Sufism ppt

 Mysticism is the experience of mystical union or direct communion with ultimate reality,
and attainment of direct knowledge of God, spiritual Truth, or ultimate Reality through
subjective experience. Sufism or Tasawwuf is considered ‗Islamic Mysticism.‘ However, certain
Sufi practices are considered incompatible with Islam.
 The term Sufi is variously traced to Arabic word, Suf- wool, referring either to the simple
cloaks the early Muslim ascetics wore, or possibly to Sāf- purity. Thus ―The Sufi is the one
who wears wool on top of purity.‖ Wool cloaks were a designation of their initiation into the
Sufi order, worn perhaps as an imitation of Isā bin Maryam (Jesus). Yet others have linked
the term with Greek word ‗Sophia‘- wisdom.
 Under the Umayyad rule, when Muslim communities were rife with schisms, bloodshed
and fanaticism - a group of pious companions, such as „Ahle Suffā‟, who used to sit on the
benches (Suffā) and were known for their ascetic life, decided to move out of this politicised
atmosphere of the cities and go into rural areas to devote themselves to spirituality. They
learned higher spirituality from and gave their loyalty to a Sufi Shaikh or Peer. They were the
early Sufis. They were also the theoreticians of the Traditional Islām.
 Some of the more remarkable qualities of these people included loving and humanitarian
attitudes toward fellow human beings irrespective of race or religion, humility, living an ascetic
life -- and spending most of their time in prayer, Zikr or Dhikr (reciting Qur'ān, chanting the
names of Godand Murāqabā (contemplation).
 The great Sufi Master of the Naqshbandi Order, Hazrat Maulānā Shāh Fazl Ahmad Khān
(19th–20th cent.) has said that the occult science of Sufi Saints in fact belonged to the ancient
Hindu saints, which was lost in oblivion by them and is being now reintroduced amongst them.
Introduction

 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 essence of Sufism is ‗absolute non-
existence that needs no existence besides the Almighty‘s Existence.‘
 Sufis lay stress on the unity of inner teachings of all religions, rather than on their outer
form. They distinguish spirituality from religion. For them the Almighty is not concerned with
one‘s religion, but with love. The real objective being to grow beyond religion, to understand
the real meaning of the religion and to realize the Truth by one‘s own experience.
 Sufis yearn to be a true human being, free from all bondage and honest with the Almighty.
They believe in evolution of a man into a complete man by enlightenment through one‘s own
experience and understanding. They make a conscious effort to mind their conduct and
evolve as Insān Kāmil- a perfect man.
 Sufis want to be nothing. It is their ideal to lose all their identity i.e. the complete sacrifice of
the self, the ego. The Sufis live only in the present. They are different from others in that they
are inwardly absorbed all the time.
 The ‘Way of the Sufi’: The Religion of the Sufi is the cry of the heart; The Ideal of the
Sufi is spiritual consciousness; The Goal of the Sufi is self-realization; The God of the Sufi is
the Divine Presence within; The Path of the Sufi is brotherhood and sisterhood; The Manner
of the Sufi is inner nobility; The Art of the Sufi is personality; The Charm of the Sufi is humility;
The Moral of the Sufi is beneficence; The Attitude of the Sufi is forgiveness; The Beloved of
the Sufi is love itself.
The ‘Way of the Sufi’

Divine Love
“The essence of God is love and
The Sufi Path is path of love.
Love is to see what is good and
beautiful in everything.
It is to learn from everything, to
see the gifts of God and the
generosity of God in everything.
It is to be thankful for all God's
bounties.”
The Sufi Qalb- heart
“This is the first step on the road
to the love of God.
This is just a seed of love.
In time, the seed will grow
and become a tree and bear fruit.
Then, whoever tastes of that fruit
will know what real love is.
It will be differently for those
who have tasted to tell of it to
those who have not.”
The Qalb, though connected in some mysterious way with the physical heart, is not a
thing of flesh and blood. Whereas the intellect cannot gain real knowledge of God, the
Qalb is capable of knowing the essences of all things, and when illumined by faith and
knowledge reflects the whole content of the divine mind. Normally, the heart is
'veiled,' blackened by sin, tarnished by sensual impressions and images, pulled to and
fro between reason and passion: a battlefield on which the armies of God and the
Devil contend for victory. Through one gate, the heart receives immediate knowledge
of God; through another, it lets in the illusions of sense.
- Muzaffer Ashki al-Halveti al-Jerrahi (1916-1985)

As given by Abdul Khaliq al-Ghujdawani and Muhammad Baha’uddin Shah
Naqshband of the Naqshbandi Sufi Order. These were embraced and hailed
by all the forty tariqats (Sufi Orders) as the way of Truth and loyalty.
(i) Hosh dar Dam (Conscious Breathing)-The true seeker should always be alert that he does
not take any breath devoid of God‘s remembrance.
(ii) Nazar bar Kadam (Watch Your Step)- Each step moved forward should be taken
consciously i.e. one should not do anything which may drag him down or which may obstruct
his spiritual progress.
(iii) Safar dar Watan (Journey Homeward)- The seeker must move from the world of creation
to the world of Creator. The first part of the journey is external in which the seeker desires and
searches for the Master. Then the internal journey begins which leads to the purification of his
heart and makes him eligible to receive the Divine grace.
(iv) Khilawat dar Anjuman (Solitude in the Crowd)- Khilawat means seclusion, both external
and internal. External seclusion requires the seeker to be away from people, staying by
himself and spending his time in the remembrance of God.
(v) Yād Kard (Essential Remembrance)- To keep oneself continuously engaged in reciting
the ‗japa‟ (the internal practice as directed by the Master) and in such a manner that the
seeker starts feeling the presence of the Master or the Almighty in his heart is the Essential
Remembrance.
The Basic Principles of Sufism

(vi) Bāz Gāsht (Returning to the origin)– During internal practice the seeker may experience
sighting of light, activation of the mystique centers, acquisition of miraculous powers etc.
which may arouse the ego. The seeker should keep on praying the Almighty at intervals that
He alone is the objective of the seeker. One‘s heart should be protected from bad thoughts
and from worldly inclinations.
(vii) Nigāh Dāsht (Attentiveness)-The seeker should always keep an eye on his internal
condition so that no doubt or ill thought ever arises and he constantly keeps on remembering
the Almighty.
(viii) Yād Dāsht (Recollection)– It means continuous remembrance. When the seeker
through practice becomes so apt that the remembrance continues in the heart effortlessly on
its own, it is called Yād dāsht.
(ix) Wākoof Zamāni (Awareness of Time)–The seeker must watch that the time at his
command is spent in the remembrance of the Almighty and must make all efforts to make
spiritual progress. He must recount his actions and deeds and seek His forgiveness for the
wrong doings.
(x) Wākoof Adādi (Awareness of Numbers)– One should, while holding the breath, recite the
name of the God, feeling His Presence in the heart, in odd number i.e. 5,7,9,11,21 etc. The
real meaning appears to be that the Almighty is One and He likes Oneness. It perhaps also
means that one should remember the Almighty alone.
(xi) Wākoof Qalbi (Awareness of the Heart)–The seeker should always have an eye on his
heart (Qalb) so that his attention is always towards the Divine Presence and it may not be
diverted elsewhere.
…The Basic Principles of Sufism

 Sufis believe in practicing ‘perfection of worship’ (Ihsān). Sufism is primarily concerned
with direct personal experience. It is defined as the science of ‗Reperation of heart, purifying &
beautifying it, and turning it away from all else but God‘ & ‗Travelling into Divine presence‘.
 The central doctrine of Sufism called Unity (Wahdat’) is the understanding of ‗all pheno-
mena are manifestations of a single reality‘ (Tawhid), or being (Wujud). The essence of being/
Truth/God is devoid of every form and quality, and hence unmanifested, yet it is inseparable
from every form and phenomenon either material or spiritual. It implies that every pheno-
menon is an aspect of Truth, and attribution of existence to it is false. The chief aim of all Sufis
is to let go of all notions of duality and the individual self also, and realize the Divine unity.
 Sufis believe that Sufism cannot be learned through books. Sufism typically requires that
the disciple live with and serve the teacher for many, many years. The Sufi doctrine of the
‘Perfect Man’ (al-Insān al-Kāmil), states that there always exists upon earth a ‗Pole or Axis,
of the Universe‘ (Qutb)—who is the perfect channel of grace from God to man and in a state
of Wilaya (sanctity, being under the protection of God). The vow of obedience to the Qutb or
Shaikh which is taken by Sufis is considered incompatible with devotion to the Imam.
 In Sufi metaphor, the seeker is Āshiq- lover, Allah, the Māshuq- Beloved represented by the
Peer as the Sāqi- the (male) Cupbearer or Tippler, seen as a handsome youth, pouring
Divine Wine of nectar unto him. His features (specifically the eyes, forehead, hair and mole on
the cheek) and his demeanor are praised to high heaven. He hides behind a veil, which needs
to be lifted. In contrast, the Shaikh, Mullāh & Kāzi are treated by Sufis with contempt as being
charlatans (Pākhandis). Folk love tales (such as Laila-Manjun) were used as allegories of
spiritual love. In India, Amir Khusro, Qutuban, Malik Mohd. Jāyasi etc. enriched Sufi literature.
Sufi Beliefs

Sufi Orders
 The widening of Islam’s conquests, and the resulting absorption of a wide range of mystic
traditions from outside Arabia, fuelled its spread. Sufism became a more formalized movement
by the 12th cent., and during the 13th-16th cents. it produced the flourishing intellectual culture-
throughout the Muslim world, whose physical artifacts can be seen today. Sufi lodges
(Khānqāh, Zaouiā or Tekke) were established where Sufis and itinerant seekers gathered.
 As Sufism became a greater movement in Islam, individual Sufis began to group together.
These groups (also known as orders) were based on a common master, who then began
spiritual lineage, which is a connection between a Sufi order in which there is a common
spiritual heritage based on the master‘s teachings called Tariqā. A Sufi's Silsilā is his badge of
identity/source of legitimacy.
 Sufism had a long history already before institutionalization of Sufi teachings into Tariq’ā-
devotional orders of cultural wisdom reflecting the perspectives of different masters. In
Sufism, one can only receive instruction in spiritual practices (Tālqîn) from an authorized
teacher of the path or method (Tariqā), and only after pledging a vow of obedience (Bay‟ āh)
to this Shaikh. The Shaikh gives his disciples permission (Ijâzā) to practise the Tariqa: he may
also authorize one or more of them to teach it to others, i.e. appoint them as his khalîfas.
The Silsilās- genealogical chains of transmission from master to student concerned
themselves with subtle knowledge (gnosis), education of the heart to purify it of baser
instincts, the love of God, and approaching God through a well-described hierarchy of
Maqāmāt- spiritual stations and Ahwāl- the more transient spiritual states. Several extant Sufi
orders trace their Silsilās back to Prophet Muhammad thru his Companions: Ali abu Tālib (the
primary link between Sufi orders and the Prophet), Abu Bakr and Umar (3 of the 4 ‗Righteously
Guided Caliphs‘). Their lineage is called Silsilāt al-Dhahāb (Dhahāb: gold), the ‗Chain of Gold‘.

…Sufi Orders
 Yasāwi [founder: Khwāja Ahmed Yesevi] in modern Kazhākistan was one of the earliest
orders. Kubrāwiā [f: Najmedddin Kubrā] originated in C. Asia. The best known of silsilās in
S. Asia/India are: (1) Chishtiā (2) Naqshbandiā (3) Qādiriā and (4) Suhrāwardiā. One
particular order that is unique in claiming spiritual lineage through the Caliph Abu Bakr, who
was generally seen as more of a political leader than a spiritual leader, is the Naqshbandiā.
 The North African Abu'l-Hasan al-Shādhili (d 1258) was the founder of the Shadhiliā.
The Rifa`iā was definitely an order by 1320, when Ibn Battutā gave us his description of its
rituals. The Khalwatiā [f. Umar al-Khalwati, an Azerbaijani Sufi]. While its Indian Subcontinent
branches did not survive into modern times, it later spread into the Ottoman Empire and
became influential there during the 16th cent. It crystallized into a Tariqā between 1300 and
1450. The founder of the Shattariā was `Abdullāh al-Shattār (d. 1428). Currently, orders
worldwide are: Bā ‗Alāwiyyā, Khalwati, Nimātullahi, Oveyssi, Qādiriā Boutshishiā, Tijāni,
Qalandariā, Sarwari Qādriā, Shadhliā, Ashrafiā, Jerrāhi, Bektāshi, Mevlevi, Alians etc.
 Qadiriās [f: Abdul-Qādir Gilāni (1077-1166)] one of the oldest Sufi Tariqās. And the most
widespread Sufi order. They and their many offshoots, are found in the Arabic-speaking world,
Afghānistān, S. India, Banglādesh, Pākistān, Turkey, the Balkans, China, Indonesia, India,
Israel, and much of the E&W Africa, like Morocco. They strongly adhere to the fundamentals of
Islām. Their leadership is not centralized, and own interpretations and practices are permitted.
A rose of green and white cloth, with a six-pointed star in the middle, is traditionally worn in the
cap of Qādiri darveshes. Teachings emphasize the struggle against the desires of the ego. It is
described as "the greater struggle" (Jihād). Names of God are prescribed as Wazifās (chants)
for repetition by initiates (Zikr) in both loud and low voice. Though the Sunnā is the ultimate
source of religious guidance, Walis (saints) are God's chosen spiritual guides for the people.

