GURU NANAK SAHIB'S CONCEPT OF HUKAM

GURU NANAK’S CONCEPT OF HUKAM VERSUS OTHER SPIRITUAL PHILOSOPHIES

GURU NANAK’S CONCEPT OF HUKAM----

The present paper is a comparative study on the diverse aspects of Guru Nanak Sahib’s concept of “Hukam” versus the rest of the mystic profiles and religious philosophies.

Hukam (Divine Will) is one of the more common names for Nam or Shabad (एको नाम हुकम है नानक सतगुरु दिया भुजाये जिओ page 72 //)of the Lord’s Creative power or Command or Law of the Power that be. It has willed the creation and is the unspoken unwritten resonating Word, which cannot be contained in any language and cannot be construed within the parameters of any religion or philosophy. To be precise Guru Nanak understanding of Hukam-- is the Reality; the cause and the effect of that Reality and Non-Reality. (हुकमे अंदर सब को बाहर हुकम न कोए//) page 1

Hukam or commandment of Nam bhakti in Adi Granth is eulogised with the sole objective of attaining Mukti or salvation or immortality or liberation from the cycle of 84 by attuning mind and self with that Nam or Shabad, the one which originates from the “Muqame Haq”—the ultimate Truth. Any objective below salvation as per Gurbani, is short of realization of totality of Reality.

Hukam (Nam, Shabad) is transcendental energy-- symbolic of Absolute Reality-- which is the basis of sustenance of each speck of the creation though visibly in absentia or as Shoonya (शून्या) or what Guru Nanak Sahib has mentioned as Sunn (सुन्न) or the.अंतर सुन्न बाहर सुन्न त्रिभुवन सुन्न मसुन्न // चौथे सुन्ने जो नर जाने ता को पाप न पुन्न// page 943. That sunn is all pervasive in three stages but the understanding of Sunn comes in the fourth stage, where there is no duality.

Islam and Sufis call that state or power of Sunn (सुन्न) as “Kun”. The meta-physical idea of Sunn (of nothingness) or Hukam or Kun is pointer to the power responsible for the origin, sustenance and destruction of this creation. Both theological thoughts (Islam and Gurmat) endorse that the Will or Hukam of the Creator is fundamental foundation of the creation.   (ਜਿਸ ਪਰਾਭੌਤਿਕ ਸੁੰਨ “ਜਾਂ ਕੁਝ ਨਹੀਂ” ਵਿਚੋਂ ਰਚਨਾ ਬਣੀ, ਉਸ ਦਾ ਸੰਕੇਤ ਰਚਨਾ ਦੀ ਅਣਹੋਂਦ ਤੋਂ ਹੈ ਤਤ, ਨਿਯਮ,ਜਾਂ ਵਿਧਾਨ ਦੀ ਅਣਹੋਂਦ ਤੋਂ ਨਹੀਂ। ਗੁਰੂ ਸਾਹਿਬ ਵੀ ਸੁੰਨ ਅਤੇ ਹੁਕਮ ਨੂੰ ਇਕੈਠਾ ਰਖਦੇ ਹਨ। ਪ੍ਰਤੱਖ ਹੈ ਕਿ ਦੋਹਾਂ ਚਿੰਤਨਪੰਧਤਆਂ ਵਿਚ ਰਚਨਹਾਰ ਦੀ ਰਜ਼ਾ ਹੁਕਮ ਜਾਂ ਭਾਣਾ ਹੀ ਰਚਨਾ ਦਾ ਮੂਲ ਆਧਾਰ ਹੈ।

Mystically, “Kun” also refers to the “Word” of Bible which also cannot be written in any alphabets. Kun is identical in meaning with Kalam-e-Allah (Speech of God)--(Voice of God), or “al-Ism al-Azam” (the Greatest Name).  as per Holy Quran 2:117 “When He decrees a matter, He says to it “Be (Kun)!” – And it is (Fa-yakun) Quran.

“Word” of Bible, is akin to Kun or Hukam is also represented as light ( नूर ऐ खुदा ).   And God said, “Let there be light and there was light”. Genesis 1:3. The array of words has little meaning except that they all allude to concept of Monotheism which is the cause of “many and multiplicity”(माया) reflected in the Creation.

In Arabic “Hukam” means--- the power to govern to rule, control, dominate; command, decide, judge, pass sentence, rule arbitrarily etc.). In mystic understanding  words like Haq (हक)-the Truth  , Haqeeqat (हकीकत)   Hakeeki (हकीकी), Hu (हू)  Hukam-Nama (हुकम नामा) ,  are allegorical or, derivatives or inter-related to Hukam.

