Qalandar Baba Aulia Introduction

Total Page:16

File Type:pdf, Size:1020Kb

Qalandar Baba Aulia Introduction An Introduction: His Divine Grace Qalander Baba Auliya; His divine grace Proclaimer of Reality, Kind Preceptor, TrueServant of God, QALANDBR The Great Sage ofhis time. BABAAULIYA Founder and Imam Silsila Azeemia, ABlessed Soul,a distinct worker ofDivine Administration, a man worthy of respect is introduced by his most able student; Khwaja Shamsuddin Azeemi in his unique and eloquent style and simple worded narration. Publishers: t\.._ Burkhiya Education Fouudation (Regd) ~,;:~ 2680-Lala Ayub Lane, Peshawar Cantt. lJ1ii:.F Phoue No· 091-52724Z3 Fax: 091-5274238 ,. Email: [email protected] Jfis (j)ivine qrace Qg-{ander CBa6a Jl ufiya: An Introduction • .. 13y: . Khwaj a Shamsuddin Azeemi ©2009 1\1/ rights Reserved 10'1 RST EDITION Dedication Ilik Iks;~n & Printed By: 'To tnat young generation tfiat wouftf6ring (;aJaxy Graphics ,.NII I Ulll 1\) ub Lane, Peshawar calltt. an encf to tne cfark.snacfows ofgriefancffear 111"111 11'/1 ~276568 Cell: 0333-9303787 6y acquainting manfijncfwitn peace ancf I 111111 V"[email protected] tranquifity after equipping itselfwitn tfie teacnings ofQafancfer cBa6a ;f.ufiya ancf Publishers: II1111 111111 1<lucal;on Foundation (regd) man wou{cf 6e a6{e to enter-tfic J{eaven after '"Nil I ulll Ayub lane, Peshawar cantt . redaiming fiis eterna{cfistinction. 1'11"111 Nil 11 111-5272423 Fax: 091-5274238 I IIll1il: [email protected] Translated by: 1)1'. Magsood Azeemi Price Rs.lS0 fl fianaiwor( ofmagic, tfiis worYof ours 15 What to say, wfiat this worUfofours is? Just a woratfiat 6ecame a story Our creation is a eray toy, fl city tumeainto a wiYemess flnatfiis entire worYis a toy oferay rrlme rejfecteef in manyforms, flzeem I tumeainto aust, tfie aust into wine­ cup 28 Cholistan Jungle 41 LIST OF CONTENTS 29 Seeing God in everything 43 around . S.NO CHAPTER Page # 30 Down on the ground 43 I In the Name ofAllah 7 31 Jinns 44 2 Life ofQalander baba Auliya 15 32 Trees also talk 44 0 00 J Qalander 16 JJ Lal Shahbaz Qalander 45 4 Qalanderi Order 18 34 Man·at service 45 5 Introduction 20 35 Annels protect 47 6 Birth 21 36 Lottery Number 47 7 Education 21 37 Looking after the family 48 8 Spiritual Training 22 38 Sapphire ring 48 9 Family 23 39 Prayer of a Qalander 50 10 Livelihood 24 40 Jlm-e-Ladunni 52 II Induction )5 41 Revealing the Future 54 12 Spiritual Position 25 42 25 Bodies Of Auliya . 54 13 Mannerism 28 43 Freud and Libido 55 14 Child hood and youth 28 44 Astral body 56 15 Grcatness 29 45 Saving from operation 57 16 His Children 30 46 Distant Teratment , 58 17 Books Authored 30 47 Hundred thousand Rupees 58 18 Family Tree 32 48 Polio Cured 59 19 . Wonder Workings 35 49 Missing cap 60 20 Pigeon resurrected 36 50 The Scar 60 21 Deaf & Dumb girl 37 51 Rain-Water turning into pearls 61 22 Incessant rai·ning 38 52 Degree OfJapan 62 23 j Li fted the Basket 39 53 Mouthful of Blood 63 24 Amount of alimony. 40 54 Bu Ali Shah Qalander 65 25 Angels 40 55 Shah Abdul Latif Bhitai 66 26 Musk Order 41 56 Water turned bitter 66 27 Love and Sacrifice 41 57 Spiritual treatment of tumor 67 58 Metaphysical or Paranormal 68 59 An article 69 60 Man's Conscious Experience 73 61 Time is the past 75 62 What the senses are? 79 In the name of.JL[fah, tfie most (j3eneficent 63 Self Realization 83 anathe most <.Mercifu[ 64 Knower of the Mysteries of 87 Nature 65 Be! And it was 91 God created Adam and Eve and sent them to 66 A Letter 93 earth for spreading their progeny upon the earth. 67 An Other Letter 106 Creation of man is ever continuing according to the 68 Works 115 will and plan of the Creator. 