One late night, Allama Iqbal called his faithful servant, Ali Baqsh. When Ali entered Iqbal’s room, he saw a buzurg with a very enlightened face sitting on a chair while Iqbal lie at his feet pressing his legs. He was very surprised to see this. Iqbal asked him to bring drinks from the market. Although surprised, considering the late hours, Ali went out nonetheless. Nearby, he saw another buzurg with a small shop. He got drinks from him but when he offered him money, the buzurg declined saying it was between him and Iqbal. After sometime, Iqbal called Ali again and asked him to take the buzurg outside and see him off. He went out with the buzurg but after a while, the buzurg suddenly disappeared. When he looked across, the shop had vanished as well. He was totally shocked and asked Iqbal about it. Iqbal requested him to not ask about it but he kept on asking with utmost curiosity. On his sheer insistence, Iqbal told him to never disclose it and said, “the buzurg in my room was Moinuddin Chishti and the one in the shop was Ali Hajweri”. This incident took place about 850 years after Hajweri’s death and nearly 700 years after Chishti’s death. Muhammad Munawar Mirza, a prominent scholar of Iqbal Studies, is reported to have narrated this incident and was confirmed by Iqbal’s son, Javed as well. It happened during the later years of Iqbal’s life when the philosopher-poet had turned into a Sufi. To an ordinary man, such things are impossible to believe in but in the world of Tasawwuf, Mysticism and Sufism, it is nothing unusual. There are four kinds of opinions about Sufism. The true Sufis claim it as the real Islam. The literalists shun it as a mixture of biddah, kufr and shirk. The pseudo-Sufis “follow” it without knowing anything about its reality. The rationalists deem it only for those who are superstitious, backwards and lack brains. Let us discuss all four with slight details. The Sufis say that Islam is empty without Ihsan which is worshipping as if one sees God. They say that religion is way beyond acts with a ritualistic and heartless attitude devoid of any concentration. They say that Sufism is a higher dimension of Islam and the perfection of Iman. They aim far above the minimum requirements for salvation. Their focus is not just the quantity but the quality of deeds. They claim Sufism as the spirituality of Islam. Furthermore, they claim some portion of Sufism as a hidden Islam graspable only to them, not even to ordinary scholars let alone to laymen. The literalists say that Sufism has nothing to do with Quran & Sunnah. They say that whatever Sufis say and do is either different or contradictory to what has been revealed to and practiced by the holy prophet. They say that Shariah is one for all without any distinction between the awaam and the khawaas. They say that the holy prophet and his companions were the true elites and they didn’t practice Sufism. The pseudo Sufis are the liberals who find the conventional, orthodox and traditional Islam as dry, boring and tough not knowing that it is a compulsory pre-requisite to Sufism. They take only the outer form of some aspects of Sufism without even a hint to their inner reality. For example, they are delighted with the artistic aspects of Sufism and find a way to follow their nafs under the guise of Sufi Art not knowing that before creating Sufi Art, one has to become a Sufi which is a lifetime struggle against nafs. Women who do not want to cover themselves as ordered by God, and, men who do not want to follow the Sunnah in appearance consider themselves as “Sufis”. The fact that Sufism stresses on the inner aspects does not mean that the outer is irrelevant; what it teaches is that the outer has to be combined with the inner. In the case of men, since beard and Islamic attire are both not compulsory, one may become a Sufi without Sufi appearance as an exception like Iqbal, but it is very rare. However, in the case of women, since the attire is a compulsion, it is impossible to be a Sufi without it. The rationalists deny Sufi knowledge because according to them it has nothing to do with reason, logic and proof. This category has similarities as well as differences with the literalists. The difference is that where the later implies revelation as proof, these imply rationality or empirical information as proof. The similarity is that both deny religious experience and intuition as sources of knowledge because for them there are no higher levels of human consciousness than their own. Thus where one consists of those who are modernists to the bones, the other carries the germs of modernism. Sufism, if properly understood, is the heart of Islam and the essence of deen. It comprises of tazkia-e-nafs and tasfia-e-qalb. It involves the diminishing of ego, the dominance over animal instincts, abstinence from vain or worldly desires and the freeing of one’s heart from the love of all but God. The sole aim is an intimate relationship with Allah by self-negation. No discourse on Sufism is worthy without a discussion on qalb. The entire Quran is full of verses which say that people who deny the truth have hearts with blameworthy traits. The sayings of holy prophet also convey the same theme. The Sufis claim that just as the denial of truth is linked to hearts that are diseased or hardened or blackened, the comprehension of truth to the extent of an almost direct “vision” of God is linked with the purity of heart. This fact is proved by prophet’s experience of miraaj. Although no heart can be purer than his heart but since this experience was of the highest order unmatched by Sufis, even his heart had to be washed thrice. Moreover, when his chest was ripped apart in childhood, even then his heart was washed. The Sufis insist on nothing more than the act of zikr as it is the most supreme cleanser of hearts. However, zikr has a much broader and deeper meaning in Sufism. It is not the repetition of a mere tongue-recital of divine names and words as non-Sufis do with the help of beads. In general, it is a heartfelt awareness of Allah irrespective of whatever actions are on the limbs. A specific practice to develop this state is muraaqba in which they do