164.} Book by William C. Chittick, p. 162, 1983. The Sufi conception of the passing-away (fana) of individual self in Universal Being is certainly, I think, of Indian origin. Through his work and example the Sufistic inter-. I will not, however, pursue the subject far at present, full of interest as it is. A mystic discovery in the secret hiding-place of a Cairo synagogue: manuscripts of mediaeval texts by Muslim and Jewish mystics Jews do not traditionally destroy texts which include the name of God – even when they are no longer needed. Niffari heard the divine voice saying to him: Logically, these doctrines annul every moral and religious law. But this fact should not lead us to seek in such ideas an explanation of the whole question which I am now discussing, or to identify Sufism itself with the extraneous ingredients which it absorbed and assimilated in the course of its development. Ibn al-Arabi claims that Islam is peculiarly the religion of love, inasmuch as the Prophet Mohammed is called God's beloved (Habib), but though some traces of this doctrine occur in the Koran, its main impulse was unquestionably derived from Christianity. It must also be allowed that the ascetic movement was inspired by Christian ideals, and contrasted sharply with the active and pleasure-loving spirit of Islam. God, Spiritual, Water. Rumi, also known as Jalāl ad-Dīn Muhammad Balkhī was a Persian Sunni Muslim poet who also became popular as a jurist, Islamic scholar, theologian, and Sufi mystic. Its dangers are evident, but we must in fairness allow that the same theory of conduct may not be equally suitable to those who have made themselves perfect in moral discipline and to those who are still striving after perfection. The cessation of all conscious thought. a selectionf of poems from the Persian”, p.106, Lulu.com, Jalāl ad-Dīn Muhammad Rūmī, Rumi (2015). Rumi's influence transcends national borders and ethnic divisions: Iranians, Tajiks, Turks, Greeks, Pashtuns, other Central Asian Muslims, Rumi Quotes. Other symbols have been used for the same purpose, but this one appears to be almost universal in its range. In respect of God not-being is nothing, for God is real Being, but in man it is the principle of evil which constitutes half of human nature. A special class of the ancient Sufis took their name from this 'trust,' which they applied, so far as they were able, to matters of everyday life. Certain saints are believed to have the power of assuming whatever shape they please. Rumi was born in Afghanistan some eight hundred years ago but his family moved to Anatolia soon thereafter in order to escape the depradations of the Mongols. Rumi full name Jalāl ad-Dīn Muhammad Rūmī also known as Jalāl ad-Dīn Muhammad Balkhī, Mevlânâ /Mawlānā, Mevlevî/Mawlawī and by many other popular names. Commenting on the last verse, the poet writes: Most of the great medieval Sufis lived saintly lives, dreaming of God, intoxicated with God. facebook. Notwithstanding its somewhat equivocal associations, the term was taken over by the Sufis and became the ordinary designation of persons whose holiness brings them near to God, and who receive from Him, as tokens of His peculiar favour, miraculous gifts (karamat, «charísmata»); they are His friends, on whom "no fear shall come and they shall not grieve" {Kor. It would be an almost endless task to enumerate and exemplify the different classes of miracles which are related in the lives of the Mohammedan saints--for instance, walking on water, flying in the air (with or without a passenger), rain-making, appearing in various places at the same time, healing by the breath, bringing the dead to life, knowledge and prediction of future events, thought-reading, telekinesis, paralysing or beheading an obnoxious person by a word or gesture, conversing with animals or plants, turning earth into gold or precious stones, producing food and drink, etc. I refer to the dhikr, an exercise well known to Western readers from the careful description given by Edward Lane in his Modern Egyptians, and by Professor D. B. Macdonald in his recently published Aspects of Islam. It is impossible, in the brief space at my command, to give the reader more than a passing glimpse of the treasures which the exuberant fancy of the East has heaped together in every room of this enchanted palace. If Sufism was nothing but a revolt of the Aryan spirit, how are we to explain the undoubted fact that some of the leading pioneers of Mohammedan mysticism were natives of Syria and Egypt, and Arabs by race? Generally these mystics have more in common with each other than they do the faith they originally came from. Jul 9, 2018 - This Pin was discovered by Unaiza. Jan 10, 2018 - This Pin was discovered by Abdullah ☪️. This inner light is its own evidence; he who sees it has real knowledge, and nothing can increase or diminish his certainty. Let me quote the sequel, from Mr. Whinfield's abridged translation of the Masnavi (p. 196): The life of Abu l-Hasan Khurqani, another Persian Sufi who died in 1033 A.D., gives us a complete picture of the