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“Remember thou, the name of Thy Lord, and devote thyself, unto Him with an exclusive
devotion”. {Para 29 : Ayat 8}
They were pure & so much mad in love of the Holy Prophet that they would wait endlessly
outside his house for his one glance.
Q13: Why did the Ashab-e-suffa use the long coat of soof?
Ans.: Because the Holy Prophet used to wear the long, white woollen soof dress. Symbolically,
it is also represents wafa (faithfulness).
Q14: Why did the Prophet use this particular kind of dress?
Ans.: It is comfortable to wear in the Arabian climate. It also hides the external physical
movement of the body. And, in this long dress, a person looks like Alif, which represents
‘one’ - the one God.
Q19: Why only Ali when the Prophet has very many disciples?
Ans.: Because Hazrat Ali has made his own Nafs (Self) the same as the Nafs of the Holy
Prophet. Therefore, he is also called Ham Nafs-e-Rasool (being of the same Nafs as that
of the Holy Prophet). The Holy Prophet himself once remarked:
Q22: In one of your question you have mentioned ‘the Tavern’ and ‘the Wine of Tauheed’.
Who is the cupbearer (Saqi)?
Ans.: The cupbearer is the spiritual guide (Pir-o-Murshid), also referred to as the Pir-e-Maikhana
(Tavern Keeper).
Q23: If the spiritual guide is the cupbearer, then what is the position of Hazrat Ali, the
Holy Prophet and God?
Ans.: Hazrat Ali allots the Goblet (surahi). He is called Qasim-e-Kausar (the one who allots the
fountain of Paradise). The Holy Prophet Mohammed is called the Saqi-e-Kausar (the
cupbearer of the fountain of Paradise). God is the owner of all the Taverns of all the
different faiths. He is called Saqi-e-Alam (the cupbearer of the Universe).
There are actually two sounds hidden in the word Khanqah.: the sounds of ‘Kha’ and
‘Qah’. ‘Kha’ is for khana which means ‘a house’ or ‘a place’ and ‘Qah’ reminds us of
Qana’at or contentment. Which then means that a Khanqah is a House of Contentment.
Where there is contentment there is satisfaction. Where there is satisfaction, there is
mercy, and where there is mercy there is peace. For the holy souls peace is very
important. The sufi’s are content with what is granted to them and with their contentment,
they make Palaces of Peace. As a result, all the connected holy souls begin to come to
this Palace of Peace. Those who visit such a place are showered with blessings. In
blessings there is peace.
Q30: How can they nominate the successor by assessing the nafs?
Ans.: The Nafs is like mercury in a thermometer, which increases and decreases.
Q34: Can I follow the practices of other mystical faiths along with Sufi practices?
Ans.: According to Hazrat Nawab Khadim Hasan, Gudri Shah Baba III (d. 1970 AD):
“To mix other mystical practices with Sufi practices is as tasteless as chun-chun ka
murabba (a tasteless jam of fifty four fruits).”
Q36: How can I follow the ways of Hazrat Ali when he is not physically present?
Ans.: Every human being has the quality to carry out the duties for the generation ahead. In a
similar way, he can go reverse by connecting to the links of a sufi order. In a sufi order
there are various stations (muqam). When a seeker (talib) follows his spiritual guide (Pir-o-
Murshid) with devotion, the love of the spiritual guide transforms him and the various
stations of Reality are revealed to him. He passes through many stations of Fana
(annihilation of the Self). The first is Fana-fil Murshid where the seeker’s own will merges
with the Will of his spiritual guide. Another station is Fana-fil-Ali where the will of the
seeker merges with the Will of Hazrat Ali. At this station, nothing of the seeker remains
and all that remains is the Will of Hazrat Ali. From here, he may proceed through the
station of Fana-fil-Rasool (merging of the seeker’s own will with the Will of the Holy
Prophet) till he may reach the station of Fana-fil-Allah, where the seeker has nothing of his
own will and all that remains is the Will of the Almighty. While there is the station of Fana
(annihilation of the Self), there is also the important station of Baqa (subsistence in the
Truth). Upon reaching the station of Baqa, you reach the Original Existence (That which
has existed forever, even before any creation).
Q37: From where do human beings get the ability to reach the Original Existence?
Ans.: From the father of all human beings – Adam. God has said for him in the holy Quran:
I complete him and breathe into him my spirit (Para 14:Ayat 29)
Actually, Fana is like walking in the dark night and the morning is Baqa.
This chain is like a rosary (Tasbih). The one large bead (Imam) and the two long but
smaller beads (muqtadi) of the rosary represent the spiritual stations (muqam).
The Holy masters are like the beads that represent the different names of the One God,
the Almighty.
The holding of hands is similar to the stringing of many beads in one thread. It shows
Unity - the Oneness of God.
Huwal Awwal, Huwal Aakhir (He is the First and He is the Last) is their yaqeen (certainty
and faith).
Q45: You have mentioned various stations. Can I achieve them on my own without
joining a sufi order?
Ans.: In this world, it is difficult to achieve on your own the various stations of Sufism because
this world is called the World of Means (Alam-ul-Asbab). Here, it is important to keep an
eye on the means (asbab). The sufi orders are the means (asbab) for reaching sufi
stations.