zikr in isolation in such a way that the tongue, heart and mind all converge on celestial verses while being forgetful of everything other than Allah. Both Quran and hadith have claimed zikr as among the most virtuous deeds. The difference between calculating the height of Mount Everest and climbing it is not more than that between the theoretical conceptualization of and practical adherence to religion. That is why the main theme of Sufis is ishq-e-ilahi as it is love that softens hearts and inspires men to reach heights, unmatched. Hence they differ from philosophers, theologians and jurists of religion who don’t go beyond mental comprehension. Instead of trying to understand God by reading or thinking, they believe in finding Him. Yet, due to the depth of Sufi thought, it is inevitable that some of the greatest intellectual contributions to both philosophy and literature came from Sufis. A strong condemnation of Sufism is that since it is about renunciation and other-worldliness, if it is practiced, it will further stagnate the progress of ummah which is the last thing needed. This misconception is due to the lack of understanding of the word dunya in Islamic dictionary. Dunya, which is worthless in the eyes of God, is not attaining a high rank in the society itself but attaining it either for egoistic reasons or love of material things. If the same high rank is attained for a righteous cause with a godly intention, it is deen and not dunya. This proves we need Sufism all the more for two reasons. Firstly, since a Sufi cannot attain status through the wrong means, he has to rely on his brilliance alone and thus will be more competent. Secondly, if there will be Sufis at the top of society, there will be no dirty politics because they would not be sitting on high ranks for selfish motives. Thus Sufism has nothing to do with going to a forest and sitting under a tree doing zikr. Zikr is free from the limitations of place and time. So far we have discussed aspects of Sufism which even its greatest opponents can only admire. What most don’t realize is that Sufism didn’t start with those categorized under the word, “Sufi”. All those since Adam who lived exclusively for God whether they were prophets or others were Sufis. Prophet Muhammad (PBUH) himself was the biggest ever Sufi and his companions were also true Sufis irrespective of when this word was introduced in any language. It was for a reason that Hazrat Ali Hajweri said that once there used to be Sufis but the name of Sufism was not there; now there are only Sufi terminologies but there are no Sufis left. However, there are two things that need to be understood at all costs. Firstly, someone who rejects all aspects of Sufism may enter the lowest ranks in paradise but cannot become a momin at all. Secondly, a momin who is considered as a non-Sufi is actually a semi-Sufi because he cannot become a momin without following a major portion of Sufism even if he rejects the minor portion. However, Sufism is not as simple as we have disclosed so far. Its history is full of controversial statements and actions. Many Sufis have been labelled as either heretics or crazy. Few were persecuted or forced to leave their towns. Most were either never understood or many years after their deaths. The first criticism against Sufis is their distinction in knowledge between the common men and the spiritually elite ones. The question is when Islam is the same for everyone, who put this distinction? The holy prophet himself created this distinction. Hazrat Abu Hurairah narrates a hadith: “God gave me two types of knowledge. One, I have transferred to you. The other, had I transferred, people would have cut down my throat”. When the purpose of holy prophet’s life was to spread knowledge, why would he say such a thing had there been no distinction? Furthermore, another hadith is, “We, the assemblies of the prophets have been commanded to address men in proportion to their intellects”. It proves that prophets do not disclose everything to laymen. The second criticism raised against Sufis is about their claim that there are hidden and higher dimensions to meanings of Quranic verses. Hazrat Ali narrates a hadith, “every verse of the Qur’an has four layers of meaning: an exoteric sense, an inner sense, a limit and a beware point”. It was for a reason that Al-Ghazali claimed four levels of Tauheed. He said that the first and lowest is the literal text of Surah Ikhlaas which is for ordinary men. The second is for the khawaas. The third is for the elite among the elite. About the fourth, he said that had he disclosed, people would call him a kafir. Here, we cannot help but mention a very subtle aspect of a Quranic verse. “In it are verses basic; they are the foundations of the Book: others are allegorical…..but no one knows its hidden meanings except God. And those who are firmly grounded in knowledge…..none will grasp the Message except men of understanding”. Notice that the full stop between the bolded lines is put by the translator and is obviously not in the original Arabic text, without which it would be read: “no one knows its hidden meaning except God and those who are firmly grounded in knowledge”. Religious knowledge is divided into two: evidence-based and experience-based; the earlier means the literal text of Quran and hadith; the later implies the one earned by actually walking on the path taught by the earlier and thus a more profound understanding of the earlier. The literalists reject the later one due to their shallowness, superficiality and short-sightedness. Hence, although they are fully qualified for eternal salvation, they deprive themselves of an immense treasure of knowledge. The Sufis believe in learning by doing it, a rule people otherwise follow in all walks of life e.g a doctor who has not practiced medicine or treated patients will never grasp the expertise through reading books alone. In my last post I discussed intuition as a source of intelligence. The Sufis take this concept to another level. They claim intuition with a pure heart as a source of higher knowledge beyond sense and reason. It is below only the prophetic revelation in the hierarchy