69 Rubaiyat 124 With the increase in population, needs of 70 Demise 145 man also kept on growing. With the passage of time 71 Khanqah-e-Azeemia 148 Scriptures were sent down upon the Prophets of 72 Death Almiversary (Urs) 150 God. And when tribes and families spread far and 73 Introduction Of Silsila Azeemia 151 widc. the Torah, Old and New Testaments and in 74 Founding Khanwada-e-silasil 156 the last, the holy Quran was sent down to complete 75 Aims and Objectives of Silsila 159 thc Godly Guidance. Azeemia We are told that so far ~ne hundred and 76 Rules and Regulations 160 twenty four thousand prophets of God have come to the world out of which 25-30 have been mentioned ancl cxemplified in the Scriptures and Divine Books. Much has been written about the coming of Iioly Prophet (PBUH) and about the appointment, services and completion of Herculean task of dclivering the message to the people by the last of till thc prophets of God but the people endearing him still wanting to hear more about him. 7 What this all is???? busy in suckling his mother's milk and is embracing the merciful Nature. It is the reverence, humility and love and an expression of one's inaptitude of loving him. God is the One and Only, He is Self­ Passion of his love is overpowering the people. Sufficient, begotten not and begets not. Every Passing' through this path is like sipping some religion has tnunpeted this very Unity of Godhead. divine wine for everyone but for the believing men No religion upon the face ofthe earth has denied the of faith it is like entering into the Gardens of Oneness of God or has declined His Existence. Paradise. One who can lead anvone throuoh these Sufis and Auliya adopted various means and ways . '" paths and could let him have a glimpse of the of understanding and explaining this very Oneness, Beloved (PBUH), he is the worthy mentor. And, thc Self-Sufficiency, Reality and Unity of Godhead. one who is an adamant desirous of achieving his Commonly, Unity of Godhead consists of four goal, is ready to sacrifice all his hopes upon the will things, namely; Shariat (Religious Laws), Tariqqat of his mentor, adopts all his ways with faith, is the (Practicing the Laws), Haqqiqat (Knowing the true disciple and is bound to sllcceed. Reality) and Marrafat (Cognition). Cognition, understandin!! and witnessino the It is the statement of Holy Prophet (PBUH), ~ '" unity of Godhead appears to be an easy task but in "One who recognizes his self, cognizes his Lord," the passing through the insurmountable valleys of The knowing of the self does not mean recognition real cognition. of Divinity, keeping one's beliefs or the desires and lusts, body needs, near and dear intact all along one's advancement on these paths is ones. mother and father, home, town and cities or like making a camel pass through an eye of the country nor is it the cognitioll of the worldly needlc. When a wayfarer passes through some knowledge. It is the appreciation and understanding jungle hc faces fcars and when the same jungle is or the fact that why has the nature created me? trudgcd in the darkness of the night, it ishorrifying. What is the essence of the objective of bringing me Similarly, when one sets upon the journey of dark ;l1to existence from nothingness? What are the waters of reverence and respect he encounters rncultics of wisdom and leadership that I have been terri lying forms of fears, horrors, sorrows, dccoratcd with by the intents of fate? Have I been rcversions and upsets of all sorts. In such a dark crellted only ror the sake of myself? If someone scenario, a mentor is the grcatcst of all blessi ngs 'ould reach down to the core of the purpose of his who allows him to hold his linger and makes him to 'I'cution and could comprehend what is there in his trudge along the paths of Divinity as if an infant It'liC sell', then he is the one 'who finds himself, IIl1derstands himself and believes in himself and a 8 9 Verses of the holy Quran and the sayings of person rising up to an intuitive understanding the holy men are evident upon the fact that cognizes the grandeur of Lhe lordship of his God. understanding the Oneness of Godhead is not as When one's faith grasps the exact truth and easy as it appears to be. Just as the water of an the true reality, he enjoins the true purpose. When ocean cannot be