Sufi Links

Peace, one and all…

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Here are my links to Sufism/Tasawwuf sites (Islamic spirituality/mysticism).  Enjoy, and may Allah make them beneficial.

Mevlevi Tariqa and Lovers of Mevlana

Sufi Orders & Paths (Tariqas)

Video Channels, etc

General Sites/Forums, etc

Sufi Blogs

Sufi Poetry/Music (Contemporary)

Sufi Poetry/Music (Works of the Masters)

86 thoughts on “Sufi Links”

  1. A most excellent list, dear Bhai :) Inshallah, many who stop by here will find what they are looking for.

    Ya Haqq!

  2. Salaams Irving bhai,

    I hope so too. May the Beloved guide us all. If you’ve got any more, I’d be happy to add them.

    Ma’as salama,
    Abdur Rahman

  3. Sallams brother. Jazak Allah khayr for adding me. I really appreciate it.

    Wassallams

    Adnan

  4. Salaams Adnan

    Ahlan wa sahlan. You’re more than welcome. :)

    Ma’as salama,

    Abdur Rahman

  5. Here is a link of my own: http://www.madsufi.com/

  6. The Nurwaniyyah Sufi Order

    http://nuralimam.net/

    Nur al-Imam (Light of the Master) is the website of the Nurwaniyyah Sufi Tariqah, a mystical order dedicated to sacred chivalry (futuwwah) in the service of Imam al-Mahdi, the twelfth lineal descendant of the Prophet Muhammad and his twelfth successor who will return with Jesus Christ at the end of this era, his peace be upon us, and finding the Hujjat (proof) of the Divine Love of Aql (Intellect) which emanates, manifests, and pervades all of existence. We give our Eternal Bayat (Allegiance) to Imam Ali, successor of the Prophet Muhammad, His peace be upon us, and Prophet Muhammad, peace be upon him and his family. The Shahada (testament) by which we abide is that there is no God but Allah, and Muhammad is His Prophet, and Ali is His Saint. In Shi’ism, the knights of the Imam of the Age are known as the khulas (الخلص) or the ahl al-ikhlas (أهل الإخلاص), both meaning the people of devotion. In Sikhism they are known as the Khalsa. The Nurwaniyyah exists for those who wish to be members of the khulas/khalsa. Those Nurwaniyyah members who practice Shi’ism and Sufism, in its diverse forms, are sahajdhari sikh (Sikhs who accept the ten Gurus as their spiritual masters in addition to the Twelve Imams but do not practice the 5ks of Sikhism) members of the khalsa, hoping to be accepted by Imam al-Mahdi, and those who practice Sikhism are those who strive to follow the ideal of the khulas in the hope that Imam Mahdi wll accept them. We have seven principles which we derive from the shahada:

    » Allah is the Manifest and the Hidden, and can neither be Created nor Destroyed. His Essence is beyond existence and non-existence.

    » Muhammad, peace be upon him, is the Everlasting Messenger and Guide of every living and dead entity.

    » All reality knows Allah only through Ali, His peace be upon us, who is the Face of God and exists within the soul of all creations. He is the manifestation of the eternal Divine Command that created Being itself.

    » Salman al-Farsi is the Hujjat of Allah.

    » Fatima Zahra, daughter of the Prophet Muhammad, Her peace be upon us, is the cause of the Beginning Herself but has no beginning, and is the cause of the End Herself but has no end. She manifests what lies beyond Divinity.

    » Imam al-Qa’im ibn al-Askari al-Mahdi, his peace be upon us, is the Hidden Universal Intellect and will Manifest Himself unto humanity in the upcoming times. In the time of His Occultation, where He is hidden from the world, there are many paths (tariqahs) by which to reach Him, such as Twelver Shi’ism, Alevism, Ismailism, Sikhism, Sufism, and mystical Christianity.

    » Enlightenment is achieved when the soul surrenders itself to Imam al-Mahdi, His peace be upon us, and dissolves itself into His Eternity.

  7. In truth, I led my prayer leader in prayer

    In truth, I led my prayer leader in prayer
    with all of humanity behind me;
    wherever I turned
    was my way,

    And my eye saw her before me
    in my prayer,
    my heart witnessing me
    leading all my leaders.

    It is no wonder
    the prayer leader prayed toward me
    since she had settled in my heart
    as niche of my prayer niche.

    All six directions faced me
    with all there was
    of piety and pilgrimage
    both great and small.

    To her I prayed my prayers
    at Abraham’s Station,
    and I witnessed in them
    her prayer to me,

    Both of us one worshipper
    bowing to his reality
    in union
    in every prostration.

    For no one prayed to me but I
    nor were my prayers performed
    to other than me
    in each genuflection.

    How long must I be brother to the veil?
    I have rent it,
    and its clasps were loosened
    in the bond of my pledge!

    Solomon Marni. Aytaroun

  8. Salaams Solomon,

    Welcome to my online home. Thank you for the beautiful poem. Allah bless you and all that you do.

    Ma’as salama,

    Abdur Rahman

  9. Salaams Baqi,

    Thank you for sending this detailed information to me. Allah bless you now and always.

    I’ll look through it when I have a few spare moments, insha Allah.

    Ma’as salama,

    Abdur Rahman

  10. Wa 3alaykum salam.. My pleasure

  11. Salam, brother Abdur Rahman.

    You forgot the Tariqa Tijaniyya homepage, which is located here – http://tijani.org

  12. Salaams Imran,

    Jazak Allah for the link. Insha Allah, an oversight soon corrected.

    Abdur Rahman

  13. Every corner of your Corner looks wonderful, Mahsa’Allah dear brother, very rich indeed! I’ll be back very often insha’Allah.

  14. Salaams Safa,

    Ahlan wa sahlan
    :)

    Abdur Rahman

  15. Summary of Biography of His Eminence Shah Sufi Saleh Uddin Ahmed Chisty.

    H.E. Shah Sufi Saleh Uddin Ahmed Chisty was born on March19,1953 in a respectable muslim family at village Sindurpur, post-office Sompara, sub-district–Chatkhil, district– Noakhali, of Bangladesh.

    His Eminence Ahmed Chisty is a Religious and Spiritual leader and Founder Chief, of
    the (International President) Publication and Co-ordination Centre of Islamic Ideology
    and Sufi-ism (PCCIIS International) and Darbar -E- Chishtia Complex.

    Spiritual Life

    H.E Shah Sufi Saleh Uddin Ahmed Chisty is the follower and devotee of the holy saints
    of Qutub-E- Rabbani Maahboob-E-Sobhani Hazrat Bara Peer Abdul Quader Jilani (R.),
    Sultanul Hind Garib-E-Newaz Hazrat Khawja Mainuddin Chisty (R.), Hazrat Mujadded
    Al-Fesani (R.) and Hazrat Shah Jalal (R.), who had taken actual steps for preaching of
    Islamic ideology and Sufi-ism, as shown by the Holy Prophet Hazrat Muhammad (Peace
    be upon him): “you are hereby requested to forget selfishness and difference of opinion
    in Islamic ideology and to bring forth the virtues of humanity in human beings”.

    H.E Ahmed Chisty leads life accordingly and preaches that we should remember the blessings of Allah as well as the love of our holy Prophet — it is the only way of total peace and
    salvation of Islamic ideology. In the light of that he has devoted his life in the service
    of mankind and roaming different parts of the world for establishing one-world the World
    of Peace and Justice

    Status of PCCIIS International

    PCCIIS International, a United Nations (UN) affiliated international organization and
    Acquired consultative status with the Economic and Social Council (ECOSOC) of the UN
    as well as associate-status with the Department of Public Information (DPI) and UNICEF. Also, the Publication and Co-ordination Centre of Islamic Ideology and Sufi-ism (PCCIIS International) and Darbar- E- Chishtia Complex while working towards peace in the Middle East since1995, has been awarded associate status with the Palestinian Rights Division of
    the UN.

    Area of philanthropic activities of H.E. Ahmed Chisty and PCCIIS International

    His Eminence Shah Sufi Saleh Uddin Ahmed Chisty, had have taken part in several UNGA sessions and played vital role on many international issues including world peace and human rights. He also contributes to several international conferences of the UN and civil society.

    While working with UN bodies and other international organizations, His Eminence Shah Sufi Saleh Uddin Ahmed Chisty visited USA, Austria, Switzerland & other countries.

    Founder Chief, PCCIIS International and Darbar- E-Chishtia Complex H.E Ahmed Chisty, irrespective of nationality and religious belief, is vocal against all sorts of human rights violation across the world. H.E. Chisty is a prominent leader in the international arena and working with various international bodies, including UN High Commission for Human Rights (UNHCR), and contributed to those on different occasions. Moreover, HE Chisty is engaged in home and abroad in upholding UN development programs covering the UN Decade for Human Rights Education, Poverty Alleviation, Drugs Crime Prevention, Child Abuse, campaign Against Women Trafficking, and Peace and Justice.

    PCCIIS Chief Mr. Chisty’s major work include launching campaign for handing over
    of the management of the sites of the Holy Kaaba and Mosjid-e-Nabbabi to a global- body with a view to bring back peace and justice in the entire Islamic World. To this end, he made a remarkable deliberation at 57th session for the commission on Human Rights held in Geneva on April21,2001. At that meting, H.E Chisty gave a clarion call towards the government of Kingdom of Saudi Arabia (KSA) to hand over the management of the Muslims Holy sites of the Holy Kaaba and Mosjid-e-Nabbabi to a global-body comprising top religious leaders from Muslim dominated countries. Needless to mention that it is much expected and long pending issue of the whole Islamic world. Addressing the session, H.E Ahmed Chisty pointed out that the Christian community across the world has already set an example through establishment of the Vatican-City under the care of a Pope the top most religious and spiritual leader of the Christian Community, supported by all religious and spiritual leaders of the Christian world. In that outstanding speech, H.E. Ahmed Chisty citing some Quranic verses reiterated that kingship is not allowed in the Islam. He raised these points, not only for attesting the rights of Islamic nation., but also for consolidating the unity of the global-peoples by curbing terrorism which is being nurtured across the world by the Saudi Government in the name of preaching Islam and its teachings.

    H.E. Chisty’s efforts for establishing world peace in the light of Sufi-ism

    H.E. Shah Sufi Saleh Uddin Ahmed Chisty always preaches strongly the proper preaching of the Sufi thought can help immensely in bringing the world peace and communal harmony. It upholds the teachings of all the Scared Texts including Tripitak of Lord Buddha, Taura of Hazrat Musa (Peace be upon him), Bible of Hazrat Issa (Peace be upon him) the Prpohet of the largest religious Christian community of the present-day-world and Quran of Hazrat Muhammad (Peace be upon him) the Prophet of the Muslim Community. H.E Chisty, in the light of Sufi Ideology, also strongly believes that we can achieve the goal of World Peace by accommodating the teachings of all the holy books in our bosom and thereby would be able to understand that all the prophets came to this world to establish peace in the materialistic world, amidst political struggles and differences of opinion and other problems including poverty.

