Sufism In Sindh : A Way of Life

From the chapter on Sufism (the 12th and appropriately enough, the concluding chapter), of the over three centuries old Indian masterpiece of comparative religious studies, the "Dabistan" (written in Persian). Translated by Shea and Troyer and published as "The Religion of the Sufis" (c) 1979 by the Sufi Trust, the Octagon Press Ltd., 14 Baker St., London W1M 1DA

Maulavi Jami, in his work entitled "Treatise upon Existence" (Resalah-i-Vujudiah) states, that the universal Being is distinct from any intellectual and exterior existence, inasmuch as every individual from among the intellectual and exterior beings belongs to some class of beings; but the universal Being is not subordinate to the condition of any thing; He is Absolute and Sovereign, and not general, not partial, not special, not common, and not one by (the number of) unity; for, He is neither a substance nor an accident, but by itself One, and not a multiple. These things however are necessary in the sovereign being[s], according to their degrees and stations (murtabhahdiat), but the real Being, under the condition of no substance whatever, is distinguished by the name [term] "degree of unity" (tibahahdiat), and all names and attributes are (as it were) consumed by this degree which the Yogis express by the title [term] "reality of realities" [hakiket al haka'yek]. The real Being, under no condition of "a thing" (shi), and under no condition of "nothing" (la'shi), is called "essense|absolute being| objectivity" (hu'vi'yat), and is manifesting itself in all existences, and under the condition of "a thing and nothing", is the form of the universe."

Another opinion is that of a pious philosopher, who contemplates the light of God in all objects of this and the other world, and turns not his regard from the least atom; he raised this belief to a high estimation; and in him remained no rancor of creed or religion; "Whoever, in the service of faith and morality is not freed of duality, and whoever says, the state of Muselmans [Muslims] is in dignity higher than that of Christians, knows nothing of the real Being. Whoever said of himself: "I have attained a height of knowledge equal to that of `Ma`ruf Kerkhi', said nothing else than this: "..the variety and multitude of the rules of prophets proceed only from the abundance of names, and, as in names there is no mutual opposition or contradiction, the superiority in rank among them is only the predominance of a name."

It is said: "One hour's meditation is preferable to seventy years of exterior worship." The Sufis maintain that "holiness" (vilayet), in the Dictionary signifies vicinity (to God), and in the public circle to be chosen by the people of God, is evident prophetic mission, and interior faith is incitement to prophecy; the prophet is its faith, and the incitement of the faith of a saint is the mission of a prophet, and the faith of an apostle is the completion of the apostleship.

The pious Sajan Saja'ni' says, the perfection of sanctity is the period of a Mahdi's time; hence all those among the saints who claim the dignity of a Mahdi, were divine. In the same manner as every malady of the body has a curative medicine, so every malady of the spirit has also its means of cure.

The Creator and the Lord of the Worlds says, "Neither the earth nor the heavens can contain me, but only the heart of the believing servant." Sufism is a path towards the Truth where the provisions are Love. Its method is to look solely in one direction, and its aim is God. The concept of the Unity of Religions (within the framework of Islamic tawhid, or 'the profession of God's Unity') permits integration and respect for the doctrines of other spiritual paths and religions, thus providing the groundwork for universal communication and multicultural pluralism.Moreover, Sufism has had a profound, and until recently largely unnoticed, influence on modern Western thought. This includes the English Romantic literary renaissance, Goethe and the German Idealist movement, Emerson and the American transcendentalist school.

The sufi is one who moves towards the Truth by means of Love and devotion. Since only one who is perfect is capable of realizing the Truth, the sufi strives his utmost for Perfection. Sufis believe the only way to become perfect is to purify oneself under the training of a perfect Sufi Master.

"Ceremonies are obviously not religion, because in performing ceremonies you are merely repeating a formula which has been handed down to you. You may find certain pleasure in performing ceremonies, just as others do in smoking or drinking; but is that religion? ..

"We have seen that ceremonies are not religion, that going to temple is not religion, and that belief is not religion. Belief divides people. The Christians have beliefs and so are divided both from those of other beliefs and among themselves; the Hindus are everlastingly full of enmity because they believe themselves to be brahmans or non-brahmans, this or that. So belief brings enmity, division, destruction, and that is obviously not religion.

"This world is ours, and we are human beings living together, and if a man is seeking God, he shuns temples because they divide people. The Christian church, the Mohammedan mosque, your own Hindu temple -- they all divide people, and a man who is seeking God will have none of these things..." .....J Krishnamurthi, "Think on These Things", Perennial Library edition 1970

The greatest Sufi poet of the beautiful land of Sindh Shah Latif Bhitai puts it more poetically:

"If you are seeking Allah,
Then keep clear of religious formalities.
Those who have seen Allah
Are away from all religions!
Those who do not see Allah here,
How will they see Him beyond?

Let us go the land of Kak
Where love flows in abundance,
There are no entrances, no exits,
Every one can see the Lord!

There is no night nor day
Every one can see the Lord!
Those who love the Lord
The world cannot hold them.
Palaces do not attract them,
Nor women nor servants
Nothing binds them:
The renouncers leave everything behind.

A message came from the Lord:
A full moon shone
Darkness disappeared
A new message came from the Lord:
It does not matter what caste you are
Whoever come, are accepted.

Where shall I take my camel,
All is Light...
Inside there is Kak, mountain and valley,
The Lord and the Lord: there is nothing but the Lord.

`Am I not your Lord?', Allah asked
In the beginning of the creation.
Then I swore by the Truth:
There was no consciousness
Of virtue or vice
Only universal consciousness.

`My body is here, but my hear
t Is with you, my Allah...'
Say, no calamity will reach us, except that,
Which Allah wills..
`Allah is not born
Nor does he give birth...'