KINDLE/EBOOK EDITION

1. Sufism : A PATH TOWARDS THE COMPLETION OF FAITH
By Uzma Jones and Roshan Naqshbandi.
Table of Contents
Introduction
Sufis Serving Love
The Origin and Essence of Man
The Qur'anic Roots of Sufism
Basic Beliefs
History of Sufism
Etymology
The Great Masters of Sufism
Formalization of Philosophies of Sufism
Sufi Concepts
Sufi Cosmology
Sufi Practices
Orders of Sufism
Introduction
It is a well known historical fact that in spreading the ethical and spiritual values
of Islam, major and effective contributions have been Made by the Walis of
ALLAH (saints). It was their humanistic position, and piety which won over the
hearts of lacs of people. They made a direct contact with the masses served and
loved them, lived with them in the realization of Eternal Truth. The proof of this
is more than evident from the history of growth of Islam in India. Although Islam
had penetrated in this subcontinent in the first century of Hijra, but the noble
task of inspiring the people to its tenets and values in India was accomplished by
Hazrat Khwaja Moinuddin Chishty (R.A.) popularly known as Khwaja Saheb and
Khwaja Gharib Nawaz. The word Sufi is derived from the Arabic word 'suf' which
means ' wool ' and which refers to the coarse woolen robes that were worn by
the Prophet Muhammad (pbuh) and by his close companions. The goal of a Sufi is
none other than God Himself. There are signs of God everywhere in the universe
and in man himself. The Sufis have pointed out useful things about Iblis. Let's
continue with some of their teachings. Let us quote shaykh Fariduddin 'Attar
who has written these lines in his "Mosibat Nama"(Book of Adversity), p. 63, for
people looking for a Sufi teacher: Gar to gu'i nist piri aashkaarTo talab kon dar
hazaar andar hazaarZe aanke gar piri namaand dar jahaanNa zamin bar jaai

2. maand na zamaanPir ham hast in zamaan penhaan shodaTang-e khalqaan dida
dar kholqaan shoda If you say: There is no pir openly to be seen,Then you should
seek another thousand times.For if no pir would remain in the world,Then
neither the earth nor time would remain in place.The pir exists even now, but he
is hidden.Having seen the narrow-mindedness of the people,He is wearing worn-out
clothes. Shaykh 'Azizuddin Nasafi speaks about the role of Iblis in this
respect: "O, dervish! You will not find this wise man or this verifier of thetruth in
mosques, preaching from the pulpit or reciting dhikr. You will not find him in the
religious schools giving lessons, and you will not find him among the people of
high office among the bookish people or among the idol worshippers. You will
not find him in the Sufi centre prostrating himself with the people of fantasy and
self-worshippers. Out of these three places for worshipping God, there may be
one person out of a thousand working for the sake of God". " O dervish! The wise
man and the verifier of the truth, and the men of God are hidden and this
hiddenness is their guardian, their club, their fortress, and their weapon. This is
the reason why they are clean and pure. He that is not hidden is a plot and a trick
of Satan". O, dervish! Their exterior is like the exterior of the common people and
their interior is like the interior of the elite. They don't give access to any leader
or chief and they have no claim to be a leader…They spend most of their time in
retreat and seclusion, and they don't enjoy interaction with this world. They are
opposed to company with those of high position. If it is useful, they spend their
time in association with the dear ones and the dervishes".
Sufis-Serving-Love
The truly virtuous are they who? give food — however great be their want of it
— unto the needy, the orphan, and the captive, saying, in their hearts, "We feed
you for the sake of God alone: we desire no recompense from you, nor thanks:
behold, we stand in awe of our Sustainer..." 80:7-10 One of the traditional roles
of the dervish lodge was as community kitchen and hostel, providing food and
shelter for the poor and for travelers. Many early Sufis were "sons of the road,"
wandering during the warm season, and relying on the grace of God and the
spontaneous generosity of fellow Sufis for shelter and sustenance. Followers of
other faiths also could count on such generosity, with no questions asked about
their religion. One who entertains dervishes will be compensated in paradise.
Uthman Haruni A kitchen in which meals were cooking around the clock was the
hallmark of many Sufi saints. The great Chishti Shaikh Nizamuddin Auliya was
known to entertain large groups of traveling dervishes — even thirty or more —
for up to three days at a time. The three-day limit is in keeping with
Muhammad's counsel: "Hospitality extends for three days, and anything beyond
that is charity." Ibn Batuta enjoyed and documented such hospitality during his
travels in the 14th century, as did Evliya Efendi in the 17th century. The desire to
share food was one basis for the development of communities — the Turkish
word tekke referred to a refectory or dining hall long before it became
exclusively identified with a Sufi establishment. With the development of orders
and communities came a greater capacity to serve greater numbers; but no
matter what its size, each Sufi center had lodgings reserved for guests, and a

3. place of honor for them at the table. The Persian word langar was synonymous
with a soup kitchen and resting place for travelers, or a Sufi residence. Ahmed
Uzgani's largely mythical "History of the Uwaysis," set in East Turkestan around
1600 CE, includes stories of Sufi saints who established langars and spent years
in this way of service. Legend has it that the kitchen of one of them, Ghiyath al-
Din of Shikarmat, was miraculously granted a limitless supply of fire and water.
