Tasawwuf is the path that leads not only to salvation, but to God Himself.
Tasawwuf implies purity and so a Sufi must acquire purity in body, speech,
thought, heart, and soul.

Washing off any unclean substance can purify the body, whereas purity of
speech can be attained by always speaking the truth, keeping one's promises
and not speaking evil of anyone. Also, one should not curse others, nor say
anything that could hurt other people's feelings.

To attain purity of thought, one should not think evil of anyone, nor should
one bear any ill will toward them. One should not annoy nor harm others.

Purity of heart can be attained by guarding one's heart against anger,
malice, hypocrisy and pride. One should not harbour animosity, become
spiteful, bear a grudge nor be jealous of anyone. Instead one should keep
one's heart ready to impart love, sympathy and generosity for the service of
humanity.

Purity of soul is acquired when one becomes filled with love for Almighty
God. One guards this by not allowing this love to be surpassed or
overwhelmed by the love for anyone or anything else.

Many pious people, religious leaders, Rishi-Munis, Avatars,
Rasuls/Messengers, Pirs, Shaikhs, Faqirs, Dervishes, Yogis, Sufis, Sajjadas,
and other devoted people, have attained nearness to God by putting knowledge
of mysticism into practise. Then, in accordance with the Will of God, by
guiding and helping others in their journey [on the spiritual path leading
toward God] such people have also gained general acceptance [and popularity]
among the multitude of humanity. As a delicate [and effective] essence of
all morality, spirituality, theosophy, and [metaphysics of] worship,
Tasawwuf [Mysticism] has been preached under different names right from the
creation of the world to this day. It has been taught [and preserved] by all
faiths and religions and all these pious people have given guidance on this
path that leads to God. Whatever ways and means [methods] are chosen to
achieve this real [ultimate] goal, they can all be called Tasawwuf.

The most common way to attain salvation is to obey the usual religious
ordinances [injunctions of religious law]. However, to undertake the journey
on the path that leads to God Himself, one must do more than perform the
prescribed worship. In addition to standard obligatory practises, one must
also perform additional [supererogatory] voluntary acts of worship by always
thinking of Him. [The ability] to always think of God depends upon the love
in the heart and the real centre of this love is the Guru or Murshid
[Shaikh, mentor, spiritual guide]. A Perfect Murshid manifests the
attributes [Sifat] and the subject in which the attributes adhere to God
[dhat]. The Murshid becomes [operates as] the only link between the seeker
and the attainment of that which he seeks. However, whether they live among
us or rest in their graves, the souls of the saints, of Sufis, of
God-realized people, also extend their help to those who approach them when
facing difficulties in attaining their goal.

Genuine love means loving this centre of love [the Murshid] more than
anything else in the world. This involves a willingness to bear all
difficulties for the sake of this love and likewise to consider every
difficulty [one encounters in the path of such love to be] a comfort [and
blessing] for it leads one closer [nearer] to the Beloved.

The Nearness of God comes [to the seeker] in two ways: by efforts (striving)
and as a gift of God. By following the way of effort (striving) one reaches
the Nearness of God through inculcating austerity, endeavour and worship.

Love is a gift. The Murshid bestows it upon the Murid [disciple] through his
grace. Often it so happens that on the path of love, [symbolic, relative
(majazi)] worldly love often leads to real [abstract/ideal] love. Love is
not in need of worship. Love itself is worship! However, worship needs love,
for worship without love is like a body without a soul!

The heart of man is the Abode of the light of God. When the seeker has
cleansed his heart from the pollution of this world, it becomes polished and
pure like a mirror upon which visions of light [tajalliat] will appear. One
can see the [bright] reflection of the sun in clear water, but not so
clearly in muddy water. The most excellent purifier of the heart is the fire
of love. The fire of love can purify the darkness of the heart and the soul
just as we can wash away the physical dirt with water. Just as fire purifies
gold by cleansing it of impurities and making it bright and shining, so does
the fire of love burn away the uncleanliness of the heart and makes it a
clear mirror full of light.

R E F I N E M E N T O F T H E E G O A N D
P U R I F I C A T I O N OF T H E H E A R T
(T a z k i y a N a f s & T a s f i a Q a l b)
For the purification of the heart, it is necessary that the ego (carnal
self/lower self/Nafse Ammara) be purified. Unless the ego turns away from
distractions of the world, it cannot turn toward God. One cannot achieve
purity of heart and soul unless the blameworthy [undesirable] qualities of
the ego (carnal self) are rectified. To attain this purity, one must first
abstain from the inordinate desires [which are the source of] evils or vices
of the lower self. For the Sufis, the fundamental principles of abstinence
or self denial are: not eating too much, not speaking too much, not sleeping
too much, and not associating too much with people. Sometimes a Sufi will go
into ascetic retreat in order to practise the purification of the lower
self. He stays in some isolated place usually for a length of forty days. He
fasts during the day and in the evening he breaks his fast with a little
simple food. At night he engages himself in the repetition of some Wazifa
[Quranic Verse(s)] or chants a Holy Name [one of the 99 Beautiful Divine
Names of God]. During these forty days he generally repeats this Wazifa
125,000 times. It may seem difficult] yet with love in his heart, he can
easily manage to accomplish this. A lover will naturally eat less, speak
less, sleep less and associate less with people. He prefers solitude and his
worship [involves] recollection and contemplation of the Beloved, always
keeping the Beloved before him. [UT1] His heart becomes ablaze and melts, he
weeps and laments until he becomes illumined and he rises above all
inordinate desire by gaining full control over his passions and his anger.
When he has thus removed the impurity of the lower self, his heart will
become like a polished mirror and in it the reflection (image) of the
Murshid will become clearly visible. The reflection of a person is never
separate (or different) from the person who is reflected, [say, in a mirror,
for instance].[1][UT2] The blessings of the Murshid's reflection are
numerous and they manifest themselves in various ways as supernatural
powers. Such manifestations [of these powers] serve as proof of the Truth
and shows to the world the special quality of those who seek God.

