{"id":118,"date":"2019-08-23T05:33:04","date_gmt":"2019-08-23T05:33:04","guid":{"rendered":"http:\/\/icp03.epgpbooks.inflibnet.ac.in\/?post_type=chapter&#038;p=118"},"modified":"2019-08-23T05:38:54","modified_gmt":"2019-08-23T05:38:54","slug":"sufism","status":"publish","type":"chapter","link":"https:\/\/ebooks.inflibnet.ac.in\/icp03\/chapter\/sufism\/","title":{"rendered":"Sufism"},"content":{"raw":"<div><span style=\"float: right\"><a href=\"https:\/\/youtu.be\/aAWzYC4j43U\" target=\"_blank\" rel=\"noopener\"><img src=\"http:\/\/epgpbooks.inflibnet.ac.in\/wp-content\/uploads\/2018\/11\/download.png\" alt=\"epgp books\" width=\"75px\" height=\"75px;\" \/><\/a>\r\n<\/span><\/div>\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n<div>\r\n<p style=\"text-align: justify\"><strong>Introduction:<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">Sufism is a concept of mysticism dedicated to experiencing God as the epitome of divine Love emerged during the eighth century C.E. in the Middle East, though having earlier precedents, Sufism subsequently developed into several different orders known as <em>Tariqas<\/em>. The most famous of these orders is the Mevlevi tradition associated with the poet and mystic, Jalal al-Din Muhammad Rumi.<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">Sufis believe that excessive rationalism blocks human understanding of God's immersive and loving nature. Consequently, they focus on directly experiencing God through ecstatic practice in order to efface the obstructing self. Sufis have endured persecution over the years due to their unconventional and controversial approach to Allah, which has been perceived by some to be blasphemous.<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong>2. Etymology:<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">There are several possible etymologies for the word Sufi, which are indicated below:<\/p>\r\n\r\n<ul>\r\n \t<li style=\"text-align: justify\">The conventional view is that the term originates from <em>Suf<\/em>, the Arabic word for wool, referring to the simple cloaks that the early ascetics wore. However, not all Sufis wear cloaks or clothes of wool.<\/li>\r\n \t<li style=\"text-align: justify\">Another possible etymology is that the root word of Sufi comes from the Arabic word <em>Safa<\/em>, meaning \"purity\". This approach places the emphasis of Sufism on purity of heart and soul.<\/li>\r\n \t<li style=\"text-align: justify\">Another suggested origin is from \"<em>Ashab al-Suffa<\/em>\" (\"Companions of the Veranda\") or \"<em>Ahl<\/em> <em>al-Suffa<\/em>\" (\"People of the Veranda\"), who were a group of Muslims during the time of the Prophet Muhammadr that spent much of their time on the veranda of the Prophet's mosque devoted to prayer.<\/li>\r\n \t<li style=\"text-align: justify\">A final etymology, advanced by the tenth-century author Al-Biruni, is that the word <em>Sufiya<\/em> is linked with the Greek term for 'Wisdom' - <em>'Sophia<\/em>'.<\/li>\r\n<\/ul>\r\n<p style=\"text-align: justify\"><strong>3. History:<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">Almost all traditional Sufi orders trace their \"chains of transmission\" back to the Muhammadr via his cousin and son-in-law Ali ibn Abi Talib except the Naqshbandi order which traces its origin to Caliph Abu Bakr. Each order believes that Sufi teachings were passed on from teacher to student through the centuries.<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"font-size: 1em;text-align: initial\">Some scholars argue that Sufism evolved from an interiorization of Islam, such as Louis Massignon who states: \"It is from the Qur\u2018an, constantly recited, meditated, and experienced, that Sufism proceeded, in its origin and its development\". Sufism may also have emerged from the practice of Muslim asceticism. People of ascetic temperaments were found throughout Muslim communities early in the history of Islam. These ascetics focused on introspection and maintained a strict control over their life and behavior. They followed a lifestyle of modesty, temperance, contentment and the denial of luxury. Their practices included fasting, wearing light clothing in the depths of winter, or withdrawing themselves from the world. Other theories have been suggested for the origins of Sufism, which link it to outside non-Muslim influences.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">If early Sufism arose out of the practice of asceticism\u2014the turning away from worldly life to concentrate on prayer to Allah\u2014then it likely resulted in being limited to a small number of devoted practitioners. However, by the middle of the ninth century, Sufi mysticism started to burgeon. One major figure and catalyst in its growth was the female mystic Rabiah al-Adawiyah (died 801), who emphasized the absolute love for God above everything else. The shift of Sufism from asceticism to divine love captured the attention of the masses and elites, and soon Sufism began to flourish in Baghdad spreading then to Persia, Pakistan, India, North Africa, and Muslim Spain.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Figures such as Uwais al-Qarni, Harrm Bin Hian, Hasan Ul-Basri and Sayid Ibn Ul Mussib are regarded as the first mystics in Islam. Rabia was a female Sufi and known for her love and passion for God.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">From 1200-1500 C.E., Sufism experienced an era of increased activity in various parts of the Islamic world. This period (especially the thirteenth century) is considered to be the \"Golden Age\" of Sufism. At this time, many of the major figures in the history of Sufism were alive and writing their monumental classics of Sufi literature and poetry.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The Sufis dispersed throughout the Middle East, particularly in the areas previously under Byzantine influence and control. This period was characterized by the practice of an apprentice (<\/span><em style=\"text-align: initial;font-size: 1em\">Murid<\/em><span style=\"text-align: initial;font-size: 1em\">) placing himself under the spiritual direction of a Master (<\/span><em style=\"text-align: initial;font-size: 1em\">Shaykh<\/em><span style=\"text-align: initial;font-size: 1em\"> or <\/span><em style=\"text-align: initial;font-size: 1em\">Pir<\/em><span style=\"text-align: initial;font-size: 1em\">). 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 (<\/span><em style=\"text-align: initial;font-size: 1em\">Maqaam<\/em><span style=\"text-align: initial;font-size: 1em\">) and states (<\/span><em style=\"text-align: initial;font-size: 1em\">Haal<\/em><span style=\"text-align: initial;font-size: 1em\">). 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. Additionally, many Sufi brotherhoods (<\/span><em style=\"text-align: initial;font-size: 1em\">Turuq<\/em><span style=\"text-align: initial;font-size: 1em\">) flourished with lodges and hospices that became places for practicing Sufis and other mystics to stay and retreat. One of the first Sufi orders was the <\/span><em style=\"text-align: initial;font-size: 1em\">Yasawi<\/em><span style=\"text-align: initial;font-size: 1em\"> order, named after Khwajah Ahmed Yesevi in modern Kazakhstan. Another order, called the <\/span><em style=\"text-align: initial;font-size: 1em\">Kubrawiya <\/em><span style=\"text-align: initial;font-size: 1em\">order, originated in Central Asia. The most prominent Sufi master of this era is Abdul Qadir Jilani, the founder of the <\/span><em style=\"text-align: initial;font-size: 1em\">Qadiriyyah<\/em><span style=\"text-align: initial;font-size: 1em\"> order in Iraq. Others included Jalal al-Din Muhammad Rumi, founder of the <\/span><em style=\"text-align: initial;font-size: 1em\">Mevlevi<\/em><span style=\"text-align: initial;font-size: 1em\"> order in Turkey, Sahabuddin Suharwardi in Asia Minor, and Moinuddin Chishti in India.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">As Sufism grew and as the Mongol empire expanded from Persia through Central Asia, Sufis absorbed ideas from local people who followed such ancient traditions as Zoroastrianism, Vedanta, Gnosticism, Buddhism, or Shamanism. Thus Sufism came to bridge gaps between the Muslim population and rulers and the local people they ruled over.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">In the modern period, Sufism has started to reemerge, and has tens of millions of followers in Central Asia, Southeast Asia, and West Africa; hundreds of millions more across the world follow Sufi ways.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">4. Sufi Philosophy:<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Sufism as a whole is primarily concerned with direct personal experience, and as such may be compared to other forms of religious mysticism. Sufis make extensive use of parable,\u00a0<\/span><span style=\"font-size: 1em;text-align: initial\">allegory, and metaphor to express divine longing and mystical experience. The following allegory helps to explain the Sufi approach to God:<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">\"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.\"<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">People who sense this special perception within themselves and who work to transcend ordinary human constraints can further develop their minds to \u2015know\u2016 God. The ninth-century mystic Nubian Dhu al-Nun al-Misri clearly expressed what was to become the backbone of Sufi philosophy by saying, \u2015Let him direct his soul to the greatness of God, for then it will dissolve and become pure. Whoever regards the power of God, his own power goes away, for all souls are poor next to his awesomeness\u2016. His disciple, Al-Kharraz, (890 \u2013 891 C.E.), was the first to speak of <\/span><em style=\"text-align: initial;font-size: 1em\">F\u2019anaa<\/em><span style=\"text-align: initial;font-size: 1em\"> (annihilation) and <\/span><em style=\"text-align: initial;font-size: 1em\">Baqaa<\/em><span style=\"text-align: initial;font-size: 1em\"> (remaining) to describe how Sufis sought to lose consciousness of their own self to properly live in full contemplation of the divine\u2018s existence.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Building on these notions, Sufism developed several key doctrines including <\/span><em style=\"text-align: initial;font-size: 1em\">Wahdat<\/em><span style=\"text-align: initial;font-size: 1em\"> (meaning \"Unity\"), which affirms the Oneness of Allah (<\/span><em style=\"text-align: initial;font-size: 1em\">Tawhid<\/em><span style=\"text-align: initial;font-size: 1em\">), and <\/span><em style=\"text-align: initial;font-size: 1em\">Tawakkal<\/em><span style=\"text-align: initial;font-size: 1em\"> (meaning \"absolute trust in God\"). The former doctrine is predicated on the belief that all phenomena are manifestations of a single reality called <\/span><em style=\"text-align: initial;font-size: 1em\">Wujud<\/em><span style=\"text-align: initial;font-size: 1em\"> (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 is to let go of all notions of duality, including the individual self and realize this divine unity. In this way, Sufis seek to directly connect with the divine. Junayd was among the first theorist of Sufism; he concerned himself with \u2017<\/span><em style=\"text-align: initial;font-size: 1em\">Fanaa\u2019<\/em><span style=\"text-align: initial;font-size: 1em\"> and \u2017<\/span><em style=\"text-align: initial;font-size: 1em\">Baqaa\u2019<\/em><span style=\"text-align: initial;font-size: 1em\">, the state of annihilating the self in the presence of the divine, accompanied by clarity concerning worldly phenomena.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">5. Obstacles on the Path<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The difficulties in following the path or obstacles to getting closer to God derive primarily from one's self or ego (<\/span><em style=\"text-align: initial;font-size: 1em\">nafs<\/em><span style=\"text-align: initial;font-size: 1em\">). In other words, it can be said that if one is not recognizing or experiencing God's \"closeness\" or presence, the responsibility for this condition lies with one's own self.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Some of the gross effects of the dominance of the <\/span><em style=\"text-align: initial;font-size: 1em\">nafs<\/em><span style=\"text-align: initial;font-size: 1em\"> are that one may become overwhelmed by the need to gratify desires such as anger, lust, and the many addictions that afflict us. Other gross effects are that one may become dominated by states of consciousness such as anxiety, boredom, regret, depression, and self-pity-- so that one feels like a powerless victim or prisoner tortured within one's own mind.