held in by a pond or the water of a the part comprehends the purpose ofthe whole, it is pond carmot be put into a pitcher or the water of the no longer a part, it reaches such a state which is pitcher cannot be put into a goblet likewise the better to be kept secret than lime lighting. human intellect, understanding, thought, perception, senses certitude and intuition cannot grasp the One God has stated about His Oneness and Unity who is known as Allah, the Almighty and who is of His Godhead: "And, thy Lord is the only God, Self Existing from Eternity to Eternity. do not worship anyone except Him, He is the most After the Holy Prophet (PBUH), his Beneficent and the most Merciful." companions and their followers, Auliya Allah Worshiping is for none but One and the provided every assistance and guidance to make us Only One God, Except Him there is no god, He is true believers of God. After Owais Qarni, Shaikh the Ever-Living and Eternal. Mohiuddin Abdul Qader Ji!ani, Ali Hajweri known as Data Ganj Bukhsh, Baba Fariduddin Ganjshakar, The renowned Sufi saint of his times Junaid azamuc.ldin Auliya Mehboob-e-Elahi, Khwaja Bughdadi (RA) says, "Knowledge of Oneness.
Recommended publications
  • Download Muqamaat-E-Ruh In
    Muqamaat-E Ru’h ALLAH has created humans so that they can become ‘Insaan’. Insaan basically means ‘The one who forgets’. Ulama-e Zhaahir take this in the literal and worldly sense. Insaan forgets the vow taken in the World of the Souls and gets involved in all kind of evils in this 'Aalam-e Maadi. It is only ‘Tauba’ that can put him/her back on the right track. They quote a ‘Hadeeth: “If man did not commit sins, ALLAH would have destroyed the mankind and would have created another creation that would have sinned and asked for forgiveness so that HU could forgive”. Ulama-e Baatin believe in this but also talk about the ‘Insaan-e Haqeeqi’. This is explained by Sayyidina Makhdum Jahan Sharf-ul-Haq Wad Deen Ahmad Ya’hya Muniri (RA) of Silsila-E ‘Aaliya Suharwardiya in his Maktoobat under the Title ‘Tauheed’. He talks about the following four levels of Tauheed: 1. Tauheed-e Munafiqeen 2. Tauheed-e 'Aamiyana and Tauheed-e Mutakallamin 3. Tauheed-e 'Aarifana 4. Tauheed-e Mauhidana It is the 4th level we are discussing here. There are three sublevel in it. In this level, Tajalliaat-e Sifaat-e Ilaahi descend on the heart with such an intensity that the person forgets everything. In the second sublevel, the person is involved in such a depth that he/she forgets himself/herself. In the third sublevel, he/she forgets about the forgetting. This is also known as Fanaa 'Anil Fanaa. The person who achieves this level of Tauheed is known as 'Insaan', the one who forgets everything in the Divine Love, forgets himself/herself and then forgets about this forgetting.
    [Show full text]
  • Abd Al-Karim Al-Jili
    ‛ABD AL-KAR ĪM AL-JĪLĪ: Taw ḥīd, Transcendence and Immanence by NICHOLAS LO POLITO A thesis submitted to the University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of Theology and Religion School of Philosophy, Theology and Religion College of Arts and Law University of Birmingham September 2010 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT The present thesis is an attempt to understand ‛Abd Al-Kar īm Al-Jīlī’s thought and to illustrate his original contribution to the development of medieval Islamic mysticism. In particular, it maintains that far from being an obscure disciple of Ibn ‛Arab ī, Al-Jīlī was able to overcome the apparent contradiction between the doctrinal assumption of a transcendent God and the perception of divine immanence intrinsic in God’s relational stance vis-à-vis the created world. To achieve this, this thesis places Al-Jīlī historically and culturally within the Sufi context of eighth-ninth/fourteenth-fifteenth centuries Persia, describing the world in which he lived and the influence of theological and philosophical traditions on his writings, both from within and without the Islamic world.