In the Sufi literature, there is an interesting dialogue between a master and his slave :

The master: What is your name?

The slave: Whatever name you give me,  shall be my name.

The master: What do you want to eat?

The slave: Whatever food you give me, Sir.

The master: What dress you wish to wear?

The slave: Whatever clothes you give.

The master: What work will you do?

The slave: Whatever you ask of me, my master.

The master: What do you want, after all?

The slave:  A slave has no desire my Lord. (from Thoughts on Indian Mysticism by V. Patanjali) page 20

Hukam is used by many mystics of medieval northern India, where Muslim and Mogul influence has been considerable. To soften harshness of an “order” or “command” for the humble seekers, Guru Nanak and other Gurus/Saints have amplified Lord’s Hukam as a binding relationship between of husband-wife; father-son: mother-child which is intertwined with love, respect and awe. This is also an indication of virtuous attributes of Almighty as compassionate, caretaker, truthful, forgiver and doer, while being firm in His command. Sometimes the Divine Hukam may appear to be arbitrary (बेपरवाह)--– yet it is full of totality of wisdom of action and inaction with universal applicability.     

Adi Granth is replete with verses that state-- Hukam cannot be said or explained; Hukam is universal for all; Hukam is all pervasive, all powerful, fearless and without any rivals and therefore without any enemies or foes; Hukam is eternal and the only Truth; through Hukam all stages and states of creations and their beings are governed; through Hukam Karmic principle and law of salvation are applied; blind are those who lack awareness of Hukam and therefore suffer consequences depending upon their ignorance; Hukam is the only instrument of elimination of ego; the pinnacle of mystic love, devotion, knowledge and understanding can be gained by abiding with Hukam. This centrality of Hukam is used as a fundamental pledge of abiding allegiance to the One Lord for the realization of the Truth.   

In Guru Nanak’s “Jap” first and second verse—the following two lines may be understood with deepest introspection and not merely for superficial interpretation—“हुकम रजाई चलने नानक लिख्या नाल” and “हुकमी होवन आकार हुक्म न कह्य जाई”. The primary commandment is to live by the will of Lord willingly and that all that is manifested is through Hukam or Divine Ordinance cannot be described in words.

Prior to the manifestation of creation –Divine ordinance of Hukam prevailed—अरबद नरबद धुन्दुकारा// धरन न गगना हुकम अपारा // न दिन रैन न चंद न सूरज सुन्न समाध लगायेदा // page 1035     

Before the advent of Nanak, the idea of Hukam was seeded by many Saints-- e.g Namdev, Baba Farid, and Kabir have been extensive and emphatic proponents of this idea. (Namdev e.g —सबो हुकम हुकम है आपे निरभाऊ समत बीचारी//1350)    In verses of Baba Farid, some vital narratives of this concept are available अल्लह भावे सो भला तं लाभी दरबार//1383  (हुकम या रज़ा का संकलप है). Kabir Sahib-- हुकम पछाने सो एको जाने बाँदा कहीये सोई (page 1350)// Then again-- हुकमे होया हुक्म भूज समाई page 330// and elsewhere.  Other Gurus like Amar Das, Ram Das and Arjan Dev are not lacking in descripting the conceptualization and essentiality of this aspect of Gurbani. Guru Amar Das—That, by grace of Guru, Hukam can be realized.  (गुर परसादी हुक्म पछाने)

The question arises-- if Lord is all powerful, how one can dare not to abide by His will or Hukam. The answer-- It is the predicament of duality that vitiates the feeling of oneness. The ego-sense of man’s personal existence riddled with trivial human intelligence defies the “willing” or “natural” acceptance of Omni-Will.

To overcome this resistance, concept of Love is enshrined in human heart and soul. In Love, Hukam becomes sweet. That is why Mirdad, the mystic says—“Love is the law of God. You love so that you may learn to live. You live so that you may learn to love”. In the domain of Love and Love alone one can live in His will or Omniwill or Hukam or Bhana.

        

VEDIC PHILOSOPHY

Vedic philosophy of Hinduism, cannot be termed “Advait”—or the one that affirms Monotheism or Oneness of Divinity that is akin to “EKO” of Gurbani or “Awal Allah” of Kabir Sahib or “in the beginning…..Word was God (of Bible)” or “La illah il allah of Prophet Muhammad”. Devotional practices applied by the believers of Hinduism to gods/goddesses contradict notion of monotheism. 