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Given that the Sufi regards every thought, feeling, and perception that he or she has (including his or her sense of self) as a manifestation of God or as a particular view of God's face (\"Wherever you turn there is God's face\"--Qur'an), a more subtle effect of the dominance of the <\/span><em style=\"text-align: initial;font-size: 1em\">nafs<\/em><span style=\"text-align: initial;font-size: 1em\"> than those expressed earlier (but still a divesting effect) is to imagine that God is absent from one's experience or to imagine that one does not have the choice to embrace the way in which God appears at this moment. Such mistaken imaginings often cause one to cease to surrender gratefully and lovingly into God's embrace. In fact, being overcome by these subtle effects opens the door for the gross effects mentioned earlier.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Hence, one of the emphases of Sufism is upon the struggle to overcome the dominance that one's <\/span><em style=\"text-align: initial;font-size: 1em\">nafs<\/em><span style=\"text-align: initial;font-size: 1em\"> has over one, a struggle that first and foremost involves choosing at each moment to remember and surrender actively to God--irrespective of whether the form in which God becomes manifest is one of absence or presence, benevolence or severity. As Rumi said: \u2015I am a lover of both his benevolence and severity! Amazing it is that I'm in love with these opposites!\u2016<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">6. Struggle with One's <em>Nafs<\/em><\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The behavioral absolutes of the <\/span><em style=\"text-align: initial;font-size: 1em\">Shari'ah<\/em><span style=\"text-align: initial;font-size: 1em\"> (Islamic law) set the outer limits that the Sufi must keep within. But the Sufi struggle with one's <\/span><em style=\"text-align: initial;font-size: 1em\">nafs<\/em><span style=\"text-align: initial;font-size: 1em\"> puts further curbs on the Sufi's behaviour and consciousness. Usually this struggle is spoken of as having two dimensions: negation (<\/span><em style=\"text-align: initial;font-size: 1em\">nafy<\/em><span style=\"text-align: initial;font-size: 1em\">) and affirmation (<\/span><em style=\"text-align: initial;font-size: 1em\">ithbat<\/em><span style=\"text-align: initial;font-size: 1em\">), corresponding to the two components of the first s<\/span><em style=\"text-align: initial;font-size: 1em\">hahadah<\/em><span style=\"text-align: initial;font-size: 1em\"> (testification of faith), La ilaha (There is no deity) and illa Allah (except for God). In reference to the two kinds of effects of the dominance of the <\/span><em style=\"text-align: initial;font-size: 1em\">nafs<\/em><span style=\"text-align: initial;font-size: 1em\"> mentioned above, the \"negation\" can be said to take the form of attempting<\/span><\/p>\r\n\r\n<ul>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">to control oneself from acting out one's anger or gratifying addictions,<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">to negate the thought that one will find fulfillment through these means,<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">to negate the sense that one cannot escape one's depression, and<\/span><\/li>\r\n \t<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">to give up imagining that God is absent.<\/span><\/li>\r\n<\/ul>\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The \"affirmation\" can be said to take the form of embracing and engaging the presence of God in whatever form it may appear within one's consciousness. This unconditional embrace of the presence of God is simply called <\/span><em style=\"text-align: initial;font-size: 1em\">taslim<\/em><span style=\"text-align: initial;font-size: 1em\"> in Muslim languages. This word is cognate with and is at the root of the word \"Islam,\" and in light of the meaning expressed here, I have translated it as \"engaged surrender.\"<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">In this regard, the struggle with one's own <\/span><em style=\"text-align: initial;font-size: 1em\">nafs<\/em><span style=\"text-align: initial;font-size: 1em\"> has been called the greater struggle or greater \"holy war\" (<\/span><em style=\"text-align: initial;font-size: 1em\">al-jihad al-akbar<\/em><span style=\"text-align: initial;font-size: 1em\">) in contrast to the lesser struggle (<\/span><em style=\"text-align: initial;font-size: 1em\">al-jihad al-asghar<\/em><span style=\"text-align: initial;font-size: 1em\">), which is against injustice and oppressors in this world. The concept derives from the popular hadith of the Prophet, in which he said to Muslims returning from a battle, \"You have returned from the lesser struggle to the greater struggle.\" And he was asked, \"What is the greater struggle?\" He answered, \"The struggle against one's self (<\/span><em style=\"text-align: initial;font-size: 1em\">nafs<\/em><span style=\"text-align: initial;font-size: 1em\">), which is between the two sides of your body.\" Needless to say, in Sufism these two struggles are mutually reinforcing and occur simultaneously. In particular, the practice of \"engaged surrender\" in the \"greater\" struggle with one's own <\/span><em style=\"text-align: initial;font-size: 1em\">nafs<\/em><span style=\"text-align: initial;font-size: 1em\"> diminishes certain obstacles in the consciousness of the Sufi, obstacles that--if not struggled against--will hinder the Sufi's capacity to engage in the \"lesser\" struggle in their life in the world.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">7. Sufism and Love:<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The Sufis believe that the highest form of human love is the pure love for the Divine. Humans can achieve this love if they give themselves entirely to the Allah's will. Sufis consider love for family, friends, material goods, or even Paradise all to be distractions from the love of God. The heart of a believer should be so overflowing with God\u2018s love that there is no other room for any other emotion in it. Affirming this sentiment, the great female Sufi Rabi\u2018a Al Adawiyya said, \u2015I love God: I have no time left in which to hate the devil\u2016. Love allows the believer to seize the spiritual beauty of God that is present in all things, and therefore love God in all things and love all things through God. Sufis believe that love is a projection of the essence of God to the universe.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">8. Sufi Devotional Practices:<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Remembrance of Allah, or <\/span><em style=\"text-align: initial;font-size: 1em\">Dhikr<\/em><span style=\"text-align: initial;font-size: 1em\">, forms the backbone of Sufi practices. Repeating the name of God is a form of <\/span><em style=\"text-align: initial;font-size: 1em\">Dhikr<\/em><span style=\"text-align: initial;font-size: 1em\">, which is thought to be a direct manifestation of the divine on a human level. Additionally, poetry and music are devotional tools used by Sufis to remind the seeker of God\u2018s presence. These practices were also used to heighten awareness and concentration of one\u2018s inner mind, and were a central part of Sufism from the early days.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">As Sufi devotional practices evolved over the centuries, a more elaborate system developed that aimed to facilitate moving the seeker through seven stages of consciousness. In the first stage, Sufi followers were to give themselves over to service of their brethren and to following the law. In the second stage, Sufis were to practice righteous actions as prescribed by the holy Qur'an, and the further rigors of asceticism. Through these practices, Sufis\u00a0<\/span><span style=\"font-size: 1em;text-align: initial\">aimed to be imbued with the knowledge of an inner light. The third stage sought the experience of ecstasy in the presence of God moving towards the sixth stage of finding union with God. Finally, in the seventh stage, the Sufi reaches annihilation\u2014the self is extinguished and no longer exists independently from God. The one who has reached the pinnacle of these stages is said to be a Mu\u2018min, or pure believer, who can communicate directly with God. At the seventh stage, the Sufi is said to see everything as a manifestation of God and is stripped of all notions of culture, race and ideology.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">\u2015It is then and only then\u2026that the human being steps into the true radiance and beauty of God Consciousness, which recognizes no differences in the human family.\u2016<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Virtually all Sufis also distinguish <\/span><em style=\"text-align: initial;font-size: 1em\">Lataif-e-Sitta<\/em><span style=\"text-align: initial;font-size: 1em\"> (The Six Subtleties) that designate the spiritual centers of sensory perception that lie dormant in an individual (i.e. <\/span><em style=\"text-align: initial;font-size: 1em\">Nafs, Qalb, Ruh,<\/em> <em style=\"text-align: initial;font-size: 1em\">Sirr, Khafi <\/em><span style=\"text-align: initial;font-size: 1em\">and<\/span><em style=\"text-align: initial;font-size: 1em\"> Akhfa<\/em><span style=\"text-align: initial;font-size: 1em\">). Sufis seek to activate and awaken these centers. The purification of the elementary passionate nature (<\/span><em style=\"text-align: initial;font-size: 1em\">Tazkiya-I-Nafs<\/em><span style=\"text-align: initial;font-size: 1em\">), followed by cleansing of the spiritual heart so that it may acquire a mirror-like purity of reflection (<\/span><em style=\"text-align: initial;font-size: 1em\">Tazkiya-I-Qalb<\/em><span style=\"text-align: initial;font-size: 1em\">) and become the receptacle of God's love (<\/span><em style=\"text-align: initial;font-size: 1em\">Ishq<\/em><span style=\"text-align: initial;font-size: 1em\">), illumination of the spirit (<\/span><em style=\"text-align: initial;font-size: 1em\">Tajjali-I-Ruh<\/em><span style=\"text-align: initial;font-size: 1em\">) fortified by emptying of egoistic drives (<\/span><em style=\"text-align: initial;font-size: 1em\">Taqliyya-I-Sirr<\/em><span style=\"text-align: initial;font-size: 1em\">) and remembrance of God's attributes (<\/span><em style=\"text-align: initial;font-size: 1em\">Dhikr<\/em><span style=\"text-align: initial;font-size: 1em\">), and completion of journey with purification of the last two faculties, <\/span><em style=\"text-align: initial;font-size: 1em\">Khafi<\/em><span style=\"text-align: initial;font-size: 1em\"> and <\/span><em style=\"text-align: initial;font-size: 1em\">Akhfa<\/em><span style=\"text-align: initial;font-size: 1em\">.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\"><em>8.1. Muraqabah<\/em><\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><em style=\"text-align: initial;font-size: 1em\">Muraqabah <\/em><span style=\"text-align: initial;font-size: 1em\">is the word used by many Sufis when referring to the practice of meditation. The Arabic word literally means \"to observe, guard or control one's thoughts and desires.\" In some Sufi orders, <\/span><em style=\"text-align: initial;font-size: 1em\">Muraqabah<\/em><span style=\"text-align: initial;font-size: 1em\"> 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.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\"><em>8.2. Dhikr<\/em><\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><em style=\"text-align: initial;font-size: 1em\">Dhikr <\/em><span style=\"text-align: initial;font-size: 1em\">is the remembrance of God commanded in the Qur'an for all Muslims. To engage in<\/span><em style=\"text-align: initial;font-size: 1em\"> Dhikr <\/em><span style=\"text-align: initial;font-size: 1em\">is to have awareness of God according to Islam.<\/span><em style=\"text-align: initial;font-size: 1em\"> Dhikr <\/em><span style=\"text-align: initial;font-size: 1em\">as a devotional act includes the repetition of divine names, supplications and aphorisms from the <\/span><em style=\"text-align: initial;font-size: 1em\">Hadith<\/em><span style=\"text-align: initial;font-size: 1em\"> literature, and sections of the Qur'an. More generally, any activity in which the Muslim maintains awareness of God is considered <\/span><em style=\"text-align: initial;font-size: 1em\">Dhikr<\/em><span style=\"text-align: initial;font-size: 1em\">.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Some Sufi orders engage in ritualized <\/span><em style=\"text-align: initial;font-size: 1em\">Dhikr<\/em><span style=\"text-align: initial;font-size: 1em\"> ceremonies, the liturgy of which may include recitation, singing, instrumental music, costumes, meditation, ecstasy, and trance.