Fundamentals of Tasawwuf
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Sunnahmuakada.Wordpress.Com Sayyid Rami Al Rifai Issue #4
Issue #4 The Islamic Journal SunnahMuakada.wordpress.com Sayyid Rami al Rifai Table Of Contents Foward 1) Man Is Always In A State Of Loss In The Universe 2) Ablution (Wudu) Is Worth Half Of Our Iman (Faith) and It's Af- fects On The Unseen (Subatomic) World 3) The Role Of Wudu (Ablution) In Being Happy 4)The Spiritual Imapct Of Perfecting The Self And The Impor- tance of Spiritual Training 5) Allah Himself Is The One Who Categorised The Nafs (Self) 6)The Accupunture Of Asia The Lataif Of Islam and Their Origin Related Material 1) 1001 Years Of Missing Islamic Martial Arts 2) Tariqah's Existed Among The First Generations Of Muslims (Sa- laf) 3) Imam Ibn Kathir and Sufism 4)The Debate Between Ibn Ata Allah and Ibn Taymiyah On Tasaw- wuf i Foward Bismillahi rahmani raheem Assalamu Alaikum, The Islamic Journal is a unique Journal in that it doesn’t follow the usual methods of other academic journals. It came about as a re- sult of a book I was writing called “The Knowledge Behind The Terminology and Concepts in Tassawwuf and It’s Origin”, the title is as descriptive as possible because the book was written in the same style as classical islamic texts, a single document without any chapter’s since they were a later invention which hindered the flow of the book. That book looked into the Islamic science of Ihsan, Human perfec- tion, were it’s terminology and concepts came from, what they mean and the knowledge and science they were based on. -
William Astor Chanler (1867-1934) Und Ludwig Von Höhnel (1857-1942) Und Afrika“
DIPLOMARBEIT Titel der Diplomarbeit „William Astor Chanler (1867-1934) und Ludwig von Höhnel (1857-1942) und Afrika“ Verfasser Dr. Franz Kotrba Angestrebter akademischer Grad Magister der Philosphie aus der Studienrichtung Geschichte Wien, im September 2008 Studienrichtung A 312 295 Betreuer: Univ. Prof. Dr. Walter Sauer Für Irene, Paul und Stefanie Inhaltsverzeichnis William Astor Chanler (1867-1934) und Ludwig von Höhnel (1857-1942) und Afrika Vorbemerkung………………………………………………………………………..2 1. Einleitung…………………………………………………………………………..6 2. Höhnel und Afrika……………………………………………………………...13 3. William Astor Chanler und Afrika…………………………………………..41 4. Der historische Hintergrund. Der Sultan von Zanzibar verliert sein Land, 1886-1895…………………………………………………………………………...56 5. Jagdreise um den Kilimanjaro…………………………………………….…83 6. Chanlers und Höhnels „Forschungsreise“ 1893/4. Eine Episode in der frühen Kolonialgeschichte Kenyas. 6.1. Motivation und Zielsetzung……………………………………………….114 6.2. Kenya Anfang der 1890er Jahre…………………………………………124 6.3. Der Tana River – ein Weg zur Erschließung British Ostafrikas?...134 6.4. Zum geheimnisvollen Lorian See………………………………………..153 6.5. Die Menschen am Lorian………………………………………………….161 6.6. Im Lande der Meru………………………………………………………….164 6.7. Nach Norden zu Rendile und Wanderobo……………………………..175 6.8. Forschungsreise als Kriegszug…………………………………………..185 6.9. Scheitern einer Forschungsexpedition…………………………………195 7. Resume…………………………………………………………………………205 8. Bibliographie………………………………………………………………....210 9. Anhang 9.1. Inhaltsangabe/Abstract……………………………………………………228 -
The Titles of the Naqshbandi Golden Chain
For more books visit Facebook Group ‘SUFI LITERATURE’ or Click on the link https://m.facebook.com/groups/14641 63117130957 PDF made by ZAHID HUSSAIN DAR Email: [email protected] The Titles of the Naqshbandi Golden Chain The designation of the Naqshbandi Golden Chain has changed from century to century. From the time of Abu Bakr as-Siddiq (r) to the time of Bayazid al- Bistami (r) it was called as-Siddiqiyya. From the time of Bayazid to the time of Sayyidina Abdul Khaliq al-Ghujdawani it was called at-Tayfuriyya. From the time of Sayyidina ‘Abdul Khaliq al-Ghujdawan to the time of Shah Naqshband it was called the Khwajaganiyya. From the time of Shah Naqshband through the time of Sayyidina Ubaidullah al-Ahrar and Sayyidina Ahmad Faruqi, it was called Naqshbandiyya. Naqshbandiyya means