    Nourishing the intention of establishing world-peace in mind, the Spiritual leader H.E Shah Sufi Saleh Uddin Ahmed Chisty trying his best to allow world leaders to understand that all political and spiritual leaders should work together, sit together to resolve the major issues of the current conflicting world with a view to establish a LONG-LASSTING PEACE in the world that would be remembered by the generations to come in the new millennium. This intention has inspired H.E Ahmed Chisty to take relentless effort to be always in touch with the world leaders in solving different global issues.

    Feedback of H.E. Chisty’s from World Leaders

    In the backdrop of the H.E Chisty’s effort for resolving global issues towards establishing world peace and justice. World leaders including heads of Government and UN Secretary Generals greeted him and extended their whole-hearted support. Supports as such include former UN Secretary Generals H.E. Butros Butros Ghali and H.E. Kofi Annan and current UN Secretary General H.E. Ban Ki Moon.

    UN Secretary General H.E. Butros Butros Ghali in his letter to him, on May12,1995, conveyed his support for his valuable contribution in the field of Human Rights issues in the international arena. Mentionable, His Eminence Shah Sufi Saleh Uddin Ahmed Chisty, while working for the UN Millennium Development Goal had draws the attention of the H.E Kofi Annan regarding the UN’s activities and presented some invaluable suggestions, which later on was endorsed by the Secretary General himself. In a letter
    on November17,2006, the H.E Kofi Annan rendered his cordial thanks to His Eminence Shah Sufi Saleh Uddin Ahmed Chisty for his support in promoting settlement of all conflicting situations across the world . The Secretary General also appreciated his unflagging support for UN development Goal.

    His Eminence Shah Sufi Saleh Uddin Ahmed Chisty as a World Leader

    In brief, His Eminence Shah Sufi Saleh Uddin Ahmed Chisty as a World Leader seems
    to be one of the promising and potential personalities of the current world. H.E. Ahmed Chisty is among the few persons in the world who is free coterie interests of any kind. Now, its need of time that would decide how to utilise his talent fully for greater interests of the world.

    http://www.chistypcciis.org

  16. Salaams Sufi,

    Thank you for your very detailed information. Allah bless you always.

    As you can perhaps imagine, it will take time for me to digest it all. I will certainly visit your website, as Allah wills.

    Ma’as salama,

    Abdur Rahman

  17. Salaams
    I love your webspace full of goodness.I am interested in the mevlevi way and atracted to kabir and camille helminskis teachings . I have been attendind sufi dhikr gayherings for sometime with much joy.I am still searchig but unfortunatly there is no mevlevi gathering loocol to me in birmingham,Does distance pose a problem for you .
    saalams ali

  18. ASSALAMUNHALAIKUM

    HELLO ISLAMIC BROTHERS AND SISTERS IN ISLAM,
    I AM WITH MUCH PLEASURE TO WRITE U THIS LETTER AND I AM VERY MUCH HAPPY ABOUT UR SITE AND I HOPE ALL THIS IS MOVING ON WELL WITH U OUT THERE AND I AM A STUDENT HEAR IN GHANA AND I WILL LIKE TO TELL U ABOUT THE STORY OF THE ISLAMIC SCHOL HEAR IN GHANA . HEAR IN GHANA THE ISLAMIC HEAR ARE TOO MANEY AND I HOPE TO TELL U ONLY TO STORY OF OURS AND I HOPE U WILL UNDERSTAND US AND I HOPE U WILL DO WHAT WE DO WANT U TO DO FOR US HEAR IN GHANA THE ISLAMIC OUNDATION I WAS TO TALK ABOUT IS ISLAMIC FOUNDATION OF DARUL HADALA AND THE DARUL HAMDALA IS A ISLAMIC SCHOOL WHICH WAS BUILD ABOUT THREE YEARS AGO AND IT WAS NAMED BY THE CHEIF IMAM IN GHANA.AND THE CHEIF IMAM WAS ABLE TO BLESS THE ISLAMIC SCHOOL WITH A GREE FOUNDATION MANED WITH I RECINTELY TALKING ABOUT AND THE ISLAMIC IS THERE FOR A BEST ISLAMIC SCHOOL WHICH WAS ABLE TO BE BLESSED BY THE CHEIF IMAM IN 2005 AND WE ARE WELLING THE GREET AND THE PLEASURE THINGS FROM U SO THAT WE CAN NO THE GOOD THINGS AND THE BAD THINGS ABOUT ISLAM .AND I DO KNOW THAT U PEOPLE WOULOD HELP US TO ACHEIVE WHAT WE WANT IN THE PROGREESE IN ISLAM SO PLEASE WE ARE A WAITING FOR U IN THIS MEMORIZATION FOR THE NEED OF UR CHILDRENS IN ISLAM HPE AND BETTER THINGS FROM U …..AND PLEASE WE DO NEED QURAN’S AND OTHER ISLAMIC SCRIPTURES .WE ARE VERY MUCH SURE THAT GOD WOULD HELP U AND GIVE U THE COURAGE TO GIVE US WHAT WE NEED FROM U…..WE DO HOPE TO HEAR BETTER AND BLESS…………………………….

    MOHAMMED KAMA
    IDRIS KAMAL
    ARAMAN MOHAMMED
    AMLK TAJU
    IBRAHIM SALU
    SADIK SANI
    MUFTAWU RAHMAN
    LUKMAN ABUBAKAR
    ZAID MOHAMMED
    HUSMAN ZULKIFIL
    BASIRU ABUBAKAR
    JAMAL SAID
    MUHEEB AWUDU
    MUJIB SANI
    SHUKURULLAHI ABDUL AMIN
    JAMILA FATI
    TAHU MAMADI
    ABDUL ALTIF SUALA
    FARID HUSSEIN
    H AMDALA IMARAN
    NAFISATU SULIEMAN
    JAMI IBRAHIM
    RAFIYATU HALHASSAN\
    KATUMI FATI
    MUJIBU RAHMAN
    IBRAHIM MENKAIL
    ZAINU DEEN MOHAMMED
    BASHAR ABUBAKAR
    KASIM HAMDA
    MUBARIK MOHAMMED
    MANSURU SANI
    HAFIZ MOHAMMED
    MOHAMMED SIR
    FAISAL AMZA
    FATI MOHAMMED
    SATAR ABDULL AZIZ
    AMINA ABDALLAH
    SHUKURULLAHI ABDULL KADIRU
    MIMU MOHAMMED
    AYSHATU MOHAMMED
    JAWARATU ABDULL AIZI
    HUMULL QUSSUM
    SAHIHA AMZA
    ABDULL RAKAK
    ADIZATLL QUBURA ADMM
    AGARA ISSAH
    AYSHA ISSAH
    SUWEIBA IBRAHIM
    RUWAIDA ABDALLAH
    JAMILATU SANI
    FAJATULL ABDULL MUMIN
    BAHIJA ABDUL KADAR
    MUFTAR HAMIN
    QADHAF LLA
    ZAINAB BUNTABIT
    RUENATU ISSAH
    ZAINA LTIF
    LATI SULEIMAN
    MOHAMMED TOFFIK
    SULEIMAN MUSAH
    ISSAQ ISSAH
    ABASS ALHAJ
    HUSMAN HALSSAN
    YUSIF CHIPSA
    ISSAH AHMID
    SULEI MUNTARI
    ABIB MOHAMMED
    SHELA ALHASSAN
    SADAM QADIR
    HUSAMA IBRAHIN
    YASIR HARAFAT
    GADAFI SALU
    HAWA HU ISSAH
    FARD SALIS
    MUSTAFFA ADAM
    IMRANA SULEIMANTAWU
    MUFTAWU HAMID

    MALAM AMEEN
    P.O.BOX AO 173 ABOABO
    KUMASI GHANA
    W/A

  19. Salaams Sheikh Diya al-Haq

    Welcome to my online home. Allah bless you always.

    As you can imagine, it will take me some time to digest the detailed information you have sent me. I will try my best to look through this as soon as I can, insha Allah.

    Abdur Rahman

  20. Salaams Ali

    Welcome to my online home. Sheikh Kabir’s teachings are deeply inspiring. I am not an official murid. Insha Allah, in the fullness of time, I will become one. But, at heart, I am a Mevlevi. That is, I see myself as a pupil of Mevlana Rumi (Allah sanctify his secret).

    I live in Merthyr Tydfil (about 2 hours from Birmingham). My sister-in-law is a student in Birmingham. So, I do travel there fairly often.

    There aren’t many Mevlevi gatherings in the UK, though the group in London is part of the Threshold Society.

    It’s really nice to meet you. Insha Allah, we will talk more soon.

    Ma’as salama,

    Abdur Rahman

  21. I’m looking for a spiritual break, I know I’m in the need to get away from this mad world and retreat and link with my tearning spirituality-I know I would benefit from a Sufi retreat but one which accepts woman and first and formost is genuin and safe-has anyone got any contacts for me to checkout

    Wasalam;
    Sufiya

  22. Assalmo Alaikum!

    i have just visited this page and found it a great source for islamic and tasawuff websites. i would like to request to add a link of http://www.khawajamuhammadyaar.net having lectures on tasawuff.

    Thank you.
    Allah Hafiz

  23. Salaams Sufiya,

    Welcome to my online home. May Allah bless you always.

    Check out the various links here for further information. Also, if you’re in the UK, feel free to stop by here. I usually post information on this kind of thing as I get it.

    Abdur Rahman

  24. Salaams Muhammad Sarfraz,

    I will certainly check out your link, insha Allah. Jazak Allah for sending it in.

    Welcome to my online home.

    Abdur Rahman

  25. Hazrat professor Dr Hameer Sufi
    The word, Sufi
    has been ascribed various origins, among them words meaning ‘purity’ and ‘wisdom.’ The Sufi, therefore, is one who has discarded all that does not belong to his innermost self, and who has cultivated the garden of the heart, for there is no other place where wisdom grows.

    The Sufi sees the Divine Presence reflected in all names and forms, and is limited by none. Knowing that no man-made distinction can contain the One Being, the Sufi offers sincere respect to all forms of worship, while ever striving to be free of dogmatic limitation.