R E C O L L E C T I O N / R E M E M B R A N C E

Y a d[UT3]

Recollection is the first step toward contemplation.[UT4] Recollection in
speech (vociferous, by tongue) is the lowest form of remembrance. Higher
than this is the recollection in the mind, where one always remembers and
thinks of the Beloved. Even more excellent is the recollection in the heart,
for while the hands and feet are occupied in their usual work, the heart
remains absorbed in Him. The most excellent recollection is remembrance in
the soul [UT5] and this is a gift from God to whomsoever He wishes to give.

Some people outwardly renounce the world and live in seclusion busying
themselves with the recollection of God. Nonetheless, some others look upon
this with disdain, for they say that it is better and more in accordance
with the Divine plan to remain in the world and yet not allow oneself to be
seduced by its distractions. If everyone became a hermit and lived in
solitude, the world would soon finish and the Divine purpose would be lost.
Such people say that to renounce everything and to live in a secluded place
in order to gain single-minded devotion [UT6] is an inferior way, whereas,
to live in the midst of it all and yet attain single-minded devotion is a
much higher achievement. To cut oneself off physically from the world
without achieving this single-minded devotion is fruitless, just as it is
equally useless to remain in the world without achieving that single minded
devotion. In other words, the real object (purpose) is to focus one's
complete attention upon the Ideal, no matter where and how it may be
acquired.

C O N T E M P L A T I O N

T a s a w w u r[2] [UT7]

When the heart has become pure through refinement of the lower self,
remembrance takes the form of contemplation (Tasawwur).

The first level of contemplation occurs in the [eye of imagination] [UT8].
Then it takes place in the mind [UT9][producing a mental image] then it
develops into a clear image in the heart. Finally when the soul [UT9] has
become the abode of contemplation, all veils will be lifted and the
contemplation becomes instrumental in revealing the manifestation of the
Truth. Examples taken from the physical/material realm of existence no doubt
provide ample illustrative guidance toward a proper understanding of this
[systemic contemplative activity]. These examples also serve as [convincing]
Proof of the hidden power bestowed upon man by God. For example, [we note
that] the airplane was first conceived in the world of the imagination. It
was then given a solid, visible shape and thus became the means by which man
could fly. The radio is another example. It was first planned in the mind,
then it came into material existence and now it enables us to hear sounds
from thousands of miles away, etc., etc. In the same way, the foundation of
everything is laid in the world of contemplation [imagination that provides
a mental image] and then it is given a visible form. [In other words, this
establishes the fact that] the basic reality of an object does actually
remain present in the mental image of the contemplator] [UT10].

On the path of Tasawwuf, one is first asked to contemplate on the Murshid.
If one [does it] because one has been told to do so, he would be considered
to have acquired it by his own efforts. However, if one contemplates upon
the Murshid out of love, it comes to him [naturally and] automatically as a
gift.

Contemplation on the Murshid is the beginning first step toward the mystic
destination. [UT11] Through constant contemplation on the Murshid], the face
of the Murshid will appear in the eyes of the Murid. The Murshid's light
will radiate from the eyes of the Murid and this will give his gaze some
extraordinary supernatural effects. At times, this radiance in his eyes is
clearly visible. And, this influences those whose eyes happen to meet his
etc., etc.

When the image (face) of the Murshid becomes manifested in the mind of the
Murid, the Murid will develop the power to transmit his thoughts to the
minds of others and [gradually] he will be able to read the thoughts of
others and develop some other similar powers. When the image of the Murshid
takes its abode in the heart of the Murid, his heart will be filled with
lights and other kinds of spiritual grace. [By the grace of the Murshid],
the Murid will be blessed with inner enlightenment ('rowshan-zamiri').[UT12]


The very breath of such an enlightened one or water consecrated by him will
heal the sick and influence the mind and condition of his fellow men.
Through his grace, the light of the Murshid [thus lodged] in the heart of
the Murid will fill and radiate from his whole breast. He will develop
supernatural powers, miracles will be wrought at his hand and spiritual
mysteries will be revealed to him.

When the soul has attained such enlightenment, it will cause the whole body
to become radiant. In this state, even the dead can be quickened to life.
The Murid [will develop angelic qualities] and he can even reach the spheres
of Jabrut and Lahut.[3]

The [non-vociferous] secret Zikr [recollection of Allah] develops and fully
occupies his heart. He can hear the Saut-e-Sarmadi, the eternal sound. It is
at this level of Zikr that the Glory of God's Essence (dhat) is manifested.
[UT13] Now every breath becomes the saviour of life. [UT14] He sees many
splendorous visions and many a ray of light shines forth from his heart.

When a Sufi has reached this state, whatever he says will occur and whatever
he wishes he will receive.

F A N A - F I - A L M U R S H I D[4]

When through perfect contemplation, the seeker reaches the fundamental
Truth, he can see nothing but the One. Wherever he looks, [turns] he sees
Him. Whatever he hears, he hears from Him. Whatever he says, he speaks His
word. Whatever he feels, he feels because of Him. In short, he sees the One
in all and all in the One. He beholds the Unity in diversity and diversity
as Unity. Attainment of Fana-fi-al Murshid [gradually], stage by stage,
leads him to Fana-fi-Allah [Annihilation in God -- which is the state of
complete absorption in God.]

The Murshid is not separate from God, nor from the saints. All the Sufis
[taken together] are one soul [a single united entity]. By virtue of and by
the blessings of] his spiritual linkage [Nisbat][UT15] through Divine love,
the Murshid is [regarded as] the manifestation of [His] Essence and
Attributes [UT16].



