SUFISM (Islamic mysticism)

 Wahadat-ul-Wajud
 
 
Rekha Pande
Origin of Sufism
 
 Sufism is said to have been originated near a place called Basra located
in Iraq. The Muslims located in this region started off this as a path to
reach the divine.
 The divine form who is worshipped in Sufism is Prophet Mohammed
and all schools of Sufism consider the Prophet as the manifestation of
God.
 Hence Sufi order is considered to have branched from Islam. However,
ancient Islamic scriptures have no mention of Sufism in them.
 Some scholars hold the view that Sufism is the evolution of Islam in a
more spiritual and mystic direction. Sufism in its earlier stages was
recited and meditated from the Quran.
Derivation of the term Sufi

 There are different versions about the derivation

of the term Sufi.
 Derived from the word Arabic Safa (Purity), for
the Sufi is one who is purified of all worldly
passions.
 From Saff (rank) since the Sufi is in first rank in
virtue of his communion with the supreme Being
(Allah).
 From the word Suf-a garment of coarse, undyed
wool which was the dress of the Sufi saints.
 Ascetic and Mystical elements in
Quran
 The claim of Sufi’s that they inherited their doctrine from the prophet
cannot be dismissed. Sufi doctrine were a result of Islamic monotheistic
ideas, Christian asceticism and mysticism, Greek and Indian philosophy
also. The Sufi’s claim that Mohammad had two types of revelation.
 
 Embodied in the Quran meant for everybody and binding on all known
as Ilm-I-Safina ,(book of knowledge) custodian of which were the
Ulema.

 Other was Ilm-I-Sina, knowledge in his heart, reserved for the closest to
him which he transmitted personally to Sufi’s. They thus claimed to be
companions of Prophet-Shahaban.
 
First phase of the Sufi Movement

 Earliest time to 9th century – It was merely a tendency and had no

system.

 The Sufi’s were ascetics, recluses with headquarters at Basra and

Kufa.

 They were seekers of piety and other worldliness than of divine

knowledge.

 The earliest form of Sufism had two features, Renunciation of

worldly pleasures & intense fear of judgment of Allah.
  
 
2nd phase of Sufism

 . The second pd. began after 9th century &

developed into pantheistic mysticism (a
doctrine that identifies God with Universe). In
this period. several groups came to existence
which differed from each other with details of
organization & philosophical nations.
 
Philosophy of Sufism
 Sufism is basically a religion based on the truth of life. It is a mystic
tradition that consists of a varied range of ideas and practices that
emphasize on the attainment of divine love and compassion of the heart.
 In the 14th century, a Sufi saint wrote a book known as the "Principles of
Sufism" that defines the essence of Sufism as "a science whose objective
is the reparation of the heart and turning it away from all else but God".
 Universal Sufism has been defined by great Sufi masters as a way to
travel to the presence of the Divine force and fill oneself with inner
beauty and compassion.
 The Sufi doctrines spoke of the mystical union of man’s soul with God.
The world was a mere reflection of the supreme being & one required
the aid of a spiritual guide to reach God. They emphasized on faith rather
than action for the salvation of man.
Moqamat( stages)

 To the Sufi’s there are seven stages(mogamat)

in the journey of the soul to the supreme being.
 Pir is a guide who has already taken this journey
and is familiar with the process and the end
result.
 Fazl or grace of God is also required in this for
the complete destruction or annihilation of self
meaning Fana.
 
The first four stages
Ubudiyat:- It is the first stage when man starts realizing he is a pure man
and prepare for the journey.

Ishaq:- Divine influence leads him to Ishq of God and everything is

forgotten except this poverty is essential in this stage and no room for
earthly desire.
 
Zuhd:- Renunciation of worldly pleasures once you are in Ishq.

Maarifat:- Knowledge also called gnosis, in which the traveler

contemplates the attributes and works of God. Slowly the logical
reasoning based on intellect is abandoned and the traveler seeks relief
only in the mercy of God.
 
The last three stages
 Wajd:- Ecstasy in which mental excitement is produced only
through contemplation of one.
reality God. He repeats the name of God often.