Vedas carry detailed description of many devi-devtas/ gods-goddesses/ demonic entities (ਵੇਦ ਵਿਚ ਦੈਵ ਅਤੇ ਅਸੁਰੀ ਸ਼ਕਤੀਆਂ ਦੇ ਵਸੀਕਰਨ ਲਈ ਵਰਤੇ ਜਾ ਸਕਣ ਵਾਲੇ ਮੰਤਰ -ਤੰਤਰ ਦਾ ਵਰਣਨ ਹੈ), whose powers and energies can be harnessed/controlled/manipulated by Mantra-Tantras-rituals by propitiating them with Hawans, Yagya and sacrificial means. There is a strong enticement of controlling these energies, for paranormal capabilities and experiencing their gratifications-- instead of seeking the grace of the One Lord for Oneness with Divinity. Vedanta suggests appeasement of gods/demons through Yagya etc on each occasion. These ritualistic practices overshadow the eminence and power of the (इष्ट ) “object that is worshipped” as the resultant effect of these techniques, if methodically performed, is irrevocable. (ਯਗ ਅਤੇ ਹਵਨ ਅਰਾਧੈ ਗਏ ਇਸ਼ੂਟ ਤੋਂ ਵਧ ਸ਼ਕਤੀਵਰ ਪ੍ਰਤੀਤ ਹੁੰਦੇ ਹਨ ਕਿਉਂਕ ਪੂਰਨ ਵਿਧੀ ਨਾਲ ਕੀਤੇ ਯਗ ਦਾ ਫਲ ਅਟੱਲ ਹੈ।) All such ceremonies are transactional or a barter or give and take arrangements and thus defies the concept of loving Devotion of gratitude to the Supreme Being. In Adi Granth this is called Manmukhta or the persons governed by the self-willed mind.

UPANISHADS

The Upanishads played an important role in the development of spiritual ideas in ancient India, marking a transition from Vedic ritualism to new ideas and institutions .According to Upanishads, the world is not “self-born” or “self-sustained” (ਉਪਨਿਸ਼ਦ ਅਨੁਸਾਰ ਜਗਤ ਸਵੈਭੂ ਅਤੇ ਆਤਮ-ਨਿਰਭਰ ਨਹੀਂ) and neither its manifestation is the result of innate nature of beings, nor its origin is through Void of Sunn or Shoonya because “nothing can come out of nothing” – which is concept of ex-nihilo. Only the Braham is the only and the ultimate Truth –that existed in the beginning. The Supreme Being, souls, Words (ਪਰਮਪਰਸੂ, ਅਖਰ) or vibrational energies, cosmic creation, gods-goddesses and demonic projections originated from the will of that Truth which is the Brahma— just like flames and sparks fly out from flaming fire or similar to net of web knitted by a spider. According to Dr. Julian Johnson (The Path of the Masters --page 82) –Brahm envisaged by Upanishads goes “no futher than Braham Lok and to whom “OM” is the most sacred word”. According to Kabir Sahib and Gurbani, Braham is the third stage of existence--- out of five stages of Pind, Anda, Brahmanda, Parbrham and Sach Khand.

(See Guru Nanak Sahib verse 30 in Jap एका माई जुगत वेअही तिन चेले परवान page 7 // and Kabir Sahib ब्रह्म पाती बिसन दारी फूल शंकर देव page 479). Again Kabir Sahib—in his lyrics says—ब्रह्मा विष्णु महेसुर दुखिया जिन यह राह चलाई हो /---that is Braham ,Vishnu and Shiva are energies of lower hierarchy of cosmic creation and not God by itself. 

According to Upanishads, “Brahma is the Witness, the causative creative factor and all elements of nature are integral part of His Being. The entire expanse of Braham is without any limitations. The creation is the elemental essence of Braham and not anything distinct from it. All living and non-living beings sprout from that Braham. The soul and the Barham are in perpetual connectivity”.