    The Sufi is one who has two points of view: his own, and that of the other.
    Sufism, the Religion of the Heart
    The subject of Sufism has been interpreted in various ways in India , Arabia ,Sindh,Pakistan, and other Middle Eastern countries over hundreds of years. This subject is also found in numerous historical documents as well as in contemporary publications, and yet to the question, ‘what is Sufism?’ there seems to be no precise definition which could satisfy the curiosity of those who, in the disguise of seekers on the spiritual path, are searching only for the key to performing wonders.
    Sufism is neither a religion nor a cult nor a sect, nor is it only from the East or from the West. Sufism, which means wisdom, has always been and shall always be an open door to Truth; the wise feel sympathy towards all beliefs, while at the same time avoiding speculation upon abstract concepts. Sufism believes in the Divine origin of every form of worship in which the unity of religious ideals is respected.
    Sufism, which is without any religious obligations, regards spirituality as the religion of the heart. That religion is one wherein the unity of religious ideals is followed unconditionally in search of truth, without going astray in following the followers of the followers of the great religious reformers, whose messages have been altered beyond recognition through the centuries by those who confuse mysticism with fanaticism.
    In Sufism there is no place for comparisons or preferences. All Messengers are regarded with the same respect and their messages are worshiped with the same veneration, knowing that Buddha was not a Buddhist, Christ was not a Christian, and Hazarat Mohammed was not a Mohammedan. They were bringers of new impulses of the Divine Message, which the multitude uses as toys to play with, and impostors use for power games.
    Sufism is an attitude of inner sympathy towards all beliefs. All religions are Sufi religions as long as they recognize the limits inherent in any speculative interpretation of Truth. One might say that Sufism is a process leading to the widening of the horizon of the heart, so that Truth may shine within as a brilliant sun, illuminating all that is receptive of its rays of light.
    Through the ages there has been one religion after another, but each one came as a confirmation of the previous one. Now, in our century and with the development of science and communication, it has become clear that each religion had a special purpose to fulfill at a particular period of human evolution. For the wise, one can only be really attuned to any religion if one’s heart is open to all religious beliefs with the same love and understanding for each.
    If one took six or seven different glasses, each one of a different color, and poured water in each glass, the water would appear red in one glass, blue in another, green in a third, and so on, although it were the same water in each. In the same way, all religions are in their origin of divine inspiration, but, like the image of water poured into different colored glasses, as soon as divine inspiration is crystallized in human thought, it acquires the colors of that thinking. We then call the one colors Hinduism, another colors Buddhism, another Islam and still other colors are called Judaism, Christianity, or by any other religious denomination.
    Therefore, since the origin of all religions is of divine nature, these can only be understood inasmuch as one is prepared to recognize the unity of all religious ideals, at which level all religions are so many derivations of one and the same impulse, the cry of the heart, the longing of the soul for God.
    Wisdom might reveal itself in the guise of a recognizable form, although wisdom is not tangible, nor does it have a form of its own. Examples of wisdom might perhaps be described, although wisdom cannot be defined in words. Furthermore, there are just as many expressions of wisdom as there are seekers of wisdom. Yet, for the one who is really wise, there is only one wisdom but many different ways of understanding that one wisdom, and different forms of expression through which the one and only wisdom is recognized by the wise.
    Wisdom takes it for granted that some very specific dogmas must have made much sense at the time that they were preached, but these don’t necessarily apply any more in our world today, where science has taken over the responsibility of such subjects as health and education, which were originally once part of the basic structures of ancient religion.
    The word Sufi means wisdom, but that does not mean that when pursuing the Sufi path one is necessarily wise. Sufism is a test with which one is constantly confronted, when expected to show an example of how well one understands what spirituality truly is. Spirituality does not mean drifting away upon the clouds of illusion; it means having the feet firmly on the ground of reality, proving thereby, without pretence to have acquired discipline over the physical and mental energies. It is only then that one can possibly inspire others on the path where honesty in spirituality is the watchword.
    A Sufi is a religious soul whose nature is to refuse to submit to imposed beliefs, and who is conscious that life is not necessarily just what one might think it to be, nor what one is told it to be. Life is not only lived at the level of physical experience, nor only at the level of thought, nor only at the level of feeling, but also, and most importantly, at a still higher level of consciousness, where the self is no more the barrier separating reality from illusion.
    On the path of spirituality, one ventures to vanquish one’s own faults rather than to judge others, whose faults are not very different to one’s own. One tries to master one’s own feelings rather than misinterpreting those of others, and one treasures even the smallest sign of appreciation coming from those who are dependant upon one’s sympathy.
    At this level of consciousness, there are neither limitations nor opposites, nor is there any relationship with pre-conceived ideas, such as those expressed in all dogmatic religious interpretations of Truth. When trying to explain God one only fashions an individual concept, limited to the size of ones thoughts.
    Perhaps one might discover someday what it really means to have inner security, when seeing that all things only have just as much importance as one attaches to them. Nothing is important and yet everything is important, but that which seems so important to oneself does not always seem important to others. The Sufi will always remain free from judging others and from specifying what is good and what is bad. For the Sufi, good and bad are concepts that can only be discerned within one’s own conscience.
    As soon as one attempts to define abstract concepts, one is taken away into the labyrinth of one’s own thoughts that soon break down into speculative descriptions from which one constructs dogmatic ideas; these are then added to the many pre-conceived ideas picked up through one’s education, together with the numerous impressions and influences which constitute our mind world. Then, when one tries to express one’s beliefs and understandings, the words tend to deviate from the original ideas, which were themselves only arbitrary concepts, and the result of all this is so often presented as being the one and only truth.
    The Sufi Message is a message of, ‘Spiritual Liberty,’ revealing in its essence, the true nature of spirituality as being the liberation from dogmas and preconceived ideas. And in its call for “Unity of spiritual Ideals, the Sufi message offers a source of inspiration, reaching far beyond such feelings as ‘my religion’ as opposed to ‘your religion,’ because there is only one religion and several interpretations of the one Truth.
    Let us unite as brothers and sisters without any pretension, with the great ideal of bringing happiness to a world where illusion reigns regrettably in full authority, over the freedom of spiritual awakening.
    The religion of our time is destined to be the religion of the heart, and since there are many hearts, there are obviously many religions, although all religions spring forth from one and the same heart, the temple of God , wherein, when wisdom prevails, love harmony and beauty together constitute the living altar.

  26. please visit over best site

    http://www.freesufi.wetpaint.com

  27. As salaamu alaikum Abdul Rasheed

    Jazak Allah for your detailed comments. I will certainly read through them and digest them as quickly as I can insha Allah.

    Thank you for the link and welcome to my online home.

    Abdur Rahman

  28. Summary of Biography of His Eminence Shah Sufi Saleh Uddin Ahmed Chisty.

    H.E. Shah Sufi Saleh Uddin Ahmed Chisty was born, March 19th 1953, in a respectable Muslim family at village Sindurpur, post-office Sompara, sub-district–Chatkhil, district– Noakhali, Bangladesh. His Eminence Ahmed Chisty is a Religious and Spiritual leader and Founder Chief, (International President) Publication and Co-ordination Centre of Islamic Ideology and Sufi-ism (PCCIIS International) and Darbar -E- Chishtia Complex.

    PCCIIS International is just not an NGO but is deeply rooted to Islamic Sufi-ism, as overwhelming majority of Muslims practice spiritualism at heart and mind for the welfare of mankind. We can no longer remain in isolation. We need to unite and get started on one common platform in bringing about global unity in cohesion and unison.

    Spiritual Life:

    H.E Shah Sufi Saleh Uddin Ahmed Chisty is the follower and ardent devotee of the holy saint Qutub-E-Rabbani Maahboob-E-Sobhani Hazrat Abdul Quader Jilani (R.) popularly known as Bara Peer in Indo Pak Sub continent, Sultanul Hind Garib-E-Newaz Hazrat Khawja Mainuddin Chisty (R.), Hazrat Mujadded, Al-Fesani (R.) and Hazrat Shah Jalal (R.), who had taken actual steps for peaceful preaching of Islamic ideology and Sufi-ism, as enunciated by the Holy Prophet Hazrat Muhammad (Peace be upon him): “you are hereby requested to forget selfishness and difference opinion in Islamic ideology and to bring forth the virtues of humanity in human beings”. From his linkage and ancestral roots, the lineage of His Excellency can be evidently drawn from Hazrat Ibrahim (Abraham, Peace be upon him), PHUH.

    The patriarch of all the believers of Allah (God), i.e. Jews, Christians, and Muslims is Prophet Ibrahim (Abraham, Peace be upon him, PBUH). He built the Kaaba in Makkah with his firstborn son Ismael (Peace be upon him, PBUH). This was an order from Allah (SWT) that Ibrahim and Ismael (Peace be upon him, PBUT) construct this Holy House of Allah (SWT) as a place of worship for all the believers on earth. Ismael (Peace be upon him, PBUH) was 17 at the time he and his father built the Kaaba. Prophet Muhammad (PBUH), a descendent of the Prophet Ismael (Peace be upon him, PBUH), would come nearly 2,500 years after Kaaba was built to re-purify and reunify it as a holy place of worship according to the teachings of the Prophet Ibrahim (Peace be upon him, PBUH). As stated in the Torah and in the Holy Quran “all the generations will be blessed through Ibrahim (Peace be upon him, PBUH)” (Genesis 12 and 18 Holy Bible, Chp 2 Verses 123-141 Holy Quran).

    He is convinced that it is only in the unblemished love of Allah (God) as well as the love of our holy Prophets, can bring about total peace and salvation of mankind. In the light of that he has devoted his entire life in the service of mankind, traveling different parts of the world for establishing one-world, the World of Peace, Justice, Equality and Religious Brotherhood.

    Status of PCCIIS International:

    PCCIIS International is a United Nations affiliated international organization, having consultative status with the Economic and Social Council (ECOSOC) of the UN, as well as holding Associate Status with the Department of Public Information (DPI) and UNICEF. The organization (Publication and Coordination Center of Islamic Ideology and Sufi-ism (PCCIIS International) was awarded associate Status with the Palestinian Rights Division of the UN for the cause of establishing peace in the Middle East in actively promoting and preaching the doctrines of Islamic ideology and Sufism, since 1995.

    Area of philanthropic activities of H.E. Ahmed Chisty and PCCIIS International:

    His Eminence Shah Sufi Saleh Uddin Ahmed Chisty, had have taken active part in several UNGA sessions and played vital role on various international issues, including world peace and human rights. He is a regular participant at several international conferences of the UN and civil society.

    While working with UN bodies and other international organizations, His Eminence Shah Sufi Saleh Uddin Ahmed Chisty visited USA, Austria, Switzerland & other countries.

    Founder Chief, PCCIIS International and Darbar- E-Chishtia Complex H.E Ahmed Chisty, irrespective of nationality and religious belief, is vocal against all sorts of human rights violation across the world. H.E. Chisty is a prominent leader in the international arena and working with various international bodies, including UN High Commission for Human Rights (UNHCR), contributing his resources, time and energy in the welfare of mankind worldwide. Moreover, he is also involved at home and abroad in implementing and upholding UN development programs covering the UN Decade for Human Rights Education, Poverty Alleviation, Drugs Crime Prevention, Child Abuse, campaign Against Women Trafficking, and Peace and Justice.

