Conversations
on Mysticism
(Tasawwuf Ki Baatein)
HAZRAT DR. ZAHURUL HASSAN SHARIB
GUDRI SHAH BABA IV
Translated in English under the
guidance of
Hazrat Inam Hasan Gudri Shah Baba V
by Fara
‘Conversations on Mysticism’ is a translation from the book ‘Tasawwuf ki Baatein’ written
originally in Urdu language by Dr Zahurul Hassan Sharib. The book was first
published in the lifetime of the author and has now been translated into Hindi
and English.
Dr Sharib compiled fifteen letters that he exchanged with
his uncle, Hazrat Nawab Mohammad Khadim Hasan Shah,
Gudri Shah Baba III, into a book, modifying them where necessary, to fit the
flow of the manuscript. All the letters were written while Dr Sharib was
practicing law in Dholpur, a town in Rajasthan, while his uncle was in
Such was the effect of these conversations, that Dr
Sharib finally folded his successful law practice and migrated to settle in
Dr. Sharib passed away in 1996 and his shrine is situated
at the Usmani Chilla, atop a hill in Ajmer, overlooking the
The Gudri Shahi order of Sufi Saints continues today
under the patronage of Inam Hasan Gudri Shah Baba V, the spiritual successor to
Dr. Zahurul Hassan Sharib.
1
LETTER
Kothi Narsingh Bagh
Dholpur
15 December 1951
The harbinger of kindness and grace, Ch’cha
Mian,
With a desire
to kiss your feet, I pray, that for many days I have not received any letter
from Your Excellency. Since I am trapped in the struggle with the world, I was
unable to write anything. Today, I took out time to petition and present thus:
The merciless
hands of the world are distressing me. Victimized by many troublesome
circumstances, perturbed by life, I am desirous of your blessings.
When does the urs
of Hazrat Qazi Gudri Shah Baba commence and conclude? Mahnoor and Inam Hasan
are well. The winter is at its peak. What more do I say?
Desirous of your blessings,
Zahurul Hassan
Sharib
* * *
1
REPLY
Jhalra,
28 December 1951
Dear, wishes for your well-being,
I have just
received your letter dated 15 December. I am surprised to read that a person
like you should complain about the world. The path of penury is tough. It is
laden with thorns and also with flowers. Inclination and desire remove the
thorns from the path. Thereafter, only flowers and many more flowers are left –
and flowers of what kind –perennial flowers!
Hazrat Ayub’s (prophet of Islam) body was infested
with maggots and for a long time he was afflicted with severe ailment. If ever
a maggot fell-off from his body, he would himself pick it up and put it back
again on his body. He would say, “It is a gift from the Friend. How do I
separate from it?” He never lamented. Nor did he let any resentful word ever
reach his tongue.
A thankful
person never complains. Patience is necessary in all circumstances. This
elevates the rank. But patience should be exercised happily, not under duress.
There are three kinds of patience – (a) Ordinary patience, (b) Extraordinary
patience, (c) Most extraordinary patience.
Matters of men
can be resolved in two ways – with patience and with sincerity- patience in
distress and sincerity towards the Almighty. When a person sincerely dedicates
his heart to the Creator, he achieves peace, silence and happiness and when he
hands his heart over to the people of the world, anxiety is imperative.
Submission and
consent is the way of the Sufis. Lamentation and discontentment are the slogan
for the people of the world. This is what the Sufis say in no uncertain terms
and they follow it too:
Harche az
dost me rasad neko-ast
Whatever the friend grants, that is the
best.
The urs of
Qazi Gudri Shah Baba will commence on the 3rd of Shawwal at
the Chilla of Khwaja Gharib Nawaz and the qul
(concluding) ceremony will be on the 5th of Shawwal. If
there is an opportunity, do come over.
My
blessings to Munni and Inam Hasan. I am well now.
There is no reason to worry.
Your well-wisher,
Mohammad Khadim Hasan
Zuberi Usmani Moini Gudri Shahi.
* * *
2
LETTER
Kothi
Narsingh Bagh,
Dholpur
20 January 1952
Benevolent, kind and exalted Ch’cha Mian,
greetings to you!
In humble
service to Your Highness, I submit that I was honored to receive your kind
letter. I was a hundred times relieved to know that your health is improving. I
would have presented myself at your service, but I had to stay back due to
houseguests. Of these guests, two gentlemen were such, who said in clear words
that tasawwuf is against the basic tenets of Islam and is the result of
the influence of Hindu Vedantic Philosophy.
I will
definitely come for the urs of Qibla Qazi
sahib. Shakila sends her regards. Mehernoor remembers you.
Yours very own,
Zahurul Hassan Sharib
* * *
2
REPLY
Jhalra,
2 February 1952
Beloved of my heart, Mian Zahur, Blessings
to you,
I received your
letter. By the grace of the Almighty, I am now absolutely fine. At times, I
walk up to the Chilla Sharif in the evenings. I have not yet started to
read or write.
The opinion of
those friends of yours is absolutely incorrect that tasawwuf is against
the tenets of Islam and is a scraping of Hindu Vedantic
Philosophy. What else is Hazrat Abraham Khalilullah’s
refusal to worship the Sun and the Moon, but an attempt to understand the
Almighty? The words of the messenger of God (Rasulallah Hazrat Mohammad PBUH),
“The one who has recognized himself has recognized the Almighty,” point towards
the direction that spiritual knowledge is a viewing aid for tasawwuf.
The knowledge
that was whispered confidentially in solitude, by the Pride of Mankind,
Hazrat Mohammad Mustafa, and given the custody of, to Hazrat
Ali, is the inner knowledge. This knowledge reached others through Hazrat Ali
and later became famous by the name of Tasawwuf. Hazrat Parsa has written in his book, Fazl-ul-khitab:
“Hazrat Junaid of Baghdad has said that our forerunner on the path
of mysticism, the one who shows us the direction to that which dwells in the
heart and the one, who after the Rasulallah has pointed towards the Truth, is
Ali son of Abu Talib.”
Imam Fakhruddin Razi has written in Arbain:
“In the matters
of agnostic knowledge, the ascending spiritual genealogy of all Sufi saints
ends at Hazrat Ali.”
Hence, Ali is
the initiator, and the protector and the ever- flowing spring. He is the head
of all groups of Islamic tasawwuf. Therefore, the state of inner tasawwuf
is not a result of the influence of Vedantic
Philosophy. The fundamental principles followed by the mystics of various
religions, to recognize the brilliance of the Almighty and the Almighty
Himself, are nearly the same.
Now, the question
that remains is, “ Is tasawwuf against the
tenets of Islamic law?”
Regarding this,
it is enough to know that the Almighty has, at various points in the Holy
Quran, given instructions about Fikr (meditation). Tasawwuf means
to meditate. What does one meditate upon? Upon it’s
qualities. What is Muraqba? It is
contemplation. It has also been said that a moment of meditation is better than
years of worship. This means that Fikr (meditation) is better than Zikr
(recitation). It is the best of all. Fikr is one of the largest
constituents of tasawwuf. The Shariat (law of religion) is the
skin of tasawwuf, Tariqat (inner knowledge) is the bones, Haqiqat (the reality) is the mind and Marifat (gnosis)
is the fuel.
Convey my
blessings to Shakila. Mehernoor must be very naughty by now.
Your well-wisher,
Mohammad Khadim Hasan
Zuberi Usmani Moini Gudri Shahi
* * *
3
LETTER
Kothi Narsingh Bagh,
Dholpur
15 February 1952
O! My Qibla
and Kaba, my true reality. After duly
kissing the riches from your feet, I wish to submit in your service, that I
received your letter brimming with kindness.
You have
explained those points in an excellent manner. With your weak health, you
undertook this tedious task. What words do I use to express my gratitude for
this?
I also read out
this letter to some of my friends, and they too agree with your point of view. Tasawwuf
is neither an instrument for mental training like plumbing, nor is tasawwuf
a means or knowledge to produce power or effect of mesmerism and hypnotism.
It has been
raining much since yesterday. With dismay Inam says that the rain has ruined
his playtime and that he is going to punish the rain. Shakila does take her
medicine but at times she doesn’t. What more do I say?
Yours truly,
Zahurul Hassan Sharib
* * *
3
REPLY
Jhalra,
1 March 1952
Dear, wishes for your well being,
I received your
letter. Shakila should take her medicine regularly. I miss Ch’oni Khan.
What is tasawwuf?
To explain this in words is very difficult. Tasawwuf is a debt. If you
have never tasted sugar and I explain the taste of sugar to you in various
words and in various ways, you will never be able to understand it. The moment
you eat sugar, you will yourself understand that this is what sugar tastes
like.
