DOCSLIB.ORG

Tales of the Dervishes by the Same Author

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

TALES OF THE DERVISHES BY THE SAME AUTHOR Oriental Magic Destination Mecca The Secret Lore of Magic The Sufis Special Problems in the Study of Sufi Ideas The Exploits of the Incomparable Mulla Nasrudin Pleasantries of the Incredible Mulla Nasrudin Wisdom of the Idiots Caravan of Dreams Reflections, The Way of the Sufi The Dermis Proble (forthcoming) CONTENTS page PREFACE II TALES OF THE DERVISHES The Three Fishes 13 The Food of Paradise 15 When the Waters Were Changed 21 The Tale of the Sands 23 The Blind Ones and the Matter of the Elephant 25 The Dog, the Stick and the Sufi 27 How to Catch Monkeys 29 The Ancient Coffer of Nuri Bey 31 The Three Truths 33 The Sultan Who Became an Exile 35 The Story of Fire 39 The Ogre and the Sufi 43 The Merchant and the Christian Dervish 46 The Golden Fortune 48 The Candlestick of Iron 51 Strike on this Spot 55 Why the Clay Birds Flew Away 56 The Gnat Namouss — and the Elephant 58 The Idiot, the Wise Man and the Jug 61 The Wayward Princess 63 The Bequest 66 The Oath 68 The Idiot in the Great City 69 The Founding of a Tradition 70 Fatima the Spinner and the Tent 72 The Gates of Paradise 75 The Man Who Was Aware of Death 77 The Man Who Was Easily Angered 79 The Dog and the Donkey 81 Carrying Shoes 82 The Man Who Walked on Water 84 The Ant and the Dragonfly 86 The Story of Tea 88 The King Who Decided to be Generous 91 The Cure of Human Blood 96 The Dam 100 The Three Dervishes 103 The Four Magic Treasures 108 The Dreams and the Loaf of Bread 111 Bread and Jewels 113 The Limitations of Dogma 11 $ The Fisherman and the Genie 117 The Time, the Place and the People 121 The Parable of the Three Domains 125 Valuable — and Worthless 127 The Bird and the Egg , 130 Three Pieces of Advice 132 The Mountain Path 134 The Snake and the Peacock 136 The Water of Paradise 138 The Horseman and the Snake 140 Isa and the Doubters 142 In the Street of the Perfume-Sellers 143 The Parable of the Greedy Sons 144 The Nature of Discipleship 146 The Initiation of Malik Dinar 148 The Idiot and the Browsing Camel 152 The Three Jewelled Rings 153 The Man with the Inexplicable Life ice The Man Whose Time Was Wrong 158 Maruf the Cobbler 162 Wisdom for Sale 169 The King and the Poor Boy 177 The Three Teachers and the Muleteers 178 Bayazid and the Selfish Man 180 The People Who Attain 181 Wayfarer, Strangeness and Savetime 183 Timur Agha and the Speech of Animals 186 The Indian Bird 189 When Death Came to Baghdad 191 The Grammarian and the Dervish 193 The Dervish and the Princess 194 The Increasing of Necessity 195 The Man Who Looked Only at the Obvious 198 How Knowledge Was Earned 201 The Lamp Shop 205 The Chariot 207 The Lame Man and the Blind Man 209 The Servants and the House 211 The Generous Man 213 The Host and the Guests 215 The King's Son 217 APPENDIX Authors and teachers, in chronological order 219 TO MY TEACHERS WHO TOOK WHAT WAS GIVEN WHO GAVE WHAT COULD NOT BE TAKEN Preface This book contains stories from the teachings of Sufi masters and schools, recorded during the past thousand years. The material has been collected from Persian, Arabic, Turkish and other classics; from traditional teaching-story collections, and from oral sources which include contemporary Sufi teaching centres. It therefore represents 'work material' in current use as well as significant quotations from literature which has inspired some of the greatest Sufis of the past. Teaching material used by Sufis has always been judged solely by the criterion of its general acceptance by Sufis themselves. For this reason no historical, literary or other conventional test can be applied in deciding as to what may be included and what left out. In accordance with the local culture, the audience and the re­ quirements of the Teaching, Sufis have traditionally made use of appropriate selections from their unparalleled riches of transmitted lore. In Sufi circles, it is customary for students to soak themselves in stories set for their study, so that the internal dimensions may be unlocked by the teaching master as and when the candidate is judged ready for the experiences which they bring. At the same time, many Sufi tales have passed into folklore, or ethical teachings, or crept into biographies. Many of them provide nutrition on many levels, and their value as entertainment-pieces alone cannot be denied. II The Three Fishes THREE fishes once lived in a pool. They were: a clever fish, a half- clever fish and a stupid fish. Life continued for them very much as it is for fishes everywhere until one day came—a man. He was carrying a net, and the clever fish saw him through the water. Calling upon his experience, the stories he had heard, and his cleverness, he decided to take action. 