The Power Of Sufism Acros Globe & Universe

Sufism is a mystic and ascetic movement which originated in the Golden Age of Islam, from about the 9th to 10th centuries.But, that may not be the truth. Sufism has been known in Transoxania and Khorasan since its very beginnings. Some of the greatest and most renowned Sufis were from this region, including 8th-century saints such as Al-Fozail ibn Iyaz and Ibrahim ibn Adham and their successors, e.g.. Shaqiq al-Balkhi and al-Farabi (9th century).Towards the end of the first millennium CE, a number of manuals began to be written summarizing the doctrines of Sufism and describing some typical Sufi practices. Two of the most famous of these are now available in English translation: the Kashf al-Mahjûb of Hujwiri, and the Risâla of Qushayri.

Two of Imam Al Ghazali's greatest treatises, the "Revival of Religious Sciences" and the "Alchemy of Happiness," argued that Sufism originated from the Qur'an and was thus compatible with mainstream Islamic thought, and did not in any way contradict Islamic Law—being instead necessary to its complete fulfillment. This became the mainstream position among Islamic scholars for centuries, challenged only recently on the basis of selective use of a limited body of texts  Ongoing efforts by both traditionally trained Muslim scholars and Western academics are making Imam Al-Ghazali's works available in English translation for the first time,allowing English-speaking readers to judge for themselves the compatibility of Islamic Law and Sufi doctrine.

The tomb of Khoja Afāq, near Kashgar, China.

Sufi orders appeared at the beginning of 12th century and have established strong links with the state apparatus since then. This connection became apparent when Sufis were actively encouraged by Sunni dynasties in their struggle against Ismaili Shia.

13th to 16th centuries

Between the 13th and 16th centuries CE, Sufism produced a flourishing intellectual culture throughout the Islamic world, a "Golden Age" whose physical artifacts are still present. In many places, a lodge (known variously as a zaouia, khanqah, or tekke) would be endowed through a pious foundation in perpetuity (waqf) to provide a gathering place for Sufi adepts, as well as lodging for itinerant seekers of knowledge. The same system of endowments could also be used to pay for a complex of buildings, such as that surrounding the Süleymaniye Mosque in Istanbul, including a lodge for Sufi seekers, a hospice with kitchens where these seekers could serve the poor and/or complete a period of initiation, a library, and other structures. No important domain in the civilization of Islam remained unaffected by Sufism in this period. 

 Sufism was an important factor in the historical spread of Islam, and in the creation of regional Islamic cultures, especially in Africa and Asia. Recent academic work on these topics has focused on the role of Sufism in creating and propagating the culture of the Ottoman world, including a study of the various branches of the Naqshbandi.and Khalwati orders,and in resisting European imperialism in North Africa and South Asia.

 