Stages

Having reached the state of Fana-fi-al Shaikh, some Muslims reach all the
stages of [the station of] Fana-fi-al Ali (annihilation in Hazrat Ali),
through the chain of their Pirs. According to Shah Wali Allah Dehlevi,
Hazrat Ali was the first Sufi, the first Majzub[5] and the first Arif among
the followers of Mohammed (pbuh). He is the Emperor of saints, the leader of
all the Sufis and Walis (friends of Allah).

Having passed through the states of Fana-fi-al Rasul (annihilation in the
Holy Prophet Mohammed) and Fana-fi-Allah (annihilation in God), they obtain
the rank of Fana-fi-al Baqa (Annihilation in the station of Subsistence in
God). At this stage they become the perfect manifestation of the essence
[dhat] and the qualities [attributes] of Almighty God. Their acts of
hearing, seeing, seizing with hands, walking and moving about is all done
for the sake of God. [6]

Requisites

In order to arrive at this station, observance of four fundamental
principles is an essential requirement in Islamic mysticism. These are
knowledge, action, faith and sincerity. In everything one does, depending
upon God is necessary. One must be sincere, patient and humble, and
submit/surrender to the Will of God. One must shun the world and show mercy
to all creatures. One can best acquire these qualities through love. It is
the [overflow, faizan] of the blessings of mysticism that bring about
[progressively higher states] of spirituality [in the practising mystic].
Supernatural incidents [miracles wrought in the hands of such people] occur
only to confirm [the nobleness of the mystic]. By following the laws of
Islam, one can gain salvation [from Hell] and enter Paradise, but one
attains proximity to [communion with] God through love!

Degrees and Ranks

Among those who follow the path of Tasawwuf, there are four degrees: (1)
majzub-salik, (2) salik-majzub, (3)salik [the traveler on the path to God]
and (4) Majzub [one who is 'attracted'].[7] Among these are various ranks:--


The highest rank is that of the Friends of God [saints]. Then there are the
ranks of Mashaikh, Dervish, Faqir and Sufi. Some of them are lovers, whose
love for God is of the highest order. Some are the beloved ones of God.
Quranic commentators have explained the verse from the Holy Qur'an [7:160]:
"And We divided them into twelve tribes [various communities]" to mean that
[as to their relative levels of gnostic knowledge] there are twelve
different groups:--

1. Muwahid -- Those who believe in the Oneness of God. They are the most
excellent. (The believers in the Oneness of God from every religion belong
to this group.)

2. Arif -- Those who know [gnostics].

3. Ashiq -- Lovers

4. Muhib -- Friends [those who are loved/beloved]

5. Mu'qin -- Those who firmly believe (with certainty).

6. Mukashif -- Those who can receive inspirational disclosure of mysteries.

7. Mushahid -- Observers [witnessing mysteries].

8. Salik -- Those who live in the world, but are not of it.

9. Sabiq -- Those who press onwards.

10. Sadiq -- The sincere

11. Razi -- The contented

12. Murids -- Disciples

For each of these groups of holy ones, there is a spring from which they
draw eternal refreshment:

1. Unity (Tawhid) is the spring for the Mawahid.

2. Submission (Abadiat) -- and always finding happiness therein -- is the
spring for the Arif.

3. Sincerity (Ikhlas) is the spring for the Ashiq.

4. Attention (Tawazu) is the spring for the Muhib.

5. Contentment and acceptance (Raza and Tasleem) is the spring for the
Mu'qin.

6. Satisfaction (Taskeen and Wiqar) is the spring for the Mukashif.

7. Generosity and confidence (Sakhwat and I'timad) is the spring for the
Mushahid.

8. Certainty (Yaqin) is the spring for the Salik.

9. Truthfulness (Sidq) is the spring for the Sabiq.

10. Wisdom (Aql) is the spring for the Sadiq.

11. Love (Muhabbat) is the spring for the Razi.

12. Affection and sincerity (Uns and Khulus) is the spring for the Murid.

The Spiritual Blessings (Faizan)

Almighty God is the Lord-Sustainer of the whole universe, the Creator and
Sustainer of all that exists. Mohammed is His Messenger (Rasul) and a source
of blessings for the whole universe. Through his Messengership, his light
and his blessings have benefited the two worlds. Hazrat Ali is the greatest
sign of the Prophet Muhammad's miraculous powers. Hazrat Ali is the emperor
[prince] of all the saints and the leader of all the Sufis who are all under
his command. From him originates the chain of the fourteen holy families,
the seven orders and the four Pirs of the Sufis. Whatever happens in the
world happens through his mediation.

As Maulvi Ismail writes in his book 'Sirat-e-Mustaqim,' "Hazrat Ali's
[Sufic] rank is superior to that of the two Shaikhs, Hazrat Abu Bakr and
Hazrat Umar, and this superiority is evident from the large number of his
followers. All the stations [stages and states] of Wilayat (saintship), even
the states of Qutbiyat, Ghausiyat, Abdaliyat and similar functions, have
been attained from his day and will remain attainable until the end of the
world only through his authority and his mediation. The kingship of kings
and the power and authority of all the powerful leaders of the world are in
his hand. This is well known to those who enjoy [the ability to sojourn
through and learn about the mysteries of] the world of Malakut."

Imam Fakhr-ud-din Razi says in 'Arba' in fi Usul-al-din': "In the matter of
gnostic knowledge (inner knowledge of mysticism), the ascending spiritual
genealogy [family tree] of all mystics end with the final link to Hazrat
Ali."

Shah Wali Allah Muhaddis of Delhi writes in his 'Dur-e-Shaheen': "Among the
followers of Mohammed, Hazrat Ali is the first Sufi, the first Majzub and
the first Arif."