“All pervading creation is the result of Will of the Braham who is free to Will, while the creation is bound and limited to Will of the Braham and cannot have any will of its own. The creation could not have been fashioned in any other manner as it had to come in existence as He desired. Further creation is not a merely an activity of pre-determined concoction of atoms or other micro-particles because the pace and direction of life is managed through the will of Brahmanic energies. (ਅਣੂਆਂ-ਪ੍ਰਮਾਣੂਆਂ ਦੇ ਵਿਸ਼ੇਸ਼ ਅਨਪਾਤਾਂ ਵਿਚ ਜੁੜ ਜਾਣ ਨਾਲ ਜੀਵਨ ਉਤਪੰਨ ਨਹੀਂ ਹੋ ਜਾਂਦਾ, ਜੀਵਨ-ਗਤੀ ਅਤੇ ਜੀਵਨ -ਦਿਸ਼ਾ ਦਾ ਪ੍ਰਬੰਧ ਕਰਨ ਵਾਲੀ ਸ਼ਕਤੀ ਬ੍ਰਹਮ ਇਛਾ ਹੈ।“

In the beginning the Braham was One and alone. Then he desired to be many through His progenies. By an act of self-bifurcation which when interpreted, explains “the existing and complementary nature of husband and wife; he produced a female principle by union with which the pair continually converting themselves into different species, including animals, vegetation etc..  (thirteen principles of Upanishads page 25.)

All the five elements and binding arrangements in the cosmic creation of sky, sun, moon and stars is all under the command of the energy of the one Braham.

Barham Vs Man Will

Upanishad believes ---“This is not to imply that man has no will of its own as Brahmanic will prevails. Upanishads also emphasise that sentient beings can improve their understanding, actions and will power through own intelligence except that these must be directed positively. (ਕਰਮ ਅਤੇ ਇੱਛਾ ਦੀ ਦ੍ਰਿੜਤਾ ਉਤੋਂ ਰੋਕ ਨਹੀਂ ਹੈ, ਇਸ ਦੀ ਦਿਸ਼ਾ ਉਚਿਤ ਅਤੇ ਉਤਮ ਹੋਣੀ ਚਾਹੀਦੀ ਹੈ।)”

The parallelism between Upanishads and Gurbani is that Grace of the God is essential for realization of totality of reality. Efforts of meditative concentration alone shall not yield results unless He wills so. Even the commencements of efforts are His Grace and accomplishment too is His Grace. (ਸਾਧਨਾ ਦਾ ਆਰੰਭ ਵੀ ਦਇਆ ਹੈ ਅਤੇ ਮੰਜਲ ਵ ਦਇਆ (ਸੂਵੈਤਾਵ ਤਰ ੬:੨੧), ਜਿਸ ਨੂੰ ਉਹ ਆਪ ਚਾਹੁੰਦਾ ਹੈ ਉਹੀ ਉਸ ਦਾ ਗਿਆਨ ਪ੍ਰਾਪਤ ਕਰ ਸਕਦਾ ਹੈ (ਮੁੰਡਕ ੩:੨:੩),ਬਿਨਾ ਉਸਦੀ ਇਛਾ, ਹੁਕਮ ਅਤੇ ਕ੍ਰਿਪਾ ਦੇ ਦੇਵਤਾ ਵੀ ਉਸ ਨੂੰ ਪ੍ਰਾਪਤ ਨਹੀਂ ਕਰ ਸਕਦੇ। ਦਇਆ ਦਾ ਇਹ ਸੰਕਲਪ ਅਧਿਆਤਮਿਕ ਕਰਨੀ ਨੂੰ ਹਉਮੈ-ਭਰਪੂਰ ਬਣਨ ਤੋਂ ਬਚਾਉਂਦਾ ਹੈ)

The apparent area of difference is whether Braham is the Ultimate Reality or there are higher levels of Reality or Consciousness beyond Upanishads to which the sages who experienced Braham may not have gained access to.

MESSAGE OF BHAGVAT GITA—SURRENDER

Gita has also conceptualised formless personality and power of Braham which manages the affairs of the world as per Braham’s will. Lord Krishna preaches Arjuna to shed all knowledge and doubts and surrender under his protection. A seeker like Arjuna acquires all Karmic Gyan and higher understanding through voluntary submission. Many Saints and Gurus have emphasized surrender, submission, faith and trust to the will of their masters. But Gita lacks the essentiality of a living Master to which many Saints and Sufis suggest. 

JAINISM AND BUDDHISM

Both Jainism and Buddhism are polytheistic religions. They do not emphasize on the attributes of Braham but stress on the control of desires and attaining virtuosity in life and living, for attainment of Moksha or enlightenment. In Jainism non–violence and compassion have been over-riding preference. 

The word Jainism goes back to Jina, which derived from the Sanskrit root “Ji” 'to conquer' (जीतना)  means 'victor' i.e. one that has successfully subdued his passions and obtained mastery over him-self. Though independent of Buddhism, Jainism resembles it in several respects e.g. in its repudiation of the authority of the Veda, its pessimistic outlook on life and its refusal to believe in a Supreme God( M.Hiriyanna, 'Outlines of Indian Philosophy, p. 155.)