Beginning in the 9th century and continuing throughout the 10th century, al-Andalus was home to fairly strict, orthodox beliefs and practices.Quranic studies and jurisprudence (fiqh) were the accepted and promoted types of scholarship that shaped the region’s beliefs and practices. Early fuqaha in Spain were somewhat skeptical of philosophical thought as well as of Sufism. In later centuries, especially the twelfth and thirteenth, Sufism became more accepted and somewhat assimilated into Andalusi Islam.Scholars have generally seen this later flourishing in two different ways. For some, it reflects the influence of the mystical tradition in Cordoba attributed to Ibn Masarra.Others give exclusive credit to the influence of eastern mystics, most often including al-Ghazali's thoughts and teachings.
One figure in particular has often been credited as being the earliest introduction of Sufism to Spain: Ibn Masarra.He lived from 883 to 931 and was born outside of Cordoba. Many consider him to have established the first Sufi school in the province; however, his teachings were outside of the so-called "mainstream" Sufism that was more common in the East during his lifetime. With Ibn Masarra there was a “brief flowering”of Sufism in Spain, and later Spanish Sufis reflected his influence on them. After Ibn Masarra’s death, in 940 his followers fell under heavy persecution under the jurists who destroyed Ibn Masarra's works and also forced his followers to recant. The effects of his thought and that of his disciples would appear again in the twelfth and thirteenth centuries amidst later Sufis such as Ibn Arabi.
By the twelfth century, shifts towards the acceptance—or at least tolerance—of philosophy and Sufism into what had previously been strictly orthodox beliefs were occurring. Many people began to read and translate the works of philosophers such as Aristotle and Plato. At the forefront of the philosophical movement in Spain were Ibn Bajjah, Ibn Tufail, Ibn Rushd, and a Jewish scholar named Ibn Maimun. Ibn Tufail introduced the element of Sufism into this philosophical way of thinking. Andalusi Sufism was at its peak at this time. Also at this time, eastern Sufism was developing more as a communal movement, whereas that of the West (including in al-Andalus), it remained largely an individual pursuit.
A group of Sufi masters who defended the works of theosophists such as Ghazali and al-Qushayri began emerging in the late eleventh and early- to mid-twelfth centuries. Abu l-‘Abbas ibn al-‘Arif (1088-1141) was one of the most prominent Sufis in Spain and one of the earliest ones during Sufism's peak in the peninsula.He belonged to what Spanish scholar of Islam, Miguel Asin Palacios, termed the "School of Almeria," so named for its geographical location. Ibn al-Arif was one of the first to interpret Ghazali in the West, and he also founded a method of spiritual training called tariqah.Ibn al-‘Arif's disciple Ibn Qasi set up a group of religious followers in Portugal and built a monastery in Silves. He authored the Khal al-Na’lain, which Ibn ‘Arabi would later write a commentary on. Ibn Barrajan (d. 1141), who a student and friend of Ibn al-‘Arif, lived and taught in Seville but was originally from North Africa, has been called the Ghazali of the West.^[ Ibn Barrajan and Ibn al-‘Arif were both tried for heresy because their views conflicted with those of the Almoravids in power; however, Ibn Barrajan appears to have been more active in using Sufism as a means of challenging Quranic scholars and jurists.
Ibn Arabi, another key figure of this period of Sufism in the region, was born in Murcia in 1165 at the beginning of the Almohad reign. He is one of the most important Sufis of Spain, although he--like many other Andalusi Sufis--would eventually leave the peninsula and travel throughout North Africa and the East. His works in Andalusia focused mainly on the perfect human individual, monastic metaphysics, and mystical path to spiritual and intellectual perfection. Central themes of Ibn 'Arabi's were the unity of all beings, or “wahdat al-wujud,” and also how God reflects God’s self in the world.According to Ibn ‘Arabi, the main practices of Andalusi Sufis included ascesis, poverty, and devotion to the Qur’an.
Not long after the death of Ibn ‘Arabi, al-Andalus experienced a “spiritual aridity” in the mid-fourteenth century. The one exception to that trend was Ibn Abbad al-Rundi (1332-1390), a member of the Shadhiliyya order who was born in Ronda and whose scholarship brought together mystical and juridical paths.^[29] His work helped Sufism become more accepted within the Islamic sciences
Although Sufism would no longer directly be a part of Andalusi life after the Catholic Monarchs expelled Muslims from Spain, in the Spanish Christian mystics of the sixteenth century, such as San Juan de la Cruz and Teresa of Avila, many have seen Sufism’s lasting influence in Spain.

Sufi Mysticism

The original Sufi were basically mystics - people who followed a pious form of Islam and who believed that a direct, personal experience of God could be achieved through meditation and self-discipline. Sufi mysticism endeavoured to produce a personal experience of the divine through mystic and ascetic discipline.

The term Sufi appears to be derived from the Arabic word "suf" meaning "wool" in the sense of "cloak", referring to the simple cloaks the original Sufis wore. Some initiates are given a specially designed, coloured wool vest which is symbolic of the woolen robes of poverty worn by ancient dervishes, and signifies the loving commitment of the dervish to serve humanity.

