Ibn Arabi - audio
Saturday, April 25, 2009 By Maryam
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Glossary of Sufism 10. Tawakkul
Sunday, April 12, 2009 By Maryam
التوكل
Abandonment to God
(tawakkul)
The “abandonment to God” happens when the heart confides in God to a point that the heart only leans on God; or to be tied to God and address only to God in everything, knowing that God knows everything, and to count on what is in His hands than what is in ours. The lowest degree of “abandonment to God” is to be in the same position as when the asker is in front of the giver, alert and anxious about his interests. De medium degree is like when it happens with a child and his mother: in all circumstance, it is only towards him that she focuses her attention. And the highest degree of “abandonment to God” is to be like a corpse – dead body - in the hands of the washer of the dead.
These three degrees are, respectively, the ones of the vulgar, the ones of the elite and the ones of the chosen elite. As for the first ones, a suspicion (tuhma) comes at times to the mind. Regarding the second ones, there is no wariness (ittihaam) but they get attached to their mothers because they are in need for it. And as for the ones belonging to the third degree, there is no suspicion at all, nor “interested” attachment, because they fade to their own soul (faani ‘annafsihi) and expect at all times what God will make from them.
Translated from Glossaire du Soufisme, by Iban Agibah, edited by A. Saleh Hamdan.
For further reading:
Tawakkul. From Mission Islam
Tawakkul. From Hizmetbooks
Mystical Dimensions in Islam
Sunday, August 24, 2008 By Maryam
Mystical Dimensions of Islam by Annemarie Schimmel
Annemarie Schimmel was a renowned German scholar of Islam. Amongst many others, this book explores the theme tasawwuf/sufism. Mystical Dimensions of Islam
presents, for the first time, a balanced historical treatment of the
transnational phenomenon of Sufism—Islamic mysticism—from its
beginnings through the nineteenth century. Through her sensitivity and
deep understanding of the subject, Annemarie Schimmel, an eminent
scholar of Eastern religions, draws the reader into the mood, the
vision, the way of the Sufi in a manner that adds an essential
ingredient to her analysis of the history of Sufism.
After exploring the origins of the mystical movement in the
meditations of orthodox Muslims on the Koran and the prophetic
tradition, the author then discusses the development of its different
stages, including classical voluntarism and postclassical theosophical
mystical trends. Particular emphasis is placed on spiritual education,
the different ways of leading the mystic toward the existential
realization of the profound mystery of the profession of faith that
“there is no deity but God.” Sufi psychology and Sufi orders and
fraternities are comprehensively explored.
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Practical Sufism and Philosophical Sufism
Wednesday, February 27, 2008 By Maryam
Seyedeh Dr. Nahid Angha
The history of Sufism is, indeed, an old yet glorious one. This inner path, which originated from the heart of Islam and was established by the people of the platform, Ahle-Suffa, in Medina, Arabia, fifteen centuries ago, has embraced many individuals throughout the world during its most celebrated history. It is because of the inner truth of Sufism, a belief system and discipline free from the confines of time and place, that people from diverse cultural backgrounds and all walks of life, who are, yet, seeking a common pathway to an eternal and transcendent truth, can call themselves Sufis. It is easy to think of Sufism as an abstract doctrine. It is easy to think of Sufism as an open gateway that leads to the garden of truth, as a path of love which requires no endeavor. It is all too easy if we tend to forget that the inner strength of Sufism has been established through and from the personal qualifications, devotion and intellectual ability of those who have defined the quest of truth, that lies at the heart of Sufism.
The history of Sufism records that when the news of Islam spread throughout the middle east and its neighboring nations, many people from many lands were attracted to Arabia. They were coming to hear the teachings of the Prophet. Among these seekers, there were also groups of people, from many lands, nations, cultures and backgrounds, who were united by the inner longing to
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The First Sufis: Al- Hallay (858-922)
Friday, July 20, 2007 By Maryam
He underestimated the ritual practices and any kind of mediation between God and the man. He was suspected of being Shiite, and also of attempting against the Caliph authority, Mohammed's representative. He was arrested in 909 and then crucified.
He wrote a collection of poems.
This philosopher, sufi and poet is one of the most singular personalities in the Arab culture of the Middle Age. He founded a philosophical doctrine and a Sufi attitude that had a personal (out of that time) character. He was a sacred man for many, and a heretic and a sinner for others, which enriches even more the personality of this polemic Sufi.
His fame has reached international levels starting in the last century, thanks to the works of the Orientalist Louis Massignon (1885-1962), who dedicated half a century of his life to the analysis and multiple facets of the great Hindu poet and philosopher Muhammad Iqbal (1876-1938). This last one wrote in the year 1932 his "diwan" called Yawid Nama, thus named according to his son Yawid, so that it serves him of guide along his life. In this book the author, disguised as a river, starts a long dialog with al-Hallay, using him as the person who proclaims the own author's opinions, presenting his character as a fundamental basis in the construction of the Islamic society, based in the union, the strength and the positive religious path.
The Islamic Sufism has followed a few steps, starting with a tendancy towards the dedication of the divine service and towards the devotion, so as to become later on a sentimental experience which poles are : the soul and God. This experience evolved according to each Sufi and to their religious practices, making him enter in ecstasy when elevating his soul towards God. It is a tenderness and love between the sufi and God and the highest point resides in the disappearance of the self (the feeling of being self) and the permanence of his feeling towards God.
There are a few evidences that represent the starting point in the sufi practices based in the reality of man (he is made of soul and flesh). The body for its own need and instincts conditions the soul, making it get away from the Superior World. Freedom then consists in getting away from such instincts , from the submission to the body, from life's superficial amusements. It is then a dedication to God's worship until the sufi finally gets to approach the Creator's soul. To get to this aim, the sufis invented several processes, as "al-maqam" and "al-hal". "Al-maqam" is the absolute deliverance from the servant towards God, dedicating himself to the prayer, the fasting and the devotion.
But this concept has different aspects or "faces": repentance, pity, poverty, patience, consensus.. In a word, it is a series of qualities that define the sufi behaviour.
As for "al-hal", some philosophers and scholars say that it is what "lives" in the hearts, they also say that the hearts live in "it". And for this, one mentions God in melodic and reiterated way. This concept has known concepts among the Sufis, like: meditation, love, fear, anxiety...
But the main aim of a sufi is to get to "see" God and contemplate God without any kind of disturbance. This way they get to the rank of prophets, like Moses and Muhammad (p.b.o. them) on their celestial journey.
It is very legitimate to ask oneself: how do they see God, what does it mean in this case to see God and what spiritual amusement do they get through this?
The answer is: There is no answer.
But, what kind of sufi was Al-Hallay? He was, according to sources, a sufi strict to his doctrine, he accomplished in excess the religious deeds. But Al-Hallay was not the kind of sufi that thinks that the way towards God is the excess of worship, but to him this aim can be obtained when the sufi walks towards God in a complete and absolute way, and then making Love the axis in this relationship.
and I found them
in a tree trunk
with various branches."
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"Never ask about a man's religion."
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Some excerpts are by Waleed Saleh Alkhalifa(Universidad Autónoma de Madrid)
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