 Haqiqat:- Reality when you reach this stage your heart is

illumined by the true nature of God and you see his power,
strength, reliability & surrender to him.

 Wasl:- Union. When the traveler finds himself face to face

with God leading to fana- merger.
Sufi practices
 Dhikr
Dhikr is basically about remembering God for all Sufis. According to Islam, one who
engages in Dhikr has awareness of God. It basically includes chanting of God's name
and reciting sections of the Quran. It has similarities with the Jewish Merkavah
practice of meditation used to attain a higher level of consciousness. This can be
done through singing, dance, meditative music, swirling, etc. that finally leads to a
trance.
 Hadhra
The Hadhra basically consists of various forms of Dhikr, songs and dances that are
used to appeal God and Angels. The word Hadhra is Arabic and it means "Presence".
 Qawwali
In Sufism, Qawwali is the devotional form of music, which is common in Pakistan,
India, Afghanistan, Turkey, Iran, etc. The Qawwali is known for its worldly appeal
and transcends all bounds and limitations of countries and different regions. Some
of the modern day masters of Qawwali are Nusrat Fateh Ali Khan and Sabri
Brothers.
Sama

Sama is an Arabic word which
means listening. In Sufis, the
holy ritual of whirling dance is
known as Sama. It is basically
an act of devotion that takes a
person to a higher level of
consciousness. The right kind of
music invokes the right kind of
emotion which is elated when
one does the whirl dance. This
helps in the process of
contemplating the divine force.
Khalwa
Khalwa basically refers to a kind
of retreat that a person can
experience under the guidance
of a Sufi teacher. There is a belief
in Sufism that all prophets must
have retreated into seclusion at
some point of time in order to
derive inspiration and divine
power. Thus, the Sufis practice
retreat in order to concentrate
on the divinity of the Almighty.
 
 
druze khalwa solitary
Sufism beliefs
 It is very difficult to disassociate
Sufism in India with Sufism outside
India.
 The same saints often got associated
with many branches. One of beliefs of
Sufis is that saints never die and one
can communicate with his living spirit
and discuss their ideology.
 A man who is able to establish
contacts with a large number of saints
dead or alive is most informed.
 So when a saint initiated into one
order he made it a point to go and
establish contacts with spirits of
others going to their Dargah.
 
Development of Sufism in India

 It is difficult to pin down a particular date

for the coming of Sufism in India.
 It is generally believed to have entered with
Islam when 1st Muslim saint Talim Ansari
buried at Mailapur.
 After 12th century they gradually expanded
their activities.
Chisti Order
 Most successful and popular of
all the orders because it knew
better how to adapt itself to
the usages and customs of the
country in which it had come
to settle down.
 It was introduced in India by
Khwaja Muinuddin chisti, who
came to India a little before
the invansion of Mohd. Ghori.
After his death his numerous
disciples continued his
mission.
Chisti beliefs

 The Chisti Sufi saints believed in spiritual

importance of music and they patronized
professional singers of talent irrespective of their
religion or caste.
 They followed the practice of chilla-a spiritual
exercise strictly observed for 40 days when God is
remembered in every breadth spending the time
in a mosque or a close room accepting minimum
food.
Sufi Shrine
Hazrat Inayat Khan Dargah
New Delhi
Hazrat Khawaja Syed Nizamuddin Dargah
New Delhi
Nizamuddin Auliya
 Nizamuddin Auliya was
another important saint
who possessed a liberal out
look and inspired men with
love of God. His tomb in
Delhi is generated by both
Hindu and Muslims.

 Other were Khwaja

Fariduddin, Ganja
Shakar(Baba Farid), Qutub
Sahib.
Qadiri Order
 Reached India a little
late by 15th century by
Shah Niamatullah and
Makhdum Mohammad
Jilani. Others of this
order were Shaikh Daud
Kirmani, Abdul Maali
Qadiri.
 Dara Shukoh was a
great patron of this
order.
Naqsbandi Order

 This order was introduced in India by Khwaja Bagi Billah-

seventh in line of succession to Khwaja Bahanddin Naqsband
the founder of this order.
 They laid great emphasis on strict observance of Islamic law
(Shariat).
 Bagi Billah’s chief disciple was Shaikh Ahmad Sarhindi
demolished the doctrine of ‘unity of being’ and in its place
put faith philosophy of modified monism.
 Khwaja Mia Dard also attempted a synthesis between
elements of love and legalism. He regarded himself both a
slave and lover of God.
 
