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Time of India
29-05-2025
- General
- Time of India
The inner abundance of a fakir
Affan Yesvi is a Sufi scholar, columnist, and entrepreneur. As a descendant of the 11th-century Sufi saint, Khawaja Ahmed Yasawi - a mystic, poet, and founder of the Yasaviyya Sufi order in Central Asia - Affan carries a rich spiritual legacy. LESS ... MORE One of the most beautiful and mystical states in the Sufi tradition is to experience the richness and abundance of a fakir. Only he is truly abundant who has given up attachment to all material wealth and chosen to accumulate spiritual wealth – basking in the glory of divine love. Fakir is one of those terms whose layers and depths cannot be captured by any translation. One may refer to the fakir as an ascetic, but this word does not capture the inner plentitude of a fakir. Sufi mystics have said that being in the proximity of a fakir empowers a man's spiritual journey by removing the layers that contaminate his esoteric self. The nearness of a fakir leads a seeker to the true knowledge of the Almighty. For seekers of the Divine, the proximity of a fakir has been considered as vital as water is for life. The word 'fakir' refers to the man of God who is completely engrossed in the vision of God. With his spiritual power, he purifies the inner self of the seekers of God. The beloved Sufi mystic Hazrat Rumi says, 'The spiritual sight of a perfect Fakir purifies more than the water does. In fact, water only purifies outwardly whereas the spiritual sight of a Fakir purifies inwardly from sin.' In the Sufi tradition, the fakir is the one who becomes a vessel of the Grace of the Almighty and enjoys spiritual abundance. Even though he may receive adulation from people, the fakir always retains his innate simplicity and innocence. He recognizes his own spiritual poverty and is always fully aware that his reliance is upon God alone. His subservience is to the Almighty alone. In this way, the fakir is suffused with the blessed state of faqr and is always conscious of his inner neediness before the Self-Sufficient and All-Providing Divine. Sheikh Abdul Qadir Jilani (1077-1166), the Sufi mystic who was the eponym of the Qadiriyya, one of the oldest Sufi orders, said that a fakir is the one whose richness owes none except God. The Sufi master said that the fakir was prosperous because his prosperity came with his mystical bond with the Causer of all wealth in the world – God the Almighty. Sufi mystics say that the fakir's spiritual authority and his profound connection with the Divine arose from his deep and abiding closeness with God. Sultan Bahoo, the 17th-century mystic and poet whose verses are part of Punjab's folklore, said this of the fakir, 'O Faqir! This body of yours is a temple of divine abode, you look into yourself. Don't seek khidr (saint, a messenger of God, spiritual guide) to help you, since Water of Life is within you. You lit the lamp of longing and yearning in your dark inmost being; you might find your lost richness (Light of the Reality). They died before death who attained the secret of His divinity.' Sultan Bahoo has written in depth on the blessed inner being of a fakir. The Sufi master has explained that the perennial source of a fakir's inner abundance and his spiritual empowerment come from the light of the Almighty shining within him, not from any outside source. Sultan Bahoo has described that the word 'fakir' comes from the word 'faqr', which in itself is made up of three letters. These are Fay, Qaf, and Ray, symbolizing 'the destruction of ego', 'severity on ego', and 'satisfaction in God's will'. Sultan Bahoo has also explained that Fay stands for pride, Qaf stands for nearness and Ray stands for mystery. These are levels of the inner illumination of a fakir. His complete detachment from worldly ego and its trappings keeps him anchored in the love of God. Sultan Bahoo has described the stages of Faqr as follows: Annihilation after annihilation (self-effacement) Immortality after immortality (spiritual life beyond ego) Becoming One with