DOCSLIB.ORG

Islam and Sufism By: Dr

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Islam and Sufism By: Dr Islam and Sufism By: Dr. S.L. Peeran 1 (Tasawwuf / Irfan) Are they same? Yes. By: Dr. S.L. Peeran International Sufi Centre 3/28, 1 st Cross V.R. Puram Palace Guttahalli. Bangalore 560003 Karnataka State, India Phone # 23444594 Islam and Sufism By: Dr. S.L. Peeran 2 (Tasawwuf / Irfan) Are they same? Yes. By: Dr. S.L. Peeran International Sufi Centre 3/28, 1 st Cross V.R. Puram Palace Guttahalli. Bangalore 560003 Karnataka State, India Phone # 23444594 Islam and Sufism By: Dr. S.L. Peeran 3 Islam and Sufism (Tasawwuf or Irfan) Are they same? Yes By: Dr. S.L. Peeran Shah Qadri Published by Mr. A.A. Khatib Managing Trustee for International Sufi Centre Regd. 3/28 First Cross V.R. Puram Palace Guttahalli Bangalore 560003, Karnataka State, India Phone # 2344594 Printed at: First Edition 2007 Price: Rs 100/= US $ 10 UK LLL 5 Islam and Sufism By: Dr. S.L. Peeran 4 Islam & Sufism. Are they same? Yes. By, Dr. S.L. Peeran Index of Contents Chapters Page # 01 Preface 04 02 Index 07 01 Introduction 08 02 Sufism and its teachings 11 03 Sufism Myth or Mysticism 34 04 Sunnat ul Jama’at and their adversaries 39 05 Fundamentals of Islam 5a. The meaning of Kalimah 42 5b. Our True Friend, Guide and Sworn Enemy 44 5c. Swear Allegiance on Yadullah Allah’s Hand 48 5d. Sibgatullah Allah’s colour we acquire 56 5e. Repentance (Tawbah) 61 5f. Surrender before the Lord Almighty Allah 70 5g. Everlasting Goodness and Shunning Evil 76 5h. Justice, Righteousness and Mercy in Islam 90 5i. Self Knowledge by Release from Attachments 97 5j. On Love 100 Annexures 1 Excerpts from Kashful Mahjoob Hazreth Data Gunj Baksh on Sufism 104 2 Excerpts of Discourses of Hazreth Ghous e Azam from Futuhul Ghaib 115 3a. Sins of Heart, by Hazreth Imam Ahmad Ghazali 132 3b. Avoidance of Sin, by Hazreth Imam Ahmad Ghazali 138 4 Ilm e Qiyam & Nafs, by Hazreth Shaikh Shahabuddin Suharwardi 145 5 a. Faisala Haft Masa’la Introduction by A. Mughal 156 b. Faisala Haft Masa’ala by Hazreth Muhajir Makki 172 6 a. Answers to Controversial Issues by: Mohammad Anwar Haroon Qadri 199 b. Miracles Karamaat e Awliya, by: Mohammad Anwar Haroon Qadri 210 c. Visiting the Graves by: Mohammad Anwar Haroon Qadri 215 d. Commerating Meelaadun Nabi by: Mohammad Anwar Haroon Qadri 227 07 Satanic Scholars by Sunnat wal Jama’at of London 240 Islam and Sufism By: Dr. S.L. Peeran 5 In the name of Allah the Most Beneficent Preface Modern age has seen drastic changes in the life of humanity. Present day consumerism, facility of credit cards and easy availability of loans from banks has opened flood gates for every individual to rush for filling their houses and apartments with modern gadgets and to fulfill their desires and dreams. Life has become bohemian with pleasures and joys surrounding individuals and materialism gripping their minds. The age old traditions, culture and spirituality is waning in the thin air. The family life is seeing turmoils with break down of culture and domestic happiness, juvenile delinquency, homosexuality, lesbianism promiscuity. There is outbreak of deadly diseases like Aids, hepatitis, cancer, mental diseases, mental breakdown, stress, strain and break of large scale epidemics. On the other side, we see the effect of globalization and large scale migration of people to different parts of the world and there is intermingling of culture and societies. The world peace is equally threatened with invasion by western powers in Middle East, Afghanistan and ugly head of terrorism raising its head in every nook and corner of the world. In a situation like this one, faced by man, can religious dogmas be forcibly enforced through policing (Mutawwas) as is being done in Saudi Arabia curbing pursuit of independent search for spirituality, knowledge, freedom