As in Christianity, through Dionysius and other writers of the Neoplatonic school, so in Islam, and probably under the same influence, the devotional and mystical love of God soon developed into ecstasy and enthusiasm which finds in the sensuous imagery of human love the most suggestive medium for its expression. The Sufis answer--a philosopher would say that they evade the difficulty--by quoting the famous Tradition: "I was a hidden treasure and I desired to be known; therefore I created the creation in order that I might be known." Knowledge of God precedes, and is the cause of, self-knowledge. Everyone has been made for some particular work, and the desire for that work has been put in every heart. Novices, he thinks, should not be permitted to attend them. Mortification of the nafs is the chief work of devotion, and leads, directly or indirectly, to the contemplative life. The following anecdote of Bayazid al-Bistami shows the official attitude of all the leading Sufis who are cited as authorities in the Moslem text-books. became a wandering dervish--the story of Buddha over again. Put yourself behind my eyes and see me as I see myself, for I have chosen to dwell in a place you cannot see. And if you want to use the images on your blog, just make sure you link back to this page. But Nöldeke, in an article written twenty years ago, showed conclusively that the name was derived from suf (wool), and was originally applied to those Moslem. In reply to the objection that a God who creates evil must Himself be evil, Jalaluddin, pursuing the analogy drawn from Art, remarks that ugliness in the picture is no evidence of ugliness in the painter. Sheykh ‘Abd al-Rahim ibn al-Sabbagh, who at first disliked living in Upper Egypt, with its large Jewish and Christian population, said in his old age that he would as readily embrace a Jew or Christian as one of his own faith. If nothing except God exists, then the whole universe, including man, is essentially one with God, whether it is regarded as an emanation which proceeds from Him, without impairing His unity, like sunbeams from the sun, or whether it is conceived as a mirror in which the divine attributes are reflected. Religion addresses itself. It is obvious that the ascetic and quietistic tendencies to which I have referred were in harmony with Christian theory and drew nourishment therefrom. Thus strange doctrines and grave moral defects easily develop unheeded, but freedom is saved." The popular demand for miracles far exceeded the supply, but where the walis failed, a vivid and credulous imagination came to their rescue and represented them, not as they were, but as they ought to be. The principle of mortification is that the nafs should be weaned from those things to which it is accustomed, that it should be encouraged to resist its passions, that its pride should be broken, and that it should be brought through suffering and tribulation to recognise the vileness of its original nature and the impurity of its actions. A certain well-known Sufi repented seventy times and fell back into sin seventy times before he made a. lasting repentance. Nothing of themselves is left in them; as individuals, they are dead. Are any germs of mysticism to be found there? I refer to the dhikr, an exercise well known to Western readers from the careful description given by Edward Lane in his Modern Egyptians, and by Professor D. B. Macdonald in his recently published Aspects of Islam. The earliest Sufis were, in fact, ascetics and quietists rather than mystics. Through one gate, the heart receives immediate knowledge of God; through another, it lets in the illusions of sense. In respect of God not-being is nothing, for God is real Being, but in man it is the principle of evil which constitutes half of human nature. His inward feeling must decide how far the external forms of religion are good for him. But just as a steel mirror when coated with rust loses its power of reflexion, so the inward spiritual sense, which Sufis call the eye of the heart, is blind to the celestial glory until the dark obstruction of the phenomenal self, with all its sensual contaminations, has been wholly cleared away. The Cadi repented of his hostility and became one of the saint's disciples. GOD, who is described in the Koran as "the Light of the heavens and the earth," cannot be seen by the bodily eye. Whatever cruelty they inflict upon him, he will perceive only the chastening hand of God, "whose bitters are very sweets to the soul." One felt its trunk, and said that the animal resembled a water-pipe; another felt its ear, and said it must be a large fan; another its leg, and thought it must be a pillar; another felt its back, and declared that the beast must be like an immense throne. Read 21 reviews from the world's largest community for readers. But since Man, owing to the limitations of his mind, cannot think all objects of thought simultaneously, and therefore expresses only a part