    PCCIIS International Chief Mr. Chisty’ one of the major work includes, launching campaign for handing over management of the sites of the Holy Kaaba and Mosjid-e-Nabbabi, preferably to a global-body with a view to bring back peace and justice in the entire Islamic World. To this end, he made a remarkable deliberation at 57th session for the commission on Human Rights held in Geneva on April 21, 2001. At that meeting, he gave a clarion call towards the government of Kingdom of Saudi Arabia (KSA) to hand over the management of the Muslims Holy sites of the Holy Kaaba and Mosjid-e-Nabbabi to a global-body comprising top spiritual-religious leaders predominantly from Muslim countries. Needless to say, this is a long pending issue and demand across the Islamic world. Addressing the session, H.E. Chisty, pointed that the Christian community across the world has already set an example through establishment of the Vatican-City under the care of a Pope, the top most religious and spiritual leader of the Christian Community, supported by all religious and spiritual leaders of the Christian world.

    In that memorable speech, H.E. Ahmed Chisty citing some Quranic verses reiterated that kingship is not allowed in the Islamic concept and mandate. He raised these points, not only for establishing the inalienable rights of Islamic nation., but also for consolidating the unity of the world, irrespective of religious beliefs, inasmuch curbing violation of Quranic concept, which is being nurtured across the world, allegedly by the Saudi Government in the name of preaching Islam and its teachings.

    H.E. Chisty’s efforts for establishing world peace in the light of Sufi-ism:

    H.E. Shah Sufi Saleh Uddin Ahmed Chisty is constantly advocating proper and authentic preaching of Sufi-ism. This ‘school of thought’ can help immensely in bringing about the much desired world peace and communal harmony. It upholds the teachings of all the Sacred Texts including Tripitak of Lord Buddha, Taura of Hazrat Musa (Peace be upon him), Bible of Hazrat Issa (Peace be upon him) the Prophet of the largest religious Christian community of the present-day-world and Quran of Hazrat Muhammad (Peace be upon him) the Prophet of the Muslim Community.

    H.E Chisty, in the light of Sufi Ideology, strongly believes that we can achieve the goal of World Peace by accommodating the teachings of all the holy books in our bosom and thereby would be able to understand that all the prophets came to this world to establish peace in the materialistic world, amidst political struggles and differences of opinion and other problems including poverty.

    Nourishing the intention of establishing world-peace in mind, the Spiritual leader H.E Shah Sufi Saleh Uddin Ahmed Chisty is relentlessly making sincere endeavor in making the world leaders understand that all political and spiritual leaders should work and sit together, to resolve the major issues and conflicts of the world, with a view to establishing LASTING PEACE in the world that would be remembered by the generations to come in the new millennium. With this objective in mind he is continuously involved in his global mission, calling and meeting world leaders aimed at bringing about peaceful solution of ongoing conflicts.

    Feedback of H.E. Chisty’s from World Leaders:

    In the backdrop of the H.E Chisty’s effort for resolving global issues for the cause of peace and justice, renowned world personalities, heads of states and UN Secretary Generals have extended their appreciation and whole-hearted support. These include former UN Secretary Generals H.E. Butros Butros Ghali and H.E. Kofi Annan and current UN Secretary General H.E. Ban Ki Moon.

    UN Secretary General H.E. Butros Boutros Ghali in his letter to him, on May12, 1995, conveyed his support for his valuable contribution in the field of Human Rights issues in the international arena. Mention ably, His Eminence Shah Sufi Saleh Uddin Ahmed Chisty, while working for the UN Millennium Development Goal had drawn the attention of the H.E. Kofi Annan regarding UN’s activities and presented some invaluable suggestions, which subsequently was endorsed by the Secretary General himself. In his letter dated November 2006.H.E Kofi Annan conveyed his cordial thanks to His Eminence Shah Sufi Saleh Uddin Ahmed Chisty for his support in promoting settlement of all conflicting issues across the world. The Secretary General also appreciated his unflinching support for UN Development Goal.

    His Eminence Shah Sufi Saleh Uddin Ahmed Chisty as a World Leader:

    In brief, His Eminence Shah Sufi Saleh Uddin Ahmed Chisty as a World Leader promises to be one of the prospective personalities of the current world. H.E. Ahmed Chisty is amongst the few distinguished persons in the world, who is free coterie interests of any kind. It is high time for the peace loving people of the world, irrespective of cast, creed and ethnicity background to sink all differences to utilize the vast potential of this noble saint, who is actively engaged with his peaceful mission in carrying forward the rich heritage, spiritual legacy of his illustrious forefathers, for the greater welfare of mankind.

    http://www.chistypcciis.org

  29. As salaamu alaikum,

    Thank you for this detailed information. I will endeavour to read and digest it as soon as I can, insha Allah.

    God bless you for the link too.

    Welcome to my online home.

    Abdur Rahman

  30. Muhammad Diya-ul-Haq Ibn Ishaq said:

    In the name of Allah,Most Gracious,MostMerciful
    May peace and God’s mercy be upon you
    Mohamme
    Diya ul haq
    p.o.box;3638-
    Adom -kumasi
    ghana

    Dear sir
    Iam very glad to write you this letter, And how are you and i know rthat u are doing very well by the grace of the Almighty.
    Please Sir,I will like to introduce myself to u.Diya-ul-Haq is my name.I am a boy of 15 years of age and a student of Darul-Hadiths Islamic School.
    The main reason for writing to u this letter is that I my brothers and friends need help from you.We will like you to send us many Qurans and Islamic books so that we can use them for our learning.
    May God Almihghty bless u and ur family.
    I end here with much of my regards to u and also Islamic greetings of peace———-ASSALMUM ALAIIKUM.May Gods peace be upon u and ur family.
    Your friend in Islam,
    Muhammad Diya-ul-Haq Ibn Ishaq

  31. Salaams Brother Muhammad,

    Welcome to my online home. My apologies for the delay in responding. As a private individual, I don’t have books and Qurans to send I’m afraid. I suggest you contact Muslim Aid (you can find a link in the Charities section above). Insha Allah, they will be able to put you in touch with those who will be able to help you.

    May Allah bless you and help you in your need.

    Ma’as salama,

    Abdur Rahman

  32. ATTN: News Editor
    Press Statement

    International Religious and Spiritual Leader H.E. Shah Sufi Saleh Uddin Ahmed Chisty Gives A Clarion Call to Establish the Religious Brotherhood on the light of Abrahamic Faith.

    “The patriarch of all the believers of Allah (God), i.e. Jews, Christians, and Muslims is Prophet Ibrahim (Peace be upon him, Abraham, PBUH). He built the Kaaba in Makkah with his first-born son Ismael (Peace be upon him, PBUH). This was an order from Allah (SWT) that Ibrahim and Ismael (PBUT) construct this Holy House of Allah (SWT) as a place of worship for all the believers on earth. Ismael (Peace be upon him, PBUH) was 17 at the time he and his father built the Kaaba. Prophet Muhammad (Peace be upon him, PBUH), a descendent of the Prophet Ismael (Peace be upon him, PBUH), would come nearly 2,500 years after Kaaba was built and reunify it as a holy place of worship, according to the teachings of the Prophet Ibrahim (Peace be upon him, PBUH). As stated in the Torah and in the Holy Quran “all the generations will be blessed through Ibrahim (Peace be upon him, PBUH)” (Genesis 12 and 18 Holy Bible, Chp 2 Verses 123-141 Holy Quran).”

    Dear Religious and Spiritual Leaders,

    I wish to plead and make a fervent call to all my brothers/sisters across the world through the courtesy of this letter in carrying forward, upholding the message of Allah (God), His love for mankind, and ensuring lasting peace in a troubled world. The purpose of portraying my call upon all revered world leaders, politicians, and heads of states, policy makers, academicians, and civil society, spiritual and religious leaders is aimed at removing mistrust, misunderstandings the world is unnecessarily obsessed with, we have to liberate the world of undue tensions and wrangling.

    My dear revered brothers and sisters, I have been working tirelessly for establishing peace for nearly twenty-five years. We are definitely running out of time. Everyday a large number of innocent lives are taking their toll for no fault of their own. This has to be arrested. The burning question is how this can be arrested? We can only achieve this by arriving at a common consensus and share our noble vision, thoughts, pooling our energy, resources, dialogs based on religious and spiritual concepts together on one common platform and thus thrust all our force in that direction without further wastage of time. Our Holy Books and Scriptures are the source of eternal light to erase all such misconceptions and misgivings. These sacred books as ordained by Allah (God) are irrevocable. It is enshrined and has come to us as an eternal source of strength, driving force sent through our Holy prophets at different times for the betterment of mankind. Unfortunately, we have not been able to use and exploit this to our advantage, as was the enlightened desire of Allah, through His Divine prophets. We are potentially still a force to reckon with on the driving seat to harness our good virtues for the peace of the world.

    It is therefore imperative, I feel, that concerted effort needed to renew our honest will to establish the doctrines of Allah in this world, in thoughts, words and deeds, if not we are bound to perish and vanish from the good book of Allah. Politicians, policy and lawmakers and religious leaders of all faith, belief has to work in close conjunction in order to materialize our dream for a world of progress and prosperity. My thoughts go out for the oppressed and the depressed. It is true, many thought provoking, peace loving individuals, groups are working in reducing tension and conflicts, but unfortunately not much has been achieved. It is only through the doctrine of preaching love and respect for families under Allah (God) and the teachings of His innumerable prophets that were sent for the welfare of mankind at different times can bring about welfare, happiness of mankind.

    Followers of the Abrahamic faith having one common ancestral root in fact preach love and peace, religious harmony, having sprung from one land. This indeed is a big boon and blessing that we can be proud of. It is time for reality and not rhetoric. It is through this vehicle that we can effectively mobilize our engine together by bringing the Abrahamic faith of all religious faiths together for establishing lasting peace. I have been running all over the world relentlessly making sincere effort to preach the ideology of Islamic Sufism as enunciated and preached by our Holy prophet Hazrat Mohammad (Peace be upon him, PBUH) who inherits the fundamentals of Hazrat Abraham (Peace be upon him) as are also firmly rooted in the common ideology of our Jews and Christian brothers.

    I am convinced that we can march forward in our common goals and gospel without further delay, in fostering synchronization on the principles of our common glorious heritage. I would like to make a call upon all world leaders to form a consensus to ensure that this can be established. Unfortunately in recent years, Islam has been widely misunderstood and there lies one of the saddest tragedies of our contemporary world. We believe that our prophets who had all been sent and ordained by Allah were His peaceful messengers for the spread of fraternal brotherhood and live in peaceful coexistence.

    Sincerely,

    Shah Sufi Saleh Uddin Ahmed Chisty
    Religious and Spiritual Leader.
    International President,
    Publication and Co-ordination Centre of Islamic
    Ideology and Sufi-ism (PCCIIS International).
    -In consultative status the with ECOSOC and
    Associated with DPI of the United Nations.
    Website: http://www.chistypcciis.org

  33. bird in the hand is worth two in the bush, A ,

  34. As salam ‘aleykum wa rahmatullahi wa barakatuh.

    You have yet to add shadhilitariqa.com to your list, wayfarer. (hint hint)

    Wasalam.

  35. Peace Tristan,

    Welcome to my online home. Thank you for your comment.