…Sufi Orders
 The Chishtiās [founded in Chisht, near Herat about 930 by Abu Ishaq Shami] are known
for their emphasis on love, tolerance and openness and for the welcome extended to seekers
who belong to other religions. They flourish in S. Asia and Afghanistan and have attracted
many westerners. Their insistence on otherworldliness has differentiated them from Sufi
orders that maintained close ties to rulers and courts and deferred to aristocratic patrons.
 Chishtias follow five basic devotional practices. 1. Reciting the names of Allāh loudly,
sitting in the prescribed posture at prescribed times (Zikr-i Djahr) 2. Reciting the names of
Allāh silently (Zikr-i Khafī) 3. Regulating the breath (Pās-i Anfās) 4. Absorption in mystic
contemplation (Murāqāba) 5. 40 days of spiritual confinement in a lonely corner or cell for
prayer and contemplation (Chilla). Chishti practice is also notable for Samā'- evoking the
divine presence through song or listening to music or dancing with jingling anklets. The
Chishti, as well as some other Sufi orders, believe that music can help devotees forget self
in the love of Allāh. The music usually heard at Chishti shrines and festivals is Qawwāli,
invented by Amir Khusro, which is a representation of the inner sound.
 Early Chishti shaikhs adopted concepts and doctrines outlined in two influential Sufi texts:
the ʿAwārif al-Maʿārif of Shaikh Shihāb al-Dīn Suhrawardī and the Kashf al-Maḥdjūb of
Hujwīrī. These texts are still read and respected today. Chishti also read collections of the
sayings, speeches, poems, and letters of the shaikhs called Malfūẓāt.
 The most famous of the Chishti saints is Mu'īnuddīn Chishtī of Ajmer, India, others being:
Qutab-ud-Din Bakhtyār Kāki, Farīduddīn Mas'ūd ("Baba Farid―), Nizamuddin Auliya, Alauddin
Sabir Kaliyāri, Muhammed Badeshā Qādri, Ashraf Jahāngir Semnāni, Hāji Imdadullāh Muhājir
Makki and Shāh Niyāz Ahmad. Chishti master Hazrat Ināyat Khān was the first to bring the
Sufi path to the West.

…Sufi Orders
 Suhrawardiās [f: Diyā al-din Abu ‗n-Najib as-Suhrawardi (1097-1168)] live in extreme
poverty, spending time in Zikr- remembrance. It is a strictly Sunni order, guided by the Shafi`I
school of Islamic law (Madhab), and, traces its spiritual genealogy to Hazrat Ali ibn Abi
Tālib through Junayd Baghdādi and al-Ghazāli. It played an important role in the formation of
a conservative ‗new piety‘ and in the regulation of urban vocational and other groups, such as
trades-guilds and youth clubs, particularly in Baghdād. Shaikh Umar of Baghdad directed his
disciple Bahā-ud-din Zakariā to Multan and Saiyad Jalāluddin Surkh-Posh Bukhāri to Uch,
Sindh. Bukhāri was a puritan who strongly objected to Hindu influence on Muslim social and
religious practices. The order became popular in India owing to his and of his successor,
Bahā-ud-din Zakariā‘s work. The poet Fakhr-al-Din Irāqi and Pakistani saint Lal Shāhbāz
Qalandar (1177-1274) were connected to the order. The order declined in Multan but became
popular in other provinces like Uch, Gujarat, Punjab, Kashmir, Delhi, Bihar & Bengal.
 Naqshbandiās- ‗engravers‘ (of the heart) [f: Hazrat Shāh Bahā al-Din Naqshband (d.1389)]
use a coloured map of an internal stage for Tasawwar, recite the Kalmā in a low voice, follow
Shari‟ā and Habs-i-Dam (Prānāyām). They are most active in Indonesia, Malaysia, Sri Lanka,
Pakistan and Brunei and is prevalent in almost all of Europe incl. UK, Germany and France,
and in USA, Middle East, Africa, Syria, Palestine, India, China, Japan, Australia, New Zealand,
Latin America, Azerbeijan, Daghestan (Russia) etc. Bāqi Billāh Berang is credited for bringing
the order to India during the end of the 16th cent. Among his disciples were Shaikh Ahmad
Sirhindi (Mujāddad-i-Alf-i-Thāni) and Shaikh Abdul Haq of Dihli. Some of their other prominent
masters were: Hazrat Abu Bakr as-Siddiq, Hazrat Bāyāzid al-Bistāmi, Bāyāzid al-Bistāmi,
Saiyad Abdul Khāliq al-Ghujdāwani, Hazrat Shāh Naqshband, Saiyad Ubaidullāh al-Ahrār,
Saiyad Ahmad al-Faruqi, Shaikh Khālid al-Baghdādi, Saiyad Shaikh Ismāil Shirwāni.

 Important early contributions in writing are attributed to Uwais al-Qāmi, Hārrm bin Hiān,
Hasan Bāsri and Saiyad ibn al-Mussib. Ruwaym & Junayd of Baghdad were influential early
figures. Sufi poets and philosophers such as Rūmi and Attār of Nishāpur greatly enhanced
the spread of Islamic culture in Anatolia, C. Asia & S. Asia. Sufism also played a role in
creating and propagating Ottoman culture , and in resisting European imperialism in N. Africa
and S. Asia.
 Towards the end of first mill. a number of manuals began to be written summarizing the
doctrines of Sufism and describing typical Sufi practices, two of these are: Kashf al-Mahjûb of
Hujwiri and Risâlā of Qushāyri. Abu Hamid al-Ghazāli‘s greatest treatises, ‗Revival of Religious
Sciences‘ & ‗Alchemy of Happiness‘, argued that Sufism originated from the Qur'ān and was
compatible with Islamic thought, and did not contradict Islamic Law—being instead necessary
to its complete fulfillment. This became the mainstream position among Islamic scholars for
centuries, challenged only recently on the basis of selective use of a limited body of texts.
 The works of Ibn al-`Arabi (d. 1240) deeply influenced almost all later Sufis. Sufis also
contributed richly to Persian literature e.g. ‗Rubāiyāt‘ of Omar Khayyām, ‗Conference of the
Birds‘ of Attār, ‗Masnavi‘ of Rūmi.
 The literature of Sufis comprised: 1. descriptive essays and critiques, interpreting Islam in
a new way, subtly incorporating the earlier Zoroastrian (Aryan in origin) devotion into the
Semitic Islām 2. Biographies of prominent Sufis such as Attār, Jāmi etc. & 3. Poetry: making
extensive use of parable, metaphor and allegory. Ghazal- a specific form of poetry and Rubāi-
a verse used mostly in humour have been used extensively. While the original Sufi tradition
was based on Arabic, it spread to Fārsi, Turkish & local Indian dialects: Hindvi & Deccani were
employed by the Sufis to put across their message, both to the Moslem and the Hindu.
Sufi Literature

 Sufi darveshes believe that Love is a universal projection of the essence of God to the
universe. God desires to recognize beauty by looking at Himself within the dynamics of nature.
 In the first approach in the practice of Sufism, the seeker begins by purifying the lower self
of every corrupting influence that stands in the way of recognizing all of creation as the work
of God. This is the way of Imam al-Ghazāli and of majority of Sufi orders. In the second
approach, the seeker experiences divine attraction (Jadhbā), and is able to enter the order
with a glimpse of its endpoint, of direct apprehension of the Divine Presence towards which all
spiritual striving is directed. This does not replace the striving to purify the heart, it simply
stems from a different point of entry into the path. This is the way primarily of the masters of
the Naqshbandi and Shādhili orders. A third approach, attributed to the late Ottoman scholar,
Saiyad Nursi entails strict adherence to ‗the way of Muhammad‘.
 The 4 stages of spiritual development are: 1. Shari’ā: rules for external mode of religious
life comprising rites and rituals such as: keeping fasts, going on pilgrimages, giving charity,
reciting scriptures praying in outer temples. 2. Tariqā: code for higher spiritual morality and
conduct, for which, a spiritual guide (Khalifā or Imām) is essential. Its practices include Zikr
(Sumiran) to achieve concentration of attention using a Varnātmak name and provide some
experience such as flashes of lightning, and lead to mystic rapture (Hāl). 3. M’ārifā: nearness
to and communion with the Lord, above Third Eye focus. Seeker is now known as Ārif- one
who knows the nature and being of God. 4. Haqiqā: merging in Truth (al-Haq) and full
realization of God (Fanā fi ‟l-Allāh). While most remain confined to the first stage, a few
concern themselves with the second. Sufi mystics delve into the last two stages dealing with
Parā Vidyā- inner realization and spiritual enlightenment, and are then no longer bound to the
rules of Shari‟ā.
Sufi Spirituality

 Prophet Muhammad was a Sufi in the state of Urooj while experiencing the divine and
in the state of Nuzul he was separated and gave out his teachings as enshrined in Hadith.
Tasawwuf comprised this and inputs of Greek/Gnostic Neo-Platonism and Indian Vedantic
thought. Buddhist thought, with its rebuttal of Ātman/Rooh and Godhead remained aloof.
 The leading ideas of Sufism- asceticism, purification, love, gnosis, saintship are developed
from the cardinal principle that spiritual success results when ego is annihilated to the will of
the spiritual mentor (Murshid). Sufi devotional practices vary widely. The Murshid may
prescribe specific practices depending upon his diagnosis of Mureed‟s spiritual maladies.
 Sufis are seekers (Murīdūn) and wayfarers (Sālikūn) on the path to God. For proper training
they put themselves under the guidance of a master (Murshid). The search for God (Irādā,
Talab) and the wayfaring (Sulūk) on the path (Tarīqā) involve a gradual inner and ethical
transformation through various ‗stages‘ by discipline and effort. It is only through constancy in
action for God (‗Aml li-Allāh), remembrance (Zikr Allāh), recitation from the Quran, prayers
that a mystic can hope to obtain his objective, which is perfect obedience to Allah (Ubudiā).
 In order to combat and train the lower-self, Sufis practise fasting (Sawm), food and drink
deprivation (Jū'), wakefulness at night for the recitation of Quranic passages (Qiyām al-Layl),
seclusion (Khalwat), roaming uninhabited places in states of poverty and deprivation, and
lengthy meditations (Murāqabā, Jam' al-Hamm). The effortful path of self-denial and trans-
formation thru‘ gradual Maqāmāt is interwoven with effortless mystical experiences (Aḥwāl).
 Initially the new seeker (Murīdūn) is taught Zikr- remembrance (Japa, Sumiran)- first, Zikr-
al-Lisāni (with the tongue) usually in congregation (Islamists use: “Lā Ilāh Illillāh”) and then,
Zikr-al-Qalbi (of the heart). In Zikr-i-Khaffi (used by Sufis) only mental repetition is done in
solitude, resulting in Fikr- contemplation (Dhyan) and then, gradually, in Murāqabā (Samadhi).
Esoteric Spiritual Practices (Mamulat)