JOG AND NATH BELIEF SYSTEM

Jog and Nath beliefs belong to era just before the arrival of Guru Nanak and are also somewhat contemporary to the Bhakti movement.  Jog or Yogic belief in in its “purest form” is corroborative of  Shabad, Nad, Anhad, Onkaar, concept of Sunn, Guru-Disciple relationship, noble, honest and virtuous conduct and living. Yogis have accepted Hukam as the will of Braham and maintain that Shabad manifested sky, air, fire, water and earth. The yogis have considered Hukam as the will (ਇਛਾ) of the Braham that is the very seed responsible for the projection of Creation. However all aspects of Hukam of Guru Nanak Sahib are not available in the yogic system.  The Yogic concept of Barham remains unclear ---whether analogical to Upanishads or some higher state of Consciousness.     

Guru Nanak Sahib is appreciative of practical aspect of yogic system but he also pointed out very prominently the weaknesses of living a life of seclusion and exclusion in uninhabited areas, and displaying external means of renunciation of patched coats, ear-rings, begging bowls, carrier bags/sacks and wooden staff etc. (Refer Sidh-Gosht page 938-946 of Adi Granth )       

JUDAISM CHRISTIANITY AND ISLAM

Judaism, Christianity and Islam are part of the same stream of mystic thought but have undergone significant mutations with change in time. They are also termed Abrahamic religions that claim descent from the Judaism of the ancient Israelites and the worship of the God of Abraham.  Abraham is a major biblical figure from the Old Testament, which is recognized by Jews, Christians, Muslims, and others.

Quran says (2.136)----

 “We believe in God; and in what were revealed to us; and in what were revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the Patriarchs; and in what were given to Moses and Jesus; and in what was given to the prophets—from their Lord. We make no distinction between any of them, and to Him we surrender.”

Christianity has emerged out of Jewish wisdom and Islam is deemed to have progressed out of Christianity. “Church” and “Masjid” are both called children of “synagogue”. (Bertrand Russel book on “History of Western Philosophy” published in 1957 by George Allen and Unwin”).

These three religions are monotheistic –owing allegiance to One God for worshipping; instilling faith and trust in God’s Master/Prophet/ Messengers and His angels; trust in Holy Scriptures—also called “People of the Book” in holy Quran,  faith in the last day for accountability or “Day of Judgement” and seeking forgiveness through His Prophets—thus confirming significant similarities. Some of the other parallels in their belief system are —

1        God created Man in His own image, and directed all gods and angels to bow to Man while the Satan or the devil refused to honour God’s command. This led to expulsion of Satan out of the heaven.

2        Agree that good and bad actions are subject to reward and punishment on the judgement day— Says Quran 2.62 “Those who believe, and those who are Jewish, and the Christians, and the Sabeans—any who believe in God and the Last Day, and act righteously—will have their reward with their Lord; they have nothing to fear, nor will they grieve. 2.62. Seekers have to repent for their sins as per the advice of their Prophets or Messengers of God.

3        Islam gives many privileges to “People of the Book”-- Ahl al-Kitab-- that are not to be extended to heathens. “People of the Book” are granted freedom of worship; thus, during the early Muslim conquests, Jews and Christians were not forced to convert to Islam and had only to pay a special tax (jizya) for their exemption from military service.

Quran 3.199 “Among the People of the Book are those who believe in God, and in what was revealed to you, and in what was revealed to them. They are humble before God, and they do not sell God’s revelations for a cheap price. These will have their reward with their Lord. God is swift in reckoning.”

4        The way to Divinity is through their Master or Prophets. ( a) John 14.8---“No one comes to the Father except through me”. (b) Holy Quran’s chapter 48.10 When Prophet Mohammad blessed seekers during his time, the Lord was pleased.  Lord reveals to the Prophet in– “Those who pledge allegiance to you (Muhammad),are pledging allegiance to Allah. The hand of Allah is over their hands. Whoever breaks his pledge breaks it to his own loss. And whoever fulfils his covenant with Allah, He will grant him a great reward. Translation Quran 48.10--- वोह जो तुम्हारी बैअत करते हैं वोह तो अल्लाह ही से बैत करते हैं// तो जिसने अहद (pledge or promise) तोड़ा उस ने अपने बरअहद (नुकसान) के लिए तोड़ा/ और जिस ने पूरा किया वोह अहद जो उसने अल्लाह से किया था तो बहुत जल्द अल्लाह उस बड़ा सवाब देगा// )

5        Believe in infinite power of the Lord as the Supreme Ruler of the Creation and for adherence to His will with awe and fear. However in Christianity there is greater emphasis on love, while thought of fear arises from the feeling of deprivation of love if the Beloved Lord gets offended  due failure in complying with His will.

