sufism in india history of sufism

sufism in india history of sufism It is a widely recognized ancient fact that in spreading the moral and spiritual values of Islam, main and effective contributions have been Made by the Walis of ALLAH (saints). It become their humanistic role, and piety which won over the hearts of lacs of humans. They made a direct contact with the hundreds served and loved them, lived with them in the attention of Eternal Truth. The evidence of this is more than obtrusive from the records of increase of Islam in India. Although Islam had penetrated in this subcontinent in the first century of Hijra, however the noble challenge of inspiring the humans to its tenets and values in India changed into achieved via Hazrat Khwaja Moinuddin Chishty  http://www.Kgn786.Com popularly referred to as Khwaja Saheb and Khwaja Gharib Nawaz.
The phrase Sufi is derived from the Arabic phrase ‘suf’ because of this ‘ wool ‘ and which refers back to the coarse woolen gowns that were worn via the Prophet Muhammad (pbuh) and by way of his near companions. The intention of a Sufi is none apart from God Himself. There are signs of God anywhere in the universe and in man himself.
The Sufis have pointed out beneficial things approximately Iblis. Let’s hold with a number of their teachings. Let us quote shaykh Fariduddin ‘Attar who has written these strains in his “Mosibat Nama”(Book of Adversity), p. 63, for people seeking out a Sufi teacher:
Gar to gu’i nist piri aashkaarTo talab kon dar hazaar andar hazaarZe aanke gar piri namaand dar jahaanNa zamin bar jaai maand na zamaanPir ham hast in zamaan penhaan shodaTang-e khalqaan dida dar kholqaan shoda
If you assert: There isn’t any pir openly to be seen,Then you must are searching for another thousand instances.For if no pir would stay within the global,Then neither the earth nor time might remain in region.The pir exists even now, however he’s hidden.Having seen the slender-mindedness of the people,He is wearing tired garments.
Shaykh ‘Azizuddin Nasafi speaks about the function of Iblis on this respect: “O, dervish! You will now not locate this wise guy or this verifier of thetruth in mosques, preaching from the pulpit or reciting dhikr. You will now not find him in the non secular colleges giving classes, and you will no longer find him the various humans of high workplace among the bookish people or many of the idol worshippers. You will now not find him in the Sufi centre prostrating himself with the people of fantasy and self-worshippers.
Out of these 3 locations for worshipping God, there may be one character out of 1000 operating for the sake of God”. ” O dervish! The smart guy and the verifier of the reality, and the guys of God are hidden and this hiddenness is their father or mother, their membership, their fort, and their weapon. This is the reason why they are easy and pure. He that isn’t always hidden is a plot and a trick of Satan”. O, dervish! Their outdoors is like the outdoors of the commonplace people and their interior is like the indoors of the elite. They do not provide get admission to to any chief or chief and they have no claim to be a leader…They spend most of their time in retreat and seclusion, and that they don’t enjoy interaction with this global. They are opposed to corporation with the ones of excessive role. If it is beneficial, they spend their time in affiliation with the expensive ones and the dervishes”.
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Sufis Serving Love :- The in reality virtuous are they who? Supply food — but incredible be their want of it — unto the needy, the orphan, and the captive, saying, in their hearts, “We feed you for the sake of God alone: we preference no recompense from you, nor thank you: behold, we stand in awe of our Sustainer…”
eighty:7-10
One of the traditional roles of the dervish motel changed into as network kitchen and hostel, providing meals and shelter for the poor and for tourists. Many early Sufis had been “sons of the road,” wandering for the duration of the warm season, and relying on the grace of God and the spontaneous generosity of fellow Sufis for refuge and sustenance. Followers of different faiths also may want to expect such generosity, with out a questions asked approximately their religion.
One who entertains dervishes could be compensated in paradise. Uthman Haruni
A kitchen wherein meals have been cooking around the clock changed into the hallmark of many Sufi saints. The first rate Chishti Shaikh Nizamuddin Auliya became recognised to entertain big agencies of journeying dervishes — even thirty or more — for up to a few days at a time. The 3-day restrict is in keeping with Muhammad’s suggest: “Hospitality extends for three days, and whatever beyond this is charity.” Ibn Batuta loved and documented such hospitality in the course of his travels inside the 14th century, as did Evliya Efendi within the seventeenth century.
The choice to share food become one foundation for the improvement of communities — the Turkish phrase tekke cited a refectory or eating hall lengthy before it have become completely diagnosed with a Sufi established order. With the development of orders and groups got here a extra ability to serve more numbers; but irrespective of what its length, every Sufi middle had accommodations reserved for visitors, and a place of honor for them on the table.the Messenger alaihissalam was these signs have been prophesized
The Persian phrase langar was synonymous with a soup kitchen and resting area for vacationers, or a Sufi residence. Ahmed Uzgani’s largely legendary “History of the Uwaysis,” set in East Turkestan round 1600 CE, includes testimonies of Sufi saints who mounted langars and spent years on this manner of provider. Legend has it that the kitchen of one of them, Ghiyath al-Din of Shikarmat, become miraculously granted a countless supply of fireplace and water. The many references to holy women and men engaged in such work reflect the remarkable price connected to it, and the tremendous presence of langars throughout Central Asia.The Month of Ramadan
Abdul Qadir Gilani, pir of the Qadiri Order, became called Ghauth al-‘Azam, “The Great Helper,” and turned into renowned for his charity. According to the Qadiris, he changed into ‘born of love, lived in a super manner, and died having completed the perfection of love.” One of his characteristics changed into generosity, and the culture which he commenced of feeding the poor is perpetuated every year by means of his followers on his urs, the anniversary of his loss of life. On the eleventh day of Rabi’al-Thani, at his shrine in Baghdad and throughout the Muslim global, heaps of humans acquire at meetings and festivals to recite Qur’an, to honor the reminiscence of Abdul Qadir Gilani, and to partake of the large portions of food cooked and distributed in his honor.
