Coffee and Sufism

Most modern coffee-drinkers are probably unaware of coffee's heritage in the Sufi orders of Southern Arabia. Members of the Shadhiliyya order are said to have spread coffee-drinking throughout the Islamic world sometime between the 13th and 15th centuries CE. A Shadhiliyya shaikh was introduced to coffee-drinking in Ethiopia, where the native highland bush, its fruit and the beverage made from it were known as bun. It is possible, though uncertain, that this Sufi was Abu'l Hasan 'Ali ibn Umar, who resided for a time at the court of Sadaddin II, a sultan of Southern Ethiopia. 'Ali ibn Umar subsequently returned to the Yemen with the knowledge that the berries were not only edible, but promoted wakefulness. To this day the shaikh is regarded as the patron saint of coffee-growers, coffee-house proprietors and coffee-drinkers, and in Algeria coffee is sometimes called shadhiliyye in his honor.

The beverage became known as qahwa — a term formerly applied to wine — and ultimately, to Europeans, as "The Wine of Islam."


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Promoting Sufism in Pakistanian Schools

Madrassas (schools) should promote Sufism, says US activist.


Pakistani madrassas should promote Sufism, as its message is the epitome of peace, said Ann EW Stone, a US entrepreneur and women’s rights activist on Saturday.

She told the to students and clerics of madrassa Iqra Madinatul Ilm that Stone said a few extremist elements in madrassas were giving Islam bad name. She said Islam and terrorism had no connection, but these elements were the main source of misconceptions between Muslims and the West. “Those involved in terrorism have nothing to do with Islam,” she added.

‘Education at madrassas should be on modern lines’: She said it was... (read more)





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"Angels are the powers hidden in the faculties and organs of man."

Ibn Arabi


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Ibn Al-Arabi / An Ocean without Shore

An Ocean without Shore

I marveled at an Ocean without shore,
and at a Shore that did not have an ocean;
And at a Morning Light without darkness,
and at a Night that was without daybreak;
And then a Sphere with no locality
known to either fool or learned scholar;
And at an azure Dome raised over the earth,
circulating 'round its center -- Compulsion;
And at a rich Earth without o'er-arching vault
and no specific location, the Secret concealed . . . .

I courted a Secret which existence did not alter;
for it was asked of me: "Has Thought enchanted you?"
-- To which I replied: "I have no power over that;
I counsel you: Be patient with it while you live.
But, truly, if Thought becomes established
in my mind, the embers kindle into flame,
And everything is given up to fire
the like of which was never seen before!"
And it was said to me: "He does not pluck a flower
who calls himself with courtesy 'Freeborn'."
"He who woos the belle femme in her boudoir, love-beguiled,
will never deem the bridal-price too high!"

I gave her the dower and was given her in marriage
throughout the night until the break of Dawn --
But other than Myself I did not find. -- Rather,
that One whom I married -- may his affair be known:
For added to the Sun's measure of light
are the radiant New Moon and shining Stars;
Like Time, dispraised - though the Prophet (Blessings on him!)
had once declared of your Lord that He is Time.

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Sufism, Vegetarianism and Spirituality

Online Videos by Veoh.com

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The garden of truth : the vision and practice of Sufism / Seyyed Hossein Nasr.

PART I
Chapter I: What it Means to be Human-Who are We and What are We Doing Here?
PART II
Chapter II: Truth-The Knowledge that Illuminates
and Delivers from the Bondage of Ignorance
Chapter III: Love and Beauty-
The Fire that Attracts and Consumes,
the Peace that Calms and Liberates
Chapter IV: Goodness and Human Action-
To Do His Will and to Conform to the Divine Norm
Chapter V: How Do We Reach the Garden of Truth?- The Path to the One
PART III
Chapter VI: Access to the Center-Sufism Here and Now

PART IV
Appendix I The Sufi Tradition and the Sufi Orders-
Reflections on the Manifestation of Sufism
in Time and Space
Appendix II The Tradition of Gnosis and Doctrinal Sufism
Glossary of Technical Terms
Bibliography
Index


Library of Congress Subject Headings for this publication:

Sufism -- Doctrines.
Sufism -- Customs and practices.

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Sueños

Quiero perderme en la bruma incierta,
seguir los pasos,
alcanzar el sueño.

Quiero sentir,
vibrar de emoción,
al dejarme llevar por el viento, el mar,
sin dejar de saber que estoy sumida en la nada,
en el todo, en esa vida que emana vida,
por los caminos sin nombre,
donde las preguntas no existen,
donde nadie duda, nadie espera,
nadie sucumbe a la pesadumbre.

