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Journey of a Sufi of his own mind and soul

Desk. The journey of a Sufi is in the unknown depth of his own mind and soul. There are several potential sources of the word ‘Sufi’. Some say that this word is born with the word ‘Suf’, which means ‘wool’ which used to be the usual clothes of earlier Islamic Sufis or Jamal Suf. The word ‘Saf’ also shows the meaning of the queue or row. The earlier Sufis put themselves first in the queue of the Prophet’s House. Symbolically this refers to the first line of spiritual people.
The meaning of the word can also be taken from the Sufah or the Benches, because first 45 doctors used to sit on the bench at the gate of the Prophet in Medina. They used to sit on those benches and pray regularly and fast. They are called Ashb-e-Sufah or the people of the Benches. Even those benches can be seen in the chamber of Prophet Mohammad in that mosque. They also came to be known as al-Fukara, which is the plural of fakir or poor. In Persian, the fakir is called Darwesh. Saffah also means purity and Sufis have been called Auliya Allah or a friend of Allah.
Ajmal Sharif’s Dargah’s Gaddi Nasin, Haji Sayyed Salman Chishti, says, “There is only one creator here and only he can create. Nobody can create a difference in his creation. Those who serve the Order of the Creator should also serve their creation. “Those great five of Chishti Silasilah are related to Khwaja Uthman Chishti Harooni, Khwaja Muinuddin Chishti of Ajmer, Khwaja Qutubuddin Bakhtiar Kaki of Delhi, Shaikh Farudin Shakarganj, Pak Pathan Baba Farid, Delhi’s Auliya Hazrat Nizamuddin and Sheikh Naseeruddin Muhammad or from Chirag-e-Delhi or Delhi’s Chirag.
In search of sacred knowledge, a Sufi aspirant delegates his inner awakening to a spiritual master who is called Sheikh or Pir. In the earlier days, Sheikh used to sit in the secluded corners of the house or in the cave surrounded by his followers. Such places were called Zavayyah or Kona in Arabic, Khankah in Persian and Tekke in Turkey. Later this Khanqah was turned into the tomb of Peer, which was built around the monastery. Similarly, the tradition of the Guruship to entrust his sacred knowledge to his followers, or the system of Piri Muriidi, which is based on showing the spiritual path to Murid or Rahi, or the way that is practiced by practicing the method of rituals, or Dhakra By which the steps of progress, or the sum of money, they all make ultimate harmony with God.
Unlike the so-called harsh religious laws of Islam, poetry, dance, art, calligraphy and universal love have been called the heart of Sufism. Sufi tradition is generally adopted from local cultures so that people can express their reverence in their own language and in their own way. Perhaps that’s why whirling is common in countries like Turkey and Qawwali comes mainly in India. In such a ceremony, devotees leave the path between the two for the souls and vigilant souls, and sit on both sides of the qawwal. It is believed that for the nurturing of souls in this kind of mass group, Shrarab-Emarifah i.e. “Alcoholism of spirituality” and Sharabab Sharab-Mohabba i.e. “wine of love” is heavily blown up.
During the singing of the qawwali, if someone goes to the state of absolute bliss, then the other qawwal keeps repeating the same line until he comes back from that state until the normal state. Qutbuddin Bakhtiar Kaki passed away in a similar situation or ecstasy when he was listening to Kavali for three days in the lap of Hazrat Kazi Hamiduddin Nagauri.
It is said that once a Sheikh’s hand had gone out of his grave, the qawwali was being displayed at his dargah. In modern times, Amir Khusro is credited with bringing innovation in the Mehfil of his beloved Hazrat Nizamuddin Auliya Pir, who prepared a mix of Arabian Persian Khari dialect and Brajbhasha music. It is interesting that Amir Khusro was from two different ancestors. His mother was Indian, while his father was of Turkish origin. Khusro has played a major role in developing the initial idea of ​​India. As ‘Parrot of India’ he vowed to use Hindi language. That is why some 800 years ago, India’s secular and co-operative image had started to emerge and people like Khusro were at the forefront of Ganga-Jamuni Tehzeeb. Such contributions made Sufism successful in India.
The popular story of Laila Majnoo is considered as a representative of Murid’s love for his peer. In this story, the skin of the diligent sheep described by Majnun is compared to the woolen cloth of Sufi seeker. A craving to see his beloved is equal to seeing your soul. The Param Sangh refers to the merger of the Self with Divyaaras.
In Sufism, divine love and blissful enlightenment for God has been described in some other popular disciplines. An ecstatic Sufi is described by a venomous condition which is helped by a saki or with the drunkenness of his beloved Sufi Shaikh, who is lost in a different state of mediocre or spiritual frenzy.

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