Sufism has been here for millenias, but the name has only been here for little over a 1000 years. Popularily known as the mystical dimension of Islam based on the esoteric, or “inner-meaning” of its scripture, namely the Qur’an, Sufism’s central doctrine is based on a verse of the Qur’an; in which God says, “I created man and breathed, My spirit into him.” This “Divine spark” placed into every individual, says the Sufi, must be nurtured and cherished. Furthermore, each individual “spark” or “spirit” separated from the Universal Spirit, desires to return and reunite with the Universal spirit. This “returning” is vital and central to the Sufi doctrine.

     The word “Sufi” is derived from the Arabic word “suf,” meaning “wool,” garments woven from wool were generally worn by early mystics, who came to be known as “Sufis”. There are other explanations and meanings of the word ‘Sufi’ but the one given here is generally accepted by most Sufis and Sufi scholars. Sufism is known in Arabic as ‘Tassawuf’ or Islamic Mysticism. A Sufi is a mystic, a person who strives towards intimate knowledge or communion with God; through contemplation, meditation and/or “inner-vision.”

     It is said that the Prophet used to explain and clarify the meaning of each chapter and verse of the Qur’an to his immediate friends and companions. To a select few of his companions, he explained the mystical interpretation of the verses. Thus starting a “chain of transmission” of the esoteric meaning of the Qur’an. This was conveyed first by “word of mouth” from master to pupil or disciple. This oral tradition has continued from generation to generation to the present day. It was much later that Sufi teachings and practices were formally laid down in writing for future generations.

     Talking of Sufi rituals and practices, it is rather difficult to summarize all the practices and rituals associated with the various orders. However, there are certain practices common to all the orders. Such as:

1  Ritual prayer and fasting,

2. Remembrance of the “spiritual lineage” of each order,

3. The practice of “zikr,”

4. Meditative practices.

The details of these rituals are beyond the scope of this writing.

     The Sufi firmly believes that each individual spirit desires union with the Universal Spirit, namely God, after death. Furthermore, he believes that it is possible to “experience” God in this life!. This kind of experience is described by Sufis as super-sensory, ultra-mystical, and even “visionary,”. It must be emphasized here that this kind of  “experience” has been achieved by only the elite! Nevertheless, this is the goal of every Sufi.

     The central doctrine of Sufism, is love i.e., divine love. The Qur’an teaches that “God’s mercy is greater than His wrath” and that “God’s love is His supreme attribute.” Based on this, the Sufi path becomes a ‘Path of Love,’ where the Sufi becomes the ‘lover’ and God the ‘beloved’. This love affair ends only with the ultimate union with the Beloved. This love relationship is depicted in most volumes of Sufi literature and poetry.

     There are two aspects of Sufism, one is called “practical Sufism” and the other, “philosophical Sufism.” One deals with the actual practice, while the other deals with the ‘way’ and how it is practiced. By way of analogy, it has been said that the “philosopher” looks at “water,” and describes its properties, whereas the “Sufi,” on the other hand, drinks it to quench his thirst.

     Sufism is a tradition of contrasts and paradoxes. To understand it, one must go beyond stereotypical images of turbans, long robes and whirling dervishes. While western culture has taken Sufi poetry and teaching stories, to see them as entertainment, divorced from their original educational and therapeutic context. This is not utterly wrong, because the stories and poetry convey truths that the subconscious mind recognizes, even if the conscious mind does not understand them. At the same time, Sufism presents a very profound psychology, which aims at self-realization, which it defines as becoming fully, human being.

     Traditionally Sufi stories are not artistic performances. Instead they arise within a spiritual community where the mutual search for wisdom demands a response to the moment, not a rehearsed enactment. The stories are often interspersed with spiritual practices or meditations that prepare the way for them or that lead one to the doorway of an experience, the story implies.

