Sufism

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Sufism--Part 1
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The Path
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Introduction

• Mysticism is the experience of mystical union or
  direct communion with ultimate reality, and
  attainment of direct knowledge of God, spiritual
  Truth, or ultimate Reality through subjective
  experience. Sufism or Tasawwuf is considered
  Islamic Mysticism. However, certain Sufi
  practices are considered incompatible with Islam.
  
• The term Sufi is variously traced to Arabic
  word, Suf- wool, referring either to the simple
  cloaks the early Muslim ascetics wore, or
  possibly to Saf- purity. Thus The Sufi is the
  one who wears wool on top of purity. Wool
  cloaks were a designation of their initiation
  into the Sufi order, worn perhaps as an
  imitation of Isa bin Maryam (Jesus). Yet others
  have linked the term with Greek word Sophia-
  wisdom.
• Under the Umayyad rule, when Muslim communities
  were rife with schisms, bloodshed and fanaticism
  - a group of pious companions, such as Ahle
  Suffa, who used to sit on the benches (Suffa)
  and were known for their ascetic life, decided to
  move out of this politicised atmosphere of the
  cities and go into rural areas to devote
  themselves to spirituality. They learned higher
  spirituality from and gave their loyalty to a
  Sufi Shaikh or Peer. They were the early Sufis.
  They were also the theoreticians of the
  Traditional Islam.
• Some of the more remarkable qualities of these
  people included loving and humanitarian attitudes
  toward fellow human beings irrespective of race
  or religion, humility, living an ascetic life --
  and spending most of their time in prayer, Zikr
  or Dhikr (reciting Qur'an, chanting the names of
  Godand Muraqaba (contemplation).
• The great Sufi Master of the Naqshbandi Order,
  Hazrat Maulana Shah Fazl Ahmad Khan (19th20th
  cent.) has said that the occult science of Sufi
  Saints in fact belonged to the ancient Hindu
  saints, which was lost in oblivion by them and is
  being now reintroduced amongst them.

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The Way of the Sufi

• SUFI is one, who has Submitted himself to the
  will of the god, who lives in Union with the God
  and who has devoted himself to FInd the Truth.
  The essence of Sufism is absolute non-existence
  that needs no existence besides the Almightys
  Existence.
• Sufis lay stress on the unity of inner teachings
  of all religions, rather than on their outer
  form. They distinguish spirituality from
  religion.  For them the Almighty is not concerned
  with ones religion, but with love. The real
  objective being to grow beyond religion, to
  understand the real meaning of the religion and
  to realize the Truth by ones own experience.
• Sufis yearn to be a true human being, free from
  all bondage and honest with the Almighty. They
  believe in evolution of a man into a complete man
  by enlightenment through ones own experience and
  understanding. They make a conscious effort to
  mind their conduct and evolve as Insan Kamil- a
  perfect man. 
• Sufis want to be nothing. It is their ideal to
  lose all their identity i.e. the complete
  sacrifice of the self, the ego. The Sufis live
  only in the present. They are different from
  others in that they are inwardly absorbed all the
  time.
• The Way of the Sufi The Religion of the Sufi
  is the cry of the heart The Ideal of the Sufi
  is spiritual consciousness The Goal of the Sufi
  is self-realization The God of the Sufi is the
  Divine Presence within The Path of the Sufi is
  brotherhood and sisterhood The Manner of the
  Sufi is inner nobility The Art of the Sufi is
  personality The Charm of the Sufi is humility
  The Moral of the Sufi is beneficence The
  Attitude of the Sufi is forgiveness The Beloved
  of the Sufi is love itself.

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Divine Love
The Sufi Qalb- heart
This is the first step on the road to the love
of God. This is just a seed of love. In time,
the seed will grow and become a tree and bear
fruit. Then, whoever tastes of that fruit will
know what real love is. It will be differently
for those who have tasted to tell of it to those
who have not.
The essence of God is love and The Sufi
Path is path of love.  Love is to see what is
good and beautiful in everything. It is to learn
from everything, to see the gifts of God and the
generosity of God in everything. It is to be
thankful for all God's bounties.
- Muzaffer Ashki al-Halveti al-Jerrahi (1916-1985)
The Qalb, though connected in some mysterious way
with the physical heart, is not a thing of flesh
and blood. Whereas the intellect cannot gain real
knowledge of God, the Qalb is capable of knowing
the essences of all things, and when illumined by
faith and knowledge reflects the whole content of
the divine mind. Normally, the heart is 'veiled,'
blackened by sin, tarnished by sensual
impressions and images, pulled to and fro between
reason and passion a battlefield on which the
armies of God and the Devil contend for victory.
Through one gate, the heart receives immediate
knowledge of God through another, it lets in the
illusions of sense.
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The Basic Principles of Sufism
As given by Abdul Khaliq al-Ghujdawani and
Muhammad Bahauddin Shah Naqshband of the
Naqshbandi Sufi Order. These were embraced and
hailed by all the forty tariqats (Sufi Orders)
as the way of Truth and loyalty. (i) Hosh dar
Dam (Conscious Breathing)-The true seeker should
always be alert that he does not take any breath
devoid of Gods remembrance. (ii) Nazar bar
Kadam (Watch Your Step)- Each step moved forward
should be taken consciously i.e. one should not
do anything which may drag him down or which may
obstruct his spiritual progress.  (iii) Safar dar
Watan (Journey Homeward)- The seeker must move
from the world of creation to the world of
Creator. The first part of the journey is
external in which the seeker desires and searches
for the Master. Then the internal journey begins
which leads to the purification of his heart and
makes him eligible to receive the Divine
grace.  (iv) Khilawat dar Anjuman (Solitude in
the Crowd)- Khilawat means seclusion, both
external and internal. External seclusion
requires the seeker to be away from people,
staying by himself and spending his time in the
remembrance of God. (v) Yad Kard (Essential
Remembrance)- To keep oneself continuously
engaged in reciting the japa (the internal
practice as directed by the Master) and in such a
manner that the seeker starts feeling the
presence of the Master or the Almighty in his
heart is the Essential Remembrance.  
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The Basic Principles of Sufism
(vi) Baz Gasht (Returning to the origin) During
internal practice the seeker may experience
sighting of light, activation of the mystique
centers, acquisition of miraculous powers etc.
which may arouse the ego. The seeker should keep
on praying the Almighty at intervals that He
alone is the objective of the seeker. Ones heart
should be protected from bad thoughts and from
worldly inclinations.   (vii) Nigah
Dasht (Attentiveness)-The seeker should always
keep an eye on his internal condition so that no
doubt or ill thought ever arises and he
constantly keeps on remembering the Almighty.
(viii) Yad Dasht (Recollection) It means
continuous remembrance. When the seeker through
practice becomes so apt that the remembrance
continues in the heart effortlessly on its own,
it is called Yad dasht. (ix) Wakoof
Zamani (Awareness of Time)The seeker must watch
that the time at his command is spent in the
remembrance of the Almighty and must make all
efforts to make spiritual progress. He must
recount his actions and deeds and seek His
forgiveness for the wrong doings. (x) Wakoof
Adadi (Awareness of Numbers) One should, while
holding the breath, recite the name of the God,
feeling His Presence in the heart, in odd number
i.e. 5,7,9,11,21 etc. The real meaning appears to
be that the Almighty is One and He likes Oneness.
It perhaps also means that one should remember
the Almighty alone. (xi) Wakoof Qalbi (Awareness
of the Heart)The seeker should always have an
eye on his heart (Qalb) so that his attention is
always towards the Divine Presence and it may not
be diverted elsewhere. 
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Sufi Beliefs