Saber que no sé dónde estoy,
pero soy, existo, perduro en mi propio sueño.
Saber que las manos lanzan besos de amor
sin distinguir a quién van dirigidas.
Salpicar de cariño las estrellas
y deslizarme por el brillo de sus pupilas.

Quiero esperar a despertar, quiero sentir ese momento
como si nunca fuese a suceder.
Como si, todavía niña,
fuese a conocer el gran significado de todo,
sin saber apenas leer.

Porque cuanto más sé más lejos estoy de discurrir,
la verdadera forma de conocer, observar, meditar...

Y lanzarme al vacío del Todo

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Mawlana Jalaluddin Rumi: A harbinger of divine love

Abu Syed Golam Dastgir

A portrait of Mawlana Jalaluddin Rumi
Some months ago, the Rumi Society held a seminar in which I presented a paper on Jalaluddin Rumi's Sufi philosophy at the RC Majumdar Hall, Dhaka University.

In May, I attended an International Symposium on Mawlana Jalaluddin Rumi in Turkey. The title of my paper was “Mawlana Jalaluddin Rumi's Divine Love for World Peace”.

Jalaluddin Rumi was a harbinger of divine love. It is this love that made him humble, a prerequisite to understand Allah as the Quran states: “Seek help in patience and prayer; and truly it is hard save for the humble-minded, who know that they will have to meet their Lord, and that unto Him they are returning. (2: 45-46)”.

In seeking this true divine love, a devotee finds an inexplicable beauty with unlimited inspiration to return to the origin from which separation has taken place. One can realise the mysteries of creation when one understands the meaning of this divine love. He/she blissfully rises above the everyday narrow-mindedness. Once love empowers one with the sense of reality, man attains the strength of humility and nobility.

Osman Bechcet, teacher at the Kadikoy Imperial College, Turkey, has aptly written in his book on Mawlana Jalaluddin Rumi: “Mawlana sips from the elixir of divine love of Allah the Almighty as he reaches His nearness with his religious ecstasy…”


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Mawlana Jalaluddin Rumi: A harbinger of divine love

Abu Syed Golam Dastgir

A portrait of Mawlana Jalaluddin Rumi
Some months ago, the Rumi Society held a seminar in which I presented a paper on Jalaluddin Rumi's Sufi philosophy at the RC Majumdar Hall, Dhaka University.

In May, I attended an International Symposium on Mawlana Jalaluddin Rumi in Turkey. The title of my paper was “Mawlana Jalaluddin Rumi's Divine Love for World Peace”.

Jalaluddin Rumi was a harbinger of divine love. It is this love that made him humble, a prerequisite to understand Allah as the Quran states: “Seek help in patience and prayer; and truly it is hard save for the humble-minded, who know that they will have to meet their Lord, and that unto Him they are returning. (2: 45-46)”.

In seeking this true divine love, a devotee finds an inexplicable beauty with unlimited inspiration to return to the origin from which separation has taken place. One can realise the mysteries of creation when one understands the meaning of this divine love. He/she blissfully rises above the everyday narrow-mindedness. Once love empowers one with the sense of reality, man attains the strength of humility and nobility.

Osman Bechcet, teacher at the Kadikoy Imperial College, Turkey, has aptly written in his book on Mawlana Jalaluddin Rumi: “Mawlana sips from the elixir of divine love of Allah the Almighty as he reaches His nearness with his religious ecstasy…”


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El Sufismo . La Enseñanza Mísitica

Este Libro en Castellano está escrito por Producciones Enigma y puede consultarse en este enlace

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Coleman Barks, foremost Rumi translator, talks about the Persian mystic's timeless appeal and his own spiritual life

Whether it's about God or the pangs of earthly love, the poetry of Rumi is often startlingly modern, partly due to those who have translated his poems from 13th century Persian into many of the world's languages.

Coleman Barks, the world's best known translator of Rumi's work, is credited with helping make Rumi one of the most popular poets in the United States — Barks' 18 books of Rumi poems have sold more than 750,000 copies. His newest book, "Rumi: Bridge to the Soul," in honor of the 800th anniversary of the poet's birthday, came out Sept. 18.

Rumi, born on Sept. 30, 1207, was a theologian and follower of Islam's mystical tradition of Sufism. He founded the Mevlevi Dervish Order, also known as the whirling dervishes, and wrote thousands of poems, many of them ecstatic expressions of the Sufi notion that all things can be seen as manifestations of the divine.

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