Q47: How can I find a spiritual Guide? Where can I find him?
Ans.: When your fondness (shawaq), demands (talab) and search (talash) will align, then your
spiritual guide (murshid) will appear in front of you.
Q49: There are many orders. How do I decide which order to join?
Ans.: You have no need to worry. Where there is your spiritual share, there you shall go.
Q55: A spiritual guide will have very many disciples. How will he remember me?
Ans.: In the same way as God remembers his creation.
Repentance (Toba)
Patience (Sabr, Tahammual)
Contentment (Qana’at)
Sincerity (Ikhlas)
Gratefulness (Shukr)
Toleration (Hilm)
Knowledge (Ilm)
Hospitality (Tawaazo)
Certainty (Yaqeen)
Affection (Unsiyat, Mohabbat)
Truthfulness (Sidq)
Q58: Can I join more than one Sufi Order? Can I have more than one spiritual guide?
Ans.: Failed candidates always have to re-appear in examinations. So may a person who is
unsuccessful in finding the murshid. The journey starts from the beginning. Such a person
is called a talib (student).
Q59: Which main quality does the seeker need to have before entering the Sufi path?
Ans.: Sincere Intention (Khulus Niyat). The Holy Prophet has said:
Q62: I am a new arrival on the Sufi path. Please tell me how to begin my spiritual life?
Ans.: Hazrat Abdul Qadar Jilani (d.1166 A.D) has given ten points of advise to a seeker:
Q63: Can you please provide evidence or proof from the Quran, Sunaah or any other
sources of using saints who have passed away as intercessors in the court of
Allah?
Ans.: Prophets and saints are the Manifestation of God’s Help (Mazhar-e-Aun-e-Elahi).
This quality is so absorbed in their nature that they continue to serve and help even after
their physical death. In sufism, the Holy Prophet Mohammed and his saints are the
interval (Barzaq) between human beings and God.
“My family is like the ark of Noah. Whoever boards it, attains salvation (Nijat),
Whoever does not, drowns.”
My companions are like stars, whichever you follow, you will be guided by him.”
Hazrat Abdullah bin Umar (d. 693) has narrated the following tradition of the Holy Prophet:
“There are many obedient servants of God whom God has specially chosen for solving the
problems of people. Therefore they (the people) go to such people to fulfill their needs.”
(Tibrani, Jama-e-Sagheer, Siyuti)
Q66: I want to know more about Tariqat Chishtiya. I know only a little about it from a
book.
Ans.: Chishti Tariqat can be learnt by attending the company of Chishti Saints, not by reading or
studying. Attend the company of Chishti Saints.
Q67: I am a non-Muslim by birth, but very interested in the Sufi path. I have heard that
your order welcomes such people as mureeds. What are the conditions?
Ans.: Sufism is the path of God and God is for everyone. If you want to come for God you are
welcome.
Q68: Can a woman follow the Sufi path of truth like a man?
Ans.: According to Hazrat Farid Uddin Attar:
“When a woman walks in the way of God like a man, she can not be called a woman.”
Q69: What do you mean that a woman ceases to remain a woman when she follows the
Sufi path?
Ans.: While a woman is famous for her beauty, man is known for his strength and power. So,
when a woman follows the Sufi path, she becomes a brave warrior (Mard-e-Mujahid),
because the one who follows the Sufi path, first of all, has to fight against a great enemy
like the Self (Nafs).
Q70: Is it possible for saints of one order to be blessed by the grace of another spiritual
order? Is it possible for them to be included in the genealogy of that order?
Ans.: There are many orders in this world, which have been linked by Owesia Nisbat (Spiritual
alliance of the nature that Hazrat Owes Qarni had with the Holy Prophet). These are the
ways of love in which, when a soul connection is established, anything becomes possible.
It is similar to a stream, which flows from one river into another. It is also reflective of the
mutual friendship between the two as well as of the will and the secrets of Nature.
Q71: How is Hazrat Naseer-ud-din Chiragh Dehlvi related to the Holy Prophet?
Ans.: Hazrat Khwaja Naseer-ud-din Chiragh Dehlvi is the Guard of the Holy Relics of the
Masters of the Chishti Order (Pasban-e-Tabarrukat-e-Khwajgan-e-Chisht). He is a Hasani
Syyed (from the family lineage of Hazrat Imam Hasan, the son of Hazrat Ali) and the
name of his father is Syyed Yahya. Hazrat Chiragh Dehlvi passed away in 757 AH (1356
AD). His annual urs is celebrated on the 18th of Ramzan with great respect and
magnificence at his shrine in Chiragh Delhi.
Since the Holy Relics of Prophet Muhammed, Hazrat Ali and of the Masters of the Chishti
Order lie buried in his tomb, his shrine is accorded a special status different from that
accorded to any other shrine in India. In fact, no other shrine in India enjoys such a special
status.
Who so ever desires to visit the Holy Relics of the Masters of the Chishti Order for
pilgrimage, or desires for the fulfillment of wishes, can visit the shrine of Hazrat Chiragh
Dehlvi and be blessed by his Grace.