Shuharwardi Order

 Introduced in India by Shaikh Bahauddin Zakariyya

Suharwardy succeeded by his son Shaikh
Sadruddin, who was very friendly to Balban’s son
Muhammad Shaikh Ahmad Masud who in fits of
ecstacy neglected the Islamic practices.
 This order divided into two groups. Bashara- who
were in favour of observing the laws of Shariat
strictly and Beshara- who did not observe Shariat
saying it is only a means not in end.
 
Sufis and Politics in Deccan

 K.A. Nizami and Sayyid Athar Abbas Rizvi have

highlighted the spiritual and worldly role of the Sufis
and established the fact that the relationship between
Sufis and medieval Indian state was close.
 The Arab traders were visiting Deccan much before
the birth of Islam. The first settlement of Muslims in
South are dated back to the caliphate of Abdul Malik bin
Marwan 692-705 A.D.
 The armies of Allauddin Khilji and Mohammad Bin were
accompanied with various Sufis, who facilitated the
spread of Islam in Deccan.
Sufis in Deccan
 K.A. Nizami says, long before the Khilji armies marched into the
Deccan, the Sufi saints had settled in various parts of South and their
pious ways and concerns for the welfare of the people had made them a
welcome group in large society.
 But this could not crystallize into the form of a movement
 It was when Mohd Tughlug shifted to Deccan that organized mystic
silsilas reached south and the settlement of small Muslim cultural
groups in various towns, the Sufi movement assumed a new dimension.
 All the tradition of Muslim mysticism as they had developed in North
India were transplanted in the South. The Mudhakirs(preachers) of Delhi
were seen delivering sermons in various towns and Qawab(musicians)
could be found reciting the verses of Amir Khusrn and Amir Hassan in
courts and streets.
Sufism and Medieval Deccan society

 Sufism found a place in medieval Deccan society and polity through its specialized
techniques like Sama, urs and ecstacy(wajd).
 When these coincided with deliverance from disease it had a lot of impact. The Sufi
ideology influenced people at popular level and oriented their spiritual and material
life.

 The Sufis defined man more in terms of “becoming than being” human life was a store
house of misery and men could get salvation only by renouncing worldly pleasure.
  But in Deccan unlike the Chisti Silsila in North the Sufis did not live in isolation nor did
they strip themselves of social and political loyalties.
 Rather they used their mystical identity to realize more fully their political aspirations
in the Deccan.
 The Sufis organized endownaent of worldly organization of Khangah, morgnes and
madarsas.
 They also adapted Turkish, Persian and Deccani ideas and impressions alongside their
Islamic identity.
 
The Bahmani’s
 The Bahmani’s patronised the Sufis such as Sheikh Ahmad Harawi, Sharif
Samarkandi Al Hussain, Gesu Daraz, Hakeem Hassan Gilami, Hakeem Al
Tabrezi and many more.
 They were accompanied by a large number of their disciples who included
wlama, unaara and people skilled in various professions. Madarsas, Maktabs
and Khangas were opened in Gulbarga, Elchipur, Daulatabad, Warangal,
Aurangabad, Naldurg.
 These centers popularized Persian language. Only a tiny percentage was
literate.
 The largeness of Sufis to establish a direct contact with common man and
share the joys and sorrows of his life led to the growth of a new medium of
communication called “proto urdu” by H.K. Sherwani.
 Thus grew up Rekta(Deccani urdu). However Persian remained the official
language of the state. But the Suffis composed and wrote in Rekta small
treatises in vernacular which could be rhymed and so easily memorized.
Sufi Preachings
 The Sufis preached the attitude of Sulhikul(peace with all creeds and cults) and social
harmony with non Muslims. This appealed to non Muslims even though they did not
formally accept Islam.
 Sufis taught to abstain from sin and remain detached from the material realities of the
world and accept poverty as an essential condition of life.
 These ideas and preaching's point to the evolution of an ideological infrastructure of
Med. State.
 Through these the st. justified its punishments inflicted on people and repression in the
name of spirituality, morals and other worldlynes. This served as a social framework for
appropriation of various struggles going on in Medieval Deccan society.
 Sufis also occupied lands in populated and unpopulated areas. They derived material
strengths from organization and the ascetic life and extended their patrimony.
 They obtained large amount of surplus production which facilitated growth and
helped states territorial expansion. Slowly their roles changed and they became landed
estate owners and indulged in exploitation of people.
 
