The Persian Sufi Bayazid al-Bistami (rali) said: "This thing we tell of can never be found by seeking, yet only seekers find it."

Contrary to notions sometimes encountered in the West, to embark upon the path of Sufism it is absolutely necessary to be a Muslim, for Sufism's methods are inoperative without this religious affiliation, and may even prove destructive to the individual who lacks the protective and normative consecration of the religion of Islam, which is its vehicle.

While exoterism is incumbent upon all, for all are called to salvation and to conformity with Divine law, esoterism is a matter of individual vocation. Although it is a matter of individual vocation, read on, to find out whether it is ideal to embrace Sufism or to steer away from it.

Initiation (al-bayah or al-idhn) is the necessary point of entry from the exoteric, for this transmits a spiritual influence (barakah), a grace conveyed by the Angel Jibril (Gabriel) (alai) to the Prophet (sal) at the time of revelation; initiation plants a seed in the soul; it is the beginning of a new life, for the initiation bestowed by a spiritual master (shaykh) has a lineage that goes back, through the entire series of spiritual masters, to the Prophet (sal).

The master, who is always an orthodox Muslim, must incarnate the truth of the doctrine of which he is the living example; only he who has achieved a realization - in some degree at least - of the Divine Truth can "put in motion the wheel of the doctrine" for an individual seeker. Ultimately, as al-Kalabadhi said: "The Sufis are agreed that the only guide to God is God Himself".

Arwi scholars have extensively dealt with the necessity of following a Tariqah (an established Sufi Spirtitual Order). Several poetical compositions and prose works have been written, explaining the importance of following a Spiritual Master.

Poovar Nuh Wali (rali) (Nuh the Senior) of Kayalpattinam states as follows about the four divisions of religion, viz., Shari'ah, Tariqah, 'Haqiqah and Ma'rifah

Shari'ah is the first way of repentance
The Unique Tariqah is the Shahadat
The beauteous Haqiqah is Tanzih (purification)
And Ma'rifah is the way of oneness

Such in essence is La Ilha Illallah
Jabarut is the Divine Power
So proclaimed the Holy Prophet (sal)
The seal of all Prophethood

The word Allah is the word of tariqah
When you say Allahu, it is Haqiqah
To imprint Hu (absolute Huwiyyah) is Ma'rifah
So declared the Messenger

And the same was repeated by the Sufis.
Engross yourself in Allahu Akbar and the Divine
Love shall dawn on you.

Kilakarai Tayka Sahib (rali) explains the four divisions of the religion in the following manner in his Shari 'at Malai:

• Shari'ah consists of the words of the Holy Prophet (sal)

• Tariqah his actions,

• Haqiqah consists of his State and

• Ma'rifah consists of his Secrets.

Makhdum Shinnina Labbai, the teacher of Shaykh Sadaqatullah (rali) has in his risalah on Tasawwuf observed as follows: The substance of the verse 2:30 of the Holy Quran

Behold, thy Lord said to the angels;
"I will create A vicegerent on earth."
They said: "Wilt Thou place therin one who will make
Mischief therein and shed blood? -
Whilst we do celebrate Thy praises
And glorify Thy holy (name)?"
He said: "I know what ye know not"

is that Allah sent the father of humanity Adam (alai) as His Deputy (Khalifah) of the Tariqah. The religion of Islam and its external aspect, viz, the Islamic laws, were not available at that time. It was only during the period of Prophet Ibrahim (alai) that Islam was revealed, vide verse 22:78 of the Holy Quran. From this, the importance of Tariqah can be well understood.

Shaykh Nayagam (rali) of Kilakarai, in his work Ahammul Muhimmat, compares the Religion of Islam to a building which consists of four important parts. He states as follows:

• The laws of the Shari'ah are like the foundations of the building.

• The tenets of the Tariqah are like the superstructure consisting of walls, roof, flooring etc.

• The knowledge of the intricate points of Haqiqah is like the furniture, fittings and decorations of the building.

• When all these are complete, the fourth component, Ma'rifah is like the occupant who moves into the building.

He further states that a vast majority of the so called intelligentsia have presumed that the first factor alone, i.e., the Shari'ah, is in itself a complete religion. They are beguiled into believing that they are in occupation of a completed building, when in fact, they are not.

Another ignorant group under the guise of Sufis and Mastans deceive the masses by preaching that following a Tariqah alone is enough and that one need not follow the law of the Shari'ah. They are like those people who advise occupation of a superstructure erected on the surface of a land without any foundation. This superstructure is bound ot collapse on the inmates and destroy them.