of thought and expression? There can be no two opinions to stop the dissiparious tendencies of drug abuse, extramarital sex and crime to humanity. But the question is; can an authoritative, dictatorial and religious regime prohibit freedom of religious practice as per Islam among Muslims as is done in Saudi Arabia? The Ulamas (religious scholars) of the Government of Saudi Arabia have declared Sufism or Tasawwuf or Irfan, its study and practice as Polytheism i.e. shirk and as not being within the tenets of Islam. Nothing can this be shorter than a lie. This charge has been met by scholarly writings down the centuries by eminent saints and scholars of Ahl e Sunnat wal Jama’at. Sufism has not drawn its practices from Greeks or Vedanta. If there is any similarity, it is purely coincidental. Several great religions have similar teachings and all aim at reaching the Truth through various methods. Sufism or Tasawwuf or Irfan has totally arisen from Holy Quran, percepts of Prophet sallallahu alaihi wasallam and from the lives of his companions. In the Modern world due to the advent of materialism, wars, conflicts of cultures and disarray, there is a need for man to return to spirituality and it is the need of the hour. Sufism or Tasawwuf or Irfan teaches man to live a perfect and ideal life sans tensions and free from Islam and Sufism By: Dr. S.L. Peeran 6 hatred, greed, hypocrisy and other human weaknesses without giving up the rigmarole of daily life. This work is an attempt to expound and show that, there are no contradictions in the teachings of Islam and Tasawwuf or Sufism. Both teach humanism and calls up mankind towards love, peace, and brother-hood to achieve higher thoughts through its practices. In Chapter # 1, the author has placed his short biography and background to demonstrate that Sufis in India particularly South India are Muslims belonging to Ahl e Sunnat wal Jama’at. In Chapter # 2 by a short note, the definitions and meanings of Sufism or Tasawwuf or Irfan and its teachings are placed for the benefit of readers. In Chapter # 3, the propaganda of scholars of Saudi Arabia, Jama’at e Ahle Hadees, Tableeghi Jama’at and Jama’at e Islami, that Sufism or Tasawwuf or Irfan is a myth and mysticism is effectively answered by quoting from scholars, saints and Ulama of all creeds of Islam. In Chapter # 4, the change of adversaries of Sufism is dealt with. Chapter # 5 deals with fundamentals of Islam and covers several topics arising from teachings of saints, scholars, fatwa of Hazreth Muhajir Makki rahmatullahi alaih and brief history of Wahabism as presented by Janab A. Mughal of Sunnat wal Jama’at London. Also writing of Janab G. Mohammad Anwar Haroon Qadri answering in the light of Shariat, the charges of Wahabis and their ilk is annexed. The aim of the International Sufi Center (Regd.) Bangalore is to create awareness among Muslims about the truth of Sufism or Tasawwuf or Irfan as part and parcel of the beliefs of Ahle Sunnat wal Jama’at and that its practices are as per Holy Quran and percepts of Holy Prophet sallallahu alaihi wasallam and lives of his sahaba companions raziallahum alaihim ajmaeen. International Sufi centre is aware of several persons claiming to preach Sufism but deviating from basic and fundamental teachings of Tawheed (Monotheism) as preached by Islam. Saints of Islam have depreciated such deviations as Bida’h. ISC (International Sufi Centre) does not encourage such Bida’ats and shirks. In one voice such actions and beliefs are discouraged and ISC calls for their corrections. This humble book is dedicated to all true saints, saviours, shaheeds, and saliheens and to our most Holy Prophet sallallahu alaihi wasallam. If there are any short comings in chapter 1 to 5, the authors owns it. In so far as the extracts in the Annexure 1-6 are concerned, it is to demonstrate from the excerpts