 Spiritual Poverty or Renunciation is a cornerstone of Sufi practice, which begins when
the seeker joins the order and prepares for initiation. He passes through spiritual stations or
stages (Maqāmāt). Linked to these are states or emotions (Aḥwāl), such as fear & hope,
sorrow & joy, leading to a transient state of mystic rapture, ecstasy and elation. Company of
one‘s Master (Peer) and receiving his grace (Tawajjoh) are essential.
 Repentance (Towbāt) is described as the awakening of the soul from the slumber of
heedlessness, so that the sinner becomes aware of his evil ways and feels contrition for past
disobedience. He is not truly penitent, however, unless (1) he at once abandons the sin or
sins of which he is conscious, and (2) firmly resolves that he will never return to these sins
in the future. It he should fail to keep his vow, he must again turn to God, whose mercy is
infinite.
 Abstinence is to control one‘s mind and to restrain it from indulging in sensuous pleasures.
To do so often people adopt practices like observing fast, silence and solitude. Sufis, however,
lay stress on the evolution of the inner-self. The seeker starts feeling that the knots of sensual
pleasure hitherto tying his mind are loosening and their place is being taken over by the love
for the Master or God.
 Purity in the body, mind as well as the consciousness is implied in Sufism. Perfect purity is
attained through selective gardening of the mind, ego and intelligence. A Sufi is always on the
inner path (Saluk) to God, always eager to achieve purification of the ego (Tazkiyā-i-Nafs). To
achieve this, he undergoes various stages of evolutionary Kriyās under the guidance of a
Master (Murshid). In order to keep his mind clean and pure, a Sufi gives up worldly desires,
anger, lust & pride. He creates harmony, lives in harmony and offers harmony.
…Esoteric Spiritual Practices (Mamulat)

 Mortification of the Nafs is the work of devotion leading to contemplative life. Nafs should
be weaned from things to which it is accustomed, encouraged to resist its passions, and its
pride should be broken. Through suffering and tribulation it should recognize the vileness of
its original nature and impurity of its actions. While fasting, silence, solitude etc. are its outer
modes, it is a moral transmutation of the inner man as well. When the will is surrendered to
God and when the mind is concentrated on Him, the attributes- ignorance, pride, envy etc.-
are extinguished, and replaced by their opposites.
 Sufi who has eradicated self-will is said to have reached the stages of Acquiescence or
Satisfaction (Ridā) and Trust in God (Tawakkul). After this the wayfarer lives as He desires
(Razā). It does not befit a devotee to look towards anyone else except God. The seeker now
learns to be thankful to Almighty in whatever condition He keeps. Both sorrows and happiness
are considered to be His blessings. Fully content, seeker now sees His grace in everything.
Seclusion (Khalwat) (or Chillā-nashini): secluding oneself from all worldly things to practise
stilling the mind and withdrawal of senses, to speak silently to one‘s inner being, or going into
solitary retreat to speak to God secretly. The Mureed secludes himself in a dark and small
room (Khalwat Khāna) to spend his time in worship (Murāqabā) thru breath regulation
(Habs-i-Dam, Kumbhak Prānāyām), remembrance (Dhikr) and reflection (Tasawwur). He
emerges only to pray and to discuss dreams, visions and the like with the Murshid. Khalwat,
lasting 40 days is called ‗Arbain‘, while ‗Nısıf ‘lasts 20 days and ‗Urub‘ 10 days. The Chillā is
performed for spiritual as well as worldly attainments, psychic abilities (Siddhis), or complete
enlightenment depending on the desire of the practitioner who performs it. Chillā-i-Makoos is
an inverted Chillā which is undertaken hanging upside down. The body is suspended upside
down by means of a rope, often in a well, the darvesh remaining in this position all night.
…Esoteric Spiritual Practices (Mamulat)

 The doctrine of centers of subtle cognition (Latā‟if-i-Sittā), somewhat akin to Kabbalistic
Sephiroth and Yogic Chakra systems, addresses awakening of spiritual intuition, each with an
associated body region, colour and prophet. These Latā‟if designate various psychospiritual
‗organs‘ or, sometimes, faculties of sensory and supra-sensory perception. The Lata'if dormant
faculties to be sequentially awakened through purification of the psyche, meditation
(Murāqabā) and Zikr (remembrance of God). They are reckoned by various schools as being
6, 7 or 10 in number.
 The 10-fold Latā‟if: (a) Pertaining to the Divine World (Ālam-i-Amr): 1. Qalb (heart, below
left breast, lust, yellow, Adam), 2. Rooh (spirit, below right breast, anger, red, Nooh & Ibrahim),
3. Sirr (secret, besides left breast towards centre, greed, white, Musā), 4. Khafi (hidden,
besides right breast towards centre, jealousy, black, Isa) & 5. Akhfā (most hidden, between
breasts, pride, green, Muhammed).. (b) Pertaining to the Created World (Ālam-i-Khalq):
6. Nafs (self, below navel, passion), 7. Bād (air), 8. Nār (fire), 9. Mā‟ (water) & 10. Khāq (soil).
 The purification of elementary passionate nature (Tazkiā-i-Nafs), followed by cleansing of
the spiritual heart so that it may acquire a mirror-like purity of reflection (Tazkiā-i-Qalb) and
become the receptacle of God's love (Ishq), illumination of the spirit (Tajjali-i-Rooh), fortified by
emptying of egoic drives (Taqliā-i-Sirr) and remembrance of God's attributes (Dhikr), and
completion of journey with purification of the last two faculties, Khafi and Akhfā.
 Qalb & Nafs form „Rooh-i-Haiwāni‟ (Animal Soul), Sirr & Rooh form „Rooh-i-Insāni‟ (Human
soul), Akhfā & Khafā form ‟Rooh-i-Azam‟ (the great soul). The Latā'if interact in various ways,
producing the spiritual types of the tyrant (dominated by Nafs), the person of faith and
moderation (dominated by Qalb), and the person lost in love for God (dominated by Rooh).
Subtle Centres (Lata’if)

Remembrance (Zikr)
 Zikr is a preparatory, but essential exercise going upto Third Eye (Nuqtā-i-Swaidā, Mehrāb
or Qalāb-i-Munib) focus. It is invocation and remembrance of Divine names or some religious
formula, which are repeated, accompanying the intonation with intense concentration of every
faculty, to enjoy uninterrupted communion with God. The name gets itself established in their
tongues, heart and soul. This is the key to Mārifat or access to the Divine Mysteries.
 Zikr may be either spoken or silent, but tongue and mind should co-operate. Its first stage
is to forget self, and last stage is self-effacement. Recollection eventually becomes part and
parcel of his life. Due to concentration, certain Riddhi-Siddhis- supernatural powers are
invested. Sufis attach greater value to Zikr, than to five Namāzes at fixed hours of the day.
 Zikr can be: 1. Nasooti (of tongue): initially prescribed, as audible Zikr permeates the entire
body. 2. Malkooti (of heart): thru perfection in Habs-i-Dam (Pranayam). 3. Jabrooti (of spirit):
results in tranquility in the consciousness. It requires mastery in withdrawal of senses.
4. Lahooti (of mind): aspirant projects love (Muhabbat) for the All-Pervading Divine.
 Types of Zikrs:  Zikr-i-Qalāb (Shugal-i-Isā-i-Zāt): begins with Qalab-i-Sanobari at the
physical heart and rises upto Third Eye. [Qalāb-i-Salib is the ‗heart‘ at Trikuti].  ~Fahmidā:
done, keeping focus on tip or root of the nose.  Zikr-i-Pas-o-Anfās (Shwāsa Sohang):
done with rhythm of breath. ‗Allah‘ is mentally repeated while inhaling, ‗Hu‘ while exhaling.
 ~Ismā-i-Rabbāni: prescribed Divine names are repeated everyday.  ~Zarābi: thrusts are
applied on the heart in order to scan it.  ~Ārā: by visualizing Satan being bisected, while
striking the heart.  ~ Latifā: by concentrating on the Latifās and awakening them thru Zikr.
 ~ Sultan-ul-Azkār: the king of all Zikr. Latifās are activated by deep concentration, without
Habs-i-Dam, but with repetition of Divine names. Finally, focus is laid on the senses.  Other
Zikrs: such as: ~Aitā-ul-Karsi, ~Haddāvi, ~Karā Haidri, ~Makashfāh, ~Fanā-o-Baqā.

 Love, like gnosis, is in its essence considered a divine gift, not anything that can be
acquired. A Sufi sees God and recognizes God in beauty, in humanity and in all creation. A
believer in God conceives God as a separate being, while the Sufi does not think himself
apart from God. The God of Sufi is not in heaven above, but He is everywhere. The purpose
of human life is to achieve union with the Creator. It is possible to see God within by loving
Him and His creation.
 Most of the great medieval Sufis lived saintly lives, dreaming of God, intoxicated with God.
The devotional and mystical love of God soon developed into ecstasy and enthusiasm, which
finds in the sensuous imagery of human love, the most suggestive medium for its expression.
God is the eternal Beauty, and it lies in the nature of beauty to desire love. Mystic poets have
described self-manifestation of the One with a profusion of splendid imagery.
 Ecstatic Trance (Wajd) is involuntary, although certain conditions are recognized as being
especially favourable to its occurrence. It comes to a man through vision of the majesty of
God and through revelation of the divine omnipotence to his heart. Nature of ecstasy is
described as "a divine mystery which God communicates to true believers who behold Him
with the eye of certainty," or as "a flame which moves in the ground of the soul and is
produced by love-desire." Trances could sometimes last many weeks.
 Ecstasy affords the only means by which the soul can directly communicate and become
united with God. Sufis of the darvesh orders soon discovered that ecstasy might be induced
artificially, not only by concentration of thought, recollection (Dhikr), and other innocent
methods of autohypnosis, but also by music, singing, and dancing (included in the term
Samā„, which properly means nothing more than ‗audition‘), which became favourite means
of inducing the state of trance called 'passing-away' (Fanā).
Love (Mahabbat), Ecstasy (Wajd)

 Music is a harmonic sound and is liked due to its sweetness. When we hear music, it
creates different patterns on our heart. Godly music creates Godly pattern while ugly music
materializes into fearful demons. None can deny that every uttered sound has vibrations
and these affect mind, heart and soul. Our whole life, nay our cosmos is suffused in sound.
Divine music has been called: Kalmā, Kalām-i-Qadim, Kun & Amrā in the Qur'ān, and
Bāng-i-Āsmāni, Sultān-ul-Azkār & Saut-i-Sarmadi‟ by the Sufis.
 Sound and music occupy an important place in the life of many Sufis. It is a tool for the
believer to get closer to God. Sufi music means music that connects with the heart. It is the
music of submission and surrender that bonds humans to God. Music of the Sufis, known as
the Sufiānā, is to be sung very softly in a whisper like tone and rhythm; such a kind of music
is soothing and has harmonious effect on temper.
 Hundreds of years after being relegated to the background, the mystical Sufi music of the
14th cent. is staging a resounding comeback. A unique style of singing that transports listeners
into spiritual ecstasy, it is acquiring a steady fan following much like the rock genre of the
sixties. Credit for its spread must go to the energy-charged music that sends both the singer
and listeners into a spiritual trance.
 Sufi music is not about entertainment, but about spirituality. Amidst tension and turmoil of
today, its powerful lyrics speak about reaching the Divine by spreading love and harmony.
Contemporary singers like the late Ustād Nusrat Fateh Ali Khān & Abidā Parveen from
Pakistan, Indian Shubhā Mudgal, Muhammed El-Shaikh Jumā of Sudan, Rūmi of Iran,
Whirling Darveshes of Turkey, Baul singers from Bangladesh or even pop groups like
Junoon have all contributed in re-vitalizing this unique religious singing.
Music (Sufiana)