• Sufis believe in practicing perfection of
  worship (Ihsan). Sufism is primarily concerned
  with direct personal experience. It is defined as
  the science of Reperation of heart, purifying
  beautifying it, and turning it away from all else
  but God Travelling into Divine presence.
• The central doctrine of Sufism called Unity
  (Wahdat) is the understanding of  all
  pheno-mena are manifestations of a single
  reality (Tawhid), or being (Wujud). The essence
  of being/ Truth/God is devoid of every form and
  quality, and hence unmanifested, yet it is
  inseparable from every form and phenomenon either
  material or spiritual. It implies that every
  pheno-menon is an aspect of Truth, and
  attribution of existence to it is false. The
  chief aim of all Sufis is to let go of all
  notions of duality and the individual self also,
  and realize the Divine unity.
• Sufis believe that Sufism cannot be learned
  through books. Sufism typically requires that the
  disciple live with and serve the teacher for
  many, many years. The Sufi doctrine of the
  Perfect Man (al-Insan al-Kamil), states that
  there always exists upon earth a Pole or Axis,
  of the Universe (Qutb)who is the perfect
  channel of grace from God to man and in a state
  of Wilaya (sanctity, being under the protection
  of God). The vow of obedience to the Qutb or
  Shaikh which is taken by Sufis is considered
  incompatible with devotion to the Imam.
• In Sufi metaphor, the seeker is Ashiq- lover,
  Allah, the Mashuq- Beloved represented by the
  Peer as the Saqi- the (male) Cupbearer or
  Tippler, seen as a handsome youth, pouring Divine
  Wine of nectar unto him. His features
  (specifically the eyes, forehead, hair and mole
  on the cheek) and his demeanor are praised to
  high heaven. He hides behind a veil, which needs
  to be lifted. In contrast, the Shaikh, Mullah
  Kazi are treated by Sufis with contempt as being
  charlatans (Pakhandis). Folk love tales (such as
  Laila-Manjun) were used as allegories of
  spiritual love. In India, Amir Khusro, Qutuban,
  Malik Mohd. Jayasi etc. enriched Sufi literature.

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Sufi Orders

• The widening of Islams conquests, and the
  resulting absorption of a wide range of mystic
  traditions from outside Arabia, fuelled its
  spread. Sufism became a more formalized movement
  by the 12th cent., and during the 13th-16th
  cents. it produced the flourishing intellectual
  culture- throughout the Muslim world, whose
  physical artifacts can be seen today. Sufi lodges
  (Khanqah, Zaouia or Tekke) were established where
  Sufis and itinerant seekers gathered.
• As Sufism became a greater movement
  in Islam, individual Sufis began to group
  together. These groups (also known as orders)
  were based on a common master, who then began
  spiritual lineage, which is a connection between
  a Sufi order in which there is a common spiritual
  heritage based on the masters teachings called
  Tariqa. A Sufi's Silsila is his badge of
  identity/source of legitimacy.
• Sufism had a long history already before
  institutionalization of Sufi teachings into
  Tariqa- devotional orders of cultural wisdom
  reflecting the perspectives of different masters.
  In Sufism, one can only receive instruction in
  spiritual practices (Talqîn) from an authorized
  teacher of the path or method (Tariqa), and only
  after pledging a vow of obedience (Bay ah) to
  this Shaikh. The Shaikh gives his disciples
  permission (Ijâza) to practise the Tariqa he may
  also authorize one or more of them to teach it to
  others, i.e. appoint them as his khalîfas.
• The Silsilas- genealogical chains of transmission
  from master to student concerned themselves with
  subtle knowledge (gnosis), education of the heart
  to purify it of baser instincts, the love of
  God, and approaching God through a well-described
  hierarchy of Maqamat- spiritual stations and
  Ahwal- the more transient spiritual states.
  Several extant Sufi orders trace their Silsilas
  back to Prophet Muhammad thru his Companions Ali
  abu Talib (the primary link between Sufi orders
  and the Prophet), Abu Bakr and Umar (3 of the 4
  Righteously Guided Caliphs). Their lineage is
  called Silsilat al-Dhahab (Dhahab gold), the
  Chain of Gold.

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Sufi Orders

• Yasawi founder Khwaja Ahmed Yesevi in modern
  Kazhakistan was one of the earliest orders.
  Kubrawia f Najmedddin Kubra originated in C.
  Asia. The best known of silsilas in S.
  Asia/India are (1) Chishtia (2) Naqshbandia (3)
  Qadiria and (4) Suhrawardia. One particular order
  that is unique in claiming spiritual lineage
  through the Caliph Abu Bakr, who was generally
  seen as more of a political leader than a
  spiritual leader, is the Naqshbandia.
• The North African Abu'l-Hasan al-Shadhili (d
  1258) was the founder of the Shadhilia. The
  Rifaia was definitely an order by 1320, when Ibn
  Battuta gave us his description of its rituals.
  The Khalwatia f. Umar al-Khalwati, an
  Azerbaijani Sufi. While its Indian Subcontinent
  branches did not survive into modern times, it
  later spread into the Ottoman Empire and became
  influential there during the 16th cent. It
  crystallized into a Tariqa between 1300 and 1450.
  The founder of the Shattaria was Abdullah
  al-Shattar (d. 1428). Currently, orders worldwide
  are Ba Alawiyya, Khalwati, Nimatullahi,
  Oveyssi, Qadiria Boutshishia, Tijani, Qalandaria,
  Sarwari Qadria, Shadhlia, Ashrafia, Jerrahi,
  Bektashi, Mevlevi, Alians etc.
• Qadirias f Abdul-Qadir Gilani (1077-1166) one
  of the oldest Sufi Tariqas. And the most
  widespread Sufi order. They and their many
  offshoots, are found in the Arabic-speaking
  world, Afghanistan, S. India, Bangladesh,
  Pakistan, Turkey, the Balkans, China, Indonesia,
  India, Israel, and much of the EW Africa, like
  Morocco. They strongly adhere to the fundamentals
  of Islam. Their leadership is not centralized,
  and own interpretations and practices are
  permitted. A rose of green and white cloth, with
  a six-pointed star in the middle, is
  traditionally worn in the cap of Qadiri
  darveshes. Teachings emphasize the struggle
  against the desires of the ego. It is described
  as "the greater struggle" (Jihad). Names of God
  are prescribed as Wazifas (chants) for repetition
  by initiates (Zikr) in both loud and low voice.
  Though the Sunna is the ultimate source of
  religious guidance, Walis (saints) are God's
  chosen spiritual guides for the people.