6        That the Creation has a beginning. The creation did not exist initially and only God existed.  If Bible speaks of “Let there be”, Word or Logos, Holy Quran mentions Kun –Fykun , Kalma or Amar or Hukam through which the Existence came into being—that complies with Guru Nanak’s conceptualization of Hukam.

7        The entire creation came into existence in six day--- appears in all three religions.

8        Only God is Eternal. Nature and Maya or material aspect of the creation is not eternal. (From this perspective also there is significant commonality with Guru Nanak‘s theology.)

The correlation with Hukam can be seen from the Ten Commandments (दस हुकम) of the Moses in Judaism.

Christianity speaks of relation between the Master and the disciple as Shepard and the Sheep—in which sheep is unaware of the Word or Hukam, while the Shepard makes them aware of gospel of Word or Hukam. “Sermon on the Mount” of Jesus is also equivalent to the commandments or Hukam. On the Master –disciple relationship Bible Mathew 7.21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven.”

The word 'Islam' is generally understood to possess a twofold meaning: peace, and submission or surrender (to Allāh), referring to the attitude of a devout Muslim. (“Muslim's, meaning ‘one who surrenders’, is derived from an Arabic word related to 'Islam'.) The conduct and life of such a Muslim is clearly defined. A Muslim must act in accordance with the holy book, al-Quran, and with the Sunnah (Islamic law), which is based upon the life and sayings (Hadith) of the Prophet Muhammad.

The major difference between Gurbani and Islam is that the former (Gurbani) deals with pristine spirituality and issues relating to overcoming obstruction of mind and maya; while the latter (Islam) also extensively descripts entire life style and code of conduct required to be followed from the birth till death-- also known as Sharia. The problem is that every person cannot follow dictates of Sharia to perfection.  (ਮਾਂ ਦੇ ਪੇਟ ਤੋਂ ਨਿਕਲ ਕੇ ਕਬਰ ਦੇ ਪੈਟ ਤਕ ਪਹੁੰਚਣ ਦੇ ਸਫਰ ਲਈ ਦ੍ਰਿੜ੍ਹ ਹੁਕਮਾਂ ਦੀ ਲੰਮੀ ਸੰਗ ਇਸਲਾਮ ਵਿਚ ਬੁਣੀ ਗਈ ਹੈ।) The compliance to the Sharia means abiding the Hukam, otherwise it is deemed sin or Kuffr. Prophet Muhammad says -- Quran (39:11-13   

 “Say, “I was commanded to serve God, devoting my religion exclusively to Him.

12. And I was commanded to be the first of those who submit.”

13. Say, “I fear, if I disobeyed my Lord, the punishment of a horrendous Day.”

However during the time of Sikh Gurus various Hukamnamas and Rehtnamas were issued on the living style of the Sangat/ followers , but they were not made abiding or integral commandments in Adi-Granth, as prescribed in Quran and Hadiths.

Sikhs are also “people of the book” because of their faith in Adi- Granth. The difference being that Islam does not recognise Quran as Allah—but merely revelations of Allah conveyed to the Prophet through Angel Gabriel, while the Sikhs recognise Adi-Granth as Guru, who is the manifestation of the Divine.  Hukam or Shabad or Nam is the angelic spirit as per the Guru Nanak’s concept.     

SUFISM

There are considerable similarities of Gurmat with Sufism. Both are monotheistic; Master-disciple relationship is paramount; love, submission and surrender to will of the God are desired. Practicing Muraqaba (meditation) through “zikr”, “fikr, Tussavr” and Riyazat – (simran, feeling His presence, contemplation and daily practice are all suggested in both mystic matrix.)     

Sufism  claims origin about 1500 years back from Islamic thought defined by Prophet Mohammad (PBUH), subsequently amplified and followed by his successors starting from Hazrat Ali, who happened to be the son-in-law and nephew of the Prophet.

Earlier Sufism spread in Middle East— Saudi Arabia, Turkey, Syria, Iran, and Iraq. Some of the well- known names of Sufi Murshid are Mansur, Al-Ghazali, Bayzid-Bistami, Shamz –Tabriz, Melvana Rum, Moinuddin Chisti, Rabia Basri, Bakhtiar Kaki, Hafiz, Baba Farid, Nizammudin Aulia, Aamir Khusro,  Sarmad, Sultan Bahu, Baba Bulle Shah, Waris  Shah, Gulam Farid etc.