Sufism in now to be found in many parts of the Muslim world as, across the centuries, many people have felt drawn toward the more emotional and personal ways of knowing God promoted by Sufi mysticism. Today there are literally hundreds of mystic orders with millions of adherents. They are most prevalent in Egypt, Syria, Iraq, Turkey and Arabia.

Sufism has come to mean those who are interested in finding a way or practice toward inner awakening and enlightenment. This movement developed as a protest against corrupt rulers who did not embody Islam and against the legalism and formalism of worship which paid more attention to the form rather than content of the faith. Many of the sufis became ascetics, began to gather disciples around themselves and developed into religious orders, known as dervishers. Others forsook the orders and became mendicants, traveling around the country side, living off the charity of others. Many sufis were outstanding men of saintly stature.

Not all sufis were accepted by the more conservative elements of Islam due to their unorthodox habits and beliefs. Mainstream Islam has tended to regard Sufism with some suspicion because of a perceived extremism in beliefs which Sufi mysticism is prone to.

Jalaluddin Rumi was the author of The Masnavi, an immensely influential work, which is celebrated for its spiritual profundity by many across the Islamic world.
He is also regarded as being the founder of the Mawlawiya order of " Whirling Dervishes "

 

An invocation towards leading
a spiritually centred life

Now when Jesus saw the crowds, he went up on a mountainside and sat down. His disciples came to him, and he began to teach them.

He said:

Blessed are the poor in spirit,
   for theirs is the kingdom of heaven.

Blessed are those who mourn,
   for they will be comforted.

Blessed are the meek,
   for they will inherit the earth.

Blessed are those who hunger and thirst for righteousness,
   for they will be filled.

Blessed are the merciful,
   for they will be shown mercy.

Blessed are the pure in heart,
   for they will see God.

Blessed are the peacemakers,
   for they will be called children of God.

Blessed are those who are persecuted because of righteousness,
   for theirs is the kingdom of heaven.

Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.

You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot.

You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven.

Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. Therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven.

Jesus Matthew 5: 1-19

 

An encouragement of mild forbearance

You have heard that it was said, 'Eye for eye, and tooth for tooth.' But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also. And if anyone wants to sue you and take your shirt, hand over your coat as well. If anyone forces you to go one mile, go with them two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you.

You have heard that it was said, 'Love your neighbor and hate your enemy.' But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your own people, what are you doing more than others? Do not even pagans do that? 48 Be perfect, therefore, as your heavenly Father is perfect.

Jesus Matthew 5: 38-48

 

A litany against materialistic worldliness

Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also.

The eye is the lamp of the body. If your eyes are healthy, your whole body will be full of light. But if your eyes are unhealthy, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!

No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.

Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? Can any one of you by worrying add a single hour to your life?

And why do you worry about clothes? See how the flowers of the field grow. They do not labor or spin. Yet I tell you that not even Solomon in all his splendor was dressed like one of these. If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you - you of little faith? So do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?' For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.

Jesus Matthew 6: 24-34

 
  See also the other "Central" teaching of Jesus:-

The Parable of the Sower

The Parable of the Sower is, perhaps, the most "Enlightenment" related teaching of Jesus!!!

   Again Jesus began to teach by the lake. The crowd that gathered around him was so large that he got into a boat and sat in it out on the lake, while all the people were along the shore at the water's edge. He taught them many things by parables, and in his teaching said: "Listen! A farmer went out to sow his seed. As he was scattering the seed, some fell along the path, and the birds came and ate it up. Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. But when the sun came up, the plants were scorched, and they withered because they had no root. Other seed fell among thorns, which grew up and choked the plants, so that they did not bear grain. Still other seed fell on good soil. It came up, grew and produced a crop, some multiplying thirty, some sixty, some a hundred times."

Then Jesus said, "Whoever has ears to hear, let them hear." ...


