Sufi Order Ināyati

History

Chisti origins

Traditional Sufism is seen as a branch of Islam that provides a more personal and mystical connection to its enlightenment or “divine love”.[1] It arose in Central Asia, the Middle East, and North East Africa as a facet of Islamic practice that internalized Islamic beliefs around personal mystical experience.

However, Sufism has been heterodox in many places, and a form of “universal Sufism” began in 12th century India with Hazrat Khwaja Moinuddin Chishti’s custom of initiating and elevating all worthy seekers without asking them to convert to Islam, and this custom was carried-on by his successors. Pir-o-Murshid Inayat Khan was a representative of this tradition and was the first visible Sufi teacher in the West. The Order he founded is now known as the Sufi Order Ināyati and is led by his grandson, Pir Zia.[2]

Inayat Khan

Inayat was born and raised in India in 1887, and as he aged he became more spiritually aware. Inayat studied many sacred texts and soon went to the shrine of Khwaja Moineddin Chishti. There he decided to follow the Sufi path and found a guide, or Murshid, to teach him the Sufi beliefs. For four years his mentor, Seyed Mohammed Abu Hashim Madani, guided Inayat down the Sufi Path. Before passing away Inayat’s mentor gave him a message to unite the East and West with the “music” of Sufism. Shortly after, Inayat Khan traveled to America and began spreading the Sufi teachings.[3] The spread of Sufism in the West began with Inayat Khan’s immigration to America where he first founded The Sufi Order. As he began to spread the Sufi teachings he did so with significant adaptions to the needs of the Western seeker, and gave women the most prominent leadership positions in his organizations.

Inayat Khan died in 1927. Leadership of The Sufi Order he had founded first passed to his brother, Shaikh-ul-Mashaikh Maheboob Khan; in 1948 to his cousin, Pir-o-Murshid Ali Khan; in 1956 to his youngest brother, Pir-o-Murshid Musharaff Khan; and in 1968 to his grandson, Pir-o-Murshid Fazal Inayat-Khan. In 1985 Murshid Fazal accomodated differing trends within the movement by proposing the creation of three separate groups: 1) The International Sufi Movement, associated with Inayat Khans' original message, 2) The Sufi Order, associated with the teaching of Khans' son (and his uncle) Vilayat Khan, and 3) The Sufi Way, based on his own eclectic synthesis.[4] In 1988 Fazal's father Hidayat Inayat Khan became Pir-o-Murshid of the Inner School of the International Sufi Movement.[5] Following the death in 1990 of Murshid Fazal, his group The Sufi Way was led by the first woman leader of the Tariqah (Sufi path), Pirani Sitara Brutnell. She died in 2004, naming Pir Elias Amidon as her successor.

Sufi Order Ināyati

Pir Vilayat Inayat Khan, the son of Inayat Khan, was a leader of The Sufi Order for over 50 years, until his death in 2004. He was an avid student of many religious and spiritual traditions and incorporated the rich mystical heritage of East and West into his teachings, adding to it the scholarship of the West in music, science, and psychology. Pir Vilayat travelled widely and wrote several accessible books on Sufism, including "Awakening: A Sufi Experience" (Tracher, 2000). Pir Vilayat founded The Abode of the Message, a retreat center that is also used by other Sufi orders and interfaith gatherings.

His Order was renamed Sufi Order Ināyati in 2016. It is currently led by Pir Zia Inayat Khan, the grandson of Hazrat Inayat Khan and son of Pir Vilayat Inayat Khan.

Its activities, in keeping with the vision of Hazrat Inayat Khan, are contained within five concentrations — the Esoteric School, the Healing Order, the Universal Worship, Kinship Activity, and Ziraat. Each concentration is headed by a senior member of the Order appointed by the Pir.

There are centres throughout the world, where people may take classes, learn about practices and find fellowship with other seekers. Some choose to work with a guide who has been trained in the lineage of Murshid Inayat Khan, Pir Vilayat Inayat Khan, and Pir Zia Inayat Khan (and ultimately through the Chisti order in India).