    Abdur Rahman

  36. Wa alaikum salaam wa rahmatullahi wa barakatuh Rafael,

    I mistake I shall soon correct, with God’s aid and blessing. :)

    Abdur Rahman

  37. As-Salaamu `Alaykum,

    Shaykhul Islam Dr. Muhammad Al-Qadri has a very good site. He’s a murshid in the Qadiriyyah.

    http://qadri.minhaj.org/

    Wassalaam

  38. Wa alaikum salaam Dawud,

    Jazak Allah for this link. I will add it to the page shortly, insha Allah.

    Abdur Rahman

  39. As-Salaam-o-alaikum wa Rehmatullahe wa Barkaatahu

    Dear Abdur Rehman,

    By the Grace of Allah Jallejalaalahu, we hope you & your family would be better.
    Kindly convey our Salaam to your Peer-o-Murshid.
    Jazakallah khair, keep it up very well job you are doing.
    This is a greet Sunnat of our Lord Sallalahu alaihi wa sallam.
    If Possible to add our Site to your list ….. please….
    Also refer the entire site and give us your feedback suggestions are welcome related to our website.
    Take care and be in contact.

    Thanks (Jazakallah) for contacting us. Allah Haafiz.

    Let Allah’s Blessings, Grace and Peace be upon Huzoor Mohammed Mustafa(s.a.), His Family(Rd), All His Ashaab(Rd), Saints of Naqshbandiya, Chishtiya, Qadariya, Suharwardiya, Owaysiya, Mujaddadiya, Mujarradiya(Rd), on the People (Shaykhs, Mureeds and Taalibs) who are on the Right path and who will follow the Right path, Upon your Shaykh, you and your family. Aameen.

    Regards
    Duago-Prayee
    Hazrat Saheballah

  40. Wa alaikum salaam wa rahmatullahi wa barakatuh,

    Welcome to my online home. May Allah bless you always. Thank you for your kind words and salaams. I will certainly convey them, God willing.

    I would be honoured to add your worthy site (indeed, I have already done so). I would be glad to look through your site, when I have some free time. I will gladly send you any comments.

    Amin to your dua. Allahumma salli ala Sayyidina Muhammad wa ala alihi wa salem.

    Ma’as salama,

    Abdur Rahman

  41. S.Srinivas Rau said:

    Yesterday I found the Shadhilliya Sufi Center Website http://www.suficenter.org with a piece Man Ant:Who are you? It is rather close to Ramanamaharshi’s query Who am I? and the answers are strikingly similar.
    Srinivas Rau

  42. Peace S. Srinivas Rau,

    Thank you for the link. I’ve just read it now and it is a beautiful and poignant essay. I’ve not read the other essay you refer to. Is it available online? I’d love to read it.

    May God bless you always

    Abdur Rahman

  43. S.Srinivas Rau said:

    http://www.davidgodman.org/rteach/whoami1/shtml
    I am glad you found the piece Man Ant beautiful and poignant!
    My beginner Arabic says “man anta” rather than man ant!
    Srinivas Rau

  44. S.Srinivas Rau said:

    Yes,it is beautiful and poignant,as you said!I reread it this morning.
    S.Srinivas Rau

  45. Allah!

  46. Peace Srinivas Rau,

    I managed to have a brief look at the link you gave. Allah! An entire world of spiritual treasures! David Godman’s blog was also very interesting too. Insha Allah, once I’ve had a chance to read through some of it, I’d appreciate discussing it with you.

    At any rate, I’ve been wanting to find out more about Advaita Vedanta thought – as it’s something I know very, very little about.

  47. S.Srinivas Rau said:

    Salaam Abdur Rahman!
    May I suggest the Introduction by Swami Nikhilananda to his translation of The Gospel Of Sri Ramakrishna?It has sections on Tantra,Vedanta…all practised by Ramakrishna.
    S.Srinivas Rau

  48. Peace Srinivas Rau,

    Thank you for the information. Allah! It is most appreciated. I will keep an eye out for it.

  49. OPEN LETTER
    Superpowers should cooperate with the UN to reach an immediate permanent solution of the Palestinian-Israeli conflict for the sake of world Peace.

    His Eminence Shah Sufi Saleh Uddin Ahmed Chisty.
    International President and CEO.
    PCCIIS International.

    Israel, popularly known as the “Derailed Son of USA”, now has called for a unilateral ceasefire in the Gaza strip after a three-week long genocide, leaving some 1500 Palestinian civilians killed and over 10,000 wounded.

    Sources closes to the war sites said Israeli artillery still continuing their offensive what they said in reply to the rocket attack of Hamas. Who is continuing war is not our concern, our concern is the permanent solution of the Palestine-Israel conflict. It is fact that Israel has not yet pulled back their army from Gaza that has created doubt over its willingness to end the prolonged war.

    More over, the US government has greeted Israel for the ceasefire, terming it Israel’s first step to move away from Gaza which doesn’t give any positive indication of permanent solution of the conflict in near future. So, the upcoming summits of the world leaders would be turned into useless effort if the USA continues to favor Israel.

    In the meantime, a UN committee on Palestine Rights failed to produce any fruitful solution due to direct or indirect interference of President Bush, who has distorted the bright image of the USA, doomed its economy and destroyed the valuable lives of many American soldiers while launching war against terrorism in different countries including Afghanistan and Iraq.

    All these burden of the Bush-Administration would be shifted to newly elected President Barack Obama, which I feel would be a deep agony for the latter.

    The newly elected President must realize that the world’s expectation from him is very high and there are lot of outstanding chronic problems like Palestine-Israel conflict that he have to resolve within shortest possible time, otherwise it would be pretty tough for him to retain the superiority of USA for a longer period.

    In the context of Israel-Palestine conflict, Current UN Secretary General H. E. Ban Ki Moon seems to be active to end genocide in Gaza, but he should also remember that there is a UN committee on Palestine Rights, and he has some responsibility in this regard. He needs to take serious steps incorporating superpowers including USA to reach a permanent peaceful solution over the Palestine issue.

    There are other things to do on the part of the UN, if it fails to resolve the pending global issues its neutrality will no longer be acceptable to the world – wrong strategy and past failures of the UN have caused loss of many lives in the world, it should not be repeated again and again. If so happens, all its goals including MDG, will be foiled and the Universal Declaration of Human Rights would never be achieved in the history of the UN.

    We think that still there is opportunity for the UN to play its due role in tackling global issues. So, we expect that the current UN Secretary General would take pragmatic steps
    to rejuvenate glorious role of the UN by strengthening the General Assembly and Security Council towards world peace.

    To exercise its power — the UN should no more bow down to the will of the super powers, rather it should act like the way it should.

    It is high time for the most powerful body of the world to utilize its genuine power to warn the super powers to halt their unbridled aggressive activities including imposed-war, invasion and counter-terrorism in the name of curbing terrorism.

    Particularly, the Super powers’ anti-terrorism drives against their created elements are nothing but inhuman torture on the poor and weaker nations which is totally against UN Charter. The UN must voice against all these acts if it really wants to establish world peace.

    Finally, I expect that the current UN Secretary General would do some thing for the world to turn UN into a meaningful and viable organization by encouraging Super Powers to find out political solution of the present global problems instead of using force. I strongly believe that undoubtedly it will benefit the next generation of the entire world including the Super Powers.

    Thanking you.

    Website: http://www.chistypcciis.org

  50. Salams Shah Sufi,

    Thank you for sending me this letter. May Allah bring about peace in the world.

  51. Philosophy of Sufi-ism.

    His Holiness Hazrat Shah Sufi Saleh Uddin Ahmed Chisty
    International President and CEO,
    PCCIIS International.

    Life of Sufi
    The life of a sufi is the “life of the spirit” regulated strictly in accordance with Islamic theology and traditions. To attain this his first lesson is unshakable belief in the existence of Allah and unconditional surrender to His will. This entails a strenuous life attended by rigid austerity and self-denial. He has to undergo a course of training in regular prayers and meditation to attain the divine knowledge and realization of Truth. This particular knowledge is passed on ‘in secret’ by one sufi to another having the requisite qualifications i.e. one who does not think evil does not see evil, does not hear evil and does not speak evil. Without this divine knowledge, one cannot fathom the hidden mysteries of the nature and those of the soul. To sum up the whole object of sufi-ism is to attain the highest spiritual perfection.
    A sufi will be distinguishable from others on account of his detachment from his parents, children, wealth, power, position and comforts. His ignorance vanishes in the effulgence of the ‘divine light’ of the most high, the Lord of the entire universe. In such an ecstatically devotion there is neither pain nor sorrow for him as he is overwhelmingly dedicated to the will of the Almighty Allah. Thus a sufi saint is the spiritual king, far above all temporal kings, disguised in the patched robes of a humble dervish.
    Hazrat Khawaja Muinuddin Chisty was one of the greatest sufi saints the world has ever known. His spiritual influence and benedictions have been, and are still a perpetually source of inspiration courage and guidance to the afflicted humanity, irrespective of caste creed or religion.
    Sufi Silsilas
    The sufis are classified into four prominent silsilas (categories) or lines, viz. Qadaria, Chishtia Suhraward and Naqshbandia.
    Hazrat Khawaja Muinuddin Chisty belonged to the second ‘silsila’. There is no fundamental difference between these silsilas except in matters of minor details. They are all within the framework of the Islamic law as laid down by the Holy Quran and expounded by Hadith but the rituals applied for obtaining the communion or ‘raza’ of God are different just like the modern Universities where student take different courses for obtaining a particular class of degree. The Chishtia ‘silsila’ does not enjoin any indifferent belief from that of the other Hanafi Sunni Mussalmans. Their belief is based upon the Holy Quran. A study of the lives of Chishty saints, including Hazrat Khawaja Muinuddin and his spiritual preceptor Hazrat Khwaja Usman Harooni reveals that they preached and held purely Quranic beliefs. According to Shariat, every Chisty saint has to follow the Quranic laws strictly.
    The sufi ‘silsilas’ however, are not sects. They grew up because people went to Sheikhs or ‘murshids’ (religious masters) for spiritual guidance and training who invested those of their disciples whom they regarded as spiritually fit to cater for the spiritual and moral needs of others Traditions, no doubt, grew up differently in different ‘silsilas’. What is common between the various Sufi ‘silsilas’ is confined to few spiritual practices like auraad (verses from Quran) ‘sama’ (audition) certain festivals, institutions like veneration of the shrines, the etiquette of visiting them and the devotion to certain leading personalities of the order. One special features of the Chishtia order, which is particularly observable among the early Chisty saints of Asia, is their love for all humanity. They sought to inculcate among their followers an attitude of broad sympathy for the common man irrespective of caste, creed or nationality. They stressed more on humanitarian of caste, creed or nationality. They stressed more on humanitarian obligations of Muslims than on any other point. And that is why Khawaja Muinuddin Chisty attracted lakhs of people to the vast circle of his devotees in Asia in a very short time.
    Regulation and Practices
    There are certain regulations of Sufi-ism which are called ‘Adraak’ and ‘Ehsas’ in sufi parlance. They are also known as ‘Arkaan Tasawwuf’ or ‘Arkaan-Baatani’ i.e. the rules and discipline for the acquirement of the hidden wisdom or knowledge. They are divided into the “hidden wisdom” or knowledge. They are divided into the following three categories:
    (1) “Knowledge” i.e. the ‘divine Knowledge’ attainable through the rigid discipline of ‘Shariat’.
    (2) “Amal” i.e. action under the above discipline with unflinching faith and devotion.
    (3) “Haal” i.e. the resulting reaction from ‘Amal’ or the action.
    A sufi aspirant’s first important step to act upon the above course is to seek a religious preceptor or ‘murshid’ who should be a practical master of the said divine knowledge and its training experience. His preliminary lessons start with,
    (i) Liturgical practices and exercises with unswerving devotion to certain Quranic verses which are pregnant with the divine knowledge in order to grasp their spiritual interpretation and values.
    (ii) A rigid control over his soul called ‘Nafs’which starts which renunciation and self-mortification.
    Training in Sufi-ism
    When a person decided to become a mystic or sufi, he was expected to go to a Sheikh or Murshid (master) and spend with him as much time as was deemed necessary by the Sheikh for his spiritual development. During this period of apprenticeship which, in most cases, lasted a lifetime the Sheikh used to instruct the disciple to perform mortification (Mujahedas) so as to gain control over his appetitive soul, i.e. ‘Nafs’. This was done by performing service like hewing of wood, drawing of water from the wells and so many other menial services in the Khanqah (the monastery or chapel). Even Hazrat Khawaja Muinuddin Chishty himself had to pass through this hard and rigorous course of probation when he was under training for a period of 20 years with his Pir-o-Murshid (master) Hazrat Khawaja Usman Harooni. Every sufi saint had to perform these hard services for his ‘Pir’ before achieving the robe of Khilafat (succession).