 Qawwāli is the devotional music of the Sufis of the Indian sub-continent. Originally
performed mainly at Sufi shrines, it is a vibrant and popular musical tradition. Its roots can be
traced back to 8th cent. Persia. However, in the form we know it today, it was created by Amir
Khusrau in the late 13th cent. by fusing Persian and S. Asian musical traditions. Qawwālis tend
to begin gently and build steadily to a very high energy level in order to induce hypnotic states.
 Very similar to Qawwāli, Samā‘, set to a form of music called Āyin, featuring classical
instruments such as Ney (a reed flute), is used in C. Asia & Turkey. During 11th cent., tradition
of Samā‟ migrated to Indian sub-continent, Turkey and Uzbekistan. Rūmi and his Mevlanā
order have been propagators of Samā‟ in C. Asia. The West African Gnawā is another form.
Sufis from Indonesia to Afghanistan to Morocco have made music central to their practices.
 Urdu poetry (Shāiri), coming from Arabic and Persian cultures, forms an important part of
Indian culture. It has two main types i.e. Ghazal & Nazm. ‗Mushāiras‘ are poetic expositions.
The major genres of poetry found in Urdu are: Ghazal, Nazm, Qasidā, Marsiā, Sehrā, Rubāi,
Nohā, Shehr Āshob, Qatā, Dohā, Soaz.
 The Ghazal (‗mortal cry of a ‗Kastoori‘ doe‘) is a poetic form consisting of couplets which
share a rhyme and a refrain. It consists of a seemingly infinitely adaptable combination of
essentially simple elements. Ghazal is always written from the point of view of the lover who is
unable to attain his beloved, because the beloved is just playing with the poet's feelings. The
lover is aware and resigned to this fate. It is not important to the lover that the beloved does
not echo the same feelings towards him. The beloved is often portrayed in exaggerated terms,
with extended metaphors about ‗arrows of her eyes‘ or referring to the beloved as an assassin.
 A Nazm is an Urdu poetic form that is normally written in rhymed verse.
Poetry (Shayari)

 Spiritual concert or ‗listening‘ (Samā'), the liturgy of which may include recitation, chanting,
singing, instrumental music, dance, costumes, incense, meditation, ecstasy and trance, to
arouse Ahwāl, is associated with some Sufis, notably the Chishtiyā, Naqashbandiā & Mevlevi
Darveshes go in a whirling motion- symbolizing rotation of universe in God‘s presence.
The whirling dance of Samā' is conducted by Murshid in the prescribed manner. 9 to 13
Murids sit for half an hour on the floor, with eyes closed, heads bowed and arms folded.
Murshid invites all the assembled to raise their hands in prayer and chants. After prayers,
Darveshes approach Murshid, one by one, salute him with gesture of hand and begin dancing.
 Darveshes advance slowly, turning on the left heel, till they form one circle. Their arms are
open or raised, but eyes are closed. All visualize beholding beauty of the Beloved God. Sweet
music is played or interrupted by poetic compositions sung by musicians and singers. Every
Darvesh tries to search inward purity and tranquility. Dancing may continue for an hour or two.
 In the assembly of the Samā', Darveshes may go into emotional upsurge (Wajd), becoming
agitated and manifesting excessive motion, crying and weeping. The ecstasy is a means to a
swift flight towards the Beloved and attaining an awareness of the Divine presence and is
considered a special gift bestowed by God. Towards the close of the dance, Murshid may join
the dance of Samā' for a little while and then make the closing prayer to conclude the Samā'.
 The practice of Samā„ quickly spread amongst the Sufis and produced an acute cleavage
of opinion- some holding it to be lawful and praiseworthy, others condemning it as an
abominable innovation and incitement to vice. Those whose hearts He has endowed with
spiritual perception hear His voice everywhere- ecstasy overcomes them as they listen to
rhythmic chant of the muezzin, noise of the wind, bleating of a sheep or piping of a bird.
Dance of Darveshes (Sama’)

 The Sufi, set out to seek God, is a 'traveller' (Sālik), who advances by slow stages or
stations (Maqāmāt) along a 'path' (Tariqā). A spiritual stage periodically marks the long path
followed by Sufis leading to the goal of union with Reality (Fanā fi ‟l-Haq). Maqāmāt can also
be perceived as the ascending rungs of the spiritual ladder. With continuous spiritual practices,
a seeker ascends on this ladder.
 Sufi's path is not finished until he has traversed all the stages, making himself perfect in
every one of them, before advancing to the next, and has also experienced whatever states it
pleases God to bestow upon him. Only then is the seeker permanently raised to the higher
planes of consciousness which Sufis call 'the gnosis' (Mā„rifā) and 'the Truth‘ (Haqiqā), where
the seeker (Tālib) becomes the 'knower' or gnostic („Arif), and realizes that knowledge,
knower, and known are One.
 A spiritual station is considered enduring, in contrast to a spiritual state (Hāl). It means a
spiritual awareness that is lasting and which continues until the Sufi is more fully purified,
more deeply surrendered to God's Will, and is led to another spiritual station. The Sufi
progresses by means of his own effort or self-mortification (Mujāhadah) and through the help
and guidance of the master (Murshid) and by God‘s grace. In each Maqām the Sufi strives to
purify himself from all worldly inclination and to prepare himself to attain an ever-higher
spiritual level.
 The ‗stages‘ (Maqāmāt) of self-awareness on the Sufi path, constitute Sufi‘s ascetic and
ethical discipline, and are distinct from the 'states' (Ahwāl, pl. of Hāl). While the 'stages' can
be acquired and mastered by continuous spiritual practices and sincere efforts, the 'states' are
spiritual feelings and dispositions over which a man has no control and depend on the Grace
of God.
Stages (Maqamat) & States (Ahwal)

 The majority of Sufis agree on 7 major stages (Maqāmāt): 1. Repentance (Tawbāh): does
not mean remembrance of sins and atonement for them, but rather forgetting them along with
everything that distracts from the love of God. 2. Fear of the Lord (Warāʿ): is not fear of
hellfire, but rather the dread of being veiled eternally from God. 3. Renunciation or Detach-
ment (Zuhd): means that the person is devoid of possessions and his heart is without acquisi-
tiveness. 4. Poverty (Faqr): in which he asserts his independence of worldly possessions and
his need of God alone. 5. Patience (Sabr): the art of steadfastness, 6. Trust or Surrender
(Tawakkul): in which the Sufi knows that he cannot be discouraged by hardships and pain, for
he is in total submission to God‘s will and finds joy even in his sorrows. 7. Satisfaction (Riḍā):
a state of quiet contentment and joy that comes from the anticipation of the long-sought union.
 The mystic states (Ahwāl), thru which the soul has to pass are: 1. Ābudiyā- doing Ibādat-
devotion (Tapas). 2. Ishq- love. 3. Jihād- overcoming obstacles. 4. Muārif- intuition. 5. Wajd-
an ecstatic state of rapture, normally experienced by Sufi mystics during reading poetry or
scripture. 6. Haqiqā- truth, and 7. Wasl- union. Ego then becomes Fanā- destroyed and
immortality and bliss of Baqā- presence of Deity is experienced. Another list: meditation,
nearness to God, love, fear, hope, longing, intimacy, tranquility, contemplation and certainty.
 Hāl occurs spontaneously as a spiritual gift. A soft cloud appears on the horizon, engulfs
the seeker while quenching his spiritual thirst, then moves on leaving him in a state of awe.
In this state, a seeker neither expects what comes to him from the unseen world, nor has the
slightest idea about the nature of experience. He is simply taken over by an overwhelming
compassionate power. A realm of ecstasy prevails due to unbearable display of beauty.
This state of Hāl comes and goes on its own. A seeker can never claim such a state due to
its extraordinariness and his ordinariness. It always happens as an act of Grace.
…Stages (Maqamat) & States (Ahwal)

 The Ashgāl (pl. of Shugal) are esoteric exercises of the soul, such as: Zikr, Fikr, Murāqabā,
Habs-i-Dam, Shugal, Samā, Khalwat etc. which prepare it for illumination. These are directed
towards three goals: 1. to activate the heart centre, the store house of love, to clear the path
towards Truth, 2. to subjugate the commanding self (Nafs-al-Ammārāh) to the contented self
(Nafs-Almutmaināh), 3. to render the heart subtle for awareness and illumination.
 Besides heart, which is the store house of Love and hub of life force, a Sufi has to activate
other centres of divine energy in his physical body through breathing and meditation. Each
practice is meant to unfold unconsciousness and remove blockades in the Chakras. At the
Mulādhāra Chakra, then the seeker is prone to temptations. Evolving to Nafsi (Swādhistana
Chakra), the urge to seek sensual gratification is pre-dominant. Those that evolve to Roohi
(Manipura Chakra), by contemplation on the Divine, master the finer aspects of metabolism.
When the aspirants evolve to Qalbi (Anhata Chakra), they attain mastery over languages of
human species and animal species and develop supernatural powers. The rare few who
activate the Khafi (Ajna Chakra) are blessed by the Unmanifest. The All-Pervading Divine
Light of God is manifest here. Those reaching Akhfā (Sahasrara Chakra) are said to attain
Wehdat (merger with the Divine).
 Ashgāl fall into 4 categories: 1. Dasti: with hands- telling beads, doing good deeds.
2. Lassani: with the tongue- reciting scriptures, repeating holy Names, uttering sweet speech,
preaching etc. 3. Samāi: with the ears- listening externally to Satsangs & hymns; also
listening to Anhad Shabd or inner music (Shugal-i-Nasirā, Shugal-i-Saut-i-Sarmadi, or Surat-
Shabd Yoga). 4. Bāsri (or Nāzri): with the eyes- gazing on an external object, leading
to awakening of Nirat (Shugal-i-Āftābi- focus on the sun, Shugal-i-Āina- focus on one‘s
reflection in a mirror, Shugal-i-Neem Khwābi- semi-consciousness during sleep).
Mystic Practices (Ashgal)

• Tasawwar (Dhyan): concentration on the mental conception of some internal stage.
• Shugal-i-Miyāt (Shugal-i-Mansoori, Shav-āsana): in this, one lies on the ground, face
upwards and repeats a name, while keeping one‘s attention on the Third Eye.
• Shugal-i-Roohi (Khechri Mudrā): involves sticking of tongue to close the mouth cavity and
repeating a name.
• Shugal-i-Sultān Samadi: Qalbi (Anahata Chakra) is activated thru sense-withdrawal & love.
• Shugal-i-Āinā: activates Sirr (Vishuddhi Chakra) through contemplation, aided by Zikr.
• Shugal-i-Sultan Mehmood: focuses on Khafi (Ajna Chakra) and is filled with Light.
• Shugal-i-Bisāt: in this, one concentrates on the inner sun, repeating a name and reaches
Akhfa (Sahasrara Chakra).
• Shugal-i-Muqaman (Trikuti Dhyan): involves Fikr (concentrating). The gaze is fixed on the
nose-tip with a name being repeated, and then taken inwards.
• Shugal-i-Sanobari: focuses on Fikr, as preparatory for Zikr (remembrance).
• Shugal-i-Barazkh-i-Kabir (Bhakti Yoga): enjoins concentration on the Perfect Man (Peer-o-
Murshid), both outwardly and inwardly, terminating in Fanā fi ‟l-Shaikh- merger in the Master.
• Shugal-i-Sultān Nasirā (Trātak Karma & Chāchri Mudrā): involves listening to Ghor Anahad-
undifferentiated sound comprising 10 types of sound.
• Shugal-i-Saut-i-Sarmadi or Sultān-ul-Azkār: (Surat-Shabd Yoga, Sahaj Yoga): begins by
Zikr at the Third Eye focus and coming into contact with Dhunyatmak Nām, Shabd or holy
Word (Kalām-i-Ilāhi- Word of God, Nidā-i-Āsmani- heavenly sound, Ism-i-Āzam- highest name)
thru meditation (Murāqabā) aided by contemplation & concentration (Fikr), and reaching Fanā
fi ‟l-Shaikh and Fanā fi ‟l-Allāh through focus on the inner Sound & Light.
• Fikr (contemplation) is of 2 kinds: one is the result of perfect faith, the other of rapturous love.
…Mystic Practices (Ashgal)

 Muraqābā (‗to watch over‘ the spiritual heart or soul, acquiring its knowledge and that of
God) means meditation, a silent communion with the Divine. It means presenting oneself
before the Creator. It is done sitting calmly in seclusion with inner eye, with outer eyes closed.
Prior to engagement in Murāqabā, a disciple purifies his physical body with ablution and his
mind by casting away all evil thoughts. Before presenting him before the Beloved God, the
Murshid may prescribe the following states (Ahwāl) and stages (Maqāmāt): The disciple may
be: (a) told to sit in a dark cell, open his eyes and concentrate on a single point. (b) required
to observe silence for some days. (c) told to consider himself as a drop of water, from the sea
of God. (d) required to consider himself a ray of light, from the Eternal Light.
 After a period, when the Murshid is satisfied, out of grace, he may prescribe a Murāqabā:
1. Murāqabā Royat: During the practise of Fikr, to visualize that the Beloved God is looking
at him. 2. Murāqabā Mmaeyat: to think that his Beloved God is always with him. 3. Murāqabā
Aqribiāyat: to think that his Beloved God is very near to him. 4. Murāqabā Whadit: to think
that his Beloved God rests in everything of this world. 5. Murāqabā Fanā: to lie down in Shav-
āsana and visualize his death. This is to remove the fear of death from heart of the Murid.
Also, he attains the power to contact the departed souls. 6. Murāqabā Towhid-i-Afali: to
activate his mental activity, with confidence so that one‘s activity becomes God‘s activity.
7. Murāqabā Towhid-i-Sifāti: to consider that oneself and this world, as a shadow or a replica
of the Creator. 8. Murāqabā Towhid-i-Zāti: to consider the vegetable, animal and mineral
kingdom, all elements and the heavens as God. 9. Murāqabā Noori: to visualize God as the
radiant light, covering the whole existence. This light is the consciousness, which the Sufis
term as Noor-i-Mutlāq and the Yogis call Kundalini. It shines like the flash of lightening and
covers the whole body from the spine to the head.
Meditation (Muraqabat)