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\"><em>8.3. Qawwali:<\/em><\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Qawwali is a form of devotional Sufi music common in Pakistan, North India, Afghanistan, Iran and Turkey. It is known for its secular strains.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\"><em>8.4. Khalwah:<\/em><\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><em style=\"text-align: initial;font-size: 1em\">Khalwah <\/em><span style=\"text-align: initial;font-size: 1em\">refers to a form of retreat, once widespread but now less common. A<\/span><em style=\"text-align: initial;font-size: 1em\"> Khalwah <\/em><span style=\"text-align: initial;font-size: 1em\">may be prescribed by the <\/span><em style=\"text-align: initial;font-size: 1em\">Shaykh<\/em><span style=\"text-align: initial;font-size: 1em\"> (spiritual advisor) of the <\/span><em style=\"text-align: initial;font-size: 1em\">Murid<\/em><span style=\"text-align: initial;font-size: 1em\"> or <\/span><em style=\"text-align: initial;font-size: 1em\">Talib<\/em><span style=\"text-align: initial;font-size: 1em\"> (student). Muslims believe that most of the prophets, and also Maryam (Mary) the mother of Jesusr, lived in some form of seclusion at some point in their life. Muhammadr, for example, used to retreat to the cave where he received his first inspiration\u2014but 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 Zakariyar was permitted to see her.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">9. Famous Sufi Orders<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The term <\/span><em style=\"text-align: initial;font-size: 1em\">Tariqa<\/em><span style=\"text-align: initial;font-size: 1em\"> is used for a school or order of Sufism, or especially for the mystical teaching and spiritual practices of such an order with the aim of seeking \u1e25aq\u012bqah (ultimate truth). A tariqa has a murshid (guide) who plays the role of leader or spiritual director. The members or followers of a tariqa are known as mur\u012bd\u012bn (singular mur\u012bd), meaning \"desirous\", viz. \"desiring the knowledge of knowing God and loving God\"<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong><em style=\"text-align: initial;font-size: 1em\">9.1. Chishti<\/em><\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The <\/span><em style=\"text-align: initial;font-size: 1em\">Chishti<\/em><span style=\"text-align: initial;font-size: 1em\"> Order was founded by (Khawaja) Abu Ishaq Shami (\"the Syrian\"; died 941) who brought Sufism to the town of Chisht, some 95 miles east of Herat in present-day Afghanistan. Before returning to the Levant, Shami initiated, trained and deputized the son of the local Emir (Khwaja) Abu Ahmad Abdal (died 966). Under the leadership of Abu Ahmad's descendants, the Chishtiyya as they are also known flourished as a regional mystical order.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The Chishti Order is primarily followed in Afghanistan and South Asia. It was the first of the four main Sufi orders (Chishti, Qadiriyya, Suhrawardiyya and Naqshbandi) to be established in this region. Moinuddin Chishti introduced the Chishti Order in Lahore (Punjab) and Ajmer (Rajasthan), sometime in the middle of the 12th century CE. He was eighth in the line of succession from the founder of the Chishti Order, Abu Ishq Shami. There are now several branches of the order, which has been the most prominent South Asian Sufi brotherhood since the 12th century.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong><em style=\"text-align: initial;font-size: 1em\">9.2. Naqshbandi<\/em><\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The <\/span><em style=\"text-align: initial;font-size: 1em\">Naqshbandi<\/em><span style=\"text-align: initial;font-size: 1em\"> order is one of the major Sufi orders of Islam. Formed in 1380, the order is considered by some to be a \"sober\" order known for its silent <\/span><em style=\"text-align: initial;font-size: 1em\">dhikr<\/em><span style=\"text-align: initial;font-size: 1em\"> (remembrance of God) rather than the vocalized forms of dhikr common in other orders. The word \"Naqshbandi\" is Persian, taken from the name of the founder of the order, Baha-ud-Din Naqshband Bukhari. Some have said that the translation means \"related to the image-maker\", some also consider it to mean \"Pattern Maker\" rather than \"image maker\", and interpret \"Naqshbandi\" to mean \"Reformer of Patterns\", and others consider it to mean \"Way of the Chain\" or \"<\/span><em style=\"text-align: initial;font-size: 1em\">Silsilat al-dhahab<\/em><span style=\"text-align: initial;font-size: 1em\">\". It is one of the Sufi way that traces its spiritual lineage to the Islamic prophet Muhammad, through Abu Bakr, the first Caliph and Muhammad's companion. Some Naqshbandi masters trace their lineage through Ali, Muhammad's cousin, son-in-law and the fourth Caliph, in keeping with most other Sufis.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\"><em>9.3. Qadiri<\/em><\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The <\/span><em style=\"text-align: initial;font-size: 1em\">Qadiri<\/em><span style=\"text-align: initial;font-size: 1em\"> Order is one of the oldest Sufi Orders. It derives its name from Abdul-Qadir Gilani (1077\u20131166), a native of the Iranian province of G\u012bl\u0101n. The order is one of the most widespread of the Sufi orders in the Islamic world, and can be found in Central Asia, Turkey, Balkans and much of East and West Africa. The <\/span><em style=\"text-align: initial;font-size: 1em\">Qadiriyyah<\/em><span style=\"text-align: initial;font-size: 1em\"> have not developed any distinctive doctrines or teachings outside of mainstream Islam. They believe in the fundamental principles of Islam, but interpreted through mystical experience.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\"><em>9.4. Suhrawardiyya<\/em><\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The <\/span><em style=\"text-align: initial;font-size: 1em\">Suhrawardiyya<\/em><span style=\"text-align: initial;font-size: 1em\"> order is a Sufi order founded by Abu al-Najib al-Suhrawardi (1097\u2013 1168). The order was formalized by his nephew, Shahab al-Din Abu Hafs Umar Suhrawardi.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">It is a strictly Sunni order, guided by the Shafi`i school of Islamic law (<\/span><em style=\"text-align: initial;font-size: 1em\">madhab<\/em><span style=\"text-align: initial;font-size: 1em\">), and, like many such orders, traces its spiritual genealogy (<\/span><em style=\"text-align: initial;font-size: 1em\">silsila<\/em><span style=\"text-align: initial;font-size: 1em\">) to Hazrat Ali ibn Abi Talib through Junayd Baghdadi and al-Ghazali. It played an important role in the formation of a conservative \u2017new piety\u2018 and in the regulation of urban vocational and other groups, such as trades-guilds and youth clubs, particularly in Baghdad.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\"><em>9.5. Mawlawi:<\/em><\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The <\/span><em style=\"text-align: initial;font-size: 1em\">Mawlawi<\/em><span style=\"text-align: initial;font-size: 1em\"> order was founded in 1273 by Rumi's followers after his death, particularly by his successor H\u00fcsamettin \u00c7elebi who decided to build a mausoleum for Mawl\u00e2na, and then Mawl\u00e2na's son, Baha al-Din Muhammad-i Walad. He was an accomplished Sufi mystic with great organizing talents. His personal efforts were continued by his successor Ulu Arif \u00c7elebi.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The <\/span><em style=\"text-align: initial;font-size: 1em\">Mawlawi<\/em><span style=\"text-align: initial;font-size: 1em\"> believe in performing their dhikr in the form of a \"dance\" and musical ceremony known as the <\/span><em style=\"text-align: initial;font-size: 1em\">Sama<\/em><span style=\"text-align: initial;font-size: 1em\">, which involves the whirling, from which the order acquired its nickname. The <\/span><em style=\"text-align: initial;font-size: 1em\">Sema<\/em><span style=\"text-align: initial;font-size: 1em\"> represents a mystical journey of man's spiritual ascent through mind and love to\u00a0<\/span><span style=\"font-size: 1em;text-align: initial\">the \"Perfect\". Turning towards the truth, the follower grows through love, deserts his ego, finds the truth, and arrives at the \"Perfect\". He then returns from this spiritual journey as a man who has reached maturity and a greater perfection, able to love and to be of service to the whole of creation.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">10. Sufi Doctrines<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Sufi doctrine includes several branches in which two chief domains can be distinguished, that of Universal Truths (<\/span><em style=\"text-align: initial;font-size: 1em\">al-Haqaiq<\/em><span style=\"text-align: initial;font-size: 1em\">) and that which relates to human and individual stages of the way (<\/span><em style=\"text-align: initial;font-size: 1em\">ad-daqaiq<\/em><span style=\"text-align: initial;font-size: 1em\">) or, in other words, metaphysics and a \u2015science of the soul\u2016. Needless to say these domains are not separated into watertight compartments. Metaphysics includes everything but in Sufism it is always envisaged according to points of view connected with spiritual realization. The cosmology is derived from metaphysics, and applied at the same time to the macrocosm and to the microcosm, so that there is a psychology of cosmic amplitude just as there is a cosmology built up on analogy with the inner constitution of man.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">In order to put this quite clearly, it is necessary to insist at some length on this relationship. Apart from the two domains of <\/span><em style=\"text-align: initial;font-size: 1em\">al-Haqaiq<\/em><span style=\"text-align: initial;font-size: 1em\"> and <\/span><em style=\"text-align: initial;font-size: 1em\">ad-daqaiq<\/em><span style=\"text-align: initial;font-size: 1em\"> already mentioned three chief domains of doctrine can be distinguished \u2013 metaphysics, cosmology and spiritual psychology. This distinction corresponds to the triad: God, the world or the macrocosm and the soul or microcosm. In its turn cosmology can be conceived either by applying metaphysical principles to the cosmos - and this is the contemplation of God in the world - or by drawing an analogy between the cosmos and the human soul. Moreover in its complete development cosmology necessarily includes the cosmic reality of the soul, while no spiritual psychology can cut off the soul from cosmic principles. In the fabric of the cosmos there is no radical break. In its own fashion discontinuity does exist; it is what it is.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">But discontinuity is barely conceivable apart from a principle of unity which bridges the gap and without the background of a continuity which manifests it. Thus, for instance, the apparent discontinuity between individuals the isolation of their respective centre of consciousness, is only the mark of their unique Essence which \u2015vertically\u2016 transcends the \u2015horizontal\u2016 plane of their common nature. As for the discontinuity between individual consciousness in general and the levels of Intelligence which are beyond form, it exists in terms of the quasi-material level of consciousness which links it \u2015horizontally\u2016 with other consciousnesses that are on the level of form but at the same time also separates it from their unique Essence. Thus reality is regarded according to different orders of continuity depending upon the point of view adopted or imposed on us by the very nature of things, and metaphysics alone can embrace all these various perspectives and give to each its proper place in that web of visions, the universe. The following is a succinct account of the doctrines of the Sufis.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">God only exists. He is in all things and all things in Him. All visible and invisible beings are an emanation from Him, and are not really distinct from Him. Religions are matters of indifference. They however serve as leading to realities. Some for this purpose is more advantageous than others, among which is al-Islam, of which Sufism is the true philosophy. There does not really exist any difference between good and evil, for all is reduce to Unity, and God is the real Author of the acts of mankind. It is God who fixes the will of man. Man therefore is not free in his actions. The soul existed before the body, and is confined within the latter as in a cage. Death, therefore, should be the object of the wishes of the Sufi, for it is then that he returns to the bosom of Divinity.