    Stages of Mysticism
    According to the Islamic standard of judgment, the seeker after Truth, as stated above has to pass through many stages before he can actually feel himself in combination with the truth being the ultimate object. The elementary condition is to have an unshakable faith and a firm resolve in doing or not doing a thing that is termed ‘niyyat’ (intention) in Muslim theology which is followed by repentance and penitence. The next stage is called “Mujaheda” (probation of striving). When it reaches its zenith then the revelation process begins which is known as “Mukashfa” (the uplifting of veil). At this stage the attainments of the saint (or Sufi) are so exquisite that he emerges his identify in the will of Allah, the creator, and the reactions are visible and affect the code and conduct of human beings. The effort by which each stage is gained is called ‘haal’ (state). It is a state of joy or desire and when the seeker is in this condition he falls into ‘wajd’ (ecstasy).

    Early history of Sufi-ism reveals that this particular branch of divine knowledge originated and developed under conditions of strict discipline of quietism, seclusion, renunciation and incessant devotion to prayers under the guidance of a ‘Murshid’ or spiritual preceptor. In the popular sense, Sufi-ism is known as mysticism in the West but it is not at par with the conception which the word ‘Sufi-ism’ actually carries in Islamic parlance. One of the advantages of this cult is that its follower speedily discovers all the mysteries of nature for the benefit of mankind. Its greatest gospel is to live and let live’ and to bestow undiscriminating affection upon all mankind. It caters for the real peace and spiritual needs of the people who are generally sick of the material world and seek a spiritual asylum. To be brief, unless one is a Allah chosen man endowed with the inherent natural spark of divine love, pity and religious devotion, and is also fit for the necessary hard Mujahedas (probation and strivings) one cannot become a prefect Sufi.

    Brief history of Sufi-ism
    The origin of the term sufi is rather complex, but in general it signifies one who wears the garment of ”suf” i.e. wool. In the beginning it was a mark of personal penitence though some early Muslims, like Ibn Sirin (died 729 AD) criticised the ascetics for wearing suf in imitation of Jesus Christ. He said, “I prefer to follow the example of the Prophet who dressed in cotton.” In the second century of Islam a particular group of ascetics of Kufa were generally called al-sufiya due to their dress. But, by 4th century wearing of woolen garments became the recognized badge of the sufis of Iraq and hence the term was commonly applied to all Muslim mystics. In the same century, groups of these a sites used to assemble to recite aloud the holy Quran and other religious pieces which practice gradually took on a liturgical character called Zikr evolving into spiritual concerts named Sama (now popularly called Qawwali in India) with their attendant perils of extreme ecstatic nervous.
    Gradually a change was coming over the general character of sufi-ism. Its basis was “Fear of Allah and His wrath to come ” with the mystical element of love and adoration. According to a woman saint, Rabia al-Adawiya (died 891 AD) The mainspring of mysticism is love. She said, “Love of Allah had so absorbed me that neither love nor hate for any other things remains in my heart.”

    Sufi-ism in 12th century
    While Imam Ghazali (died 1111) and Abul Qasim Al Qashari (died 1072) laid the basic foundation of Sufism, it was Ghos-ul-Azam, Mahboob Subhani Hazrat Sheikh Abdul Qadar Gilani (died 1166) who helped to give it a real practical shape by instituting the famous “Qadaria” silsila of sufis in Baghdad in the 12th Christian century which did wonders in raising the cult at sufi-ism to a glorious pitch in the succeeding generations.Sufi-ism under Hazrat Gilani’s spiritual and moral spell created a marvelous revolution which brought the whole of Afghanistan and its adjoining parts in Islamic fold in a very short time. This was one of the greatest miracles of sufi-ism in the history of Islam at a very crucial period. The number of converts after Hazrat Gilani’s every preaching meeting, often exceeded 70,000 necessitating the employment of as many as 400 writers for the registration of these converts. Other sufi saints of this century were Sheikh Najeebuddin Abul Qahir Suhrawardy, Sheikh Akbar mohiuddin Ibn Arabi (1156-1240) and Hazrat Sheikh Shahabuddin Suhrawardy (1144-1234), the last named being the founder of another famous “Suhrawardia” silsila which Sheikh Saadi embraced in his later years of life. Their services to the cause of Islam proved exceedingly invaluable and their innumerable writings and speeches helped to rejuvenate the waning spirit of Islam, serving the cause of sufi-ism itself as a guiding star for all future generations.
    Doctrine of Sufi-ism and its need
    After the death of the Prophet the overpowering influence of his religion and sacred traditions dominated the lives of his succeeding descendants and the Caliphs. During the early period of Islam there was no necessity of any new cult like Sufi-ism. But, as time passed on a revival of the Islamic influence was deemed necessary and Sufism took it up in right earnest. The term sufi-ism denotes nothing but a direct interpretation of the cardinal principles of Islam and certain spiritual practices to be observed in this process. Its originator Abu Ishaq Shami was the first sufi who preached this cult which was in conformity with all the basic principles of Islam.