The many references to holy men and women engaged in such work reflect the
great value attached to it, and the widespread presence of langars throughout
Central Asia. Abdul Qadir Gilani, pir of the Qadiri Order, was known as Ghauth al-
'Azam, "The Great Helper," and was renowned for his charity. According to the
Qadiris, he was 'born of love, lived in a perfect way, and died having achieved the
perfection of love." One of his characteristics was generosity, and the tradition
which he started of feeding the poor is perpetuated every year by his followers
on his urs, the anniversary of his death. On the 11th day of Rabi'al-Thani, at his
shrine in Baghdad and throughout the Muslim world, thousands of people gather
at meetings and festivals to recite Qur'an, to honor the memory of Abdul Qadir
Gilani, and to partake of the large quantities of food cooked and distributed in his
honor. Following the example of their founder, Muinuddin Chishti, Chishti
khanqahs have always kept open kitchens and have provided vital services in
public emergencies. In 1976, when monsoon floods destroyed many houses in
Ajmer, India, the Chishti khanqah there fed and housed many of the homeless.
For centuries the Ajmer Langar Khana has cooked and distributed twice daily a
barley porridge, itself known as langar. In 1904 the Rajputana District Gazetteer
reported: Two maunds and six seers of grain (178 lbs.) with six seers of salt (13
lbs.) are cooked and distributed to all comers before daybreak in the morning,
and the same quantity before five o'clock in the evening... Besides the 1,570
maunds of grain (65 tons) which are thus yearly consumed, 644 maunds (27
tons) are annually distributed to infirm women, widows, and other deserving
persons at their own houses. Rajputana District Gazetteer From the 15th to the
19th centuries CE, the Ansari caretakers of the shrine of Ali in Balkh (now Mazar -
i-Sharif, Afghanistan) offered to all comers a meal of bread and soup every Friday
and Monday evening; and when they could afford it, sweets and fruit were set
out after Friday and Monday evening prayers. The 16th Century Helveti Shaikh
Ibrahim ibn Muhammad Gulshani established a dergah in Cairo which became
widely known for its public offerings of food; its staff included a baker, a cook,
and a "tablesetter for the poor." In Ottoman lands, the imaret was a public
institution serving travelers, the needy, dervishes, and the keepers of the
mosques. The public kitchens of the imarets and many of the Sufi tekkes and
zawiyas (all of which had open kitchens) were supported by waqf, charitable
foundations established by government, and by wealthy and prominent men and
women. Support also came from private donations and from the dervish orders'
agricultural activities and industries. (For instance, for centuries the Bektashi
Order controlled the most productive salt mines in the Ottoman Empire; the salt
from those mines was called Hajji Bektash salt.) In the 16th century, the Istanbul
imaret of Sultan Mehmed II Fatih prepared meals for over 1,100 people every
day; its guest house accommodated up to 160 visitors at a time. Stores of cheese,
cream and honey were earmarked for guests, and those fortunate enough to
attend a banquet there were served special rice dishes such as dane and zerde.
Sufis have carried this tradition of service into modern times. Although Kemal

4. Ataturk outlawed the Turkish dervish orders in 1925, in the 1930's Mevlevi
Shaikh Suleyman Loras was permitted to open the kitchen of a Mevlevi tekke in
order to feed the poor. Three evenings a week the Karagumruk Helveti-Jerrahi
dergah, located in a poor section of Istanbul, accommodates 500 or more diners.
Many local community residents come for dinner and leave after the meal, to be
replaced by others who come to participate in dhikr. The Jerrahi dergah in
Spring Valley, New York, serves 125 or more diners every Saturday night, and
even more — and more frequently — during the month of Ramadan. Once a
month, community members directly distribute cooked meals, person to person,
to local families in need. In Rufai dergahs throughout Turkey, tables are routinely
set for 200-250 people. During Muharram, the Tirana, Albania, Bektashi tekke
prepares ashura, a pudding of legumes and dried fruits, for 600 people.
Throughout the year at the Bawa Muhaiyaddeen Fellowship in Philadelphia, 50
to 200 people take their evening meal together every night. In modern Egypt,
offerings of food and hospitality are central to Sufi life. The Sufi center or saha
offers meals and lodging to guests; some have enormous concrete tables
accommodating one hundred of more diners at a sitting. At annual moulid
observances honoring the anniversary of the death of Sufi saints, khidamat —
hospitality stations — are set up in tents, at nearby buildings, or on simple cloths
laid out upon the ground. Guests are offered food and drink, called nafha — a
word with the dual meaning of "gift" and "fragrance." Nafha must be accepted,
for not only is it a gift of the heart, but it carries with it the baraka of the saint
being honored. Poor people partake of nafha for its nourishment; poor and rich
alike partake of nafha for its baraka. Dervish hospitality in the grand manner was
described by an American guest of the Shaikh of the Tripoli Mevlevi tekke in the
1920's: [The Shaikh] shouted welcome in French and Arabic as he came,
embraced Dr. Dray like a grizzly bear, shook hands with me, deplored the hot
weather, and led us to a terrace where he hoped there would be a little breeze...