Following the instance of their founder, Muinuddin Chishti, Chishti khanqahs have always kept open kitchens and feature supplied essential services in public emergencies. In 1976, while monsoon floods destroyed many homes in Ajmer, India, the Chishti khanqah there fed and housed among the homeless. For centuries the Ajmer Langar Khana has cooked and dispensed two times daily a barley porridge, itself called langar. In 1904 the Rajputana District Gazetteer reported:
Two maunds and 6 seers of grain (178 lbs.) with six seers of salt (13 lbs.) are cooked and allotted to all comers before daybreak in the morning, and the same quantity before 5 o’clock inside the night… Besides the 1,570 maunds of grain (65 tons) which are as a result every year consumed, 644 maunds (27 tons) are annually distributed to infirm girls, widows, and other deserving folks at their very own homes.
Rajputana District GazetteerThe Power of Dua
From the 15th to the 19th centuries CE, the Ansari caretakers of the shrine of Ali in Balkh (now Mazar-i-Sharif, Afghanistan) presented to all comers a meal of bread and soup every Friday and Monday night; and when they might find the money for it, sweets and fruit were set out after Friday and Monday nighttime prayers. The 16th Century Helveti Shaikh Ibrahim ibn Muhammad Gulshani mounted a dergah in Cairo which became well known for its public offerings of food; its staff blanketed a baker, a prepare dinner, and a “tablesetter for the poor.”
In Ottoman lands, the imaret turned into a public organization serving tourists, the needy, dervishes, and the keepers of the mosques. The public kitchens of the imarets and a few of the Sufi tekkes and zawiyas (all of which had open kitchens) have been supported by way of waqf, charitable foundations mounted by using government, and by way of wealthy and outstanding ladies and men. Support additionally came from non-public donations and from the dervish orders’ agricultural activities and industries. (For example, for hundreds of years the Bektashi Order managed the maximum effective salt mines inside the Ottoman Empire; the salt from the ones mines changed into called Hajji Bektash salt.) In the 16th century, the Istanbul imaret of Sultan Mehmed II Fatih prepared food for over 1,100 human beings every day; its visitor residence accommodated as much as a hundred and sixty traffic at a time. Stores of cheese, cream and honey were earmarked for guests, and those fortunate enough to wait a feast there were served special rice dishes consisting of dane and zerde.
Sufis have carried this subculture of carrier into current instances. Although Kemal Ataturk outlawed the Turkish dervish orders in 1925, within the 1930’s Mevlevi Shaikh Suleyman Loras was accepted to open the kitchen of a Mevlevi tekke if you want to feed the negative. Three evenings per week the Karagumruk Helveti-Jerrahi dergah, located in a poor segment of Istanbul, incorporates 500 or extra diners. Many nearby community citizens come for dinner and leave after the meal, to get replaced via others who come to take part in dhikr. The Jerrahi dergah in Spring Valley, New York, serves one hundred twenty five or greater diners every Saturday night time, and even extra — and greater often — throughout the month of Ramadan. Once a month, community contributors immediately distribute cooked meals, man or woman to individual, to nearby families in want.
In Rufai dergahs throughout Turkey, tables are routinely set for 2 hundred-250 people. During Muharram, the Tirana, Albania, Bektashi tekke prepares ashura, a pudding of legumes and dried fruits, for 600 humans. Throughout the yr at the Bawa Muhaiyaddeen Fellowship in Philadelphia, 50 to two hundred humans take their night meal together every night time.
In modern Egypt, offerings of meals and hospitality are primary to Sufi life. The Sufi middle or saha gives food and accommodations to visitors; a few have tremendous concrete tables accommodating one hundred of extra diners at a sitting. At annual moulid observances honoring the anniversary of the demise of Sufi saints, khidamat — hospitality stations — are installation in tents, at close by buildings, or on easy cloths laid out upon the ground. Guests are presented foods and drinks, referred to as nafha — a phrase with the twin which means of “present” and “perfume.” Nafha should be commonplace, for now not most effective is it a gift of the coronary heart, however it includes with it the baraka of the saint being venerated. Poor humans partake of nafha for its nourishment; terrible and rich alike partake of nafha for its baraka.
Dervish hospitality in the grand way was described by way of an American guest of the Shaikh of the Tripoli Mevlevi tekke in the 1920’s:
[The Shaikh] shouted welcome in French and Arabic as he got here, embraced Dr. Dray like a grizzly endure, shook fingers with me, deplored the recent climate, and led us to a terrace in which he was hoping there might be a touch breeze…
We located ourselves[…] sipping a delicious pale-green liquid, combined from freshly crushed white grapes and lime juice… The luncheon was an Arabian Nights ceremonial dinner of extra than twenty guides and lasted for two hours. Whole roasted chickens, and hen pilaf with rice, almonds, and raisins; lamb on skewers; lamb wrapped in grape leaves and cooked in olive oil, lamb stewed with eggplant; lamb cooked with peppercorns; scrumptious salads; cucumbers peeled at the table and eaten as we eat fruit; no less than six desserts, starting with a splendid pan of custard, running the gamut of pastries with ground-up nuts and honey, to quit at last with watermelons cooled in the fountain.