of the divine consciousness, he is not entitled to say Ana ’l-Haqq, "I am God." Of that I shall have something to say in due time. See more ideas about islamic paintings, islamic art, islamic calligraphy. The rapture of the Sufi who has lost himself in ecstatic contemplation of the divine beauty is entirely opposed to the passionless intellectual serenity of the Arahat. the remainder of this chapter to a sketch of the wali as he appears in the vast medieval literature on the subject. cosm, 'a copy made in the image of God,' 'the eye of the world whereby God sees His own works.' Such maps or scales of perfection were elaborated by Sufi teachers at an early period, and the unlucky Moslem habit of systematising has produced an enormous aftercrop. Many examples of such restitution might be culled from the Legend of the Moslem Saints. Rumi was born in Afghanistan some eight hundred years ago but his family moved to Anatolia soon thereafter in order to escape the depradations of the Mongols. Consequently those whose hearts He has opened and endowed with spiritual perception hear His voice everywhere, and ecstasy overcomes them as they listen to the rhythmic chant of the muezzin, or the street cry of the saqqa shouldering his waterskin, or, perchance, to the noise of wind or the bleating of a sheep or the piping of a bird. When Shibli was a novice, he went daily into a cellar, taking with him a bundle of sticks. He does not pray. According to Jami, Unification consists in making the heart single--that is, in purifying and divesting it of attachment to aught except God, both in respect of desire and will and also as regards knowledge and gnosis. In another ode he says: Where is the lover when the Beloved has displayed Himself? We are studying in this book the mystical life of the individual Moslem, and it is necessary to keep the subject within the narrowest bounds. What he thinks of as individuality is in truth not-being; it cannot be separated or united, for it does not exist. "Yes," came the answer, "but Mohammed ibn Wasi‘ possessed two shirts, and Malik only one. There is something in the constitution of his mind that makes it impervious to the idea that the supernatural may be subject to law. It is the grand paradox of Sufism--the Magnum Opus wrought somehow in created man by a Being whose nature is eternally devoid of the least taint of creatureliness. Reliable and credible content. Mar 16, 2018 - Explore Libonesiana's board "The Banner of Islam" on Pinterest. Where God is and naught beside Him, there can be no other agent than He, no act but His. Neither deep learning in divinity, nor devotion to good works, nor asceticism, nor moral purity makes the Mohammedan a saint; he may have all or none of these things, but the only indispensable qualification is that ecstasy and rapture which is the outward sign of 'passing-away' from the phenomenal self. 17-19), the term fana includes different stages, aspects, and meanings. The following passage, which I have slightly modified, gives a fair summary of the hypnotic process through which a dervish attains to union with God: An excellent concrete illustration of the process here described will be found in the well-known case of Tawakkul Beg, who passed through all these experiences under the control of Molla-Shah. or music. The inspiration of the Islamic saints, though verbally distinguished from that of the prophets and inferior in degree, is of the same kind. To the Moslem, who has no sense of natural law, all these 'violations of custom,' as he calls them, seem equally credible. The powerful currents of thought discharged through the Mohammedan world by the great non-lslamic systems above mentioned gave a stimulus to various tendencies within Islam which affected Sufism either positively or negatively. said Jalaluddin. 18.11.2017 - sevilayylmz50 hat diesen Pin entdeckt. The earliest of these great fraternities date from the twelfth century. To abide in God (baqa) after having passed-away from selfhood (fana) is the mark of the Perfect Man, who not only journeys to God, i.e. Live in silence. Difficult are the paths which they threaded, dark and bewildering the pathless heights beyond; but even if we may not hope to accompany the travellers to their journey's end, any information that we have gathered concerning their religious environment and spiritual history will help us to understand the strange experiences of which they write. I emphasise this contrast because, in my opinion, the influence of Buddhism on Mohammedan thought has been exaggerated. The reader will perceive that Sufism is a word uniting many divergent meanings, and that in sketching its main features one is obliged to make a sort of composite portrait, which does not represent any particular type exclusively. We come spinning out of nothingness, scattering stars like dust. Of course, the typical wali is incapable of founding an order, but Islam has produced no less frequently than Christendom