Sufism Reoriented

Murshida Rabia Martin was initiated by Inayat Khan in 1911, and was designated spiritual head or Murshida of Sufism in America since 1927.[6] She recognized Meher Baba as the Avatar of the age and her line of work continues with Sufism Reoriented.

Sufi Ruhaniat International

One of Murshida Martins' disciples was Samuel Lewis, who rose to prominence in the late 1960s and is well known as the creator of the Dances of Universal Peace. In this role he organized the Sufi Islamia Ruhaniat Society (often referred to as S.I.R.S.), later renamed the Sufi Ruhaniat International. The Sufi Ruhaniat International recognizes a distinct line of spiritual transmission from Hazrat Inayat Khan through Murshid Sufi Ahmed Murad Chishti (Sam Lewis). The current head of the Sufi Ruhaniat International is Pir Shabda Khan.[7]

At various times during the 20th century there have been disputes among Inayat Khan's and his successors' mureeds about who should most rightfully be the next leader of the Sufi Order. However, recent years have brough considerable healing and reconciliation. In fact, the Urs of Inayat Khan (the celebration of the anniversary of his passing from this world) is now jointly celebrated at his dargah (tomb) in India by the Sufi Order Ināyati, Sufi Ruhaniat International, and the International Sufi Movement.

The richness and variety of teachings within the western Sufi tradition inspired by Inayat Khan is a sign of its vitality.

Structure

Common practices

Prayers

In Universal Sufism there are several prayers which were written by Hazrat Inayat Khan and are recited on specific occasions. Universal Sufism encourages one to pray for peace (Hazrat Inayat Khan's "Prayer for Peace being particularly useful), meditate upon the Divine Peace using the Wazifa "Ya Salaam", courageously and compassionately confront and transform the sources of fear and hostility within oneself, embody peace (which, of course, is not the same as laxity) in all of relationships, and reflect the essential unity of the human family in all of dealings.

Individual prayers include:

Constitution

Universal Sufism maintains a policy of political non-involvement which is codified in its constitution.[13] Hazrat Inayat Khan considered this necessary and not simply a legality. Pir Zia Inayat-Khan stated that this policy should not discourage Universal Sufis from acting on their convictions, but that as an entity the Universal Sufi orders are apolitical.[14]

Initiation

Universal Sufism offers an option to undergo "Initiation". Initiation into a Universal Sufi order demonstrates one's sincerity in entering the Sufi path, strengthens one's powers to do so, and confers a blessing upon the pupil which enables progress. This initiation is the linking of the individual Sufi student with the chain of masters and teachers stretching back through the ages. The link so formed is of lifetime duration and forges a solemn bond, similar to the practice of baptism.

Initiation only means a step forward, a step which should be taken with hope and courage, for without courage and hope it would be most difficult to take any forward step. - Pir-o-Murshid Inayat Khan

One may be initiated into a Universal Sufi Order by one of its Representatives. Those interested in initiation are encouraged to select a Representative with whom they feel a deep trust and respect, for those qualities are necessary to facilitate the training offered. The Initiate receives spiritual practices from her/his initiator which are designed to promote spiritual realization, facilitate the unfoldment of his/her being and assist in meeting life's challenges and demands. The practices are not compulsory, but are given as a gift.

An initiate in a Universal Sufi order is called a murid. Initiation is non-exclusive, and a murid (initiate) may be initiated into or to participate in other traditions, however, it is advised that a student receive his/her daily practices from only one guide and consult their Universal Sufi guide about practices he/she is doing from other Orders or traditions. The intention is to safeguard the well being of the student, so he/she is not confused by mixing practices that may not be complementary.[15]

Spirit of Guidance

The Holy Spirit is referred to in terms of the Spirit of Guidance. This spirit is particularly manifest in the prophets of the world's religions as well as being manifest in all beings. This belief has parallels in Quakerism (that of God in everyone and the Inner Light) and the concept of Buddha nature.[16]

In the Hadiths the Islamic prophet Muhammad stated that believers should "Seek knowledge even unto China" and this dictum is specifically followed by Universal Sufis who do not limit their source of spiritual knowledge to one particular area or tradition.