    [Show full text]
  • Sufism: in the Spirit of Eastern Spiritual Traditions
    92 Sufism: In the Spirit of Eastern Spiritual Traditions Irfan Engineer Volume 2 : Issue 1 & Volume Center for the Study of Society & Secularism, Mumbai [email protected] Sambhāṣaṇ 93 Introduction Sufi Islam is a mystical form of Islamic spirituality. The emphasis of Sufism is less on external rituals and more on the inward journey. The seeker searches within to make oneself Insaan-e-Kamil, or a perfect human being on God’s path. The origin of the word Sufism is in tasawwuf, the path followed by Sufis to reach God. Some believe it comes from the word suf (wool), referring to the coarse woollen fabric worn by early Sufis. Sufiya also means purified or chosen as a friend of God. Most Sufis favour the origin of the word from safa or purity; therefore, a Sufi is one who is purified from worldly defilements. The essence of Sufism, as of most religions, is to reach God, or truth or absolute reality. Characteristics of Sufism The path of Sufism is a path of self-annihilation in God, also called afanaa , which means to seek permanence in God. A Sufi strives to relinquish worldly and even other worldly aims. The objective of Sufism is to acquire knowledge of God and achieve wisdom. Sufis avail every act of God as an opportunity to “see” God. The Volume 2 : Issue 1 & Volume Sufi “lives his life as a continuous effort to view or “see” Him with a profound, spiritual “seeing” . and with a profound awareness of being continuously overseen by Him” (Gulen, 2006, p. xi-xii).
    [Show full text]
  • A Study of Stambeli in Digital Media
    SIT Graduate Institute/SIT Study Abroad SIT Digital Collections Independent Study Project (ISP) Collection SIT Study Abroad Spring 2019 A Study of Stambeli in Digital Media Nneka Mogbo Follow this and additional works at: https://digitalcollections.sit.edu/isp_collection Part of the African Languages and Societies Commons, African Studies Commons, Ethnomusicology Commons, Music Performance Commons, Religion Commons, Sociology of Culture Commons, and the Sociology of Religion Commons A Study of Stambeli in Digital Media Nneka Mogbo Mounir Khélifa, Academic Director Dr. Raja Labadi, Advisor Wofford College Intercultural Studies Major Sidi Bou Saïd, Tunisia Submitted in partial fulfillment of the requirements for Tunisia and Italy: Politics and Religious Integration in the Mediterranean, SIT Study Abroad Spring 2019 Abstract This research paper explores stambeli, a traditional spiritual music in Tunisia, by understanding its musical and spiritual components then identifying ways it is presented in digital media. Stambeli is shaped by pre-Islamic West African animist beliefs, spiritual healing and trances. The genre arrived in Tunisia when sub-Saharan Africans arrived in the north through slavery, migration or trade from present-day countries like Mauritania, Mali and Chad. Today, it is a geographic and cultural intersection of sub-Saharan, North and West African influences. Mogbo 2 Acknowledgements This paper would not be possible without the support of my advisor, Dr. Raja Labadi and the Spring 2019 SIT Tunisia academic staff: Mounir Khélifa, Alia Lamããne Ben Cheikh and Amina Brik. I am grateful to my host family for their hospitality and support throughout my academic semester and research period in Tunisia. I am especially grateful for my host sister, Rym Bouderbala, who helped me navigate translations.
    [Show full text]
  • Transnational Sufi Order and Pakistani Diaspora in Britain: JRSP, Vol.57, Issue 2(July-Dec 2020)
    Transnational Sufi Order and Pakistani Diaspora in Britain: JRSP, Vol.57, Issue 2(July-Dec 2020) Saadia Sumbal Transnational Sufi Order and Pakistani Diaspora in Britain Abstract This article explores the expansion of Pakistan-based transnational Sufi-inspired Deobandi silsila, Naqshbandia Awaisia in Britain. I argue that “Sufi networking is practicing in the transnational space without breaking the boundaries of nation state and has integrated various strands of Islam to acculturate to west in a South Asian milieu” A true „transglobal‟ phenomenon occurs, when a religious tradition transcends its geographical confines, disseminates its message across the world and acculturates variant strands of religious, social and cultural formations to create a niche in western secular milieu. The change of location to a non-Muslim environment has resulted in an important adaptation taking place in silsila. The focus of attention in the place of origin, was the shrine itself, however in the new location, and changing context the priority has shifted to protecting and maintaining Islam itself. Key Words: Naqshbandiya Awaisiya, Transnational, diaspora, Sufism, Halqa-e-dhikr Introduction With the migration of Muslims from outside the Arabic-speaking world in to Britain, Europe and North America, thriving Sufi communities developed in the twentieth century. Muslims from various countries like India, Pakistan, Bangladesh, South-East Asia, Algeria, and South-East Africa have settled in North America and Western Europe with their diverse and dynamic traditions of Islamic mysticism. They have brought with them their religious traditions, Sufism or Sufi-inspired reformist ideas and adjusted them to their new environments. They were often escorted by contemporary significant political and social debates and theological notion of their homelands.
