Sufism: The Path of Divine Love, Harmony & Sulh-e-Kul

Sufism (Tasawwuf)

This is the era of "-isms". Every individual appears associated with or attached to one "-ism" or another. Everyone considers opposing other "-isms" necessary for the survival of their own "-ism," while searching for solutions to life's struggles within their chosen belief system.

All these "-isms"—namely Idealism, Individualism, Socialism, Guild Socialism, Syndicalism, Communism, Nationalism, Internationalism, Cosmopolitanism, Rationalism, Communalism, etc.—carry their own specific political and economic perspectives. Their primary emphasis is on politics and economics. They consider a specific political and economic system essential for individual improvement, welfare, superiority, and progress. Politics and economics go hand in hand; the reflection of one naturally falls upon the other. The form of government mirrors economic conditions. The purpose of governance is to protect the legitimate rights of the individual and to liberate the weak (underprivileged) from the clutches of the powerful.

Amidst all these "-isms," Sufism stands at work. It pertains to moral and spiritual life. Its objective is to improve personal life through continuous effort, though this does not mean it is a tool for self-gain or arbitrary progress.

Sufism seeks to bring personal capabilities into active use. The power gained through this is meant to be devoted to the service of creation (Khidmat-e-Khalq), rather than personal enhancement. This makes it clear that Sufism is neither a training principle like "Pelmanism" nor any form of "Hypnotism" or "Mesmerism".

The purpose of Sufism is divine intuition (Wajdaniyat)—to recognize and understand the inner feelings within the self (Nafs) that are beneficial or harmful to it.

Its subject is the refinement of character (Akhlaq-e-Nafs). It deals directly with the states (Awariz) of the self. The central idea of Sufism is that the love of worldly desires is the root of all sins. Its ultimate purpose, intent, and meaning are to attain proximity to God and reach the divine presence.

Sufism is not the name of a movement, but a specific worldview. It develops in a person the capacity to protect the rights of society.

A human being is a kingdom in themselves. One must first learn to govern oneself. Only when a person learns self-governance can they guide others. Nobility of character, elevation of thought, cause-and-effect insight, and impactful speech come from self-restraint (Zabt-e-Nafs). A person's perspective is a product of their environment—they are influenced by their surroundings. Since perspective is shaped by thought, righteous thoughts are essential.

The goal of Sufism is the purity and clarity of thought.

Life is a combination of joy and sorrow, profit and loss. According to Sufism, true human happiness lies in surrendering oneself to the will of God.

Greed and lust are obstacles to human progress. Sufism finds the secret to human growth in contentment (Qana'at) and trust in God (Tawakkul). If people become truly contented instead of overly ambitious, the question of exploiting others would never arise.

Love and affection are the driving forces (Muharrikat) of Sufism. Love is the antithesis of hatred. Hatred between individuals or between communities stems from a failure to recognize oneself. Distinctions of color and race are human-made; these distinctions exist only as long as human sympathy is absent.

The core idea of democracy and democratic systems is human dignity, equality, and brotherhood. A democratic system demands that individuals be free from selfishness, profiteering, black-marketing, falsehood, deceit, hypocrisy, treachery, and cunningness. Humanity must embody truth, purity, and selflessness. For democracy to endure, every individual must help themselves while helping others. Self-help and mutual cooperation are the hallmarks of developed societies—but true self-help is possible only when a person turns toward the Creator rather than the creation.

Sufism teaches absolute trust in God. Whoever relies solely on creation turns their face away from the boundless powers of the Creator.

Expecting anything from creation is contrary to the principles of Sufism.

Only that person can truly help others whose heart resounds with human empathy and who has tasted the cup of divine love.

According to Sufism, serving every living soul is essential. Greatness cannot be achieved without service. Those who seek authority and high positions must dedicate themselves to serving creation. Upon attaining power or rank, one should express gratitude to God and view the position as an opportunity and means to serve His creation. Humility, modesty, and selflessness (Khaksari) should be their defining traits.

This makes it evident that moral and spiritual virtues are indispensable for the survival, growth, and progress of democratic systems. Unlike other "-isms," Sufism places its entire emphasis on morality and spirituality. For the survival and flourishing of democracy, Sufi culture, Sufi perspectives, Sufi modes of thinking, Sufi lifestyles, and Sufi principles are vital.

The resolution to life's conflicts lies within Sufism. Class conflict, mental conflict, personal struggle, collective conflict, and economic distress—the solution to all of these lies in freeing oneself from selfish desires, which is the foundational principle of Sufism.

Sufism is free from sectarianism, narrow-mindedness, and prejudice.

The defining features of Sufi culture are contentment, trust in God, steadfastness, love, self-discipline, gratitude, sincerity, devotion, self-accountability, remembrance, reflection, patience, and certainty. These virtues serve as the supporting pillars and helpers of democracy.

Core Pillars of Chishty Spiritual Philosophy