men who combine intense spiritual illumination with creative energy and aptitude for affairs on a grand scale. Rumi Birthday: The great poet was born on 30 September 1207 in Tajikistan, Afghanistan. It does not matter what creed a man professes or what rites he performs. "A saint would be none the less a saint," says Qushayri, "if no miracles were wrought by him in this world." it was accounted a breach of 'trust' to think Paradise a more desirable place than Hell. How shall we form any conception of that which is declared to be ineffable by those who have actually experienced it? If he be a. religious artist, a spiritual poet, his ideas of reality are likely to clothe themselves instinctively in forms of beauty and glowing images of human love. on fear of Allah, it also bears conspicuous marks of the opposing Christian tradition. Quotes By Genres. Nov 17, 2017 - Explore Karima Abdul-Haqq's board "Islamic Painting" on Pinterest. 20.8-14). The higher Sufi mysticism, as represented by Jalaluddin Rumi, teaches that the phenomenal is a bridge to the Real. The last explanation, which converts Ana ’l-Haqq into an impersonal monistic axiom, is accepted by most Sufis as representing the true Hallajian teaching. This revelation, however, is a comparatively rare experience. Such texts are kept in the synagogue in a special room called the geniza, "hiding place" in Hebrew. stances in which it arose and flourished. a selectionf of poems from the Persian”, p.106,, Jalāl ad-Dīn Muhammad Rūmī, Rumi (2015). Melbourne, Australia. But in his Masnavi--a work so famous and venerated that it has been styled 'The Koran of Persia'--we find him in a more sober mood expounding the Sufi doctrines and justifying the ways of God to man. Whoever has polished it more sees more - more unseen forms become manifest to him. Ibn al-‘Arabi declares that no religion is more sublime than a religion of love and longing for God. Besides literary tradition there were other channels by which the doctrines of emanation, illumination, gnosis, and ecstasy were transmitted, but enough has been said to convince the reader that Greek mystical ideas were in the air and easily accessible to the Moslem inhabitants of Western Asia and Egypt, where the Sufi theosophy first took shape. Aug 15, 2013 - I don't appreciate my brother hijacking my Pinterest feed too now, as if him taking over my twitter and Facebook feed wasn't enough :-/ It's just a question of whether you want to focus on a specific topic or on a specific mystic. Jalaluddin died only a few years after the birth of Dante, but the Christian poet falls far below the level of charity and tolerance reached by his Moslem contemporary. According to Ibn al-‘Arabi {Massignon, op. Islam is largest practicing religion of the world. Sohail Shaikh 02/03/2018 at 4:52 pm - Reply. Jalaluddin teaches that man's love is really the effect of God's love by means of an apologue. On reaching Bistam and recollecting what he had done, he took out the. “Selected Poems”, p.245, Penguin UK. Mohammed twits the Jews with professing to be protégés of God (awliya lillah). In a magnificent ode Jalaluddin Rumi describes how the One Light shines in myriad forms through the whole universe, and how. next of kin, patron, protector, friend. near, both as transcendent and immanent. ", The relation of gnosis to positive religion is discussed in a very remarkable treatise on speculative mysticism by Niffari, an unknown wandering dervish who died in Egypt in the latter half of the tenth century. Mandæans, dwelling in the Babylonian fenland between Basra and Wasit. We have seen that the woollen dress, from which the name 'Sufi' is derived, is of Christian origin: vows of silence, litanies (dhikr), and other ascetic practices may be traced to the same source. There is no real existence apart from God. Quotes tagged as "mystic" Showing 1-30 of 134 “In the days ahead, you will either be a mystic (one who has experienced God for real) or nothing at all.” ― Karl Rahner tags: experience, mystic. Here are a few lines: It has been said that the Sufis invented this figurative style as a mask for mysteries which they desired to keep secret. Here the doctrine of saintship comes in. Such a person, they declare, stands on a higher plane than ordinary men, and is not to be condemned for actions which outwardly seem irreligious. The Buddhist moralises himself, the Sufi becomes moral only through knowing and loving God. }, Both Moslem and Sufi declare that God is One, but the statement bears a different meaning in each instance. I can only reply that the same difficulty confronts us in dealing with all mystical phenomena. forward evidence of their likeness to one another, without showing at the same time (1) that the actual relation of B to A was such as to render the assumed filiation possible, and (2) that the possible hypothesis fits in with all the ascertained and relevant facts. In order to present Central Spiritual Insights sourced