[…] thru all of the exuberance of his welcome, via the difficult cloth luxury of our entertainment and his apparent whole-hearted leisure of the scrumptious food, I sensed always that there has been some other facet to this guy and felt that his plentiful bodily power become not incompatible, perhaps, with powers which might be equally uncommon in other directions. I have been advised that he changed into a extraordinary mystic, and I was no longer prepared to doubt it on the superficial proof.what is Qasidat al-Burda
William SeabrookWhat is Ramadan-best month ramadan
Six hundred years in advance, that Shaikh’s Pir had written:
Sufis waits for the achievement of their desires —
it truly is why they devour a lot!
But the Sufi who takes nourishment from the mild of God
is unfastened from the disgrace of begging.
Such Sufis are one in 1000,
the relaxation live beneath their safety.
Rumi
Both visitor and host stand at the brink among the acknowledged and the unknown worlds, between the mundane and the sacred. Whether the material putting be opulent or simple, the closing value of the connection lies within the degree to which both are willing to reflect the divine qualities. The supplying and acceptance of an invitation mirror the willingness of guest and host to render carrier and honor, to become aware of with each other, and to acknowledge that, in fact, there’s no different. Knocking on the door, establishing it in welcome, sharing organisation at the fire, breaking bread in fellowship — those actions mirror the internal capability for unconditional recognition of the hospitality and sustenance God offers to all creatures. The epitome of such openness turned into depicted by the Hungarian traveler Arminius Vambery, who in 1862 turned into a visitor in the tent of Allah Nazr, on the plateau to the north of Gomushtepe, Anatolia:
This antique Turkoman was beside himself from joy that heaven had despatched him guests; the recollection of that scene will in no way bypass from my thoughts. In spite of our protestations to the contrary, he killed a goat, the only one that he possessed, to make a contribution to our leisure. At a 2d meal, which we partook with him the next day, he located approach you bought bread also, a piece of writing that had no longer been seen for weeks in his dwelling. While we attacked the dish of meat, he seated himself opposite to us, and wept, inside the exactest feel of the expression, tears of pleasure. Allah Nazr would now not keep any part of the goat he had killed in honor folks. The horns and hoofs, which have been burned to ashes, and had been to be hired for the galled places at the camels, he gave to Ilias; but the skin, stripped off in one piece, he destined to serve as my water-vessel, and after having nicely rubbed it with salt, and dried it inside the solar, he handed it over to me.
Arminius Vambery
Whether he wore the robes of a Bektashi or not, it’s far clear that Allah Nazr understood the phrases of Hajji Bektash:
This is the state of the world: individuals who come shall bypass away. Serve thou additionally. Lay out the meal. If you need help, are seeking for it in generosity. When the people wanted braveness and a miracle from ‘Ali, he commanded Kanbar, pronouncing, “Lay on the meal.” Let all who could enter the tariqat and put on its dress are looking for out a vacationer and serve him.
Hajji Bektash Veli
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The foundation and essence of guy
Man is the thriller of God. For a mysterious cause, guy became outwardly created of clay and God breathed existence into him, and all of the angels had been commanded to prostrate themselves before him. As the Qur’an, which we believe is the very best form of revelation, announces:
“And remember whilst thy Lord stated unto the angels: Lo I am creating a mortal out of potter’s clay. So after I have made him and fashioned him and have breathed into him of My Spirit, do ye collapse prostrating your self unto him.”
Sufism is a mystic subculture of Islam encompassing a diverse variety of beliefs and practices dedicated to Allah/God, divine love and every so often to supporting fellow man. Tariqas (Sufi orders) can be associated with Shi’a Islam, Sunni Islam, other currents of Islam, or a aggregate of more than one traditions. It has been recommended that Sufi notion emerged from the Middle East in the 8th century, however adherents are actually observed round the sector. Some Sufis have also claimed that Sufism pre-dates Islam and a few organizations operate with simplest very tenuous links to Islam.
The Qur’anic roots of Sufism
Sufism virtually has its roots in the Qur’an itself and in the non secular enjoy of the Prophet Muhammad (pbuh). The initial signs of revelation have been given to the Prophet (pbuh) within the form of visions and the Prophet (pbuh) intentionally sought solitude until the e book of his heart, which was natural and unspoiled by way of schoolmen, was opened and the Divine Pen engraved upon it the revelation, the Qur’an.
The Sufi’s information of God comes from the Qur’an at once. And despite the Sufi’s proximity to God, the undisputed basis of their direct experience of God has continually been the Qur’an. The Qur’an consists of commands appropriate to guy with varying levels of spirituality. It satisfies folks who are content with simply exoteric practices, however additionally includes the private and maximum profound esoteric that means for folks who preference a closer, extra mystical dating with God.
The Qur’anic verses which can be the favourites of the Sufis encompass:
“We [God] are closer to him [man] than his jugular vein.” “Say, definitely we belong to God and to Him will we return.” “He is the First and the Last and the Manifest and the Hidden.” “God is the mild of the heavens and the earth.”
Such verses are limitless of their depth, scope and that means, and guy might also draw from them as plenty mystical meaning as he has the potential to understand.
God says in the Qur’an that God sent His Prophet Muhammad (pbuh) first and most important as a Mercy unto all peoples. And guys of various levels of religious knowledge may additionally avail themselves of this Mercy in line with their numerous capacities.