Khwaja Mohammed Parsa writes in 'Fazl-ul-Kitab': "Hazrat Khwaja Junaid, of
Baghdad, says that Ali Ibn Abu Talib is our forerunner on the path of
mysticism, for he is the one who has showed us the way to that [spiritual
mystery] which dwells in the heart. He is the one who, after the days of our
Nabi, [Mohammed, the Prophet of God], has pointed to God's Truths."

In the 'Kashf al Mahjub', al-Hujwiri [also known as Hazrat Data Ganj Baksh
of Lahore] writes: ["His (Hazrat Ali's) renown and rank on the Sufi path is
very high. He explained the principles of Divine Truth with exceeding
subtlety, so much so that Junaid said]: 'Ali is our Shaikh and greatest
leader regarding the principles and regarding the endurance of affliction
[ascetic exercises/practices] . . . As to the Truth of outward expressions
and the subtleties of inward meanings, Ali is the model for all the Sufis.'
"

Hazrat Khwaja Moinuddin Chishti of Ajmer writes in the book 'Ganj-e-Asrar':
"Unless a Salik follows Hazrat Ali and unless he has a true [genuine/deep]
relationship with him in his heart and soul, not even a thousand years of
austerity and efforts to subjugate his carnal self will give him even an
ounce of gnostic knowledge, except those whom Almighty God might favour with
His Grace."

As to Hazrat Ali's attributes, Hazrat Umar quotes this saying of the
Messenger of God: "In the attainment of Divine Grace and favour, there is
none like Ali." (Tabrani) Hazrat Imam Hasan, in his sermon upon the death of
Hazrat Ali, exclaimed, "O people! Today a man has been taken away from you,
to whom no one was superior in any way. Even those who come after him will
not be able to reach his mark." (Ahmed, and Nasai).

Hazrat Ali's learning and sincerity is admired even in Europe. Mr. T.
Carlyle says in his book 'Heroes and Hero Worship', "As for the young Ali,
one cannot help but like him. No one could surpass him in assimilating the
teachings of the Prophet Muhammad (instructions and training in the exoteric
and esoteric subjects). There was something chivalrous in him, brave as a
lion, yet he exhibited grace, truth and leadership worthy of Christian
knighthood."

The Inner Spiritual Organisation and its Administrative Structure

Hazrat Ali is the spiritual ruler of the inner [unseen] life. For all the
people of the earth, he is the fountainhead of Peace and Protection [for
both the inner and the outer life]. (He is the Qutb Madar, which means that
the administration of all affairs [spiritual and temporal] depends upon him.
He is the Ghaus al Saqalain, which means that he responds to the cries for
help coming from [the inhabitants of] both the worlds. A Qutb al Aqtab or
Ghaus-e-Azam always performs the functions as his deputy in the physical
world; three saints are always appointed to the office of Naqba. After their
death, the line of succession continues by the appointment of new 'Naqba'.
To this day, this functional spiritual grace of Imam al Auliya Ali exists in
the world and it will continue until the Day of Resurrection. Every Ghaus,
Qutb, Naqba, Autad, Abrar, Abdal and Akhyar is performing his administrative
duties under the command of Hazrat Ali and they will continue to be
appointed in the future through his grace. The Spiritual Sovereign of India,
Hazrat Khwaja Moinuddin of Ajmer, the Ghaus al Saqalain of Iraq, Shaikh
Muhyuddin Abdul Qadir Gilani, the Spiritual Sovereign of Egypt, Hazrat
Sayyed Ahmed al Badawi and many more saints are his physical and spiritual
descendants.

E X P L A N A T I O N OF S O M E
S U F I E X P R E S S I O N S

[Please note that the Sufi expressions explained here consist of technical
Sufi terms used in Arabic, Persian, and the Urdu languages.]

'Ishq: Attachment, friendship, fondness and affection are all degrees of
love. However, the highest degree of love is Ishq (ardent spiritual love),
the love of the lover for the Beloved that surpasses (or overshadows) the
love for anything else.

Bekhudi: (Ecstasy). Ecstasy is that stage of love, where one completely
forgets one's own existence.

Fana-fi-al Mehboob: (Annihilation in the Beloved). This is the stage in love
where the lover forgets his own existence and is conscious of none other
than the Beloved.

Tawhid: (Oneness). In the state of Tawhid none other than the One exists.
Everything is a manifestation of the One, in all its different aspects. To
know everything as the One, to regard [the abstract/initial origin of] every
act as the One, that is Oneness!

Mushahada: (Vision, observation). Between God and His servant there are many
veils of heedlessness. When the slave of God sincerely, faithfully and
earnestly gives up [inordinate] worldly pleasures and then occupies himself
only with [the consciousness and the omnipresence of] God, these veils [of
obstruction between the worshipper and the worshipped One] will be lifted.
The Glory of God will begin to shine within his purified heart.

Zuhud wa War'ah: (Abstinence and Temperance). Temperance involves giving up
the love of worldly things for the love of God. Abstinence involves
purifying the heart and mind from the defilement and pollutants of the
world.

Irfan (Gnostic knowledge). Gnostic knowledge is the soul of mysticism by
which a man recognises the reality of all that exists. When a man acquires
the knowledge of himself, he acquires knowledge of the essence of God
(dhat).

Suluk: (Walking on the Path [to Allah]). Suluk means to follow the inner
path virtuously. Among the Sufi saints, Suluk involves being ardent
(passionately eager) in the search for Truth.

Yeksui (Concentration). Yeksui is to bring all thought, movement, stillness
and perception to one central point. To attain Yeksui, it is necessary to
avoid [distractions of] noise and the company of people with nonconforming
[beliefs] and mental attitudes. The best and easiest way to acquire perfect
concentration is through ardent spiritual love (Ishq).