Allah (divine union) The penultimate stage in the journey of a fakir is representative of his total immersion in the Almighty. It is the level where his own self disappears, and Divine Oneness remains the only reality. A Sufi story illustrates the simplicity of a fakir, who always chooses to live in the will of God. There was a town in which the mosque was believed to be haunted. It was said that whoever sought shelter in the mosque was found dead before dawn. Scared by this strange pattern, the townspeople put up a sign outside the mosque stating that it was not safe to go in there at night. A fakir arrived one day in the town and said he was not afraid of sleeping in the mosque at night. 'I've died in the flames of love already; I fear nothing,' he told the townspeople. In the night, the fakir heard a dreadful voice. 'Be afraid!' said the voice. 'I fear not!' he replied. Five times the voice spoke; five times the fakir replied. The fifth time, gold rained down, filling the mosque. The fakir worked until dawn hauling out the gold. 'Fear not,' said the fakir, and he gave the gold to the townspeople. Then he headed forth on his path, going wherever God took him. Hazrat Rumi has explained the divine poverty of a fakir that blesses all who seek his company. 'Poverty is not for the sake of hardship. No, it is there because nothing exists but Allah. Poverty unlocks the door—what a blessed key!' This same inner abundance of a fakir is celebrated by Saint Kabir, among the most popular Sufi mystics of India, whose verses continue to be sung across the sub-continent. One of Saint Kabir's famous lines on the fakir has been sung by qawwals at dargahs and in Sufi performances for generations. 'Dil laage mero yaar fakiri mein…' (I am happy and content being an ascetic…) These simple lines reflect the spiritual bounty of a fakir which cannot be matched by any worldly possession. This bounty is a divine blessing. It flows perennially; it flows abundantly. Facebook Twitter Linkedin Email Disclaimer Views expressed above are the author's own.
Time of India
21-05-2025
- General
- Time of India
Zikr e lisani to zikr-e-zaat, the seeker and his journey
Affan Yesvi is a Sufi scholar, columnist, and entrepreneur. As a descendant of the 11th-century Sufi saint, Khawaja Ahmed Yasawi - a mystic, poet, and founder of the Yasaviyya Sufi order in Central Asia - Affan carries a rich spiritual legacy. LESS ... MORE How beautiful and blessed it is when the heart is immersed in the remembrance of the Divine. There is an old English saying – a man is known by the company he keeps. How amazing and divine it is when the company that you seek is the company of God. When the remembrance of the Almighty and his zikr (dhikr) fill the essence of your being. The journey starts from the spark that lights up in your heart to seek the Almighty. That spark becomes a rush, the rush becomes a flame, and this coveted and precious flame ultimately consumes the seeker. Sufi mystics say that the journey within is the most beautiful journey of all. The voyage of the seeker from verbal remembrance of the Almighty to the penultimate goal of total annihilation (fana) in Divine Love makes this voyage most cherished and most elevating. Khwaja Najmuddin Kubra, a 13th-century Sufi saint and the founder of the Kubrawiya Sufi order, said, 'The heart possesses subtle organs of perception, which are progressively purified by the performance of zikr, together with other spiritual discipline and exercises.' As one seeks out to search for the Divine, one goes through seven levels of Sufi Zikr (Dhikr). Each of these levels is joyful and abundant. Rejoicing the search for Divine Love, the seeker goes from one level to the next filled with humility and a prayerful heart. Each level witnesses profound and even more profound absorption in the search of the seeker. Hazrat Rumi (1207-1273), the greatly loved Sufi mystic, has valuable advice for the seeker. He says, 'Remember God so much that you are forgotten. Let the caller and the call disappear; be lost in the Call.' The journey starts with Zikr e Lisani – the zikr of the tongue. This act is essentially physical, where the seeker learns to engage his mind with the Divine by constantly chanting his name. While this is only the foundational level, it holds deep meaning. The mind can be anchored easily in a familiar space. If the mind does not find the space familiar, it shall find ways to escape that space, to flee. With Zikr e Lisani, as the tongue practices chanting the holy and beautiful names of the divine, the mind slowly becomes accustomed to staying in this divine presence. The second level for the seeker is Zikr e Qalbi – the zikr of the heart. Herein, the seeker stays immersed in his journey without saying aloud the beloved name of God. Now he starts going into his being, his focus sharpens, and consciousness of the divine starts taking root in him. Sultan Bahu, the 17th century Sufi mystic, said of the seeker's search for the Divine: 'The religion of the gnostic is gnosis (marifat) of Allah and love of Him. A moment spent in forgetfulness i,e., without Zikr is equivalent to infidelity.' The third level for the seeker is Zikr-e Ruhi (Remembrance of the Soul). The seeker becomes more and more anchored in his silent remembrance of the Divine. The practice of contemplating on the Almighty and securing oneself in the glory of his presence can come only with constant practice of remembrance of the soul. Zikr e Sirri (zikr of the secret) is the fourth level for the seeker. No sound or mental speech is required at this level. The seeker moves into a mystical space where he constantly contemplates upon the Divine and always feels a direct bond with the Divine. Examine the profound beauty of these words: Zikr-e-Sirri tujh me hai, tu kuch na kar, khamosh baith, chashm-o-lab ko band karle, sun, Zikr maujood hai. (The seeker is told: Zikr-e-Sirri is within you. Do nothing, sit in silence, close your eyes and lips. Listen and listen deeply: the remembrance is present.) Herein the inner illumination and a deep spiritual awareness start flowering in the seeker. The next level is Zikr-e-Khafi, which may be regarded as intense hidden remembrance, which resonates in the heart as the essence of being. The seeker has reached a level of awareness which may seem veiled from the outside world, because this is the 'secret within the secret.' The veil between the seeker and the creator is removed and this is the real achievement of the one who is committed to the path. Hazrat Ghous Pak Sheikh Abdul Qadir Jilani, the 12th century Sufi saint who was the eponym of the Qadiriyya Sufi order, stated, ''Your tongue is better than seventy times dhikr, your heart should mention it once.' Sufi saints have emphasised that while Zikr-e-Khafi is a highly cherished practice, it is not meant to replace or substitute the recitations during salah (prayer). The sixth level is Zikr-e-Akhfa (zikr of the spirit of the secret). The seeker evolves to a stage of near-complete detachment from the ego and gets steadily anchored in the loving grace of the Almighty. There is an old Sufi tale about the time when bandits attacked Abu Said and his disciples on the road, and they stole Abu Said's horse. When the bandit chief found out who the horse belonged to, he brought the horse back and apologized. 'You are a good man, Abu Said,' he said. 'My men acted in ignorance; they did not know you.' But Abu Said told him to keep his horse. 'It is good to let go, and when we let go of something, we do not seize it again.' These words of calm detachment and of complete faith in the Almighty enlightened the bandit chief, and he quit his life of crime and became a man of peace. The penultimate level is Zikr-e-Zaat (Zikr of the Essence). The pivot of this level is complete remembrance of the Almighty. The seeker is focused on the essence of the Almighty rather than his names or attributes. The seeker reaches the most exalted state of fana (complete annihilation of the self) and only the Almighty remains. The seeker reaches his destination. The journey is complete. Facebook Twitter Linkedin Email Disclaimer Views expressed above are the author's own.