'There are few places to hide in this pool,' he thought. 'I shall therefore play dead.' He summoned his strength and jumped out of the pool, landing at the feet of the fisherman, who was rather surprised. But as the clever fish was holding his breath, the fisherman supposed that he was dead: and threw him back. This fish now glided into a small hole under the bank. Now the second fish, the half-clever one, did not quite under­ stand what had happened. So he swam up to the clever fish and asked him all about it. 'Simple,' said the clever fish, 'I played dead, so he threw me back.' So the half-clever fish immediately leaped out of the water, at the fisherman's feet. 'Strange,' thought the fisherman, 'they are leaping about all over the place.' And, because the half-clever fish had forgotten to hold his breath the fisherman realized that he was alive and put him into his satchel. He turned back to peer into the water, and because he had been slightly confused by the fishes jumping on to dry land in front of him, he did not close the flap of his bag. The half-clever fish, when he realized this, was just able to ease himself out and, flipping over and over, got back into the water. He sought out the first fish and lay panting beside him. Now the third fish, the stupid one, was not able to make any­ thing at all of this, even when he heard the first and second fishes' 13 TALES OF THE DERVISHES versions. So they went over every point with him, stressing the importance of not breathing, in order to play dead. 'Thank you so much: now I understand,' said the stupid fish. With these words he hurled himself out of the water, landing just beside the fisherman. Now the fisherman, having lost two fish already, put this one into his bag without bothering to look at whether it was breathing or not. He cast the net again and again into the pool, but the first two fish were crouched into the depression under the bank. And the flap on the fisherman's bag this time was fully closed. Finally the fisherman gave up. He opened the bag, realized that the stupid fish was not breathing, and took him home for the cat. It is related that Hussein, grandson of Mohammed, trans­ mitted this teaching-story to the Khajagan ('Masters') who in the fourteenth century changed their name to the Naqsh- bandi Order. Sometimes the action takes place in a 'world' known as Karatas, the Country of the Black Stone. This version is from Abdal (The Transformed One') Afifi. He heard it from Sheikh Mohammed Asghar, who died in 1813. His shrine is in Delhi. 14 The Food of Paradise YUNUS, the son of Adam, decided one day not only to cast his life in the balance of fate, but to seek the means and reason of the pro­ vision of goods for man. 'I am', he said to himself, 'a man. As such I get a portion of the world's goods, every day. This portion comes to me by my own efforts, coupled with the efforts of others. By simplifying this pro­ cess, I shall find the means whereby sustenance comes to mankind, and learn something about how and why. I shall therefore adopt the religious way, which exhorts man to rely upon almighty God for his sustenance. Rather than live in the world of confusion, where food and other things come apparently through society, I shall throw myself upon the direct support of the Power which rules over all. The beggar depends upon intermediaries: charitable men and women, who are subject to secondary impulses. They give goods or money because they have been trained to do so. I shall accept no such indirect contributions.' So saying, he walked into the countryside, throwing himself upon the support of invisible forces with the same resolution with which he had accepted the support of visible ones, when he had been a teacher in a school. He fell asleep, certain that Allah would take complete care of his interests, just as the birds and beasts were catered for in their own realm. At dawn the bird chorus awakened him, and the son of Adam lay still at first, waiting for his sustenance to appear.
Recommended publications
  • Understanding the Concept of Islamic Sufism

