as necessary as the other; without knowledge one cannot work and without work the desired knowledge cannot be gained. But the knowledge necessary to commence the work is different from the knowledge which follows the successful termination of the work.
THE SPIRITUAL WAYFARER
The spiritual wayfarer has been given guides
The knowledge necessary for a beginner is supplied by the shariat and administered by the Most Beloved Prophet of Allah (Salla Allahu ta'ala 'alayhi wa Sallam) and after the departure of the Beloved of Allah (Salla Allahu ta'ala 'alayhi wa Sallam) to the higher regions, by his deputies who are called Shaykhs, Murshids, Pirs or Ustads (teachers). They are the Ulama-i-Rashikin, that is the learned people firm in their knowledge and they have the distinction of being recognised as Heirs to the Most Beloved Prophet of Allah (Salla Allahu ta'ala 'alayhi wa Sallam).
This personal element is an important factor in the dissemination of tasawwuf. Mere book knowledge leads one nowhere. A sick person stands in need of both the physician and the prescription. Very often, he stands more in need of the physician than the prescription.
Unless there is a competent physician to administer the prescription properly, the prescription remains useless. God sent us both the physician and the prescription, the Most Beloved Prophet of Allah (Salla Allahu ta'ala 'alayhi wa Sallam) and the Noble Qur'an al kareem.
The Noble Qur'an without the Beloved Prophet of Allah (Salla Allahu ta'ala 'alayhi wa Sallam) would not have brought about that marvellous change which has been the pride of Arabia. The functions of the Noble Physician have been described in their proper order in the following passage of the Qur'an:
"He it is Who hath been raised up amidst the unlettered,
an Apostle from among themselves who (the Apostle) reads to them"
[al Qur'an 62:2].
THE DUTIES OF THE BELOVED PROPHET
The duties of the Beloved Prophet (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam)
Accordingly the duties of the Beloved of Allah (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam) consist of the following four things:
To recite the Noble Qur'an to his people (i.e. to communicate to them the message of God).
To purify their souls, which is quite a different thing from merely conveying to the people the word of God. Without such purification they would not be able even to understand properly the message of God.
To teach them the Noble Book. It is a different thing altogether from announcing to them the message of God. The 'teaching' here means explaining to the people the meaning and the real significance of the passages of the Noble Qur'an and training them in the proper method of observance of Qur'anic Ordinances. Such teaching can only be effective when the process of purification of the soul has been gone through properly.
Finally to bring them face to face with the wisdom which follows the knowledge and action stated above.
The importance of a personal element in affairs relating to the amelioration of mankind can hardly be disputed. Fortunately this personal element has been handed down to us in the form of the Shaykh.
Hadrat Muhammad, the Final & Most Beloved Messenger of Allah (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam) combined in himself the leadership of all the various functions at his time. He was a religious teacher, spiritual guide, social reformer, commander-in-chief and political head of the Muslims. In short, he combined in his person all the functions of a temporal and spiritual leader.
He was at once a King and a Prophet. His four successors, Sayyadina Abu Bakr, Sayyadina Umar, Sayyadina Uthman and Sayyadina Ali (May Allah give peace to all of them), inherited this leadership in too. The temporal power and the spiritual lead were centred in the same personality.
SPLITTING OF TEMPORAL & SPIRITUAL POWER
The historical splitting of temporal and spiritual power
Unfortunate events subsequent to the martyrdom of Imam Hussain (Radi Allahu ta'ala anhu), the son of the Amir al Momineen Hadrat Ali (Radi Allahu ta'ala anhu), and the grandson of the Most Beloved Prophet (May Allah shower His abundant Blessings on the Best of Creation), sounded the death-knell of the amalgamated leadership.
The temporal power was usurped by Bani Ummayya, and the spiritualists were left to take care of themselves. Bloodshed on the battlefield of Karbala, however, could not chill the enthusiasm of the spiritualists, and they flocked round the sons and grandsons of Amir al Momineen Hadrat Ali (Radi Allahu ta'ala anhu) in thousands and in tens of thousands, to drink deep of the fountain of knowledge and reality.