If a person has
never seen whiteness and he asks you what whiteness is like, then what will you
tell him and how will you explain it? The best way is to show him whiteness.
The moment he sees it, he will understand that this is what white colour looks like.
Words can
neither make you smell the perfume in henna nor make you hear the sound
of Raag Bhairavi.
Therefore, if it is impossible to express in words, the experiences of the five
basic senses, how can one encompass in words the pure experiences of heart and
soul, which are the treasure of tasawwuf? One may read a hundred
thousand books on tasawwuf or may continue to chant the word tasawwuf,
but he may never understand tasawwuf.
Gharib Nawaz
has said, “Tasawwuf is not a title, it is a tradition.” To consider
everything as a means to reach the Almighty is the all-pervading thought. The
aim of tasawwuf is not power, influence, seriousness, brilliance,
prestige, fame or name. These are worldly desires. These things are themselves
idols and force a person into self-adulation and self- indulgence, thereby
distancing him from his intended destination.
Man is the
Caliph of the Almighty.
Khalifa tulla fil ard
Caliph
of the Almighty on earth.
And
Inni zailoon fil ard
khalifa (1-3)
I am about to
create My representative on earth.
The Almighty
has given him the pride of place amongst all His creation. Man has been
bestowed with the treasures of knowledge, intelligence, mind, love, affection
and inner and spiritual knowledge.
The Almighty
created the entire universe with the words Kun Faya-
kun (happen!), that is, he created everything with
His own powers. Man was also gifted the power of will, and was bestowed with
spirituality so that he may know his Master, know himself and behold the style
and splendor of the Almighty in all things manifest. But, Man became
ungrateful; he forgot the very reason for which he was sent. The worldly
deceptions and attractions colored his judgment. He forgot his own self, his
prestige and status and thus took refuge in darkness. Selfishness, tiredness,
hopelessness, distrust, envy and jealousy, desires of the self, wants,
ignorance, deceit and falsehood, interpersonal rivalry, hatred, self- worship
and self-adulation, embittered his life. His inner struggle made him oppressed
and helpless. In times of adversity, he started to whine and complain.
Since the state
of his sincerity became unstable, he lost faith in his Master. He even lost
Oneness. The result was what should have been, Hazrat Insaan
(Man) now started worshiping all that which he feared could harm him and all
that which he hoped could benefit him. He swayed in the direction of wind. He
was scared of the powerful and mistreated the weak. He was blinded by
selfishness and self-centeredness.
In short, man
fell below the level of being a man and forgot his dignity and status, which is
to be a Caliph of the Almighty on earth.
Tasawwuf came to save the man from this ebb in spirituality, from
bad society, helplessness and a shameful life. Tasawwuf came
in the form of a physician. It taught love for the Almighty and imparted wisdom
about God, through refinement of self and purification of heart. It established
a relationship of religion, between the Master and his people.
Those following
the path of tasawwuf can be known as achievers, by controlling their
ego. Tasawwuf is a state. It is a condition. It is to reclaim. Desire is
the key to tasawwuf. Pleasure and interest lead to the Eternal. Love and
affection are its main and inseparable ingredients that form a stairway to
reach the Almighty. Realization is its quality. Its aim is extinction in the
Almighty (Fana fil
zaat), and its result is to remain with the
remainder (Baqa dar
baqa)
Tasawwuf is a path where love guides the people to the Master.
Without love, devotion is not a true devotion and a prayer is not a true
prayer. Without love the heart cannot achieve extinction, hence dedicating a
heart without love is like a body without life.
When, with the
bounty of love, man successfully crosses over the destinations of patience and
stability, control and penance, sincerity and truthfulness and consent and
resignation, at that moment, the dilemmas of the heart vanish and the heart
becomes pure. The heart is illuminated, the eyes get intoxicated with the
passion of love, lights become visible in the soul, the heart is tuned and the
physical presence of a wireless is not required. A conversation can be held
between the manifest and the hidden. By turning the needle, the radio of the
heart can hear distant sounds. The eyes of the heart can not only see the
things that are physically distant but can also behold exalted and pure
stations.
Visions get
internalized. Tasawwuf reveals the real state of the heart. The aim of tasawwuf
is knowledge and experience and to understand the relationship between man and
his Master. On the path of love, whining and appealing is to narrate a tale of
woe. In the real state of calmness, nothing except Oneness is visible. At this
point the Divine Nature is manifest in the form of Tawhid
(Unity).