to “tie the Naqsh very well.” The Naqsh is the perfect engraving of Allah’s Name in the heart of the murid. From the time of Sayyidina Ahmad al-Faruqi to the time of Shaikh Khalid al-Baghdadi it was called Naqshbandi-Mujaddidiyya. From the time of Sayyidina Khalid al- Baghdadi until the time of Sayiddina Shaikh Ismail Shirwani it was called the Naqshbandiyya-Khalidiyya. From the time of Sayyidina Isma’il Shirwani until the time of Sayyidina Shaikh ‘Abdullah ad-Daghestani, it was called Naqshbandi-Daghestaniyya. And today it is known by the name Naqshbandiyya-Haqqaniyya. The Chain Chapters: The Naqshbandi Sufi Way: History and Guidebook of the Saints of the Golden Chain© by Shaykh Muhammad Hisham Kabbani Prophet Muhammad ibn Abd Allah Abu Bakr as-Siddiq, -
Islam and the Abolition of Slavery in the Indian Ocean
Proceedings of the 10th Annual Gilder Lehrman Center International Conference at Yale University Slavery and the Slave Trades in the Indian Ocean and Arab Worlds: Global Connections and Disconnections November 7‐8, 2008 Yale University New Haven, Connecticut Islamic Abolitionism in the Western Indian Ocean from c. 1800 William G. Clarence‐Smith, SOAS, University of London Available online at http://www.yale.edu/glc/indian‐ocean/clarence‐smith.pdf © Do not cite or circulate without the author’s permission For Bernard Lewis, ‘Islamic abolitionism’ is a contradiction in terms, for it was the West that imposed abolition on Islam, through colonial decrees or by exerting pressure on independent states.1 He stands in a long line of weighty scholarship, which stresses the uniquely Western origins of the ending slavery, and the unchallenged legality of slavery in Muslim eyes prior to the advent of modern secularism and socialism. However, there has always been a contrary approach, which recognizes that Islam developed positions hostile to the ‘peculiar institution’ from within its own traditions.2 This paper follows the latter line of thought, exploring Islamic views of slavery in the western Indian Ocean, broadly conceived as stretching from Egypt to India. Islamic abolition was particularly important in turning abolitionist laws into a lived social reality. Muslim rulers were rarely at the forefront of passing abolitionist legislation, 1 Bernard Lewis, Race and slavery in the Middle East, an historical enquiry (New York: Oxford University Press, 1990) pp. 78‐84. Clarence‐Smith 1 and, if they were, they often failed to enforce laws that were ‘for the Englishman to see.’ Legislation was merely the first step, for it proved remarkably difficult to suppress the slave trade, let alone slavery itself, in the western Indian Ocean.3 Only when the majority of Muslims, including slaves themselves, embraced the process of reform did social relations really change on the ground. -
Is Online Discussion a Viable Strategy for Higher Education in Developing Countries
Journal of Social Sciences and Humanities 203 SHAH ABDUL LATIF BHITAI, LALON SHAH AND QAZI NAZRUL ISLAM’S CONTRIBUTTION TO SUFISM Mohammad Abu Tayyub Khan* Abstract: Shah Abdul Latif Bhitai (1688-1752) is undeniably the greatest Sufi poet of Sindhi Language. His nearest Bengali language bards are Lalon Shah and Qazi Nazrul Islam of Bangladesh. Shah Abdul Latif was born in an illustrious family in 1102 Hijri i.e. 1688 A.D. at Bhainpur, a village near Khatian Halla Taluka district Hyderabad, Sindh. His father Syed Habibullah himself was an outstanding Sufi poet. His forefather had migrated to Sindh from Arab peninsula and his descent is traced back to Prophet Mohammad (Peace upon him). In Bangla literature Fakir Lalon Shah (1774-1890) and Qazi Nazrul Islam (1899- 1976) are two most popular poets and maestros who have become famous for their respective mystical trends in folklores and modern songs. They made most of the mystic rhymes of their own like Shah Latif Bhitai. Lalon Shah and Qazi Nazrul Islam shared Shah Abdul Latif Bhittai’s School of Sufism and search for divine union with Great Self. They allegorically employed heroines from local folk stories in their poetry to expound complicated and abstract ideas of Sufism to the masses. The trio evidently appears to have benefited from the most revered and read mystic poet Maulana Rumi across the globe. * Dr Muhammad Abu Tayyub Khan, Assistant Professor, Department of Bangali, University of Karachi, Karachi, Pakistan 204 Shah Abdul Latif Bhitai, Lalon Shah and Qazi Nazrul Islam’s Contribution to Sufism Mysticism and Sufism Sufism has been described differently by scholars but they all consider it as being the inner, esoteric, mystical, or purely spiritual dimension of the religion of Islam. -