Time of India
09-05-2025
- General
- Time of India
From Talab to Ma'rifat, the glorious journey to God
Affan Yesvi is a Sufi scholar, columnist, and entrepreneur. As a descendant of the 11th-century Sufi saint, Khawaja Ahmed Yasawi - a mystic, poet, and founder of the Yasaviyya Sufi order in Central Asia - Affan carries a rich spiritual legacy. LESS ... MORE Ma'rifat, the profound recognition and direct experience of the Divine, has been one of the most coveted pursuits of the Sufi mystics. The deep realization of ma'rifat comes with humble acceptance of one's own ignorance, and awareness and surrender towards the Almighty's omniscience. For the seeker, ma'rifat or the knowledge of the divine does not come easy. It is only a chosen few who receive the Grace of the Almighty and become vessels through which His divinity flows to humankind. Many others toil hard for years to overcome the nafs (ego or lower self). Even the greatest of spiritual seekers have consistently warned against nafs. The feeling of accomplishment on the journey to find the divine can swiftly decline into stagnation or regression. The mushrooming of subtle pride within the Self can be far more difficult to discern than other flaws. This is because the seeker can misconstrue his subtle pride to be his spiritual progress. Few mystics have dealt with subtle pride as forcefully as Baba Bulle Shah, the beloved Sufi saint of 17th century. Thousands of followers flocked to him in Kasur, where he lived, but Baba Bulle Shah remained rooted in his spiritual vision of oneness of the Creator, love that transcended all boundaries and his compassion for humanity. While devotees celebrated and sought him, the mystic sang in sublime simplicity that dogs were better than him because they served their Master better: Bulleya raati jaage dine peer sadave, raat nu jaagan kutte, tai thi utte. Ratti bhaukno bass nahi karde, dine ja rora wich sutte, tai thi utte. khasam apne da, yaar apne da, darr nahi chhadde Bahve sau-sau maaran jutte, tai thi utte. Uth Bulleya chal yaar mana lai, nahi ta bazi lai gaye kutte, tai thi utte. You keep yourself awake at night, to pray The dogs stay awake all night; they are better than you They never leave the doorstep of their master Even if they are given a hundred beatings Come, oh Bulleya, woo your Beloved (Divine Almighty) in all ways that you can, lest dogs are considered better than you… Over and over again, the Sufi masters have taught us the many ways to overpower the nafs, which is one of the major pitfalls that a seeker may face. Many other tests await the true seeker, but he remains steadfast in his search for the Almighty. There is an old Sufi tale about a man who was so devoted in his search for God that he became devoid of all desires and only wanted to be with his Maker. The story goes that this man worshiped God constantly, through the day and at all times. He danced and he sang the praises of his Maker. His every step, his every breath was devoted to God. His love was so deep that he did not care for himself, and he cared for God only. God wanted to reward this faithful man. God blessed him and said, 'Ask for anything!' The man wanted nothing that would distract him from his Maker. He humbly told God, 'I have everything. I only seek you, I do not seek anything else,' the man replied. 'Ask not for yourself,' God suggested. 'I will ask, but on one condition,' said the man. 'Name it,' God told him. The man humbly asked God, 'Let my shadow behind me work miracles, so I neither see it nor know it. My shadow, not me. That way I will not fall into the trap of ego from which love has freed me.' The Sufis often delivered deep messages by way of stories and parables. Through this story, the wise masters gave the message that one must stay detached from one's actions. Any attachment towards the action may trap man. Nafs may draw the self towards the feeling of arrogance or self-importance and hence must be avoided. In different languages, through different times, the Sufi mystics showed the way to seekers to enable them to reach the higher spiritual self. In the 12th century, Persian Sufi mystic Hazrat Faridoddin Abu Hamed Mohammad Attar Nishapuri, popularly known as Attar of Nishapur, wrote a collection of lyrical poems that had significant, abiding influence on the philosophical traditions of Sufism. Among his most celebrated works was Manṭiq-uṭ–Ṭayr, also known as Maqāmāt-uṭ–Ṭuyūr (The Conference of the Birds) – a foundational epic Sufi text which was completed in the last quarter of the 12th century. A constant motif of Manṭiq-uṭ–Ṭayr was that the journey to the Almighty is an inner quest. The book highlights the journey of the seeker and illuminates the science and the essence of Sufism (tasawwuf). The hoopoe is the central guiding character of the book. He serves as the spiritual guide and leader of the birds on their journey to seek the mythical Simorgh, their true king. The book is deeply metaphorical. Through parables and anecdotes, Hazrat Attar takes the seekers through the seven symbolic valleys that they must cross to reach their glorious destination. These seven valleys that the seeker must traverse are as follows: Seeking (Talab), Love (Ishq), Gnosis (Ma'rifat), Detachment (Isteghnâ), Unity (Tawhîd), Wonderment (Hayrat), and Poverty (Faqr). Significantly, poverty does not refer to material possessions here. The Valley of Poverty signifies the complete renunciation of the ego and all attachments, so that one may rely fully on the Divine Provider – the Almighty. Each valley represents a stage of spiritual growth on the path to the Almighty. It is paramount for all seekers to be cognizant that they march on their own path to the Divine. The path which may be right for one may not be the path for the other. As Hazrat Rumi, the globally loved 13th century Sufi mystic said, 'In the world there are invisible ladders, leading step by step up to the summit of heaven. There is a different ladder for every category, there is a different heaven for every traveller's way.' To each his own path, to each his own glorious journey to the Almighty. Facebook Twitter Linkedin Email Disclaimer Views expressed above are the author's own.