We found ourselves[...] sipping a delicious pale-green liquid, mixed from freshly
crushed white grapes and lime juice... The luncheon was an Arabian Nights feast
of more than twenty courses and lasted for two hours. Whole roasted chickens,
and chicken pilaf with rice, almonds, and raisins; lamb on skewers; lamb
wrapped in grape leaves and cooked in olive oil, lamb stewed with eggplant;
lamb cooked with peppercorns; delicious salads; cucumbers peeled at the table
and eaten as we eat fruit; no less than six desserts, beginning with a great pan of
custard, running the gamut of pastries with ground-up nuts and honey, to end at
last with watermelons cooled in the fountain. [...] through all the exuberance of
his welcome, through the elaborate material luxury of our entertainment and his
obvious whole-hearted enjoyment of the delicious food, I sensed continually that
there was another side to this man and felt that his abundant physical vitality
was not incompatible, perhaps, with powers which might be equally unusual in
other directions. I had been told that he was a great mystic, and I was not
prepared to doubt it on the superficial evidence. William Seabrook Six hundred
years earlier, that Shaikh's Pir had written: Sufis waits for the fulfillment of their
desires — that's why they eat so much! But the Sufi who takes nourishment from
the light of God is free from the shame of begging. Such Sufis are one in a
thousand, the rest live under their protection. Rumi Both guest and host stand at
the threshold between the known and the unknown worlds, between the
mundane and the sacred. Whether the material setting be opulent or simple, the

5. ultimate value of the relationship lies in the degree to which both are willing to
reflect the divine qualities. The offering and acceptance of an invitation reflect
the willingness of guest and host to render service and honor, to identify with
each other, and to acknowledge that, in fact, there is no other. Knocking at the
door, opening it in welcome, sharing company at the hearth, breaking bread in
fellowship — these actions mirror the inner capacity for unconditional
acceptance of the hospitality and sustenance God offers to all creatures. The
epitome of such openness was depicted by the Hungarian traveler Arminius
Vambery, who in 1862 was a guest in the tent of Allah Nazr, on the plateau to the
north of Gomushtepe, Anatolia: This old Turkoman was beside himself from joy
that heaven had sent him guests; the recollection of that scene will never pass
from my mind. In spite of our protestations to the contrary, he killed a goat, the
only one which he possessed, to contribute to our entertainment. At a second
meal, which we partook with him the next day, he found means to procure bread
also, an article that had not been seen for weeks in his dwelling. While we
attacked the dish of meat, he seated himself opposite to us, and wept, in the
exactest sense of the expression, tears of joy. Allah Nazr would not retain any
part of the goat he had killed in honor of us. The horns and hoofs, which were
burned to ashes, and were to be employed for the galled places on the camels, he
gave to Ilias; but the skin, stripped off in one piece, he destined to serve as my
water-vessel, and after having well rubbed it with salt, and dried it in the sun, he
handed it over to me. Arminius Vambery Whether he wore the robes of a
Bektashi or not, it is clear that Allah Nazr understood the words of Hajji Bektash:
This is the state of the world: those who come shall pass away. Serve thou also.
Lay out the meal. If you need help, seek it in generosity. When the people wanted
courage and a miracle from 'Ali, he commanded Kanbar, saying, "Lay on the
meal." Let all who would enter the tariqat and wear its dress seek out a traveler
and serve him. Hajji Bektash Veli
The-Origin-and-Essence-of-Man
Man is the mystery of God. For a mysterious purpose, man was outwardly
created of clay and God breathed life into him, and all of the angels were
commanded to prostrate themselves before him. As the Qur'an, which we believe
is the highest form of revelation, declares: "And remember when thy Lord said
unto the angels: Lo I am creating a mortal out of potter's clay. So when I have
made him and shaped him and have breathed into him of My Spirit, do ye fall
down prostrating yourself unto him." Sufism is a mystic tradition of Islam
encompassing a diverse range of beliefs and practices dedicated to Allah/God,
divine love and sometimes to helping fellow man. Tariqas (Sufi orders) may be
associated with Shi'a Islam, Sunni Islam, other currents of Islam, or a
combination of multiple traditions. It has been suggested that Sufi thought
emerged from the Middle East in the eighth century, but adherents are now
found around the world. Some Sufis have also claimed that Sufism pre-dates
Islam and some groups operate with only very tenuous links to Islam.

6. The-Qur'anic-roots-of-Sufism
Sufism really has its roots in the Qur'an itself and in the religious experience of
the Prophet Muhammad (pbuh). The preliminary signs of revelation were given
to the Prophet (pbuh) in the form of visions and the Prophet (pbuh) deliberately
sought solitude until the book of his heart, which was pure and unspoiled by
schoolmen, was opened and the Divine Pen engraved upon it the revelation, the
Qur'an. The Sufi's knowledge of God comes from the Qur'an directly. And in spite
of the Sufi's proximity to God, the undisputed basis of their direct experience of
God has always been the Qur'an. The Qur'an contains instructions suitable to
man with varying levels of spirituality. It satisfies those who are content with
merely exoteric practices, but also contains the deepest and most profound
esoteric meaning for those who desire a closer, more mystical relationship with
God. The Qur'anic verses which are the favourites of the Sufis include: "We [God]
are closer to him [man] than his jugular vein." "Say, surely we belong to God and
to Him do we return." "He is the First and the Last and the Manifest and the
Hidden." "God is the light of the heavens and the earth." Such verses are limitless
in their depth, scope and meaning, and man may draw from them as much
mystical meaning as he has the capacity to understand. God says in the Qur'an
that God sent His Prophet Muhammad (pbuh) first and foremost as a Mercy unto
all peoples. And men of different levels of spiritual understanding may avail
themselves of this Mercy according to their various capacities. The Prophet
(pbuh) and his close associates never stopped at merely observing the minimum
requirement in regard to prayer and devotional practices. All through his life, the
Prophet (pbuh) kept long night vigils and practised voluntary fasts during most
days. He never ate barley bread (the staple food of his day) on three consecutive
days, and he never even touched a loaf of wheat bread -- which was a luxury. One
of his favourite sayings was "Poverty is my pride," and this saying came to be
quoted in every manual of Sufi doctrine, making the rule of poverty a basic
characteristic of Sufi life.