    Understanding the Concept of Islamic Sufism

    Journal of Education & Social Policy Vol. 1 No. 1; June 2014 Understanding the Concept of Islamic Sufism Shahida Bilqies Research Scholar, Shah-i-Hamadan Institute of Islamic Studies University of Kashmir, Srinagar-190006 Jammu and Kashmir, India. Sufism, being the marrow of the bone or the inner dimension of the Islamic revelation, is the means par excellence whereby Tawhid is achieved. All Muslims believe in Unity as expressed in the most Universal sense possible by the Shahadah, la ilaha ill’Allah. The Sufi has realized the mysteries of Tawhid, who knows what this assertion means. It is only he who sees God everywhere.1 Sufism can also be explained from the perspective of the three basic religious attitudes mentioned in the Qur’an. These are the attitudes of Islam, Iman and Ihsan.There is a Hadith of the Prophet (saw) which describes the three attitudes separately as components of Din (religion), while several other traditions in the Kitab-ul-Iman of Sahih Bukhari discuss Islam and Iman as distinct attitudes varying in religious significance. These are also mentioned as having various degrees of intensity and varieties in themselves. The attitude of Islam, which has given its name to the Islamic religion, means Submission to the Will of Allah. This is the minimum qualification for being a Muslim. Technically, it implies an acceptance, even if only formal, of the teachings contained in the Qur’an and the Traditions of the Prophet (saw). Iman is a more advanced stage in the field of religion than Islam. It designates a further penetration into the heart of religion and a firm faith in its teachings.

  • The Mevlevi Path Versus Gurdjieffism

    Why Gurdjieff's "Fourth Way" Teachings are not Compatible with the Mevlevi Sufi Way About Dar-Al- by Ibrahim Gamard, 11/6/04, revised 12/3/05 Masnavi The Mevlevi Order The Present Confusion Masnavi The following article is intended to share information, based on the author's conclusions Divan after studying this subject for many years. Though it may be controversial, the intent is to Prose Works stimulate respectful discussion--not angry debate. And the aim is certainly not to blame or condemn individuals currently involved practices based on Gurdjieff's teachings. After Discussion Board all, a number of contemporary Mevlevis in Western countries were themselves trained Contact through such teachings to some extent, and report that it was quite helpful in preparing them for the Mevlevi dervish path. Links Home There has been much confusion for decades about the so-called "sufi origins" of Gurdjieff's teachings, beliefs that Gurdjieff himself was a sufi (of the "blame-seeking" [malâmâtî] kind, as some have speculated) and assumptions that the spiritual training he gave to his students was "dervish training" and that the movement exercises he taught were "dervish dance movements." This confusion has been increased by some of Gurdjieff's disciples themselves, such as Ouspensky, who apparently believed that the Mevlevi tradition was the source of Gurdjieff's teachings1 and J. G. Bennett ,who believed that the Khwajagan sufi masters of Central Asia, the forerunners of the strictly Islamic Naqshbandi sufi tradition, were closely linked with the mysterious source of Gurdjieff's teachings--the "Sarmân Brotherhood."2 Others have gone to authentic Muslim sufi teachers and added to the confusion by hoping to find the roots of Gurdjieff's teachings in the Islamic sufi tradition: as a result, such seekers have been disappointed by finding "merely religious" Islamic mystical teachings.
  • Islamic Education in Malaysia