that Sufism or Tasawwuf or Irfan is nothing but the practice of higher teachings of Islam. All Muslims cannot be called Sufies or Muttaqeens. Holy Quran itself Islam and Sufism By: Dr. S.L. Peeran 7 classifies the followers based on their beliefs and practices viz. Muttaqeen, Saddiqeen, Saabireens, Shakireen, Mukhliseen, Mutahhareen, Zaahideen etc. etc. It is hoped that this book will prove useful as a guide to all Muslims to understand the basics of Sufism or Tasawwuf or Irfan. Sufism is nothing but true humble and sincere following of Islam as preached by Holy prophet sallallahu alaih wasallam and his sahabas (companions) rizwanallahum alaihim ajmaeen. ISC places its special thanks to Janab G. Mohammad Anwar sahib for permitting to publish his articles on several topics and also for providing all out help in bringing about this publication. Thanks are also to Ahl e Sunnat wal Jama’at London. ISC also places its thanks, to its members, several readers and patrons for helping its bimonthly “Sufi World” and in bringing out this publication. Dr. Syed Liaqath Peeran Shah Qadri Bangalore: 10-11-2006 Islam and Sufism By: Dr. S.L. Peeran 8 ِِْ اِّ اْـَِ اِ A beginning – In the Name of the Lord the Merciful and the Beneficentِ Chapter – 1 INTRODUCTION Childhood memories are lasting. The impressions and images form the basis of one’s personality. These imprints keep occurring in dreams in later part of one’s life and they consciously and unconsciously lead a person to the path of progress and happiness or to mire and sorrows. It is in the childhood and in the formative years the family tradition, the culture and religious beliefs are embedded in the mind. The upbringing, parental love and affection, the growing up among the sibling, their rivalry, the neighborhood, the school atmosphere, the classmates, association with friends and the influence of teachers all go to create one’s personality.
Load more

Recommended publications
  • Transformations of Iran Sufism in the 12Th and 13Th Centuries
    Journal of Social Science Studies ISSN 2329-9150 2020, Vol. 7, No. 2 Transformations of Iran Sufism in the 12th and 13th Centuries Seyed Mohammad Hadi Torabi PhD Research Scholar, University of Mysore, India E-mail: [email protected] Received: January 10, 2020 Accepted: March 20, 2020 Published: March 28, 2020 doi: 10.5296/jsss.v7i2.16760 URL: https://doi.org/10.5296/jsss.v7i2.16760 Abstract The 12th and 13th centuries are among the most important periods in the history of Sufism in Iran. During this period, the emergence of many great elders of Sufism and the establishment of the most famous ways and organized dynasty in Sufism by them, the formation of some of the most important treasures of Islamic Sufism, such as the dressing gown and the permission document of the dynasty, the systematic growth and development of the Monasteries as formal institutions and the social status of Sufis and the influence of Sufism in the development of Persian and Arabic prose and poetic, which in this study, briefly, the transformation and effects of Iranian Sufism are examined. Keywords: Cultural equations, Political equations, Religion, Sufism 1. Introduction Iranian Sufism, which has formed in the context of Islamic Sufism and its influence on the Sufism of the ancient religions in Iran, such as Zoroastrianism and Manichaean, has seen tremendous transformations over time, which undoubtedly caused cultural, political, social and even economic changes that have arisen in Iran has led to many ups and downs in the path of growth and excellence. Prior to the 12th century, Sufism continued to exist as a belief system based on knowledge and paths and a mystical view of religion, in which many groups and branches were formed, but differences of them were mostly in the field of thought and had little effect on the space of the community.