The Prophet (pbuh) and his near associates by no means stopped at simply observing the minimum requirement in regard to prayer and devotional practices. All through his life, the Prophet (pbuh) kept long night vigils and practised voluntary fasts at some stage in most days. He by no means ate barley bread (the staple meals of his day) on three consecutive days, and he never even touched a loaf of wheat bread — which turned into a luxury. One of his favourite sayings became “Poverty is my delight,” and this pronouncing got here to be quoted in every manual of Sufi doctrine, making the rule of poverty a simple feature of Sufi life.
Contents
1 Basic ideals
2 Sufi Poetry
3 History of Sufism
3.1 Origins
three.2 Etymology
3.Three The Great masters of Sufism
3.Four Formalization of philosophies of Sufism
3.Five Propagation of Sufism
four Influences
five Sufi concepts
5.1 The Six Subtleties
five.2 Sufi cosmology
6 Sufi practices
6.1 Meditation
6.2 Dhikr
6.3 Hadhra
6.4 Qawwali
6.5 Sama
6.6 Khalwa
7 Orders of Sufism
7.1 Traditional orders
7.2 Non-conventional Sufi organizations
7.2.1 Universal Sufism
8 Traditional Islamic colleges of concept and Sufism
nine Controversy and criticism of Sufism
nine.1 Classic role on Sufism
nine.2 Criticism of Sufism
10 Islamic positions on non Islamic Sufi corporations
11 See additionally
12 References
13 External links
thirteen.1 Tariqa websites and widespread hyperlinks
13.2 Criticism
Basic ideals
The specific form of the basic ideals depends on the Sufi School or current in question. While there are sizable versions in approach amongst them, the underlying principles continue to be similar.
Sufis agree with that love is a projection of the essence of God to the universe.
The valuable doctrine of Sufism, every so often referred to as Wahdat or Unity, is the understanding of Tawhid: all phenomena are manifestations of a unmarried truth, or Wujud (being), or al-Haq (Truth, God). The essence of being/Truth/God is devoid of every shape and fine, and consequently unmanifested, yet it’s miles inseparable from each form and phenomenon either cloth or spiritual. It is often understood to imply that every phenomenon is an element of Truth and at the same time attribution of lifestyles to it’s far fake. The chief purpose of all Sufis then is to let go of all notions of duality, consequently the man or woman self additionally, and realize the divine solidarity.
Sufis educate in non-public corporations, as the interaction of the master is needful for the growth of the scholar. They make massive use of parable, allegory, and metaphor, and it’s miles held by Sufis that that means can most effective be reached thru a system of looking for the fact, and understanding of oneself. Although philosophies vary among different Sufi orders.
The following metaphor, credited to an unknown Sufi student, allows describe this line of idea.
There are 3 ways of understanding a factor. Take for instance a flame. One can be instructed of the flame, you can see the flame along with his own eyes, and in the end you possibly can attain out and be burned by way of it. In this way, we Sufis seek to be burned through God.
A massive a part of Persian literature comes from the Sufis, who created fantastic books of poetry (which include as an example the Walled Garden of Truth, Rubaiyat of Omar Khayyam, the Conference of the Birds and the Masnavi), all of which comprise teachings of the Sufis.
Sufi Poetry
Sufism has produced a massive body of poetry in Arabic, Turkish, Persian, Kurdish, Urdu, Punjabi, Sindhi, which considerably consists of the works of Jalal al-Din Muhammad Rumi, Farid Ud-Din Attar, Abdul Qader Bedil, Bulleh Shah, Amir Khusro, Shah Abdul Latif Bhittai, Sachal Sarmast, Sultan Bahu, in addition to numerous traditions of devotional dance, together with Sufi whirling, and song, which include Qawwali.
History of Sufism
The records of Sufism can be divided into the subsequent primary intervals:
Origins
The records and method of Sufism
Sufism is an esoteric doctrine transmitted by phrase of mouth, and every so often with out even a spoken or written phrase, by way of a licensed trainer to a disciple, and from disciple to another disciple, in self belief. These secret instructions are acted upon by means of a disciple with best religion in the trainer. The disciple offers a record of his circumstance and experience in confidence to his teacher and receives another set of instructions maximum suitable to his kingdom.
It is handiest the writings of the Sufi instructors, who speak from in the way of life, that permit an outsider a glimpse of the inner splendor of Sufism. One of the finest pupils of all times was al-Ghazzali. He lived in the later eleventh and early 12th centuries. He wrote his well-known work The Revival of the Sciences of Religion in Arabic, with an abridged form, The Alchemy of Happiness, in Persian. These works were accompanied with the aid of the opposite writings and poetry via such Sufi instructors as Abdul-Karim al-Jili, Ibn Arabi, Suhrawardi, the well-known Chishti saints, Hafiz, Sadi, Rumi and such a lot of different Sufi poets.
At the identical time there was a tremendous upsurge of open Sufi hobby underneath the auspices of different Sufi orders in all elements of the Islamic global. Each Sufi order constituted a focal point of interest, from which Sufi teachings were carried to the mass of the population by using the representatives of the head of the order. The Sufi companies constituted the social cement of the society in which they lived. Because of the electricity of this social cement, Islamic civilization changed into capable not only to face up to the various political upheavals of this period, but it additionally acted as a civilizing influence on the powers that were liable for these upheavals.
Etymology
The traditional view is that the word originates from Suf (صوف), the Arabic word for wool, regarding the easy cloaks the early Muslim ascetics wore. However, now not all sufis wear cloaks or garments of wool. Another etymological principle states that the basis word of Sufi is the Arabic word safa (صفا), which means purity. This locations the emphasis of Sufism on purity of heart and soul.