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Sufi Orders

• The Chishtias founded in Chisht, near Herat
  about 930 by Abu Ishaq Shami are known for their
  emphasis on love, tolerance and openness and for
  the welcome extended to seekers who belong to
  other religions. They flourish in S. Asia and
  Afghanistan and have attracted many westerners.
  Their insistence on otherworldliness has
  differentiated them from Sufi orders that
  maintained close ties to rulers and courts and
  deferred to aristocratic patrons.
• Chishtias follow five basic devotional
  practices. 1. Reciting the names of Allah loudly,
  sitting in the prescribed posture at prescribed
  times (Zikr-i Djahr) 2. Reciting the names of
  Allah silently (Zikr-i Khafi) 3. Regulating the
  breath (Pas-i Anfas) 4. Absorption in mystic
  contemplation (Muraqaba) 5. 40 days of spiritual
  confinement in a lonely corner or cell for prayer
  and contemplation (Chilla). Chishti practice is
  also notable for Sama'- evoking the divine
  presence through song or listening to music or
  dancing with jingling anklets. The Chishti, as
  well as some other Sufi orders, believe that
  music can help devotees forget self in the love
  of Allah. The music usually heard at Chishti
  shrines and festivals is Qawwali, invented by
  Amir Khusro, which is a representation of the
  inner sound.
• Early Chishti shaikhs adopted concepts and
  doctrines outlined in two influential Sufi texts
  the ?Awarif al-Ma?arif of Shaikh Shihab al-Din
  Suhrawardi and the Kashf al-Ma?djub of Hujwiri.
  These texts are still read and respected today.
  Chishti also read collections of the sayings,
  speeches, poems, and letters of the shaikhs
  called Malfu?at.
• The most famous of the Chishti saints is
  Mu'inuddin Chishti of Ajmer, India, others being
  Qutab-ud-Din Bakhtyar Kaki, Fariduddin
  Mas'ud ("Baba Farid), Nizamuddin Auliya,
  Alauddin Sabir Kaliyari, Muhammed Badesha Qadri,
  Ashraf Jahangir Semnani, Haji Imdadullah Muhajir
  Makki and Shah Niyaz Ahmad. Chishti master Hazrat
  Inayat Khan was the first to bring the Sufi path
  to the West.

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Sufi Orders

• Suhrawardias f Diya al-din Abu n-Najib
  as-Suhrawardi (1097-1168) live in extreme
  poverty, spending time in Zikr- remembrance. It
  is a strictly Sunni order, guided by the ShafiI
  school of Islamic law (Madhab), and, traces its
  spiritual genealogy to Hazrat Ali ibn Abi
  Talib through Junayd Baghdadi and al-Ghazali. It
  played an important role in the formation of a
  conservative new piety and in the regulation of
  urban vocational and other groups, such as
  trades-guilds and youth clubs, particularly in
  Baghdad. Shaikh Umar of Baghdad directed his
  disciple Baha-ud-din Zakaria to Multan and
  Saiyad Jalaluddin Surkh-Posh Bukhari to Uch,
  Sindh. Bukhari was a puritan who strongly
  objected to Hindu influence on Muslim social and
  religious practices. The order became popular in
  India owing to his and of his successor,
  Baha-ud-din Zakarias work. The poet Fakhr-al-Din
  Iraqi and Pakistani saint Lal Shahbaz
  Qalandar (1177-1274) were connected to the order.
  The order declined in Multan but became popular
  in other provinces like Uch, Gujarat, Punjab,
  Kashmir, Delhi, Bihar Bengal.
• Naqshbandias- engravers (of the heart) f
  Hazrat Shah Baha al-Din Naqshband (d.1389) use a
  coloured map of an internal stage for Tasawwar,
  recite the Kalma in a low voice, follow Sharia
  and Habs-i-Dam (Pranayam). They are most active
  in Indonesia, Malaysia, Sri Lanka, Pakistan and
  Brunei and is prevalent in almost all of Europe
  incl. UK, Germany and France, and in USA, Middle
  East, Africa, Syria, Palestine, India, China,
  Japan, Australia, New Zealand, Latin America,
  Azerbeijan, Daghestan (Russia) etc. Baqi Billah
  Berang is credited for bringing the order to
  India during the end of the 16th cent. Among his
  disciples were Shaikh Ahmad Sirhindi (Mujaddad-i-A
  lf-i-Thani) and Shaikh Abdul Haq of Dihli. Some
  of their other prominent masters were Hazrat Abu
  Bakr as-Siddiq, Hazrat Bayazid al-Bistami,
  Bayazid al-Bistami, Saiyad Abdul
  Khaliq al-Ghujdawani, Hazrat Shah Naqshband,
  Saiyad Ubaidullah al-Ahrar, Saiyad Ahmad
  al-Faruqi, Shaikh Khalid al-Baghdadi, Saiyad
  Shaikh Ismail Shirwani.

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Sufi Literature

• Important early contributions in writing are
  attributed to Uwais al-Qami, Harrm bin Hian,
  Hasan Basri and Saiyad ibn al-Mussib. Ruwaym
  Junayd of Baghdad were influential early figures.
  Sufi poets and philosophers such as Rumi and
  Attar of Nishapur greatly enhanced the spread of
  Islamic culture in Anatolia, C. Asia S.
  Asia. Sufism also played a role in creating and
  propagating Ottoman culture , and in resisting
  European imperialism in N. Africa and S. Asia.
• Towards the end of first mill. a number of
  manuals began to be written summarizing the
  doctrines of Sufism and describing typical Sufi
  practices, two of these are Kashf al-Mahjûb of
  Hujwiri and Risâla of Qushayri. Abu Hamid
  al-Ghazalis greatest treatises, Revival of
  Religious Sciences Alchemy of Happiness,
  argued that Sufism originated from the Qur'an and
  was compatible with Islamic thought, and did not
  contradict Islamic Lawbeing instead necessary to
  its complete fulfillment. This became the
  mainstream position among Islamic scholars for
  centuries, challenged only recently on the basis
  of selective use of a limited body of texts.
• The works of Ibn al-Arabi (d. 1240) deeply
  influenced almost all later Sufis. Sufis also
  contributed richly to Persian literature e.g.
  Rubaiyat of Omar Khayyam, Conference of the
  Birds of Attar, Masnavi of Rumi.
• The literature of Sufis comprised 1.
  descriptive essays and critiques, interpreting
  Islam in a new way, subtly incorporating the
  earlier Zoroastrian (Aryan in origin) devotion
  into the Semitic Islam 2. Biographies of
  prominent Sufis such as Attar, Jami etc. 3.
  Poetry making extensive use of parable, metaphor
  and allegory. Ghazal- a specific form of poetry
  and Rubai- a verse used mostly in humour have
  been used extensively. While the original Sufi
  tradition was based on Arabic, it spread to
  Farsi, Turkish local Indian dialects Hindvi
  Deccani were employed by the Sufis to put across
  their message, both to the Moslem and the Hindu.

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Sufi Spirituality
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Sufi Spirituality

• Sufi darveshes believe that Love is a universal
  projection of the essence of God to the universe.
  God desires to recognize beauty by looking at
  Himself within the dynamics of nature.
• In the first approach in the practice of Sufism,
  the seeker begins by purifying the lower self of
  every corrupting influence that stands in the way
  of recognizing all of creation as the work of
  God. This is the way of Imam al-Ghazali and of
  majority of Sufi orders. In the second approach,
  the seeker experiences divine attraction
  (Jadhba), and is able to enter the order with a
  glimpse of its endpoint, of direct apprehension
  of the Divine Presence towards which all
  spiritual striving is directed. This does not
  replace the striving to purify the heart, it
  simply stems from a different point of entry into
  the path. This is the way primarily of the
  masters of the Naqshbandi and Shadhili orders. A
  third approach, attributed to the late Ottoman
  scholar, Saiyad Nursi entails strict adherence to
  the way of Muhammad.
• The 4 stages of spiritual development are 1.
  Sharia rules for external mode of religious
  life comprising rites and rituals such as
  keeping fasts, going on pilgrimages, giving
  charity, reciting scriptures praying in outer
  temples. 2. Tariqa code for higher spiritual
  morality and conduct, for which, a spiritual
  guide (Khalifa or Imam) is essential. Its
  practices include Zikr (Sumiran) to achieve
  concentration of attention using a Varnatmak name
  and provide some experience such as flashes of
  lightning, and lead to mystic rapture (Hal). 3.
  Marifa nearness to and communion with the Lord,
  above Third Eye focus. Seeker is now known as
  Arif- one who knows the nature and being of God.
  4. Haqiqa merging in Truth (al-Haq) and full
  realization of God (Fana fi l-Allah). While most
  remain confined to the first stage, a few concern
  themselves with the second. Sufi mystics delve
  into the last two stages dealing with Para Vidya-
  inner realization and spiritual enlightenment,
  and are then no longer bound to the rules of
  Sharia.