    [Show full text]
  • Varieties of South Asian Islam Francis Robinson Research Paper No.8
    Varieties of South Asian Islam Francis Robinson Research Paper No.8 Centre for Research September 1988 in Ethnic Relations University of Warwick Coventry CV4 7Al Francis Robinson is a Reader in History at the Royal Holloway and Bedford New College, University of London. For the past twenty years he has worked on Muslim politics and Islamic institutions in South Asia and is the author of many articles relating to these fields. His main books are: Separatism Among Indian Muslims: The Politics of the United Provinces' Muslims 1860-1923 (Cambridge, 1974); Atlas of the Islamic World since 1500 (Oxford, 1982); Islam in Modern South Asia (Cambridge, forthcoming); Islamic leadership in South Asia: The 'Ulama of Farangi Mahall from the seventeenth to the twentieth century (Cambridge, forthcoming). Varieties of South Asian Islam1 Over the past forty years Islamic movements and groups of South Asian origin have come to be established in Britain. They offer different ways, although not always markedly different ways, of being Muslim. Their relationships with each other are often extremely abrasive. Moreover, they can have significantly different attitudes to the state, in particular the non-Muslim state. An understanding of the origins and Islamic orientations of these movements and groups would seem to be of value in trying to make sense of their behaviour in British society. This paper will examine the following movements: the Deobandi, the Barelvi, the Ahl-i Hadith, the Tablighi Jamaat, the Jamaat-i Islami, the Ahmadiyya, and one which is unlikely to be distinguished in Britain by any particular name, but which represents a very important Islamic orientation, which we shall term the Modernist.2 It will also examine the following groups: Shias and Ismailis.
    [Show full text]
  • MEVLANA JALALUDDİN RUMİ and SUFISM
    MEVLANA JALALUDDİN RUMİ and SUFISM (A Dervish’s Logbook) Mim Kemâl ÖKE 1 Dr. Mim Kemâl ÖKE Mim Kemal Öke was born in Istanbul in 1955 to a family with Central Asian Uygur heritage. Öke attended Şişli Terakki Lyceum for grade school and Robert College for high school. After graduating from Robert College in 1973, he went to England to complete his higher education in the fields of economics and history at Cambridge University. He also specialized in political science and international relations at Sussex, Cambridge, and Istanbul universities. In 1979 he went to work at the United Nation’s Palestine Office. He returned to Turkey in 1980 to focus on his academic career. He soon became an assistant professor at Boğaziçi University in 1984 and a professor in 1990. In 1983, TRT (Turkish Radio and Television Corporation) brought Öke on as a general consulting manager for various documentaries, including “Voyage from Cadiz to Samarkand in the Age of Tamerlane.” Up until 2006 he was involved in game shows, talk shows, news programs and discussion forums on TRT, as well as on privately owned channels. He also expressed his evaluations on foreign policy in a weekly syndicated column, “Mim Noktası” (Point of Mim). Though he manages to avoid administrative duties, he has participated in official meetings abroad on behalf of the Turkish Foreign Ministry. Throughout his academic career, Öke has always prioritized research. Of his more than twenty works published in Turkish, English, Urdu and Arabic, his writings on the issues of Palestine, Armenia, Mosul, and the Caliphate as they relate to the history of Ottoman and Turkish foreign policy are considered foundational resources.