 Various types of Murāqabā: Lower level: 1. Light of various colours. 2. Ihsan (perfection
of worship). 3. Noor (invisible Light). 4. Hātif-i-Ghabi (unhearable Sound of Cosmos).
5. Names & Attributes of God. 6. Allāh (proper name of God). Middle level: 1. Maot (death):
life after Death. 2. Qalb (heart): Spiritual Heart. 3. Wahdat (unity): Cosmic Unity. 4. La
(nothingness): material-lessness 5. Fanā (annihilation of self): alpha-omega of universe.
Higher level: 1. Tasawwur-i-Shaikh (focus on master). 2. Tasawwur-i-Rasool (focus on
prophet): transfer of Faiz (arcane spiritual knowledge) from prophet. 3. Tasawwur-i-Zāt-i-
Ilāhi (focus on God): experiencing Tajalli-i-Zāt of God. 4. Martabā-i-Ihsān (focus on perfection
of Faith): ‗offering Salāt as if you are watching Allah. If not, then as if Allah is watching you.‘
 Sufi journey of ascension: (a) Gnosis of self: 1. Somnolence (Ghanood): becomes semi-
consciousness over time. 2. Cognition (Adrāk): thru un-conscious mind during wakefulness
without seeing or hearing. 3. Experience (Warood): with awakening of flickering vision due to
increased mental concentration. (b) Gnosis of universe: 4. Unveiling of Arcane knowledge
(Kashaf‟/Ilhām): initially without control. 5. Evidence (Shahood): with practice, knowledge by
will- thru sight, hearing, smell or touch. 6. Victory (Fatah): Experiencing with open eyes, while
freed from fetters of time & space. (c) Gnosis of Creator: 7. Annihilation (Fanā): Gnosis of
God through a series of stages (Maqāmāt) and subjective experiences (Ahwāl), this process
of absorption develops until complete annihilation of the self takes place and one becomes
al-Insānul-Kamil (the ‗perfect man‘), also called Extinction with unity (Fanā fit-Tawheed) and
Extinction in reality (Fanā fi „l-Haq). 8. Journey towards God (Sair-Il-Allāh or Safr-i-Urooji).
9. Extinction of self in God (Fanā fi „l-Allāh): mystical experience, becoming extinct in God‘s
Will and being wrapped in contemplation of divine essence. 10. Return journey from God (Sair
min Allāh or Safr-i-Nuzooli): being lost to oneself and totally lost in God‘s magnificence. 11.
Eternal life in union with God (Baqā-bi-Allāh): when one lives in the world subsisting in God.
…Meditation (Muraqabat)

 Illumination (Tajalli) means ‗self-manifestation of God‘, but is understood in different ways
by the mystics. It is the stage of union with God resulting in total absorption. A seeker reaches
the stage of Yaqin, when he is blessed with the glance in this world. In the Beatific Vision, God
manifests to the elect in various forms corresponding to their mental conception. The Sufis
call it Tajalli-i-Dhāt, signifying manifestation of the Glory of God during Wajd (ecstasy).
 Every Sufi is blessed by God to have a natural ability to illuminate his soul with
‗Prophetic Blessings‘ (Noor-i-Nubuwāt). Whenever the light of faith touches his heart, his
soul is illuminated, as if a lamp is lighted. Such a person becomes source of illumination
for humanity. When such a person reaches the company of an accomplished Sufi master,
then this illumination of soul is increased manifold. This is an essence of Sufism.
 Saints and seers obtain ‗Divine Inspiration‘ (Ilhām-i-Rabbāni) from God. A mystic sees a
vision in inner space, not before his eyes. A Sufi, after his or her annihilation in the personality
of God, experiences a mystic union with God, which results in Tajalli. The Beatific Vision of
the Divine in glory is achieved when body, mind and soul are intoxicated with love of God.
 Discernment (Firāsat): The light gleaming in the heart of the illuminated mystic endows
him with this supernatural power. Its origin is in the Koranic verse in which God says that He
breathed His spirit into Adam. Orthodox Sufis, who strenuously combat the doctrine that the
human spirit is uncreated and eternal, affirm that Firāsat is the result of knowledge and insight,
metaphorically the 'light' or 'inspiration,' which God creates and bestows upon His favourites.
 Well-doing (Ihsān): From illumination of gradually increasing splendour, the mystic rises to
contemplation of the divine attributes, and ultimately, when his consciousness is wholly melted
away, he becomes transubstantiated (Tajāwharā) in the radiance of the divine essence. This
is the 'station' of well-doing.
Illumination, Discernment, Well-doing

 Fanā and Baqā are two major milestones on the path of spiritual progress. Fanā or
‗annihilation‘ is the state that precedes the state of ‗subsistence‘ (or Baqā). Sufis believe that
the purpose of human life is to attain the state of merger i.e. unity with the Almighty (‗Fanā-
fi ‟l-Allāh) and then to live in that state (Baqā). After reaching Wasl, ego becomes ‗Fanā-
destroyed and the immortality and bliss of Baqā- presence of the Deity is experienced.
 Unlike Nirvāna, which is merely the cessation of individuality, Fanā, the ‗passing-away‘ of
the Sufi from his phenomenal existence, involves Baqā, the ‗continuance‘ of his real existence.
He who dies to self lives in God, and Fanā, the consummation of this death, marks the
attainment of Baqā, or union with the divine life. When one approaches the stage of merger,
it is called Salokyata and Samipyata (the state of Nearness). From here one moves to
Sarupyata (Baqā) and complete Unity- Sayujyata (Baqā-dar-Baqā or Baqā-bil-Baqā).
 When the individual self is lost, the Universal Self is found. Fanā is: 1. a moral transfor-
mation of the soul through the extinction of all its passions and desires. 2. a mental abstraction
or passing-away of the mind from all objects of perception, thoughts, actions and feelings thru
its concentration upon the thought of God. Here thought of God signifies contemplation of the
divine attributes. 3. the cessation of all conscious thought.
 Among the Darvesh orders, music, singing and dancing are favourite means of inducing
Fanā‟.
 Often, though not invariably, Fanā is accompanied by loss of sensation. The gnostic
contemplates the attributes of God, not His essence, for even in gnosis a small trace of duality
remains: this disappears only in Fanā‟al-Fanā, the total passing-away in the undifferentiated
Godhead. It forms the prelude to Baqā, 'continuance' or 'abiding' in God. The mystic is now
rapt in contemplation of the Divine Essence.
Annihilation (Fana)/Subsistence (Baqa)

 Sufism is a spiritual path, on which one travels in order to recognize Allāh (Māri'fāt) and
attain ‗nearness‘ (Qurb) to Him. This path develops the spiritual faculties of man for realization
of Divine Reality. While the term, „Ilm denotes ordinary knowledge, Mā„rifāt is the mystic
knowledge peculiar to Sufis. Māri'fāt is a special guidance, which Allah inspires in the purified
heart of the Mu‟min. This is a knowledge that cannot be learned through books. It is a gift of
Allah, who bestows it to His chosen ones among the ‗Friends of Allāh‘ (Awliya Allāh), who
have reached a certain degree of nearness to Him. This knowledge has been transmitted
from the breast of the Spiritual Guide to his disciples and cannot be disclosed to others.
 Māri'fāt of the Sufis is the 'gnosis' of Hellenistic theosophy, i.e. direct knowledge of God
based on revelation or apocalyptic vision. It is not the result of any mental process, but
depends entirely on the will and favour of God, who bestows it as a gift from Himself upon
those whom He has created with the capacity for receiving it. It is a Light of Divine grace that
flashes into the heart and overwhelms every human faculty in its dazzling beams. "He who
knows God is dumb." It is said to be a light that illumines and clarifies, but its very brilliance
dazzles, blinds and ultimately extinguishes the one designated as a ‗knower‘ (al-Ārif) as well.
There are two kinds of Māri'fāt: 1. Istidlāli: the ability to reach Allah by intellectual deduction
o-n the basis of observation of the wonders created by Allah. Contemplation o3n His creation
leads to man‘s recognition of Allah. This is also acquired by such pure souls to whom certain
things of the unseen realm have been revealed, i.e. by way of Kashf (divine inspiration which
removes the veils which conceal reality). 2. Shuhood: Those who have been blessed with this
wealth attain Allah without any deductive process. They acquire His Recognition instantane-
ously by way of spiritual perception and recognition. They are not dependent on the external
realm or the physical world to understand the greatness and reality of Allāh.
Gnosis (Ma’rifat)

 Wahdat al-Wujud literally means the ‗Unity of Existence‘, while, Wahdat al-Shuhud (‗Unity of
Witness‘ or ‗Apparentism‘) holds that God and His creation are entirely separate. Some Islamic
reformers have claimed that the two philosophies differ only in semantics and that the entire
debate is merely a collection of "verbal controversies" which have come about because of
ambiguous language. However, the concept of the relationship between God and the universe
is still actively debated, both among Sufis and between Sufis and non-Sufi Muslims.
 The cardinal attribute of God is unity, and Divine unity is the first and last principle of gnosis.
The gnosis of unity constitutes a higher stage which is called 'the Truth' (Haqiqat). Unification
consists in making the heart single- that is, in purifying and divesting it of attachment to all
except God, both in respect of desire and will, and also as regards knowledge and gnosis.
The eternal and the phenomenal are two complementary aspects of the One. The creatures
are external manifestation of the Creator, and Man is God's consciousness (Sirr) as revealed
in creation. According to Ibn al-‗Arabi, since Man, owing to the limitations of his mind, cannot
think all objects of thought simultaneously, and therefore expresses only a part of the divine
consciousness, he is not entitled to say Ana ‟l-Haqq, "I am God." He is a reality, but not the
Reality. Other Sufis e.g. Hallāj, in their ecstatic moments, have ignored this subtle distinction.
 Man is essentially divine. God created Adam in His own image. He projected from Himself
that image of His eternal love, that He might behold Himself as in a mirror. Hence He bade the
angels worship Adam, in whom, He became incarnate. In the pantheistic theory, there is no
real existence apart from God. Man is an emanation or a reflexion or a mode of Absolute
Being. What he thinks of as ‗individuality‘ is in truth not-being; it cannot be separated or united,
for it does not exist. Man is God, yet with a difference. In realizing the non-entity of his
individual self, the Sufi realizes his essential oneness with God.
Unity & Truth (Haqiqat)

 As against Islamic deification or Hindu gods-goddesses and Avatārs, Kāmll Sufis and Sants
commended worship of God in the form of the perfect Master (Peer-o-Murshid or Satguru), the
true living Son of God or ‗Word-made-flesh‘, and taking the gift of spiritual initiation of Nām or
Kalmā from Him. Deity of the Kāmil Sufis and Sants is Sat (Haq) or Akāl- Timeless Being,
Positive Power (deity of the various religions being Kāl- being of Time, Negative Power).
 The Sufi Murshid-i-Kāmils and Sants not only lived harmoniously with Islam and Hinduism
respectively, but also readily employed their own metaphors to put across their teachings.
The Sufi Kāmils managed to give their message in the very metaphor of Islam. What better
example of this than the ‗Masnavi‘ of Maulānā Rūmi being dubbed as the ‗Persian Qur‘ān‘!
A parallel of the same may be found in Sant Tulsidas‘s ‗Rāmacharitmānas‘.
 The Kāmil Sufis and Sants taught attainment of Parā Vidyā- esoteric knowledge- the
individual worship within the human body-temple thru meditation, rather than Aparā Vidyā-
exoteric knowledge, collective congregative prayer of mosque for salvation of the soul. They
practised true Sultān-ul-Azkār- King of Remembrances, or ‗Surat-Shabd Yoga‘, not Prānayām.
 In Sant-Mat terms, Shari‟ā- outer path involves activities such as: attending Satsangs, doing
Nishkam Sewa-selfless service, Tariq‟ā- the path of discipline involves living an ethical life &
filling-in of Introspection Diary, and doing Sumiran or Zikr of the holy Names, which leads
ultimately to the ‗microcosmic seat of the soul‘ or ‗Third Eye‘. Mā‟rifā- the path of Grace
through the inner spiritual regions calls for daily meditation for at least 2.1/2 hrs., while
Haqiq‟a- first-hand experience of Truth or Godhead involves self-realization and merger in the
Master (Fanā fi „l-Shaikh) at the ‗microcosmic seat of the soul‘ (Sat Lok) at Sach Khand.
 Sufi Poetic works of Sant Darshan Singh Ji Maharaj mark the final comingling of the Kamil
Sufi and Sant-Mat traditions, separated only by language and culture.
Perspective of Sant-Mat (Kamil Sufis)

The Islamic
Jannats- Paradises
Stage in Hinduism Jannat- Paradise in Islam Maqam- Plane in Islam
Sahasrara {14} or {1000} Jannatu 'l-Firdaus
(Suratu 'l-Katif)-
The Garden of Paradise
Aalam-e-Hutal-hut-
Spaceless Empyrean
Satyam Loka {10} 'Illiyun (Suratu 't-Tatfif)-
The Exalted Garden
Aalam-e-Hahut-
Divine Essense
Tapah Loka Jannah 'n Na'im
(Suratu 'l-Ma'idah)-
The Garden of Delight
Aalam-e-Lahut-
Divine Nature
Janah Loka Jannatu'l-Mawa
(Suratu 'l-Sajdah)-
The Garden of Refuge
Aalam-e-Jabrut-
World beyond Form
Mahar Loka {8} Jannatu'l-Adn
(Suratu 's-Bara'dah)-
The Garden of Eden
Aalam-e-Malkut-
World of Imagination
Swah Loka {6} Daru 'l-Qarar
(Suratu 'l-Mu'min)-
The Dwelling which Abideth
Aalam-e-Mana-
World of Spiritual Perception
Bhuvah Loka {2} Daru 's- Salam
(Suratu 'l-Anam)-
The Dwelling of Peace
Aalam-e-Surat-
World of Forms
Bhu {10} Jannatu'l Khuld
(Suratu 'l-Furqan)-
The Garden of Eternity
Aalam-e-Tabiat-
World of Nature
Paatals -- Tahat-ul-Sara-
Nether World

STAGE DESCRIPTION PROPHET
1 that of helpers Adam
2 that of abstainers Idries (Enoch)
3 that of the devotees Moses
4 that of the patient ones Job
5 that of those resigned to the will of God Jesus
6 that of the contented ones Jacob
7 that of the defenders of the faith Jonah
8 that of the thinkers Joseph
9 that of the afflicted Shu’aib (Jethro)
10 that of the murshids Seth
11 that of the righteous ones Noah
12 that of the sincere ones David
13 that of the illuminated ones Khidr
14 that of the grateful ones Abraham
15 that of the lovers Mohammed
CHISHTIA SUFI DELINEATION OF
THE SPIRITUAL STAGES

Sikh,
Sant-Mat
&
Kamil Sufi
Planes

PLANES : KAMIL SUFI & SANT MAT
Plane No. Sufi Plane Name Description Distance Purush Texts
10 Jahut Hut Sat Lok 10 AY+ Sat 10 L Sants
9 Ahut Sahaj Dweep {10} 2 AY+ darkness Sahaj
8 Rahut Ichha-Surati Dweep 3 AY+darkness Ankur
7 Sahut Mool Naam 5 AY+ dakness Iccha
6 Bahut Hutal-Hut Sohang 3 AY+ darkness Sohang
5 Hahut Achint Dweep {12} 1 Asankhya Y Achint
MahaSunn {8}
4 Lahut Sunn 11 Palang + Akshar Mohammed Koran
3 Jabrut Jhanjhri Dweep 18 cr Y +, 1 Palang+ Niranjan Jesus Bible
2 Malkut Pitri Lok 24k Y+ Chitragupt Moses Torah
1 Nasut false Mansarovar 36k Y from earth MahaMaya David Zohar
Sayujya Mukti Akshar
Saroopya Mukti Niranjan Jyotiswaroop
Sameepya Mukti Dharmarai
Salokya Mukti Mrityu Lok

 Islamic mysticism had several stages of growth, including (1) the appearance of early
asceticism, (2) the development of a classical mysticism of divine love, and (3) the rise and
proliferation of fraternal orders of mystics. Despite these general stages, however, the history
of Islamic mysticism is largely a history of individual mystic experience.
 Asceticism: The first stage of Sufism appeared in pious circles as a reaction against the
worldliness of the early Umayyād period (661–749). From their practice of constantly
meditating on the words in the Qurʾān about Doomsday, the ascetics became known as
―those who always weep‖ and those who considered this world ―a hut of sorrows.‖ They were
distinguished by their scrupulous fulfillment of the injunctions of the Qurʾān and tradition, by
many acts of piety, and especially by a predilection for night prayers.
 Divine Love: The introduction of the element of love, which changed asceticism into
mysticism, is ascribed to Rābiʿah. In the later decades, mystical trends grew everywhere in the
Islamic world, partly through an exchange of ideas with Christian hermits. A number of mystics
in the early generations had concentrated their efforts upon ‗absolute trust in God‘ (Tawakkul),
which became a central concept of Sufism. An Iraqi school of mysticism was initiated by al-
Muḥāsibī, who believed that purging the soul in preparation for companionship with God was
the only value of asceticism. Its teachings of classical sobriety and wisdom were perfected by
Junayd of Baghdad, to whom all later chains of the transmission of doctrine and legitimacy go
back. In an Egyptian school of Sufism, the Nubian Dhū al-Nūn reputedly introduced the term,
‘interior knowledge‘ (Māri'fāt), as contrasted to learnedness. In the Iranian school, Abū Yazīd
al-Bisṭāmī is considered to have been representative of the important doctrine of annihilation
of the self (Fanā). At the same time the concept of divine love became more central, especially
among Iraqi Sufis. Its main representatives are Nūrī and Sumnūn ‗the Lover‘.
Sufism as Islamic Mysticism

 The first of the theosophical speculations based on mystical insights about human nature
and the essence of the Prophet Muhammad were produced by such Sufis as Sahl al-Tustarī,
who was the master of al-Ḥallāj, who has become famous for his phrase anā al-ḥaqq,
―I am the Creative Truth‖ (often rendered ―I am God‖), which was later interpreted in a
pantheistic sense but is, in fact, only a condensation of his theory of huwā huwā (―He he‖):
God loved himself in his essence, and created Adam ‘in his image.‘ His few poems are of
exquisite beauty; his prose, which contains an outspoken Muhammad-mysticism i.e.,
mysticism centred on the Prophet, is as beautiful as it is difficult.
 In these early centuries Sufi thought was transmitted in small circles. Some of the Shaikhs,
Sufi mystical leaders or guides of such circles, were also artisans. In the 10th cent., it was
deemed necessary to write handbooks about the tenets of Sufism in order to soothe the
growing suspicions of the orthodox; the compendiums composed in Arabic by Abū Ṭālib
Makkī, Sarrāj, and Kalābādhī in the late 10th cent., and by Qushāyrī and, in Persian, by
Hujwīrī in the 11th cent. reveal how these the mystics, belonging to all schools of Islamic law
and theology of the times, tried to defend Sufism and to prove its orthodox character.
 The last great figure in the line of classical Sufism is Abū Hamid al-Ghazālī, who wrote,
among numerous other works, the Iḥyāulūm al-dīn (‗The Revival of the Religious Sciences‘),
a comprehensive work that established moderate mysticism against the growing theosophical
trends, which tended to equate God and the world, and thus shaped the thought of millions of
Muslims. His younger brother, Aḥmad al-Ghazālī, wrote one of the subtlest treatises, Sawāniḥ
(‗Occurrences‘ [i.e., stray thoughts]) on mystical love, a subject that then became the main
subject of Persian poetry.

 Fraternal Orders: Slightly later, mystical orders centring around the teachings of a leader-
founder began to crystallize. The 13th cent., though politically overshadowed by Mongol
invasion, into the Eastern lands of Islam and the end of ʿAbbāsid caliphate, was also ‗golden
age of Sufism‘: Spanish-born Ibn alʿArabī created a comprehensive theosophical system
concerning the relation of God and the world, the cornerstone for a theory of ‗Unity of Being,‘
according to which, all existence is one, a manifestation of the underlying divine reality. His
Egyptian contemporary, Ibn al-Fāriḍ wrote the finest mystical poems in Arabic. Two other
important mystics were a Persian poet, Farīd al-Dīn ʿAṭṭār and a C Asian master, Najmuddīn
Kubrā, who presented the psychological experiences thru which the mystic adept has to pass.
The great Persian mystical poet, Rūmī, was moved by mystical love to compose his lyrical
poetry that he attributed to his mystical beloved, Shams Tabriz, as a symbol of their union.
Rūmī‘s Mas
̄ navī is an encyclopaedia of mystical thought in which everyone can find his own
religious ideas. He inspired the organization of the Whirling Derveshes, who sought ecstasy
through an elaborate dancing ritual, accompanied by superb music. His younger contemporary
Yunus Emre inaugurated Turkish mystical poetry with his charming verses that were trans-
mitted by the Bektaşi order of Darveshes and are still admired in modern Turkey. In Egypt, the
Shādhilīyyah order was founded by al-Shādhilī; its main representative, Ibn ʿAṭāʾ Allāh of
Alexandria, wrote sober aphorisms (Hikām).
 In Arabia, only a few interesting mystical authors are found after 1500. They include al-
Shaʿrānī in Egypt and the prolific writer ʿAbd al-Ghanī al-Nābulusī in Syria. Turkey produced
some fine mystical poets in 17th and 18th cents. The influence of the mystical orders did not
recede; rather new orders came into existence, and most literature was still tinged with
mystical ideas and expressions.

 Sufism was a mystical reaction against conventional Islam's strict outlook of the faith. It
believed that government should promote greater free thinking and equality for everyone, as
opposed to the traditional Islamic legalist government that followed the Qur'ān, which was a
rigid law that the believers were forced to follow. This led to the split of a relatively small band
of believers from the majority of Islam‘s followers around 675; Sufism, the new movement,
allowed for a less harsh and sterile form of Islam, which could accommodate mysticism.
 The Sufis were historical Islamic Empire‘s most influential missionaries due to their quest
to ―nurture their own and others' spiritual dimension.‖ Their tendency to migrate among other
ethnic groups allowed them to easily unify the diverse communities in both neighboring and
distant lands. They created close connections of culture, rather than dominance, between the
Muslim people and the people of surrounding regions such as S.E. Asia, Africa and esp. India.
 The Sufis were unique from the more military-driven Islamic forces because of their central
idea of universal love, which led them toward a generally more peaceful and friendly approach
to conversion. Although the Sufis' beliefs include specific social and religious beliefs and
customs, they have been willing to flex these customs in order to incorporate the potential
Islamic converts' traditions and rituals.
 The impact of Sufism is significant and lasting. The Sufis‘ absorption into foreign regions
and cultures produces great works of art, particularly poetry and hymns, in numerous
languages and dialects. As a result, they are some of the most important contributors to
Islamic literature. They opened mosques and schools as well as encouraged the development
of the civilizations they inhabited. The Sufis had a positive effect on the status of women, as
well as an even stronger emphasis on the equality of believers of Islam.
Early Development of Sufism

 Sufism originated in the ‗Golden Age of Islam‘ during 9th-10th cents. Since its very
beginnings, Sufism has been known in Transoxania and Khorasan which produced some of
the most renowned Sufis, saints such as 8th-9th cent. al-Fozail ibn Iyaz & Ibrahim ibn
Ādham and their successors, Shaqiq al-Bālkhi & al-Farābi. Bāyāzid Bastāmi dealt with Fanā
& Baqā- annihilating the self in Divine presence, and presented views on worldly phenomena.
 The earlier Sufis were ascetics rather than mystics, more of saints than seers. Sufism
developed as the internalization of Islam e.g. thru constant recitation and meditation of Qur'ān
or as strict emulation of the ‗way of Prophet Muhammad‘, thru which the heart's connection to
the Divine is strengthened. Esoteric teachings of Sufism were transmitted from Muhammad to
those who had the capacity to acquire direct experiential gnosis of God, which was passed on
from teacher-to-student thru the centuries, some of which came to be summarized in texts.
 Conquest of Persia, Syria & Egypt by Muhammed‘s successors brought Islam into contact
with ideas which profoundly modified their outlook on life and religion. Mysticism grew and
developed, not in the Arabian desert, but in Persia through Islam‘s cross fertilization. Asceti-
cism was now regarded as only the first stage of a long journey- the preliminary training for a
larger spiritual life. These ideas--Light, Knowledge & Love—formed keynotes of new Sufism.
 The evolution of Sufi thinking was greatly influenced by Murjites, who set faith above works
and emphasized the divine love and goodness; Qādarites who affirmed, and Jabarites who
denied that men are responsible for their actions; rationalist Mu‗tāzilites, who rejected the
qualities of Allah as incompatible with His unity, and predestinarianism as contrary to His
justice, Bātinis- an esoteric group, Bisheriyās- an antinomian group, the Ash‗arites- scholastic
theologians of Islam, who formulated rigid metaphysical and doctrinal system, Christological
sects like Gnostics and Manicheans and mystical groups like Hermetics and Neoplatonists.
…Early Development of Sufism

From its origin in Baghdad, Iraq, Sufism propagated to
Persia, India, N Africa, Muslim Spain and SE Asia.

