Sufism: A message

What is Sufism? One often gets confused if one ventures to answer this question quoting the Sufis* views and opinions about the term in philological as well as in historical sense. Omar Michel Burke's answer is simple but profound: Sufism is:

"a way of life said to have been handed down from the remotest antiquity. Its training was designed to produce the perfected man or woman. In order to achieve this, the Suit had to go through a long training. The difference between this teaching and all other systems was that the Suit training took place within the world, and not out of it."

True. It is a way of life and it can be learnt and taught by the Sufis themselves.

Now, Sufism represents holistic approach to solve the problems of life and thought. It has its own line of higher education and spiritual development. The people with deep religious consciousness learn from the Sufi teachers how to arrive at self-realization according to their varying ability and aptitude. Self-realization is a duty as well a right of every individual. It is a duty because everybody has two aspects of his life. One is animal-like and the other is spiritual. At the one end of this pole, one stands upon the earth, and at the opposite end, far above, he is at a height where he can touch the Throne of God.

It is imperative for a person to perceive the existential situation he is in. There is a natural process to make him cognizant of his predicament. When one is mentally mature, to an extent, and when one becomes aware of the needs, wishes and desires as well as sometimes the talents and potentialities, it is then that one thinks about some way of living. It does not take him long to know that though he feels free to do what he likes, yet there are some limitations which are there to deter him. He is bound to act within the boundaries of these limitations and restrictions.

It is his right to be told that God, the All-knowing and Wise, created this Universe and it is also he who sustains it. There is a purpose behind the creation of man and there is a pattern of his life and work set in this world. There is a way of living designed to his benefit which, must be known to him. The rules laid down by the prophets who were Sufis too, show the way in the revealed law is a common knowledge available to everyone wherever he is. The problem of limitations is also solved according to the dos and don'ts of the same law (sharia} that is traditionally followed by the society to which he belongs. He is required to adjust himself to its religious, social and moral norms. Apart from this if some other way is adopted, it would be disastrous to his body, mind and spirit. It is the responsibility of the society and its educational institutions to guide him to the straight path.

The next stage is the Way or the Path (tariqa). This brings him to the proper order of Sufism. But before he ventures to start on a spiritual journey, he must make certain preparations to qualify him for Sufi study and knowledge. Before the commencement of the serious Sufi study under the supervision of a spiritual director, the learner has at first to acquire some elementary knowledge of the subject. If he passes a few hours in the company of faqirs and dervishes, reads the books of the men of Path, tries to conceive an idea of extra dimensional perception, it may help him to make up his mind to get the Sufi education. He will have to wait for the real teacher patiently. When the aspirant is actually ready to learn, the teacher himself will find him out. Then the spiritual journey starts.

Until the teacher is not in sight, the Sufi student is advised to repeat the formula of dhikr; La ilaha illallaho Muhammad - ur - Rusul allah (There is no god but Allah, Muhammad is His Prophet). The aspirant should send the blessings to the Prophet with whom the development of religion as well as Sufism attained to the final perfection. Similarly he may repeat "Ya Allah, ya Rehman, ya Rahim" eleven hundred times during the day and night.

Even at the start of Sufi education the goal is clear. One is required to carry on the study with perseverance to the full extent of one's aptitude. The length of duration to know oneself, learn the subtle mysteries and realities and at last complete the course depends upon one's natural capacity for such knowledge. Some reach the goal within moments, days or months and some have to wait for years.

In the company of a Sufi teacher and under his tutelage the disciple is on his way to the spiritual station of Reality {haqiqa}. A new dimension is opened and several secrets of living are disclosed to him. These secrets are, however, not other than the powers and forces just hidden to him in the inner recesses of his own self. Only the teacher can reveal the existence of these mysteries of self to him.