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Esoteric Spiritual Practices (Mamulat)

• Prophet Muhammad was a Sufi in the state of
  Urooj while experiencing the divine andin the
  state of Nuzul he was separated and gave out his
  teachings as enshrined in Hadith. Tasawwuf
  comprised this and inputs of Greek/Gnostic
  Neo-Platonism and Indian Vedantic thought.
  Buddhist thought, with its rebuttal of Atman/Rooh
  and Godhead remained aloof.
• The leading ideas of Sufism- asceticism,
  purification, love, gnosis, saintship are
  developed from the cardinal principle that
  spiritual success results when ego is annihilated
  to the will of the spiritual mentor (Murshid).
  Sufi devotional practices vary widely. The
  Murshid may prescribe specific practices
  depending upon his diagnosis of Mureeds
  spiritual maladies.
• Sufis are seekers (Muridun) and wayfarers
  (Salikun) on the path to God. For proper training
  they put themselves under the guidance of a
  master (Murshid). The search for God (Irada,
  Talab) and the wayfaring (Suluk) on the path
  (Tariqa) involve a gradual inner and ethical
  transformation through various stages by
  discipline and effort. It is only through
  constancy in action for God (Aml li-Allah),
  remembrance (Zikr Allah), recitation from the
  Quran, prayers that a mystic can hope to obtain
  his objective, which is perfect obedience to
  Allah (Ubudia).
• In order to combat and train the
  lower-self, Sufis practise fasting (Sawm), food
  and drink deprivation (Ju'), wakefulness at night
  for the recitation of Quranic passages (Qiyam
  al-Layl), seclusion (Khalwat), roaming
  uninhabited places in states of poverty and
  deprivation, and lengthy meditations (Muraqaba,
  Jam' al-Hamm). The effortful path of self-denial
  and trans-formation thru gradual Maqamat is
  interwoven with effortless mystical experiences
  (A?wal).
• Initially the new seeker (Muridun) is taught
  Zikr- remembrance (Japa, Sumiran)- first,
  Zikr-al-Lisani (with the tongue) usually in
  congregation (Islamists use La Ilah Illillah)
  and then, Zikr-al-Qalbi (of the heart). In
  Zikr-i-Khaffi (used by Sufis) only mental
  repetition is done in solitude, resulting in
  Fikr- contemplation (Dhyan) and then, gradually,
  in Muraqaba (Samadhi).

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Esoteric Spiritual Practices (Mamulat)

• Spiritual Poverty or Renunciation is a
  cornerstone of Sufi practice, which begins when
  the seeker joins the order and prepares for
  initiation. He passes through spiritual stations
  or stages (Maqamat). Linked to these are states
  or emotions (A?wal), such as fear hope, sorrow
  joy, leading to a transient state of mystic
  rapture, ecstasy and elation. Company of ones
  Master (Peer) and receiving his grace (Tawajjoh)
  are essential.
• Repentance (Towbat) is described as the
  awakening of the soul from the slumber of
  heedlessness, so that the sinner becomes aware of
  his evil ways and feels contrition for past
  disobedience. He is not truly penitent, however,
  unless (1) he at once abandons the sin or sins
  of which he is conscious, and (2) firmly resolves
  that he will never return to these sins in the
  future. It he should fail to keep his vow, he
  must again turn to God, whose mercy is infinite.
• Abstinence is to control ones mind and to
  restrain it from indulging in sensuous pleasures.
  To do so often people adopt practices like
  observing fast, silence and solitude. Sufis,
  however, lay stress on the evolution of the
  inner-self. The seeker starts feeling that the
  knots of sensual pleasure hitherto tying his mind
  are loosening and their place is being taken over
  by the love for the Master or God.
• Purity in the body, mind as well as the
  consciousness is implied in Sufism. Perfect
  purity is attained through selective gardening of
  the mind, ego and intelligence. A Sufi is always
  on the inner path (Saluk) to God, always eager to
  achieve purification of the ego (Tazkiya-i-Nafs).
  To achieve this, he undergoes various stages of
  evolutionary Kriyas under the guidance of a
  Master (Murshid). In order to keep his mind clean
  and pure, a Sufi gives up worldly desires, anger,
  lust pride. He creates harmony, lives in
  harmony and offers harmony.

20
Esoteric Spiritual Practices (Mamulat)

• Mortification of the Nafs is the work of
  devotion leading to contemplative life. Nafs
  should be weaned from things to which it is
  accustomed, encouraged to resist its passions,
  and its pride should be broken. Through suffering
  and tribulation it should recognize the vileness
  of its original nature and impurity of its
  actions. While fasting, silence, solitude etc.
  are its outer modes, it is a moral transmutation
  of the inner man as well. When the will is
  surrendered to God and when the mind is
  concentrated on Him, the attributes- ignorance,
  pride, envy etc.- are extinguished, and replaced
  by their opposites.
• Sufi who has eradicated self-will is said to
  have reached the stages of Acquiescence or
  Satisfaction (Rida) and Trust in God (Tawakkul).
  After this the wayfarer lives as He desires
  (Raza). It does not befit a devotee to look
  towards anyone else except God. The seeker now
  learns to be thankful to Almighty in whatever
  condition He keeps. Both sorrows and happiness
  are considered to be His blessings. Fully
  content, seeker now sees His grace in everything.
• Seclusion (Khalwat) (or Chilla-nashini)
  secluding oneself from all worldly things to
  practise stilling the mind and withdrawal of
  senses, to speak silently to ones inner being,
  or going into solitary retreat to speak to God
  secretly. The Mureed secludes himself in a dark
  and small room (Khalwat Khana) to spend his time
  in worship (Muraqaba) thru breath regulation
  (Habs-i-Dam, Kumbhak Pranayam), remembrance
  (Dhikr) and reflection (Tasawwur). He emerges
  only to pray and to discuss dreams, visions and
  the like with the Murshid. Khalwat, lasting 40
  days is called Arbain, while Nisif lasts 20
  days and Urub 10 days. The Chilla is performed
  for spiritual as well as worldly attainments,
  psychic abilities (Siddhis), or complete
  enlightenment depending on the desire of the
  practitioner who performs it. Chilla-i-Makoos is
  an inverted Chilla which is undertaken hanging
  upside down. The body is suspended upside down by
  means of a rope, often in a well, the darvesh
  remaining in this position all night.