... Then Jesus said to them, "Don't you understand this parable? How then will you understand any parable? The farmer sows the word. Some people are like seed along the path, where the word is sown. As soon as they hear it, Satan comes and takes away the word that was sown in them. Others, like seed sown on rocky places, hear the word and at once receive it with joy. But since they have no root, they last only a short time. When trouble or persecution comes because of the word, they quickly fall away. Still others, like seed sown among thorns, hear the word; but the worries of this life, the deceitfulness of wealth and the desires for other things come in and choke the word, making it unfruitful. Others, like seed sown on good soil, hear the word, accept it, and produce a crop - some thirty, some sixty, some a hundred times what was sown.
He said to them, "Do you bring in a lamp to put it under a bowl or a bed? Instead, don't you put it on its stand? For whatever is hidden is meant to be disclosed, and whatever is concealed is meant to be brought out into the open. If anyone has ears to hear, let them hear."
Jesus' teaching ~ as set out in St Mark's gospel Chapter 4


The Parable of the Sower actually features in three of the four, primary, "Canonical" Gospels - such that it is possible to attempt to derive deeper meaning by presenting the following alternative ending ~

But the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop.
"No one lights a lamp and hides it in a clay jar or puts it under a bed. Instead, they put it on a stand, so that those who come in can see the light. For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open."
~ as set out in St Luke's gospel Chapter 8

This "Parable of the Sower" could be said to suggest that Enlightenment does not appear to be Intellectual but may principally arise from keeping to spiritual teachings!!!The Masnavi of Jalaluddin Rumi is an overtly religious work formed within an Islamic context more than seven hundred years ago.   In the Masnavi there are several passages which suggest that personal spirituality is relative -
  The monk said, "I am searching everywhere for a man
Who lives by the life of the breath of God."
The other said, "Here are men the Bazaar is full;
These are surely men, O enlightened sage!"
The monk said, "I seek a man who walks straight
As well in the road of anger as in that of lust.
Where is one who shows himself a man in anger and lust?
In search of such an one I run from street to street.
If there be one who is a true man in these two states,
I will yield up my life for him this day!"

Masnavi Book 5 Story 10

    The Ka'ba is a singularly important Islamic shrine which stands in the court of the Great Mosque of Mecca and is a site of pilgrimage for all Muslims.
  The Ka'ba, whose renown waxes greater every moment,
Owes its foundation to the piety of Abraham.
Its glory is not derived from stones and mortar,
But from being built without lust or strife.

Masnavi Book 4 Story 2

[It is widely known that Allah's faithful are expected to pray five times a day, and it is widely believed that they are expected to face the city of Mecca in doing so.
It is actually the case that it is the Ka'ba, and not the city, that is the (global) focus of those countless prayers-to-Allah]!

Islamic mysticism and the
idea of the Tripartite Soul

  The Masnavi is an overtly religious work written more than seven hundred years ago which today enjoys a very wide respect in the Islamic world and beyond!.

  As well as conveying a range of Spiritual Insights, as demonstrated on our "Spiritual insights" pages, it also contains several passages which suggest that personal spirituality is relative and that Humanity has a Tripartite Soul:-


    The lamp of reason in the brains of the head;
Smell in the nostrils and speech in the tongue,
Concupiscence in the flesh and courage in the heart.
These connections are not without a why and a how,
But reason is at a loss to understand the how.

Masnavi Book 2 Story 5

  He renounced lust and anger and concupiscence,
And showed himself a man of the lineage of the prophets.

Masnavi Book 5 Story 8

    The faithful will say on the last day, "O King!
Was not Hell on the route all of us travelled?
Did not faithful as well as infidels pass through it?
Yet on our way we perceived not the smoke of the fire;
Nay, it seemed Paradise and the mansion of the blessed."
Then the King will answer, "That green garden,
As it appeared to you on your passage through it,
Was indeed Hell and the place of dread torment;
Yet for you it became a garden green with trees.
Since you have laboured to make hellish lusts,
And the fire of pride that courts destruction,-
To make these, I say, pure and clean,-
And, to please God, have quenched those fires,
So that the fire of lust, that erst breathed flame,
Has become a holy garden and a guiding light,-
Since you have turned the fire of wrath to meekness,
And the darkness of ignorance to shining knowledge,
Since you have turned the fire of greed into bounty,
And the vile thorns of malice into a rose-garden;
Since you have quenched all these fires of your own
For my sake, so that those poisons are now pure sweets;-
Since you have made fiery lust as a verdant garden,
And have sowed therein the seed of fidelity,
So that nightingales of prayer and praise
Ever warble sweetly around this garden;-
Since you have responded to the call of God,
And drawn water out of the hell of lust,-
For this cause my hell also, for your behoof,
Becomes a verdant garden and yields leaves and fruit." 

 

 

What is Sufism?

Sufism is existent in several continents. It is the belief that a person does not have to wait for the afterlife to be closer to god. They can achieve a state of inner peace, kindness and generosity in order to bring them closer to god in this life.

If you have ever seen the whirling dervishes of Turkey when they are spinning around in circles, then that is your first introduction. Each one of the whirling dervishes practices Sufism and is also called a Sufi. It is considered a mystical transformation and in Turkey; it is a great introduction to Anatolian mysticism.

 

In present days, he has achieved celebrity status as millions of people know him by his first name only. He is classed as one of the best-selling poets of our times, which is quite an honor considering he lived in the 13^th century.

To quote UNESCO “Rumi is one of the great humanists, philosophers and poets who belong to humanity in its entirety”

Famous quotes by Rumi include…

“People of the world don’t look at themselves, and so they blame one another”

“Remember, the entrance door to the sanctuary is inside you”

“Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it”

After the death of Rumi, followers in Turkey formed the Mevlani branch of Sufism otherwise known as the whirling dervishes of Konya.

The performance in which they whirl around to achieve inner peace are popular with tourists however very few people get to learn of their beliefs and origins. This is all set to change with the Sufi Mystic experience

The Whirling Dervishes of Konya

The Sufi Mystic Experience – Interview with creator of the program, Irish-Australian Ben Bowler

1 – Hi Ben. Tell me more about yourself and why you created the Sufi Mystic Experience

Well, I am the creator of the World Weavers organization which is a cultural and social enterprise active in Europe and Asia. Our motto is “One World One Family”.

We are most well-known throughout Asia for our renowned ‘Monk for a Month’ temple-stay, which is a Buddhist immersion program in Thailand that has been active since 2008.

On January the 22^nd 2012, we will be running the first Sufi mystic experience in Turkey which will be based in the locations of Istanbul and Konya. We are nearly fully booked up, so are actively organizing other dates further in the year.

 2 – Tell me more about the Sufi Mystical experience. How will people be introduced to the works of Rumi and Sufism?

The purpose of the Sufi Mystic program is to offer people an authentic experience of Sufi mysticism as practiced by devotees across the Anatolia region of Turkey.

“It isn’t about religious conversion but rather an aim to foster greater understanding between faiths and building those human bridges of friendship and sympathetic affection which can lead us to peace. It will be a personal spiritual experience, inspired by Rumi and guided by modern day Sufi masters”

3 – What is the general itinerary for the experience?

Guests will live among local Sufi Muslims and stay at a historical 400-year-old Sufi lodge. They will join church and synagogue services, watch the whirling dervishes in action and also visit the tomb of the world-famous poet Rumi. To break up the itinerary, we have also included sightseeing tours of famous historical attractions such as the Topkapi palace and Blue Mosque in Istanbul.

4 – How can people find out more about the Sufi Mystic Experience and also your organization?

All details are on the Sufi Mystical Experience website or people can contact me personally on ben@bloodfoundation.org or info@sufiforamonth.com