Sufis in Deccan

 
 1. Shaik Zainuddin Dawood:- During the reign of Mohd. Shah I. One day did not
attend the durbar along with hlema Answers, sultan addicted to wine and other
vices forbidden by Islam. King insested on his presence or a written homage, so
ordered banishment, moved to tomb of Burhanuddin his preceptor and challenged
any one to remove him. King came to senses, ordered closure of wine shops and
drinking in others company.
 
 2. Hazrat Syed Muhammad Gesu Daraj:- settled near a Khangah in Gulbarga. Firoz
Shah granted him many villages but soon his popularity caused jealousy. Firoz
Shah’s successor Ahmad Shah was very embarrassed with saints durbars attended
by both Hindu and Muslims, he had no peace of mind till the capital shifted from
Gulbarga to Bidar. Today next to his tomb at Gulbarga is the sivite temple of Channa
Visweswar alangayat who turned into a Sufi saint in the company of Gesu Daraz.
 
 
Attitude of Sufis towards Women

 The Sufis did not think that the women were disqualified to be initiated
as murids (disciples) though the process of her initiation differed from
that of man. The Shaikh would recite some hymns over a bowl of water
by placing his index finger over it and after that the bowl was taken to
the women and she would immerse her index finger and complete the
initiation. While following chillah(forty days prayers) restrictions were
placed on women’s diets and for men it was only mentioned that the diet
should be moderate like the Bhakti saints, the Sufis also regarded
women as a mean of illusion in this world and the cause to delude people
from the right path. During a congregation women not allowed to speak
and if they noticed any ritual being forgotten by the Imam during
performance of Namaz they had to clap the knuckle of one hand on the
palm of the other, while the men could chaut “Sulthan Allah”.
 
Famous Sufi Women

 Bibi Zulaikha:- The mother of Shaikh Nizamuddin Anha. After her death
the saint would often go to his mother’s tomb and narrate his tales of war
and with in few days he would get relief.
 
 Bibi Auliya:- Contemporary of Sultan Mohd. Bin Tugluq. He respected her.
 
 Bibi Sara:- Mother of Shaikh Nizamuddin Abdul Murid. Strict purdah and
no male had seen her face. When it did not rain in Delhi the inhabitants
prayed for rain but no respite. So Shaikh prayed holding his mothers
Aaman and it rained.
 
 Bibi Raasti:- Wife of Shaikh Sadruddin Arif. Read the whole Quran daily.
She became disciple of Shaikh Bahauddin Zakariya.
,
Sufi women
 Bibi Jamal:- Daughter of Shaikh Moinuddin Chisti.
 
 Bibi Qarsum Masuma:- She was mother of Baba Farid. Story that
once she was praying and some thiefs entered became blind.
When pleaded for mercy and promised to refrain from such acts in
future and her eye sight was restored.
 

 Bibi Fatimah Saam:- She was respected so much by Baba Farid

that he stated she was a male in the garb of a female. She had
great mystical powers due to her piety, courage. She was an
accomplished poeters.
 
Sufis after the Abbasids decline

  In the 9th century when the Abbasids were in decline, Sindh was slipping out of
their clutches, India came to be known as a faraway land whose inhabitants were
on par with those of Rum and China.
 They were regarded as one of the most civilized communities outside of Islamic
rule. Here the Sufis had built Khanquahs or hospices which were the focal points
for the spread of Islam and diffusion of Islamic teaching. Under each main centre,
sub-centres sprang up which owed their allegiance to the order. While the kings
at that time used their political power, the Sufi saints exercised their spiritual
power and had a greater hold on people.
 They interpreted Islam in a liberal way and brought about large-scale conversions
to Islam. The relations between Sufis and the rulers of Sindh were greatly
influenced by the presence of the Suhrawardis, who enjoyed the favor of the
Sindhi rulers.
 The Sufis in Sindh received a stepmotherly treatment until the arrival of the
Mughals in 1707. Sufi saints helped in the refinement and development of Indian
languages and bridging the spiritual gap between the masses.