Basic-Beliefs
The exact form of the basic beliefs depends on the Sufi School or current in
question. While there are significant variations in approach among them, the
underlying concepts remain similar. Sufis believe that love is a projection of the
essence of God to the universe. The central doctrine of Sufism, sometimes called
Wahdat or Unity, is the understanding of Tawhid: all phenomena are
manifestations of a single reality, or Wujud (being), or al-Haq (Truth, God). 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 is often understood to imply that every phenomenon is
an aspect of Truth and at the same time attribution of existence to it is false. The
chief aim of all Sufis then is to let go of all notions of duality, therefore the
individual self also, and realize the divine unity. Sufis teach in personal groups,
as the interaction of the master is considered necessary for the growth of the
pupil. They make extensive use of parable, allegory, and metaphor, and it is held
by Sufis that meaning can only be reached through a process of seeking the truth,
and knowledge of oneself. Although philosophies vary between different Sufi

7. orders. The following metaphor, credited to an unknown Sufi scholar, helps
describe this line of thought. There are three ways of knowing a thing. Take for
instance a flame. One can be told of the flame, one can see the flame with his own
eyes, and finally one can reach out and be burned by it. In this way, we Sufis seek
to be burned by God. A significant part of Persian literature comes from the Sufis,
who created great books of poetry (which include for example the Walled
Garden of Truth, Rubaiyat of Omar Khayyam, the Conference of the Birds and the
Masnavi), all of which contain teachings of the Sufis. Sufi Poetry Sufism has
produced a large body of poetry in Arabic, Turkish, Persian, Kurdish, Urdu,
Punjabi, Sindhi, which notably includes the works of Jalal al-Din Muhammad
Rumi, Farid Ud-Din Attar, Abdul Qader Bedil, Bulleh Shah, Amir Khusro, Shah
Abdul Latif Bhittai, Sachal Sarmast, Sultan Bahu, as well as numerous traditions
of devotional dance, such as Sufi whirling, and music, such as Qawwali.
History-of-Sufism
The history of Sufism can be divided into the following principal periods:
Origins:The history and methodology of Sufism: Sufism is an esoteric
doctrine transmitted by word of mouth, and sometimes without even a spoken
or written word, by an authorized teacher to a disciple, and from disciple to
another disciple, in confidence. These secret instructions are acted upon by a
disciple with perfect faith in the teacher. The disciple gives a report of his
condition and experience in confidence to his teacher and receives another set of
instructions most suitable to his state. It is only the writings of the Sufi teachers,
who speak from within the tradition, that allow an outsider a glimpse of the
inner beauty of Sufism. One of the greatest scholars of all times was al-Ghazzali.
He lived in the later eleventh and early twelfth centuries. He wrote his famous
work The Revival of the Sciences of Religion in Arabic, with an abridged form,
The Alchemy of Happiness, in Persian. These works were followed by the other
writings and poetry by such Sufi teachers as Abdul-Karim al-Jili, Ibn Arabi,
Suhrawardi, the famous Chishti saints, Hafiz, Sadi, Rumi and so many other Sufi
poets. At the same time there was an immense upsurge of open Sufi activity
under the auspices of different Sufi orders in all parts of the Islamic world. Each
Sufi order constituted a focal point of activity, from which Sufi teachings were
carried to the mass of the population by the representatives of the head of the
order. The Sufi organizations constituted the social cement of the society in
which they lived. Because of the strength of this social cement, Islamic
civilization was able not only to withstand the many political upheavals of this
period, but it also acted as a civilizing influence on the powers that were
responsible for these upheavals.
Etymology
The conventional view is that the word originates from the word “Suf”, the
Arabic word for wool,referring to the simple cloaks the early Muslim ascetics
wore. However, not all sufis wear cloaks or clothes of wool. Another etymological
theory states that the root word of Sufi is the Arabic word “Safa”, meaning purity.

8. This places the emphasis of Sufism on purity of heart and soul. Others suggest
the origin is from "Ashab al-Suffa" ("Companions of the Veranda") or "Ahl al-
Suffa" ("People of the Veranda"), who were a group of Muslims during the time of
the Prophet Muhammad who spent much of their time on the veranda of the
Prophet's Masjid devoted to prayer. Yet another etymology, advanced by the
10th century author Al-Biruni is that the word, as 'Sufiya', is linked with the
Greek term for 'Wisdom' - 'Sophia', although for various reasons this derivation
is not accepted by many at the present.