The-Darqawi-Way.Pdf
The Darqawi Way Moulay al-‘Arabi ad-Darqawi Letters from the Shaykh to the Fuqara' 1 First edition copyright Diwan Press 1979 Reprinted 1981 2 The Darqawi Way Letters from the Shaykh to the Fuqara' Moulay al-‘Arabi ad-Darqawi translated by Aisha Bewley 3 Contents Song of Welcome Introduction Foreword The Darqawi Way Isnad of the Tariq Glossary 4 A Song of Welcome Oh! Mawlay al-‘Arabi, I greet you! The West greets the West — Although the four corners are gone And the seasons are joined. In the tongue of the People I welcome you — the man of the time. Wild, in rags, with three hats And wisdom underneath them. You flung dust in the enemy’s face Scattering them by the secret Of a rare sunna the ‘ulama forgot. Oh! Mawlay al-‘Arabi, I love you! The Pole greets the Pole — The centre is everywhere And the circle is complete. We have danced with Darqawa, Supped at their table, yes, And much, much more, I And you have sung the same song, The song of the sultan of love. Oh! Mawlay al-‘Arabi, you said it! Out in the open you gave the gift. Men drank freely from your jug. The cup passed swiftly, dizzily — Until it came into my hand. I have drunk, I have drunk, I am drinking still, the game Is over and the work is done. What is left if it is not this? 5 This wine that is not air, Nor fire, nor earth, nor water. This diamond — I drink it! Oh! Mawlay al-‘Arabi, you greet me! There is no house in which I sit That you do not sit beside me. -
32970722-His-Eminency-Dr-M-N-Alam-S-Proclaimation-Of-The-Millennium-Prophecy-Herald
“There is no Deity except Allah; Mohammad is the messenger of Allah” IN THE NAME OF ALLAH, MOST GRACIOUS & MOST MERCIFUL “The Almighty God certainly has been, is and will continue to send infinite love and affection to his beloved prophet Hazrat Mohammad (SM) along with his special angels who are directed by the Almighty God to continuously salute with respect, dignity and honor to the beloved Holy Prophet for His kind attention. The Almighty God again commanding to the true believers to pay respect with dignity and honor for their forgiveness and mercy from the beloved Holy Prophet of Islam and Mankind”. (Al‐Quran Surah Al Ahzab, 33:56) “Those who dies in the path of Almighty, Nobody shall have the doubt to think that they are dead but in fact they are not Dead but Alive and very close to Almighty, Even their every needs even food are being sent by Almighty, but people among you will not understand” Surah Al-Imran 3:154 “Be careful of the Friends of Almighty, they do not worry about anything or anybody” Surah – Yunus 10:62 “Those who dies or pass away in the path of Almighty God, nobody shall think about them as they are dead, But people can not understand them” Surah Baqarah 2:154 Author: His Eminency Dr. Hazrat Shah Sufi M.N. Alam His Eminency Dr. Hazrat Shah Sufi M N Alam’s Millennium Prophecy Statement Authentic History of The World Arrival of Imam Mahdi (A) along with Reemergence of Jesus Christ To Co-Create Heaven on Earth Published by: MILLENNIUM TRADE LINK USA Inc. -
The Place of Tasawwuf in Traditional Islamic Sciences