Some of the Sufi Masters migrated to the Indian subcontinent (especially between Afghanistan and Central India) 700 years back, because of invasions of Mongols in the Middle East and eastern Europe (between 1200-1300 AD).

Some of the significant features of Sufism are--

1.   Murid (the seeker disciple) requires the grace through “Bait” (initation) of a perfect Master (Murshid, Insan-e kamil) who is the “Word made flesh” or God incarnated in human body as the Rehbar or Guide for the Murid. The seeker is advised adherence to inner dimension of mysticism within the human body, which is the crown of the creation.

2.   The Oneness of Allah/Khuda/ Haq—the Only Truth—is called Tuaheed or Wahdat. Tuaheed prohibits worship or reverence of deities. 

3.   The message of Sufism is to live in Raza and Hukam with love, gratitude and a life style of Tuasvff. —(Tussavf means detachment and total exclusion from the pull of world; truthfulness, purity of mind, obedience; faith, trust and passionate yearning for the Murshid; mental renunciation of self, inner intention of self-annihilation. (त्याग , तोबा, सचाई, सफाई , सदाकत , विश्वास , विरह , फकीरी और फना )

4.   Murshid makes Murid “lovingly” conscious of one’s connectivity with Allah by invoking the inherent but sleeping power of Kun or Bang-e-Asmani, Kalam-e- ilahi within the human body through a specified meditative concentration.

5.   The love for the Master Murshid (understood as  Ishq and then bireh—passionate yearning) and life style (of Tussavf**) subdues the outward and down ward tendencies of human mind (nfas) and raises Murid’s state to that of  “fnaa”—self-annihilation or Fnaa-fi-Sheikh and Fnaa-fi-Allah.

6.   Sharia or ritualism as conceived by the Maulvi or priestly class in Islam is of secondary importance to the supremacy of Love, Ishq, Ibadat of the Allah through intercession of Murshid.

Rumi prior to embracing Sufism under the guidance of Shamz Tabrizi was a Maulvi who championed Sharia as per Quranic law.  However as a Sufi-- Rumi in his Masnavi- is said to have disparaged discussions on interpretative jurisprudence of Quranic Law as the “bones” that are preferred by “dogs” (priestly class, stressing Sharia.) Rumi suggests that Action should not be abandoned but in action assimilate elements of faith and will of the Master Murshid.  

The difference between the two paths is--Gurmat suggests an honest and balanced life of a householder with daily meditative concentration on Nam or Kun within the human body, while Sufism “additionally” mandates abiding adherence to Tussavf which may be an arduous exercise for the seekers in current times.

Hadith Qudesi, referring to the words of Allah, says— “I was a hidden treasure and by my own will I decided to manifest”. It establishes that Hukam has elements of His Existence as Supreme or Universal soul (al-Nafs), decisiveness (al-hukam), desirousness (al-iradah) and grace/ mercy (al-fil). This is supportive of Guru Nanak’s doctrine of Hukam or Divine Will that projected this creation.

The meta-physical idea of Sunn (of nothingness) espoused by Guru Nanak is endorsed through the Kun, the power responsible for the origin, sustenance and destruction of this creation.    ( Says Sufi Al-Ghazali--ਜਿਸ ਪਰਾਭੌਤਿਕ ਸੁੰਨ “ਜਾਂ ਕੁਝ ਨਹੀਂ” ਵਿਚੋਂ ਰਚਨਾ ਬਣੀ, ਉਸ ਦਾ ਸੰਕੇਤ ਰਚਨਾ ਦੀ ਅਣਹੋਂਦ ਤੋਂ ਹੈ ਤਤ, ਨਿਯਮ,ਜਾਂ ਵਿਧਾਨ ਦੀ ਅਣਹੋਂਦ ਤੋਂ ਨਹੀਂ। ਗੁਰੂ ਸਾਹਿਬ ਵੀ ਸੁੰਨ ਅਤੇ ਹੁਕਮ ਨੂੰ ਇਕੈਠਾ ਰਖਦੇ ਹਨ। ਪ੍ਰਤੱਖ ਹੈ ਕਿ ਦੋਹਾਂ ਚਿੰਤਨਪੰਧਤਆਂ ਵਿਚ ਰਚਨਹਾਰ ਦੀ ਰਜ਼ਾ ਹੁਕਮ ਜਾਂ ਭਾਣਾ ਹੀ ਰਚਨਾ ਦਾ ਮੂਲ ਆਧਾਰ ਹੈ।