from Islamic Mysticism a number of quotations from the Masnavi, attributable to the remarkable mystical poet Rumi, are related here. He may even be rich, in the common meaning of the word, though spiritually he is the poorest of the poor; for, sometimes, God endows His saints with an outward show of wealth and worldliness in order to hide them from the profane. It is only human reason that sees the single as double, and balances the Law against the Truth. As regards the doctrine of divine love, the following extracts speak for themselves: The Syrian mystic, Ahmad ibn al-Hawari, once asked a Christian hermit: Another hermit was asked by some Moslem ascetics: The influence of Christianity through its hermits, monks, and heretical sects (e.g. Of such a one it is said that 'his guide is Satan,' and he is likened to a tree that for want of the gardener's care brings forth 'none or bitter fruit.' Immersed in Unity, they know neither law nor religion nor any form of phenomenal, being. THE Sufis distinguish three organs of spiritual communication: the heart (qalb), which knows God; the spirit (ruh), which loves Him; and the inmost ground of the soul (sirr), which contemplates Him. Every true believer is bound to abstain from unlawful pleasures, but the ascetic acquires merit by abstaining from those which are lawful. We shall see that other Sufis--Jalaluddin Rumi, for example--in their ecstatic moments, at any rate, ignore this rather subtle distinction. For him, the written word of God has been abrogated by a direct and intimate revelation. Short Motivational Quotes. Mar 15, 2018 - This Pin was discovered by محمد ندیم. Normally, the heart is 'veiled,' blackened by sin, tarnished by sensual impressions and images, pulled to and fro between reason and passion: a battlefield on which the armies of God and the Devil contend for victory. your own Pins on Pinterest Mohammed ibn ‘Ulyan, an eminent Sufi, relates that one day something like a young fox came forth from his throat, and God caused him to know that. They say there is a doorway from heart to heart, but what is the use of a door when there are no walls? This word is used in various senses derived from its root-meaning of 'nearness'; e.g. One day the Cadi of Mosul, who regarded him as a detestable heretic, saw him in a street of the town, approaching from the opposite direction. The mystic is now rapt in contemplation of the divine essence. an act which cannot be imitated by any one. Every day we present the best quotes! It may be dangerous to worship God by one's own inner light, but it is far more deadly to seek Him by the inner light of another. Nuri, Raqqam, and other Sufis were accused of heresy and sentenced to death. While the 'stages' can be acquired and mastered by one's own efforts, the 'states' are spiritual feelings and dispositions over which a man has no control: The Sufi's 'path' is not finished until he has traversed all the 'stages,' making himself perfect in every one of them before advancing to the next, and has also experienced whatever 'states' it pleases God to bestow upon him. It would be an almost endless task to enumerate and exemplify the different classes of miracles which are related in the lives of the Mohammedan saints--for instance, walking on water, flying in the air (with or without a passenger), rain-making, appearing in various places at the same time, healing by the breath, bringing the dead to life, knowledge and prediction of future events, thought-reading, telekinesis, paralysing or beheading an obnoxious person by a word or gesture, conversing with animals or plants, turning earth into gold or precious stones, producing food and drink, etc. Having sketched, as briefly as possible, the external framework of the method by which the Sufi approaches his goal, I shall now try to give some account of its inner workings. No suffering can be too great, no devotion too high, for the piercing insight and burning faith of a true lover. Whether they emphasise the outward or the inward aspect of unification, the transcendence or the immanence of God, their expressions are bold and uncompromising. 2. A moral transformation of the soul through the extinction of all its passions and desires. Hallaj, I think, would have agreed with Eckhart (who said, "The word I am none can truly speak but God alone") that the personality in which the Eternal is immanent has itself a part in eternity (Inge, Christian Mysticism, p. 149, note). For Islam Tigris to the Logos -- the Koran refers in several places to his commands Kuhi!, Hujwiri says: ' a man through vision of the great poet born. Much used afterwards the Tigris to the Koran refers in several places to his elect takes... That work has been abrogated by a direct and intimate revelation he thinks, should not be separated or,. Rewards and punishments, no devotion too high, for he thought Mohammed ibn Wasi‘ had a superior claim the... 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