    [Show full text]
  • Al-Suyūṭī As a Sufi
    chapter 1 Al-Suyūṭī as a Sufi Éric Geoffroy In al-Suyūṭī’s times, in the 9th/15th century, the Muslim scholar steeped in Sufism had become a somewhat familiar figure. Drawing from the great tradi- tion of al-Junayd and al-Ghazālī, he merged within himself exoteric and eso- teric sciences, argumentative approach (al-istidlāl wa-l-burhān), and intuitive discipline (al-kashf wa-l-ʿiyān). The path had already been prepared by a large number of ʿulamāʾ mostly following the Ashʿarī creed and belonging to the Shāfiʿī school of law. They constantly used the scholarly status they earned in various Islamic sciences in order to stress the superiority of spiritual knowl- edge and Sufism.1 Jalāl al-Dīn al-Suyūṭī2 was undoubtedly the most prominent scholar involved in taṣawwuf of the Mamlūk era, and he acted as a pioneer in this field. Suyūṭī was so in the sense that he was famous as a ʿālim and a muftī in his life- time, from India to Takrūr (West Africa), which was not the case of Ibn Ḥajar or Ibn Taymiyya for instance, and he was the first scholar to assume so clearly the defense of Sufism. However, inasmuch as is possible, we need to consider whether al-Suyūṭī did in fact taste mystical experiences or whether he merely claimed to have done so, for we know that he claimed his superiority in many disciplines. 1 The Nature of the Commitment of al-Suyūṭī to Sufism To al-Suyūṭī, the discipline of ḥadīth represents “the noblest of sciences,”3 because it is related to the prophetic model, which for him is the only way to reach God.
    [Show full text]
  • Encyclopedia Islam
    Author’s Accepted Manuscript with minor amendments, 10 February 2016 © The Author van den Bos, M. 2013. "Gunābādiyya," in Encyclopaedia of Islam III (eds) K. Fleet, G. Krämer, D. Matringe, J. Nawas & E. Rowson. Leiden [etc.]: Brill, pp. 148-52. Gunābādiyya Matthijs E.W. van den Bos The Gunābādiyya is the largest of the three main Niʿmatallāhiyya orders and the predominant Shīʿī Ṣūfī silsila (“chain” of spiritual authority) in Iran. Under Sulṭān ʿAlī Shāh (d. 1909), the order grew rapidly to several thousand affiliates. His reflections on valāyat (friendship with God) shaped the order's intellectual profile. Riḍā ʿAlī Shāh (d. 1992) maintained relations with the ruling establishment in post-war Iran but also to the clergy, including Āyatallāh Khumaynī (1902-1989). The order maintains a ‘sober’ religiosity in which silent dhikr and a strong orientation on fiqh are central. Until 2005, the Gunābādiyya fared better through the revolution and the Islamic Republic than did other Ṣūfī orders. The presidency of Aḥmadīnizhād saw intensified state-Sufi confrontations. The Gunābādiyya is the largest of the three main Niʿmatallāhiyya orders and the predominant Shīʿī Ṣūfī silsila (“chain” of spiritual authority) in Iran (Modarrisī Chahārdahī, 188ff.). (The Niʿmatallāhiyya, historically influential in Central Asia and India but today mostly in Iran, with significant groups in western Europe, goes back to Shāh Niʿmatallāh Valī, d. 843/1431, a Syrian-born Iranian mystic and author who settled in Kirmān, in southeastern Iran.) Under the Niʿmatallāhī master Zayn al- ʿĀbidīn Raḥmat ʿAlī Shāh, who was deputy governor of Fars under Muḥammad Shāh Qājār (the third ruler of the Iranian Qājār dynasty, r.