    [Show full text]
  • Scholarly and Literary Thoughts of Shah Mohammad Ghous
    Quest Journals Journal of Research in Humanities and Social Science Volume 2 ~ Issue 3 (2014) pp:16-22 ISSN(Online) : 2321-9467 www.questjournals.org Research Paper Scholarly and Literary Thoughts of Shah Mohammad Ghous Dr Umi Salma Associate Professor Jinnah College for Women University of Peshawar. Received 08 February, 2014; Accepted 15 March, 2014 © The author(s) 2014. Published with open access at www.questjournals.org ABSTRACT: This article highlights the biography of a saint, Sufi Shaykh Shah Muhammad Ghous (d.1759 A.D-1173A.H throwing light on his intellectual and literary thoughts. It advocates the strong belief in the revelation in following the Islamic law of Shari‟a. He emphasized on humble ﷺauthenticity of Prophet‟s .that purified the soul for achieving nearness to Him ﷻsubmission and absolute dedication to Almighty Allah The main objective of this study is to investigate how Sufism revamped and improved the general attitude of the followers in their circles of influence. Shah Muhammad Ghous‟ monumental contribution to the study of Islamic philosophy and spiritual development was brought into practice by following the religious in-junctions through a literary and moderate thought. The execution of such ornate contemplation possessed intrinsic value. This as a spiritual leader in ,ﷺ research focuses on how Sufi Shaykh represented and embodied the Prophet traditional Sufism, or increasingly in the present times, as mediating presence. It enabled Muslims to perform various religious practices with correct understanding and attitude. It also explores the contribution of his descendent Syed Muhammad Ameer Shah Gillani who brought forward his Sufi mission and inculcated the vision of true submission to Allah and practice of Quran and Sunnah.
    [Show full text]
  • Ernest Scott
    Ernest Scott IL POPOLO DEL SEGRETO Traduzione ALESSANDRO BARSANTI INTRODUZIONE Per molti secoli è esistita una strana leggenda in Oriente. Dice che in qualche posto nascosto, magari sulle alte montagne dell'Asia Centrale esiste una gruppo di persone che possiedono poteri eccezionali. Questo centro agirebbe, almeno in alcuni aspetti, come, il governo segreto del Mondo. Frammenti di questa Ieggenda arrivarono in Occidente durante le crociate. L'idea fu rinnovata dal pensiero Rosacroce e reintrodotta con alcuni variazioni in questo secolo, da Mme. Blavatsky, animata e periodicamente rinnovata da numerosi autori e viaggiatori come Talbot Mundi ed Ossendowski. Ernest Scott, in questa amena e documentata opera ci espone i suoi studi e ricerche su questo appassionante tema. 1 Capitolo 1 LA TRADIZIONE NASCOSTA Un cometa attraversa il cielo e scuote la terra, e gli uomini si accendono con l'energia del suo passaggio. Asteroidi urtano e spargono la loro sostanza attraverso il firmamento. Nella terra, un continente affonda, un'isola emerge dall'oceano. Un deserto si trasforma in un nuovo mare, terra fertile diventa deserto. Nazioni, intere razze, nascono, declinano e scompaiono: lasciando solo leggende per lasciare un segno della loro esistenza e del loro passare. Forse è tutto accidentale? Forse non c’è alcun significato in tutta la spinta e la forza cieca della collisione? O magari tutto ha un proposito intenzionale, con la sua ragione e significato in un momento presente immensamente maggiore di quello che possiamo immaginare? Fino a poco tempo fa c'erano pochi dubbi nella mente degli uomini sulla risposta. Le cose accadevano intenzionalmente. L'intenzione poteva essere benigna a livello umano, o poteva essere ostile, ma ad un certo livello, in una certa scala, aveva significato.
    [Show full text]
  • The Path: Sufi Practices Free
    FREE THE PATH: SUFI PRACTICES PDF Javad Nurbakhsh | 215 pages | 17 Mar 2004 | Khaniqahi-Nimatullahi Publications | 9780933546707 | English | London, United Kingdom The Path by Javad Nurbakhsh There is no question that complete potential for perfection is contained within every human being, because Allah Most High has placed His own Divine Secrets in the essence of man, in order to bring from unknown realms into evidence His Beautiful Names and Attributes. But we have forgotten the perfection placed in us before we arrived in the world clad in flesh and bone. Our physical being and its attachment to the world in which it The Path: Sufi Practices, covers and leaves in darkness the beauty and wisdom hidden within us, has made us forget our origin, and left us in a The Path: Sufi Practices of ignorance. Allah in His Mercy has revealed instructions in His Divine Books, and has sent The Path: Sufi Practices prophets and saints as guides and examples to teach and to lead us back to heedfulness, to light from the darkness with which we have covered ourselves. The Daily awrad Dhikr. The Hadith of the Prophet Muhammad. The Hadith is the second most important Islamic book after the Quran. While the Quran is based solely on revelations written down immediately after the Prophets death, the Hadith merely bear status as guidelines and narratives rooted in Islamic folklore. This does not mean, however, that the content is taken less seriously. Furthermore, The Hadith is a foundation for the most authoritative Quran- comments and it is still today referred to by almost all branches of Islam when studying and resolving questions about the sayings of the Quran.