Others endorse the beginning is from “Ashab al-Suffa” (“Companions of the Veranda”) or “Ahl al-Suffa” (“People of the Veranda”), who have been a set of Muslims at some point of the time of the Prophet Muhammad who spent a lot of their time on the veranda of the Prophet’s Masjid devoted to prayer.
Yet any other etymology, advanced via the 10th century author Al-Biruni is that the word, as ‘Sufiya’, is linked with the Greek time period for ‘Wisdom’ – ‘Sophia’, despite the fact that for various motives this derivation is not prevalent by using many at the present.
The Great masters of Sufism
The Sufis dispersed at some stage in the Middle East, specially inside the regions formerly underneath Byzantine have an effect on and manipulate. This period changed into characterized by way of the exercise of an apprentice (murid) placing himself below the spiritual direction of a Master (shaykh or pir).
Schools had been advanced, concerning themselves with the subjects of mystical experience, training of the coronary heart to rid itself of baser instincts, the affection of God, and drawing close God through innovative levels (maqaam) and states (haal). The faculties were formed with the aid of reformers who felt their core values and manners had disappeared in a society marked through fabric prosperity that they noticed as eroding the spiritual existence.
Uwais al-Qarni, Harrm Bin Hian, Hasan Ul-Basri and Sayid Ibn Ul Mussib are seemed as the first mystics most of the “Taabi’een” in Islam. Rabia was a woman Sufi and acknowledged for her love and passion for God. Junayd was most of the first theorist of Sufism; he involved himself with ‘fanaa’ and ‘baqaa’, the country of annihilating the self in the presence of the divine, observed by using readability concerning wordly phenomena.
Formalization of philosophies of Sufism
Al Ghazali’s treatises, the “Reconstruction of Religious Sciences” and the “Alchemy of Happiness,” argued that Sufism originated from the Qur’an making it well matched with mainstream Islamic notion and theology. It was around a thousand CE that the early Sufi literature, inside the shape of manuals, treatises, discourses and poetry, became the supply of Sufi wondering and meditations.
Propagation of Sufism
Sufism, at some point of 1200-1500 CE, skilled an technology of extended interest in various parts of the Islamic global. This period is considered as the “Classical Period” or the “Golden Age” of Sufism. Lodges and hospices quickly became now not most effective locations to house Sufi students, but also locations for working towards Sufis and different mystics to live and retreat.
The propagation of Sufism commenced from its foundation in Baghdad, Iraq, and spread to Persia, Pakistan, North Africa, and Muslim Spain. There were assessments of conciliation between Sufism and the other Islamic sciences (sharia, fiqh, and many others.), in addition to the beginning of the Sufi brotherhoods (turuq).
One of the first orders to originate was the Yasawi order, named after Khwajah Ahmed Yesevi in contemporary Kazakhstan. The Kubrawiya order, originating in Central Asia, turned into named after Najmeddin Kubra, known as the “saint-producing shaykh” , because a number of his disciples have become shaykhs. The most distinguished Sufi master of this period is Abdul Qadir Jilani, the founder of the Qadiriyyah order in Iraq. Others blanketed Rumi, founding father of the Mevlevi order in Turkey, Sahabuddin Suharwardi in Asia minor, and Moinuddin Chishti in India.
Influences
A quantity of scholars understand affects on Sufism from pre-Islamic and non-Islamic schools of mysticism and philosophy. Some of these new perspectives originate from the synthesis of Persian civilization with Islam, an emphasis on spiritual elements of Islam, and the incorporation of thoughts and practices from other mysticisms along with Gnosticism, Judaism, and Hinduism into Islam . There are also claims regarding ancient Egyptian roots of Sufism which aren’t widely well-known.
Sufi standards
The Six Subtleties
Drawing from Qur’anic verses, virtually all Sufis distinguish Lataif-e-Sitta (The Six Subtleties), Nafs, Qalb, Ruh, Sirr, Khafi & Akhfa. These lataif (singular : latifa) designate diverse psychospiritual “organs” or, colleges of sensory belief.
Sufic development includes the awakening of those non secular facilities of belief that lie dormant in an man or woman. Each middle is related to a selected shade and wellknown place of the body, ofttimes with a selected prophet, and varies from Order to Order. The help of a manual is considered necessary to assist prompt these centers. After undergoing this procedure, the dervish is said to reach a sure kind of “of completion.”
Man gets acquainted with the lataif one after the other by Muraqaba (Sufi Meditation), Dhikr (Remembrance of God) and purification of one’s psyche from poor mind, emotions, and actions. Loving God and one’s fellow, regardless of his race, faith or nationality, and without attention for any feasible praise, is the important thing to ascension according to Sufis.
These six “organs” or schools: Nafs, Qalb, Ruh, Sirr, Khafi & Akhfa, and the purificative activities carried out to them, include the primary orthodox Sufi philosophy. The purification of the basic passionate nature (Tazkiya-I-Nafs), observed by cleansing of the non secular heart in order that it can gather a replicate-like purity of reflection (Tazkiya-I-Qalb) and come to be the receptacle of God’s love (Ishq), illumination of the spirit (Tajjali-I-Ruh) fortified by emptying of egoic drives (Taqliyya-I-Sirr) and remembrance of God’s attributes (Dhikr), and finishing touch of adventure with purification of the final two colleges, Khafi & Akhfa. Through these “organs” or colleges and the transformative results from their activation, the simple Sufi psychology is printed and bears a few resemblance to the schemata of kabbalah and the tantric chakra gadget.
