Sufism evokes considerable interest amongst people mainly because of the mysticism

associated with it and also because not much is known about the secrets of their

knowledge. Often, however, persons, who have symbolized Sufism to observing certain

customs and rituals but who do not understand the true meaning of Sufism, mislead them.

Sufism is not something, which could be explained theoretically; it could be understood

only through participation and practice.

In regard to the origin of the word ‘Sufi’, there are different views amongst scholars.

Majority of them, however, agree that the use of wool (Suf in Arabic) in clothing by them

has characterized Sufis. Both Moses and Jesus used wool for their clothing and many of

the Prophet Muhammad’s companions also used wool, which was available easily and

was cheap for them to afford. Use of coarse wool as clothing also reflected upon one’s

inclination towards austerity and renunciation of worldly pleasures.

Tasawwuf (Sufism) is neither a religion nor a philosophy; nor it is a ritual or mere

learning. If it was ritual, one could learn it by practice. If it was mere learning, one

could acquire it by studying. To be a true human being, free from all bondage and honest

with the Almighty is being a Sufi. Hakim Jami, a great scholar and Naqshbandi Sufi has

said: ‘Do not be proud of your intellect and learning, for in the Sufi way your intellect

hampers your progress and learning is stupidity.’ But this has to be understood in the

right perspective; the real learning for the seeker is from the book of the heart of the Sufi.

Sufism is a matter of conduct. It concerns with one’s conduct and is a matter of practice.

About being a Sufi, Hajrat Abul Hasan Kharqani, a great Sufi Master of the Naqshbandi

Order, said that the Sufi is not the one who wears patched clothes or carries the prayer

rug, nor the one who keeps certain customs and appearances, but the Sufi is one to whom

everyone’s focus is drawn, although he is hiding himself. He also said that the Sufi is

one who in the daylight does not need the Sun and in the night does not need the Moon.

The essence of Sufism is absolute non-existence that needs no existence besides the

Almighty’s Existence.

The Sufis do not crave for any recognition or special treatment for them. The idea of an

intimate communion of the self with the Eternal Reality is central to being a Sufi.

Sufism is spiritual activation and evolution through participation, practice and one’s own

experience. It is a process of evolution of self in harmony with the others. Sufis believe in

evolution of a man into a complete man by enlightenment through one’s own experience

and understanding. The spirituality of Sufis reflect in their every day action. It is not

something external reserved for some special occasion, but a part and parcel of their

being. Sufis make a conscious effort to evolve as a perfect man.

In regard to spiritual evolution of a Sufi, Hajrat Abu Yazid al-Bistami (Bayazid) said that

progress could not be made by standing with the pious or with the warriors in the cause

or with those who pray or fast excessively. The only way to the Almighty is to ‘leave

yourself and come’, which meant to leave one’s self interest in this world and the

Hereafter, leaving everything other than the Almighty behind. The Sufi, therefore, is one,

who has emptied himself of everything, who has left everything behind, except what he

really is. He has removed all the dust and the rusting from the mirror of his heart, which

now shines with His Glory and reflects His Presence. The 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 Sufi is a complete man, with his essential personality reflecting from deep within.

Sirajudin, a scholar from Kashmir has said, the Sufi is a rose among roses and a thorn

among thorns. Khwaja Hasan Sani Nizami, Sajjadanashin of Hajrat Nizamuddin’s

Dargah has said: ‘A Sufi is liberal like the ocean, kind like the Sun and humble like a

river.’ The Sufi is drunk without wine; he is lost in his Master’s love. He is sated without

food; shows opulence in poverty; joy in sorrow and loves even his enemies. *

Sufi Saints

Shaikh Abdul Khaliq al-Ghujdawani was the greatest Master of his time. He was a

Perfect Knower (arif kamil) in Sufism and accomplished in asceticism. He is considered

to be the Fountainhead of the Naqshbandi Sufi Order and the Wellspring of the

Khwajagan (Masters of Central Asia).

Bhakti Movement

The Bhakti movement in India took place as an effort to inculcate loving devotion and

belief in God. The Bhakti movement in India aimed at the principle of monotheism, i.e.

existence of one God. It started in the South of India and slowly spread to the north of

India. This happened during the later half of the medieval period in the history of India

(800-1700 A.D). The real essence of Bhakti is found in the great epics like Mahabharata

and Ramayana. The Vedic scriptures also talk about the concept of pure devotion of God.

Many saints and devotional preachers led the Bhakti movement in different parts of the

country. In south, around 63 Nayanars or Shaivite devotees organized and led the

movement. They believed in the fact that true knowledge can be achieved only through

selfless devotion and worship of the Supreme Power. The Bhakti movement of the

Vaishnavaites and that of the Shaiva were simultaneous and started almost together. The

Bhakti movements started then, have left an indelible mark in human beliefs and faiths.

The Bhakti movement started the trend of elaborate rituals in worship places. Devotional

hymns in Temples, Qawalli in Mosques, Gurbani in Gurudwaras, etc. all came from the

Bhakti movement. Chanting or taking the name of God was considered essential by many

saints including the great Adi Shankaracharya. The significance of Bhakti movement was

that it could be accessed by anyone, since all it needed was to remember God with full

devotion and love.

The esteemed philosophical schools only changed the thoughts, but the Bhakti movement

changed the entire perspective of a human. It went beyond artificial beliefs and rituals

and encouraged people to have just complete faith in Almighty. The Bhakti movement in

India gave a rich collection of literature based on devotion, spirituality, faith and

numerous devotional hymns and chants.