Time of India
01-05-2025
- General
- Time of India
Ibn ul-Waqt, Sahib-ul-Waqt – Mastering the present moment
Affan Yesvi is a Sufi scholar, columnist, and entrepreneur. As a descendant of the 11th-century Sufi saint, Khawaja Ahmed Yasawi - a mystic, poet, and founder of the Yasaviyya Sufi order in Central Asia - Affan carries a rich spiritual legacy. LESS ... MORE Do not occupy the present with the preoccupations of the past and the future, said Sufi master Hazrat Abu Abd al-Sulami (947-1034), also called Shaykh (spiritual guide) of the Awliya (saints). To worry about the affairs of the past and to be preoccupied with the affairs of the future takes the blessing out of life, he advised. Blessings flow when one is able to anchor oneself in the present moment. Such steadfastness has always been sought by the seekers. Through the ages, Sufi mystics have laid emphasis on mindfulness and awareness of the present moment in order to find true peace and contentment. In our current times, self-help books that teach how to anchor oneself in the present moment become bestsellers. Corporate groups spend huge sums in engaging motivational speakers to take wellness classes for their employees, training them in how to stay mindful of the present moment and live it to the fullest. Living the present moment without being burdened by the past or the future has been one of the most profound teachings of the Sufi saints. Hazrat Abu Bakr Shibli (573-674), referred to with the honorific title al-Ṣiddīq – One who speaks or represents the truth – had said, 'More precious than a thousand years past and a thousand years to come is this present moment for you. Be not deluded by anything material. Know that in the realm of the soul, the past and future are the same as the present.' If one is able to develop the mindfulness of living in the present, steadily the mind gets centred. The seeker is able to focus his concentration on the Almighty and is able to immerse himself in remembrance (zikr) and meditation on the divine presence. The illusions of the ego can be dropped only if the mind is able to master the present moment through total watchfulness. Sufi mystics have emphasised upon the practice of muraqabah – an Arabic term which denotes the watching, the observing. Constant practice of muraqabah initiates the seeker into deep awareness and mindfulness of the fragrance of the Divine in one's inner being. Constant remembrance of the divine in the mind blossoms into one's thoughts, actions and character. It elevates the seeker to achieve a transcendent union with the Almighty through vigilant and mindful self-reflection and open one's being to divine love. Hazrat Rumi (1207-1273), the greatly loved Sufi mystic and poet, used terms like 'Ibn ul-Waqt' (offspring of the present) and 'Sahib-ul-Waqt' (master of the present) for the one who is able to live in the present. The Sufi masters have given us the ilm (knowledge) that we need to steer our life in the right direction. The question is – are we willing to invest our effort and our passion into understanding their teachings and making them a part of our life? Are we willing to drop the regrets, burdens and sorrows of the past to fully live in the present moment? Are we willing to drop the fears and anxieties of the future so that we can find peace and contentment in the present? The wisdom and spiritual insight of the Sufi masters shall help us if we are willing to let their teachings guide our understanding of life. If we choose the path of convenience always and do not work at elevating ourselves, we shall not make the gains that our soul seeks. Are we willing to move out of our comfort zone and make the effort? Often, it has been observed that man is content to stay in his safe haven and does not want to give up his luxuries and make the effort which may make him evolve. An old Sufi story of a man who wanted a lion tattoo illustrates this point well. 'I want a lion tattoo, here, on my shoulder,' the man said to the tattoo-artist. 'Make it a big one!' 