Dargah
Kapasan, Rajasthan
Kapasan
Contributions of Sufis
 A large number of eminent Sufis whose vision of Islamic spiritual life was broadly
based gave moral courage to the people by awakening in them spiritual values and
reliance on God during calamities such as drought, floods, and panic due to
protracted wars and foreign invasions.
 The early Chishti believed that contact with the saintly was the only means by which
people would renounce evil or convert to Islam. The social and economic position of
the masses of Muslim converts who accepted Islam under a variety of pressures was
in fact no better than that of the Hindu masses, because of the dominance of the
discriminating ruling classes.
 The khanqahs did offer peace and comfort to the thousands of Muslims who
crowded the towns.
 The lack of literary evidence is the most formidable obstacle to the presentation of
any pictures of village khanqahs, where the tombs of local Pirs and the graves of
local martyrs both real and fake offered the sole spiritual comfort to the inhabitants
in their sufferings and anguish. The 'urs (death anniversaries) and other ceremonies
celebrated in khanqahs developed into significant cultural institutions.
Theory of the Universe
 The greatest of all the spirits task” remarks Albert Schweitzer, “is to
produce a theory of the universe. In that all the ideas, convictions and
activities of the ape have their roots” The sufis not only produced a
theory of the universe they also build their lives in consonance to it .
they spoke of the doctrine of Wahdat-ul-Wajud ie, what ever exists
objectively as well as subjectively outside the mind of man and well are
inside it is one- by what ever name we may call it universe, nature,
reality, truth or God.

 The early Muslim mystics believed in a pacific and non violent approach
towards all problems of human society. Force, they said created more
problems than it solved. They encouraged the development of faculties
of patience and endurance. They felt self criticism was the best way to
minimize chances of friction in society.
Sufi rejection of worldly

 The Muslim mystics of early stages cut themselves off

completely from Kings, Politics and Govt. service. These they
felt distracted a mystic from single minded pursuit of God.

 They also rejected offers of jagirs and endowments for they

felt acceptance of such gifts would make them subsequent to
royal wish and curb the independence of soul.

 They also rejected Govt. service.

 
Sufis and Hinduism
 With settlement of Muslims in India, conciliation and concord between the various
culture groups was not only a moral and intellectual demand but an urgent social
necessity.

 These Sufis rare to the occasion and released synergetic forces which liquidated
social, ideological and linguistic barriers between groups and helped in
development of common cultural outlook.]
 
 The Muslim mystics desired to comprehend Hindu religion at psychological and
emotional level rather than philosophical. They were more interested in Hindu
religious practices rather than philosophy, in order to establish close relations with
Muslims. They spoke of unity of God and brotherhood of man, Hindu mind was
moved by this.
 The Bhakti movement of 14th , 15th century came from lower strata of Hindu
society, a section which was much moved by the Muslim mystics and their
kranqah life.
Urban Revolution
 The urban revolution in the wake of establishment of
Turkish rule had also brought moral laxities and social
vices as clear with the atmosphere that prevailed in
Delhi after death of Balban and rise of Alauddin Khilji.
 The Khankahs acted as counter weight in maintaining
moral equilibrium in med society.
 They spoke against Slavery, hoarding, black marketing,
profiteering, wine etc.
 Barni remarks that as a result of the teaching of these
Sufis vices among men have been reduced.
 
Non violent approach
 The early Muslim mystics belived in a pacific and non violent approach towards all
problems of human society. Force, they said created more problems than it
solved. They encouraged the development of faculties of patience and endurance.
They felt self criticism was the best way to minimize chances of friction in society.
 