Ruh: (Spirit) The spirit is the essence of the eternal world of command
(Amr) and [serves as] the sustaining agent of the created world. Fathoming
the extent of its power is difficult for man's intellect. It brings about
the manifestation of supernatural events and Divine inspiration [occurring
due to Divine action, commonly referred to as miracles]. It is the cause
[operating as the active agent] of sustaining the [whole] world. Being
active in every atom [and particle], it exercises its effective control over
the continual sustenance of the whole world.

Dil: [Qalb] (Heart). The heart is the manifestation of the Divine Name
('Adil) in that the balance between the powers of the ego (carnal self) and
the spirit depends on it. It is this heart that acts as the via media (a
middle road) between the ego (carnal self) and the spirit. The Prince of the
Illumined, Hazrat Khwaja Moinuddin Hasan Chishti of Ajmer says: "The real
heart is that heart which is neither on the right nor on the left, neither
above nor below, neither far nor near. To know (and identify) this real
heart is not easy, only those who are close to God know it. The heart of a
perfect believer is in reality the Throne of God. It is the place where the
Holy One manifests Himself through His everlasting mirror of splendour."
(Israr al Wasalin, compiled by Ahmed Akhtar).

Yaqin: (Certainty of faith) Hazrat Khwaja Gharib Nawaz of Ajmer says: "Faith
is a light by which man becomes enlightened. He then becomes one of the
lovers and one of the pious." (Daleel-al-Arifin) There are several kinds of
faith: faith in something about which the eye can see (ain ul yaqin), faith
in something in which truth is known (haqqul yaqin), faith in something of
which one is certain (yaqin ul yaqin). Yet perfect faith is that which
requires no reasoning.

Fana, Baqa: (Annihilation, Subsisting in Allah) In reality fana means the
absence of things, whereas baqa means fellowship and nearness to God.
Therefore, die to that which perishes and live with that which does not
perish (baqi).

Tajalli (Splendour). The literal meaning of 'Tajalli' is light; it means to
reveal, to enlighten, to shine. The mystical meaning of 'Tajalli' is the
rising of the sun of Truth from behind the clouds of human attributes
(qualities). The light of Tajalli shines in a variety of colours: white,
green, rose, gold, and so on.

Mazhab: (Religion). Hazrat Gharib Nawaz of Ajmer says: "The reality of
religion lies in this: that the disciple should follow his Murshid. This
means that in the way of spiritual obedience, the Murshid is like the path
and God is the Guide. O my dear one! One adopts religion so that it may lead
the seeker to the Sought [to his goal]. There is no better religion than
that which in the early stages teaches the seeker not to become a slave to
his habits. For he who is a slave to his habits remains far from true
religion . . . A religion which leads man to God is Islam, one that does not
is heathenism." (Ganj-e-Asrar)

Tark and Tajrid: (Renunciation and remaining aloof). Hazrat Khwaja Gharib
Nawaz of Ajmer says: "You must give up greed and avarice. Those who have
done so have reached their goal. Tajrid involves remaining alone even in the
midst of a crowd."

Khulus-e-Niyat: (Purity of Intention). Pure intention is that intention
which is based on truth and sincerity.

Sama (Music). Sama is not just fun and games [or mere entertainment]. It is
one of the mysteries of Allah. The Murshid of Khwaja Gharib Nawaz, Hazrat
Khwaja Usman Haruni Chishti, said that Sama is one of the greatest secrets
(mysteries) of God. During the highest states of Sama, nothing can come
between [the Glory of] God and His slave (all in proportion to the rank of
the listener). Just as grain, fruit and vegetables are food for the body, so
sweet fragrance, beautiful objects and beautiful sounds are food for the
soul.

Sabr (Perseverance/patience). This means to not to resent trials and
difficulties sent by the Beloved/Friend. Instead one bears them gladly,
knowing that they come from Him.

Raza and Taslim: (Consent and Acceptance). One accepts all that comes from
the Beloved.

Tazkiya-e-Nafs: (Purification of the ego or carnal self). Controlling the
ego involves freeing oneself from its attributes. A novice can purify his
ego by rejecting the inclination toward evil and by taking his carnal self
to the task of accounting for its slips and shortcomings. At the
intermediate stage, purification involves guarding oneself against the
undesirable qualities of jealousy, avarice and malice; not bearing grudges
nor causing anyone harm; not telling lies nor deceiving anyone and so forth.
To the adept, purification involves focussing all of one's attention on
one's relationship with God.

Sakhawat: (Generosity). To use all that one possesses for the benefit of
others.

Qana'at (Contentment). To be content with whatever one receives.

Muraqaba: (Meditation). The real goal of meditation is to be in the presence
of God and absent from all else. The most common method of meditation is to
bend the head and focus one's attention upon the heart.

Bayhama: (Nothing but God). This is the stage where the Arif sees only the
One Creator in the whole of creation.

B ahama: (God in All) This is the stage where the Arif sees the whole of
creation in the One.

Bay'at (Pledge, Initiation of disciples). Here one submits oneself entirely
to the Pir-o-Murshid [like a slave is sold (or sells himself) to his
master].

Mohabbat-e-Murshid: (Love for the Murshid). The love for the Murshid
surpasses all. There is nothing, neither body, mind, nor possession more
precious to the Murid than the Murshid.

Iradat and Aqidat: (Purpose and faith). One considers everything the Murshid
says as beneficial and the disciple (Murid) carries out his wishes without
questioning [hesitation].

Tawajjuh (To inspire by directing one's attention [at the heart of the
seeker]). In the Sufi phraseology, this means to direct one's attention upon
God with all one's spiritual strength. The Murshid's spiritual attention
finally enables the Murid to become like him [by acquiring his Murshid's
qualities].

Barzakh (Via Media or middle road). Barzakh is that which stands between two
things. The Prophet of God, by virtue of his apostleship, is a great Barzakh
between the Creator and His Creation.