All actions of Sufis are attributed to Raza of Allah—Faith (इमान), Knowledge (इल्म), Blissfulness (हाल) when applied with noble conduct (अमल) and loving devotion (इबादत)   results in Tauheed or Oneness with Divine. Al Ghazali says -- ਇਸ ਨੂੰ ਈਮਾਨ (ਭਰੋਸੇ), ਇਲਮ (ਗਿਆਨ), ਹਾਲ (ਅਨੰਦਮਈ ਅਵਸਥਾ), ਅਤੇ ਅਮਲ (ਕਰਮ) ਆਦ ਨਾਲ ਮਿਲਾ ਕੇ ਤੌਹੀਦ (ਏਕਤਾ) ਨਾਲ ਹੀ ਜੋੜ ਦਿੰਦਾ ਹੈ। That is the highest form of surrender and submission.

Sufism classifies mystics in two broad groups—the first who adhere to the Lord’s “raza” or “ahle-raza” (अहले रज़ा)  or those who live in absolute surrender to his will, because Divine plan is immutable. The other who seek mercy by “Dua” or “ahle-dua” (अहले दुआ) category- pray for divine mercy with invocation if the “Lord so wishes” the desire be fulfilled, because the Lord knows the best for all of us.  Thus both groups endorse unqualified allegiance to Destiny. It is just common sense that if each individual is to determine his/her destiny, the world would be chaotic.

“Divine Will” vs “Action-Inaction”

At human level there could be a simple question--Should Hukam or Raza or Bhana or the “Divine Will” be considered as the operating principle, then what is the role of action? Then inaction could be the way out. God will act of His own Will. 

No!! says Al-Ghazali. (Sufi 1058-1111 AD). He explains as below--

For example when we lift the glass of water to drink, then the causative factor is the “thirst” that too is created by the will of the Lord. Action of lifting glass of water is not in non-conformity or non-compliance with Divine will. The One—Lord-- Who has initiated sensation of thirst has also produced water as a means of quenching that thirst. Thus there is no divergence in the Will the Lord and Divine Grace—that enables action. The notion of devotion is that man is an instrument of compliance with the requirements of the soul as ordained by the Lord.

There is no concept or idea of inaction in understanding the working of Divine will. The Hukam is -- man must act according to best of his physical and mental capabilities (Vivek) and accept the outcome with gratitude, whether it is consistent or inconsistent with his wishes or desires.

METHOD OF IBADAT IN SUFISM   

Four well known steps of Sufism are—

a)      Shariat, following the path of Dharma.—righteousness as defined by any religion or a Master. The intrinsic aim and  purpose or “maqsad” of Shariat is to lead a life that benefits the soul for higher realization , but Maulvis or Kazis of Islam have applied Shariat for the appropriation of daily life, necessities, money, property and social welfare, which is a diversion from the real purpose Ibadat of inner dimension.    

b)        Tareeqat, to obtain a technique or method of self- realization from a Murshid on how to meditate or do Muraqaba—(an Arabic word meaning "to watch over", "to take care of", or "to keep an eye" for meditation. The sitting ceremony in which Muraqaba is taught is called is called “Bait” बैत. Meditation takes care of spiritual heart (or soul), and acquires knowledge about it, its surroundings, and its creator. This is the core concept of Sufism). This includes a life style of purity consistent with precepts of the Murshid.  {Note- Spiritual heart is different from the physical heart which is an organ of the body. The seat of the spiritual heart is deemed at the forehead just above the eye centre.}

c)        Marfatt, is intensive application of the technique defined by the Murshid for equanimity of mind with the help of Zikr (simran), Fikr (awe of  presence of God), Tussavar (dhayn or focusing attention on the form of Murshid), and Riayazat (practice of of Zir, Fikr and Tussavar).

d)      Haqeeqat is experiencing the Truth.

The above technique of Sufism is very well acknowledged and captured by the fifth Guru--सर सरीअत ले कमावे//तरीकत तरक खोज टोलावे//मार्फ़त मन मार अब्दुल्लाह, मिले हकीकत जित फिर न मरा // page 1083 ---The seeker may follow a life of righteousness (Shariat), getting blessed by a Master (Tareeqat), practicing meditation, and attainment of knowledge by equipoise state of mind (Marfatt) and realization of the Truth (Haqeeqat), to get rid of cycle of birth and death.