Sufi cosmology
Although there is no consensus with reference to Sufi cosmology, you could disentangle at least 3 special cosmographies: Ishraqi visionary universe as expounded by Suhrawardi Maqtul, Neoplatonic view of cosmos cherished by using Islamic philosophers like Ibn Sina/Avicenna and Sufis like Ibn al-Arabi, and Hermetic-Ptolemaic round geocentric world. All those doctrines (every one in every of them claiming to be impeccably orthodox) had been freely blended and juxtaposed, often with complicated outcomes – a scenario one additionally encounters in other esoteric doctrines.
Sufi practices
Meditation
Tamarkoz or Muraqaba is the phrase used by many Sufis while referring to the exercise of meditation. The Arabic phrase literally manner take a look at, shield or manipulate one’s mind and dreams. In some Sufi orders, muraqaba can also contain concentrating one’s thoughts at the names of God, on a verse of the Qur’an, or on certain Arabic letters that have unique significance. Muraqaba in other orders may additionally involve the Sufi aspirant focusing on his or her murshid, whilst others (along with the Azeemia order) consider sure colours to gain distinctive religious states.
Dhikr
Dhikr (Zekr) is the remembrance of God commanded within the Qur’an for all Muslims. To have interaction in dhikr is to have attention of God in step with Islam. Dhikr as a devotional act consists of the repetition of divine names, supplications and aphorisms from hadith literature, and sections of the Qur’an. More normally, any interest wherein the Muslim continues consciousness of God is considered dhikr.
It is exciting to observe that the practice of Muraqaba and Dhikr have very near resemblence with the practices of the Jewish mystics. Muraqaba is very just like the Merkavah practice, which is one of the meditations utilized by Kabbalists to achieve better states of attention. Kabbalists also use a practice referred to as Zakhor which in Hebrew literally method remembrance. Zakhor serves the identical motive in Kabbalah as Dhikr serves in Sufism. Another component to note right here is that there is not simplest similarity in exercise however also a strong similarity in the spelling and sounding of the words in Sufism and Kabbalah. This may also mean that the Sufi mystical system has its origins in Judaism and its mystical tradition the Kabbalah.
Some Sufi orders interact in ritualized dhikr ceremonies, the liturgy of which might also encompass recitation, singing, instrumental track, dance, costumes, incense, meditation, ecstasy, and trance. (Touma 1996, p.162).
Hadhra
Hadhra is a dance associated with dhikr practiced ordinarily inside the Arab world. The word Hadhra way Presence in Arabic. Sometimes the sufi songs, or dances are completed as an enchantment for the Presence of God, his prophets, and angels.
Qawwali
Qawwali is a shape of devotional Sufi song common in Pakistan, North India, Afganistan, Iran and Turkey. It is known for its secular lines. Some of its present day-day masters have blanketed Nusrat Fateh Ali Khan and the Sabri Brothers.
SamaSama or Sema’ (Arabic “listening”) refers to Sufi worship practices concerning track and dance (see Sufi whirling). In Uyghur tradition, this consists of a dance shape additionally at first associated with Sufi ritual. See Qawwali origins and Origin and History of the Qawwali, Adam Nayyar, Lok Virsa Research Centre, Islamabad, 1988.
Khalwawomen in islam 1 -WOMEN BEFORE THE ARRIVAL OF RASOOLULLAH
Khalwa refers to a form of retreat, once substantial but now much less commonplace. A khalwa may be prescribed by way of the shaykh (non secular guide) of the murid or talib (scholar). Muslims believe that maximum of the prophets, and also Maryam (Mary) the mom of Issa (Jesus), lived in a few form of seclusion at some point of their existence. Muhammad, for instance, used to retreat to the cave in which he obtained his first notion – but were going there for many years prior to his assembly with the angel Gabriel. Similar examples include Moses’ going into seclusion for 40 days in a cave in Mt. Sinai. Mary was in seclusion inside the Jewish temple for a 12 months, wherein best Zakariya changed into authorised to peer her.
Orders of Sufism
Traditional orders
The traditional Sufi orders emphasize the role of Sufism inside Islam. Therefore the Sharia (conventional Islamic regulation) and the Sunnah (customs of the Prophet) are seen as crucial for any Sufi aspirant. Among the oldest and most well known of the Sufi orders are the Qadiri, Chisti, Oveyssi, Shadhili, Jerrahi, Naqshbandi, Nimatullahi, Mevlevi and the Ashrafi. One evidence conventional orders assert is that almost all the well-known Sufi masters of the Islamic Caliphate times have been additionally experts in Sharia and have been famend as human beings with great Iman (religion) and splendid exercise. Many were also Qadis (Sharia regulation judges) in courts. They held that Sufism become never awesome from Islam and to fully recognize and stay correct with Sufism one need to be a training Muslim obeying the Sharia.
Non-conventional Sufi groups
In recent decades there was a growth of non-conventional Sufi movements within the West. Some examples are Universal Sufism motion, the Mevlevi Order of America, the Golden Sufi Center, the Sufi Foundation of America, and Sufism Reoriented.
Universal Sufism
Mainstream Sufism is seen with the aid of its pupils and supporters as part of traditional Islam. However, there’s a major line of non-Islamic or offshoot-Islamic Sufi idea that sees Sufism as predating Islam and being a frequent philosophy, this is impartial of the Qur’an and the lessons of Prophet Muhammad. This view of Sufism has been popular inside the Western world, and the phrases yogi and sufi are used interchangeably. Universal Sufism tends to be hostile by means of conventional Sufis, who argue that Sufism has always been practiced from inside an Islamic framework and might never be separated from it. Inayat Khan based Universal Sufism whilst additionally maintaining his lineage in Chisti sufism, and Idries Shah advocated similar concepts. Irina Tweedie and Abdullah Dougan additionally taught out of doors the Islamic context even as maintaining the connection to their Naqshbandi history.