The-Great-Masters-of-Sufism
The Sufis dispersed throughout the Middle East, particularly in the areas
previously under Byzantine influence and control. This period was characterised
by the practice of an apprentice (murid) placing himself under the spiritual
direction of a Master (shaykh or pir). Schools were developed, concerning
themselves with the topics of mystical experience, education of the heart to rid
itself of baser instincts, the love of God, and approaching God through
progressive stages (maqaam) and states (haal). The schools were formed by
reformers who felt their core values and manners had disappeared in a society
marked by material prosperity that they saw as eroding the spiritual life. Uwais
al-Qarni, Harrm Bin Hian, Hasan Ul-Basri and Sayid Ibn Ul Mussib are regarded
as the first mystics among the "Taabi'een" in Islam. Rabia was a female Sufi and
known for her love and passion for God. Junayd was among the first theorist of
Sufism; he concerned himself with 'fanaa' and 'baqaa', the state of annihilating
the self in the presence of the divine, accompanied by clarity concerning wordly
phenomena.
Formalization-of-Philosophies-of-Sufism
Al Ghazali's treatises, the "Reconstruction of Religious Sciences" and the
"Alchemy of Happiness," argued that Sufism originated from the Qur'an making
it compatible with mainstream Islamic thought and theology. It was around 1000
CE that the early Sufi literature, in the form of manuals, treatises, discourses and
poetry, became the source of Sufi thinking and meditations. Propagation of
Sufism: Sufism, during 1200-1500 CE, experienced an era of increased activity in
various parts of the Islamic world. This period is considered as the "Classical
Period" or the "Golden Age" of Sufism. Lodges and hospices soon became not
only places to house Sufi students, but also places for practising Sufis and other
mystics to stay and retreat. The propagation of Sufism started from its origin in
Baghdad, Iraq, and spread to Persia, Pakistan, North Africa, and Muslim Spain.
There were tests of conciliation between Sufism and the other Islamic sciences
(sharia, fiqh, etc.), as well as the beginning of the Sufi brotherhoods (turuq). One
of the first orders to originate was the Yasawi order, named after Khwajah
Ahmed Yesevi in modern Kazakhstan. The Kubrawiya order, originating in
Central Asia, was named after Najmeddin Kubra, known as the "saint-producing
shaykh" , since a number of his disciples became shaykhs. The most prominent
Sufi master of this era is Abdul Qadir Jilani, the founder of the Qadiriyyah order

9. in Iraq. Others included Rumi, founder of the Mevlevi order in Turkey,
Sahabuddin Suharwardi in Asia minor, and Moinuddin Chishti in India.
Influences: A number of scholars perceive influences on Sufism from pre-
Islamic and non-Islamic schools of mysticism and philosophy. Some of these new
perspectives originate from the synthesis of Persian civilization with Islam, an
emphasis on spiritual aspects of Islam, and the incorporation of ideas and
practices from other mysticisms such as Gnosticism, Judaism, and Hinduism into
Islam . There are also claims regarding ancient Egyptian roots of Sufism which
are not widely accepted.
Sufi-Concepts
The Six Subtleties:Drawing from Qur'anic verses, virtually all Sufis distinguish
Lataif-e-Sitta (The Six Subtleties), Nafs, Qalb, Ruh, Sirr, Khafi & Akhfa. These
lataif (singular : latifa) designate various psychospiritual "organs" or, faculties of
sensory perception. Sufic development involves the awakening of these spiritual
centers of perception that lie dormant in an individual. Each center is associated
with a particular colour and general area of the body, ofttimes with a particular
prophet, and varies from Order to Order. The help of a guide is considered
necessary to help activate these centers. After undergoing this process, the
dervish is said to reach a certain type of "completion." Man gets acquainted with
the lataif one by one by Muraqaba (Sufi Meditation), Dhikr (Remembrance of
God) and purification of one's psyche from negative thoughts, emotions, and
actions. Loving God and one's fellow, irrespective of his race, religion or
nationality, and without consideration for any possible reward, is the key to
ascension according to Sufis. These six "organs" or faculties: Nafs, Qalb, Ruh, Sirr,
Khafi & Akhfa, and the purificative activities applied to them, contain the basic
orthodox Sufi philosophy. The purification of the elementary passionate nature
(Tazkiya-I-Nafs), followed by cleansing of the spiritual heart so that it may
acquire a mirror-like purity of reflection (Tazkiya-I-Qalb) and become the
receptacle of God's love (Ishq), illumination of the spirit (Tajjali-I-Ruh) fortified
by emptying of egoic drives (Taqliyya-I-Sirr) and remembrance of God's
attributes (Dhikr), and completion of journey with purification of the last two
faculties, Khafi & Akhfa. Through these "organs" or faculties and the
transformative results from their activation, the basic Sufi psychology is outlined
and bears some resemblance to the schemata of kabbalah and the tantric chakra
system.
Sufi-Cosmology
Although there is no consensus with regard to Sufi cosmology, one can
disentangle at least three different cosmographies: Ishraqi visionary universe as
expounded by Suhrawardi Maqtul, Neoplatonic view of cosmos cherished by
Islamic philosophers like Ibn Sina/Avicenna and Sufis like Ibn al-Arabi, and
Hermetic-Ptolemaic spherical geocentric world. All these doctrines (each one of
them claiming to be impeccably orthodox) were freely mixed and juxtaposed,

10. frequently with confusing results - a situation one also encounters in other
esoteric doctrines.