    [Show full text]
  • Fezana Journal
    FEZANA JOURNAL PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF NORTH AMERICA Vol 30 No 1 Spring / Bahar 1385 AY 3754 Z 9 25 39 44 02 Editorial Dolly Dastoor 50 Appeal from Funds and 106 Inauguration of Arbab Finance Committee Rustom Guiv Dar e Mehr, 03 Message from the New York President 51 6th World Zoroastrian Youth Congress,- New 109 Personal Profiles 05 FEZANA Update Zealand 112 Interfaith /Interalia 09 COVER STORY 59 FEZANA Scholarships Kurds and their 113 Milestones Zoroastrian Roots 80 Chothia Scholarships 44 Connection between 114 Matrimonials Judiasm and 81 Vakhshoori Schoalrships Zoroastrianism 115 Obituary 85 Zoroastrian Young Adults 49 OZCF plans to build well being 121 Books and Arts consecrated Atashkadeh (Agiary) with Atash 88 IN THE NEWS Adaran Fire Editor in Chief: Dolly Dastoor, editor(@)fezana.org Technical Assistant: Coomi Gazdar Consultant Editor: Lylah M. Alphonse, lmalphonse(@)gmail.com Language Editor: Douglas Lange Graphic & Layout: Shahrokh Khanizadeh, www.khanizadeh.info Cover design: Feroza Fitch, ffitch(@)lexicongraphics.com Publications Chair: Behram Pastakia bpastakia(@)aol.com Columnists: Shazneen Rabadi Gandhi: rabadis(@)gmail.com; Teenaz Javat: teenazjavat(@)hotmail.com; Mahrukh Motafram: mahrukhm83(@)gmail.com Copy editors: Vahishta Canteenwalla, Yasmin Pavri, Nazneen Khumbatta Subscription Managers: Arnavaz Sethna: ahsethna(@)yahoo.com; Kershaw Cover design Feroza Fitch of Lexicongraphics Khumbatta: Arnavaz Sethna(@)yahoo.com Photo copyright Shirin Kumana Wadia Summer 2016 Fravadin – Ardibehesht – Khordad 1385 AY (Fasli) THE FESTIVAL OF MEHREGAN Avan - Adar – Dae 1385 AY (Shenshai) GUEST EDITOR Adar- Dae- Behman 1385 AY (Kadimi) FARIBORZ RAHNAMOON Opinions expressed in the FEZANA Journal do not necessarily reflect the views of FEZANA or members of the editorial board.