     The Sufi story illustrates the layers of understanding that lie in sufism, the obliteration of the ego, the need of the master who will help with the quest for knowledge along the divine path, and search for the true way, the way of God, however difficult and esoteric. These stories are allegories, metaphors, stories within stories, and like the layers of an onion, they require patience to peel and they sometimes end in tears.

     Sufi stories may express humorous, sad or mixed emotions, but generally they are not moralistic, nor is there one particular point to “get,” as in a joke or riddle. The stories may have many layers, and the most obvious ones often give way to the more subtle, only with time and experience.

Once upon a time….

It is late at night. The legendary wise fool, Mulla Nasruddin, is crawling on his hands and knees under a corner street light. A close friend discovers him and, thinking that Mulla may be a little drunk, tries to help:

“Mulla, let me help you up! Do you need help to find your way home?”

“No… no, my friend…. I’ve lost the key to my house. Here…get down on your hands and knees and help me look.”

Groaning, Mulla’s friend lowers himself onto the hard pavement and begins to crawl around. He makes a thorough search, peering into all the crevices in the cobblestones, gradually and laboriously widening his search. After what seems like hours, his knees are aching. No luck.

 “Mulla, I’ve looked everywhere within thirty feet. Are you sure you lost your keys here?”

“No….actually, I think I lost them about a block away, over there.”

“Mulla, Mulla– you idiot! Why are we wasting our time here then?”

“Well, the light was better here….”

     For instance, the story of Mulla Nasruddin (given above) may seem utterly absurd, but upon reflection, how often do we look for answers to problems in ways that we are used to looking, even if they are not effective? The Western Sufi Ahmed Murad Chishti, once said “The reason we don’t solve problems is that the answers interfere with our concepts.” We tend to look with and through our conscious mind, rather than going into the shadow side of our subconscious where the answers may lie!

     In general, most Sufi stories aim to help us “unlearn,” that is, to go beyond the emotional boundaries and mental concepts that enclose the sense of who we think we are. As we go beyond these boundaries, we find ourselves in the province of what one may call “wild mind.” We discover an inner landscape that is both richer and less controlled than the safety of fixed ideas and rules.

     In many Sufi stories, we find that our relation to animals and nature is not only symbolical of our inner state, but that we humans can become reflected in the inner lives of animals.

     As has been previously mentioned, earlier Sufism was based on an oral tradition, but around 1000 AD, its teachings and doctrines appeared in writing. For the next four centuries, Sufi literature flourished in the form of manuals, mystical tales and anecdotes, treatises on Islamic theology, philosophy, metaphysics and mystical poetry.

     A famous classical manual is by ‘Ibn Arabi’ called, “Journey to the Lord of Power,” which is a handbook on spiritual retreat.

     Tales and anecdotes in the form of literature are really meant as “teaching tales,” with the purpose of driving home a moral or mystical point. Some of the tales are elaborate and allegorical in their content. A classical example is ‘Attar’s’ “Conference of the Birds,” and ‘Sa’di’s’ “The Rose Garden,” and many others by Arabic and Persian authors and poets.

     Classical Sufi treatises on the nature and essence of Sufism and Islamic theology were written by the famous Sufi philosopher ‘Al Ghazali’, around 1100 AD. His famous work  called “Reconstruction of Religious Sciences,” and “Alchemy of Happiness“‘ are classic examples. Another Sufi master ‘Ibn Arabi’, born in Spain around 1160 AD, is perhaps the most profound Sufi author of his time. Two of his famous works are called “Bezels of Wisdom,” and “Meccan Revelations.” They deal with theories on pantheism and monotheism, such as the theory that asserts that “God is Nature, and Nature God.” The other theory differentiates God from Nature, by asserting that “God is above Nature, which He created.” Yet other theories deal with the “Unity of Being,” and the “wisdom of prophecy,” and so on. Studies based on such works are still subjects for Sufi contemplation and meditation.