Tasawwuf is not an impediment in activities. The condition is to
remember the Friend with heart and to keep the limbs engaged in activity. That
is to follow:
Dil ba yaad, dast
b’kaar.
Heart with
remembrance, hands with work
Tasawwuf brings man closer to the qualities of godliness and
makes him a complete man. Whatever one receives, with difficulty or with ease,
by being a friend of the Friend, is considered a gift or a grant from the
Friend. The Friend is thanked for it.
It is now 5.30
in the evening and I conclude this letter here. Your Cha’chi irritates me. Her
ways are similar to Shakila’s. Both do not take their medicines. Taking
medicines is also a sunnat (wont). Mahnoor attends her school regularly.
Blessings,
Mohammad Khadim Hasan
Zuberi Usmani Moini Gudri Shahi
* * *
4
LETTER
Kothi Narsingh Bagh,
12 March 1952
O! Bestower of grace on the desirous, the hope of the hapless.
Courteous greetings,
I was delighted to read this long letter, which I
received today, after a long wait.
You have explained the initiation in to tasawwuf
and the secret points of tasawwuf in a very simple way. I have now
realized that tasawwuf is something very familiar. It is not a puzzle or
a competition. Tasawwuf is not just for a few select people; instead it
can be easily sought by anyone who wishes to seek it. Desire is necessary. A
will to learn is the pre- condition.
These days various subjects are being
taught at colleges and universities. In a similar manner, is there a provision
for learning tasawwuf? My interest in this subject is growing. I wish to
learn it.
Munni’s quarterly examinations must be nearing. She must take them.
Success in half yearly and quarterly examinations is to a large extent, the
foundation for success in the annual examinations.
What more do I write? The weather is
pleasant. Shakila intends coming to
Desirous of your blessings,
* * *
Jhalra,
30 March 1952
My dear, wishes for your well being,
I received your letter. Tasawwuf, as
I had written in my earlier letter, is a debt. It cannot be learned from books.
Charpa e barad kata bechand,
na mohakeek shawad na danishmand.
If you load a mule with a burden of a few
books,
Neither can it lead the way, nor can it
become intelligent.
The knowledge of tasawwuf is gained
not from schools, but is attained in a spiritual manner from khanqahs (convents) and from the tombs
of the true friends of the Almighty. Tasawwuf requires good conduct and
true friendship therefore it can only be learnt from people who have walked
this path; who’s hearts have endured and thus awakened. This knowledge is
carried on from one heart to another. This secret is such that everyone cannot
be made a confidant.
It is useless to preach a fool
Good intention, conduct, enthusiasm and
interest, aspiration, stability and determination etc. are necessary to gain
this (knowledge).
But at times, it so happens
that one look of grace from a saint can lift up all veils. All that is hidden
behind the curtain comes to the fore and the smallest of the small particles of
the universe are visible, the hidden gets illuminated, life gets transformed, a
new look appears in every aspect of life.
You must have heard the name of Mawlana Jalaluddin. He is the one who wrote that famous Masnavi in Persian, about which it is said:
Hast Quran dar
zuban-e- pahalvi.
O, Maulvi! This Masnavi, in terms of its meanings,
Is
the Holy Quran in Persian language.
This maulana was a great scholar of his
times. He was very patient and well meaning. He strictly followed the shariat
(Islamic law) and was popular amongst the learned men and scholars of his time.
He had many disciples to whom he imparted the knowledge about religion and the
Almighty. But, then what happened?
One look of grace from Hazrat Shams of
Now, Mawlana Rumi was longer the person who
followed religion. The transformation in his state is reflected in his poetry:
Na man behuda
gird e kuchao bazaar mi gardam,
Mazake ashiqi daram paye didar mi gardam.
Gahe khandam, gahe giryam,
gahe aftam, gahe khezam,
Maseeha
dar’dilam paida vaman beemar mi gardam.
Biya jana inayat kun wa maulana e
Rumi ra,
Gulame Shams Tabrezam qalandar waar mi gardam.
Neither foolishly nor aimlessly in the
market place I wander
Possessed by love, for a meeting with my
beloved I wander.
Drunk on the wine of fondness, around my
friend I wander
I talk like a madman, yet like a wise man I
wander.