    [Show full text]
  • Life Science Journallife Science Journal L I F E S C I E N C E J O U R N a L 2 Marsland Press 0 1 2 Vo PO Box 180432, Richmond Hill, New York 11418, USA L U
    Volume 9, Number 4, (Cumulative No.31) Par t 3 December 25, 2012 ISSN:1097-8135 Volume 9, Number 4, Par t 3 December 25, 2012 ISSN:1097-8135 Life Science Journal Life Science Journal L i f e S c i e n c e J o u r n a l 2 Marsland Press 0 1 2 Vo PO Box 180432, Richmond Hill, New York 11418, USA l u Website: m http://www.sciencepub.net e 9 , N u Emails: m b [email protected] e r 4 [email protected] , P a r Phone: (347) 321-7172 t 3 I S S N : 1 0 9 7 - 8 1 3 5 ISSN 1097-8135 Websites: http://www.lifesciencesite.com http://www.sciencepub.net Copyright © 2005-2012 Marsland Press / Zhengzhou University MARSLAND PRESS Emails: Multidisciplinary Academic Journal Publisher [email protected] [email protected] 9 771097 813002 Volume 9, Number 4, Par t 3 December 25, 2012 ISSN:1097-8135 Life Science Journal Websites: http://www.lifesciencesite.com http://www.sciencepub.net MARSLAND PRESS Emails: Multidisciplinary Academic Journal Publisher [email protected] [email protected] ISSN: 1097-8135 Life Science Journal Acta Zhengzhou University Oversea Version (Life Sci J) Life Science Journal, the Acta Zhengzhou University Oversea Version, is an international journal with the purpose to enhance our natural and scientific knowledge dissemination in the world under the free publication principle. The journal is calling for papers from all who are associated with Zhengzhou University-home and abroad. Any valuable papers or reports that are related to life science - in their broadest sense - are welcome.
    [Show full text]
  • Sufi Wisdom & Spiritual Consciousness
    Sufi Wisdom & Spiritual Consciousness Sufi Wisdom & Spiritual Consciousness Compiled by S. L. Peeran AUTHORSPRESS Worldwide Circulation through Authorspress Global Network First Published in 2016 by Authorspress Q-2A Hauz Khas Enclave, New Delhi-110 016 (India) Phone : (0) 9818049852 e-mails: [email protected]; [email protected] Website: www.authorspressbooks.com Sufi Wisdom & Spiritual Consciousness ISBN 978-93-5207-257-6 Copyright © 2016 S. L. Peeran Disclaimer All rights reserved. No part of this publication may be reproduced in any form without the written permission of S. L. Peeran, the author. Printed in India at Krishna Offset, Shahdara Preface Sufi sm is mystical and spiritual side of Islam. It focuses on the twin and mutually complimentary themes of love and luminosity- the core of Islamic mysticism. Naturally, notes of tolerance and ‘Suleh-e-kul’ (equal respect and peace for all creeds predominate.) Islam means peace and total surrender to the all enveloping Eternal Being Allah. The belief is that Adam is created by Allah with four elements and Eve from his rib. Due to their disobedience of Allah’s command they were thrown to earth. They were to dwell for a time on earth and their soul would return to Allah purifi ed and enlightened by a process of self purifi cation. Their progeny has been in search for their own self and for peace. Great Prophets have come with their teachings. After a period of time, after Prophet Mohammad (peace be upon him), emerged the subject ‘Irfan’or ‘Taswwuf ’ popularized by western scholars as ‘Sufi sm’. The Saints and eminent Sufi s wrote treatises, books and their lectures were recorded.
    [Show full text]
  • A Comparative Analysis of the Mystical Approaches in Christianity and Islam
    A COMPARATIVE ANALYSIS OF THE MYSTICAL APPROACHES IN CHRISTIANITY AND ISLAM By MS.BISMA ILYAS CHEEMA 2011-GCUF-05410 Thesis submitted in partial fulfillment of the requirements for the degree of DOCTORATE OF PHILOSOPHY IN ISLAMIC STUDIES DEPARTMENT OF ISLAMIC STUDIES & ARABIC GC UNIVERSITY, FAISALABAD September 2014 1 ABSTRACT Mysticism generally means intuitive spiritual revelation and the belief that direct communion with God is achievable through human intuition. Almost all religions have their spiritual and mystical stances. So do Christianity and Islam, which are compared in the present study. In spite of the fact that these two religious traditions vary in some context yet in Mystical domain, both bear strong resemblances. Mystics of both faiths teach and preach the similar virtues of love, peace, unity and mutuality. The Holy books of both refer explicitly or inexplicitly to spirituality and to those have been blessed by spiritual insightfulness. Saint Paul was the first great Christian Mystic. However, Jesus Christ is called the founder of Christian mysticism. Christian mysticism is indebted to the Jewish heritage and Greek thought, especially to the writings of Dionysius, the Areopagite. John Scotus Erigena translated these writings and introduced them into Western Europe, whereas Saint Augustine further developed it. During the Dark Ages, mystical approaches in Christianity were criticized due to their emphasis on ritualistic purity and theological nature of Christian empire. Yet mysticism spread widely in that period as for the first time Christian mystics were given acknowledgement instead of persecution. In the main time, Islamic world saw an uninhibited growth of mysticism/ Sufism where we find Persian mystics like Al-Hallaj in about 900 A.D and later on Al-Ghazali, the Islamic philosopher.