Oriental pantheist, and exhibits the mingled arrogance and sublimity of the character as clearly as could be desired. Discover (and save!) When he had acquired the habit of doing so, Sahl instructed him to repeat the same words during the night, until they came forth from his lips even while he was asleep. Prayer is from man to God, but in waqfat there is nothing but God. No intelligent and unprejudiced student of their writings could have made it, and we ought to have been informed on what sort of evidence it is based. Any one who would read the secret of Sufism, no longer encumbered with theological articles nor obscured by metaphysical subtleties--let him turn to Attar, Jalaluddin Rumi, and Jami, whose works are partially accessible in English and other European languages. Bayazid said that when God loves a man, He endows him with three qualities in token thereof: a bounty like that of the sea, a sympathy like that of the sun, and a humility like that of the earth. A certain man who was a descendant of the Caliph Ali, and a fanatical Shiite, tells the following story: Superficial observers have described Babism as an offshoot of Sufism, but the dogmatism of the one is naturally opposed to the broad eclecticism of the other. I have already referred to love as the supreme principle in Sufi ethics, and now let me give some illustrations. His work, consisting of a series of revelations in which God addresses the writer and instructs him concerning the theory of gnosis, is couched in abstruse language and would scarcely be intelligible without the commentary which accompanies it; but its value as an original exposition of advanced, Sufism will sufficiently appear from the excerpts given in this chapter. 2. . Original pagination has been retained; footnotes have been embedded into the text within braces and in a smaller font({i.e.}). Nuri used to meditate so intently that not a hair on his body stirred. Junayd observed that reliance on miracles is one of the 'veils' which hinder the elect from penetrating to the inmost shrine of the Truth. This is only one application of a principle which, as I have said, runs through the whole ethical system of Sufism and will be more fully explained in a subsequent chapter. Sorrow prepares you for joy. This universal charity is one of the fruits of pantheism. The highest stage of fana is reached when even the consciousness of having attained fana disappears. The Sufi who sets out to seek God calls himself a 'traveller' (salik); he advances by slow 'stages' (maqamat) along a 'path' (tariqat) to the goal of union with Reality (fana fi l-Haqq). "He who discourses of eternity," said Bayazid, "must have within him the lamp of eternity.". That is the reason why Malik is preferred.". said Jalaluddin. {The reader should be reminded that most, if not all, mystical Traditions ascribed to Mohammed were forged and fathered upon him by the Sufis, who represent themselves as the true interpreters of his esoteric teaching.} See more ideas about islam, banner, shahada. There are no contradictions in the logic of feeling. While the older Sufis insist that a wali who breaks the law is thereby shown to be an impostor, the popular belief in the saints and the rapid growth of saint-worship tended to aggrandise the wali at the expense of the law, and to foster the conviction that a divinely gifted man can do no wrong, or at least that his actions must not be judged by appearances. To Allah we belong, and to Him is our return | Al-Quran 2:156. It was a long time ere they saw. The classical instance of this jus divinum vested in the friends of God is the story of Moses and Khadir, which is related in the Koran (18.64-80). Why am I seeking? Logic never gets beyond the finite; philosophy sees double; book-learning fosters self-conceit and obscures the idea of the Truth with clouds of empty words. }, Both Moslem and Sufi declare that God is One, but the statement bears a different meaning in each instance. THE Sufis distinguish three organs of spiritual communication: the heart (qalb), which knows God; the spirit (ruh), which loves Him; and the inmost ground of the soul (sirr), which contemplates Him. His own personality is then in abeyance, and those who interfere with him oppose the Almighty Power which speaks with his lips and smites with his hand. above works and emphasised the divine love and goodness; the Qadarites who affirmed, and the Jabarites who denied, that men are responsible for their actions; the Mutazilites, who built a theology on the basis of reason, rejecting the qualities of Allah as incompatible with His unity, and predestinarianism as contrary to His justice; and finally the Asharites, the scholastic theologians of Islam, who formulated the rigid metaphysical and doctrinal system that underlies the creed of orthodox Mohammedans at the present time. Study me as much as you like, you will not know me, for I differ in a hundred ways from what you see me to be. Go to table of contents. There is a void in your soul, ready to be filled. 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