Laughing at times, crying at times, falling
at times, rising at times,
The savior is at the doorstep of my heart,
yet like a sick man I wander.
O Beloved! Come and help your Maulana Rumi
I am a slave of Shams Tabrizi,
enraptured I wander.
Maulana Rumi,
salutes the greatness and superiority of Hazrat Shams of
Mawlvi hargiz na
shud maulae Rum
Ta ghulame
Shams Tabrezi na
shud.
O Maulvi, you can
never be a maulvi,
Till you become a slave of Shams Tabrizi.
The meeting of Hazrat Khwaja Gharib Nawaz
of
One day Hazrat Khwaja was watering his
orchard and a majzub named Ibrahib Qandozi happened to pass by. Gharib Nawaz was extremely
hospitable and offered him a bunch of grapes. Hazrat Ibrahim
Qandozi was very happy with the hospitality and
courtesy of Gharib Nawaz. He took out a piece of hide from under his arm, bit
into it, and gave it to Khwaja Gharib Nawaz. The moment Hazrat Khwaja ate it;
the interest and love in his heart for the transient world, was completely
extinguished. The world ceased to be a station of any interest to him. He
isolated himself from all attachments and associates. He sold his orchard and
water mill and distributed all the proceeds amongst the poor and helpless. And
himself, he left on a journey.
You may be aware of the incident about the
initiation of Hazrat Khwaja Gharib Nawaz. Hazrat Khwaja Gharib Nawaz had the
good fortune of being initiated by Hazrat Khwaja Usman
Haruni, at the mosque of Hazrat Junaid
situated in
The examinations here are not quarterly,
half yearly or yearly; every day, at every step there is an examination. To
pass, the terms are not 33% marks, but 100%. The center for learning tasawwuf
is the company of ones Pir. This company need not be of Khizr
or Moses. The aim of this company is defeated if there is unwillingness or
unnecessary fuss.
Gar che aayad dar naveeshatan
o sheer.
Just as it is impossible to judge the
sweetness of a dessert
Likewise, it is impossible to estimate on
one’s own, a pure act.
Instead of unwillingness and fuss, faith
and unity in thought should be present. It is not possible for every person to
have access to the Pir. Until a Pir himself does not desire, till then, no one
can dare to reach him.
Meri talab bhi kisi ke karam
ka sadka hai,
Kadam yeh uthte nahi
hai, uthae jate hain.
My desire is also someone’s grace
I do not take these steps; I am made to
take these steps.
Whosoever steps into the arena of tasawwuf
should think and understand carefully before stepping in. There is strictness
and there is leniency too. There are problems and there are solutions. There is
pleasure and there is heartache. There is anxiety and things that produce
anxiety. It is easy to step into this field, but in reality, only those who are
steadfast, succeed. Steadfastness has an edge over supernatural powers.
This letter has become too long. I conclude
it now. These days I feel unwell in the evenings. I am thinking of consulting Hakim
sahib tomorrow.
Mahnoor is busy studying. She is good at
English, but a little weak at Mathematics.
I pray for your success to the Almighty.
Shakila, Mehernoor and Inam have arrived safely.
Blessings,
Zuberi Usmani Moini Gudri Shahi
* * *
5
O! My guide on the path, greetings to you,
Today when I returned from the court, I
received your letter conveying your blessings and guidance. I read it and then
read it again. A strange intoxication filled my heart and mind. But, my hopes
were shattered.
I had thought,
that I would read books on tasawwuf and overcome my lack of this
knowledge. That I would join an institution, pay-up the fee and get busy with
learning and teaching. But now, from your letter, I have realized, that this is
not so.
Maybe what you mean by, the center for
instructions by the Pir, is to seek the company of some virtuous, namazi, abstemious, religious, and venerable
elder who delivers lectures on various topics and points of tasawwuf,
just as it happens in the tutorial classes at the university.
Now, the question arises, where does one
look for a Pir? I think I should opt for the company of the Imam at this mosque
that is close to our house. And take instructions on tasawwuf from him.
His name is Maulvi Badruddin.
This Maulvi sahib
offers all the five prayers (namaz) everyday
and observes all the thirty fasts (rozas).
Besides teaching namaz, Maulvi sahib also counsels. He often sermonizes. I attend
his sermons, which are full of advice. This Maulvi
sahib exhorts people to pray and fast. He alerts those who are
prosperous, about their duty to give in charity (zakat)
and to undertake the holy pilgrimage (haj).