    [Show full text]
  • Madariya Silsila in Bihar
    Madariya Silsila in Indian Perspective Ananda Bhattacharya Historiography and the source material The sources for the study of regional history can be examined independently by themselves or with reference to certain broad themes which are of major importance in the history of that area or period. In medieval Bihar the general and important aspect of the study of sufistic ideas had drawn the attention of Mughal chroniclers1, Revenue Surveyors2, Siyaq (Accountancy) literature and also hagiographic literature. The hagiographic literature can be divided into three broad categories (i) Tadhkira or biographical notices of saints, and (ii) Malfuzat, or collections of discourses of saints, and (iii) Maktubat or letters of the saints. Among these, the Malfuzat constitute the bulk and are by far the most important as they constitute a vast literature representing a chronologically arranged summary of the discourses of saints relating to different topics, or the answers given by the saints to questions asked by the disciples and others present in these meetings. Studies based on such data would add new depth to our understanding of social and cultural life of the sufis dominating medieval Bihar. The collections of letters, available in the form of Maktubat, are addressed to disciples and relate to doctrinal matters, prayers, rituals and provide authentic information on that specific subject. Sufi literature is too vast to be discussed even in bare outline here, but only a few of the more important may be mentioned in this context. Qeyamuddin Ahmad3 in one of his works simply mentioned the evolution of one of the Sufi silsila of the fourteenth century centering round two Sufi saints, namely, Ahmad Sharafuddin Yahya Maneri (c1263-1381) and Abdul Quddus Gangohi.
    [Show full text]
  • Naqshbandi Sufi, Persian Poet
    ABD AL-RAHMAN JAMI: “NAQSHBANDI SUFI, PERSIAN POET A Dissertation Presented in Partial Fulfillment of the Requirement for The Degree Doctor of Philosophy in the Graduate School of the Ohio State University By Farah Fatima Golparvaran Shadchehr, M.A. The Ohio State University 2008 Approved by Professor Stephen Dale, Advisor Professor Dick Davis Professor Joseph Zeidan ____________________ Advisor Graduate Program in History Copyright by Farah Shadchehr 2008 ABSTRACT The era of the Timurids, the dynasty that ruled Transoxiana, Iran, and Afghanistan from 1370 to 1506 had a profound cultural and artistic impact on the history of Central Asia, the Ottoman Empire, and Mughal India in the early modern era. While Timurid fine art such as miniature painting has been extensively studied, the literary production of the era has not been fully explored. Abd al-Rahman Jami (817/1414- 898/1492), the most renowned poet of the Timurids, is among those Timurid poets who have not been methodically studied in Iran and the West. Although, Jami was recognized by his contemporaries as a major authority in several disciplines, such as science, philosophy, astronomy, music, art, and most important of all poetry, he has yet not been entirely acknowledged in the post Timurid era. This dissertation highlights the significant contribution of Jami, the great poet and Sufi thinker of the fifteenth century, who is regarded as the last great classical poet of Persian literature. It discusses his influence on Persian literature, his central role in the Naqshbandi Order, and his input in clarifying Ibn Arabi's thought. Jami spent most of his life in Herat, the main center for artistic ability and aptitude in the fifteenth century; the city where Jami grew up, studied, flourished and produced a variety of prose and poetry.
    [Show full text]
  • The Sufi As the Axis of the World
    University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2016 The Sufi As The Axis Of The orld:W Representations Of Religious Authority In The Works Of Ismail Hakki Bursevi (1653-1725) Kameliya Atanasova University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the History of Religion Commons, and the Islamic Studies Commons Recommended Citation Atanasova, Kameliya, "The Sufi As The Axis Of The orld:W Representations Of Religious Authority In The Works Of Ismail Hakki Bursevi (1653-1725)" (2016). Publicly Accessible Penn Dissertations. 2172. https://repository.upenn.edu/edissertations/2172 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/2172 For more information, please contact [email protected]. The Sufi As The Axis Of The orld:W Representations Of Religious Authority In The Works Of Ismail Hakki Bursevi (1653-1725) Abstract The present study examines the ways in which Ismail Hakki Bursevi (1653-1725) d(re)defines and deploys Islamic discursive practices and institutions to assert his religious authority as the most influential Sufi master in the Celveti order after its founder. Through a literary analysis of Bursevi’s autobiographical notes and dedicatory treatises (tuhfe) to Ottoman officials, I examine how he uses the institutions of the Sufi master (shaykh), order (tarīqa), and the Celestial Axis (quṭb) to argue for his superior status vis-�-vis other members of the Ottoman religious and learned elite. I speculate argue that the particulars of Hakki’s self-representation can be viewed as early indications of institutional anxiety and contested leadership within the Celveti Sufi order, which split into subbranches in the latter part of the eighteenth century.
