Brief Note on Sufism :

God in His mercy from time to time sends to this world His messengers and prophets, saints and sages, men of wisdom and vision. They see the need of the times, descend to the level of the people groping in the dark and pass on to them the right type of teachings, bringing about a transformation in their lives and leading them closer to the Lotus feet of the Lord.

            These enlightened ones come to this world of suffering and pain and do their best to make the human beings aware of their eternal heritage of permanent bliss and of their lost paradise. These divine messengers strive to raise men to the state of high spiritual consciousness .The hearts of these holy ones go out to the people who are in the words of of the German Rishi, Goethe, 'playing with their life’ by frittering away their precious time in enjoying vain pleasures, amassing wealth of the world and in pursuing shadow shapes of position, power and prominence.

            We live in an age where both knowledge and science are taking rapid strides . But so are the problems of the people. No wonder they live a tension-filled life. Their hearts are heavy-laden with despair,grief,suffering and misery. The teachings of men of illumination and wisdom serve as soothing balm to their bruised hearts.

            The words of Rama, Krishna, Christ, Buddha, Moses, Muhammad, Baha’-ullah, Mahavir, Guru Nanak, Kabir and many others, charged as they are with mystic power, have captivated the hearts of the true seekers and led them onward and forward to their destined goal - God. Sufis belong to this group of spiritual luminaries.

            In the pre-Islamic Arabia, the ideal of ‘futwah’ or brotherhood was at the basis of many associations. These associations spread the message of purity, generosity and service of all beings. In the beginning of the ninth century, Arabian mystics who adhered to these ideals came to be called Sufis.

            Sufism spread from Arabia to different lands. It took root in Indian soil. As for our province of Sind, the soil of this sacred land had been sanctified from times immemorial by prophets and poets, scholars and singers , dervishes and fakirs and sages and Sufis.

            It was in this sacred province of Sind that Shahenshah Baba Nebhraj, a Sufi, saw the light of the day.

            Sufism points out the path, treading which seekers may reach the goal of human life. The word Sufi is derived from the Arabic word ‘Suf’ meaning coarse wool. Aspirants filled with the longing to realize  God, used to wear woolen garments in all the changing seasons of the year. These aspirants shunned the life of physical comforts and ease. Wool pricked their bodies and kept them constantly awake and thus enabled them to focus their thoughts on God and remember Him, whom they loved to address as “ALLAH". The word ‘Suf’ also means liberation. Therefore a Sufi is one who has renounced all worldly pleasures for the sake of liberation.

            According to some scholars the word “Sufi” is connected with “Suf” the pure. He who lives a life purity, eats pure food and is pure in thought, word and deed is a real Sufi, irrespective of his cast and creed. A Sufi is he who knows the truth, annihilates his ego and merges himself in the fire of love for the infinite. In loss and gain, in pleasure and pain, in health and sickness, a Sufi does not lose his equanimity. His is a life of detachment. He beholds the one God “ALLAH” in all. Any person who has the knowledge of both the outer and inner life is a Sufi. Thus there has never at any period of the world’s history been a founder of Sufism. Yet Sufism has existed at all times.

            Sufism asks us to so live and so move, so act and so aspire as to advance spiritually. God is one. The Eternal One is the guiding spirit of all seekers leading them towards the light.

            Sufis followed certain individual paths or tariqah, for their spiritual endeavors.

            God is the one object of praise. By raising phrases  full of praises to Him and by singing His glories, the worshipper feels uplifted and elevated. There is one truth, the true knowledge of our being within and without.

            A Sufi mystic has quoted the example of the coconut. This example is full of significance. When the coconut is raw, the kernel sticks to the shell, the kernel and the shell are together. If you break the shell the kernel also breaks. This is a common experience. But what happens when the coconut dries up? The kernel separates from the shell and is detached. Break the shell and and the kernel remains whole and unaffected. The same is true of the self. As long as we identify ourselves with our mind and body and intellect, we are affected, but when we detach ourselves from them, we remain unaffected and unchanged. We then gain freedom and liberation. We become a Sufi.

            The human heart harbours within it good as well as evil thoughts and is assailed by temptations. Remembrance of God, chanting of the name Divine is the cure of this diseased condition of our hearts. Our hearts are purified in the measure in which we remember “Allah” and chant His name. Continous remembrance of “Allah” not only cleanses the mirror of our hearts, rids us of our faults and failings but also enables us to grow in love for God. This love serves as a guiding force in our march on the path of truth by illuminating it.

            Endless is the list of Sufi Masters. Some of the illustrious names are Al-Junayed, Al Ghazzali, Khwaja Muinuddin Chishti, Jalaluddin Rumi, Al Azam Ghoss (well known as Peeran-de-Peer Data Dastagir), Hafiz of Shiraz (lovingly remembered as the tongue of the Unseen), Shah Latif, Sain Bekas Badhshah, Sain Beydil Badshah, Sain Vasan Shah, Sain Qutab Ali Shah, Sain Paru Shah, Sain Naseer Fakir Shah, Sain Nemano Fakir, Shahenshah Baba Nebhraj Sahib. They have devoted their lives in spreading the light and showering their grace upon mankind by pointing out the path of love and peace.

            These great masters have remained constantly in the Zikur and Fikur and have many mystic experiences. They have inspired the seekers after truth to destroy their ego and to live a life to self surrender. Total surrender to God enables one to rise above “dwandas” and to remain calm and serene.

            The world of ours is impermanent. Nothing in it lasts for ever. Alone the name Divine abides. Alone the name of God, the name of “ALLAH” endures. To reach the Eternal, the Sufi Masters have also advocated the path of “Ishq Haqiki”. According to them this is the easiest path, treading which aspirants may become one with the One-the path of Love Divine.

Pillars of Sufism :

FANA: The doctrine of passing away or merging with God (Fana) is a central issue in the structure of Sufi theory.

TAWAKKUL: Trust in God.

YAKIN: Faith in God.

FIKR: This refers to reflection and contemplation on the Truth.

SHUKR: Thankfulness.

MURSHID & MUREED: Concept of a spiritual teacher (Murshid) & the disciple (Mureed).

ZIKR: Remembrance through repetition of God's name. Perception of the truth is the object of all meditation and is known by various names in different religions. The Hindu religion calls it “nirvana”,athe Christians call it "via illuminativa" and the Sufi's call it "maarifa". Zikr is done silently (khafi) or loudly (jali). The Sufi finds great pleasure in repeating God's name, as there cannot be any ritual dearer for lovers than constant repetition of the beloved's name.

During Zikr concentration is aimed at 6 subtle points in the body. They are:

Nafs (lower soul): the location is near the navel, the light (nur) generated through concentration on this point is said to be earth coloured.

Alb (heart): located at the left side, just below the heart, the colour of the nur is yellow.

Ruh (spirit): the location is at the right side, a little below the breast; the colour of the nur is red.

Sirr (interior of the heart): located just above the Qalb, light generated is said to be white.

Khafi (innermost secret): located just above the point of ruh, and the nur produced is black.

Akhfa (veiled from observation): located at the centre of the brain and the colour of the nur is green.

MURAQBA: Constant awareness of God. This term is probably derived from "raqib" or a watchman and refers to the desirability of contemplating the attributed of God or the life hereafter.

        “Haq Maujood, Sada Maujood”

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