SUFISM  &   SUFI  ORDERS   IN    ISLAM

Sufism   -  The Way  of  The Heart

Sufism is known as the Way of the Heart, the Way of the Pure, the Mystical Path of Islam. By whatever name it is called, it is the path which takes the seeker to the Divine Presence. In essence Sufism is a means and a way by which the seeker will move from the gravity of his or her lower self, to ascend, with the assistance of a mystical guide, and through the methods and practices defined by the Way he or she has chosen, to the state wherein the Vision of God is presented to her or him. The ways to God are as numerous as the breaths of mankind. Each individual person has his or her own, personal and private way to the Divine Presence.

The Mystical Path to the Divine Presence

Among human beings, there must always exist those, whom through Divine Grace, have received their Trusts from God in this worldly life. They move about in the world as if they were part of it, yet inside, their hearts and souls are in the Divine Presence. If they ask of God, their request is accepted, and if they look at mankind, it is always with the eye of mercy to those less fortunate than themselves. They are known as the Friends of God, called Awliya in Sufism. It is Sufism which is related to them and they are product of Sufism.

(from.http://naqshbandi.net/haqqani/)

What is Sufism [=Tasawwuf] ?

"There is no doubt that Sufism [=Tasawwuf] is an important branch of Islam. The word itself may be derived form the Arabic word "Sool" (Wool) or form "Sata" (cleanliness). But its foundation lies in one’s personal sincerity in seeking to be close to Allah and to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the Holy Prophet and his faithful Companions provides unmistakable support to this reality" (An Objective Appraisal of the Sublime Sufi Path) by Shaikh Allah Yar Khan.)

What is Not Sufism [=Tasawwuf] ?

"Kashf (visions) and Karamah are not essential to Tasawwuf (Sufism) though charlatans claim such gifts as Sufis in order to gain advantage in commerce, or win cases in the courts of law. Nor is Sufism in any way involved in hocus pocus and talisman trading. Sufism has also nothing to do with prostration on tombs or the lighting of lamps on them. To predict the future is not Tasawwuf either, nor is calling the aulia in absentia (with the belief that they hear such a call), nor belief that they have the power to deliver mankind from its sufferings. No Tawajjuh of a mentor can edify and enlighten a disciple and direct him toward the Straight Path without his own efforts and his own adherence to the Prophet’s Sunnah. Claims for the veracity of kashf and ilham are not Sufism, nor are taken to be essentials of Sufism, whereas in fact they are its opposite. "(An Objective Appraisal of the Sublime Sufi Path by Shaikh Allah Yar Khan). (from.http://www.al-ikhwan.org.pk/sufism.htm)

Sufism & The Spiritual System

The spirit or Ruh of every person originates what is known as Alam at Amar or Realm of Command and is a created reflection of the Divine Attributes, Its food is the Light of Allah or the Divine Refulgence which it acquires form the Realm of Command through the Holy Prophet MUHAMMAD (SAW), whose position in the spiritual world is like the sun in the solar system. The Quran refers to him as a bright lamp. Indeed, he is a divinely selected channel of all blessings or Baraka, and all Exalted Messengers themselves receive this Baraka form him.

Like the vital organs of the physical body, the human spirit also possesses the equivalent of vital organs, called lataaif (sing: lattefa, or subtlety). The research scholars of various Sufi orders have associated them with specific areas of the human body. The Naqshbandiah Owaisiah Order identifies these la-teaif in ascending order of power, as follows.

First – Qalb: This spiritual faculty is associated with the physical heart. To strengthen it is to increase ones general or basic capability for contemplation or zikr.

Second – Ruh: The site of the Ruh, which is a distinct facility of the human Ruh or spirit, is on the right hand side of the chest at the level of the heart. its primary function is total concentration on Allah.

 Third – Sirri: This is above the Qalb and functions to make possible kashf or physical visions associated with spiritual insights.

 Forth – Khafi: This located above the Ruh, and functions to perceive the presence of Allah wherever one is.

 Fifth – Akhfa: This is located at the centre of the first four lataaif and makes it possible for the human spirit to perceive the closeness of Allah’s presence, which the Quran informs us is closer than faculties of both body and sprit.

 Seventh – Sultan-al-Azkar: This serves to absorb the Baraka of Allah into the entire body to that one’s zikr of Allah will emanate from every cell in a single and continual act of worship.

Or method is called Pas-an-Fas, which in Persian means guarding every breath. This zikr is performed with the heart through breathing. If not carried out attentively and vigorously, the normal achievement of one day might take many years.

The method is very simple. Sit down facing the Qiblah, fully attentive toward ALLAH and close your eyes. Start the zikr after reciting the Taawuz(a’uuzu bi Allahi min al shaitan al rajim) and Tasmiah (bism Allah al Rahman al Rahim). When you breathe in, concentrate on letting the word ALLAH penetrate the depths of your heart so that it calls out "ALLAH" when you breathe out, the pronoun for Allah, namely "Hu," again uttered by the Qalb, is carried by the breath to strike the lateefa for which the zikr is being performed. Zikr of suitable duration should be made for each lateefa. When all seven lataaif have been covered, return to the Qalb. After a few more breaths, start the meditation. The body should now be relaxed and the mind set at ease, while breathing outwards (Exhaling) "Hu" strikes His Sublime Throne. This illuminates the path for the Ruh facilitating its flight toward ALLAH in subsequent meditation.