of God-man communication. Since non-Sufis cannot see anything in between revelation and reason, they are divided into two categories – the ordinary religious man deems Sufis as deviants as he sees only revelation, whereas the modern rationalist deems them senseless as he sees only reason. Both are wrong as they don’t see anything in between. This intuitive aspect allows Sufis to have access to those channels of truth which non-Sufis don’t have and thus are deemed as crazy. Now we will discuss the most “dangerous” part of Sufism – the things said by Sufis which seem totally outside the bounds of Shariah. Human language is lost for words to describe a state of spiritual witnessing. Few moments of mystical experience yield more knowledge than a thousand books. During such experiences, the levels of human consciousness reach far beyond a normal man. Thus mystics have access to those channels of truth which normal people cannot even think about. Here we discover another reason why prophets are greater than the Sufis. Both of them know and experience way beyond a common man but where the prophet’s superior wisdom doesn’t let him disclose everything, the childish ecstasy of a Sufi turns him vocal and thus leads to trouble among novices. That is why Sufis call themselves as intoxicated. Let us consider the most extreme case of the great Mansur Al-Hallaj who uttered probably the most controversial words in the history of Sufism, “I am the Truth”. If his words are taken literally, how can a non-Sufi accept it? It took another great Sufi, Rumi, to explain it three centuries later after experiencing the same level of proximity to God. As a person travels the path of Sufism, his own “I” gradually gets diminished as it continues to attain unification with “He”. There comes a point when the mystic doesn’t even possess an individual “I”. When Hallaj said “I”, since his own “I” had diminished in the love of “He”, he meant “He is the Truth” with the highest possible conviction. Such apparent contradictions arise due to the fact that a Sufi has two centres of consciousness – human and divine. Outside his state, he speaks from the earlier one; during his state he speaks from the later one. Some Sufis recognize two deep layers within qalb. The first is called ruh, the spirit and the second which lies even deeper is called sirr, the secret. The sirr is the deepest layer of consciousness and is infact “beyond consciousnesses”. It is the sacred core of the soul where the divine and the human become united, unified and fused. In other words, it is in this dimension of the soul that the “uniomystica” is realized. The ego-consciousness which is actualized in this dimension and which naturally is the highest form of ego-consciousness in Sufism is no longer the consciousness of the mystic himself. It is rather the consciousness of the divine I speaking through him. Ibn-al-Arabi’s Wahdat-ul-Wajood is another serious example. It implied that God alone has existence, and, was misunderstood as Pantheism by the Western Orientalist, Nicholson. It took someone as great as Shah Wali Ullah to admit that far from being false, it was the ultimate realization of Tawheed on a most superior level. Amazingly, Quantum physics, the enemy within secular science, has recently proved exactly the same thing. We live in a spiritual (rather than material) universe. There is a universal consciousness right from an atom to a human being. There is no dead matter. The intensity of this universal soul differs among creations and thus creates the hierarchy from matter to plants to animals to humans. The scientific explanation is not part of this topic but it proves that both extremes were wrong – the dualism of Creator-creation as well as that everything is God – the right view is that “in everything there is God”. Reading scientific proof of Wahdatul Wajood sounds almost unthinkable but the relationship between a high intuition and ordinary rational intellect was best expressed by Iqbal: “Where thought grasps Reality piecemeal, intuition grasps it in its wholeness. One fixes its gaze on the temporal aspect of Reality; the other on the eternal. One slowly traverses, specifies and closes up the various regions of the whole for exclusive observation; the other is present enjoyment of the whole of Reality”. Since thought will grasp that, much later, which a high intuition grasped much earlier, it took 1000 years for scientists to understand that which a mystic understood in a moment. The incommunicability of a mystical state, in the form of an argument, between the one undergone and the one challenging its authenticity raises serious doubts. It is because intuitive knowledge, despite being valid, is unverifiable. However, as discussed earlier, it is even verifiable for those who reach that spiritual level. The great Rumi once said that “whatever exists in the unseen realm has its roots in the seen realm; the forms may change but the essence remains the same”. The multiplicity of different beings that we observe in the universe with the physical eyes is reduced to unity when witnessed with the eye of heart. Thus the mystic, in that state, “sees” or rather experiences nothing but one being in the form of a light everywhere. Modern man finds such subjective experiences impossible to believe in. How can we rely in matters of knowledge on something as unreliable as experience of others? What about History? Why, then, does he believe in Aristotle or Plato? Has he himself seen, heard or touched them? The whole recorded history is nothing but an account of other’s experiences. “If a man could say nothing but what he can prove, history could not have been written” – Michael Jackson. Not only this but when we closely study the lives of these Sufis, their truthfulness even in ordinary matters of life was undeniable let alone in a matter as big as the experience of God. A very strong criticism against Sufism is its extremeness and lack of balance. The Urdu word Ishq, which has no equivalent in its English translation “love”, does true justice to Sufism. The writer is a poet and a former musician. He can be reached at adil.far@gmail.com and Tweets at @FarookAadil