There is likewise an try to reconsider Sufism in contemporary Muslim idea from within. According to this view, Sufism represents the center experience of Islam that gives perception to God and His introduction.
Traditional Islamic colleges of notion and Sufism
Islam traditionally includes a number of organizations. The predominant divisions are the Sunnis and the Shia. Sunni Islam includes a number of schools of prison jurisprudence (called Madhabs). Sufis do no longer define Sufism as a madhhab – what distinguishes a person as a Sufi is training Sufism, typically via association with a Sufi order. Belief in Sufism is not sufficient for being identified as a Sufi. Classic Sufi tariqas insist on adherence to one of the four Madhabs of Fiqh and one of the two orthodox faculties of Aqida. In this feel, traditional practicers of Sufism do not see it as an distinctive organization but simply as a shape of education important to cultivate spirituality and Ihsan in their lives.
The relationship among conventional Islamic students and Sufism is complex due to the form of Sufi orders and their records.
According to the followers of Sufism, the founders and early pupils of the faculties (madhhabs) had wonderful attitudes toward Sufism, for instance Imam Ibn Hambal used to visit the Sufi grasp Bishr al Hafi frequently. Later, there were some pupils who considered some aspects of Sufism rank heresy as well as the ones like Al-Ghazali who defended Sufis as real Muslims. In time, even the arguable words of Al-Hallaj got here to be widespread by some students.
Today, many Islamic students (although now not all) hold Tasawwuf, in the experience of Sufi doctrines and philosophies, to be the technological know-how of the coronary heart or gnosis (as distinct from other branches of Islamic know-how which can be exoteric in nature) and admire Sufis for his or her sizable contributions to Islamic arts and philosophy. Many Muslims who are not themselves Sufis are encouraged by way of Sufi teachings.
Here are the views of some famous scholars about Sufism.
Imam Abu Hanifa (85 H. – a hundred and fifty H) “If it had been now not for 2 years, I could have perished.” He said, “for two years I observed Sayyidina Ja’far as-Sadiq and I acquired the religious understanding that made me a gnostic within the Way.” [Ad-Durr al-Mukhtar, vol 1. P. 43]
Imam Malik (ninety five H. – 179 H.) “whoever studies Jurisprudence (tafaqaha) and didn’t have a look at Sufism [tasawwafa] will be corrupted; and whoever studied Sufism and didn’t examine Jurisprudence turns into a heretic; and whoever blended both may be reach the Truth.” [the student’Ali al-Adawi , vol. 2, p 195.)
Imam Shafi’i (a hundred and fifty – 205 AH.) “I followed the Sufi humans and I acquired from them 3 knowledges: … How to talk; .. How to deal with human beings withleniency and a tender coronary heart… And they… Guided me in the methods of Sufism.” [Kashf al-Khafa, ‘Ajluni, vol. 1, p 341.]
Imam Ahmad bin Hanbal (164 – 241 AH.) “O my son, you need to sit with the People of Sufism, because they are like a fountain of information and that they keep the Remembrance of Allah of their hearts. They may be the ascetics and that they have the most spiritual strength.” [Tanwir al-Qulub p. 405]
Imam Nawawi (620 – 676 AH.) “The specifications of the Way of the Sufis are … To preserve the Presence of Allah in your coronary heart in public and in non-public; to observe the Sunnah of the Prophet (s) … To be happy with what Allah gave you…”[in his Letters, (Maqasid at-tawhid), p. 201]
Ibn Khaldun (733 – 808 AH.) “The manner of the Sufis is the manner of the Salaf, the preceding Scholars between the Sahaba and Tabi’een of folks that accompanied proper steering…” [Muqaddimat ibn al-Khaldun, p. 328]
Tajuddin as-Subki (727 – 771 AH.) “May Allah reward them [the Sufis] and greet them and may Allah reason us to be with them in Paradise. Too many things havebeen stated approximately them and too many ignorant human beings have said matters which are not related to them. And the reality is that those human beings left the arena and have been busy with worship. … They are the People of Allah, whose supplications and player Allah accepts and through whom Allah helps human beings” [Mu’eed an-Na’am p. A hundred ninety, the chapter entitled Tasawwufl
Jalaluddin as-Suyuti (849 – 911 AH.) “At-Tasawwuf in itself is the pleasant and maximum honorable expertise. It explains how to observe the Sunnah of the Prophet (s) and to put aside innovation.” [Ta’yid al-Haqiqat al-‘Aiiyya,p 57]
lbn Qayyim (691 – 751 AH.) “We can witness the greatness of the People of Sufism, in the eyes of the earliest generations of Muslims through what has been referred to by means of Sufyan ath-Thawri (d. 161 AH), one of the best imams of the second century and one of the primary legal pupils. He said, “If it had no longer been for Abu Hisham as-Sufi (d. One hundred fifteen) 1 might in no way have perceived the motion of the subtlest varieties of hypocrisy within the self… Among the quality of human beings is the Sufi learned in jurisprudence.” [Manazil as-Sa’ireen.]
Abdullah ibn Muhammad ibn Abdul Wahhab (1115 – 1201 AH.) “My father Muhammad ibn Abdul Wahhab and I do no longer deny or criticize the science of Sufism, however at the opposite we assist it, as it purifies the external and the internal of the hidden sins, which might be related to the heart and to the outward form. Even though the man or woman may externally be at the proper manner, internally he might be on the incorrect manner. Sufism is important to accurate it.” [ad-Dia’at mukathaffa did ash-Shaykh Ibn Abdul Wahhab,p.85 ]
Ibn ‘Abidin (1198 – 1252 AH.) “the Seekers on this Sufi Way do not hear except from the Divine Presence and they don’t love any however Him. If they do not forget Him they cry, and in the event that they thank Him they may be satisfied; … May Allah bless them.” [Risa’il Ibn’Abidin p. 172 & 173]
Muhammad ‘Abduh (1265 – 1323 AH.) “Tasawwuf regarded within the first century of Islam and it received a top notch honor. It purified the self and straightened the conduct and gave understanding to people from the Wisdom and Secrets of the Divine Presence.” (Majallat al-Muslim, sixth ed. 1378 H, p. 24].
Abul Hasan ‘Ali an-Nadawi (1331 AH b.) “These Sufis have been starting up humans on Oneness and sincerity in following the Sunnah of the Prophet (s) and to repent from theirsins and to be faraway from each disobedience of Allah ‘Azza wa Jail. Their publications have been encouraging them to transport inside the way of perfect Love to Allah ‘Azza wa Jail. “…In Calcutta India, everyday more than one thousand human beings were taking initiation into Sufism. “…With the aid of the have an effect on of these Sufi people, lots and lots and hundreds of lots in India observed their Lord and reached a kingdom of Perfection via the Islamic religion.”[Muslit-ns in India, p. 140-146]
Controversy and criticism of Sufism
Sufism is a rather controversial situation today. For didactic convenience, the views on Sufism as part of Islam will be mentioned first and after that, the non Muslim agencies who declare to be Sufi adherents.
Classic function on Sufism
Sufism became traditionally taken into consideration the systematisation of the non secular aspect of Islam. It handled matters of the coronary heart (just as Fiqh treated the body and Aqida handled the intellect). Many of the greatest Islamic scholars wrote treatises at the problem (eg. Al-Ghazali’s ihya ulum-aldeen (····· ···· ·····), Imam Nawawi’s Bustan al-Arifeen and many others.). Many of the traditional scholars who had been a part of famous Islamic establishments (eg. Al-Azhar) like Ibn Ata’illah had been Sufi masters. Even nowadays, many of the traditional Islamic universities like Al-Azhar suggest Sufism as part of the faith of Islam. Many of the well-known Islamic pupils have praised Sufis and their practices. For a listing, please seek advice from scholars on Sufism.
However, Sufism emphasises non quantifiable topics (like states of the heart). The authors of various Sufi treatises often used allegorical language which could not be examine by using an unknowledgeable man or woman to describe these states (eg. Likened some states to intoxication that is forbidden in Islam). This utilization of oblique language and the existence of interpretations by means of folks that had no education in Islam or Sufism brought about doubts being cast over the validity of Sufism as part of Islam. Also, some agencies emerged that considered themselves above the Sharia and discussed Sufism as a method of bypassing the guidelines of Islam a good way to acquire salvation without delay. This become disapproved of by means of conventional pupils. An example of the sort of deviant sufi changed into Abu Hilman. One of the maximum vocal critics of such deviations from the Islamic creed was Ibn Taymiya.
For a detailed essay on the role that Sufism performs in traditional Islam, please refer Place of Tasawwuf in traditional Islam.
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The adherents of the Salafi school shape most of the people of Muslims against Tasawwuf. They keep that Sufism was usually held to be an innovation even through the earliest scholars. Some in their foremost criticisms are listed underneath.S
ufi masters have introduced many unique prayers and devotional acts into their schools. These are criticised as being reprehensible innovations which might be at satisfactory unnecessary. The supporters of Sufism shield their function by way of announcing that innovations can be categorised into good and terrible ones. They keep that the textually transmitted prayers and invocations are advanced in all respects to those they institute and that the latter most effective performs a reinforcing position rather than a prime one.
Some factor to positive practices like singing being inconsistent with the Sharia. Sufis protect their role by way of quoting prophetic traditions that condone positive kinds of non instrumental music (refer links above).
The allegorical and often abstruse language utilized by Sufis in their texts when interpreted by unqualified humans opens avenues for plenty misunderstandings. Eg. The concept of divine harmony Wahdat-ul-wujood which critics remember equal to pantheism and therefore incompatible with Islam. Sufi masters in lots of their introductory texts warning aspirants from studying and deciphering texts through themselves. They keep that the issue can best study by using a grasp to a student under strict guidance and supervision owing to its delicate nature.
Islamic positions on non Islamic Sufi businesses
The use of the title Sufi by using many groups to consult themselves and their use of conventional Sufi masters (drastically Jalaluddin Rumi) as assets of concept as well as the existence of interpretations of classical Sufis texts by using human beings who’ve no grounding in conventional Islamic sciences has created a set of non-Islamic Sufis. These are considered with the aid of certain traditional Islamic scholars as “past the faded” of the religion. However, Sufis are regularly encouraged to have a look at a higher diploma of forebearance. Some Sufi Sheikhs, although having been initiated in an Islamic setting themselves, have long gone on to train extra broadly and to make it clear that scholars of Sufism need no longer formally include Islamwomen in islam part 4 -islamic Article-AFTER REACHING PUBERTY






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