The Sufi teacher is an enlightened sage who guides the learner to the Path by usual and sometimes by the most unusual means and methods so that after the duration of a period he comes face to face with the Truth. He realizes the force of Truth so intensely that thereon he thinks, understands, speaks and writes truth and nothing but the truth in the normal life-situations. In short, the Sufi teacher raises his level of perception and consciousness to a degree that he can directly experience the Essence of Reality which is God. He comes to understand the difference between the appearance and reality {haqiqa). He is blessed with the insight which can see the subtle mysteries under the cover of even day to day events.

It is a stage of enlightenment when a succession of experiences assures him about the truthfulness of what the prophets, saints and Sufis have repeatedly described in regard to the eternal life of spirit. One arrives at a point where the matters and affairs are set right. The Sufi aspirant can perceive the natural plan and design of the life and thought which was devised by the Creator with a set purpose. He realizes the real meaning of this tradition which is the basis of Sufi Doctrine: "I was a hidden treasure: I loved to be known and created the world" He can see the Eternal Being who created Man and the Universe, the result of this vision of Unity is Gnosis (Marifa). 'The Sufis of this group who attain to the degree of full self-realization are called walis (saints). They are employed to assist and serve the mankind. This is the Great Work which has been entrusted exclusively to the Sufis.Some of the Sufis are required to help. support and lend aid to the poor, fallen and defenceless in the society irrespective of their religion, nationality, sect or creed. They can change their appearance according to the situation and they are called abdals. Sometimes they go to the men and women who are there to change the course of history this way or that way and whisper a suggestion or an idea into their ears or hearts. This results into the improvement or speedy movement of the evolutionary process of culture and civilization. There are others, greater than those in spiritual domain, who are destined to he Teachers. They teach, educate and help the seekers of Truth to complete their self. Their disciples do wonders in their respective fields after they have achieved perfection.

There may be some who cannot go further on the path. they are also entrusted with some minor tasks useful to the Work in the end.

It is the peculiarity of the Sufi study and leaning that it does not normally interfere into the moral, social and professional pursuits of the student. Instead, he is blessed with success and satisfaction at his job.

In this way the work of perfection of the human beings and the evolutionary process of civilization continues. If some disorder appears in the Design, it is also corrected and accordingly it sets right in the due course.

This is the Sufi system. Its purpose is to teach how to think, propagate and do what is good. This ability is developed only in the presence or company of a Sufi teacher.

The Sufi,faqir or dervish thus trained, is a force in the human community. He can accept any challenge of life in any situation and time. He solves all the problems like an agent of Divine Destiny that he actually is. He has his own role to play in the affairs of the world, lie knows the mystery of life and death and so he lives on even after he dies.

We. who are about to enter the twenty-first century, need the Sufi system even more than those of the past generations. In the last two centuries we broke all the dams and boundaries which were originally there to protect us from destruction: we refused to acknowledge the spiritual dimension of our self. There have been and there are some who enforced the law of jungle in the national and international affairs, shedding blood to satisfy their lust for power and riches. Now we are terrified to lace the result of all that has so far been done.

At present the mankind needs the discipline that can be developed by following the prophetic law {sharia}. There is a need to have a peep into the depths of our souls and to know ourselves. Hie Sufis have a way called tariqa to teach the methods of doing this. It is a need of time to have an enlightened view of inner and outer reality as it is and see this reality under the shadow of appearance. It is, infact. to know the Truth (haqiqa).

The modern man needs the higher consciousness which can see the unity in diversity and can act on behalf of the whole humanity: {marifa).

It is a dire need of the moderners. if they want to survive as a human race. to feel love and bring about peace to all the creatures upon the earth. This all-embracing love for the Creator and the creatures is the end-result of Sufi education.

In view of the state of affairs in this turbulent age, the next century is expected to be the acceptance of Sufi system universally because of its humanitarian values and holistic approach to the way of living.

Hadrat Sultan Bahu said:

• "Knowledge is always useful when combined with practice".
• "One, who acquired knowledge and did not act accordingly, is not a man. One who acquired knowledge and duly practiced it, is a man of wisdom."
• "The knowledge is for action. Knowledge without action is like a barren woman."'