'Certainly, I shall do so,' the artist responded. But when the tattoo artist started his work, the man wasn't willing to bear the sting of the needle and the pain that it caused him. 'Stop!' He shouted at the tattoo artist. 'You are hurting me. What are you doing with it?' 'I am making the lion's tail,' the artist told him. 'I don't want the tail,' the The man shouted. 'Leave out the tail.' The artist started to make the rest of the lion, but the man screamed with pain again. 'What are you doing now? Why are you hurting me so much,' he shouted at the tattoo artist. 'I'm making the legs,' the artist replied. 'Leave them out. I don't want the legs,' the man shouted. One by one, the man dropped all body parts. No tail, no legs, no belly, no mane. And finally, no lion. The tattoo artist knew the man didn't have the will or the strength to go through with what he had chosen. 'You are not ready for a lion,' the tattoo artist scoffed, and he drove away the man from his shop. There is no wisdom in dwelling constantly upon what may or may not happen. Worry and stress pull away our mind from feeling gratitude for the present moment when one is healthy and blessed. It is only in the present moment that life can be lived and experienced in all its richness and glory. Sufi saints have taught us that the present moment holds the bounty of joy, gratitude and the potential to work towards evolution of the self. The Sufis have taught us that every moment is blessed by God; every moment carries His Divinity. We must be vigilant and ready to receive them. As Hazrat Rumi said, every moment we are dying and returning to Him. Every moment, the world is renewed, though, to us, because of the swiftness of its renewal, it appears continuous. If we are not aware of the constant renewal of the world, it is because the renewal and the change is too rapid for our perception. Facebook Twitter Linkedin Email Disclaimer Views expressed above are the author's own.
Time of India
24-04-2025
- General
- Time of India
Marifat – When divine grace flows
Affan Yesvi is a Sufi scholar, columnist, and entrepreneur. As a descendant of the 11th-century Sufi saint, Khawaja Ahmed Yasawi - a mystic, poet, and founder of the Yasaviyya Sufi order in Central Asia - Affan carries a rich spiritual legacy. LESS ... MORE Gnosis, known as ma'rifa in Arabic, has always been one of the most coveted attainments of the Sufis. Gnosis refers to the knowledge of spiritual mysteries – and particularly the knowledge of God. Can gnosis be attained? Can it be acquired through one's own efforts, or is it granted to an individual through the grace of the Almighty? For centuries, this has been a subject of contemplation among Sufi saints. Hazrat Junayd of Baghdad, one of the most famous of the early Sufi mystics and a central figure in the spiritual lineage of many Sufi orders, said, 'Marifat (gnosis) consists in knowing that whatever may be imagined in thy heart, God is the opposite of it.' His statement is illustrative of the gentle and loving humour of the Sufi saints who explained the most esoteric concepts with simplicity and clarity. In the spiritual journey of a true seeker, Ma'rifat (ma'rifa) is the pinnacle of achieving the realization, awareness and unhindered experience of the Almighty, beyond all layers and all restrictions of the self. The major stages before an individual reaches Ma'rifat are Sharia (following religious law and ethical conduct), Tariqa (involving spiritual discipline and guidance under a master) and Haqiqa (Mystical truth, where the seeker experiences deeper spiritual realities). Sufi saints have explained that gnosis could be attained only as an act of divine grace. 