Sufi-Practices
Meditation: Tamarkoz or Muraqaba is the word used by many Sufis when
referring to the practice of meditation. The Arabic word literally means observe,
guard or control one's thoughts and desires. In some Sufi orders, muraqaba may
involve concentrating one's mind on the names of God, on a verse of the Qur'an,
or on certain Arabic letters that have special significance. Muraqaba in other
orders may involve the Sufi aspirant focusing on his or her murshid, while others
(such as the Azeemia order) imagine certain colors to achieve different spiritual
states. Dhikr: Dhikr (Zekr) is the remembrance of God commanded in the Qur'an
for all Muslims. To engage in dhikr is to have awareness of God according to
Islam. Dhikr as a devotional act includes the repetition of divine names,
supplications and aphorisms from hadith literature, and sections of the Qur'an.
More generally, any activity in which the Muslim maintains awareness of God is
considered dhikr. It is interesting to note that the practice of Muraqaba and
Dhikr have very close resemblence with the practices of the Jewish mystics.
Muraqaba is very similar to the Merkavah practice, which is one of the
meditations used by Kabbalists to attain higher states of consciousness.
Kabbalists also use a practice called Zakhor which in Hebrew literally means
remembrance. Zakhor serves the same purpose in Kabbalah as Dhikr serves in
Sufism. Another thing to notice here is that there is not only similarity in practice
but also a strong similarity in the spelling and sounding of the words in Sufism
and Kabbalah. This may imply that the Sufi mystical system has its origins in
Judaism and its mystical tradition the Kabbalah. Some Sufi orders engage in
ritualized dhikr ceremonies, the liturgy of which may include recitation, singing,
instrumental music, dance, costumes, incense, meditation, ecstasy, and trance.
(Touma 1996, p.162). Hadhra: Hadhra is a dance associated with dhikr
practiced primarily in the Arab world. The word Hadhra means Presence in
Arabic. Sometimes the sufi songs, or dances are performed as an appeal for the
Presence of God, his prophets, and angels. Qawwali: Qawwali is a form of
devotional Sufi music common in Pakistan, North India, Afganistan, Iran and
Turkey. It is known for its secular strains. Some of its modern-day masters have
included Nusrat Fateh Ali Khan and the Sabri Brothers. Sama: Sama or Sema'
(Arabic "listening") refers to Sufi worship practices involving music and dance
(see Sufi whirling). In Uyghur culture, this includes a dance form also originally
associated with Sufi ritual. See Qawwali origins and Origin and History of the
Qawwali, Adam Nayyar, Lok Virsa Research Centre, Islamabad, 1988. Khalwa:
Khalwa refers to a form of retreat, once widespread but now less common. A
khalwa may be prescribed by the shaykh (spiritual advisor) of the murid or talib
(student). Muslims believe that most of the prophets, and also Maryam (Mary)
the mother of Issa (Jesus), lived in some form of seclusion at some point in their
life. Muhammad, for example, used to retreat to the cave where he received his
first inspiration - but had been going there for many years prior to his meeting
with the angel Gabriel. Similar examples include Moses' going into seclusion for
40 days in a cave in Mt. Sinai. Mary was in seclusion in the Jewish temple for a
year, where only Zakariya was permitted to see her.

11. Orders-of-Sufism
Traditional orders: The traditional Sufi orders emphasize the role of Sufism
within Islam. Therefore the Sharia (traditional Islamic law) and the Sunnah
(customs of the Prophet) are seen as crucial for any Sufi aspirant. Among the
oldest and most well known of the Sufi orders are the Qadiri, Chisti, Oveyssi,
Shadhili, Jerrahi, Naqshbandi, Nimatullahi, Mevlevi and the Ashrafi. One proof
traditional orders assert is that almost all the famous Sufi masters of the Islamic
Caliphate times were also experts in Sharia and were renowned as people with
great Iman (faith) and excellent practice. Many were also Qadis (Sharia law
judges) in courts. They held that Sufism was never distinct from Islam and to
fully comprehend and live correct with Sufism one must be a practicing Muslim
obeying the Sharia. Non-traditional Sufi Groups: In recent decades there has
been a growth of non-traditional Sufi movements in the West. Some examples
are Universal Sufism movement, the Mevlevi Order of America, the Golden Sufi
Center, the Sufi Foundation of America, and Sufism Reoriented. Universal
Sufism: Mainstream Sufism is seen by its scholars and supporters as a part of
traditional Islam. However, there is a major line of non-Islamic or offshoot-
Islamic Sufi thought that sees Sufism as predating Islam and being a universal
philosophy, that is independent of the Qur'an and the teachings of Prophet
Muhammad. This view of Sufism has been popular in the Western world, and the
terms yogi and sufi are used interchangeably. Universal Sufism tends to be
opposed by traditional Sufis, who argue that Sufism has always been practiced
from within an Islamic framework and can never be separated from it. Inayat
Khan founded Universal Sufism whilst also maintaining his lineage in Chisti
sufism, and Idries Shah advocated similar concepts. Irina Tweedie and Abdullah
Dougan also taught outside the Islamic context while maintaining the connection
to their Naqshbandi heritage. There is also an attempt to reconsider Sufism in
contemporary Muslim thought from within. According to this view, Sufism
represents the core sense of Islam that gives insight to God and His creation.