21
Subtle Centres (Lataif)

• The doctrine of centers of subtle cognition
  (Lataif-i-Sitta), somewhat akin to Kabbalistic
  Sephiroth and Yogic Chakra systems, addresses
  awakening of spiritual intuition, each with an
  associated body region, colour and prophet. These
  Lataif designate various psychospiritual
  organs or, sometimes, faculties of sensory and
  supra-sensory perception. The Lata'if dormant
  faculties to be sequentially awakened through
  purification of the psyche, meditation (Muraqaba)
  and Zikr (remembrance of God). They are reckoned
  by various schools as being 6, 7 or 10 in number.
• The 10-fold Lataif (a) Pertaining to the
  Divine World (Alam-i-Amr) 1. Qalb (heart, below
  left breast, lust, yellow, Adam), 2. Rooh
  (spirit, below right breast, anger, red, Nooh
  Ibrahim), 3. Sirr (secret, besides left breast
  towards centre, greed, white, Musa), 4. Khafi
  (hidden, besides right breast towards centre,
  jealousy, black, Isa) 5. Akhfa (most hidden,
  between breasts, pride, green, Muhammed).. (b)
  Pertaining to the Created World (Alam-i-Khalq)
  6. Nafs (self, below navel, passion), 7. Bad
  (air), 8. Nar (fire), 9. Ma (water) 10. Khaq
  (soil).
• The purification of elementary passionate nature
  (Tazkia-i-Nafs), followed by cleansing of the
  spiritual heart so that it may acquire a
  mirror-like purity of reflection (Tazkia-i-Qalb)
  and become the receptacle of God's love (Ishq),
  illumination of the spirit (Tajjali-i-Rooh),
  fortified by emptying of egoic drives
  (Taqlia-i-Sirr) and remembrance of God's
  attributes (Dhikr), and completion of journey
  with purification of the last two faculties,
  Khafi and Akhfa.
• Qalb Nafs form Rooh-i-Haiwani (Animal Soul),
  Sirr Rooh form Rooh-i-Insani (Human soul),
  Akhfa Khafa form Rooh-i-Azam (the great
  soul). The Lata'if interact in various ways,
  producing the spiritual types of the tyrant
  (dominated by Nafs), the person of faith and
  moderation (dominated by Qalb), and the person
  lost in love for God (dominated by Rooh).

22
Remembrance (Zikr)

• Zikr is a preparatory, but essential exercise
  going upto Third Eye (Nuqta-i-Swaida, Mehrab or
  Qalab-i-Munib) focus. It is invocation and
  remembrance of Divine names or some religious
  formula, which are repeated, accompanying the
  intonation with intense concentration of every
  faculty, to enjoy uninterrupted communion with
  God. The name gets itself established in their
  tongues, heart and soul. This is the key to
  Marifat or access to the Divine Mysteries.
• Zikr may be either spoken or silent, but tongue
  and mind should co-operate. Its first stage is
  to forget self, and last stage is
  self-effacement. Recollection eventually becomes
  part and parcel of his life. Due to
  concentration, certain Riddhi-Siddhis-
  supernatural powers are invested. Sufis attach
  greater value to Zikr, than to five Namazes at
  fixed hours of the day.
• Zikr can be 1. Nasooti (of tongue) initially
  prescribed, as audible Zikr permeates the entire
  body. 2. Malkooti (of heart) thru perfection in
  Habs-i-Dam (Pranayam). 3. Jabrooti (of spirit)
  results in tranquility in the consciousness. It
  requires mastery in withdrawal of senses. 4.
  Lahooti (of mind) aspirant projects love
  (Muhabbat) for the All-Pervading Divine.
• Types of Zikrs è Zikr-i-Qalab
  (Shugal-i-Isa-i-Zat) begins with
  Qalab-i-Sanobari at the physical heart and rises
  upto Third Eye. Qalab-i-Salib is the heart at
  Trikuti. è Fahmida done, keeping focus on tip
  or root of the nose. è Zikr-i-Pas-o-Anfas (Shwasa
  Sohang) done with rhythm of breath. Allah is
  mentally repeated while inhaling, Hu while
  exhaling. è Isma-i-Rabbani prescribed Divine
  names are repeated everyday. è Zarabi thrusts
  are applied on the heart in order to scan it. è
  Ara by visualizing Satan being bisected, while
  striking the heart. è Latifa by concentrating
  on the Latifas and awakening them thru Zikr. è
  Sultan-ul-Azkar the king of all Zikr. Latifas
  are activated by deep concentration, without
  Habs-i-Dam, but with repetition of Divine names.
  Finally, focus is laid on the senses. è Other
  Zikrs such as Aita-ul-Karsi, Haddavi, Kara
  Haidri, Makashfah, Fana-o-Baqa.

23
Love (Mahabbat), Ecstasy (Wajd)

• Love, like gnosis, is in its essence considered
  a divine gift, not anything that can be acquired.
  A Sufi sees God and recognizes God in beauty, in
  humanity and in all creation. A believer in God
  conceives God as a separate being, while the Sufi
  does not think himself apart from God. The God
  of Sufi is not in heaven above, but He is
  everywhere. The purpose of human life is to
  achieve union with the Creator. It is possible to
  see God within by loving Him and His creation.
• Most of the great medieval Sufis lived saintly
  lives, dreaming of God, intoxicated with God.
  The devotional and mystical love of God soon
  developed into ecstasy and enthusiasm, which
  finds in the sensuous imagery of human love, the
  most suggestive medium for its expression. God is
  the eternal Beauty, and it lies in the nature of
  beauty to desire love. Mystic poets have
  described self-manifestation of the One with a
  profusion of splendid imagery.
• Ecstatic Trance (Wajd) is involuntary, although
  certain conditions are recognized as being
  especially favourable to its occurrence. It comes
  to a man through vision of the majesty of God
  and through revelation of the divine omnipotence
  to his heart. Nature of ecstasy is described as
  "a divine mystery which God communicates to true
  believers who behold Him with the eye of
  certainty," or as "a flame which moves in the
  ground of the soul and is produced by
  love-desire." Trances could sometimes last many
  weeks.
• Ecstasy affords the only means by which the soul
  can directly communicate and become united with
  God. Sufis of the darvesh orders soon discovered
  that ecstasy might be induced artificially, not
  only by concentration of thought, recollection
  (Dhikr), and other innocent methods of
  autohypnosis, but also by music, singing, and
  dancing (included in the term Sama, which
  properly means nothing more than audition),
  which became favourite means of inducing the
  state of trance called 'passing-away' (Fana).

24
Music (Sufiana)

• Music is a harmonic sound and is liked due to
  its sweetness. When we hear music, it creates
  different patterns on our heart. Godly music
  creates Godly pattern while ugly music
  materializes into fearful demons. None can deny
  that every uttered sound has vibrations and
  these affect mind, heart and soul. Our whole
  life, nay our cosmos is suffused in sound. Divine
  music has been called Kalma, Kalam-i-Qadim, Kun
  Amra in the Qur'an, and Bang-i-Asmani,
  Sultan-ul-Azkar Saut-i-Sarmadi by the Sufis.
• Sound and music occupy an important place in the
  life of many Sufis. It is a tool for the believer
  to get closer to God. Sufi music means music that
  connects with the heart. It is the music of
  submission and surrender that bonds humans to
  God. Music of the Sufis, known as the Sufiana, is
  to be sung very softly in a whisper like tone and
  rhythm such a kind of music is soothing and has
  harmonious effect on temper.
• Hundreds of years after being relegated to the
  background, the mystical Sufi music of the 14th
  cent. is staging a resounding comeback. A unique
  style of singing that transports listeners into
  spiritual ecstasy, it is acquiring a steady fan
  following much like the rock genre of the
  sixties. Credit for its spread must go to the
  energy-charged music that sends both the singer
  and listeners into a spiritual trance.
• Sufi music is not about entertainment, but about
  spirituality. Amidst tension and turmoil of
  today, its powerful lyrics speak about reaching
  the Divine by spreading love and harmony.
  Contemporary singers like the late Ustad Nusrat
  Fateh Ali Khan Abida Parveen from Pakistan,
  Indian Shubha Mudgal, Muhammed El-Shaikh Juma
  of Sudan, Rumi of Iran, Whirling
  Darveshes of Turkey, Baul singers
  from Bangladesh or even pop groups like
  Junoon have all contributed in re-vitalizing this
  unique religious singing.