Del Byron Schneider has written thus in his book ‘Religions of the East’:
‘If a fire were blazing in front of you, would you know that it was?’
‘ And on its beings put out, would you know the direction the fire had gone to from here –
east, west, north, south?’
“The Budha then closed the discussion by pointing out that the question the ascetic had
asked about existence after death was not rightly put either”.
Q73: Could you please advise me on the Idrissia Silsila (order) founded by Ahmed ibn
Idris?
Ans.: I can suggest to you two books on Idrissia order of Morocco founded by Ahmed ibn Idris
(1749 - 1837).
1. Enigmatic Saint Ahmed ibn Idris and the Idrisi tradition by R.S. O’Fahey, published by
North Western University Press, Evanston, Illinois 60201
2. The Sufi orders in Islam by J.Spencer Trimingham, published by Oxford University
Press, Ely House, London.
Q75: I wish to learn more about Hazrat Amir Khusrau. I am told that he has seen the reign
of many emperors.
Ans.: Hazrat Amir Khusrau was a sufi, a poet, a writer, a musician, a brave soldier, a scholar of
many languages, and well versed with all the finer nuances of literature. He was a devoted
worshipper of his spiritual guide, free of religious prejudices, a sahib-e-sama (the one who
understands the secrets of sufi music), a sahib-e-hal ( the one who is always in a spiritual
state) and the one who had gained supreme control over his ego and self.
Hazrat Amir Khusrau has given a new dimension to the founding principles of the
chishtiyya order namely ishq (love) and sama (music concert). His exemplary actions have
proved beyond doubt that Pir-Parast (worshipper of spiritual guide) is in reality Khuda-
Parast (worshipper of God). In fact, his action based thinking has formed a short-cut to the
path of fana-baq'a (annihiliation and substinence).
Hazrat Amir Khusrau was born in 651 AH (1253 AD) in Patiali, in the district of Itah (Uttar
Pradesh, India). His father's name was Amir Yusuf. His books are an invaluable treasure
in the history of the world of knowledge. Hazrat Amir Khusrau passed away into the mercy
of the Almighty on 18th.Shawaal 725H/1325AD. He saw in his lifetime the rise and fall of
many emperors:
1. Hazrat Mansur stressed that it is by the breath and actions of the Holy Prophet
Mohammed that this world is alive and prospering. The Holy Prophet is a source
of brilliant illumination and that the light of the Holy Prophet is in fact the Eternal
Light, that is, it was always present and will remain forever. All knowledge flows
from this source of illumination.
2. He stressed that by correctly training the self (ego), man can unite to become one
with the Being of the Almighty (zaat-e-Ilahi), that is to say that man has the
potential to merge and dissolve in the Being of the Almighty (zaat-e-Ilahi).
3. The principles of Ittihad (unity) and Ittifaq (agreement) are clearly evident in the
teachings of Hazrat Mansur. He stated that all religions are religions of God and
that it in the acceptance of any particular religion by man, is hidden the will of
God.
Q80: How should I remember Allah? What should I do to please Him and to obtain His
nearness?
Ans.: I am reminded of an anecdote pertaining to Hazrat Ibrahim ibn Adham, when he was an
emperor and had nothing to do with the spiritual path. He bought a slave and asked him a
few questions. The answers so impressed him that he freed the slave and submitted
himself to the path of God. He eventually became a spiritual King and obtained nearness
of God. The nature of the conversation is reproduced below:
Hazrat Adham: What will you eat?
Slave: Whatever you will feed me.
Hazrat Adham: What will you wear?
Slave: Whatever you will give.
Hazrat Adham: What is your name?
Slave: Whatever you wish to call me will be my name.
Hazrat Adham: What would you like to do?
Slave: Whatever you will command me to do.
Hazrat Adham: Do you have any desire?
Slave: What does a servant have to do with desires?
The answer to your questions is hidden in this conversation.
Q81: What is your opinion about the holy books from the Hindu Religion?
Ans.: A renowned dervish of Delhi, Hazrat Mirza Mazhar Jaan e Jana ,Shaheed (Mayrty) used
to say, “the Vedas are Divine (Ilhami) books.” The saints of the Gudri Shahi order have
studied the Bhagvad Gita in great depth and have benefited from it.
Q87: How can listening to qawwali make original existence (asal hasti) apparent?
Ans.: When one listens to qawwali, the layers of ignorance are lifted one after another and all
thoughts get centered. Weeping, crying, and incessant tears, often accompanied by hitting
or thumping ones self, restlessness and at times, screaming are pointers to his condition –
a condition very dear to Allah – is termed by Sufis as haal (literally ‘state’ – of absorption
or of forgetting ones self).
If someone is under the influence of evil forces or djinns, such a condition gets revealed
with the effect of qawwali.
In short, qawwali is like a cleansing cream that helps to purify ones self of the dirt and
grime of the world and is very useful in making the original existence apparent.
However, all this is possible only if one listens to qawwali in the correct way prescribed by
the sufis, observing all the limits and not crossing the boundaries set by them, or else, it
can have an inverse effect on the listener!