He lays emphasis on reading the Holy Quran. He teaches people the
virtues of being good and kind. And instructs them to keep away from all sins
and wagers such as lying, cheating and deceit, consuming liquor, gambling and
taking interest on loans.
Maulvi sahib says,
“recite the Holy Quran, this world will last only a few days, every thing is
perishable, prepare some baggage for the life here after, only deeds will
accompany you. All material things, property, status, form, respect and riches
will have to be left behind.”
This Maulvi sahib
scares people of the hell fire and threatens them. He kindles a desire in the
hearts for the virgins of
Maulvi sahib says
that deliverance is impossible unless the duties prescribed by the religion are
followed. And that, the one who does not follow the Shariat, gets misled
and his abode is in hell. He forbids dancing, intoxication, singing and playing
of musical instruments, watching movies, and even listening to the radio. He
says that to hear the recitation of the Quran Sharif or the news is allowed but
to hear music is against the law of the religion.
What it means is that Maulvi
sahib neither utters nor does anything that is against the law of the religion.
While talking or sermonizing, he often continues to stroke his long beard. His
pajamas are never more than ankle length. He always carries a big
kerchief on his shoulder. He is very particular about miswak
(usage of twigs of
He lives alone; he has left his family back
in the village. This Maulvi sahib fulfills the needs
of the destitute. He gives talismans to the sick, to those who have legal
problems, to women, children and students. Whenever anyone goes to him with a
problem, he makes a charm for him. He takes a rupee and a quarter, for making
these charms. If someone has a bigger problem, he often asks for a white
cockerel, one gram of saffron and five rupees in cash, to be brought. When all
this is brought, he writes and hands out a charm.
There is a big crowd outside his chamber in
the mornings. Old and young, men, women and children sit with utmost respect in
the courtyard of the mosque. He calls them into his chamber one by one and
listens to their woes. People hold him in high esteem and take great care of
his comfort and ease. Some people bring tea and jalebis
(a kind of dessert) for him in the morning while others bring bread and
biscuits. His lunch and dinner are also taken care of. People take turns to
send it. The meals are not ordinary but a formal feast.
This Maulvi sahib
also undertakes the task of initiating people in to reading and writing (Bismillah). To have ones children initiated into
education by this Maulvi sahib is considered a source
of good fortune for oneself and for the children. He receives a good amount of
money for this job.
After his prayers, Maulvi
sahib gets busy with recitation of the Holy Name. He always has prayer beads in
his hand. I often go to him and sit with him for long. Whenever I go to him, he
is very hospitable. He spreads out a rug in his chamber especially for me and
seats me on it with great regard. Then he asks me about the purpose of my
visit. I tell him that there is no purpose. He often continues to talk with me
in his chamber.
I sent some of my clients
to him. These clients were involved in some serious legal cases. Maulvi sahib gave them such amulets that they were
acquitted. Every one was amazed at their acquittal. But I consider it a
manifestation of Maulvi sahib’s supernatural powers.
In my opinion the very existence of Maulvi sahib is
the fountainhead of spiritual benefits and gifts.
Now, from your letter I have realized that
the place to learn tasawwuf is the company of a Pir; hence I now only
sit with this Maulvi sahib. I just have to study tasawwuf
and learn how to make charms and amulets, for becoming a Sufi.
When are you coming here?
I hope you, together with others, are well.
Does Inam fight with Mehernoor? When does Shakila plan to come here?
Yours,
* * *
5
Jhalra,
25 April 1952
Dear, the life of your Ch’cha, wishing well for you,
I received your letter evening before last.
I spent the whole of yesterday at the Chilla Sharif, where
construction is underway. Upon my return, I was quite tired. I quickly read
through your letter and kept it away. Today, I read it again with the intention
of replying. To an extent, I am writing a detailed reply to quench your thirst.
The first thing that you must know is this:
What is the difference between a Sufi and a
maulvi? What is the difference between a Sufi and
a mutsawwuf (staunch believer)? Who is called a Pir? You must know that
every Sufi cannot be called a Pir. What is the difference between a Sufi and a
Pir?