25
Sufiana
26
Poetry (Shayari)

• Qawwali is the devotional music of the Sufis of
  the Indian sub-continent. Originally performed
  mainly at Sufi shrines, it is a vibrant and
  popular musical tradition. Its roots can be
  traced back to 8th cent. Persia. However, in the
  form we know it today, it was created by Amir
  Khusrau in the late 13th cent. by fusing Persian
  and S. Asian musical traditions. Qawwalis tend to
  begin gently and build steadily to a very high
  energy level in order to induce hypnotic states.
• Very similar to Qawwali, Sama, set to a form of
  music called Ayin, featuring classical
  instruments such as Ney (a reed flute), is used
  in C. Asia Turkey. During 11th cent., tradition
  of Sama migrated to Indian sub-continent, Turkey
  and Uzbekistan. Rumi and his Mevlana order have
  been propagators of Sama in C. Asia. The West
  African Gnawa is another form. Sufis from
  Indonesia to Afghanistan to Morocco have made
  music central to their practices.
• Urdu poetry (Shairi), coming from Arabic and
  Persian cultures, forms an important part of
  Indian culture. It has two main types i.e. Ghazal
  Nazm. Mushairas are poetic expositions. The
  major genres of poetry found in Urdu are Ghazal,
  Nazm, Qasida, Marsia, Sehra, Rubai, Noha, Shehr
  Ashob, Qata, Doha, Soaz.
• The Ghazal (mortal cry of a Kastoori doe) is
  a poetic form consisting of couplets which share
  a rhyme and a refrain. It consists of a seemingly
  infinitely adaptable combination of essentially
  simple elements. Ghazal is always written from
  the point of view of the lover who is unable to
  attain his beloved, because the beloved is just
  playing with the poet's feelings. The lover is
  aware and resigned to this fate. It is not
  important to the lover that the beloved does not
  echo the same feelings towards him. The beloved
  is often portrayed in exaggerated terms, with
  extended metaphors about arrows of her eyes or
  referring to the beloved as an assassin.
• A Nazm is an Urdu poetic form that is normally
  written in rhymed verse.

27
Dance of Darveshes (Sama)

• Spiritual concert or listening (Sama'), the
  liturgy of which may include recitation,
  chanting, singing, instrumental music, dance,
  costumes, incense, meditation, ecstasy and
  trance, to arouse Ahwal, is associated with some
  Sufis, notably the Chishtiya, Naqashbandia
  Mevlevi Darveshes go in a whirling motion-
  symbolizing rotation of universe in Gods
  presence.
• The whirling dance of Sama' is conducted by
  Murshid in the prescribed manner. 9 to 13 Murids
  sit for half an hour on the floor, with eyes
  closed, heads bowed and arms folded. Murshid
  invites all the assembled to raise their hands in
  prayer and chants. After prayers, Darveshes
  approach Murshid, one by one, salute him with
  gesture of hand and begin dancing.
• Darveshes advance slowly, turning on the left
  heel, till they form one circle. Their arms are
  open or raised, but eyes are closed. All
  visualize beholding beauty of the Beloved God.
  Sweet music is played or interrupted by poetic
  compositions sung by musicians and singers. Every
  Darvesh tries to search inward purity and
  tranquility. Dancing may continue for an hour or
  two.
• In the assembly of the Sama', Darveshes may go
  into emotional upsurge (Wajd), becoming agitated
  and manifesting excessive motion, crying and
  weeping. The ecstasy is a means to a swift flight
  towards the Beloved and attaining an awareness of
  the Divine presence and is considered a special
  gift bestowed by God. Towards the close of the
  dance, Murshid may join the dance of Sama' for a
  little while and then make the closing prayer to
  conclude the Sama'.
• The practice of Sama quickly spread amongst the
  Sufis and produced an acute cleavage of opinion-
  some holding it to be lawful and praiseworthy,
  others condemning it as an abominable innovation
  and incitement to vice. Those whose hearts He has
  endowed with spiritual perception hear His voice
  everywhere- ecstasy overcomes them as they listen
  to rhythmic chant of the muezzin, noise of the
  wind, bleating of a sheep or piping of a bird. 

28
Stages (Maqamat) States (Ahwal)

• The Sufi, set out to seek God, is a 'traveller'
  (Salik), who advances by slow stages or stations
  (Maqamat) along a 'path' (Tariqa). A spiritual
  stage periodically marks the long path followed
  by Sufis leading to the goal of union with
  Reality (Fana fi l-Haq). Maqamat can also be
  perceived as the ascending rungs of the spiritual
  ladder. With continuous spiritual practices, a
  seeker ascends on this ladder.
• Sufi's path is not finished until he has
  traversed all the stages, making himself perfect
  in every one of them, before advancing to the
  next, and has also experienced whatever states it
  pleases God to bestow upon him. Only then is the
  seeker permanently raised to the higher planes of
  consciousness which Sufis call 'the gnosis'
  (Marifa) and 'the Truth (Haqiqa), where the
  seeker (Talib) becomes the 'knower' or gnostic
  (Arif), and realizes that knowledge, knower, and
  known are One.
• A spiritual station is considered enduring, in
  contrast to a spiritual state (Hal). It means a
  spiritual awareness that is lasting and which
  continues until the Sufi is more fully purified,
  more deeply surrendered to God's Will, and is
  led to another spiritual station. The Sufi
  progresses by means of his own effort or
  self-mortification (Mujahadah) and through the
  help and guidance of the master (Murshid) and by
  Gods grace. In each Maqam the Sufi strives to
  purify himself from all worldly inclination and
  to prepare himself to attain an ever-higher
  spiritual level.  
• The stages (Maqamat) of self-awareness on the
  Sufi path, constitute Sufis ascetic and ethical
  discipline, and are distinct from the 'states'
  (Ahwal, pl. of Hal). While the 'stages' can be
  acquired and mastered by continuous spiritual
  practices and sincere efforts, the 'states' are
  spiritual feelings and dispositions over which a
  man has no control and depend on the Grace of God.

29
Stages (Maqamat) States (Ahwal)

• The majority of Sufis agree on 7 major
  stages (Maqamat) 1. Repentance (Tawbah) does
  not mean remembrance of sins and atonement for
  them, but rather forgetting them along with
  everything that distracts from the love of God.
  2. Fear of the Lord (Wara?) is not fear of
  hellfire, but rather the dread of being veiled
  eternally from God. 3.  Renunciation or Detach-
  ment (Zuhd) means that the person is devoid of
  possessions and his heart is without
  acquisi-tiveness. 4.  Poverty (Faqr) in which he
  asserts his independence of worldly possessions
  and his need of God alone. 5. Patience (Sabr)
  the art of steadfastness, 6. Trust or Surrender
  (Tawakkul) in which the Sufi knows that he
  cannot be discouraged by hardships and pain, for
  he is in total submission to Gods will and finds
  joy even in his sorrows. 7. Satisfaction (Ri?a)
  a state of quiet contentment and joy that comes
  from the anticipation of the long-sought union.
• The mystic states (Ahwal), thru which the soul
  has to pass are 1. Abudiya- doing Ibadat-
  devotion (Tapas). 2. Ishq- love. 3. Jihad-
  overcoming obstacles. 4. Muarif- intuition. 5.
  Wajd- an ecstatic state of rapture, normally
  experienced by Sufi mystics during reading poetry
  or scripture. 6. Haqiqa- truth, and 7. Wasl-
  union. Ego then becomes Fana- destroyed and
  immortality and bliss of Baqa- presence of Deity
  is experienced. Another list meditation,
  nearness to God, love, fear, hope, longing,
  intimacy, tranquility, contemplation and
  certainty.
• Hal occurs spontaneously as a spiritual gift. A
  soft cloud appears on the horizon, engulfs the
  seeker while quenching his spiritual thirst, then
  moves on leaving him in a state of awe. In this
  state, a seeker neither expects what comes to him
  from the unseen world, nor has the slightest idea
  about the nature of experience. He is simply
  taken over by an overwhelming compassionate
  power. A realm of ecstasy prevails due to
  unbearable display of beauty. This state of
  Hal comes and goes on its own. A seeker can never
  claim such a state due to its extraordinariness
  and his ordinariness. It always happens as an act
  of Grace. 

