Today most of people calling a spiritual one as “SUFI” . Even a meditation guy or girl also calling himself a Sufi… so the word “SUFI” has been misunderstood in today’s society. The word SUFI defines a thought-form which believes in oneness, but Islamic Sufi is not a Sufi without practicing Shariah. Islam has no SUFISM but a proper and powerful islamic branch of Tasawwuf.
Tasawwuf is a branch of Islamic knowledge which focuses on the spiritual development of the Muslim.
Allah sent His final messenger, Prophet Muhammad ﷺ, as a source of knowledge for the entire ummah. He was the fountain of Quran, Hadith, tafsir, rhetoric, fiqh, and so on. After the Prophet, the scholars of this ummah carried and propagated each of these branches of knowledge. Because no one person can attain the perfection of the Prophet ﷺ , who single handedly assumed all of these roles, various branches Read more [...] Sufism and Tasawwuf
Today most of people calling a spiritual one as “SUFI” . Even a meditation guy or girl also calling himself a Sufi… so the word “SUFI” has been misunderstood in today’s society. The word SUFI defines a thought-form which believes in oneness, but Islamic Sufi is not a Sufi without practicing Shariah. Islam has no SUFISM but a proper and powerful islamic branch of Tasawwuf.
Tasawwuf is a branch of Islamic knowledge which focuses on the spiritual development of the Muslim.
Allah sent His final messenger, Prophet Muhammad ﷺ, as a source of knowledge for the entire ummah. He was the fountain of Quran, Hadith, tafsir, rhetoric, fiqh, and so on. After the Prophet, the scholars of this ummah carried and propagated each of these branches of knowledge. Because no one person can attain the perfection of the Prophet ﷺ , who single handedly assumed all of these roles, various branches Read more [...] 
Sufism is a way of life in which a deeper identity is discovered and lived. This deeper identity, beyond the already known personality, is in harmony with all that exists. This deeper identity, or essential self, has abilities of awareness, action, creativity and love that are far beyond the abilities of the superficial personality. Eventually it is understood that these abilities belong to a greater life and being which we individualize in our own unique way while never being separate from it.
Sufism is less a doctrine or a belief system than an experience and way of life. It is a tradition of enlightenment that carries the essential truth forward through time. Tradition, however, must be conceived in a vital and dynamic sense. Its expression must not remain limited to the religious and cultural forms of the past. The truth of Sufism requires reformulation and fresh expression in every 
The existence of Jadu (magic) in the region of the Subcontinent has always been a focal point of public attention; this is the very reason why, in ancient eras, most outsiders considered India to be a realm of magic (Jadu Nagri). The Kala Jadu (black magic) of Bengal holds its own distinct and prominent status across the entire world even today. Initially, this magic was largely restricted to non-Muslim circles, but if one contemplates the generalized conditions and states of contemporary Muslims in the Subcontinent today, it becomes evident that the epidemic of Jadu has spread within the Muslim demographic of this land with such staggering rapidity over the last few decades that it evokes profound astonishment.
Every single day, some new incident transpires and comes to light within Muslim households. Mutual family relationships, instead of being defined by reciprocal sincerity, goodwill, 
The practice of taking bad omens (Bad-shuguni) is inherently linked to the illusions of the heart (Tawahhum-e-Qalbi) and signs of spiritual darkness. In reality (Nafs-ul-Amr), it possesses absolutely no truth or validity. In our country, some people are so deeply mired in superstition that if they happen to sneeze while leaving for some work, they sit down, firmly believing that success will no longer be achieved in that task. If a dog shakes its ears along the way, or if someone inquires, "Where are you going?", they instantly construe it as a proof of failure and turn back immediately. Thousands of such superstitious notions are prevalent, which, after the Hindus, are mostly adhered to by Muslim women. In doing so, apart from displaying a conduct entirely Khilaf-e-Islam (contrary to Islam), they willingly bear the loss of their time and the disruption of their work—alas, a hundred times 
His personal name was Hasan, while his titles included Mu‘in al-Din, Mu‘in al-Awliya, Khalifat al-Rasul fi al-Hind, Hind al-Wali, Shahanshah-e-Mashaikh, Sultan al-‘Arifin, Burhan al-‘Ashiqin, Shaykh al-Islam, Gharib Nawaz, Sultan al-Hind, Na’ib Rasul fi al-Hind, and Sadr-e-Bazm-e-Chishtiyan.
He was both حسنی and حسینی, and his noble lineage reaches Amir al-Mu’minin حضرت علی المرتضیؓ in the thirteenth generation.
He was born in the region of Sijistan in 537 AH / 1139 CE. For this reason, some biographers referred to him as “Sijzi,” and he became widely known as Hasan Sijzi.
For the first eleven years of his life, he was raised in great comfort and prosperity. After the passing of his respected father, his inheritance included a garden and other property, through which he lived peacefully and comfortably.
One day, while seated in his garden, a majdhub 
Life and Teachings
Shaykh Abdul Qadir Jilani علیہ الرحمہ was a great عالمِ باعمل and a devoted follower of Shariyah, as well as a distinguished ولی اللہ. His spiritual rank and ولایت become evident through his own books and teachings.
His full name was عبدالقادر بن ابو صالح عبداللہ بن جنکی دومت الجیلی (الجیلانی). His kunyah was ابو محمد, while his titles included محی الدین and شیخ الاسلام. He followed the Hanbali madhhab and his عقائد were those of اہل السنۃ والجماعۃ. He himself stated:
“Our عقیدہ is the same as that of all صحابۂ کرام and سلفِ صالحین.”
He was a حسینی Sayyid through his mother’s lineage and a حسنی Sayyid through his father’s lineage. According to Bahjat al-Asrar and Nafahat al-Uns, his blessed lineage 
Some scholars have divided the Sufis into three categories:
صوفی
متصوف
مستصوف
Their explanations are briefly described as follows:
صوفی
A صاحبِ وصول — one who has become free from the demands of the lower nature, has become connected with the Truth, and after becoming فنا from his own self, remains alive and enduring through the حق.
متصوف
A صاحبِ اصول — one who is engaged in مجاہدہ and striving to reach the station of وصول.
مستصوف
A صاحبِ فضول — one who adopts the outward appearance of the Sufis for worldly gain, while having attained no share from the true perfections and qualities of the صوفیہ.
Apart from the divisions mentioned above, there are also other titles by which the Sufis are known, such as ملامتیہ and قلندر.
ملامتیہ
ملامتیہ refers to that