 Islam came to be accepted in India in the 7th-8th cents. as a result of reverence towards
Sufis and darveshes for their Bhakti aspect. With the fall of Sindh in 712, Multan had become
a Sufi centre, but Sufism in India is to be found only by the 12th cent., and even so, for another
3-4 centuries, it continued to cross-fertilize with the Vedāntins, Nāth Yogis, Buddhists etc. and
spread, with Sindh, Multan, Punjab, Ajmer and Delhi as its main centres, and from thence to
South India as well. The Sufi Malingās were akin to the Siddhās, Yogis, Vairāgis in their dress
aspect. This devotional period lasted from 11th to 14th cents. producing likes of Moinuddin
Chishti in mid 1100‘s and Nizāmuddin Auliā in 1300‘s.
 The South Indians were familiar with the Sufis & Moslem Darveshes fairly early. Thane
came under Arabic rule during 640‘s, but Moslems kept attacking India for several centuries
without success. In 8th-9th cents. India was a strong country, but by the 11th-12th cents., its
rulers turned debauchers and began to make wage wars with one-another. North India was
divided into half-a-dozen kingdoms, and as a result, foreigners took advantage and began to
attack India. Somnath and Mathura fell in early 1000‘s.
 While Islam brought the sword, Sufism brought the sweet flute to India. Even before Islam‘s
advent, many prominent Sufis, fleeing from Mongol invasion, had settled in India. The militant
face of Islam emerged in the 11th cent. Late 1000‘s saw forcible conversions in Lahore during
Ghazni rule. In late 1100‘s Khiljis destroyed Buddhist Vihārās and universities such as
Nālandā. Until the 18th cent., virtually every sentient Moslem was a Sufi, and several Hindus
readily followed the Sufi path of love. Aurangzeb (1618-1707) dealt this composite ‗Ganga-
Jamni‘ tradition a mortal blow. Even until the 1857 Mutiny, the Sufi was neither a Hindu, nor a
Moslem. Politics of the times created a schism between them; Sufism has declined in its wake.
Sufism’s Advent to India

 Islam had entered India in 711 under the Arab commander, Muhammad ibn Qāsim, by
conquering the regions of Sindh and Multan, thus connecting S. Asia to the Muslim empire.
Arab Muslims were welcomed along the Hindustani (Indian) sea ports for trade and business
ventures. Sufi mystic traditions became more visible during the 10th & 11th cents. of the Delhi
Sultanate- a conglomeration of four chronologically separate dynasties consisted of rulers
from Turkic and Afghan lands.
 During the early 11th cent., the Ghaznāwids brought a wealth of scholars into India‘s
borders, establishing the first Persian-inspired Muslim culture succeeding prior Arab
influences. In 1151, another Central Asian group, called the Ghurids extended the previous
Ghazni territories into Delhi and Ajmer. By 1186, N. India was indistinguishable; a combination
of Baghdad‘s cosmopolitan culture mixed with Persian-Turkic traditions of the Ghaznāh court
accelerated Sufi intellectualism in India. Scholars, poets, and mystics from C. Asia and Iran
became integrated within India.
 An emphasis on translation of Arabic and Persian texts (Qurʾān, Hadith corpus, Sufi
literature) into vernacular languages helped the momentum of Islamization in India.
Particularly in rural areas, Sufis helped Islam spread generously into prior polytheistic
populations.
 The Persian influence flooded South Asia with Islam, Sufi thought, syncretic values,
literature, education, and entertainment that has created an enduring impact on the presence
of Islam in India today. Sufi teachings of divine spirituality, cosmic harmony, love, and
humanity resonated with the common people and still does so today. The following content will
take a thematic approach to discuss a myriad of influences that helped spread Sufism and a
mystical understanding of Islam, making India a contemporary epicenter for Sufi culture today.
…Sufism’s Advent to India

The Hindu Bhakti movement had mystical philosophies similar to those advocated by Sufi
saints leading to a syncretic mysticism. Sufism left a prevailing impact on religious, cultural,
and social life in S Asia. Sufism helped the assimilation of the Afghāni Delhi Sultanate rulers
within mainstream society. By building a culture tolerant and appreciative of non-Muslims, Sufi
saints contributed to a growth of stability, vernacular literature and devotional music in India.
 The introduction of the mystical form of Islam was done by Sufi saints. Besides preaching
in major cities and centers of intellectual thought, Sufis reached out to poor and marginalized
rural communities and preached in local dialects such as Urdu, Sindhi and Punjābi. Their
traditions of devotional practices and modest living attracted all people. Their teachings of
humanity, love for God and Prophet continue to be surrounded by mystical tales and folk
songs today. Sufis were firm in abstaining from religious and communal conflict and strived to
be peaceful elements of civil society. It is the attitude of accommodation, adaptation, piety
and charisma that continues to help Sufism remain as a pillar of mystical Islām in India.
 Among the earliest Sufis in India was Hazrat Dāta Ganj or Ali el-Hujwiri (d:~1089) of
Lahore. Many Indian Sufis, such as Amir Khusro, Sultān Bāhu, Bulleh Shāh, Wāris Shāh also
wrote in Hindi, Punjābi and Sindhi. In the 18th century, Shāh Walī Allāh of Delhi translated the
Qurʾān into Persian, the official language of Mughal India. Other Indian mystics of the 18th
cent., such as Mīr Dard, played a decisive role in forming the newly developing Urdu poetry.
 Khwājā Muinuddin Chishti introduced the Chishti Order in India. Shaikh Qutbuddin
Kāki acquired his name ‗Kaki‘ (a man of cakes) when he produced hot cakes by putting his
hands in a tank of water to feed them. Shaikh Fariduddin, Bābā Farid succeeded Shaikh
Qutbuddin Kāki.
…Sufism’s Advent to India

 Hazrat Nizamuddin Auliyā born in Badāun in 1236, was the chief successor of Bābā
Farid. He and his disciple Amir Khusro- a poet who used Hindvi to compose songs, riddles,
rhymes and enigmas in common man‘s language to reach their hearts, took Sufism to every
nook and corner of India. Shaikh Nasiruddin, more popularly known as ‘Chirāgh-i-Dilhi’,
succeeded Hazrat Nizāmuddin Auliyā. Muhammad Gesu Darāz, known as ‗Bandā Nawaz‘,
in turn, succeeded him. In 1398, he moved to Deccan, where Sultān Firoz Shāh Bāhmani
received him with great respect. He died in 1422 in Gulbargā.
 The saints of Qādiri Order also took India as their abode. Saiyad Muhammad Ghawth,
10th in the line of succession from Shaikh Abdul Qādir Gilani of Baghdad, the founder of the
Qādiri Order, settled in Uchh, Sindh, also an abode of Sufi saints of Suhrāwardi Order. The
fame of Shaikh Abdul Qādir Gilāni had already preceded him. He was, therefore, received
well and the then Ruler of Delhi, Sultān Sikandar Lodi.
 Shaikh Bahāuddin Zakariyā was the foremost of the saints of Suhrāwardi Order. He
was born in Multan in 1182 and was a grandson of Shaikh Abdul Qādir Gilāni, the founder of
the Qādri Order, through his mother. He was, however, initiated in the Suhrāwardi Order by
Shaikh Shihābuddin Suhrāwardi and later asked to go to India.
 The Naqshbandiā Order Sufis were the last to enter India. This Order was introduced in
India by Hazrat Muhammad al-Bāqi Billāh, 7th in the line of succession from Baha'ud-din
Shāh Naqshband, its founder. He was born in 1562 in Kabul, then a colony of the Sultanate of
India and came to India on personal business, but gave up worldly life in the quest of spiritual
knowledge. One day Muhd. Khwājā al-Amkanaki appeared in his dream and invited him to
visit him, and initiated him in the Naqshbandiā Order. He was authorized to go back to India,
and settled in Delhi. Through him the order spread swiftly throughout the Indian subcontinent.
Sufism in India

 Shaikh Ahmad al-Fāruqi was born in 1561 in Sarhind in India. At the age of 17 years,
he was authorized to train followers in three Tariqats: Suhrawardiā, Qādiriā and Chishtiā.
His spiritual progress brought him to the presence of Bāqi Billāh, from whom he took the
Naqshbandiā Order and the authorization to train his disciples. Shaikh Ahmad‘s son,
Muhammad al-Māsum, a born-saint, succeeded him in 1624. In turn, his son Shaikh
Saifuddin succeeded him. He was succeeded by Nur Muhammad al-Badāwani, a
descendant of Prophet Muhammad, with a bent back as a result of excessive contemplation.
His successor, Shamsuddin Habib Allāh (Mirzā Zanzānā) had a liberal attitude towards
various religions and was Master of Naqshbandiā, Qadiriā, Chishtiā & Suhrāwardiā Tariqats.
 Other Indian mystics of the 18th cent., such as Mīr Dard, played a decisive role in forming
the newly developing Urdu poetry. Such modern Islamic thinkers as the Indian philosopher,
Muḥammad Iqbāl have attacked traditional monist mysticism and have gone back to the
classical ideals or divine love as expressed by Ḥallāj and his contemporaries. The activities
of modern Muslim mystics in the cities are mostly restricted to spiritual education.
 Sant Darshan Singh Ji Maharaj (1921-1989) blended spirituality and mysticism into his
poetry. He was acclaimed as India's greatest Sufi mystic poet writing in the Urdu language.
His collections of poems, Manzil-i-Noor (‗Abode of Light‘) and Matā-i-Noor (‗Treasure-house
of Light‘) won for him the Urdu Academy Award for poetry. His English publications include
collections of spiritual talks: Secret of Secrets, Spiritual Awakening and Wonders of Inner
Space; and of poetry: Cry of the Soul, A Tear and a Star, and Love at Every Step: My Concept
of Poetry. He lived love and by his example taught his disciples and those who knew him how
to also live a life of love. His work for peace was recognized throughout the world by civic,
social, and spiritual leaders.
…Sufism in India