Sufi means a person who has been cleansed
and purified of the misfortunes and misdeeds of the self by the Almighty. That
person is called a maulvi, who obeys the manifest law
of the shariat and works tirelessly for its result. He is like a
policeman who hands out a ticket for the most trivial offence. A maulvi offers prayers to the Almighty because worship is
ordained by religion, for the fear of hell and for the lust of paradise. A Sufi
offers prayers to the Almighty as a right, only for the Almighty and without
any fear or greed.
Huzoor Khwaja Gharib
Nawaz has said in Ganj-e-Asrar:
On the path of tasawwuf, any prayer,
which is performed for the sake of this world or for the sake of physical
comforts of this world, is Shirk-i-khafi
(hidden idolatry). A devotee’s prayers should be for the Almighty and not for
his own self.
The difference between a mutsawwuf
and a Sufi is that a mutsawwuf is the one initiating and a Sufi
is the one culminating. Mutsawwuf starts on the path of union with the
Friend and a Sufi crosses that and receives the honor of having visions of the
Friend. Sufi is the one who remains engrossed even after bearing light and
heavy burdens. Mutsawwuf is the one who collects all the burdens of his
kith and kin and is about to carry them. Once he carries that burden,
annihilates himself, kills his self, finishes his desires and with simplicity
and faith and with an easy heart, ardently tries to reach the Friend, then he
is called a Sufi.
Sufi annihilates himself and remains just
with the Almighty. Mutsawwuf has to strive to reach that point.
Some Sufis belong to the Malamati (condemnable) group. They are
absorbed in the Truth and are oblivious to the condemnation from the people and
indifferent towards acceptance or denial from the society. To keep away from
hypocrisy, ostentation and pretence, and to produce sincerity in their actions,
they do not expose their goodness, nor do they conceal their shortcomings.
Mutsawwuf worships only for the sake of the Almighty and keeps
himself away from the opulence of the world. He detaches himself and
concentrates in the direction of the Friend. He objects to that which is a
hindrance in the path towards the Friend and isolates his heart from the love
of such things. He opposes the ego. He reasons with the world, he guides his
self towards meditation and breaks all connections with wealth, property and
kith and kin. He becomes unmindful of achieving worldly comforts, prestige and
fame and other materialistic things.
When he shuts himself from all four
directions and closes all roads, then many doors open unto him. He is happy
with the Will of the Almighty. He considers the Will of Maula,
Az-hama-aula (He is the best). He has no
desires of his own. There is no past or future for him. He is conscious of the
hidden secrets. He is conscious of the secrets of the Almighty. He sits in
seclusion and meditates at the doorway of the Friend. He is in awe, his state
is hopeful. His eyes are fixed.
At last, after a long wait and rigorous
penance, that door opens unto him, which is called the Qurbat-ka-darwaza
(doorway to proximity). The veils are lifted from upon him. He is made a
confidant. He enters into the tomorrow. The grandeur, greatness and the glory
of the Almighty are revealed to him. As a result of this revelation his
identity is annihilated and he is left only with the Friend. Now, he is like a
dead man walking. Like it was mentioned and revealed about Abu Bakr Siddiqui by the Messenger of
God. He is elevated to a station where he is unaware and indifferent towards
his ego, his longing for this world of desires and the paradise. He beholds
nothing but the vision of the Friend. He is now a shinning mirror wherein
everything is clearly and openly visible. He sees nothing, which is not the
Truth. He envisions the Friend everywhere and in every thing. He is ceases from
a worldly aspect but is present and remains only for the Almighty.
Now, he does
not even like solitude because solitude is sought from the existent, and in his
eyes now, there is nothing that exists other than the Truth. So, what does he
seek solitude from? He is like an innocent child. It is for such people that
the Almighty has said:
“I become their
hands, I become their eyes.”
He is totally detached. He is estranged
from all. Now, he is called a Sufi. And he is called a Sufi because his heart
is purified and cleansed of all attachments, people, worldly pleasures, and
love of this world.
Hazrat Khwaja Moin-ud-din
of
That level or station is Haqiqat (reality). At this point whatever is
asked for, is achieved.
Well, I now write- off here. It is six in
the evening. I am getting this letter posted from the railway station. In the
coming days, I do not intend going out of town. Your Ch’chi sends her blessings
for you. Shakila, Inam and Mehernoor are well. Mehernoor has become very
naughty. Shakila plans to return in the first week of Moharram.
Inam says he will stay with Abba.
With concern for your welfare,
Zuberi Usmani Moini Gudri Shahi
* * *