 The Muslim mystics of early stages cut themselves off completely from Kings,
Politics and Govt. service. These they felt distracted a mystic from single minded
pursuit of God. They also rejected offers of jagirs and endourments for they felt
acceptance of such gifts would make them subsequient to royal wish and curb the
independence of soul. They also rejected Govt. service.
 
 Prof. Gibbs “From 13th century Sufism increasingly attracted creative,
intellectual and social energies with in the community and because the bearer of
social and cultural rev.”
 
common cultural outlook
 These Sufis had came to India much before the Ghorian conguet in a caste
ridden society. Their unassuming ways, human sympathies and classless
atmospheres in their kranagas attracted the depressed section of Indian
society. Their political attitudes also undeared them to public. They
bought against illiteracy and rather than the rulers it was they who held
the Islamic principles of equality and brotherhood. The contamination of
court life could not touch their seremity and classless atmosphere.
 
 With settlement of Muslims in India, conciliation and concord between
the various culture groups was not only a moral and intellectual demand
but an urgent social necessity. These Sufis rare to the occasion and
released syncretic forces which liquidated social, idealogical and linguistic
barriers between groups and helped in development of common cultural
outlook.]
Sufi understanding of Hinduism
 The Muslim mystics desired to comprehend Hindu
religion at psychological and emotional level rather than
philosophical.
 They were more interested in Hindu religious practices
rather than philosophy, in order to establish close
relations with Muslims.
 They spoke of unity of God and brotherhood of man,
Hindu mind was moved by this.
 The Bhakti movement of 14th , 15th century came from
lower strata of Hindu society, a section which was much
moved by the Muslim mystics and their khanqah life.
Urban Revolution
 The urban revolution in the wake of establishment of
Turkish rule had also brought moral laxities and social
vices as clear with the atmosphere that prevailed in
Delhi after death of Balban and rise of Alauddin Khilji.
 The Khangahs acted as counter weight in
maintaining moral equilibrium in med society. They
spoke against Slavery, hoarding, blackmarketing,
profiteering, wine etc.
 Barni remarks that as a result of the teaching of
these Sufis vices among men have been reduced.
Sufi poetry
 Dedicating their whole being to the Absolute, the Sufis achieved their spiritual goal through
intuition, esoteric knowledge, and experience of the mystical world. Theirs was naturally the
antithesis of the solely intellectual experience fostered by some of the philosophers.

 Not only was Sufi poetry an expression of the mystic love of thirsty soul seeking an intuitive
understanding of God, but it was also avenue for the outlet of emotions and spiritual
feelings which would otherwise never have been expressed because of the fury of the
orthodox, social, inhibitions, and political repressions.

 The Natha Panthī and Vaishnavite symbols did not necessarily make them syncretic, for a
number of Sufis who used such symbols enjoyed a reputation for excessively deep devotion
to Islam.