 Sufi orders like the Suhrawardiā, Kubrāwiā, Naqshbandiā and Qādriā, arrived in Kashmir
from Persia, C. Asia, and C. and N. India. Migration of many Saiyads of Turkistan along with
Saiyad Ali Hamādāni from 1372 seeking a refuge from persecution of Timur, accelerated
conversion of Kāshmiris to Islam. It also gave a mystical color to the new religion that the
populace embraced. Deeply imbued with the Sufism, these Saiyads simulated the tendency to
mysticism, for which Hindu asceticism and Buddhist renunciation had already paved the way.
 Islam made its way into the Kashmir valley not necessarily by forcible conquest but by
gradual conversion, for which the influx of mystics from the S. and C. Asia had prepared the
ground. Sharf-ud-Deen Saiyad Abdur Rahmān Turkistāni or Bulbul Shāh (d. 1327), a disciple
of Suhrawardiā Sufi, Shah Nimātullah Wali Fārsi was to succeed in spreading Islām in
Kāshmir.
The ascetic and unworldly life of the indigenous Kashmiri Muslim Rishi’s order of Sufis,
evolved in the beginning of the 15th cent., however, differs not only from the institutional and
fundamentalist Muslims, but also from other Sufi orders in its way of life, and bears a close
resemblance to the Hindu Rishis and Munis, as well as Buddhist and Jain monks.
 Islam had made its inroads long before the establishment of Muslim rule in Kashmir. But
the well-organized Sufi activities began only towards the end of the 14th cent. with Sufis like
Saiyad Ali Hamādāni, Mir Muhammad, Saiyad Jamāluddin Bukhâri and Saiyad Ismāil Shāmi.
 A Suhrāwardi saint, Saiyad Muhammad Isfahāni (or Rifāi) arrived in Kashmir in 2nd half of
15th cent. The other prominent Suhrāwardi Sufis of Kashmir are: Saiyad Ahmad Kirmāni and
Saiyad Jamāluddin Bukhâri, arriving in Kashmir in the first half of 16th cent., among whose
disciples was Shaikh Hamzā Makhdum or ‗Mahbubul Ālam‘ (Beloved of the World).
Sufism in Kashmir

 The Naqashbandiā order was introduced in Kashmir by Saiyad Hilal (d. 1457). Another
Naqashbandiā saint was Khawājā Khāwand Mahmud (d.1642). The impact of Shaikh Ahmad
Sirhindi was reflected on the Sufis of Kashmir also.
 Saiyad Nimātullah Shāh Qādri introduced the Qādiriā order in Kashmir in the second half
of the 16th cent. Another Qādri saint, who came to Kashmir from India, was Saiyad Ismail
Shami. His disciple was Mir Nāzuk Niyāzi. Mullā Shah Badakshani, stayed in Kashmir for
more than 22 years. He was among the disciples of Mian Mir Qādri.
 Saiyad Ali Hamādāni (1314-1384), who had interaction with Yogini Lalleshwari, a famous
saint and devotee of Lord Shiva, belonged to the Kubrāwiā order of Sufis .It is well known
that the Kubrāwi and Suhrāwardi saints made strenuous efforts to support the Sunni cause,
which the dominance of Shiās in politics in the second half of the 16th cent. had undermined.
 Lalleshwari (1320-1392) (also known as: Lāl Ded, Lallā) was a mystic of Kashmiri Shaivite
sect, Trikā and a disciple of Siddha Srikantha (Sed Bāyu). Her mystic verses, Lāl Vakhs are
an important part in history of Kashmiri literature. She inspired some of later Sufis of Kashmir.
 Whereas the Sufis were on the margins of society in other places, in Kashmir they were
the dominant influence. This is what makes the Kashmiri Muslim society different from other
Muslim societies. This made it possible for the Sufi in Kashmir to rebuke the preacher, rather
than being the target of abuse, as in other places.
 What keeps Kashmiri mystics firmly anchored in the Indian soil is their meditative technique.
By and large they use variations of ―watching the breath‘ (Pās-i-Anfās). This is similar to
various techniques of Prānāyām widely practised in India's Hatha Yoga traditions, which were
being practised by the Shaivaite yogis of Kashmir before the advent of Islam.
…Sufism in Kashmir

 Since the early Punjabi poetry was spiritual in nature. Guru Nanak, the first guru of the Sikh
religion, distilled the Sufi, Nāth and Bhakti traditions - three religious genres that influenced
Punjab's spiritual tradition - in his divine verses. The songs came to be identified as Kirtan.
 Of the many Sufi orders in India, 3 flourished in the Punjab and produced a crop of poets:
the Chistia Farid Shakarganj, the Qalandaria, Shah Husain of Lahore and the Qadiri, Bulleh
Shah, who was a contemporary of Guru Gobind Singh. Sultan Bahu was a scholar of Arabic
and Persian but he contributed to Punjabi Sufi poetry in the form of Siharfi. Ali Hayder (1690-
1758) made his contributions in the form of Siharfi, Kāfi and Guftgu. Hashim Shah (1735-
1843) was a Punjabi love-story writer, also a great Sufi poet on the basis of Dohre named,
Daryāe Haqiqat. The Kafis of Ghulam Farid Chachra (1845-1901) are full of God‘s love.
 The Sufis lived in villages and their vocabulary was refreshingly rustic. The day-to-day
activities of peasants, artisans and their women folk, the complicated emotional relationships
between the various members of joint families - a sister‘s love for her brother, the tension
between co-wives and the tyranny of a mother-in-law- gave them the similes and metaphors
they needed. The Sikh Gurus made use of these to convey their message.
 A notable contribution of Sufis was the popularization of certain forms of verse, which
became distinctive of Punjabi literature, e.g. the Kāfi, Bārā-māh, and the Siharfi. Kāfi was well-
known to Persian poets and is popular today in Urdu verse. The Bāra-māh, or the 12 months,
gave poets full liberty to describe the beauty of the seasons and with that convey their
message. The Siharfi or the acrostic, takes a letter of the alphabet as its cue. This was used
by the Sikh Gurus. Another notable contribution to Punjabi literature made by Sufi writers was
Kissās, love epics told in verse and sung in every hamlet. The most famous of these were:
Heer-Rānjhā, Sassi-Punnoo, Sohni-Mahiwāl and Mirzā-Sāhibān.
Sufism in Punjab

 In Sindh (now Pakistan), Qāzi Qadān (1463-1551), Shāh Karim (1536-1623), Shāh
‗Ināyatullah (c.1623-1712), Shāh Latif (1689-1752) and Sachal Sarmast (1739-1827) formed
part of the Bhakti movement, which had major impact through the spread of Guru Nanak‘s
(1469-1539) teachings and were great integrators of society.
 Sufism in Bangladesh is a silent and spontaneous movement. Islam entered the region in
many different ways, the Muslim traders, the Turkish conquest, support of the Sultans and the
missionary activities of the Muslim Sufis. The large scale conversion to Islam began in the 13th
cent. and continued for hundreds of years. Suhrawardiā Hazrat Shāh Jalāl was instrumental
in the spread of Islam throughout NE India including Assam. He reached India in 1300. Due
to him many thousands of Hindus and Buddhists converted to Islam. Chishtiā Sufi Tariqas
entered into E Bengal under Shaikh Fariduddin in 1296. Other Chishtiā active Sufis were:
Hazrat Abdullāh Kirmāni in W Bengal and Shaikh Akhi Sirājuddin Badāyuni, sent in 1357 to
Bengal by his spiritual guide, Nizamuddin Auliā. Orders like Qādiriā, Qāmisiā. Maizbhandāriā,
Naqshbandiā, Mujāddid, Ahmadiā, Muhammadiā, Suhrāwardiā & Rifai entered 17th cent. on.
 In South East Asia, expansion of trade with West Asia and India resulted in traders
bringing Islam. There existed a colony of foreign Muslims on the west coast of Sumatra by
674; other Muslim settlements began to appear after 878. In 12th cent. the Indian Chola navy
crossed the ocean and sacked the Hindu Srivijayā kingdom in Kadaram (Kedah). Later, the
King of Kedāh converted to Islam, with the Sultanate of Kedah being established in 1136. The
ruler of the region's most important port, Malacca Sultanate, embraced Islam in the 15th cent.,
heralding a period of accelerated conversion of Islam as the religion provided a unifying force
among the ruling and trading classes. Sufi missionaries played a significant role in spreading
the faith by syncretising Islamic ideas with existing local beliefs and religious notions.
Sufism in Sindh, Bangladesh & SE Asia

 S. India has a very rich tradition of religious pluralism and Hindu-Muslim interactions,
many Hindu rulers patronising Muslim saints. Trichy had become an active Sufi centre during
the mediaeval period. Its main dargāh is dedicated to Nāthar Wali. Martyr-saint Vāvar was a
Muslim disciple of the Keralite warrior-king Ayyappan, who is believed to have been an
incarnation of a Drāvidian deity.
 Māmā Jigni, a Hindu princess of the royal family of Trichy, became a disciple of the Qādiri
Sufi saint, Dādā Hayāth Mir Khalander, (Abdul Azeez Makki, 11th cent.) whose shrine is
located near Chikka Magalur in Karnātaka. Shri Krishnarāja Wodeyar III, the Hindu ruler of
Mysore was a prestigious patron of his lineage. Bābā Budan ( Jamāl Ahmed Maghribi, 17th
cent.) introduced coffee to India by bringing coffee beans from Yemen is believed to be
incarnation of Hindu deity, Dattātreya. The Bābābudangiri shrine represents a syncretic
culture synthesizing together Shaivite, Vaishnavite and Sufi cultures.
 Bijāpur is a very important Sufi centre in Karnataka, where thousands Sufis of different
orders of Silsilās like Chistiā, Qādiriā, Shuttariā, Haidariā, Naqshbandiā, Suhrāwardiā etc.
are buried. In Bangalore, there are a number of dargāhs of Sufi saints such as: Suhrāwardiā
Sufi saint Hazrat Tawakkal Mastān Bābā, Qādiriā Sufi saint Hazrat Mohiuddin Shāh Quādiri
(Hazrat Kambal Poshah), Chishtiā Sufi saint Hazrat Khwājā Mehboob Ali Shāh Chishti.
 Sufis of S. India have thrived unceasingly to bring about a unity between Hindus and
Muslims. Their teachings transcend the boundaries of caste and creed, preaching religious
harmony and human values. Sufism has done a lot to alleviate the antagonism that prevailed
between these two religions particularly among the lower strata of the society. Sufism has
had a positive effect on Kannada literature also. Folk forms such as Kalgi-tura ballads,
Rivaayath songs etc exhibit a blend of these religions in their thematic and formal concerns.
Sufism in S. India

 From its beginning, Islam has been a central feature in Africa, which was the first continent
into which it expanded. Sufism has many orders as well as followers in W Africa, Algeria and
Sudan. In Morocco and Senegal, Sufism is seen as a mystical expression of Islam,
accommodating local beliefs and customs, which tend toward the mystical. Most orders in W
Africa emphasize the role of a spiritual guide, Marābout or possessing supernatural power.
Sufi brotherhoods appeared in or south of the Sahara desert around 1800. In the 17th-18th
cents. individuals like al-Mukhtār al-Kunti and Uways al-Barāwi of Qadiriā, al-Hajj 'Umar Sa‘id
Tall of Tijāniā, Ibn Idris and Shaikh Mā'ruf of Shadhillā ‗set the directions‘ of their orders. In
Senegal & Gambia, Mouridism Sufis have several million adherents and venerate its founder,
Amadou Bambā Mbacké (d. 1927). Sufism has seen a growing revival in Morocco with
contemporary spiritual teachers such as Sidi Hamzā al Qādiri al Boutshishi. Notable are:
Algerian Emir Abd al-Qādir, Amadou Bambā, Shaikh Mansur Ushurmā & Imām Shāmil.
 Egypt: During the middle of the 19th cent. Egypt was inhabited and controlled by Naqsh-
bandis. A major Naqshbandiā Khānqāh was constructed in 1851 for Shaikh Ahmad Ashiq (of
Diyā'iā branch of the Khālidiā). During the last two decades of the 19th cent. two other versions
of Naqshbandiā spread in Egypt. One of these was introduced by Sudanese, al-Sharif Ismā'il
al-Sinnāri into Upper Egypt from 1870 from Sudan. The Judiā and the Khalidiā branches
spread in the last decades of the 19th cent. and are still active today.
 The Chishti Sābiri Jahāngiri Silsilā [named after Hzt. Makhdoom Alauddin Ali Ahmed Sābir
Kalyāri, a successor to Bābā Farid & Saiyad Muhammad Jahāngir Shāh Chishti Sābri of
Ajmer (d. 1924)] was brought to Durban, S. Africa by Jnb. Ebrahim Madāri Chishti Sābiri in
1944.
Sufism in Africa

Sufism ppt

Recomendados

Recomendados

Más contenido relacionado

La actualidad más candente

La actualidad más candente (20)

Similar a Sufism ppt

Similar a Sufism ppt (20)

Más de c.p. bhatnagar

Más de c.p. bhatnagar (13)

Último

Último (20)

Sufism ppt