30
Mystic Practices (Ashgal)

• The Ashgal (pl. of Shugal) are esoteric
  exercises of the soul, such as Zikr, Fikr,
  Muraqaba, Habs-i-Dam, Shugal, Sama, Khalwat etc.
  which prepare it for illumination. These are
  directed towards three goals 1. to activate the
  heart centre, the store house of love, to clear
  the path towards Truth, 2. to subjugate the
  commanding self (Nafs-al-Ammarah) to the
  contented self (Nafs-Almutmainah), 3. to render
  the heart subtle for awareness and illumination.
• Besides heart, which is the store house of Love
  and hub of life force, a Sufi has to activate
  other centres of divine energy in his physical
  body through breathing and meditation. Each
  practice is meant to unfold unconsciousness and
  remove blockades in the Chakras. At the Muladhara
  Chakra, then the seeker is prone to temptations.
  Evolving to Nafsi (Swadhistana Chakra), the urge
  to seek sensual gratification is pre-dominant.
  Those that evolve to Roohi (Manipura Chakra), by
  contemplation on the Divine, master the finer
  aspects of metabolism. When the aspirants evolve
  to Qalbi (Anhata Chakra), they attain mastery
  over languages of human species and animal
  species and develop supernatural powers. The rare
  few who activate the Khafi (Ajna Chakra) are
  blessed by the Unmanifest. The All-Pervading
  Divine Light of God is manifest here. Those
  reaching Akhfa (Sahasrara Chakra) are said to
  attain Wehdat (merger with the Divine).
• Ashgal fall into 4 categories 1. Dasti with
  hands- telling beads, doing good deeds. 2.
  Lassani with the tongue- reciting scriptures,
  repeating holy Names, uttering sweet speech,
  preaching etc. 3. Samai with the ears-
  listening externally to Satsangs hymns also
  listening to Anhad Shabd or inner music
  (Shugal-i-Nasira, Shugal-i-Saut-i-Sarmadi, or
  Surat-Shabd Yoga). 4. Basri (or Nazri) with the
  eyes- gazing on an external object, leading to
  awakening of Nirat (Shugal-i-Aftabi- focus on the
  sun, Shugal-i-Aina- focus on ones reflection in
  a mirror, Shugal-i-Neem Khwabi-
  semi-consciousness during sleep).

31
Mystic Practices (Ashgal)

• Tasawwar (Dhyan) concentration on the mental
  conception of some internal stage.
• Shugal-i-Miyat (Shugal-i-Mansoori, Shav-asana)
  in this, one lies on the ground, face upwards and
  repeats a name, while keeping ones attention on
  the Third Eye.
• Shugal-i-Roohi (Khechri Mudra) involves
  sticking of tongue to close the mouth cavity and
  repeating a name.
• Shugal-i-Sultan Samadi Qalbi (Anahata Chakra)
  is activated thru sense-withdrawal love.
• Shugal-i-Aina activates Sirr (Vishuddhi Chakra)
  through contemplation, aided by Zikr.
• Shugal-i-Sultan Mehmood focuses on Khafi (Ajna
  Chakra) and is filled with Light.
• Shugal-i-Bisat in this, one concentrates on the
  inner sun, repeating a name and reaches Akhfa
  (Sahasrara Chakra).
• Shugal-i-Muqaman (Trikuti Dhyan) involves Fikr
  (concentrating). The gaze is fixed on the
  nose-tip with a name being repeated, and then
  taken inwards.
• Shugal-i-Sanobari focuses on Fikr, as
  preparatory for Zikr (remembrance).
• Shugal-i-Barazkh-i-Kabir (Bhakti Yoga) enjoins
  concentration on the Perfect Man
  (Peer-o-Murshid), both outwardly and inwardly,
  terminating in Fana fi l-Shaikh- merger in the
  Master.
• Shugal-i-Sultan Nasira (Tratak Karma Chachri
  Mudra) involves listening to Ghor Anahad-
  undifferentiated sound comprising 10 types of
  sound.
• Shugal-i-Saut-i-Sarmadi or Sultan-ul-Azkar
  (Surat-Shabd Yoga, Sahaj Yoga) begins by Zikr
  at the Third Eye focus and coming into contact
  with Dhunyatmak Nam, Shabd or holy Word
  (Kalam-i-Ilahi- Word of God, Nida-i-Asmani-
  heavenly sound, Ism-i-Azam- highest name) thru
  meditation (Muraqaba) aided by contemplation
  concentration (Fikr), and reaching Fana fi
  l-Shaikh and Fana fi l-Allah through focus on
  the inner Sound Light.
• Fikr (contemplation) is of 2 kinds one is the
  result of perfect faith, the other of rapturous
  love.

32
Meditation (Muraqabat)

• Muraqaba (to watch over the spiritual heart or
  soul, acquiring its knowledge and that of God)
  means meditation, a silent communion with the
  Divine. It means presenting oneself before the
  Creator. It is done sitting calmly in seclusion
  with inner eye, with outer eyes closed. Prior to
  engagement in Muraqaba, a disciple purifies his
  physical body with ablution and his mind by
  casting away all evil thoughts. Before presenting
  him before the Beloved God, the Murshid may
  prescribe the following states (Ahwal) and stages
  (Maqamat) The disciple may be (a) told to sit
  in a dark cell, open his eyes and concentrate on
  a single point. (b) required to observe silence
  for some days. (c) told to consider himself as a
  drop of water, from the sea of God. (d) required
  to consider himself a ray of light, from the
  Eternal Light.
• After a period, when the Murshid is satisfied,
  out of grace, he may prescribe a Muraqaba 1.
  Muraqaba Royat During the practise of Fikr, to
  visualize that the Beloved God is looking at
  him. 2. Muraqaba Mmaeyat to think that his
  Beloved God is always with him. 3. Muraqaba
  Aqribiayat to think that his Beloved God is very
  near to him. 4. Muraqaba Whadit to think that
  his Beloved God rests in everything of this
  world. 5. Muraqaba Fana to lie down in
  Shav-asana and visualize his death. This is to
  remove the fear of death from heart of the Murid.
  Also, he attains the power to contact the
  departed souls. 6. Muraqaba Towhid-i-Afali to
  activate his mental activity, with confidence so
  that ones activity becomes Gods activity. 7.
  Muraqaba Towhid-i-Sifati to consider that
  oneself and this world, as a shadow or a replica
  of the Creator. 8. Muraqaba Towhid-i-Zati to
  consider the vegetable, animal and mineral
  kingdom, all elements and the heavens as God. 9.
  Muraqaba Noori to visualize God as the radiant
  light, covering the whole existence. This light
  is the consciousness, which the Sufis term as
  Noor-i-Mutlaq and the Yogis call Kundalini. It
  shines like the flash of lightening and covers
  the whole body from the spine to the head.