Traditional Islamic Schools of Thought and Sufism: Islam traditionally
consists of a number of groups. The two main divisions are the Sunnis and the
Shia. Sunni Islam consists of a number of schools of legal jurisprudence (called
Madhabs). Sufis do not define Sufism as a madhhab - what distinguishes a person
as a Sufi is practicing Sufism, usually through association with a Sufi order. Belief
in Sufism is not sufficient for being recognized as a Sufi. Classic Sufi tariqas insist
on adherence to one of the four Madhabs of Fiqh and one of the two orthodox
schools of Aqida. In this sense, traditional practicers of Sufism don't see it as an
exclusive group but just as a form of training necessary to cultivate spirituality
and Ihsan in their lives. The relationship between traditional Islamic scholars
and Sufism is complicated due to the variety of Sufi orders and their history.
According to the followers of Sufism, the founders and early scholars of the
schools (madhhabs) had positive attitudes towards Sufism, for example Imam
Ibn Hambal used to visit the Sufi master Bishr al Hafi frequently. Later, there
were some scholars who considered some aspects of Sufism rank heresy as well
as those like Al-Ghazali who defended Sufis as true Muslims. In time, even the
controversial words of Al-Hallaj came to be accepted by some scholars. Today,

12. many Islamic scholars (though not all) hold Tasawwuf, in the sense of Sufi
doctrines and philosophies, to be the science of the heart or gnosis (as distinct
from other branches of Islamic knowledge which are exoteric in nature) and
appreciate Sufis for their extensive contributions to Islamic arts and philosophy.
Many Muslims who are not themselves Sufis are influenced by Sufi teachings.
Here are the views of some famous scholars about Sufism. Imam Abu Hanifa (85
H. - 150 H) "If it were not for two years, I would have perished." He said, "for two
years I accompanied Sayyidina Ja'far as-Sadiq and I acquired the spiritual
knowledge that made me a gnostic in the Way." [Ad-Durr al-Mukhtar, vol 1. p.
43] Imam Malik (95 H. - 179 H.) "whoever studies Jurisprudence (tafaqaha) and
didn't study Sufism [tasawwafa] will be corrupted; and whoever studied Sufism
and didn't study Jurisprudence will become a heretic; and whoever combined
both will be reach the Truth." [the scholar'Ali al-Adawi , vol. 2, p 195.) Imam
Shafi'i (150 - 205 AH.) "I accompanied the Sufi people and I received from them
three knowledges: ... how to speak; .. how to treat people withleniency and a soft
heart... and they... guided me in the ways of Sufism." [Kashf al-Khafa, 'Ajluni, vol.
1, p 341.] Imam Ahmad bin Hanbal (164 - 241 AH.) "O my son, you have to sit
with the People of Sufism, because they are like a fountain of knowledge and
they keep the Remembrance of Allah in their hearts. they are the ascetics and
they have the most spiritual power." [Tanwir al-Qulub p. 405] Imam Nawawi
(620 - 676 AH.) "The specifications of the Way of the Sufis are ... to keep the
Presence of Allah in your heart in public and in private; to follow the Sunnah of
the Prophet (s) ... to be happy with what Allah gave you..."[in his Letters,
(Maqasid at-tawhid), p. 201] Ibn Khaldun (733 - 808 AH.) "The way of the Sufis is
the way of the Salaf, the preceding Scholars between the Sahaba and Tabi'een of
those who followed good guidance..." [Muqaddimat ibn al-Khaldun, p. 328]
Tajuddin as-Subki (727 - 771 AH.) "May Allah praise them [the Sufis] and greet
them and may Allah cause us to be with them in Paradise. Too many things
havebeen said about them and too many ignorant people have said things which
are not related to them. And the truth is that those people left the world and
were busy with worship. ... They are the People of Allah, whose supplications and
player Allah accepts and by means of whom Allah supports human beings"
[Mu'eed an-Na'am p. 190, the chapter entitled Tasawwufl Jalaluddin as-Suyuti
(849 - 911 AH.) "At-Tasawwuf in itself is the best and most honorable
knowledge. It explains how to follow the Sunnah of the Prophet (s) and to put
aside innovation." [Ta'yid al-Haqiqat al-'Aiiyya,p 57] lbn Qayyim (691 - 751 AH.)
"We can witness the greatness of the People of Sufism, in the eyes of the earliest
generations of Muslims by what has been mentioned by Sufyan ath-Thawri (d.
161 AH), one of the greatest imams of the second century and one of the
foremost legal scholars. He said, "If it had not been for Abu Hisham as-Sufi (d.
115) 1 would never have perceived the action of the subtlest forms of hypocrisy
in the self... Among the best of people is the Sufi learned in jurisprudence."
[Manazil as-Sa'ireen.] Abdullah ibn Muhammad ibn Abdul Wahhab (1115 - 1201
AH.) "My father Muhammad ibn Abdul Wahhab and I do not deny or criticize the
science of Sufism, but on the contrary we support it, because it purifies the
external and the internal of the hidden sins, which are related to the heart and to
the outward form. Even though the individual might externally be on the right
way, internally he might be on the wrong way. Sufism is necessary to correct it."
