Professional Documents
Culture Documents
CHISHTI BOOKS
Here youll find a number of short reviews of books dealing with Chishti Sufis. Each review starts with
the title of a specific book. At the end of the reviews there is a bibliography.
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As now it is the month of fasting, let us see what Khwaja Gharib Nawaz has said about fasting: The
real fast is to have no spiritual and mundane desires, which means and implies to have no desire for
paradise, wealth or worldly position and power. To think about other than Allah and to desire paradise
are things which break the fast.
He also says: The people who keep the fast abstain from eating and drinking. But it is not the real
fast. It is an unreal fast in fact. In such a fast things other than Allah are not renounced. The idea of the
self continues to dominate. Such a fast is useful in so far as that a person may realize the pangs of
hunger and thirst of other people and may extend help and sympathy to the sufferers.
And as this was written in Ramadan, let us abstain from more words.
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given:
Purification of the self. This means cleansing the sensual self from its blameable, animal propensities
and embellishing it with laudable and angelic attributes.
Cleansing of the heart. This means the erasing from the heart its love for the ephemeral world and its
worry over grieves and sorrow, and establishing in their place an ardent love for God alone.
Emptying the innermost consciousness from all thoughts that would divert attention from the
remembrance of God.
Illumination of the spirit. This means filling the spirit with the effulgence of God and the fervour of His
love.
The practices of several of the great Sufi orders in regard to the above stages have been mentioned.
Mir Valiuddin states that the Chishtis give the advice to practice loud remembrance of God. It increases
the heat of the heart and in turn generates love for God. According to him it is by love alone that the
salik, the traveller on the Sufi path, attains all the high stages thereof. It is by love alone that
immutability after perishability, life after lifes loss and eternal existence after extinction are obtained.
SUFI MARTYRS OF LOVE: THE CHISHTI ORDER IN SOUTH ASIA AND BEYOND
The Chishti order is the oldest of the major Sufi orders still in existence. Carl W. Ernst and Bruce B.
Lawrence in their Sufi Martyrs of Love pay attention to the founders of the Chishti order, Chishti
practices and the seminal texts of the Chishtis. Strange to say, but the appendix is one of the highlights
of the book. It contains a partial translation of the Akhbar al-Akhyar as written by Shaykh Abdal-Haqq
Muhaddith of Delhi, which recounts the life of several great Sufis from the twelfth to the late sixteenth
century. The Shaykh accents the pivotal role of the Chishtis. It starts with the description of the life and
teachings of Khwaja Moinuddin Chishti. The Shaykh relates where Khwaja Sahib came from and that he
settled in Ajmer. The collection of sayings of the Khwaja of Ajmer may or may not be authentic, but it
has had a pervasive tone for the entire Chishti discipline: Always maintain loyal to the inner travel. Do
not cease to search for the ocean of knowledge and love, which is the domain of Allah!
In other chapters attention has been given to subjects like: what is a Sufi order, major Chishti shrines,
and colonial and modern day Chishtis.
As for the political attitude of the Chishtis it is to stay away from rulers:
Be a dervish and sit in solitude;
Do not ask for food from anyone.
Know that contentment is a kingdom,
A mansion full of pearls and jewels.
Do not yourself go near the Sultan;
http://www.chishti.ru/chishti_books.htm
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ETERNAL GARDEN:
MYSTICISM, HISTORY AND POLITICS AT A SOUTH ASIAN SUFI CENTER
Khuldabad the name conjures up a sunny day in early November, one of those days when everything
seems to be in perfect order - thus Annemarie Schimmel starts the introduction to the book of Carl
Ernst about the Chishtis in the South of India. She continues: In the early afternoon the qawwals had
arrived, and we were transported into the world of mystical delight, carried back through the centuries
to the days when the music-loving Burhanuddin Gharib lived here and expressed his love of God in
mystical dance. Carl Ernst has produced a historical and a somewhat dry, scholarly study about
Deccani Sufism. His empathy for shaykh Burhanuddin Gharib is however also rather clear, for as St
Augustine has held: Res tantum cognoscitur quantum diligitur, which means as we all know One can
only understand something to the extent that one loves it.
Here is a teaching of shaykh Burhanuddin Gharib about the music of the Sufis, which he liked so very
much. He discerns four types:
Lawful samaa, in which the listener is totally longing for God and is not at all longing for the created.
Permitted samaa, in which the listener is mostly longing for God and only a little for the created.
Disapproved samaa, in which there is much longing for the created and a little for God.
Forbidden samaa, in which there is no longing for God and all is for the created.
But the listener should know the difference between doing the lawful, the forbidden, the permitted
and the disapproved. And this is a secret between God and the listener.
http://www.chishti.ru/chishti_books.htm
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So although cast in a legal form, the shaykhs analysis of the listeners motivation puts the burden of
responsibility on the individuals conscience, for - as Carl Ernst states - the object of ones love is by its
nature secret from the law.
THE PLANIVERSE
The year is 1981, and in the computer lab of a large university a group of graduate students and their
professor are hard at work on the departmental mainframe, graphically modeling an imaginary twodimensional world. The project is going well, extraordinarily well, when one student suddenly notices
that the world they are building on-screen is inhabited!