The Ummayyads grew suspicious of the growing popularity of the spiritual successors of Sayyadina Imam Hussain (Radi Allahu ta'ala anhu). Under the Ummayyad and Abbassid Caliphs, the spiritualists were subject to persecution. That is why, for a long time, spiritual lessons were given secretly. It is one of the reasons why spiritualists have sometimes been called Mystics .
All classes of Sufis, Dervishes and Faqirs owe their origin to the Ahl al Bayt (the Blessed household of the Beloved Prophet (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam). Go to any Sufi in the world today and he will trace his pedigree to them and through them to the Most Beloved of Allah (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam). The Beloved Prophet Muhammad (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam) is like an ocean; Hadrat Ali (Radi Allahu ta'ala anhu) an outlet; and the Ahl al Bayt are as canals that have carried the waters to the thirsty.
Reaching substantial, true belief in Divine Oneness and living in accordance with its demands.
In addition to heeding the Divine Speech (the Qur'an), discerning the commands of the Divine Power and Will on the face of the universe (the laws of creation and life which are the subject matter of the sciences) and obeying them.
Overflowing with Divine love and getting on well with all other beings in the consciousness (originating from Divine love) that the universe is a cradle of brotherhood.
Acting with a spirit of altruism and therefore giving preference or precedence to the well- being and happiness of others.
Acting in accordance with the demands of the Divine Will—not with the demands of our own will—and trying to lead our lives at the 'peaks' of self-annihilation in God and subsistence with Him.
Being open to love, spiritual yearning, delight and ecstasy.
Acquiring the ability to discern or unveil what is in hearts or minds through the expressions of the face and the Divine mysteries and meanings on the face of events.
Visiting such places and seeking the company of such people as will encourage avoidance of sin and striving in the way of God.
Being content with lawful or licit pleasures, and being determined not to take even a single step toward the sphere of the unlawful.
Continuously struggling against worldly ambitions and the illusions that lead us to suppose this world to be eternal.
Never forgetting that even in the way of serving religion and striving for the guidance of people to the way of the Truth, salvation is only possible through certainty or conviction (of the truth of religious principles of belief and conduct), sincerity or purity of intention and aiming only to please God.
Acquiring knowledge and understanding of the religious sciences and the ways leading to knowledge and love of God, and following the guidance of a perfected, spiritual master may be added to these principles, which are of considerable significance in the way of the Naqshbandiya.
It may be useful to discuss tasawwuf in the light of the following basic concepts which are the subject-matter of the books written on good morals and manners and asceticism, and regarded as the points where one finds the 'Muhammadan Truth' in one's heart. They can also be considered as the lights by which to know and follow the spiritual path leading to God.
The difference in Sufi Orders is in form only and not in spirit
The various Sufistic Orders, or "Dynasties" as they are sometimes called, are a later development but such development is in form only, and not in spirit. It is like this: Suppose, a teacher of very high spiritual attainments and extraordinary internal powers makes his appearance or, say, comes out to India and spreads spirituality there.
His pupils, adherents, and followers are distinguished from others by being called after his name. Another teacher of similar attainments comes and does likewise; a different name is assumed by the followers of his school. They differ merely in their mode of teaching. Chishtis, Qadris, Naqshabandis, Suhrawardis, Ba 'Alawi's, Ashrafis, Mujaddidis, Shadhilis, Rifais, Abul Ulais, Nizamis, Madaris, Qalandaris, Maulwites, Badawis, Sanusis and others are different Sufistic Orders spread over the world.
SUFI ORDERS DO NOT DIFFER IN SPIRIT
The difference in Sufi Orders is in form only and not in spirit
The various Sufistic Orders, or "Dynasties" as they are sometimes called, are a later development but such development is in form only, and not in spirit. It is like this: Suppose, a teacher of very high spiritual attainments and extraordinary internal powers makes his appearance or, say, comes out to India and spreads spirituality there.
His pupils, adherents, and followers are distinguished from others by being called after his name. Another teacher of similar attainments comes and does likewise; a different name is assumed by the followers of his school. They differ merely in their mode of teaching. Chishtis, Qadris, Naqshabandis, Suhrawardis, Ba 'Alawi's, Ashrafis, Mujaddidis, Shadhilis, Rifais, Abul Ulais, Nizamis, Madaris, Qalandaris, Maulwites, Badawis, Sanusis and others are different Sufistic Orders spread over the world.