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">It is by this metempsychosis that souls which have not fulfilled their destination here below are purified and become worthy of re-union with God. Without the grace of God, which the Sufis call <\/span><em style=\"text-align: initial;font-size: 1em\">Fayazanullah<\/em><span style=\"text-align: initial;font-size: 1em\"> or <\/span><em style=\"text-align: initial;font-size: 1em\">Fazlullah<\/em><span style=\"text-align: initial;font-size: 1em\">, no one can attain to this spiritual union, but this, they assert, can be obtained by; fervently asking for it. The principal occupation of the Sufi, whilst in the body, is meditation on the <\/span><em style=\"text-align: initial;font-size: 1em\">Wahdaniyah<\/em><span style=\"text-align: initial;font-size: 1em\">, or Unity of God, the remembrance of God\u2018s names (<\/span><em style=\"text-align: initial;font-size: 1em\">Zikr<\/em><span style=\"text-align: initial;font-size: 1em\">), and the progressive advancement of life so as to attain unification with God.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">\u2017Al-Ghazali from his retirement until his death in 505\/1111 A.D. lived the simple life of a mystic, punctuated only by study and the composition of a succession of books. In these he brought out various aspects of the moral, metaphysical and mystical system in which he essayed to reconcile the Sufism with Muslim orthodoxy, and to prove that the Muslim life of devotion to the One God could not be lived perfectly save by following the Sufi say. While none of his shorter works is negligible, some are of special value and importance. His masterpiece, and in many ways the greatest religious book composed by a Muslim, is the massive <\/span><em style=\"text-align: initial;font-size: 1em\">Ihya ulum al-din<\/em><span style=\"text-align: initial;font-size: 1em\"> (Revival of Religious Sciences).<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">A skeleton analysis of the contents of this famous treatise brings out its relationship on the one hand to orthodox theology and religious law and on the other the practical and speculative mysticism. It is divided into four \u2017quarters,\u2018 each quarter being subdivided into different series namely the first quarter \u2017Worship\u2018 studies \u2017epistemology and theology\u2018 which includes the nature of Knowledge (<\/span><em style=\"text-align: initial;font-size: 1em\">ilm<\/em><span style=\"text-align: initial;font-size: 1em\">) and the foundations of belief, second part studies ritual and canon law which includes the inward meaning of purification, the inward meaning of prayer, the inward meaning of alms giving, the inward meaning of pilgrimage, third part devotional works which includes reciting the Koran, recollections and prayers, orisons at set times.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The second quarter \u2017Personal Behaviour\u2018 studies \u2017religious law\u2018 which includes eating, drinking, earning, lawful and unlawful things, second part studies \u2017mystical training\u2018 which includes companionship, character, solitude, travel, listening (to music, poetry) ecstasy, good counseling, living and <\/span><em style=\"text-align: initial;font-size: 1em\">Prophetship<\/em><span style=\"text-align: initial;font-size: 1em\">.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The third quarter \u2017The Deadly Sins\u2018 studies \u2017psychology and spiritual discipline\u2018 which includes the wonderful nature of the heart, self-discipline, gluttony and sensuality, vices of speech, anger, malice and envy, worldly goods, wealth and avarice, high rank and hypocrisy, arrogance and conceit and pride.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The fourth and the last quarter \u2017The Way to Salvation\u2018 studies \u2017spiritual experience\u2018 which includes conversion(<\/span><em style=\"text-align: initial;font-size: 1em\">tauba<\/em><span style=\"text-align: initial;font-size: 1em\">), fortitude (<\/span><em style=\"text-align: initial;font-size: 1em\">sabr<\/em><span style=\"text-align: initial;font-size: 1em\">) and gratitude (<\/span><em style=\"text-align: initial;font-size: 1em\">shukr<\/em><span style=\"text-align: initial;font-size: 1em\">), fear (<\/span><em style=\"text-align: initial;font-size: 1em\">khauf<\/em><span style=\"text-align: initial;font-size: 1em\">) and hope (<\/span><em style=\"text-align: initial;font-size: 1em\">raja<\/em><span style=\"text-align: initial;font-size: 1em\">), poverty (<\/span><em style=\"text-align: initial;font-size: 1em\">faqr<\/em><span style=\"text-align: initial;font-size: 1em\">) and self-denial (<\/span><em style=\"text-align: initial;font-size: 1em\">zuhd<\/em><span style=\"text-align: initial;font-size: 1em\">), belief in one God (<\/span><em style=\"text-align: initial;font-size: 1em\">tauhid<\/em><span style=\"text-align: initial;font-size: 1em\">) and trust in God (<\/span><em style=\"text-align: initial;font-size: 1em\">tawakkul<\/em><span style=\"text-align: initial;font-size: 1em\">), love(<\/span><em style=\"text-align: initial;font-size: 1em\">mahabba<\/em><span style=\"text-align: initial;font-size: 1em\">), yearning(<\/span><em style=\"text-align: initial;font-size: 1em\">shauq<\/em><span style=\"text-align: initial;font-size: 1em\">), intimacy(<\/span><em style=\"text-align: initial;font-size: 1em\">uns<\/em><span style=\"text-align: initial;font-size: 1em\">) and satisfaction (<\/span><em style=\"text-align: initial;font-size: 1em\">rida<\/em><span style=\"text-align: initial;font-size: 1em\">), resolve (<\/span><em style=\"text-align: initial;font-size: 1em\">niya<\/em><span style=\"text-align: initial;font-size: 1em\">), truthfulness (sidq) and sincerity (<\/span><em style=\"text-align: initial;font-size: 1em\">ikhlas<\/em><span style=\"text-align: initial;font-size: 1em\">), contemplation (<\/span><em style=\"text-align: initial;font-size: 1em\">muraqaba<\/em><span style=\"text-align: initial;font-size: 1em\">) and self-examination (<\/span><em style=\"text-align: initial;font-size: 1em\">muhasaba<\/em><span style=\"text-align: initial;font-size: 1em\">), second part studies \u2017eschatology\u2018 which includes meditation (<\/span><em style=\"text-align: initial;font-size: 1em\">tafakkur<\/em><span style=\"text-align: initial;font-size: 1em\">), the recollection of death and hereafter.\u2018<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">11. Sufism and Social Integration<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The aim of a <\/span><em style=\"text-align: initial;font-size: 1em\">Sufi\u2019s<\/em><span style=\"text-align: initial;font-size: 1em\"> life always is to love God and to seek His favor and pleasure, which is not possible unless he renders his services to mankind. Many Sufis have expressed their views about the object of Sufism. The fundamental ideology of Sufis is God, man and the relation between them which is love. The Sufis helped in developing a more humanitarian approach in religious life with their stress on service to mankind and their belief that love of God was not possible without love of mankind. If the national integration is to be achieved, we need to revive the spirit of Sufism. The people of this great nation still have their roots in religion and religious leaders can greatly help to achieve goal of peace and harmony.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">All religions try to discipline the human behavior and create harmonious atmosphere in the society in which man could live in peace. But man by nature is a queer combination of contradictions. The religious codes and Sufi teachings about Hell and Heaven therefore serve as a powerful deterrent to keep mankind within bounds, organized and disciplined. The Sufis believed in equality and fraternity of mankind. They opposed narrow mindedness, caste and communal barriers, which cause conflict and destroy social harmony.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">12. Summary:<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Sufism is a mystical tradition of Islam dedicated to experiencing God as the epitome of divine Love. Sufis can be associated with Shi'a Islam, Sunni Islam, other currents of Islam,\u00a0<\/span><span style=\"text-align: initial;font-size: 1em\">or a combination of multiple traditions. Emerging during the eighth century C.E. in the Middle East, though having earlier precedents, Sufism subsequently developed into several different orders known as <\/span><em style=\"text-align: initial;font-size: 1em\">Tariqas<\/em><span style=\"text-align: initial;font-size: 1em\">.<\/span><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">Notes<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">r - Peace be upon him<\/span><\/p>\r\n\r\n<\/div>\r\n<table>\r\n<tbody>\r\n<tr>\r\n<td><strong>you can view video on Sufism <\/strong><\/td>\r\n<td><a href=\"https:\/\/youtu.be\/aAWzYC4j43U\" target=\"_blank\" rel=\"noopener\"><img class=\"alignnone wp-image-120\" src=\"http:\/\/epgpbooks.inflibnet.ac.in\/wp-content\/uploads\/2018\/11\/download.png\" alt=\"\" width=\"36\" height=\"36\" \/><\/a><\/td>\r\n<\/tr>\r\n<\/tbody>\r\n<\/table>\r\n&nbsp;\r\n\r\n<strong>Web links<\/strong>\r\n<ul>\r\n \t<li style=\"text-align: justify\">https:\/\/en.wikipedia.org\/wiki\/Sufism<\/li>\r\n \t<li style=\"text-align: justify\">https:\/\/en.wikipedia.org\/wiki\/Index_of_Sufism-related_articles<\/li>\r\n \t<li style=\"text-align: justify\">https:\/\/en.wikipedia.org\/wiki\/List_of_Sufi_saints<\/li>\r\n \t<li style=\"text-align: justify\">http:\/\/www.oxfordislamicstudies.com\/article\/opr\/t125\/e2260?_hi=6&amp;_pos=2<\/li>\r\n \t<li style=\"text-align: justify\">https:\/\/www.dmoz.org\/Society\/Religion_and_Spirituality\/Islam\/Sufism<\/li>\r\n \t<li style=\"text-align: justify\">www.encyclopedia.com<\/li>\r\n<\/ul>\r\n<strong>Bibliography<\/strong>\r\n<ul>\r\n \t<li style=\"text-align: justify\">Louis Massignon, Essaisur les origines du lexique technique de la mystique musulmane (Paris: Vrin, 1954).<\/li>\r\n \t<li style=\"text-align: justify\">Melchert, C. \"The transition from asceticism to mysticism at the middle of the ninth century C.E.\" StudiaIslamica, 1996.<\/li>\r\n \t<li style=\"text-align: justify\">The Persian Sufis Retrieved June 3, 2008.<\/li>\r\n \t<li style=\"text-align: justify\">Melchert, C. \"The transition from asceticism to mysticism at the middle of the ninth century C.E.\" StudiaIslamica, 1996.<\/li>\r\n \t<li style=\"text-align: justify\">Waines, D. An Introduction to Islam. Cambridge: Cambridge University Press, 2003.<\/li>\r\n \t<li style=\"text-align: justify\">White, C. \"Sufism in Medieval Hindi literature.\" History of Religions, 1965.<\/li>\r\n \t<li style=\"text-align: justify\">Tell, C. '\"A poet and a mystic: Jalaluddin Rumi.\" Social Education, 2002.<\/li>\r\n \t<li style=\"text-align: justify\">Hardin, N. \"Doris Lessing and the Sufi way.\" Contemporary Literature, 1973.<\/li>\r\n \t<li style=\"text-align: justify\">Abdin, A. \"Love in Islam.\" European Judaism, 2004.<\/li>\r\n \t<li style=\"text-align: justify\">Chittick, W. Sufism: a Short Introduction. Oxford: Oneworld Publications, 2000.<\/li>\r\n \t<li style=\"text-align: justify\">Abdin, A. \"Love in Islam.\" European Judaism, 2004.<\/li>\r\n \t<li style=\"text-align: justify\">Waines, D. An Introduction to Islam. Cambridge: Cambridge University Press, 2003.<\/li>\r\n \t<li style=\"text-align: justify\">Semaan, K. \"Islamic mysticism in modern Arabic poetry and drama.\" International Journal of Middle East Studies. 1979, pps. 517-531 and Safi, O. Progressive Muslims: on justice, gender and pluralism. Oxford: Oneworld Publications, 2003.<\/li>\r\n<\/ul>","rendered":"<div><span style=\"float: right\"><a href=\"https:\/\/youtu.be\/aAWzYC4j43U\" target=\"_blank\" rel=\"noopener\"><img decoding=\"async\" src=\"http:\/\/epgpbooks.inflibnet.ac.in\/wp-content\/uploads\/2018\/11\/download.png\" alt=\"epgp books\" width=\"75px\" height=\"75px;\" \/><\/a><br \/>\n<\/span><\/div>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<div>\n<p style=\"text-align: justify\"><strong>Introduction:<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">Sufism is a concept of mysticism dedicated to experiencing God as the epitome of divine Love emerged during the eighth century C.E. in the Middle East, though having earlier precedents, Sufism subsequently developed into several different orders known as <em>Tariqas<\/em>. The most famous of these orders is the Mevlevi tradition associated with the poet and mystic, Jalal al-Din Muhammad Rumi.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">Sufis believe that excessive rationalism blocks human understanding of God&#8217;s immersive and loving nature. Consequently, they focus on directly experiencing God through ecstatic practice in order to efface the obstructing self. Sufis have endured persecution over the years due to their unconventional and controversial approach to Allah, which has been perceived by some to be blasphemous.