So begins A.K. Dewdneys tale of discovery and communication with the two-dimensional civilization of
Arde. Since its original publication in 1984 The Planiverse has developed a kind of cult readership,
following in the footsteps of Edward Abbots nineteenth-century classic Flatland. As a kind of mental
puzzle or brainteaser, it challenges and delights, inviting readers to imagine just how a twodimensional world might actually work. But the book is also a Sufi fable, written by a member of the
Chishti order, serving as a cautionary tale about the difficulties of communication from one totally alien
world to another, and suggesting that it is not only Yendred and his fellow 2-D Ardeans who cannot
imagine dimensions beyond those they see.
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Several years ago weve visited a Sufi place in Budapest, Hungary. While we were sitting near the
shrine of shaykh Gul Baba - a very pleasant and peaceful place surrounded by a well-kept rose garden
suddenly some members of a Sufi order entered and took out their musical instruments and started
to sing the beautiful Elahis of Yunus Emre. They explained later on to us that they visited the
childrens hospital in Budapest in order to bring about healing by means of a musical therapy developed
by their shaykh.
Audition to music also takes a very important place among the Chishtis. The music is a means to
concentrate on the divine Beloved. A side-effect may be healing. The Chishtis also pay attention to
other kinds of healing. Prayers, special zikrs, the reading of The Tale of the Four Dervishes and so on
are among the Chishti methods of healing. When a Chishti shaykh is being approached for help his
visitors also may ask him questions about health issues as the Sufis work with the whole person.
Shaykh Hakim Moinuddin Chishti is the American author of The Book of Sufi Healing. He has spent
some time in Afghanistan in the company of local Sufis and healers before meeting his murshid in Ajmer,
India. He writes that central to the doctrine of Sufi healing are the connections between health, the
heart, wholeness and holiness. The Sufis have a holistic view in this respect and they work with the
physical as well as the subtle aspects of a person. Among the many topics treated are dietary
recommendations of the Prophet, food and health, the preparation of herbal formulas, healing with
essential oils, illnesses that may arise at the various stages of the souls evolution, fasting, prayers and
talismans.
I remember sitting in the company of a Chishti pir in Ajmer, when an English artist entered. This
Englishman told from the start that he was not interested in Sufism. He however was received with
Eastern hospitality and left a few days later. He was given a talisman and to my surprise he was quite
willing to accept it. It was tied around the upper part of his arm and he received he instruction never to
take it off. He then went to the North of India to make a trek through the mountains. In the midst of
nature he took a bath in a natural pond and removed his talisman, which he carefully deposited on a
flat rock. After taking his bath to his dismay he found out that the talisman had disappeared. He then
travelled all the way back to the Chishti pir in Ajmer and when they met he asked to be initiated into his
Sufi order.
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Amir Hasan Sijzi has had an excellent idea. He has recorded the conversations of shaykh Nizamuddin
Awliya. The resulting book is a fundamental plank in the Sufism of the Chishtis. The translation from
Persian gives a clear picture of what is taking place in a Chishti circle. The shaykh is talking and gets
inspired to change the subject, he recites some poetry, then he tells a tale, and when a visitor enters
again the atmosphere changes and that what is taking place is adapted to the people present.
One day shaykh Nizamuddin Awliya told this story: In Lahore there was a scholar renowned for his
eloquence. One day he came to the qazi of Lahore and said: I desire to go on pilgrimage to the Kaba.
Give me permission that I may go. The qazi replied: Why do you want to go? At present your
discourses and counsels are benefiting many people.
The scholar refrained from going. After another year had lapsed, he again approached the qazi and
again sought permission to go to Mecca. Again the qazi ordered him to stay, and again he convinced
that scholar to remain in Lahore.
The third year came and the scholar approached the Qazi once more: I am overcome with desire to
visit the Kaba. Please give me permission that I may go. O master, replied the qazi, if you are
overcome with the desire to visit the Kaba, what need do you have to ask permission of me or to seek
my consultation? You should simply go.
Then upon the blessed lips of the master came these words: In love there is no need of consultation.
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Why are we still talking about him? It is because he demonstrated in his life two types of devotion to
God, i.e. intransitive and transitive devotion. In the first type of devotion the benefit, which accrues is
confined to the devotee alone. It consists of prayers, fasting, pilgrimage, recitation of the zikr, etc. The
transitive type of devotion brings advantage and comfort to others. It is performed by spending money
on others, showing affection to the people, etc. The reward of transitive devotion is limitless.
The following quatrain is by Nizamuddin Awliya himself:
Ayam be sar-e-kuye to puyan puyan
Rukhsar be ab-e-dide shuyan shuyan
Bichare rah-e wasl-e to juyan juyan
Jan mideham o nam-e to guyan guyan
I came to the end of Your street, running, running.
Tears came down my cheek, washing, washing.
Union with You, I am helplessly seeking, seeking.
My soul I surrender while Your name I am reciting, reciting.
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devotees, including Muslims, Hindus, Sikhs and others. Although the Chishti Sufis are Muslims their
message of simplicity and universal love had an appeal that transcended barriers of religion and
community. They consistently refused to establish any links with the political elite and by leading a life
of voluntary poverty they readily identified themselves with the poor. All major Chishti centres maintain
free community kitchens or langars that attract large number of poor people, travellers and wandering
faqirs.
The booklet of Yogindar Sikand provides a general overview of the history and teachings of nine
principal Chishti shaykhs. At a time when the politics of religious hatred are playing such havoc the
message of love and service of the Chishti Sufis continues to have an abiding relevance.
A dervish is a friend of God and a friend of a friend is a friend, so why not be a friend of a dervish?
--Bibliography
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