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Universal Sufism is a universalist spiritual movement founded by Hazrat Inayat Khan while traveling throughout the West between 1910 and 1926, based on unity of all people and religions and the presence of spiritual guidance in all people, places and things. It is to some extent influenced by the Chishti order of Sufism.[1]
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Hazrat Inayat Khan died in 1927. Leadership of the Sufi Movement 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 the 1980s Murshid Fazal proposed a bifurcation between Sufi Movement and the Sufi Way, which became a specific branch of Inayat Khan’s lineage founded by Murshid Fazal in 1985. 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”.[2] In 1988 Fazal's father Hidayat Inayat Khan became Pir-o-Murshid of the International Sufi Movement. Following the death in 1990 of Murshid Fazal, he was succeeded by the first woman leader of the tariqah (path), Pirani Sitara Brutnell. She died in 2004, naming Pir Elias Amidon as her successor.
The Sufi Order International was founded by Inayat Khan’s eldest son, Pir Vilayat Inayat Khan. Pir Vilayat led the 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,[3] a retreat center for the Sufi Order that is also used by other Sufi orders and interfaith gatherings. Pir Vilayat was succeeded by his son, Pir Zia Inayat Khan.
An American mureed of Hazrat Inayat Khan’s, Samuel Lewis, rose to prominence in the late 1960s and is well known as the creator of the Dances of Universal Peace. A fellow mureed and protector of Hazrat Inayat Khan's designated spiritual successor, Murshida Rabia Martin, Samuel Lewis served as a Murshid in the lineage of Inayat Khan. 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.[4]
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 Universal Sufi movement. 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 International, Sufi Ruhaniat International, The Sufi Way 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.
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:
Universal Sufism maintains a policy of political non-involvement which is codified in its constitution.[10] 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.[11]
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.[12]
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.[13]
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 International was, during his training, a student of the Dalai Lama as well as an initiate in the Chishti Sufi order.
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 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 mean "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.[14]
As Universal Sufism has a large Islamic influence, it is necessary to clarify its position on Muhammad, the prophet of Islam.
The historical Muhammad is seen as a person. However, the inner light or Noor and the Spirit of Guidance which is present in all beings is viewed as the essence of all prophets and divine beings. Therefore he is considered as being of the same status as all other prophets, past and present. To quote from the writings of Hazrat Inayat Khan,
Hazrat Ali said, 'The secret of God can be studied in His nature.' Every traveller on foot as a rule lights his torch at the approach of night. So also this heavenly traveller. Seeing darkness overwhelming Him in the lower spheres on His path, He lights a torch. It is the light of this torch, which is called in the Qur'an, Noor Muhammadi, that has guided Him to the surface, whence He could clearly discern and find His path back. To the knower's eye, this Nur, this light, is the real Mohammed. This light it is which has beamed forth through all the Masters of humanity and is known as the Light of Guidance. It is the nature of every luminous object to shed light all around, and yet a particular beam of light coming forth from it gives more illumination than light spread all around. This may be seen in the light of the sun. The souls which happen to be in the zone of that beam of the Light of Guidance, whether by intention or accident, have been known to the world as the chosen ones of God. They saw God sooner, they heard Him more quickly than others, they have been nearer to Him than others. They may be called the elect of God as it is said in the Song to the Soul of the Saint: Before the righteous soul, Servant of God, even the angels bend; His lotus feet the long-desired goal Where weary pilgrims find their journeys end In pardon for their sin. Thus, as the saint God comes, and man is healed, And fortunate that happy one, within Whose heart the mystic vision is revealed.[15]
There are three temples called "Universels" currently in use, and one called the Sufi Temple:
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: