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Die Qadiriyya Tariqa Konvention und Methodik der Qadiriyya Muhammediyya Tariqa Geylani Islamisches Kulturzentrum e.V. © Copyright 2012 Geylani Islamisches Kulturzentrum e.V. Herforder Str. 250 – 33609 Bielefeld - Alle Rechte vorbehalten - Kontakt Geylani Islamisches Kulturzentrum e.V. Herforder Str. 250 * 33609 Bielefeld Tel: 0521 / 489 51 52 www.qadiriya.de 3 Konventionen und Methodik der Qadiriyya Tariqa Geylani Islamisches Kulturzentrum e.V. Unser Verein wurde gegründet, um den in Europa lebenden Muslimen zu dienen, so dass sie ihren Glauben im Lichte der Sunna, dem Weigweiser des geliebten Propheten Muhammed (Friede und Segen seien mit ihm) und getreu der spirituellen Disziplin des verehrten Abdulqadir Gilani auf die schönste Art und Weise leben können. Auf dieser Grundlage sind wir bestrebt, eine Einigkeit und Solidarität unter Muslimen zu schaffen und sind auf sozialer, erzieherischer und kultureller Ebene aktiv, um die Harmonie zwischen und vor allem mit den Gesellschaften zu erfüllen. Unsere Referenzen sind hierbei die Disziplinen des verehrten Abdulqadir Gilani im Lichte des Qurans und der Sunna. Unser Großmeister des Sufismus-Verständnisses, Gilani, lehrte die Nächstenliebe, den Respekt sowie die Toleranz als Quelle der spirituellen Disziplin und legte sie als Grundformel seines Weges der Spiritualität aus. Das Geylani Islamisches Kulturzentrum e.V. ist ein Mittelpunkt Derjenigen, die als Sufi-Anhänger dieses Ordens nach den Empfehlungen des verehrten Sufi-Großmeisters Sayyid Muhammed Efendi, dem spirituellen Schüler von Abdulqadir Gilani, im Lichte des Sufismus in innerer Zufriedenheit und in Gesellschaft leben möchten. Um in diesem Rahmen die Lehren des Qadiriyya Sufi-Ordens zu lernen und zu lehren sowie weiterbildend, sozial und kulturell tätig zu sein, haben wir unseren Verein mit dem Hauptsitz in Bielefeld gegründet. Möge der Anstand lehrende Schöpfer uns dabei Erfolg bescheren. Ohne Zweifel, alles Perfekte gebührt Allah, dem Allmächtigen und alles Unvollkommene ist uns selbst zuzuschreiben. Geylani Islamisches Kulturzentrum e.V. Kontakt Geylani Islamisches Kulturzentrum e.V. Herforder Straße 250 * D-33609 Bielefeld Tel+Fax: 0521 / 489 51 52 www.qadiriya.de 4 Geylani Islamisches Kulturzentrum e.V. Inhaltsverzeichnis Vorwort 6 1. Kapitel Konvention und Methodik der Qadiriyya Muhammediyya Tariqa Was ist Sufismus/Tasawwuf? 8 Was ist eine Tariqa? 10 Die Qadiriyya Tariqa 10 Der Sultan aller Großmeister Abdulqadir Gilani 11 Unser Sufi-Großmeister Sheikh Sayyid Muhammed Efendi 13 Die Vorzüglichkeit auf dem Wege der Qadiriyya Muhammediyya und der Ahlullah zu sein 14 Das Bayat in der Qadiriyya Tariqa 16 Die Bedeutung der Hingabe auf diesem Wege 20 Das Rabita in der Qadiriyya Tariqa 22 Die tägliche Dhikr-Aufgabe Wîrd 24 Dhikr 29 Die Praxis des Halaqa Dhikrs 30 Dua - das Bittgebet 34 2. Kapitel Predigt und Aussprüche unseres verehrten Großmeisters Sheikh Sayyid Muhammed Efendi Aufrichtiger Glaube 36 1. Ausspruch 38 120. Ausspruch 39 168. Ausspruch 40 237. Ausspruch 41 336. Ausspruch 42 Fremdbegriffe und Abkürzungen 43 5 Konventionen und Methodik der Qadiriyya Tariqa Vorwort Unsere im Licht der Offenbarung auflebenden Seelen unter