Remember that progress will not be made without the attention of the Shaikh because the Baraka leading one along the Sufi path is transmitted only through him. The Companions attained this from the Holy Prophet, peace be upon him and transmitted it to the Tab’ain, who in turn passed it on to the Tb Tab’ain. the Aulia (sing. Wail or friend of Allah or saint) acquired this wealth of Baraka from them and it has been transferred through the generations from one person to another. ALLAH willing, this process will continue forever, and every believer, whether male or female, scholar or uneducated, rich or poor can acquire this Baraka. The only prerequisites are sound beliefs and sincerity to the efforts are in religious propagation though literature or by word of mouth, no positive change in life can be realized without Baraka. Zikr, invokes Baraka, and this in turn transforms the heart and initiates the journey from vice to virtue toward perfect goodness.

a) shahada three times [ash-hadu an La ilaha illAllah wa ash-hadu anna Muhammadan ^cabduhu wa rasuluh];

b) "Astaghfirullah" 25 times;

c) Fatiha one time with the intention of participating in the blessings sent down with it when it was revealed in Makkah.

d) Ikhlas  (Surat 112) 11 times;

e) Falaq (Surat 113) 1 time;

f) Nas (Surat 114) 1 time;

g) La ilaha illAllah 10 times, the last time completing it with Mu ammadun Rasulullah.

h) Salawat ash-sharifa 10 times [Allahumma   Salli ^cala Muhammadin wa ^cala ali Muhammadin wa Sallim];

i) "ihda'," that is, presenting the reward of the above recitation to the Prophet (s) and to the Shaykhs of the Naqshbandi Tariqat;

j) wrapping it up with Fatiha, with the intention of sharing in the Divine Graces and tajalli which were sent down when it was revealed in Madinah the second time.

k) Dhikr of the Glorious Name 'Allah' 1500 times;

l)  Salawat [same as (h)] 100 times; 300 times on Mondays, Thursdays and Fridays.

m) one-thirtieth (juz') of the Qur'an, or instead Ikhlas 100 times;

n) one chapter of Dala'il al-Khairat or instead Salawat 100 times.

(from:http://www.naqshbandi.org/)

Islam, as a complete code of life or din, was perfected during the life of the Holy Prophet MUHAMMAD (salla’Allahu alaihi wa sallam). He was the sole teacher and his mosque was the core institution of the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its teaching into distinct branches of knowledge, like ‘Tafsir’ (interpretation or exegesis of the Quran), Hadith (traditions or sayings of the Holy Prophet, SAW), Fiqh (Islamic law), and Tasawwuf (the inward aspect), were undertaken later. This din of Allah passed from the Holy Prophet (SAW) to his Companions in two ways the outward and the inward. The former comprised the teachings of Islam enunciated by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitting so purified their hearts as to instill in them a great love of his teachings and an ardent desire to follow them with utmost sincerity and devotion. Tasawwuf is the effort to acquire this Baraka.

 The Companions handed down his teachings and blessings to the Tab’ain. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both these aspects of Islam were similarly passed on by the Tab’ain to the Tab’a Tab’ain, the former in writing and the latter from heart to heart. The compilation of the teachings (the outward aspect) and their interpretation led to the creation of many schools of religious thought of which four have survived, namely, the Hanafi, the Hanbali, the Maliki, and the Shaf’i, named after their founders. Similarly, in order to acquire, preserve and distribute his Baraka (the inward aspect), an organized effort was initiated by four schools of Tasawwuf: The Naqshbandiah, the Qadriah, the Chishtiah, and Suharwardiah. These schools were also named after their organizers and came to be known as Sufi Orders. All these orders aimed at purifying the hearts of sincere Muslims with Prophetic lights, hut they adopted somewhat different means to accomplish this goal.

Khawaja Naqshband (d-1389 A.C) organized the Naqshbandiah Order of Bukhara [now in Central Asia (Turkestan) , Republic of Uzbekistan]. This Order has tow main branches – the Mujaddidiah and the Owaisiah. The former is identified with Shaikh Ahmed Sirhindi, Mujaddad Alif Sani (literally reviver of the first Muslim millenium), who was successor of Khawaja Baqi Bilah, who introduced the Order to the Indo-Pakistan sub-continent. The method of zikr employed by the Naqshbandiah is "Zikr-al-Khafi-Qalbi" (contemplation of Allah’s name within the heart) and is termed "Pas an Fas", which in Persian means guarding every breath. The Owaisiah Order employs a similar method of zikr but acquires the Prophetic blessings in the manner of Khawaja Owais Qarni, who received this beneficence from the Holy Prophet (SAW) without a formal physical meeting.

 The Chain of Transmission of this Baraka, of course, must emanate from the Holy Prophet (SAW). It is prerequisite in all Sufi Orders, except the Naqshbandiah-Owaisiah, that the Shaikh and the seekers must be contemporaries and must physically meet each other for the transfer of this Baraka. (from.http://www.al-ikhwan.org.pk/sufism.htm)

The Object of Sufi Orders

 The Quran has linked success with Tazkiyah (purification). "He is successful who grows" (al A’ al 87: 14)

 The Sufi orders in Islam are basically the training workshops where the fundamentals of soul purification (Tazkyah) and their practical application are taught. The Sufi orders have graded programs in which initially every new seeker is educated in Zikr-al-Lisani (zikr with the tongue) and is finally taught the Zikr –al-Qalbi is practiced form the very beginning.

 Adherence to the Sunnah is greatly emphasized because through its blessings the seeker achievers better and quicker progress.

http://naqshbandi.net/haqqani/