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong>2. Etymology:<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">There are several possible etymologies for the word Sufi, which are indicated below:<\/p>\n<ul>\n<li style=\"text-align: justify\">The conventional view is that the term originates from <em>Suf<\/em>, the Arabic word for wool, referring to the simple cloaks that the early ascetics wore. However, not all Sufis wear cloaks or clothes of wool.<\/li>\n<li style=\"text-align: justify\">Another possible etymology is that the root word of Sufi comes from the Arabic word <em>Safa<\/em>, meaning &#8220;purity&#8221;. This approach places the emphasis of Sufism on purity of heart and soul.<\/li>\n<li style=\"text-align: justify\">Another suggested origin is from &#8220;<em>Ashab al-Suffa<\/em>&#8221; (&#8220;Companions of the Veranda&#8221;) or &#8220;<em>Ahl<\/em> <em>al-Suffa<\/em>&#8221; (&#8220;People of the Veranda&#8221;), who were a group of Muslims during the time of the Prophet Muhammadr that spent much of their time on the veranda of the Prophet&#8217;s mosque devoted to prayer.<\/li>\n<li style=\"text-align: justify\">A final etymology, advanced by the tenth-century author Al-Biruni, is that the word <em>Sufiya<\/em> is linked with the Greek term for &#8216;Wisdom&#8217; &#8211; <em>&#8216;Sophia<\/em>&#8216;.<\/li>\n<\/ul>\n<p style=\"text-align: justify\"><strong>3. History:<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">Almost all traditional Sufi orders trace their &#8220;chains of transmission&#8221; back to the Muhammadr via his cousin and son-in-law Ali ibn Abi Talib except the Naqshbandi order which traces its origin to Caliph Abu Bakr. Each order believes that Sufi teachings were passed on from teacher to student through the centuries.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"font-size: 1em;text-align: initial\">Some scholars argue that Sufism evolved from an interiorization of Islam, such as Louis Massignon who states: &#8220;It is from the Qur\u2018an, constantly recited, meditated, and experienced, that Sufism proceeded, in its origin and its development&#8221;. Sufism may also have emerged from the practice of Muslim asceticism. People of ascetic temperaments were found throughout Muslim communities early in the history of Islam. These ascetics focused on introspection and maintained a strict control over their life and behavior. They followed a lifestyle of modesty, temperance, contentment and the denial of luxury. Their practices included fasting, wearing light clothing in the depths of winter, or withdrawing themselves from the world. Other theories have been suggested for the origins of Sufism, which link it to outside non-Muslim influences.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">If early Sufism arose out of the practice of asceticism\u2014the turning away from worldly life to concentrate on prayer to Allah\u2014then it likely resulted in being limited to a small number of devoted practitioners. However, by the middle of the ninth century, Sufi mysticism started to burgeon. One major figure and catalyst in its growth was the female mystic Rabiah al-Adawiyah (died 801), who emphasized the absolute love for God above everything else. The shift of Sufism from asceticism to divine love captured the attention of the masses and elites, and soon Sufism began to flourish in Baghdad spreading then to Persia, Pakistan, India, North Africa, and Muslim Spain.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Figures such as Uwais al-Qarni, Harrm Bin Hian, Hasan Ul-Basri and Sayid Ibn Ul Mussib are regarded as the first mystics in Islam. Rabia was a female Sufi and known for her love and passion for God.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">From 1200-1500 C.E., Sufism experienced an era of increased activity in various parts of the Islamic world. This period (especially the thirteenth century) is considered to be the &#8220;Golden Age&#8221; of Sufism. At this time, many of the major figures in the history of Sufism were alive and writing their monumental classics of Sufi literature and poetry.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The Sufis dispersed throughout the Middle East, particularly in the areas previously under Byzantine influence and control. This period was characterized by the practice of an apprentice (<\/span><em style=\"text-align: initial;font-size: 1em\">Murid<\/em><span style=\"text-align: initial;font-size: 1em\">) placing himself under the spiritual direction of a Master (<\/span><em style=\"text-align: initial;font-size: 1em\">Shaykh<\/em><span style=\"text-align: initial;font-size: 1em\"> or <\/span><em style=\"text-align: initial;font-size: 1em\">Pir<\/em><span style=\"text-align: initial;font-size: 1em\">). 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 (<\/span><em style=\"text-align: initial;font-size: 1em\">Maqaam<\/em><span style=\"text-align: initial;font-size: 1em\">) and states (<\/span><em style=\"text-align: initial;font-size: 1em\">Haal<\/em><span style=\"text-align: initial;font-size: 1em\">). 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. Additionally, many Sufi brotherhoods (<\/span><em style=\"text-align: initial;font-size: 1em\">Turuq<\/em><span style=\"text-align: initial;font-size: 1em\">) flourished with lodges and hospices that became places for practicing Sufis and other mystics to stay and retreat. One of the first Sufi orders was the <\/span><em style=\"text-align: initial;font-size: 1em\">Yasawi<\/em><span style=\"text-align: initial;font-size: 1em\"> order, named after Khwajah Ahmed Yesevi in modern Kazakhstan. Another order, called the <\/span><em style=\"text-align: initial;font-size: 1em\">Kubrawiya <\/em><span style=\"text-align: initial;font-size: 1em\">order, originated in Central Asia. The most prominent Sufi master of this era is Abdul Qadir Jilani, the founder of the <\/span><em style=\"text-align: initial;font-size: 1em\">Qadiriyyah<\/em><span style=\"text-align: initial;font-size: 1em\"> order in Iraq. Others included Jalal al-Din Muhammad Rumi, founder of the <\/span><em style=\"text-align: initial;font-size: 1em\">Mevlevi<\/em><span style=\"text-align: initial;font-size: 1em\"> order in Turkey, Sahabuddin Suharwardi in Asia Minor, and Moinuddin Chishti in India.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">As Sufism grew and as the Mongol empire expanded from Persia through Central Asia, Sufis absorbed ideas from local people who followed such ancient traditions as Zoroastrianism, Vedanta, Gnosticism, Buddhism, or Shamanism. Thus Sufism came to bridge gaps between the Muslim population and rulers and the local people they ruled over.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">In the modern period, Sufism has started to reemerge, and has tens of millions of followers in Central Asia, Southeast Asia, and West Africa; hundreds of millions more across the world follow Sufi ways.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">4. Sufi Philosophy:<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Sufism as a whole is primarily concerned with direct personal experience, and as such may be compared to other forms of religious mysticism. Sufis make extensive use of parable,\u00a0<\/span><span style=\"font-size: 1em;text-align: initial\">allegory, and metaphor to express divine longing and mystical experience. The following allegory helps to explain the Sufi approach to God:<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">&#8220;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.&#8221;<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">People who sense this special perception within themselves and who work to transcend ordinary human constraints can further develop their minds to \u2015know\u2016 God. The ninth-century mystic Nubian Dhu al-Nun al-Misri clearly expressed what was to become the backbone of Sufi philosophy by saying, \u2015Let him direct his soul to the greatness of God, for then it will dissolve and become pure. Whoever regards the power of God, his own power goes away, for all souls are poor next to his awesomeness\u2016. His disciple, Al-Kharraz, (890 \u2013 891 C.E.), was the first to speak of <\/span><em style=\"text-align: initial;font-size: 1em\">F\u2019anaa<\/em><span style=\"text-align: initial;font-size: 1em\"> (annihilation) and <\/span><em style=\"text-align: initial;font-size: 1em\">Baqaa<\/em><span style=\"text-align: initial;font-size: 1em\"> (remaining) to describe how Sufis sought to lose consciousness of their own self to properly live in full contemplation of the divine\u2018s existence.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Building on these notions, Sufism developed several key doctrines including <\/span><em style=\"text-align: initial;font-size: 1em\">Wahdat<\/em><span style=\"text-align: initial;font-size: 1em\"> (meaning &#8220;Unity&#8221;), which affirms the Oneness of Allah (<\/span><em style=\"text-align: initial;font-size: 1em\">Tawhid<\/em><span style=\"text-align: initial;font-size: 1em\">), and <\/span><em style=\"text-align: initial;font-size: 1em\">Tawakkal<\/em><span style=\"text-align: initial;font-size: 1em\"> (meaning &#8220;absolute trust in God&#8221;). The former doctrine is predicated on the belief that all phenomena are manifestations of a single reality called <\/span><em style=\"text-align: initial;font-size: 1em\">Wujud<\/em><span style=\"text-align: initial;font-size: 1em\"> (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 is to let go of all notions of duality, including the individual self and realize this divine unity. In this way, Sufis seek to directly connect with the divine. Junayd was among the first theorist of Sufism; he concerned himself with \u2017<\/span><em style=\"text-align: initial;font-size: 1em\">Fanaa\u2019<\/em><span style=\"text-align: initial;font-size: 1em\"> and \u2017<\/span><em style=\"text-align: initial;font-size: 1em\">Baqaa\u2019<\/em><span style=\"text-align: initial;font-size: 1em\">, the state of annihilating the self in the presence of the divine, accompanied by clarity concerning worldly phenomena.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">5. Obstacles on the Path<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The difficulties in following the path or obstacles to getting closer to God derive primarily from one&#8217;s self or ego (<\/span><em style=\"text-align: initial;font-size: 1em\">nafs<\/em><span style=\"text-align: initial;font-size: 1em\">). In other words, it can be said that if one is not recognizing or experiencing God&#8217;s &#8220;closeness&#8221; or presence, the responsibility for this condition lies with one&#8217;s own self.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Some of the gross effects of the dominance of the <\/span><em style=\"text-align: initial;font-size: 1em\">nafs<\/em><span style=\"text-align: initial;font-size: 1em\"> are that one may become overwhelmed by the need to gratify desires such as anger, lust, and the many addictions that afflict us. Other gross effects are that one may become dominated by states of consciousness such as anxiety, boredom, regret, depression, and self-pity&#8211; so that one feels like a powerless victim or prisoner tortured within one&#8217;s own mind.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Given that the Sufi regards every thought, feeling, and perception that he or she has (including his or her sense of self) as a manifestation of God or as a particular view of God&#8217;s face (&#8220;Wherever you turn there is God&#8217;s face&#8221;&#8211;Qur&#8217;an), a more subtle effect of the dominance of the <\/span><em style=\"text-align: initial;font-size: 1em\">nafs<\/em><span style=\"text-align: initial;font-size: 1em\"> than those expressed earlier (but still a divesting effect) is to imagine that God is absent from one&#8217;s experience or to imagine that one does not have the choice to embrace the way in which God appears at this moment. Such mistaken imaginings often cause one to cease to surrender gratefully and lovingly into God&#8217;s embrace. In fact, being overcome by these subtle effects opens the door for the gross effects mentioned earlier.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Hence, one of the emphases of Sufism is upon the struggle to overcome the dominance that one&#8217;s <\/span><em style=\"text-align: initial;font-size: 1em\">nafs<\/em><span style=\"text-align: initial;font-size: 1em\"> has over one, a struggle that first and foremost involves choosing at each moment to remember and surrender actively to God&#8211;irrespective of whether the form in which God becomes manifest is one of absence or presence, benevolence or severity. As Rumi said: \u2015I am a lover of both his benevolence and severity! Amazing it is that I&#8217;m in love with these opposites!