    Wealth Despised
    One of the cardinal principles of the followers of sufi-ism is the hate of all wealth pomp and show. All great sufis have always therefore refused to accept any money or presents from any quarters whatever, and they never went to the glittering courts of any monarch which made them bold, selfless and independent of all secularism, thus distinguishing them from the class of the Ulama, who so often succumbed to these temptations. On the contrary, if any ruler or rich person sought an interview with them they either refused it flatly or gave them illuminating sermons, bluntly reminding them of their misdeeds and instructing them to realise and follow their duties and responsibilities to the cause of Islam and the Holy Prophet’s Shariat. Once Khalifa Abu Muzaffar Yusuf of Baghdad approached Hazrat Gilani for a blissful advice with a present of 10 bags of gold mohurs. This great sufi saint contemptuously refused to accept the money but when the Khalifa insisted upon its acceptance he picked up two of the bags one in each hand, and squeezed them. And as he did so human blood flowed out of them! The great saint said: “Abu Muzaffar, don’t you feel shame in offering me this blood of the poor people?” The Khalifa was dumbfounded and went away in a shameful disgust.
    During the 13th century AD sufism had gained greater popularity among the masses as the result of the persistent efforts of the above named sufi saint. Under the rule of the Ommayads and the Abbassides, secularism had usurped the real spirit of Islam and had economic, political and social fabric of Islam to pieces resulting in the ultimate downfall of their power itself. Baghdad, once a flourishing capital, was in the grip of debasing frivolities and revelry. Unbalanced secularism had caused unprecedented pillage, arson, murder and all round destruction at the hands of Mongols and Tartars. Although this condition was generally attributed to the intruders’ invasions but as a matter of fact it was primarily due to the deterioration of the spiritual and moral character of the Muslims from top to bottom.
    Attendance at shrine
    When these sufi saints left this world their devotees put up impressive buildings over their tombs (Mazaars) most of which are attractive monuments of architectural beauty and subdued oriental splendour where Muslims, Hindus, Parsis, Sikhs, and their beneficiaries pay loving homage to their immortal glory all the year round, and receive all sorts of benedictions even to this day. On the occasions of their death anniversaries, which are called Urs, the gatherings in many cases run from thousands to lakhs, according to the popularity of the saint. Religious ceremonies are performed on these occasions and the poor and the needy are fed liberally. Of the numerous sufi saints of India, Hazrat Khawaja Muinuddin Chisty of Ajmer, (the founder of Sufism in this country) Hazrat Makhdoom Allauddin Saabir of Kalyar and Hazrat Baba Fariduddin Ganj Shakar of Pak Patan are the most celebrated. But each South Asian province from North to South and East to West has one or more monumental shrines of its own Sufi saints whose benedictions have left an impressive mark upon the people of those parts and whose blessings they still enjoy year after year.
    The next important feature of sufi belief was divine love. From the time of Rabia Al-Adawiya (died 801 AD). It had become the mainstream of sufi-ism while in Asia it had become the dominant feature of the popular Bhakti movement. Love they said was both the causes as well as the effect of gnosis. A person was likely to achieve gnosis as a result of divine blessing only when he had devotion for Allah. While a person who had achieved gnosis could not help being overwhelmed and overpowered by cosmic emotion (jazba) and divine love. Love, according to them was emotive force of life in fact raison d’être. This powerful emotion dominated every thought or sentiment, contemplative life, theology, ritual thought of heaven and hell and all else. “The heart of a mystics is a blazing furnace of love which burns and destroys everything that comes into it because no fire is stronger than the fire of love”, says His Eminence Hazrat Shah Sufi Saleh Uddin Ahmed Chisty. Love implied an illuminative life a state of continued communion with Reality (haal). The object of life was indifferently described as apologetic vision (sometimes used in spiritual sense at others in a physical sense), nearness to Allah, annihilation (fana), everlasting life in Allah (baqa) and ultimately absorption or union (wassail). It was only on the achieves tranquility by falling into the sea? Thus when the lover finds the beloved he no longer wails”
    The natural outcome of such an outlook was a religion of ecstatic fervor and intoxication (Sukr). Such an attitude of mind could best be produced by and then find satisfaction in liturgical practices (Azkaar-Zikr-e-khafi, zikr-e-jail), spiritual concerts or audition (sama), and other forms of auto hypnosis. Because of the efforts of Khawaja Qutubuddin Bakhtiyar Kaki, Sufi Hameeduddin Nagauri and Sheikh Nizamuddin Auliya of Delhi, ‘sama’ became a cranial feature of the Chishty silsila and brought it in occasional conflicts with the orthodox Ulama.
    The mystic belief in gnosis and love is usually accompanied by characteristic ethics. The Sufis had fully followed and systematized certain ethical concepts before Islam came to South Asia. The Asian Sufi-ism merely reiterated these beliefs although there was difference in the degree of emphasis. The basis of the Sufi attitude is that the Veil which hides reality from mankind is that of bashariyat, (creature hood). The nature of man consists of sensual, intellectual and spiritual features. Intellect, according to them performed a restricted function. The central pivot of spiritual life was the Qalb (heart) or the Rooh (soul). They were regarded as ethereal in nature and hence capable of communion with Allah. This function however could never be performed until the heart was purified of the dirt of sensual or lower self called in sufi terminology the nafs (appetitive soul). The struggle against nafs regarded as wholly evil, therefore, became one of the main concerns of the sufis. This implied an outlook of renunciation, penitence, asceticism, poverty, self-mortification and quietism-in short, other worldliness. This other worldliness was never interpreted strictly and the Chisty product recommended more an outlook of another-worldliness than actually going away from society.
    The idea among the nobler minds in the world of Islam, that there is a deeper and more inward sense in the words of the Quran arose not from the wish to escape from the rigour of ‘ texts and dogmas’, but from a profound conviction that those words mean more, not less than the popular expounders supposed them to convey. This conviction combined with a deep feeling of divine pervasion, a feeling originating from and in perfect accordance with the teachings of the Quran and the instruction of the Prophet led to the development among the Muslims of that contemplative idealistic philosophy which has received the name of Sufi-ism. The appeal of which among the Mohammedans was probably assisted by the prevalence of Neo-Platonic ideas. Imam-al-Ghazzali in the East and Ibn Tufail in the West were the two great representatives of mysticism among the Muslims.
    Clash Ulema – Sufi Clash
    At first the leaders of mysticism were supposed to be the Ulema or orthodox religious teachers but by the end of 3rd century they were replaced mostly by middle classes, especially from the mixed half Persian and half Arabian population of Baghdad, who followed sufi-ism. Against the political revolutionary aims of Shia’ite propagandists the Ulema protested vehemently. Their programme of reform included the awakening of religious conscience of individuals and the spiritual revival of the social organization of the community. These social implications were reinforced by the labours of sufis in preaching and converting, firstly members of their own class or followers and secondly carrying on their missionary work for Islam in other distant lands. For all times and in all countries these Sufi ascetics were the most active and powerful propagandists of Islam and it was none but Hazrat Khawaja Muinuddin Chishty of Sanjar who introduce the Chishtia silsila (order) of Sufis in India and did such a wonderful service to the cause of Islam.
    For the above reasons the orthodox Ulema began to suspect the new social implications of the sufi movement in Islam and a rift seemed to be widening between sufi-ism and orthodoxy.Serious attempts were made to silence the sufis and on failure an example of punishment was set of one prominent sufi Mansur al-Hallaj, who was charged with heresy in having identified himself with Allah and was cruelty executed in the beginning of the 4th century. This punishment was not inflicted by any violent fanatics but by pious upholders of the ancient Faith like the Good Wazir’ Ale-ibn-Isa. Repression however proved futile and the sufi movement continued firmly based as it was on both the open and ‘secret’ teachings of Quran and the moral standards of Islam. Despite the adverse views of the learned layers, the tendency towards the neglect of the ritual prescriptions and the outside influence clashing with the traditional outlook of Islam the strength of sufi-ism lay in the satisfaction which it gave to the religious instincts of the people, instincts which were chilled or starved by the rigid and impersonal teachings of orthodox Ulema but which found more relief in the directly personal and emotional approach of sufi-ism.
    It must be remembered that this popular character and appeal of sufi-ism arose out of the ranks of the people themselves and appealed to the people whose main reading matter was furnished by short lives of the saints often replete with their miraculous deeds. It was the unceasing labours of the mystics ascetic or sufis that gave to Islam its widespread permanent hold upon the masses and that plated such a conspicuous part in spreading the divine message among new and fertile lands rather than the slow work of purely orthodox Ulema or their system of propagation.
    During the 4th and 5th centuries, sufi-ism grew in strength in spite of the frowning Ulema it was in this period that the Zikr and Sama from their simple congregational recitation and meditation over the Quran began to show more definite liturgical tendency marked specially by the recitation of chants and litanies. But it was not this difference alone that marked off sufi-ism from the orthodox services as similar liturgical ceremonies were commonly performed in the mosques as well. The hostility of the theologians was however due partly to their fear that the sufi Zikr might replace the mosque as the center of religious life. There was also a more deeper and selfish reason for the conflict, the traditional exclusive claim of the possession of sciences of theology and law and their position as the sole authoritative exponents of the Islamic doctrine-sciences which they had built up by infinite trouble and whose acquisition involved long and arduous study. They maintained that it was by their means that the substances of faith had been preserved against both heretical innovations in doctrine and the attempts of the secular arm to override its privileges and obligations.
    Naturally the theologians were proud of their system and jealous for the maintenance of their authority. They held that it was by this method alone that they were able to propagate Islam and promote its cause and that any relaxation would open the way to heresy and corruption both spiritual and material. But the sufis rejected these claims bluntly and even derisively. According to them there was only one way to knowledge which lay through the direct and personal experience called “Marifat” culminating in momentary union with or absorption into the Allah head and not through the rational and second hand knowledge or ilm of the scholastic type.They thought, theology instead of assisting their process. Actually hindered it. The conflict between the doctrinaire and the seeker or follower of the Inner light therefore seemed irreconcilable.
    The outside influences and doctrines implied in sufi-ism in these formative centuries, were also suspected by the Ulema. Apart from the various orthodox rules and concepts of Islam the exaltation which the holy Prophet Mohammed (Peace be up on him) enjoyed also appeared to be eclipsing against the overwhelming veneration accorded to sufi sheikhs in their lifetime and their elevation to sainthood after death. Nothing could, therefore be more intolerable and repugnant to the primitive ideas of Islam and the system of their maintenance by the Ulema but in the teeth of Quran. Tradition, rationalism and orthodox theology the worship of sufi saints irresistibly crept into the Islamic fold, and eventually swept everything before it. As time went on popular elements of sufi-ism established themselves more and more firmly in the Islamic fold. More and more religious minded people also joined the ranks of sufi mystics who sought not metaphysical knowledge of religion but living experience of Allah. During the 5th century there was a marked drift towards sufi-ism of some of the ablest thinkers of Islam. Ultimately principle of compromise between orthodoxy and sufi-ism was inevitably sought with the result that a celebrated theologian Al-Qushari (died 1072 AD) wrote a treatise urging the cause of the higher sufi-ism and the acceptance of the doctrine of ecstatic communion with Allah. The actual revolution is however linked with the name of Imam al-Ghazale (died 1111 AD) who stands high in his religious insight and intellectual ability and who dived deep into mystics sciences and philosophies. He changed his convictions again and again in his long religious experiments and research. First, he revolted against the casuistry of the theologians and incessantly sought ultimate reality through all the Muslim religious systems and philosophies of his time.
    After a prolonged bodily mental and intellectual struggle he finally fell from sheer philosophic agnosticism upon his personal experience of Allah which he found only in the sufi path. To his school of thought belonged such sufi saints as Maulana Rum the author of the celebrated Masnavi (one of the most authentic works on sufi-ism) Hazrat Junaid Baghdadi, Maulana Shibli, Maulana Fariduddin Attaar, Khaqani, Shamsuddin Haafiz Shirazi (one of the greatest Persian sufi poets in the East) Sheikh Sa’adi and others. Both Imam al-Ghazali and the stalwart Al-Qushari forged a synthesis that ultimately accommodated the essential principles of Islam between orthodoxy and Sufism which were thus tied to one and the other forever though their paths remained different.
    From Iraq and Persia, Sufi-ism perpetrated into Asia with Hazarat Khawaja Muinuddin Chisty where it found a very congenial soil to prosper after some stubborn opposition.With its advent a large number of sufi saints sprang up all over the land, doing invaluable service by their solacing influence to the afflicted humanity irrespective of caste or creed. It was this indiscriminating service to the cause of the suffering humanity and peace that won the hearts of the people of Asia and made the sufis highly popular among all classes of people from a peasant to the prince. Not only this but even after their death, they are still held in high reverence, a thing which is unknown in other countries. This unflinching devotion is of course not with out any reason; there must be “something” very real and serious to come and end it?
    Sufism in spite of its loftiness in religious ideals has been less fastidious and more ready to accept alien practices and ideas provided they produced good results. Blended with Sufism the orthodox couch was undoubtedly refreshed and strengthened and in fact acquired a more popular character and attraction in Islam. Sufi-ism in Western Asia, North Africa, won over large multitudes to Islam. Central Asia, India, Bangladesh and Indonesia. In the wake of sufi-ism, Shia’ism also suffered an eclipse and lost much of its original influence. On the whole sufi-ism has made a meritorious and invaluable contribution to the promotion and prosperity of Islam in the world.
    Sufism implies “Iqtida” i.e. to adhere strictly to the laws of Shariat. It means highly pious and enlightened way of life which may be expressed in conformity with thought and action as explained below:
    (a) `Qualan’ i.e. expression through ‘Shariat’ or the Divine Law (ordained for the harmonious conduct of man in this world with promise of his salvation in the next.)
    (b) `Failan’ or ‘Tariqat’ i.e. expression through human activity and discipline under the said Divine Law or ‘Shariat.
    (c) “Haalan” or Haqiqat i.e. the ‘state ‘ acquired by acting upon and passing through Qualan and Failan stages reaching the zenith of the spiritual perfection.
    While the Qualan and Failan stages can be analyzed or expressed through the human faculties, the expression of Haalan ‘Haqiqat’ or ‘Reality’ is beyond the scope of all human conception and is therefore inexpressible and indescribable because human intellect or faculties are restricted to a ‘limit and transcend no more. This is the highest and final stage of sufi-ism in which the aspirant is face to face with the ‘divine light ‘and ultimately merges his identity with Allah supreme. It is therefore a state, the secrets of which have never been divulged to the humanity at large without sufi-ism entitles. A persian couplet describes this ‘state’ as follows “Aan raa ke Khabar shud Khabarash baaz nayamad.” i.e. nobody ever heard of them who dived deep into the secrets of Allah or the mysteries of nature.
    The Sufis emphasized that ultimate reality could be grasped only intuitively (Ma’arifat or gnosis). It was veiled from the human eye and intellect, and constituted a mystery which could be apprehended by none but the advanced spirits. Although they described in vivid details how Ma’arifat could be achieved they never concerned themselves with the nature of the reality. There are clear traces of belief of pantheism and of monism, although in general they believed in a transcendental omnipotent Allah as the creator of the universe.
    The intuitive or esoteric experience or reality implied that parallel to the orthodoxy or “external” theology, there was also an “internal” or spiritual interpretation of the Holy Quran and of the actions prescribed by the law. This spiritual interpretation was necessity subjective, intuitive and esoteric. But this is a very delicate point to be discussed by a layman. Only the advanced Sufis or Saints, who are now rare, can interpret them satisfactorily in the light of their own practical experience. No one in the present scientific civilization can either understand or convince easily the average man on these delicate points.