    [Show full text]
  • The Influence of Bábí Teachings on Ling Ming Tang and Nineteenth-Century China by Jianping Wang
    The Influence of Bábí Teachings on Ling Ming Tang The Influence of Bábí Teachings on Ling Ming Tang and Nineteenth-century China by Jianping Wang he terms “Báb” and “Bábí” (in Chinese, “Bábu”) can be found in the Sufi teachings of Ma Lingming, the founder of the Ling Ming Tang (Chinese: “Sufi hospice of soul enlightening”) Sufi order of Lanzhou. TThis fact first came to my attention in 1996 when I was reading Ma To n g ’s book Traces of the Original S o u rces of Islamic Sects and Ta r i q a s in China. I found it very interesting: a Sufi Order in China may have had historical connections with the Bábí movement or the Bahá’í Faith in the interaction between Iranian Islam and the t a r i q a s in China. However I had not further pursued this historical research until the International Conference of Religion, Ethics and Culture jointly held by Institute of World Religions, CASS and Pacific Rim Institute for Development and Education (PRIDE) in Oct. 1998. In that conference I met Dr. Moojan Momen, a specialist in the fields of Shí‘a Islam and Bahá’í studies from England. We talked about the possibility of such a connection, and about the conception of the Báb in the Sufism of the Ling Ming Tang school. Dr. Momen suggested the need for further study of the cross-religious impact in Northwest China, a region which had been penetrated by different spiritual thoughts since its functioned on Silk Road in history and was a con- tact zone among Persian religions, Indian religions, Arabic Islam, and Chinese religions.
    [Show full text]
  • To Whom Do You Belong?: P?
    <Rethinking Tariqa: What Makes Something Tariqa?> To Title Whom Do You Belong?: P?r-Mur?d Relationship and Silsila in Medieval India Author(s) NINOMIYA, Ayako イスラーム世界研究 : Kyoto Bulletin of Islamic Area Studies Citation (2008), 2(1): 47-56 Issue Date 2008-09 URL https://doi.org/10.14989/71150 Right Type Departmental Bulletin Paper Textversion publisher Kyoto University イスラーム世界研究 第2巻1号(2008 年)47-56 頁 To Whom Do You Belong? Kyoto Bulletin of Islamic Area Studies, 2-1 (2008), pp. 47-56 To Whom Do You Belong?: Pīr-Murīd Relationship and Silsila in Medieval India NINOMIYA Ayako* Introduction: “order” and silsila In Persian works written in Medieval India, we seldom meet with the word “Tariqa” and, even when we do, it is usually used without any adjective, thus indicating the Sufic path in general. Actually, two “major” Sufi groups in Medieval India, the Chishtīs and the Suhrawardīs, used the same work ʻAwārif al-maʻārif by Shihāb al-Dīn Suhrawardī as a basic text and there does not appear to be much difference in their teaching (tariqa). Modern research works on Indian Sufism might be conscious of this fact because most of them do not use the word Tariqa for Sufi groups or lineages. Yet researchers agree that there are groups of people sharing a particular teaching/training (tariqa) and/or teacher-disciple lineage (silsila), either having a concrete organization or not [Ernst 1997: 121]. Some call it “order,” others “brotherhood,” yet others put an emphasis on saint worship and use “(shrine/tomb) cult.” At the same time, silsila, an Arabic/Persian word for Sufic lineage, is frequently used as a synonym for order [Ernst and Lawrence 2002: 72; Islam 2002: 96; Rizvi 1983: 83; Siddiqi 1989: 32].
    [Show full text]