www.masud.co.uk > Shaikh Nuh Ha Mim Keller The Place of Tasawwuf in Traditional Islamic Sciences © Nuh Ha Mim Keller 1995 PERHAPSTHE BIGGEST CHALLENGEIN LEAR NING ISLAM CORRECTLY TODAY IS THE SCARCITY OFIN TRADITIONAL THIS MEANING, ‘ULAMA. BUKHARI RELATESSAHIH, RIGOROUSLY THE authenticated hadith that the Prophet (Allah bless him and give him peace) said, "Truly, Allah does not remove Sacred Knowedge by taking it out of servants, but rather by taking back the souls of Islamic scholars [in death], until, when He has not left a single scholar, the people take the ignorant as leaders, who are asked for and who give Islamic legal opinion without knowledge, misguided and misguiding" (Fath al-Bari, 1.194, hadith 100). The process described by the hadith is not yet completed, but has certainly begun, and in our times, the lack of traditional scholars—whether in Islamic law, in hadith, in tafsir ‘Qur'anic exegesis’—has given rise to an understanding of the religion that is far from scholarly, and sometimes far from the truth. For example, in the course of my own studies in Islamic law, my first impression from orientalist and Muslim-reformer literature, was that the Imams of the madhhabs or ‘schools of jurisprudence’ had brought a set of rules from completely outside the Islamic tradition and somehow imposed them upon the Muslims. But when I sat with traditional scholars in the Middle East and asked them about the details, I came away with a different point of view, having learned the bases for deriving the law from the Qur'an and sunna. -
Sufi Interpretation
Course Syllabus EMT2641HF – Sufi Interpretaons of the Qur'an Emmanuel College Toronto School of Theology Fall 2018 Instructor Informaon Instructor: Sara Abdel-Laf, PhD Candidate Office Locaon: TBD Telephone: Office – TBD E-mail: [email protected] Office Hours: TBD Course Idenficaon Course Number: EMT2641HF Course Format: In-class Course Name: Sufi Interpretaons of the Qur'an Course Locaon: TBD Class Times: Wednesdays 9:00am – 11:00am Prerequisites: N/A Course Descripon This is a themac survey of Sufi exegesis of the Qu’ran. The course explores Sufi metaphysics, hermeneucs, epistemology and pracce as mediated through Sufi interacons with qur’anic meaning. Excerpts from the wrings of a wide range of Sufis and Muslim myscs are analyzed in the context of relevant qur’anic verses. Academic contribuons in the field of Sufism and Qur’anic Studies are used to invesgate the genre of Sufi qur’anic exegesis, pernent themes that inform Sufi theory and praxis, and the relaonship of Sufi scriptural interpretaons to qur’anic exegesis in the broader Islamic tradion. The course consists of lectures, readings and essay assignments. Method of Evaluaon: 40% Final Research Paper, 25% Midterm Paper, 15% Research Paper Proposal, 10% Class Parcipaon, 10% Reading Quizzes. Course Resources Required Course Texts/Bibliography 1. Krisn Zahra Sands, Sufi Commentaries on the Qur’an in Classical Islam (New York: Routledge, 2006). (Available online through the library website) 2. Sahl al-Tustari, Tafsir al-Tustari (Louisville KY: Fons Vitae, 2011). (Available for 1 download online through hp://altafsir.com/index.asp) 3. Abū al-Qāsim al-Qushayrī. -
The Naqshbandi-Haqqani Order, Which Has Become Remarkable for Its Spread in the “West” and Its Adaptation to Vernacular Cultures
From madness to eternity Psychiatry and Sufi healing in the postmodern world Athar Ahmed Yawar UCL PhD, Division of Psychiatry 1 D ECLARATION I, Athar Ahmed Yawar, confirm that the work presented in this thesis is my own. Where information has been derived from other sources, I confirm that this has been indicated in the thesis. Signed: 2 A BSTRACT Problem: Academic study of religious healing has recognised its symbolic aspects, but has tended to frame practice as ritual, knowledge as belief. In contrast, studies of scientific psychiatry recognise that discipline as grounded in intellectual tradition and naturalistic empiricism. This asymmetry can be addressed if: (a) psychiatry is recognised as a form of “religious healing”; (b) religious healing can be shown to have an intellectual tradition which, although not naturalistic, is grounded in experience. Such an analysis may help to reveal why globalisation has meant the worldwide spread not only of modern scientific medicine, but of religious healing. An especially useful form of religious healing to contrast with scientific medicine is Sufi healing as practised by the Naqshbandi-Haqqani order, which has become remarkable for its spread in the “West” and its adaptation to vernacular cultures. Research questions: (1) How is knowledge generated and transmitted in the Naqshbandi- Haqqani order? (2) How is healing understood and done in the Order? (3) How does the Order find a role in the modern world, and in the West in particular? Methods: Anthropological analysis of psychiatry as religious healing; review of previous studies of Sufi healing and the Naqshbandi-Haqqani order; ethnographic participant observation in the Naqshbandi-Haqqani order, with a special focus on healing. -