Therefore, one should neither foolishly lose the benefits of Tariqah part, nor discard the laws of Shari'ah and thereby be despised. The best and proper way is to observe Shari'ah and Tariqah, both of which make one half of the Religion of Islam and ultimately enjoy the benefits of the other half too, viz. Haqiqah and Marifah.

It is equally foolish to condemn Tariqahs altogether, on account of the deceit and fleecing practised by some of the unscrupulous people in the guise of Shaykhs. This foolish act of total condemnation is like that of a person who campaigns for doing away with the urban electricity system because of some stray incidents of people being electrocuted in the course of several years.

Shaykh Nayagam (rali) gives another suitable comparison regarding the importance of having a Spiritual Guide. He says that in the same manner in which a tourist guide is very much required to go round sightseeing, a guide is also necessary to explore the never ending mystery of Mari'fah. He also cites the example of a person who requires a mirror almost every time he wants to cleanse his beard. He asks: if a mirror is always necessary to clean the external face which he is so familiar, then, is it not much more essential to get the assistance of a spiritual mirror to clean the inner face, i.e. the heart?

'Umar Wali in his work Sirrush Shaykh observes as follows: The Holy Prophet (sal) is the ultimate Shaykh of murid (disciple) and the source of all the Sufi Tariqahs. Therefore, it is incumbent on every Shaykh and murid to strictly adhere to the words and deeds of the Holy Prophet (sal), who was regularly observing all outwardly activities like Salat, fasting, etc. No Shaykh has the authority to waive any of the activities stipulated by the Shari'ah. He can only include some more of the exercises or recitals in the routine of the murid.

The following lines from the famous Qasidah Allafal Alif of 'Umar Wali (rali), warns people to be cautious about fake spiritual heads, who do not practise the laws of the Shari'ah and who do not understand about their Lord. It also exhorts Sufis to join a Sufi Tariqah, whereby they will be automatically given the finest taste of spiritual ecstasy:

The great Spiritual Master, Shaykh 'Abdul Qadir Jilani (rali) has asserted: Any Tariqah which does not get a mandate from the Sharia'ah, has to be totally discarded.

Sufi Sayyid Ahmad Kabir (rali) of Kilakarai (1309-1389 AH / 1890-1969 AD), in his commentary on the famous Arwi mystical work entitled 'Ulumuddin by Sahibul Khalwah (rali) states as follows:

1. Man was created in the best of form and has descended to the meanest level of the lowest of the low. This is the gist of the Qur-anic words: Thumma radadnahu Asfala Safilin

2. World of the angels ( 'Alamul Malakut ) is in a more elevated position than the world of humanity known as 'Alamun Nasut. In this world, nothing but total submission to the will of Allah exists. This is the gist of the Qur-anic verse: La Ya'sunallaha Ma Amarahum

3. The world of infants is a place where malice, ill-will, hatred, sins, reasoning, rationalism etc., do not exist. The mind of an infant is essentially free from any form of dirt.

4. If a member of the human world wanted to enter the world of angels, (in other words, to be spiritually elevated to further heights), he should approach a Spiritual Guide (Murshid) whom he considers (in his opinion) as a suitable guide in the Sufistic path.

5. He should also seek the assistance of the Holy Prophet (sal) in the matter of purification and pray to Alah to enlighten him for the sake of His Habib, the Holy Prophet (sal)

6. Then, he should get himself rid of mental and physical sins by performing an absolutely sincere and honest repentance (tawba).

7. After sincere tawba, and having shunned all his rationalistic views and developing a sense of blind devotion for the Spiritual Master, he should get himself ordained as a spiritual son of the Shaykh. In other words, he must be metaphorically born a second time, by reverting to the original status of an infant, devoid of all sins and worldly aberrations.

This is the theme of the following saying of the Sufis: He who has not been born twice, will never enter the nature of the angels (malakut)

Imamul' Arus (rali) in his Ratibatun Jalaliyyah observes as follows:

Seek guidance through the spiritual path of the Qadiriyyah Tariqah because, in that spiritual path is found the easiest way to gain nearness (Wusul) to Almighty Allah. Hold fast to the advice of the guide and to his preachings of recitation and meditations. Be very careful not to miss any of the stipulated activities, out of negligence or laziness. If you strictly follow his instructions, he will help in your spiritual entry to the world of angels, and will enable you to get rid of egoitic soul of Ammarah and (the evil inspiring soul and) self reproaching soul of Lawwama with the Dhikr Illallah.

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