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Meditation (Muraqabat)

• Various types of Muraqaba Lower level 1. Light
  of various colours. 2. Ihsan (perfection of
  worship). 3. Noor (invisible Light). 4.
  Hatif-i-Ghabi (unhearable Sound of Cosmos). 5.
  Names   Attributes of God. 6. Allah (proper name
  of God). Middle level 1. Maot (death) life
  after Death. 2. Qalb (heart) Spiritual Heart. 3.
  Wahdat (unity) Cosmic Unity. 4. La
  (nothingness) material-lessness 5.
  Fana (annihilation of self) alpha-omega of
  universe. Higher level 1. Tasawwur-i-Shaikh (focu
  s on master). 2. Tasawwur-i-Rasool (focus on
  prophet) transfer of Faiz (arcane spiritual
  knowledge) from prophet. 3. Tasawwur-i-Zat-i-Ilahi
   (focus on God) experiencing Tajalli-i-Zat of
  God. 4. Martaba-i-Ihsan (focus on perfection of
  Faith) offering Salat as if you are watching
  Allah. If not, then as if Allah is watching you.
  
• Sufi journey of ascension (a) Gnosis of self
  1. Somnolence (Ghanood) becomes
  semi-consciousness over time. 2. Cognition
  (Adrak) thru un-conscious mind during
  wakefulness without seeing or hearing. 3.
  Experience (Warood) with awakening of flickering
  vision due to increased mental concentration. (b)
  Gnosis of universe 4. Unveiling of Arcane
  knowledge (Kashaf/Ilham) initially without
  control. 5. Evidence (Shahood) with practice,
  knowledge by will- thru sight, hearing, smell or
  touch. 6. Victory (Fatah) Experiencing with open
  eyes, while freed from fetters of time space.
  (c) Gnosis of Creator 7. Annihilation (Fana)
  Gnosis of God through a series of stages
  (Maqamat) and subjective experiences (Ahwal),
  this process of absorption develops until
  complete annihilation of the self takes place and
  one becomes al-Insanul-Kamil (the perfect
  man), also called Extinction with unity (Fana
  fit-Tawheed) and Extinction in reality (Fana fi
  l-Haq). 8. Journey towards God (Sair-Il-Allah or
  Safr-i-Urooji). 9. Extinction of self in God
  (Fana fi l-Allah) mystical experience, becoming
  extinct in Gods Will and being wrapped
  in contemplation of divine essence. 10. Return
  journey from God (Sair min Allah or
  Safr-i-Nuzooli) being lost to oneself and
  totally lost in Gods magnificence. 11. Eternal
  life in union with God (Baqa-bi-Allah) when one
  lives in the world subsisting in God.

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Illumination, Discernment, Well-doing

• Illumination (Tajalli) means self-manifestation
  of God, but is understood in different ways by
  the mystics. It is the stage of union with God
  resulting in total absorption. A seeker reaches
  the stage of Yaqin, when he is blessed with the
  glance in this world. In the Beatific Vision, God
  manifests to the elect in various forms
  corresponding to their mental conception. The
  Sufis call it Tajalli-i-Dhat, signifying
  manifestation of the Glory of God during Wajd
  (ecstasy).
• Every Sufi is blessed by God to have a natural
  ability to illuminate his soul with Prophetic
  Blessings (Noor-i-Nubuwat). Whenever the light
  of faith touches his heart, his soul is
  illuminated, as if a lamp is lighted. Such a
  person becomes source of illumination for
  humanity. When such a person reaches the company
  of an accomplished Sufi master, then this
  illumination of soul is increased manifold. This
  is an essence of Sufism.
• Saints and seers obtain Divine Inspiration
  (Ilham-i-Rabbani) from God. A mystic sees a
  vision in inner space, not before his eyes. A
  Sufi, after his or her annihilation in the
  personality of God, experiences a mystic union
  with God, which results in Tajalli. The Beatific
  Vision of the Divine in glory is achieved when
  body, mind and soul are intoxicated with love of
  God.
• Discernment (Firasat) The light gleaming in the
  heart of the illuminated mystic endows him with
  this supernatural power. Its origin is in the
  Koranic verse in which God says that He breathed
  His spirit into Adam. Orthodox Sufis, who
  strenuously combat the doctrine that the human
  spirit is uncreated and eternal, affirm that
  Firasat is the result of knowledge and insight,
  metaphorically the 'light' or 'inspiration,'
  which God creates and bestows upon His
  favourites.
• Well-doing (Ihsan) From illumination of
  gradually increasing splendour, the mystic rises
  to contemplation of the divine attributes, and
  ultimately, when his consciousness is wholly
  melted away, he becomes transubstantiated
  (Tajawhara) in the radiance of the divine
  essence. This is the 'station' of well-doing.

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Annihilation (Fana)/Subsistence (Baqa)

• Fana and Baqa are two major milestones on the
  path of spiritual progress. Fana or
  annihilation is the state that precedes the
  state of subsistence (or Baqa). Sufis believe
  that the purpose of human life is to attain the
  state of merger i.e. unity with the Almighty
  (Fana-fi l-Allah) and then to live in that
  state (Baqa). After reaching Wasl, ego becomes
  Fana- destroyed and the immortality and bliss of
  Baqa- presence of the Deity is experienced.
• Unlike Nirvana, which is merely the cessation of
  individuality, Fana, the passing-away of the
  Sufi from his phenomenal existence, involves
  Baqa, the continuance of his real existence. He
  who dies to self lives in God, and Fana, the
  consummation of this death, marks the attainment
  of Baqa, or union with the divine life. When one
  approaches the stage of merger, it is called
  Salokyata and Samipyata (the state of Nearness).
  From here one moves to Sarupyata (Baqa) and
  complete Unity- Sayujyata (Baqa-dar-Baqa or
  Baqa-bil-Baqa).
• When the individual self is lost, the Universal
  Self is found. Fana is 1. a moral
  transfor-mation of the soul through the
  extinction of all its passions and desires. 2. a
  mental abstraction or passing-away of the mind
  from all objects of perception, thoughts, actions
  and feelings thru its concentration upon the
  thought of God. Here thought of God signifies
  contemplation of the divine attributes. 3. the
  cessation of all conscious thought.
• Among the Darvesh orders, music, singing and
  dancing are favourite means of inducing Fana.
• Often, though not invariably, Fana is
  accompanied by loss of sensation. The gnostic
  contemplates the attributes of God, not His
  essence, for even in gnosis a small trace of
  duality remains this disappears only in
  Fanaal-Fana, the total passing-away in the
  undifferentiated Godhead. It forms the prelude to
  Baqa, 'continuance' or 'abiding' in God. The
  mystic is now rapt in contemplation of the Divine
  Essence.

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Gnosis (Marifat)

• Sufism is a spiritual path, on which one travels
  in order to recognize Allah (Mari'fat) and attain
  nearness (Qurb) to Him. This path develops the
  spiritual faculties of man for realization of
  Divine Reality. While the term, Ilm denotes
  ordinary knowledge, Marifat is the mystic
  knowledge peculiar to Sufis. Mari'fat is a
  special guidance, which Allah inspires in the
  purified heart of the Mumin. This is a knowledge
  that cannot be learned through books. It is a
  gift of Allah, who bestows it to His chosen ones
  among the Friends of Allah (Awliya Allah), who
  have reached a certain degree of nearness to
  Him. This knowledge has been transmitted from
  the breast of the Spiritual Guide to his
  disciples and cannot be disclosed to others.