 Both the Sufi poets of the regional languages and the pioneers of Hindu bhaktī (devotional)
movements rebelled against all forms of religious formalism, falsehood, hypocrisy, and
stupidity and tried to create a world in which spiritual bliss was the all-consuming goal.
Art and Architecture
 The devotion of some of the rulers and members of the
governing classes to the Sufis went a long way toward
making possible the erection of such masterpieces of
architecture as the tomb of the Suhrawardī Shaykh
Rukn al-Dīn in Multan, the khanqah of Mir Sayyid 'Alī
Hamadānī in Srinagar (Kashmir), and the tombs of
Shaykh Muhòammad Ghawth in Gwalior and Shaykh
Salīm Chishtī at Fatehpur Sikri.
 Even the Mughal miniatures did not neglect the Sufi
landscape; some of them integrate Sufi themes with the
bhaktas (Hindu devotees).
Sufis and Hindu philosophy
 In fact, many aspects of Sufi belief systems and practice had their parallels in
Indian philosophical literature, but often, amongst the more conforming
streams of Sufi discourse, these had to be circumscribed within the
boundaries of what Islam could politically tolerate.
 Even though most Sufis (like many Hindu Vedantics) considered formal
religion a shell - they didn't reject formal religion - allowing that for the
average practitioner, day-to-day rituals and traditional religious practices
could play a useful role.
 Most were not outright rebels - but adapted to the pressures of mainstream
religion.
 Nevertheless, Sufis were much less likely to approve of rigid and literalist
interpretations of the Quran. "Words cannot be used in referring to religious
truth, except as analogy". This sentiment of  Hakim Sanai as expressed in his 
'The Walled Garden of Truth' echoed what is most immediately evident in the
Kena and Chandogya Upanishads. 
cultural evolution
 The more advanced of the Sufi scholars worried less about Quranic compatibility,
and emphasized that there was a spiritual truth that exceeded what could be
gleaned from  the standard religious texts.
 There was an emphasis on spiritual discovery and cultural evolution - through
practical experience, through the development of intuition and a sharpened world
perspective as opposed to the mere repetition of dogma.
 As the Sufis synthesized older ideas and philosophical traditions that attracted
them - they also transcended them in some ways,  adding their own unique and
perspicacious insights as they Mulla Nasruddin immortalized by The Subtleties of
the Incomparable Nasruddin  communicated through witty parables in the manner
of Birbal, and became an illustrious example of the Sufi satirist.
 Later Sufi  poets like Kabir in India often brought a wry sense of humor, or a touch
of folk wisdom to their poetry, and like their counterparts amongst the Indian
Bhakti saints to comment on life and the human situation - subtly conveying their
wisdom - and shedding light on  moral and ethical dilemmas.
 Although much of the primary focus was on discovering spiritual "truths" there
were secular aspects in their writings that had a broader  appeal.
Fariduddin Attar
 Some of the finest of the  Sufi literary and poetic output dealt with the
psychology of romantic love, perhaps as a consequence of how life in a
sexually conservative, puritanical society led to romantic  and erotic
feelings having to be sublimated. Often, the outpourings of emotion
that may have otherwise been considered immoral or illicit (as in the
love of someone of the same gender) were situated in a devotional or
mystical spiritual framework to escape social and political censure.
Fariduddin Attar (Nishapur, Iran, early 13th C) was an important poet.
 He spoke of various stages of human evolution in terms of spiritual
progress  and Attar noted: "To abandon something because others have
misused it may be the height of folly; the Sufic truth cannot be
encompassed in rules and regulations, in formulas and rituals - but yet it
is partially present in all these things."
Jalaluddin Rumi
 Jalaluddin Rumi (Balkh, Afghanistan, 13th C) were amongst those
whose writings dealt with the theme of romantic love. 
 Rumi appeared to endorse a theory of social evolution that resembled
earlier Indian spiritual theories: "I died as inert matter - and became a
plant; And as a plant I died and became an animal; And as an animal I
died and became a man; So why should I fear losing my human character?
I shall die as a man, to rise in angelic form" -  in Mathnavi, Story 17
 Rumi wrote: "He who is fortunately enlightened knows that sophistry is
from the Devil and love from Adam" - in Mathnavi.
 Rumi is  known for several other pithy sayings: A man never having seen
water is thrown blindfolded into it, and feels it. When the bandage is
removed, he knows what it is. Until then he only knows it by it's effect. - 
in  Fihi  Ma Fihi. 
Rumi’s ideas
 Amongst Rumi's most
interesting
observations was a 
notion that Europeans
might be more likely to
associate with Hegel:
"Opposite things work
together, even though
nominally opposed" - in
Fihi Ma Fihi   
insights into human nature.
 Sheikh Saadi of Shiraz (13th C), a contemporary of
Rumi, and author of the Gulistan (Rose Garden) and
Bustan (Orchard) is also renowned for his thoughtful
insights into human nature. Educated in Baghdad,
he was widely-traveled, and had also visited India.
 Like Rumi, Saadi left a deep imprint on Sufi orders in
India, and across the Middle East (from Damascus
to Kabul). Notable in his writings are critiques of
authoritarian and unjust rule, and miserliness
amongst the rich (a theme also developed by Kabir).
Sufi music today
 Hence the Sufis made a lot of
impact to the society,
economy and arts and
literature in the past.
 Even today Sufi music means
the music that connects with
the heart. It is the music of
submission and surrender that
bonds the physical and the
meta-physical and transcends
all religious boundaries and
has attracted a large number
of youths to it.