[ad-Dia'at mukathaffa did ash-Shaykh Ibn Abdul Wahhab,p.85 ] Ibn 'Abidin

13. (1198 - 1252 AH.) "the Seekers in this Sufi Way don't hear except from the
Divine Presence and they don't love any but Him. If they remember Him they cry,
and if they thank Him they are happy; ... May Allah bless them." [Risa'il
Ibn'Abidin p. 172 & 173] Muhammad 'Abduh (1265 - 1323 AH.) "Tasawwuf
appeared in the first century of Islam and it received a tremendous honor. It
purified the self and straightened the conduct and gave knowledge to people
from the Wisdom and Secrets of the Divine Presence." (Majallat al-Muslim, 6th
ed. 1378 H, p. 24]. Abul Hasan 'Ali an-Nadawi (1331 AH b.) "These Sufis were
initiating people on Oneness and sincerity in following the Sunnah of the Prophet
(s) and to repent from theirsins and to be away from every disobedience of Allah
'Azza wa Jail. Their guides were encouraging them to move in the way of perfect
Love to Allah 'Azza wa Jail. "...In Calcutta India, everyday more than 1000 people
were taking initiation into Sufism. "...by the influence of these Sufi people,
thousands and thousands and hundreds of thousands in India found their Lord
and reached a state of Perfection through the Islamic religion."[Muslit-ns in
India, p. 140-146] Controversy and Criticism of Sufism: Sufism is a somewhat
controversial subject today. For didactic convenience, the perspectives on Sufism
as a part of Islam will be mentioned first and after that, the non Muslim groups
who claim to be Sufi adherents. Classic Position on Sufism: Sufism was
traditionally considered the systematisation of the spiritual component of Islam.
It dealt with matters of the heart (just as Fiqh dealt with the body and Aqida
dealt with the intellect). Many of the greatest Islamic scholars wrote treatises on
the subject (eg. Al-Ghazali's ihya ulum-aldeen (····· ···· ·····), Imam Nawawi's
Bustan al-Arifeen etc.). Many of the traditional scholars who were part of famous
Islamic institutions (eg. Al-Azhar) like Ibn Ata'illah were Sufi masters. Even
today, many of the traditional Islamic universities like Al-Azhar endorse Sufism
as a part of the religion of Islam. Many of the famous Islamic scholars have
praised Sufis and their practices. For a list, please refer to scholars on Sufism.
However, Sufism emphasises non quantifiable matters (like states of the heart).
The authors of various Sufi treatises often used allegorical language which
couldn't be read by an unknowledgeable person to describe these states (eg.
likened some states to intoxication which is forbidden in Islam). This usage of
indirect language and the existence of interpretations by people who had no
training in Islam or Sufism led to doubts being cast over the validity of Sufism as
a part of Islam. Also, some groups emerged that considered themselves above
the Sharia and discussed Sufism as a method of bypassing the rules of Islam in
order to attain salvation directly. This was disapproved of by traditional
scholars. An example of such a deviant sufi was Abu Hilman. One of the most
vocal critics of such deviations from the Islamic creed was Ibn Taymiya. For a
detailed essay on the role that Sufism plays in traditional Islam, please refer
Place of Tasawwuf in traditional Islam. Criticism of Sufism: The adherents of
the Salafi/Wahhabi school form the majority of Muslims opposed to Tasawwuf.
They hold that Sufism was always held to be an innovation even by the earliest
scholars. Some of their main criticisms are listed below.Sufi masters have
introduced many special prayers and devotional acts into their schools. These
are criticised as being reprehensible innovations which are at best unnecessary.
The supporters of Sufism defend their position by saying that innovations can be
classified into good and bad ones. They hold that the textually transmitted
prayers and invocations are superior in all respects to the ones they institute and

14. that the latter only plays a reinforcing role rather than a main one. Some point to
certain practices like singing being inconsistent with the Sharia. Sufis defend
their position by quoting prophetic traditions that condone certain forms of non
instrumental music (refer links above). The allegorical and often abstruse
language used by Sufis in their texts when interpreted by unqualified people
opens avenues for many misunderstandings. eg. The concept of divine unity
Wahdat-ul-wujood which critics consider equivalent to pantheism and therefore
incompatible with Islam. Sufi masters in many of their introductory texts caution
aspirants from reading and interpreting texts by themselves. They hold that the
subject can only be taught by a master to a student under strict guidance and
supervision owing to its delicate nature. Islamic Positions on Non-Islamic Sufi
Groups: The use of the title Sufi by many groups to refer to themselves and their
use of traditional Sufi masters (notably Jalaluddin Rumi) as sources of
inspiration as well as the existence of interpretations of classical Sufis texts by
people who have no grounding in traditional Islamic sciences has created a
group of non-Islamic Sufis. These are considered by certain conventional Islamic
scholars as "beyond the pale" of the religion. However, Sufis are often
encouraged to observe a higher degree of forebearance. Some Sufi Sheikhs,
although having been initiated in an Islamic setting themselves, have gone on to
teach more widely and to make it clear that students of Sufism need not formally
embrace Islam