der Schwerkraft des modernen Alltags gegenüber ihrer ursprünglich reinen Beschaffenheit treu zu halten und unseren Iman (bezeugender Glaube) an Tagen, an denen die Schwere unseres Nafs (niederes Ego, Triebseele) uns umfasst, dennoch glänzen zu lassen, gehört zur unseren grundsätzlichen Bestrebung. Tariqas sind Lichtstrahle, die aus dem Lichte des Quran entspringen und auf den geraden, rechten Weg ( Sirat al-Mustaqîm) fallen. Sie empfehlen dem Menschen weder, dass er sich aus dem weltlichen Leben entziehe und die Abgeschiedenheit flüchte, noch soll er im Zuge des modernen Alltags zu einem Dasein verkommen, das sein ursprünglich reines menschliches Wesen verloren hat. In unserem Leben sollten Tariqas eine handlungsweisende Funktion einnehmen, die uns in den Sackgassen und schwierigen Lagen unseres Lebens dazu einladen, den Worten des Qurans zu lauschen und uns auf seinen Kurs führen. Für die Menschen, deren Horizont bis in die Unendlichkeit geöffnet ist, sie sich aber in den Gängen des modernen Lebens verloren haben und entartet sind, haben die Gelehrten dieses Weges mit ihren Leuchtfackeln, die sie bereits vor Epochen an sich nahmen, unser Zeitalter erleuchtet und neuen Sinn an unsere leblosen Seelen herangetragen. Und dieses Werk, als eines der seltenen Rosen aus dem Rosengarten des Sufismus, dient als Handbuch, das die Konvention und Methodik der Qadiriyya Muhammediyya Tariqa für Interessierte erläutert. 6 Geylani Islamisches Kulturzentrum e.V. 1. Kapitel Konvention und Methodik der Qadiriyya Muhammediyya Tariqa 7 Konventionen und Methodik der Qadiriyya Tariqa Was ist Sufismus/Tasawwuf? Sufismus ist die Benennung eines glücklichen und gesegneten Lebensweges, auf welchen sich der Mensch begibt, um seine eigene, innere Welt zu entdecken. Er ist der Ausdruck der Selbsterkenntnis. Um es mit den Worten von Yunus Emre auszudrücken: Sufismus (auch Tasawwuf genannt) ist das Wissen über „sich selbst“. Es ist der Eifer, in der Reinheit der Schöpfung Allahs Zuflucht zu suchen und zu einem Regentropfen zu werden, um sich dann in den Ozean der Barmherzigkeit fallen lassen zu können. Der Schöpfer hat den Menschen in schönster Gestalt erschaffen und ihm mit Seiner gebotenen Religion die Möglichkeit gegeben, diese Form auf die schönste Art zu erhalten. Sufismus ist das Streben nach Freiheit, welche man erlangt, wenn man sich vom Nafs (niederes Ego, Triebseele), das einen umringt, sowie von negativen/teuflischen Einflüsterungen (Waswasa) und von niederen Trieben (bspw. Begierden) loslöst und sich der höchsten Stufe der vollkommenen Tugend ( Ahsani Taqwim ) wendet. Der Mensch hat das Anvertrauen akzeptiert, welches nicht einmal die Berge und Täler anzunehmen wagten, und hat die Bühne der Prüfung betreten, die sich Diesseits nennt. Lauscht der Mensch der göttlichen Stimme seiner urförmigen charakterlichen Grundzüge und bedenkt er im Lichte des Qurans, wird er danach streben, die freudige Botschaft zu hören „O du Seele, die die Stufe des Mutmain erreicht hat, tritt ein unter Meine guten Diener, und tritt ein in Mein Paradies.