     Sufi poetry is recited by Sufis to enhance mystical awareness. Such poetry, written in the “classical era” were by Arabic poet ‘Ibn-Al-Farid’, and persian poets such as ‘Hafiz’, ‘Sa’di’, ‘Jami’ and ‘Rumi’. ‘Rumi’, perhaps is the best known in the world for his monumental poetic works called the “Masnavi” and “Divan-i-shams.” Poetic imagery both symbolic and mystical, depicts the central themes with which all Sufis are familiar with, are the “pangs of separation of the lover from the beloved,” the “individual soul’s” desire for mystical union with the “Universal soul,”. These are some of the important themes. Classical and modern Sufi poetry can be found from North Africa and Middle East, to India and Indonesia.

     Since India enjoys to be the cradle of ‘ancient civilizations’ and ‘oldest organized religion and religious scriptures’ in the human history, it is safe to say that Sufism not only was present in this part of the world, way before it was present anywhere else, but also was practiced widely. The Indus civilization and what remains of it today (i.e., the present Indus valley people), have ‘Sufi’ tendencies that go beyond particular religions. Sindh being the prime example of having such a background, reflected heavily in the works of Shah Abdul Latif, Sachal Sarmast, Rohal Fakir, Sami and others.

            Such psyche has clearly continued in ‘modern’ sindhi literature at different times, but not with a vivid consistency. Writers such as Amar Jalil and Agha Saleem have presented sufi thought in some of their works, but it is Manzoor Kohyar, who has written short stories cosistently (for the past few years), introducing them under the particular genre, namely ‘sufi stories’. His stories are a fusion of artistic expression and different aspects of the sufi psyche. Not only does he higlight the different facets of sufi thought but does so with an artistic expression that would be appreciated by sufi masters themselves.

     The stories in the book, correspond to different forms of literary expression. Following is some information and comments about particular stories, for the guidance of the reader:

The city of Surgeons (Jaraahan jo shahar), Reality (Hakiekata), Growing wound (wadhandar zakham) are allegorical in expression. The concept presented in these stories is the lack of true guidance for the masses and the actual presence of unreliable half-surgeons. Highlighting the undirected efforts of the people in search of true messiahs!

Accountability of the Jackal (Gidar jo ahtisaab) and Sorrow of the day of Judgement (Qayamat jo gham) use satirical style of presentation. The human selfishness and the beleifs made up by humans to satisfy their own wishes, are the points presented here.

Abraham, the friend of God and fire of hate (Ibrahim, Khalil-ul-Allah aien nafratan ji aag) is written in religio-historical perspective. It gives the account of the three religions based on Abraham’s ideologies, having nurtured a fire within themselves, so fierce that it upsets Abraham himself!

Eternal Truth (Azali Sach) is again written in historical perspective. Presented as the last moments of Hussain bin Mansoor Hilaaj, the situation makes the reader think as to why have the humans blinded themselves from the eternal truth!

Destination of Seperation (Firak ji manzil) and gallows, our ornaments (Suri aah seengaar) both are historical and indigenious. Shah Abdul Latif’s, is the main character in these stories. The Sufi’s version of Patroitism is highlighted here.

Keep, what thou groweth! (Jo kherrey so khaaey!) has a historical background. Situated in the mughal period, it is the story of celeberated sindhi Sufi, Shah Inayat and his ideology. Gives the account of Shah Inayat’s execution, presenting the fact that truth has always been punished severly, but such castigations merely glorify the truth itself!

Other stories including Truth is the greatest religion (Sach waddo dharam aahey), Sufi (sufi) and Bodlo’s Camel (bodley ji daachi), are purely based on Sufi philosophy. Presenting different thoughts and facets of life and the ‘Sufi’ reaction to them.

It must be said that the expereince, this book provides is valuable beyond estimation. Not only is it a great contribution to the Sindhi Literature, but must be takes as a sound representative of Sufi thought, thus qualifying as a valuable addition to the literary volumes worldwide.

Balach Hussain.

27-01-2007