'Faqr and gnosis are waves of the sea of Divine mercy. Generosity and benevolence are such traits which cause unitive life,' said Sultan Bahu, a Sufi mystic of the 17th century. Faqr is an inward state of being in which an individual does not have attachment to the material world and does not seek any rewards for his deeds – and seeks closeness only to the Almighty. Certainly, it is not possible for an individual to achieve this wondrous state of being through his own endeavours. The experiential, mystical apprehension of the Almighty and of His divine mysteries requires constant yearning and persistent effort. It is only through dhikr (continual remembrance of God) and relentless striving that one can attain gnosis. The mysteries of the world may confound us, but we must always remember that God governs His creation the way He chooses to. There is an old Sufi story that Moses once asked God, 'Why do you destroy the life you have brought forth?' God did not answer the question. Instead, he told Moses, 'Go sow a field with seed, and then you will know.' Moses sowed seeds of wheat, and a lush crop grew there. After some months, the ripe crop gently moved with the wind and was ready for harvest. Moses took a sickle and started harvesting the fully grown crop. As he was harvesting, God asked him gently, 'Moses, what makes you destroy the crop that you took care of with so much love?' Moses answered God, 'I do it because I have to take it to the threshing floor, where I shall separate the straw and grain.' God lovingly responded, 'Yes indeed. And this is the answer for the question that you had asked me.' This deep knowledge of God and His ways is gnosis. Data Sahib (1009-1072), a highly revered Sufi mystic who authored Kashf al-Mahjub, the earliest treatise on Sufism in the Persian language, said the attainment of gnosis is possible only if one's heart is true. 'Prayer requires purification of the body; gnosis requires purification of the heart,' he said. Sufis believe that gnosis cannot be attained only through the endless quest of a man even though he may be devotedly and continually engaged in dhikr. Gnosis cannot be attained solely through human endeavour. Through meditation, contemplation, prayer, and sincere self-examination, one may prepare oneself to be a vessel for God's grace. When the heart is pure, an individual is more receptive to divine grace and illumination. This is the distinction that the Sufi mystics have made between ilm, ordinary knowledge, and ma'rifa (gnosis). Hazrat Bulle Shah (1680-1758), the beloved Sufi mystic of Punjab, mocked the knowledge gained through worldly education and rational inquiry. He sang, 'Padh padh ilm teh fazil hoya, kadey apne aap nu padheya hi nahi…' (You have become a scholar studying all kinds of books, but have you ever studied yourself?) And further the great mystic sang, 'Ilmoun bas kari o yaar, Eko Alif terey darker…' (Enough of learning, my friend! An alphabet should do for you). Sufi mystics believed that the single constant effort which would make man attain profound experience of the divine was to immerse oneself in the love of God. It is only through love and divine grace that one can aspire to attain to Ma'rifat – the profound and intuitive insight into divine realities. Hazrat Sahl al-Tustarī (818-896), one of the early Sufi mystics, noted that it was only through the grace and benevolence of God that one could attain God. He wrote, 'The true agent of recollection was not the believer engaged in recollection but God Himself, who commemorated Himself in the heart of the believer. This realisation of God's control over the heart led the believer to the state of complete trust in the Divine.' According to classical Sufi doctrine, gnosis is always a gift (hiba) from God. It flows as His divine grace. Hazrat Jalāl al-Dīn Muḥammad Rūmī (1207- 1273), among the most loved Sufi mystics and poets globally wrote thus on the grace of the Almighty: The wine of divine grace is limitless; All limits come only from the faults of the cup. Moonlight floods the whole sky from horizon to horizon; How much it can fill your room depends on its windows. Grant a great dignity, my friend, to the cup of your life; Love has designed it to hold His eternal wine. Indeed, one may fill one's rooms with divine light if the windows are large and allow light to flow in. Only those may partake of His eternal wine who have prepared their cup to hold it. Facebook Twitter Linkedin Email Disclaimer Views expressed above are the author's own.