“ (Sure 89, Vers 29-30) Sufismus ist, sich im Lichte des erhabenen Gebotes „Wahrlich, im Gedenken Allahs werden die Herzen ruhig“ (Sure 13, Vers 28) mit Dhikr (Lobpreisung/Gedenken Allahs) zu reinigen und zu klären und der inneren Ruhe und Zufriedenheit mit Klarheit im Herzen entgegen zu eilen. Die Gelehrten dieses Weges haben aus dem Koran und der Sunna ein Licht gebunden, in dem sie mit der Wissenslehre vermengt und mit Anstand und Geduld beschmückt wurden und haben Flüsse errichtet, die zur Barmherzigkeit Allahs führen, damit die Menschen unter dem Licht der Weisheit das Nour (Licht) Muhammeds erreichen, ohne sich an den Dornen des Diesseits zu verwunden. Zu der Erhabenheit des Sufismus gehört, das Dhikrullah (die Lobpreisung Allahs) sich in die Adern einzuflößen und sein Herz auf diese Weise von seiner Schwere, Selbstsüchtigkeit und Weltlichkeit loszulösen und in seinem Grad zu erhöhen, damit es den Schöpfer, der sonst in keinem Ort und Raum Platz findet, umgreift. Der Schöpfer aller Welten befiehlt „Sagt nicht ‚Wir glauben’, sagt ‚Wir haben den Islam angenommen’“. Durch die Annahme der Grundsätze des Imans (bezeugender Glaube) und des Islams haben wir alle gottlob den Islam angenommen. Während man als Muslim jenen Weg beschreitet, der zu dem Rang eines Mu’min (Überzeugter, der sich seinem Schöpfer aus Liebe hingibt) führt, dient der Sufismus einem als Schutzschild, hinter dem man Zuflucht findet. Sufismus ist, wie S. Nakip Attas sagt, „die Anwendung des Islams, auf einer Ebene des Vollkommenen und Schönen.“ Tasawwuf bedeutet, die Gebote des Allmächtigen über das eigene Nafs (niederes Ego, Triebseele) zu stellen und bei seinen Gebeten, seinem Dhikr und weiteren Gottesdiensten ein Bewusstsein zu entwickeln, als würde man Allah stets sehen. Als die Seelen erschaffen waren, wurden sie, bevor sie ins Diesseits treten, alle versammelt und bezeugten, dass Allah ihr Schöpfer ist. [Anm. d. Übersetzerin: das Ereignis nennt sich Qalu Bala] Sufismus ist, dass man sich seinem Schöpfer gegenüber nach dem Versprechen bei Qalu Bala als loyal erweisen möchte und seine spirituelle Ader aufrecht erhält, indem man 8 Geylani Islamisches Kulturzentrum e.V. seinen Schöpfer jeder Zeit gedenkt und danach strebt, stets in Richtung der Wahrheit gewandt zu leben. Auf einem Weg, welches dünner als ein Haar und schärfer als eine Schwertklinge ist, [Anm. d. Übersetzerin: Mit dieser Metapher wird die Wichtigkeit und Tiefsinnigkeit des Sufismus betont.] ist Tasawwuf jene Glückseligkeit, mit Strebsamkeit, Geduld, Genügsamkeit, Gottesliebe und Ergebenheit durchdrungen zu werden und nach dem berühmten sufistischen Prinzip „Erst war ich roh, dann wurde ich gar, dann verbrannt“ zu reifen. 9 Konventionen und Methodik der Qadiriyya Tariqa Was ist eine Tariqa? Tasawwuf ist ein Erbe der offenbaren ( zahiri ) und verborgenen ( batini ) Schönheit unseres Propheten Muhammed (sas) an seine Gemeinschaft [Anm. der Übersetzerin: hierbei sind alle Menschen mit eingeschlossen]. Der Gesandte Allahs verkündet wie folgt: „Propheten hinterlassen weder ein Dirham, noch ein Dinar als Erbe. Die Wissenslehre (Ilim) jedoch ist ihr Erbe.“ (siehe Ebu Dâvud, Ilm 1; Tirmizî, Ilm 19; Ibn-i Mâce (H. No. 227); Dârimî (H. No. 348); Müsned-i Imâm Ahmed (H. No. 21336).) “Hohe Gelehrte (Alim) sind die Erbfolger der Propheten.” (siehe Buharî, ilim, 10; Ebû Davud, ilim, 3.)
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