    [Show full text]
  • Bottor of ^Fjilosfoptip in HISTORY
    SOCIO-POLITICAL LIFE IN INDIA DURING 16^h. 17th CENTURIES AS REFLECTED IN THE SUFI LITERATURE ABSTRACT OF THE THESIS SUBMITTED FOR THE AWARD OF THE DEGREE OF Bottor of ^fjilosfoptip IN HISTORY BY KAMAL AKHTAR Under the Supervision of DR. IQBAL SABIR CENTRE OF ADVANCED STUDY DEPARTMENT OF HISTORY ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 2008 ABSTRACT Sufism is an important segment of our social life. It has played significant role in developing social, cultural and political trends in India during the medieval period. The Chishtiya and Suharwardiya silsilas exerted great influence on the social, cultural and political trends of the Indian sub­ continent, during the Sultanate period. In closing years of the fourteenth century the Qadiriya Silsilah also appeared in the spiritual scenario of the country. Similarly, at the end of the sixteenth century the Naqshbandi Silsilah too entered into India and dominated its religious atmosphere during the whole seventeenth century. 'When we make a survey of the sufi's activities since the beginning of the sixteenth century, we find Shaikh Abdul Quddus Gangohi, an eminent saint of the Sabiriya branch of the Chishti order, as a pioneering personality. Though the early Chishtis of the Sultanate period always avoided th(; company of rich people and ruling class. Shaikh Abdul Quddus maintained cordial relations with the contemporary rulers. The collection of his letters contains epistles addressed to Sikandar Lodi, Ibrahim Lodi, Babur and Humayun and also to several contemporary nobles and officials. The other important saint of the sixteenth century was Saiyid Mohammad Ghauth of Gwalior who belonged to the Shattari Silsilah.
    [Show full text]
  • Imam Ali‟S Shrine Throughout History
    IMAM ALI‟S SHRINE THROUGHOUT HISTORY Introduction Chapter One: The Concepts Chapter Two: Sunni and Shiite‟s View over its Location Chapter Three: The Time of Appearance of the Holy Tomb Chapter Four: Construction of Building, Dome, and Shrine Introduction: How the shrine of Imam Ali (AS) was found and revealed to all is among the most huge and bulky topics in history and narration-telling whose discussion needs analysis of history, re-reading narrations, and interpreting what great scholars from both sects have said. Before the start, we talk about some terms which are going to be mentioned in the first chapter. Chapter one: The Concepts The holy and divine shrine of the first Imam of Shiites, Imam Ali (AS), is located in Najaf. There have been several names for this city during history and in different narrations. Since we have studied many narrations in this article, it is necessary to mention some of those names in brief for the readers‟ familiarity with the topic. 1- Najaf According to terminologists, “Najaf” means a high, round piece of ground which is like a hill located on a plain land and water does not overtake it and it is dominant over other lands. 1 Many terminologists have defined this word, but none have explained it like Zubaidi in Taj Al Arus where he writes: “Najaf” is a place where water does not go over, but it is a vast ground which is located in low lands. Leith said “Najaf, which is located in the heart of plain land, is like a flat land which has heights on its sides like walls which are neither straight nor tall, but water cannot pass over them.
    [Show full text]