Frequently Asked Questions
Frequently Asked Questions (All these below questions have been answered by His Holiness Riaz Ahmed Gohar Shahi) 1. Who is superior among Muslims, Jews and Christians in your perception? 2. Is spiritualism only confined to Islam? 3. Why it is necessary to have permission of heart meditation before starting this practice? 4. What is Muraqaba ( vigilance or transcendental meditation)? 5. How many spiritual entities/ souls are there in a human body and what are their names? 6. What are the functions of spiritual entities inside the human body? 7. Sarkar, Imam Mahdi will have miracles (karamat) by which people from every religion will recognize him. On the other hand, Dajjal will also have satanic powers e.g. resurrecting the dead. How a believer of miracles (karamat) can distinguish between miracles (karamat) of Mahdiat and tricks of Dajjal? 8. What is the quantity of inner/spiritual and apparent zikr (chanting)? 9. Is it possible to have vision of Prophet Muhammad (SAW) without purifying the Self? Is it also necessary to purify Nafs/self for vision of other prophets and walis (saints)? 10. There has not been any credible announcement established regarding Imam Mahdi [AS]; are the circumstances leading towards this direction that Imam Mahdi [AS] will come in front of the world and make a clear announcement? 11. Please explain about the ‘images’ on Moon, Sun & the Holy Black Stone (Hijr-e-Aswad)? 12. What your teachings are, and what people are actively against you? ?(سید) How the Wali/Saint can become Sayed .13 1. Who is superior among Muslims, Jews and Christians in your perception? There is a belief in every religion that its Prophet has supreme dignity, and the very same belief became the reason of wars among men of book. -
Shaykh Nazim Haqqani
ISUFI WISDOM SERIES LIBERATING THE SOUL A GUIDE FOR SPIRITUAL GROWTH VOLUME FIVE By Shaykh Nazim Adil Al-Haqqani Foreword By Shaykh Muhammad Hisham Kabbani ISLAMIC SUPREME COUNCIL OF AMERICA © Copyright 2006 Naqshbandi Sufi Order of America. All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted in any form, or by any means, electronic, mechanical, photocopying, or otherwise, without the written permission of the Islamic Supreme Council of America. Library of Congress Cataloging-in-Publication Data Naqshbandi, Muhammad Nazim Adil al-Haqqani, 1922- Liberating the soul : a guide for spiritual growth / by Shaykh Nazim Adil al- Haqqani. 1st ed. Washington, DC : Islamic Supreme Council of America, <2002-2005 > v. <1-3> ; 23 cm. Subjects: Sufism. Naqshaband¯iyah. Series: Sufi wisdom series BP189 .N368 2002 297.4 21 2002109747 Published and Distributed by: Islamic Supreme Council of America 17195 Silver Parkway, #401 Fenton, MI 48430 USA Tel: (888) 278-6624 Fax:(810) 815-0518 Email: [email protected] Web: http://www.naqshbandi.org First Edition July 2006 ISBN: 1-930409-33-8 Shaykh Nazim Adil al-Haqqani (right) with his disciple of fifty years, Shaykh Muhammad Hisham Kabbani. Head of the world’s largest Naqshbandi Sufi spiritual order, Shaykh Nazim is known for his life- altering lessons in how to discipline the ego, reach a state of spiritual sur- render, and achieve true liberation from the bondage of worldly distrac- tion and pursuit. Shaykh Hisham Kabbani, Shaykh Nazim’s deputy, ac- companies the venerable shaykh on his many visits to various regions of the world, where they meet with political and religious leaders, media, and throngs of common folk.