    According to Islamic conception a sufi is one who is fired with divine live and who as a true devotee of Allah and is constantly impatient to seek nearness to HIM. The quest of a sufi centers round the exploration or probe into the mysteries of the nature. He is whole-heartedly engrossed in seeking out the myriad truths of the TRUTH, and concentrates on the hard task of reconciling his action to his thoughts. This is an extremely difficult process. He has, first of all to suppress or subdue his worldly desires inherent in the soul of man called Nafs in order to attain purity and steadfastness in his character. After attaining this stage, he enters the second phase of building up his external and internal character through mental exercises as the result of which the knowledge of the hidden mysteries of nature or Allah is revealed unto him. To summaries the whole process of sufi-ism, the true path of a sufi’s salvation lies through the thorny wilderness of renunciation, self-mortification on and annihilation of the Nafs by incessant devotion to Allah. Thus a sufi aspirant has to under go a rigid test in morals and by acquiring a perfect knowledge of the Quran and Islamic theology. Also strict adherence to the Muslim law of jurisprudence called ‘Fiqah’ and ‘Hadith’ which deal with the moral, social, economic, and political aspects of Muslim life, he reaches his goal ultimately.
    Shariat And Tariqat
    The basis of the teachings of the early sufis was a clear distinction between the real and the apparent, between the external and the internal, between the formal and the spiritual. The codes of beliefs and behavior prescribed in the two were the Shariat which they called ‘external science’ and the Tariqat (the path or way) or the ‘internal’ or “spiritual science”. The starting point of the spiritual progress, they argued was the Shariat but their distinctive contribution to the religious life of the Muslims was the emphasis which they laid on Tariqat. They bypassed the abstract and colorless scholastic discussions of faith and ritual, and supplemented the inspiring orthodox attitude of commands and prohibitions with an “emotive principal and a living religious experience.” In orthodox Islam, these features had become subordinated. By emphasizing them the sufis sought to restore the religious balance and brought Islam into greater harmony with the prevailing Asian

    http://www.chistypcciis.org

  52. Salamun Alaikum to all brothers and sisters.

    Our English site has just been opened. We are adding translations from Turkish islamic texts to English langauge in order to increase variety of islamic texts in the internet and serve on the path of Muhammad SAW. We hope our brothers and sisters can have a benefit out of it.

    Our Link is : http://www.muhammedinur.com/En

    Wassalaam
    Barbaros Sert

  53. Wa alaikum salam Barbaros Sert,

    Welcome to my online home. May Allah bless you always.

    Ma sha Allah! Your site (and its aim) is beautiful. May Allah bless you through it, and transform it into a source of blessing for all who pass by. With God’s permission, I will add a link here.

    Ma’as salama,
    Abdur Rahman

  54. S.Srinivas Rau said:

    Salam AbdurRahman!
    Borrowing from your post on Neoplatonism ,I would like a view of the distinction(if any) between sober Sufism and ecstatic.Is it only an external phenomenon i.e. how they appeared to the laity or is there a difference in aims and practices?
    S.Srinivas Rau

  55. Salam Srinivas Rau,

    Allah! You’ve asked a difficult question! Broadly speaking, the aims are the same: experiential knowledge of God and ‘union’ with God, in some sense. There are some differences in practice: some groups associated with ‘ecstatic’ Sufism have historically used music, some have used narcotic substances, to achieve altered states of consciousness. ‘Sober’ Sufis, by contrast, emphasise allegiance to the shariah, even in the light of advanced spiritual experience.

    One important idea is that beyond annihilation (fana) in God lies a return to humanity, albeit in a changed form. This is known as subsistence in God, or abiding in God (baqa). This sounds rather similar to the idea of the boddhisatva in that the changed person is to come back to this world and teach others. Others speak of a sobriety beyond ecstasy (as does Shaykh Kabir, my own teacher).

  56. S.Srinivas Rau said:

    Dear AbdurRahman,
    Sri Ramakrishna reports that he was asked to remain accessible to others and gude them.I understand that “baqa” corresponds to “nirvikalpa samadhi” in Vedanta.
    The sobriety or ecstasy after realisation may not be preplanned,as I understand from examples like Shibli.

  57. S.Srinivas Rau said:

    Salam AbdurRahman!
    Last week I got a poem from Poetry Chaikhana by P’ang Yun (the layman);it ends
    neither holy nor wise,just an ordinary fellow who has completed his work.
    Apparently he was a Zen pioneer of sobriety after illumination.
    S.Srinivas Rau

  58. Salams Srinivas Rau,

    Allah! What a beautiful way of putting. I have never heard of this person before.

    Thank you for sending it to me.

  59. S.Srinivas Rau said:

    Salam AbdurRahman!
    The sobriety may go with unpalatable politics.Shah Waliullah is considered a man of realisation and yet is known to have been rabid towards other faiths.
    As an academic you would not ignore such instances. Srinivas Rau

  60. S.Srinivas Rau said:

    Salam AbdurRahman!
    Sadia Dehlavi’s book “Sufism,the heart of Islam” has just been published.Hope you have access to it and hope it is a good book!
    May I draw your attention to William Dalyrample’s video series on Sufi music available on Wild Dervish Writes?
    Srinivas Rau

  61. Salams Srinivas Rau,

    I know little directly of Shah Waliullah or his reputation.

    I’ve not heard of Sadia Dehlavi’s book, but I will look out for it insha Allah. As for the video series, I’ve posted them here too (somewhere). They are excellent. Indeed, I used them in my own teaching.

  62. S.Srinivas Rau said:

    Salam AbdurRahman!
    Sorry if something sounds grating in my earlier posts.The point is Sufism is a bridge between faiths (as Dalyrample explains) so historical details have a bearing on its reception.
    Sadia Dehlavi’s book was published only this week! Srinivas Rau

  63. Salams Srinivas Rau,

    I agree.

  64. S.Srinivas Rau said:

    Salam AbdurRahman!
    spirituality.indiatimes.com has an introduction to Sufism (= the Speaking Tree in today’s Times of India).I would be grateful if you could read and comment on it.
    Srinivas Rau

  65. Salams brother Srinivas Rau,

    Thanks for the link. I’m looking at it as I type. :)

  66. Salams Srinivas Rau,

    Is this page? http://spirituality.indiatimes.com/The-Speaking-Tree/Religion-and-God/The-Sufi-way-is-to-love-love-love/articleshow/2264469.cms

    Al hamdu lillah, it’s a good, if brief, overview.

  67. S.Srinivas Rau said:

    Salam AbdurRahman!
    Thanks for the link.The one I read is by R.K.Gupta “The Evolutionary Journey of a Wayfarer” Times of India June8!Hope you find it online sometime! Srinivas Rau

  68. Salams Srinivas Rau,

    Insha Allah I will.

  69. S.Srinivas Rau said:

    Salam AbdurRahman,
    Yesterday I chanced upon a magazine called Amigos.It is for a seeker like you!www.ods.nl/am1gos/am1go5
    I hope the link works! Srinivas Rau

  70. S.Srinivas Rau said:

  71. Salams Srinivas Rau,

    Thank you for the link. I’ll have a look as soon as I can, God willing

  72. What is the translation of the image at the top of the page? I’ve seen it many times through searching on the net, but I’ve yet to find a translation :-)

  73. Peace James

    Welcome to my online home. Good to see you. May Allah bless you always. The text of the image reads as follows: ‘ya Hazret-i Mevlana Muhammad Jalaluddin. Quddus Allahi Sirruhu’. An approximate English translation might be something like: ‘O Eminent One! Our Master Muhammad Jalaluddin. May God sanctify his soul’. The image is used in the Mevlevi path (tariqa). I hope this is helpful. Let me know if I can help further.

  74. Srinivas Rau said:

    Salam AbdurRahman!
    In his “The Summing Up” W.Somerset Maugham says “I was sitting in one of the deserted mosques outside Cairo when I experienced what I can only describe as a shattering sense of communion with the universe”.He was a writer and so careful with the words,I understand.How does this fit into the mystic way? Srinivas Rau

  75. Salam Srinivas

    It seems to describe experiential contact with the raw nature/beauty of the universe – a kind of momentary perception of things as they are, rather than of things as they might be as described in books?

  76. Srinivas Rau said:

    Salam AbdurRahman!
    Can we say that the mystics build on such insights while the laity don’t? Srinivas Rau

  77. Hi everyone! I do not know where to begin but hope this site will be useful for me.
    In first steps it is really good if someone supports you, so hope to meet friendly and helpful people here. Let me know if I can help you.
    Thanks in advance and good luck! :)

  78. Salams Srinivas Rau

    Yes, I think this is a generally fair statement. I have found in my own experience though that the ‘attainments’ of some who call themselves mystics are far outweighed by the spiritual maturity of those who would be considered ‘laity’.

    Blessings to you and your family

  79. Peace Genxbong,

    Welcome to my online home. I hope you find it useful in some way, insha Allah. Though I am neither an expert, nor a shaykh, I will try to answer any questions you may have, with God’s permission. It is worth noting, however, that although I do most definitely welcome comments and discussion, this is not a forum. You may well meet interesting people here – I have certainly learned much from those who have stopped by to offer a contribution – but this is not primarily a forum.

    At any rate, welcome again to my online home. May God bless you always

    Abdur Rahman

  80. Beautiful Sufi links!

    Salam

  81. Salam Gareth

    Welcome to my online home. May Allah bless you always. Thank you for your kind thoughts.

  82. Srinivas Rau said:

    Salaam AbdurRahman!
    I am shaken by the news of the blasts at Data Ganj Bakhsh’s shrine.
    Srinivas Rau

  83. Salam Srinivas Rau!!!

    I hope you are well insha Allah. Lovely to hear from you. :)

  84. Salams again brother

    For some reason the rest of your message didn’t show up until now. Yes, I too am shaken. Ya Allah!

  85. Salaam Abdur Rahman! So nice to see this wonderful site. May Allah bless you always. I was glad to notice website of Silsila that I am following as ‘AGHAYIAH TARIQA’ besides other heart-warming sites. However it is linked incorrectly. Kindly correct the link to http://www.agharang.org
    Thank you.

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