Pakizgi: (Purity). Purification involves freeing oneself from uncleanliness.
Outward purification involves cleansing the body from dirt, whereas inner
purification involves protecting the mind, the heart and the soul from
impure thoughts. Purity in thought is not to think anyone as evil, nor speak
evil to anyone and [in modesty] to consider oneself the lowest of all. We
reach perfect purity when body, mind, heart and soul have become cleansed
and we love everyone for the sake of God.

Zikr: (Remembrance of Allah). The result from chanting Zikr is constant
recollection and realization (gnostic knowledge, marifat) of God. Almighty
God says: "Remember me and I will remember you."

Nisbat (Spiritual connection). To the Sufis, Nisbat (spiritual affinity)
signifies that kind of real [genuine] relationship which connects a person
with the one to whom that person becomes [spiritually] attracted. [UT17]
They often name it after a saint or an attribute, as for instance Nisbat
Uways (connection with Uways) or Nisbat Ishq (connected to the love of the
Beloved).

Barkat-e-Tasawwuf: (Grace and blessings of mysticism) The blessing of the
mysticism (Tasawwuf) is that the Sufis [mystics] of every religion and faith
are strung like beads on a single string. In the Sufi Brotherhood no one is
considered an alien. Everyone considers the other as a good person, no
matter what class or society to which he may belong. Sufis have only one aim
-- to find God.

Ibadat: (Worship) When practising Zikr, (remembrance) Fikr (contemplation)
or Salat (ritual prayers or service of worship) or other forms of worship,
one should imagine that one sees God. If one is unable to do so, one should
think that God sees us.

[F O R M S OF ] W O R S H I P

Zikr, Fikr and Ashghal are non compulsory forms of worship. These are the
best way to find favour with God and to come into close contact with Him.
When performing Zikr and Fikr, keeping ourselves in a state of outward and
inward purity is necessary. The use of incense is helpful. There are many
kinds of Zikr and Ashaghl, but here we will content ourselves with a brief
description of some of them:

Forms of Zikr: The negating and affirmingZikr has two forms -- the
vociferous (with voice) and the voiceless (quiet). Among the great Sufi
saints the best form of Zikr is the one that combines both negation and
affirmation: "La ilaha ill-Allah, Mohammed-al-Rasul-Allah" (There is no
deity except God and Mohammed is the Prophet of God). One should repeat it
at least one hundred and one times, in the solitude of the night before
going to bed or just after midnight. This affirmation is the beginning of
Shariat (Religious Law) and the conclusion of Tariqat (the way to Allah).
[9] With patience and perseverance, it will lead us to the object of our
inner longing. In this form of Zikr, there is the affirmation of the
existence of God and negation of all else.

Another Wazifa is "Qul huw Allah hu ahad, Allah-hu-Samad" (Say, He is Allah,
the One, Allah, the Independent has no needs). One should repeat this Wazifa
eleven hundred times, every night (without missing it any night) before
going to sleep.

One should remember the name of Allah under all circumstances, whether
sitting, standing or walking. He should always repeat the name of Allah, be
it in speech or in mind or in heart..

Zikr Pas-Anfaas: (Zikr with the breath). When you perform Zikr with the
rhythm of the breath, one should mentally repeat 'Allah' with the inhalation
and 'Hu' with the exhalation. Some Sufis suggest repeating "Allah" with the
inhalation as well as with the exhalation. The key to this exercise is to
focus on visualizing the image of the Murshid in the heart.

Ashghal: Shaghl Rab-ul-Arbab involves concentration on the attributes of
God. By virtue of His divine Attribute of Rab [One who is Lord and who can
sustain and bring everything to perfection], He is the real Doer [the Cause
of all causes] [UT18] who keeps the body and soul together. He is the
Lord-Sustainer of the soul and also the Lord of all lords. He is the Lord of
the whole universe, from Whom all action, inaction and speech reach the soul
and through the soul, terminates in the body. In his shaghl, the Salik (the
traveler on the path to God) should concentrate on the existence of Allah,
so as to reach the stage where the soul transcends its physical connection
with the body and obtains access to and sees nothing outwardly or inwardly,
but the Lord God.

Shaghl-e-Aina: Shaghl before a mirror. The Murshid instructs the Murid to
sit before a mirror and look intensely at the reflection of his face while
occupied in repeating the name of God. By the grace of God and according to
his ability, the seeker will experience a certain amount of joy. Because
this Shaghl is subtle, the seeker who is of a subtle disposition will in his
meditation soon have experiences of a truly subtle nature.

Shaghl Sultan al Azkar: (The king of all forms of Zikr.) This Zikr is also
known as the 'Zikr of the Soul'. During the late part of the night the Murid
should lie down in a quiet place. He should close his ears, either with a
piece of cotton wool dipped in jasmine oil or rose water, or with his
thumbs. He should then try to hear the subtle [high pitched] inner sound in
the head, above the left ear. At first this sound also comes from the heart.
This is the primaeval sound, the origin of all sounds from which all other
sounds are manifested. The Salik who is blessed to hear this sound is called
'the one who can hear' (Ahl-e-Sama).

Afkar: Concentrated mental effort to look into [the wonders of] Nature is
called Fikr. Obtaining the knowledge about [the reality of] his own self by
means of Fikr leads to knowledge of Almighty God, Who says "Everything is
within you, but you do not take notice of it." The Holy Prophet Muhammad
said: "He who knows his own self knows God." So this establishes that man is
the sum-total of all existing things [microcosm] and is the trustee of the
Divine Essence and Divine Attributes. The key to this treasure house lies in
establishing a special spiritual relationship known as the Affinity of
Sincerity (Nisbat-e-Ihsan) [UT19] At this stage the body acquires Divine
qualities, as Almighty God says in the holy Hadith [Qudsi]: "I become my
servant's ears, his eyes, his hands and his feet." [6]

To the outward eye, the external parts of the body (eyes, ears, hands, feet)
are visible. A doctor or a hakim feels the pulse or uses instruments.
Through careful study he diagnoses the condition of the stomach, the heart,
the brain and other internal parts of the human body. Yet the efforts of a
doctor can only go as far as understanding the proportionate construction
and formation of the human body and its activities. So according to medical
opinion, man consists of four elements (air, water, fire and earth) and his
life depends on the proper arrangement of these four elements. Death is the
term we use for the disintegration of these elements.