\u2016<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">6. Struggle with One&#8217;s <em>Nafs<\/em><\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The behavioral absolutes of the <\/span><em style=\"text-align: initial;font-size: 1em\">Shari&#8217;ah<\/em><span style=\"text-align: initial;font-size: 1em\"> (Islamic law) set the outer limits that the Sufi must keep within. But the Sufi struggle with one&#8217;s <\/span><em style=\"text-align: initial;font-size: 1em\">nafs<\/em><span style=\"text-align: initial;font-size: 1em\"> puts further curbs on the Sufi&#8217;s behaviour and consciousness. Usually this struggle is spoken of as having two dimensions: negation (<\/span><em style=\"text-align: initial;font-size: 1em\">nafy<\/em><span style=\"text-align: initial;font-size: 1em\">) and affirmation (<\/span><em style=\"text-align: initial;font-size: 1em\">ithbat<\/em><span style=\"text-align: initial;font-size: 1em\">), corresponding to the two components of the first s<\/span><em style=\"text-align: initial;font-size: 1em\">hahadah<\/em><span style=\"text-align: initial;font-size: 1em\"> (testification of faith), La ilaha (There is no deity) and illa Allah (except for God). In reference to the two kinds of effects of the dominance of the <\/span><em style=\"text-align: initial;font-size: 1em\">nafs<\/em><span style=\"text-align: initial;font-size: 1em\"> mentioned above, the &#8220;negation&#8221; can be said to take the form of attempting<\/span><\/p>\n<ul>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">to control oneself from acting out one&#8217;s anger or gratifying addictions,<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">to negate the thought that one will find fulfillment through these means,<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">to negate the sense that one cannot escape one&#8217;s depression, and<\/span><\/li>\n<li style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">to give up imagining that God is absent.<\/span><\/li>\n<\/ul>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The &#8220;affirmation&#8221; can be said to take the form of embracing and engaging the presence of God in whatever form it may appear within one&#8217;s consciousness. This unconditional embrace of the presence of God is simply called <\/span><em style=\"text-align: initial;font-size: 1em\">taslim<\/em><span style=\"text-align: initial;font-size: 1em\"> in Muslim languages. This word is cognate with and is at the root of the word &#8220;Islam,&#8221; and in light of the meaning expressed here, I have translated it as &#8220;engaged surrender.&#8221;<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">In this regard, the struggle with one&#8217;s own <\/span><em style=\"text-align: initial;font-size: 1em\">nafs<\/em><span style=\"text-align: initial;font-size: 1em\"> has been called the greater struggle or greater &#8220;holy war&#8221; (<\/span><em style=\"text-align: initial;font-size: 1em\">al-jihad al-akbar<\/em><span style=\"text-align: initial;font-size: 1em\">) in contrast to the lesser struggle (<\/span><em style=\"text-align: initial;font-size: 1em\">al-jihad al-asghar<\/em><span style=\"text-align: initial;font-size: 1em\">), which is against injustice and oppressors in this world. The concept derives from the popular hadith of the Prophet, in which he said to Muslims returning from a battle, &#8220;You have returned from the lesser struggle to the greater struggle.&#8221; And he was asked, &#8220;What is the greater struggle?&#8221; He answered, &#8220;The struggle against one&#8217;s self (<\/span><em style=\"text-align: initial;font-size: 1em\">nafs<\/em><span style=\"text-align: initial;font-size: 1em\">), which is between the two sides of your body.&#8221; Needless to say, in Sufism these two struggles are mutually reinforcing and occur simultaneously. In particular, the practice of &#8220;engaged surrender&#8221; in the &#8220;greater&#8221; struggle with one&#8217;s own <\/span><em style=\"text-align: initial;font-size: 1em\">nafs<\/em><span style=\"text-align: initial;font-size: 1em\"> diminishes certain obstacles in the consciousness of the Sufi, obstacles that&#8211;if not struggled against&#8211;will hinder the Sufi&#8217;s capacity to engage in the &#8220;lesser&#8221; struggle in their life in the world.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">7. Sufism and Love:<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The Sufis believe that the highest form of human love is the pure love for the Divine. Humans can achieve this love if they give themselves entirely to the Allah&#8217;s will. Sufis consider love for family, friends, material goods, or even Paradise all to be distractions from the love of God. The heart of a believer should be so overflowing with God\u2018s love that there is no other room for any other emotion in it. Affirming this sentiment, the great female Sufi Rabi\u2018a Al Adawiyya said, \u2015I love God: I have no time left in which to hate the devil\u2016. Love allows the believer to seize the spiritual beauty of God that is present in all things, and therefore love God in all things and love all things through God. Sufis believe that love is a projection of the essence of God to the universe.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">8. Sufi Devotional Practices:<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Remembrance of Allah, or <\/span><em style=\"text-align: initial;font-size: 1em\">Dhikr<\/em><span style=\"text-align: initial;font-size: 1em\">, forms the backbone of Sufi practices. Repeating the name of God is a form of <\/span><em style=\"text-align: initial;font-size: 1em\">Dhikr<\/em><span style=\"text-align: initial;font-size: 1em\">, which is thought to be a direct manifestation of the divine on a human level. Additionally, poetry and music are devotional tools used by Sufis to remind the seeker of God\u2018s presence. These practices were also used to heighten awareness and concentration of one\u2018s inner mind, and were a central part of Sufism from the early days.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">As Sufi devotional practices evolved over the centuries, a more elaborate system developed that aimed to facilitate moving the seeker through seven stages of consciousness. In the first stage, Sufi followers were to give themselves over to service of their brethren and to following the law. In the second stage, Sufis were to practice righteous actions as prescribed by the holy Qur&#8217;an, and the further rigors of asceticism. Through these practices, Sufis\u00a0<\/span><span style=\"font-size: 1em;text-align: initial\">aimed to be imbued with the knowledge of an inner light. The third stage sought the experience of ecstasy in the presence of God moving towards the sixth stage of finding union with God. Finally, in the seventh stage, the Sufi reaches annihilation\u2014the self is extinguished and no longer exists independently from God. The one who has reached the pinnacle of these stages is said to be a Mu\u2018min, or pure believer, who can communicate directly with God. At the seventh stage, the Sufi is said to see everything as a manifestation of God and is stripped of all notions of culture, race and ideology.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">\u2015It is then and only then\u2026that the human being steps into the true radiance and beauty of God Consciousness, which recognizes no differences in the human family.\u2016<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Virtually all Sufis also distinguish <\/span><em style=\"text-align: initial;font-size: 1em\">Lataif-e-Sitta<\/em><span style=\"text-align: initial;font-size: 1em\"> (The Six Subtleties) that designate the spiritual centers of sensory perception that lie dormant in an individual (i.e. <\/span><em style=\"text-align: initial;font-size: 1em\">Nafs, Qalb, Ruh,<\/em> <em style=\"text-align: initial;font-size: 1em\">Sirr, Khafi <\/em><span style=\"text-align: initial;font-size: 1em\">and<\/span><em style=\"text-align: initial;font-size: 1em\"> Akhfa<\/em><span style=\"text-align: initial;font-size: 1em\">). Sufis seek to activate and awaken these centers. The purification of the elementary passionate nature (<\/span><em style=\"text-align: initial;font-size: 1em\">Tazkiya-I-Nafs<\/em><span style=\"text-align: initial;font-size: 1em\">), followed by cleansing of the spiritual heart so that it may acquire a mirror-like purity of reflection (<\/span><em style=\"text-align: initial;font-size: 1em\">Tazkiya-I-Qalb<\/em><span style=\"text-align: initial;font-size: 1em\">) and become the receptacle of God&#8217;s love (<\/span><em style=\"text-align: initial;font-size: 1em\">Ishq<\/em><span style=\"text-align: initial;font-size: 1em\">), illumination of the spirit (<\/span><em style=\"text-align: initial;font-size: 1em\">Tajjali-I-Ruh<\/em><span style=\"text-align: initial;font-size: 1em\">) fortified by emptying of egoistic drives (<\/span><em style=\"text-align: initial;font-size: 1em\">Taqliyya-I-Sirr<\/em><span style=\"text-align: initial;font-size: 1em\">) and remembrance of God&#8217;s attributes (<\/span><em style=\"text-align: initial;font-size: 1em\">Dhikr<\/em><span style=\"text-align: initial;font-size: 1em\">), and completion of journey with purification of the last two faculties, <\/span><em style=\"text-align: initial;font-size: 1em\">Khafi<\/em><span style=\"text-align: initial;font-size: 1em\"> and <\/span><em style=\"text-align: initial;font-size: 1em\">Akhfa<\/em><span style=\"text-align: initial;font-size: 1em\">.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\"><em>8.1. Muraqabah<\/em><\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><em style=\"text-align: initial;font-size: 1em\">Muraqabah <\/em><span style=\"text-align: initial;font-size: 1em\">is the word used by many Sufis when referring to the practice of meditation. The Arabic word literally means &#8220;to observe, guard or control one&#8217;s thoughts and desires.&#8221; In some Sufi orders, <\/span><em style=\"text-align: initial;font-size: 1em\">Muraqabah<\/em><span style=\"text-align: initial;font-size: 1em\"> may involve concentrating one&#8217;s mind on the names of God, on a verse of the Qur&#8217;an, or on certain Arabic letters that have special significance.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\"><em>8.2. Dhikr<\/em><\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><em style=\"text-align: initial;font-size: 1em\">Dhikr <\/em><span style=\"text-align: initial;font-size: 1em\">is the remembrance of God commanded in the Qur&#8217;an for all Muslims. To engage in<\/span><em style=\"text-align: initial;font-size: 1em\"> Dhikr <\/em><span style=\"text-align: initial;font-size: 1em\">is to have awareness of God according to Islam.<\/span><em style=\"text-align: initial;font-size: 1em\"> Dhikr <\/em><span style=\"text-align: initial;font-size: 1em\">as a devotional act includes the repetition of divine names, supplications and aphorisms from the <\/span><em style=\"text-align: initial;font-size: 1em\">Hadith<\/em><span style=\"text-align: initial;font-size: 1em\"> literature, and sections of the Qur&#8217;an. More generally, any activity in which the Muslim maintains awareness of God is considered <\/span><em style=\"text-align: initial;font-size: 1em\">Dhikr<\/em><span style=\"text-align: initial;font-size: 1em\">.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Some Sufi orders engage in ritualized <\/span><em style=\"text-align: initial;font-size: 1em\">Dhikr<\/em><span style=\"text-align: initial;font-size: 1em\"> ceremonies, the liturgy of which may include recitation, singing, instrumental music, costumes, meditation, ecstasy, and trance.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\"><em>8.3. Qawwali:<\/em><\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Qawwali is a form of devotional Sufi music common in Pakistan, North India, Afghanistan, Iran and Turkey. It is known for its secular strains.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\"><em>8.4. Khalwah:<\/em><\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><em style=\"text-align: initial;font-size: 1em\">Khalwah <\/em><span style=\"text-align: initial;font-size: 1em\">refers to a form of retreat, once widespread but now less common. A<\/span><em style=\"text-align: initial;font-size: 1em\"> Khalwah <\/em><span style=\"text-align: initial;font-size: 1em\">may be prescribed by the <\/span><em style=\"text-align: initial;font-size: 1em\">Shaykh<\/em><span style=\"text-align: initial;font-size: 1em\"> (spiritual advisor) of the <\/span><em style=\"text-align: initial;font-size: 1em\">Murid<\/em><span style=\"text-align: initial;font-size: 1em\"> or <\/span><em style=\"text-align: initial;font-size: 1em\">Talib<\/em><span style=\"text-align: initial;font-size: 1em\"> (student). Muslims believe that most of the prophets, and also Maryam (Mary) the mother of Jesusr, lived in some form of seclusion at some point in their life. Muhammadr, for example, used to retreat to the cave where he received his first inspiration\u2014but had been going there for many years prior to his meeting with the angel Gabriel. Similar examples include Moses&#8217; 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 Zakariyar was permitted to see her.