Therefore most historical figures, including both founders of great world religions as well as secular individuals, are considered to be important teachers, worthy of respect. Zia Inayat-Khan, the Pir of the Sufi Order Ināyati was, during his training, a student of the Dalai Lama as well as an initiate in the Chishti Sufi order. Pir Shabda Kahn, the Pir of the Sufi Ruhaniat International and also an initiate in the Chishti Sufi order includes the 12th Tai Situpa Rinpoche among his direct teachers.

"Winged Heart" symbol

The symbol of Universal Sufism is the Tughra Inayati or the "Winged Heart", designed by the dervish Hafizullah in honor of Inayat Khan. The winged heart is an old Sufi symbol, and was chosen by Inayat Khan as the seal of the 'Sufi Order of the West' at its founding in 1910. The original rendering of this winged heart calligraphy was presented to Pir Vilayat Khan on the occasion of his 73rd birthday.

The Arabic script of the wings (in mirror image of each other) reads: "Ya Hazrati Inayat", with ya meaning "O" (an invocation, an invitation), and hazrati meaning "presence; a respectful title similar to your majesty". It may also be interesting to note that the word 'Inayat means "guarding, preserving, taking care of; concern, care; a gift, a present".

The Arabic script of the heart reads: "qaddasa Allahu sirrahu", which is a traditional phrase used when mentioning the name of a deceased Sufi saint. The word qaddas means: "sanctify, hallow, glorify, venerate, revere". The word sirr means: "secret, mystery, something concealed; secret thought, innermost thought", or, as the masterful lexicon of E. W. Lane says, "private knowledge; something inserted in the interior; a pleasure, or delight, and dilation of the heart, of which there is no external sign". The Sufis often use the word sirr to describe the divine wonder discovered in the depths of the un-veiled heart.

The phrase exoterically means "may Allah sanctify his secret" or esoterically "may his message spread", or "whose inner thought Allah made holy", or "whose heart Allah has made pure".

The shape of the tughra symbolises that the heart desires heaven. The crescent in the heart suggests the responsiveness and potential of the heart. The crescent represents the responsiveness of the crescent moon to the light of the sun, for naturally it receives the light and develops into a full moon. The explanation of the five-pointed star is that it represents the divine light. For when the light comes, it has five points. It is the divine light which is represented by the five-pointed star, and the star is reflected in the heart which is responsive to the divine light. The heart which by its response has received the divine light is liberated, as the wings show. In brief, the meaning of the symbol is that the heart responsive to the light of God is liberated.[17]

Criticism

Traditional Sufis have criticized the movement as being contrary to the actual teachings of Sufism. The views expressed by the Universal movement are deemed as contrary to the beliefs and practices of historical Sufi personalities (i.e., Jalaluddin Rumi, Mansur Al-Hallaj, Bayazid Bastami, etc.). Critics believe that this movement is not a legitimate Sufi movement and believe its teachings and philosophy are contrary to real Sufism. According to William Chittick, Sufism is based upon Islam.[18] Traditional Sufis believe that in order to call yourself a Sufi you need to be a Muslim. Traditional Sufi Saadi Shirazi said: "He who chooses a path contrary to that of the prophet [Muhammad], shall never reach the destination. O Saadi, do not think that one can treat that way of purity except in the wake of the chosen one [Muhammad]." Shirazi reiterates what is at the foundation of traditional and historical Sufism, which is Islam.[19]

Temples

Universel Murad Hassil

There are five temples called "Universels" currently in use, and one called the Sufi Temple:

Festivals

Being "universalist", Universal Sufism encourages observing festivals as determined by the local culture and personal taste. There are also a number of festivals peculiar to Universal Sufism:

See also

Notes

  1. ↑ Guiley, Rosemary Ellen. "Sufism", Harper's Encyclopedia of Mystical and Paranormal Experience. 2nd. 1. P. 580-583. New York City: Harper Collins, 1994. 18 Feb. 2010.
  2. ↑ Dr. Godlas. “Sufism, the West, and Modernity”, Islam and Islamic Studies Resources. The University of Georgia. 2008. 4 Feb. 2010 http://www.uga.edu/islam/sufismwest.html.
  3. ↑ Shelquist, Wahiduddin. “Brief Biography of Hazrat Inayat Khan”, The Spiritual Message of Hazrat Inayat Khan. Wahiduddin’s Web. 18 Feb. 2010. http://wahiduddin.n/hik/hik_origins.htm
  4. ↑ For an in-depth description of this history written by Murshid Fazal – read “Western Sufism: The Sufi Movement, The Sufi Order International, and The Sufi Way”."Western Sufism: The Sufi Movement, The Sufi Order International, and the Sufi Way". Sufiway.org. 1987-03-10. Retrieved 2011-01-02.
  5. ↑ Religions of the World: A Comprehensive Encyclopedia of Beliefs and Practices by J. Gordon Melton, Martin Baumann, bublished by ABC-CLIO, 2002 vol. 4 pp. 1227–1228
  6. ↑ Murshida Rabia Ada Martin
  7. ↑ Pir Shabda Kahn
  8. ↑ "Sufi Movement International of the USA - Universal Worship Ray". Sufimovement.net. Retrieved 2011-01-02.
  9. ↑ "Independent Universal Sufism". Independentuniversalsufism.blogspot.com. Retrieved 2010-08-13.
  10. ↑ "Attunement to the prophets of Judaism by Pir Vilayat Inayat Khan". centrum-universel.com. Retrieved 2011-01-02.
  11. ↑ "Practice of Ziraat". centrum-universel.com. Retrieved 2011-01-02.
  12. ↑ Sufiatlante.homestead.com, "If a bombing campaign does commence, I suggest maintaining a daily fast (i.e., abstaining from food and drink from sunrise to sunset) throughout the course of the bombing, as I plan to do. In Sufism fasting is described as a form of death. Yes, it is very small in comparison with the large-scale real death that would result from military action, but it is a significant somatic pneumatic device to help us stay aware of the victims of war."
  13. ↑ 1923 Constitution (article 5, line 2): "[the Sufi Movement] denies itself all interference in politics, internal or foreign."
  14. ↑ Sufiatlanta.homestead.com, "I hope it is understood that the apolitical orientation of the Sufi Order does not imply that mureeds are discouraged from acting on their convictions. On the contrary, in the spirit of spiritual liberty, the work of the Sufi Order is to support mureeds in their inner unfoldment, culminating in the full flowering of the human personality, in which wisdom and willpower move in perfect synchronicity."
  15. ↑ Pir Zia Inayat-Khan, centrum-universel.com
  16. ↑ "The Christ-spirit cannot be explained in words. The omnipresent intelligence, which is in the rock, in the tree, and in the animal, shows its gradual unfoldment in man. This is a fact accepted by both science and metaphysics. The intelligence shows its culmination in the complete development of human personality, such as the personality, which was recognized in Jesus Christ by his followers." According to The Sufi Message of Hazrat Inayat Khan, Volume 9.
  17. ↑ Hidayat Inayat Khan, The Meaning of the Flying Heart, sufimovement.org
  18. ↑ William C. Chittick (2008), Sufism - Beginners Guide, p. 11
  19. ↑ Gholamreza Aavani, Glorification of the Prophet Muhammad in the Poems of Sa'adi, p. 4
  20. ↑ "Universel homepage". universel.org. Retrieved 2011-01-02.
  21. ↑ Sufi Centre Archived February 28, 2012, at the Wayback Machine.

External links

References

This article is issued from Wikipedia - version of the Thursday, May 05, 2016. The text is available under the Creative Commons Attribution/Share Alike but additional terms may apply for the media files.