QADRI ORDERS

QADRI ORDERS

The fact that the Qaderi order became so widespread and popular during the time of Sheikh Abdul Qadir Gilani (Allah be pleased with him) is due primarily to his approach to Sufism and his charismatic personality. Succeeding Sheikhs of the Order have continued to maintain this tradition of integrating the social and the spiritual life.
The Sarwari Qaderi Order stresses strict adherence to the Sharia. The spiritual method of the Order is based in addition to the five obligatory prayers, on invocation and remembrance of Allah (Zikr), daily recitation of Durood Benediction on the Prophet (peace be upon him), reflection (Fekr), meditation and visualisation of the Supreme Name Allah (Moraqaba and Tasawwur), litany (Wird) and self-examination (Muhasaba).


Implicit in becoming a mureed (disciple) is a commitment to attend the weekly zikr sessions or meetings regularly as a matter of high priority, the willingness to be of service to the Order, and to accept and support the leadership of the Order.

At another level, if a newcomer after attending the weekly sessions for a while is inspired and feels a connection to the lineage of the Sarwari Qaderi Order, one may receive initiation (bait). This is for people who not only accept the responsibilities of group membership, but see the Sarwari Qaderi tradition as their primary spiritual commitment, and accept Faqir Saeed Ally as their point of contact with the tradition. It also entails a willingness to acquaint oneself with and understand the sources and framework of the Sufi tradition, including the Quran and the sayings of the Prophet (peace be upon him).

In a Sufi Order the first thing you learn is respect. Respect for the teacher (Sheikh), and for the gate of knowledge that you are approaching.

The relationship to a Sheikh is one of the most important aspects of Sufi teaching. When the seeker opens his or her heart in receptivity and submission, the Sheikh can be a source of knowledge and grace. This relationship passes naturally through many stages. It is a relationship that cannot be forced, but the degree of affection between mureed and Sheikh is what allows the effective grace (baraka) of the tradition to be shared. It has been said: As difficult as it may be to find a perfect Sheikh, it is more difficult to be a minimal mureed (disciple).

Apart from the practices above, the Order emphysises the harmonious development of personality to secure peace for the individual.

To express and share the essential principles of spiritual development.

To recognize the unity and interdependence of all human beings and all life. To have warm respect for persons of every faith, while one's life is devoted to kindness towards Allah's creatures.

To aid in the practical realisation of living in harmony with our fellow beings irrespective of caste, creed or colour and to live in harmony with the natural world.

To discover one's own true human dignity which in turn enables each person to see the dignity of others and respect their rights.

Stern disapproval of the use of hashish and addictive drugs of this nature.

Advocacy of peace, fraternity and equality on the part of all the Mureeds. Family strength, honor and respect should be developed.

Responsibility. You are responsible for yourself. Nobody can be responsible for you but you. So unless we practice and act upon what we learn, we will get nothing.

Each person is unique, and the function of religion is to teach how this uniqueness can be discovered, realized and lived.

True human rights is the discovery of one's own Divine essence, which can be neither given nor taken away.

The spiritual and financial affairs of the centre (Khanqah) is usually managed by disciples appointed by the Sheikh. The Khanqah belongs to all members of the Order.

When mureeds congregate or live together, their relationship is based on equality. In particular, no Mureed has the right to give orders to other mureeds (unless appointed to do so by the Sheikh), and everyone's contribution is based on his or her capability. Alienation, conflict, enmity, violence, segregation and separation are the result of cultural and environmental influences.

Requirement of constructive activity on the part of the mureeds, with discouragement of idleness.