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">9. Famous Sufi Orders<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The term <\/span><em style=\"text-align: initial;font-size: 1em\">Tariqa<\/em><span style=\"text-align: initial;font-size: 1em\"> is used for a school or order of Sufism, or especially for the mystical teaching and spiritual practices of such an order with the aim of seeking \u1e25aq\u012bqah (ultimate truth). A tariqa has a murshid (guide) who plays the role of leader or spiritual director. The members or followers of a tariqa are known as mur\u012bd\u012bn (singular mur\u012bd), meaning &#8220;desirous&#8221;, viz. &#8220;desiring the knowledge of knowing God and loving God&#8221;<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong><em style=\"text-align: initial;font-size: 1em\">9.1. Chishti<\/em><\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The <\/span><em style=\"text-align: initial;font-size: 1em\">Chishti<\/em><span style=\"text-align: initial;font-size: 1em\"> Order was founded by (Khawaja) Abu Ishaq Shami (&#8220;the Syrian&#8221;; died 941) who brought Sufism to the town of Chisht, some 95 miles east of Herat in present-day Afghanistan. Before returning to the Levant, Shami initiated, trained and deputized the son of the local Emir (Khwaja) Abu Ahmad Abdal (died 966). Under the leadership of Abu Ahmad&#8217;s descendants, the Chishtiyya as they are also known flourished as a regional mystical order.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The Chishti Order is primarily followed in Afghanistan and South Asia. It was the first of the four main Sufi orders (Chishti, Qadiriyya, Suhrawardiyya and Naqshbandi) to be established in this region. Moinuddin Chishti introduced the Chishti Order in Lahore (Punjab) and Ajmer (Rajasthan), sometime in the middle of the 12th century CE. He was eighth in the line of succession from the founder of the Chishti Order, Abu Ishq Shami. There are now several branches of the order, which has been the most prominent South Asian Sufi brotherhood since the 12th century.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong><em style=\"text-align: initial;font-size: 1em\">9.2. Naqshbandi<\/em><\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The <\/span><em style=\"text-align: initial;font-size: 1em\">Naqshbandi<\/em><span style=\"text-align: initial;font-size: 1em\"> order is one of the major Sufi orders of Islam. Formed in 1380, the order is considered by some to be a &#8220;sober&#8221; order known for its silent <\/span><em style=\"text-align: initial;font-size: 1em\">dhikr<\/em><span style=\"text-align: initial;font-size: 1em\"> (remembrance of God) rather than the vocalized forms of dhikr common in other orders. The word &#8220;Naqshbandi&#8221; is Persian, taken from the name of the founder of the order, Baha-ud-Din Naqshband Bukhari. Some have said that the translation means &#8220;related to the image-maker&#8221;, some also consider it to mean &#8220;Pattern Maker&#8221; rather than &#8220;image maker&#8221;, and interpret &#8220;Naqshbandi&#8221; to mean &#8220;Reformer of Patterns&#8221;, and others consider it to mean &#8220;Way of the Chain&#8221; or &#8220;<\/span><em style=\"text-align: initial;font-size: 1em\">Silsilat al-dhahab<\/em><span style=\"text-align: initial;font-size: 1em\">&#8220;. It is one of the Sufi way that traces its spiritual lineage to the Islamic prophet Muhammad, through Abu Bakr, the first Caliph and Muhammad&#8217;s companion. Some Naqshbandi masters trace their lineage through Ali, Muhammad&#8217;s cousin, son-in-law and the fourth Caliph, in keeping with most other Sufis.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\"><em>9.3. Qadiri<\/em><\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The <\/span><em style=\"text-align: initial;font-size: 1em\">Qadiri<\/em><span style=\"text-align: initial;font-size: 1em\"> Order is one of the oldest Sufi Orders. It derives its name from Abdul-Qadir Gilani (1077\u20131166), a native of the Iranian province of G\u012bl\u0101n. The order is one of the most widespread of the Sufi orders in the Islamic world, and can be found in Central Asia, Turkey, Balkans and much of East and West Africa. The <\/span><em style=\"text-align: initial;font-size: 1em\">Qadiriyyah<\/em><span style=\"text-align: initial;font-size: 1em\"> have not developed any distinctive doctrines or teachings outside of mainstream Islam. They believe in the fundamental principles of Islam, but interpreted through mystical experience.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\"><em>9.4. Suhrawardiyya<\/em><\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The <\/span><em style=\"text-align: initial;font-size: 1em\">Suhrawardiyya<\/em><span style=\"text-align: initial;font-size: 1em\"> order is a Sufi order founded by Abu al-Najib al-Suhrawardi (1097\u2013 1168). The order was formalized by his nephew, Shahab al-Din Abu Hafs Umar Suhrawardi.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">It is a strictly Sunni order, guided by the Shafi`i school of Islamic law (<\/span><em style=\"text-align: initial;font-size: 1em\">madhab<\/em><span style=\"text-align: initial;font-size: 1em\">), and, like many such orders, traces its spiritual genealogy (<\/span><em style=\"text-align: initial;font-size: 1em\">silsila<\/em><span style=\"text-align: initial;font-size: 1em\">) to Hazrat Ali ibn Abi Talib through Junayd Baghdadi and al-Ghazali. It played an important role in the formation of a conservative \u2017new piety\u2018 and in the regulation of urban vocational and other groups, such as trades-guilds and youth clubs, particularly in Baghdad.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\"><em>9.5. Mawlawi:<\/em><\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The <\/span><em style=\"text-align: initial;font-size: 1em\">Mawlawi<\/em><span style=\"text-align: initial;font-size: 1em\"> order was founded in 1273 by Rumi&#8217;s followers after his death, particularly by his successor H\u00fcsamettin \u00c7elebi who decided to build a mausoleum for Mawl\u00e2na, and then Mawl\u00e2na&#8217;s son, Baha al-Din Muhammad-i Walad. He was an accomplished Sufi mystic with great organizing talents. His personal efforts were continued by his successor Ulu Arif \u00c7elebi.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The <\/span><em style=\"text-align: initial;font-size: 1em\">Mawlawi<\/em><span style=\"text-align: initial;font-size: 1em\"> believe in performing their dhikr in the form of a &#8220;dance&#8221; and musical ceremony known as the <\/span><em style=\"text-align: initial;font-size: 1em\">Sama<\/em><span style=\"text-align: initial;font-size: 1em\">, which involves the whirling, from which the order acquired its nickname. The <\/span><em style=\"text-align: initial;font-size: 1em\">Sema<\/em><span style=\"text-align: initial;font-size: 1em\"> represents a mystical journey of man&#8217;s spiritual ascent through mind and love to\u00a0<\/span><span style=\"font-size: 1em;text-align: initial\">the &#8220;Perfect&#8221;. Turning towards the truth, the follower grows through love, deserts his ego, finds the truth, and arrives at the &#8220;Perfect&#8221;. He then returns from this spiritual journey as a man who has reached maturity and a greater perfection, able to love and to be of service to the whole of creation.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">10. Sufi Doctrines<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Sufi doctrine includes several branches in which two chief domains can be distinguished, that of Universal Truths (<\/span><em style=\"text-align: initial;font-size: 1em\">al-Haqaiq<\/em><span style=\"text-align: initial;font-size: 1em\">) and that which relates to human and individual stages of the way (<\/span><em style=\"text-align: initial;font-size: 1em\">ad-daqaiq<\/em><span style=\"text-align: initial;font-size: 1em\">) or, in other words, metaphysics and a \u2015science of the soul\u2016. Needless to say these domains are not separated into watertight compartments. Metaphysics includes everything but in Sufism it is always envisaged according to points of view connected with spiritual realization. The cosmology is derived from metaphysics, and applied at the same time to the macrocosm and to the microcosm, so that there is a psychology of cosmic amplitude just as there is a cosmology built up on analogy with the inner constitution of man.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">In order to put this quite clearly, it is necessary to insist at some length on this relationship. Apart from the two domains of <\/span><em style=\"text-align: initial;font-size: 1em\">al-Haqaiq<\/em><span style=\"text-align: initial;font-size: 1em\"> and <\/span><em style=\"text-align: initial;font-size: 1em\">ad-daqaiq<\/em><span style=\"text-align: initial;font-size: 1em\"> already mentioned three chief domains of doctrine can be distinguished \u2013 metaphysics, cosmology and spiritual psychology. This distinction corresponds to the triad: God, the world or the macrocosm and the soul or microcosm. In its turn cosmology can be conceived either by applying metaphysical principles to the cosmos &#8211; and this is the contemplation of God in the world &#8211; or by drawing an analogy between the cosmos and the human soul. Moreover in its complete development cosmology necessarily includes the cosmic reality of the soul, while no spiritual psychology can cut off the soul from cosmic principles. In the fabric of the cosmos there is no radical break. In its own fashion discontinuity does exist; it is what it is.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">But discontinuity is barely conceivable apart from a principle of unity which bridges the gap and without the background of a continuity which manifests it. Thus, for instance, the apparent discontinuity between individuals the isolation of their respective centre of consciousness, is only the mark of their unique Essence which \u2015vertically\u2016 transcends the \u2015horizontal\u2016 plane of their common nature. As for the discontinuity between individual consciousness in general and the levels of Intelligence which are beyond form, it exists in terms of the quasi-material level of consciousness which links it \u2015horizontally\u2016 with other consciousnesses that are on the level of form but at the same time also separates it from their unique Essence. Thus reality is regarded according to different orders of continuity depending upon the point of view adopted or imposed on us by the very nature of things, and metaphysics alone can embrace all these various perspectives and give to each its proper place in that web of visions, the universe. The following is a succinct account of the doctrines of the Sufis.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">God only exists. He is in all things and all things in Him. All visible and invisible beings are an emanation from Him, and are not really distinct from Him. Religions are matters of indifference. They however serve as leading to realities. Some for this purpose is more advantageous than others, among which is al-Islam, of which Sufism is the true philosophy. There does not really exist any difference between good and evil, for all is reduce to Unity, and God is the real Author of the acts of mankind. It is God who fixes the will of man. Man therefore is not free in his actions. The soul existed before the body, and is confined within the latter as in a cage. Death, therefore, should be the object of the wishes of the Sufi, for it is then that he returns to the bosom of Divinity.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">It is by this metempsychosis that souls which have not fulfilled their destination here below are purified and become worthy of re-union with God. Without the grace of God, which the Sufis call <\/span><em style=\"text-align: initial;font-size: 1em\">Fayazanullah<\/em><span style=\"text-align: initial;font-size: 1em\"> or <\/span><em style=\"text-align: initial;font-size: 1em\">Fazlullah<\/em><span style=\"text-align: initial;font-size: 1em\">, no one can attain to this spiritual union, but this, they assert, can be obtained by; fervently asking for it. The principal occupation of the Sufi, whilst in the body, is meditation on the <\/span><em style=\"text-align: initial;font-size: 1em\">Wahdaniyah<\/em><span style=\"text-align: initial;font-size: 1em\">, or Unity of God, the remembrance of God\u2018s names (<\/span><em style=\"text-align: initial;font-size: 1em\">Zikr<\/em><span style=\"text-align: initial;font-size: 1em\">), and the progressive advancement of life so as to attain unification with God.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">\u2017Al-Ghazali from his retirement until his death in 505\/1111 A.D. lived the simple life of a mystic, punctuated only by study and the composition of a succession of books. In these he brought out various aspects of the moral, metaphysical and mystical system in which he essayed to reconcile the Sufism with Muslim orthodoxy, and to prove that the Muslim life of devotion to the One God could not be lived perfectly save by following the Sufi say. While none of his shorter works is negligible, some are of special value and importance. His masterpiece, and in many ways the greatest religious book composed by a Muslim, is the massive <\/span><em style=\"text-align: initial;font-size: 1em\">Ihya ulum al-din<\/em><span style=\"text-align: initial;font-size: 1em\"> (Revival of Religious Sciences).<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">A skeleton analysis of the contents of this famous treatise brings out its relationship on the one hand to orthodox theology and religious law and on the other the practical and speculative mysticism. It is divided into four \u2017quarters,\u2018 each quarter being subdivided into different series namely the first quarter \u2017Worship\u2018 studies \u2017epistemology and theology\u2018 which includes the nature of Knowledge (<\/span><em style=\"text-align: initial;font-size: 1em\">ilm<\/em><span style=\"text-align: initial;font-size: 1em\">) and the foundations of belief, second part studies ritual and canon law which includes the inward meaning of purification, the inward meaning of prayer, the inward meaning of alms giving, the inward meaning of pilgrimage, third part devotional works which includes reciting the Koran, recollections and prayers, orisons at set times.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The second quarter \u2017Personal Behaviour\u2018 studies \u2017religious law\u2018 which includes eating, drinking, earning, lawful and unlawful things, second part studies \u2017mystical training\u2018 which includes companionship, character, solitude, travel, listening (to music, poetry) ecstasy, good counseling, living and <\/span><em style=\"text-align: initial;font-size: 1em\">Prophetship<\/em><span style=\"text-align: initial;font-size: 1em\">.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The third quarter \u2017The Deadly Sins\u2018 studies \u2017psychology and spiritual discipline\u2018 which includes the wonderful nature of the heart, self-discipline, gluttony and sensuality, vices of speech, anger, malice and envy, worldly goods, wealth and avarice, high rank and hypocrisy, arrogance and conceit and pride.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The fourth and the last quarter \u2017The Way to Salvation\u2018 studies \u2017spiritual experience\u2018 which includes conversion(<\/span><em style=\"text-align: initial;font-size: 1em\">tauba<\/em><span style=\"text-align: initial;font-size: 1em\">), fortitude (<\/span><em style=\"text-align: initial;font-size: 1em\">sabr<\/em><span style=\"text-align: initial;font-size: 1em\">) and gratitude (<\/span><em style=\"text-align: initial;font-size: 1em\">shukr<\/em><span style=\"text-align: initial;font-size: 1em\">), fear (<\/span><em style=\"text-align: initial;font-size: 1em\">khauf<\/em><span style=\"text-align: initial;font-size: 1em\">) and hope (<\/span><em style=\"text-align: initial;font-size: 1em\">raja<\/em><span style=\"text-align: initial;font-size: 1em\">), poverty (<\/span><em style=\"text-align: initial;font-size: 1em\">faqr<\/em><span style=\"text-align: initial;font-size: 1em\">) and self-denial (<\/span><em style=\"text-align: initial;font-size: 1em\">zuhd<\/em><span style=\"text-align: initial;font-size: 1em\">), belief in one God (<\/span><em style=\"text-align: initial;font-size: 1em\">tauhid<\/em><span style=\"text-align: initial;font-size: 1em\">) and trust in God (<\/span><em style=\"text-align: initial;font-size: 1em\">tawakkul<\/em><span style=\"text-align: initial;font-size: 1em\">), love(<\/span><em style=\"text-align: initial;font-size: 1em\">mahabba<\/em><span style=\"text-align: initial;font-size: 1em\">), yearning(<\/span><em style=\"text-align: initial;font-size: 1em\">shauq<\/em><span style=\"text-align: initial;font-size: 1em\">), intimacy(<\/span><em style=\"text-align: initial;font-size: 1em\">uns<\/em><span style=\"text-align: initial;font-size: 1em\">) and satisfaction (<\/span><em style=\"text-align: initial;font-size: 1em\">rida<\/em><span style=\"text-align: initial;font-size: 1em\">), resolve (<\/span><em style=\"text-align: initial;font-size: 1em\">niya<\/em><span style=\"text-align: initial;font-size: 1em\">), truthfulness (sidq) and sincerity (<\/span><em style=\"text-align: initial;font-size: 1em\">ikhlas<\/em><span style=\"text-align: initial;font-size: 1em\">), contemplation (<\/span><em style=\"text-align: initial;font-size: 1em\">muraqaba<\/em><span style=\"text-align: initial;font-size: 1em\">) and self-examination (<\/span><em style=\"text-align: initial;font-size: 1em\">muhasaba<\/em><span style=\"text-align: initial;font-size: 1em\">), second part studies \u2017eschatology\u2018 which includes meditation (<\/span><em style=\"text-align: initial;font-size: 1em\">tafakkur<\/em><span style=\"text-align: initial;font-size: 1em\">), the recollection of death and hereafter.\u2018<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">11. Sufism and Social Integration<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">The aim of a <\/span><em style=\"text-align: initial;font-size: 1em\">Sufi\u2019s<\/em><span style=\"text-align: initial;font-size: 1em\"> life always is to love God and to seek His favor and pleasure, which is not possible unless he renders his services to mankind. Many Sufis have expressed their views about the object of Sufism. The fundamental ideology of Sufis is God, man and the relation between them which is love. The Sufis helped in developing a more humanitarian approach in religious life with their stress on service to mankind and their belief that love of God was not possible without love of mankind. If the national integration is to be achieved, we need to revive the spirit of Sufism. The people of this great nation still have their roots in religion and religious leaders can greatly help to achieve goal of peace and harmony.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">All religions try to discipline the human behavior and create harmonious atmosphere in the society in which man could live in peace. But man by nature is a queer combination of contradictions. The religious codes and Sufi teachings about Hell and Heaven therefore serve as a powerful deterrent to keep mankind within bounds, organized and disciplined. The Sufis believed in equality and fraternity of mankind. They opposed narrow mindedness, caste and communal barriers, which cause conflict and destroy social harmony.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">12. Summary:<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">Sufism is a mystical tradition of Islam dedicated to experiencing God as the epitome of divine Love. Sufis can be associated with Shi&#8217;a Islam, Sunni Islam, other currents of Islam,\u00a0<\/span><span style=\"text-align: initial;font-size: 1em\">or a combination of multiple traditions. Emerging during the eighth century C.E. in the Middle East, though having earlier precedents, Sufism subsequently developed into several different orders known as <\/span><em style=\"text-align: initial;font-size: 1em\">Tariqas<\/em><span style=\"text-align: initial;font-size: 1em\">.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong style=\"text-align: initial;font-size: 1em\">Notes<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"text-align: initial;font-size: 1em\">r &#8211; Peace be upon him<\/span><\/p>\n<\/div>\n<table>\n<tbody>\n<tr>\n<td><strong>you can view video on Sufism <\/strong><\/td>\n<td><a href=\"https:\/\/youtu.be\/aAWzYC4j43U\" target=\"_blank\" rel=\"noopener\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-120\" src=\"http:\/\/epgpbooks.inflibnet.ac.in\/wp-content\/uploads\/2018\/11\/download.png\" alt=\"\" width=\"36\" height=\"36\" \/><\/a><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p>&nbsp;<\/p>\n<p><strong>Web links<\/strong><\/p>\n<ul>\n<li style=\"text-align: justify\">https:\/\/en.wikipedia.org\/wiki\/Sufism<\/li>\n<li style=\"text-align: justify\">https:\/\/en.wikipedia.org\/wiki\/Index_of_Sufism-related_articles<\/li>\n<li style=\"text-align: justify\">https:\/\/en.wikipedia.org\/wiki\/List_of_Sufi_saints<\/li>\n<li style=\"text-align: justify\">http:\/\/www.oxfordislamicstudies.com\/article\/opr\/t125\/e2260?_hi=6&amp;_pos=2<\/li>\n<li style=\"text-align: justify\">https:\/\/www.dmoz.org\/Society\/Religion_and_Spirituality\/Islam\/Sufism<\/li>\n<li style=\"text-align: justify\">www.encyclopedia.com<\/li>\n<\/ul>\n<p><strong>Bibliography<\/strong><\/p>\n<ul>\n<li style=\"text-align: justify\">Louis Massignon, Essaisur les origines du lexique technique de la mystique musulmane (Paris: Vrin, 1954).<\/li>\n<li style=\"text-align: justify\">Melchert, C. &#8220;The transition from asceticism to mysticism at the middle of the ninth century C.E.&#8221; StudiaIslamica, 1996.<\/li>\n<li style=\"text-align: justify\">The Persian Sufis Retrieved June 3, 2008.<\/li>\n<li style=\"text-align: justify\">Melchert, C. &#8220;The transition from asceticism to mysticism at the middle of the ninth century C.E.&#8221; StudiaIslamica, 1996.<\/li>\n<li style=\"text-align: justify\">Waines, D. An Introduction to Islam. Cambridge: Cambridge University Press, 2003.<\/li>\n<li style=\"text-align: justify\">White, C. &#8220;Sufism in Medieval Hindi literature.&#8221; History of Religions, 1965.<\/li>\n<li style=\"text-align: justify\">Tell, C. &#8216;&#8221;A poet and a mystic: Jalaluddin Rumi.&#8221; Social Education, 2002.<\/li>\n<li style=\"text-align: justify\">Hardin, N. &#8220;Doris Lessing and the Sufi way.&#8221; Contemporary Literature, 1973.<\/li>\n<li style=\"text-align: justify\">Abdin, A. &#8220;Love in Islam.&#8221; European Judaism, 2004.<\/li>\n<li style=\"text-align: justify\">Chittick, W. Sufism: a Short Introduction. Oxford: Oneworld Publications, 2000.<\/li>\n<li style=\"text-align: justify\">Abdin, A. &#8220;Love in Islam.&#8221; European Judaism, 2004.<\/li>\n<li style=\"text-align: justify\">Waines, D. An Introduction to Islam. Cambridge: Cambridge University Press, 2003.<\/li>\n<li style=\"text-align: justify\">Semaan, K. &#8220;Islamic mysticism in modern Arabic poetry and drama.&#8221; International Journal of Middle East Studies. 1979, pps. 517-531 and Safi, O. Progressive Muslims: on justice, gender and pluralism. Oxford: Oneworld Publications, 2003.<\/li>\n<\/ul>\n","protected":false},"author":8,"menu_order":28,"template":"","meta":{"pb_show_title":"on","pb_short_title":"","pb_subtitle":"","pb_authors":["prof-s-abdul-sattar"],"pb_section_license":""},"chapter-type":[],"contributor":[63],"license":[],"class_list":["post-118","chapter","type-chapter","status-publish","hentry","contributor-prof-s-abdul-sattar"],"part":3,"_links":{"self":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/icp03\/wp-json\/pressbooks\/v2\/chapters\/118","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/icp03\/wp-json\/pressbooks\/v2\/chapters"}],"about":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/icp03\/wp-json\/wp\/v2\/types\/chapter"}],"author":[{"embeddable":true,"href":"https:\/\/ebooks.inflibnet.ac.in\/icp03\/wp-json\/wp\/v2\/users\/8"}],"version-history":[{"count":3,"href":"https:\/\/ebooks.inflibnet.ac.in\/icp03\/wp-json\/pressbooks\/v2\/chapters\/118\/revisions"}],"predecessor-version":[{"id":121,"href":"https:\/\/ebooks.inflibnet.ac.in\/icp03\/wp-json\/pressbooks\/v2\/chapters\/118\/revisions\/121"}],"part":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/icp03\/wp-json\/pressbooks\/v2\/parts\/3"}],"metadata":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/icp03\/wp-json\/pressbooks\/v2\/chapters\/118\/metadata\/"}],"wp:attachment":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/icp03\/wp-json\/wp\/v2\/media?parent=118"}],"wp:term":[{"taxonomy":"chapter-type","embeddable":true,"href":"https:\/\/ebooks.inflibnet.ac.in\/icp03\/wp-json\/pressbooks\/v2\/chapter-type?post=118"},{"taxonomy":"contributor","embeddable":true,"href":"https:\/\/ebooks.inflibnet.ac.in\/icp03\/wp-json\/wp\/v2\/contributor?post=118"},{"taxonomy":"license","embeddable":true,"href":"https:\/\/ebooks.inflibnet.ac.in\/icp03\/wp-json\/wp\/v2\/license?post=118"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}