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MYSTICISM OF DARVISHES: THE DARVISH ORDERS
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Bakr and 'Ali had the prophet for their Pir, not so Uwais. The latter was only 'Ashiq-e-Rasul or the Lover of the Prophet.
The Shaikhs 'Ilwan, Ibrāhīm-ibn-Adham, Bayazid of Bustām, Säri Saqati and others following the example of Uwais founded the orders which took their names and laid down rules of discipline to be followed by the disciples. The most celebrated of such founders as the Pir of the Qadiris, named Shaikh Abdul-Qadir Gilāni (Jilānī) known as Sultan-ul-Aulia or 'the Sovereign of the Saints' and also as Pir Das
We may state here that in earlier times the various orders of Darvishes were not known after the names of their founders but were merely explications of their tenets or principles e. g. Hulūli and Ittihādi etc. We have already mentioned these and others in the foregoing portion of this section. In the footnote by Rose at p. 54 of Brown's 'The Darvishes' a list of 'Approved' (maqbul) Sects * and 'Rejected' (mardūd) sects is given. The latter mentions Hulūli and Hallāji as rejected or mardūd sects. This sect of Hulūlī has long been extinct.
Sirdar Ikbal Ali Shah in his work 'Islamic Sūfism' says:"There are some sects, which are known as Sūfis; but which are removed from their inder Court like the Mujassamiyyah (the Corporealists), the Hulūlis (Incarnationists), the Tanāsukkhis (Transmigrationists)."
The first of these sects traces its origin to Abi Halman of of Damascus; and the second, to Munsur Abul Ghayz Hallaj (who lived in Iraq and was a contemporary of Junaid).
Mansur used to say Anal Haq(I am the Truth). He simply there by meant that he was a manifestation of the Truth. Although the fatwa of Mansur's execution was also signed by Junaid, out of regard for the esoteric Shari'at, Junaid said 'Mansur and I are one and the same thing only madness has saved me, and reason ruined him.'
Husain ibn-e-Mansur, and Abu Bakr Shibli gave preference to Ghāib over Huzur; and so in their moments of ecstasy they gave out
* A detailed description of most of these sects and others is given at pp. 23-28 ‘Islamic Sufism'.
Jain Education International 2010_03
Jain Education International 2010_03
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For Private & Personal Use Only
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