The inward glance of the gnostic (Arif) perceives more than this. He
grapples with the intriguing questions relating to the source of
intelligence, intellect, discernment, understanding and perception in the
human structure. He looks into nature of human life, its origin and its
spiritual source which enables him to perform such bodily functions as
walking, seeing and hearing. He tries to find out who the real omnipotent
source of all human acts and man's power. He tries to find out Who is the
real omnipotent source of all human actions and of man's power and Who in
reality is the Soul of all souls (ruhul Arwah). Sometimes the research of a
gnostic (Arif) brings him to the truth that man really consists of only one
element -- earth. He also notes that the other three elements depend on
earth [in that, in the final analysis] extended aspects of the elemental
earth constitute the elemental fire. Likewise, the liquid particles of earth
constitute water and the subtle particles of the earth become elemental air.
Thus the different particles of earth transform themselves into all existing
things and consequently appear in various shapes. But it is only for our
convenience that we give them separate names.

So it is that all existing things are composed of a mixture of different
particles of earth. [Likewise] every particle of earth contains within
itself the sum-total [microcosm] of all existing things. The nature and
extent of the conciseness of such a microcosm is such that [on the one hand]
things can be visible to the physical eye while they appear and 'reside' in
the phenomenal world. [On the other hand], when residing in the realm of the
invisible world, things can be seen only with the eye of imagination and
mental perception (although not by the physical eye). For this reason, in
this state of 'distance' such physically invisible things cannot be regarded
as non-existent. For, they do have a [special] existence [of their own],
albeit in the world of imagination and perception. [UT20] To put it
differently, in terms of visible and invisible worlds, the existence of the
universe lies in between physical existence (wujud) and physical
non-existence ('Adum) -- i.e., between the phenomenal realm of "it is" and
"it is not"! [UT20] To put it in yet another way, it follows that the
universe exists through and by means of knowledge and is only apparently
nonexistent to one who does not perceive it in terms of its attributes of
[physical] existence and [physical] non-existence. [UT20]

What we know as the atomic bomb, radium, or the sun and moon are actually
particles of earth called by different names because of their attributes of
light, radiance, speed and other attributes of stored and/or released power
and energy, etc.

Sometimes the revealing glance of the gnostic (Arif) leads him to acquire
knowledge of his origin and the beginning of his manifestation, in what
realm of existence [world] was he hidden before his birth [into the
phenomenal world] and where will he go after his death. Fikr guides him to
the truth about man's existence and finally to the ultimate Truth.

Sometimes the gnostic (Arif) comes to know as to how and from where the
first man came and what his origin was. He knows how, and Who placed the
reproductive capability into that delicate jewel, his seed. In drops of
human seed, a complete man is hidden just as a tree is hidden in one small
[botanical] seed. Planted in healthy soil a seed will grow into a tree, but
who causes its manifestation? Who is the real Doer? Who is the Omnipotent by
whose perfect power the first seed came into being? By asking such
questions, the gnostic (Arif) will realize that after the flower and the
fruit, the end result of the plant is again the seed. The seed is the
beginning and the seed is the end.

Sometimes the gnostic (Arif), in his search for the knowledge of God,
reaches the point where he recognizes that man, by calling Him the Eternal
or Absolute Being, merely demonstrates the limitation of his perception in
that he cannot perceive of Him beyond such perceptive bounds of the human
mind. For the real Truth [is something] beyond the bounds of sensory
feelings and is above and free from the limitations of human perceptive
capabilities; there human wisdom and perception are helpless. There is only
Truth [and nothing but the Truth]. It is for this reason that the perfect
gnostic, the Holy Messenger of God, has ordained: "Do not give too much
thought [in your contemplation] to the dhat (Origin), but do contemplate in
His ayat (signs).

When an Arif proceeds toward the knowledge that everything is in man, then
the animal, (germs) vegetable (hair) and mineral (bones) kingdoms within his
being testify to this fact. When the light of the sun and the moon, which
enables us to see the world around us, become manifested in his eyes and his
inner heart, he realizes that the Throne and the Pedestal (Arsh and Kursi)
are the [Kingdom of God] within him. The hidden secret is found to be within
man himself -- a testimony that man himself is the mystery of God. The world
of Nasut is the human body, the world of Malakut is hidden within human
behaviour, the world of Jabarut is manifested in the heart of man and the
world of Lahut is the hidden secret, yea, the most hidden mystery.

The slave [man] cannot go beyond his bounds. The personal name of Allah
[name of His dhat) also has its fixed position [apparent limits], but in
reality both are free from any limitation of bounds. [So it is that] there
is no limit to the slave's [man's] service [for his Master], nor is there
any end to the loving and sustaining qualities of the Cherisher and
Sustainer.



Notes


[1] It is a peculiar phenomenon of reflective imaging (e.g.., a shadow of a
person who is reflected in a mirror) that the reflection of the person
always remains 'attached' (although reflected in a distant object) with the
person who is reflected. The shadow of a person, for instance, moves with
him, it goes wherever he goes; it does not get 'detached' in the sense that
we understand the meaning of the words 'attached' or 'detached'. In other
words, the person is never really 'separated' (nor is it separable!) from
his own reflection/image. A reflection may be seen in the mirror clearly,
yet it cannot be claimed that the object reflected in the mirror has
actually assumed existence in the mirror. The object or person thus
reflected is visible in the mirror, but no-one believes that it/he exists in
the mirror or that it/he has been incarnated or carved in the mirror. The
reflection remains a mere resemblance or similitude, but it is not identical
with the object. Yet, its existence is not independent of the object which
is reflected. Furthermore, there is another peculiarity of the phenomenon of
reflective imaging: the subtle play of Light and Shade also makes the shadow
increase and decrease according to external conditions such as distance,
etc. The Holy Qur'an [25:45] brings this to our attention beautifully: "Hast
not thou turned thy vision to thy Lord? - How he doth prolong the shadow! If
He will, He could make it stationary!" This metaphor of the mirror holds
true here as well in that the polished and illumined mirror of the Murid's
spiritual heart functions (receives the reflection of his Murshid) on the
same principle as an ordinary mirror reflects objects. So, we note that
through the special treatment of applying mercury plating to it in a certain
way, the mirror is made capable of receiving an image. In the same way,
through the special ascetic treatment of cleansing the heart, the spiritual
heart of the Murid becomes capable of receiving the image of his Murshid.
All this is stated by the author in a nutshell -- in one short sentence
Hazrat Nawab Sahib, r.a. tells the whole tale!

Maulana Rumi illustrates this point as follows: He (God) created Adam in His
own image," that is, in the image of His laws. All of His laws are visible
in His creatures because they are all "shadows of God," and a shadow
resembles the person who casts it. If you spread your fingers, your shadow
will do so too. If you bow down, your shadow will do so too. If you stretch
out, your shadow will do so too. Therefore, people who are searching are
looking for something to seek, something to love, for they want to be loving
and humble before Him, enemies to His enemies and friends to His friends.
These are all laws and attributes of God that appear in the shadow.

The shadow we cast is unaware of us, but we are aware of it. However, in
relation to God's knowledge, our awareness
counts for no more than unawareness. Not everything in a person is contained
in his shadow, only some things. Therefore,
not all God's attributes, only some of them, show up in His shadow, which is
us. "Ye have no knowledge given unto you,
except a little." [Qur'an 17:85][This is from The Discourses of Jalaluddin
Rumi]BACK


[2] The term 'contemplation' in this context is used to denote meditative
activity with Tasawwur (Imagination which provides a mental image of an
object, e.g.. The Murshid). BACK


[3] (a) Nasut: The plane of the world of man. (b) Malakut: The jinn sphere.
(c) Jabarut: The angelic sphere. (d) Lahut: The highest sphere, the fourth
sphere of which man becomes conscious after his birth on earth. BACK


[4] The state of complete absorption in the Murshid. BACK


[5] Majzub - one who is attracted/highly absorbed in God's
contemplation.BACK


[6] Literally: "I (God) become his ear with which he hears, his eyes with
which he sees, his hand with which he seizes, his feet with which he walks."
BACK


[7] (1) Majzub-salik = devotedly attracted (2) Salik-Majzub = attracted
devotee (3) Salik = not attracted by the attraction of God (4) Majzub =
attracted (i.e., love developed to a point which makes the traveler forget
everything but God). When he proceeds (rather than stops at the stage of
attraction) from this to self-examination, he becomes 'devotedly attracted'
i.e., (1) above. If devotion be first practised, and the attraction of God,
step in, such a person is called an 'attracted devotee' i.e., (2) above.
BACK


This refers to the Creed of Islam: "There is no deity but God; Muhammad is
the Messenger of God" The first part ('There is no deity') is known as the
Nafy (negation or rejection). The second part ('but God') is known as Isbat
(affirmation). BACK


[9] It is through the [efficacy of this formula or] creed that while one
marks the beginning of his legal (Shariah) status as a Muslim, it also
(through assimilation in the heart as a genuinely sincere belief) enables a
person to gradually achieve his ultimate goal on the Sufi path (Tariqat) --
i.e., attaining/proceeding to the Beloved. BACK


Hazrat Nawab Mohammad Khadim Hasan Shah Sahib, also known as Nawab Gudri
Shah Baba, seemed to have been destined from an early age to be the
outstanding Sufi saint he was. He was born in Moradabad, India on the 4th
Jumada' Thani 1312 A.H. (Dec. 3, 1894). He was interested in Sufism from an
early age and preferred the company of dervishes. Thus after becoming the
disciple of Hazrat Qazi Gudri Shah Baba of Ajmer, he left all behind and
resettled in Ajmer in the company of his spiritual guide whose spiritual
successor he became in later years. Thus he became heir to the Gudri Shahi
Sufi Order.
His accomplishments thereafter were numerous and noteworthy. He was a
prolific writer. Under his poet's name, Khadim, he was the author of
numerous volumes of Urdu poetry which have since been published. In
addition, he authored books on many topics including among them, Sufism, and
Sufi saints and great personages of Islamic history. On this website, two of
his books have been translated into English The Path of Tasawwuf and Hazrat
Nizamuddin Awlia, r.a. His disciples numbered in the many thousands and
today have spread as far as Europe and North America.

Thus after a long life of devotion and service, he died on 29th Ramadan 1390
A.H. (November 29th 1970). He is buried at Usmani Chillah, Ana Sagar in
Ajmer, India. To date his Urs is celebrated annually in accordance with the
Islamic date. The most recent burial (C.E. 1996) on the same hill is that of
Dr. Zahurul Hassan Sharib, r.a., the first Sajjadah Nasheen of the shrine of
Nawab Gudri Shah Baba, r.a.

¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤
To unsubscribe/subscribe or view archives of postings, go to the Gambia-L Web interface
at: http://listserv.icors.org/archives/gambia-l.html

To Search in the Gambia-L archives, go to: http://listserv.icors.org/SCRIPTS/WA-ICORS.EXE?S1=gambia-l
To contact the List Management, please send an e-mail to:
[log in to unmask]
¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