    Islamic Education in Malaysia

    Islamic Education in Malaysia RSIS Monograph No. 18 Ahmad Fauzi Abdul Hamid i i RSIS MONOGRAPH NO. 18 ISLAMIC EDUCATION IN MALAYSIA Ahmad Fauzi Abdul Hamid S. Rajaratnam School of International Studies i Copyright © 2010 Ahmad Fauzi Abdul Hamid Published by S. Rajaratnam School of International Studies Nanyang Technological University South Spine, S4, Level B4, Nanyang Avenue Singapore 639798 Telephone: 6790 6982 Fax: 6793 2991 E-mail: [email protected] Website: www.idss.edu.sg First published in 2010 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior written permission of the S. Rajaratnam School of International Studies. Body text set in 11/14 point Warnock Pro Produced by BOOKSMITH ([email protected]) ISBN 978-981-08-5952-7 ii CONTENTS 1 Introduction 1 2 Islamic Education 7 3 Introductory Framework and Concepts 7 4 Islamic Education in Malaysia: 13 The Pre-independence Era 5 Islamic Education in Malaysia: 25 The Independence and Post-Independence Era 6 The Contemporary Setting: Which Islamic 44 Education in Malaysia? 7 The Darul Arqam—Rufaqa’—Global Ikhwan 57 Alternative 8 Concluding Analysis 73 Appendixes 80 Bibliography 86 iii The RSIS/IDSS Monograph Series Monograph No. Title 1 Neither Friend Nor Foe Myanmar’s Relations with Thailand since 1988 2 China’s Strategic Engagement with the New ASEAN 3 Beyond Vulnerability? Water in Singapore-Malaysia Relations 4 A New Agenda for the ASEAN Regional Forum 5 The South China Sea Dispute in Philippine Foreign Policy Problems, Challenges and Prospects 6 The OSCE and Co-operative Security in Europe Lessons for Asia 7 Betwixt and Between Southeast Asian Strategic Relations with the U.S.
  • MARTENITSA Avrora Moussorlieva

    MARTENITSA Avrora Moussorlieva

    MARTENITSA THE SACRED THREAD THAT CONNECTS THE BULGARIANS WITH THE PEOPLE OF THE MIDDLE EAST AND THE INDIAN SUBCONTINENT SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA BY Avrora Moussorlieva IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF LIBERAL STUDIES December 2011 In the memory of my grandparents Mara and Marko Dimitrovs, Krustina and Athanas Dimitrovs and Russa and Athanas Moussorlievs Contents Introduction .....................................................................................................................................................1 Chapter 1. The Bulgarian Martenitsa ...................................................................................................8 Chapter 2. The Raksha Bandhan of the Indian Subcontinent ................................................ 15 Chapter 3. The Persian Folk Stories ................................................................................................... 23 Chapter 4. The sacred thread of the Hmong .................................................................................. 36 Chapter 5. Other sacred threads—Pakistan, Afghanistan, Armenia and Sri Lanka .... 44 Chapter 6. Analysis of the Geographic spread of the sacred threads ................................ 52 Conclusion ...................................................................................................................................................... 64 Appendix A. The sacred threads by country .................................................................................
  • The Titles of the Naqshbandi Golden Chain

    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,
  • Opening Statement

    Opening Statement

    Opening Statement Dr. Nour Ali Tabandeh (MajzoobAliShah)1 Original SSNV Paper in Farsi The 1st Annual International Symposium on: Sey-yed Nourod-din Shah Nematollah Vali October 11-12, 2002 Morris Dailey Auditorium San Jose State University (SJSU), San Jose, California, USA In the Name of Allah, the Compassionate, the Merciful I am very delighted that a group of scholars are assembled in this spiritual and academic gathering to honor one of Iran’s greatest men of literature, ‘irfan (Sufism) and Islam. For my part, I appreciate and admire the efforts of all, especially Dr. Azmayesh, the founder and organizer of this gathering. 1 A brief biography of Dr. Nour Ali Tabandeh submitted along with the paper: His highness Dr. Hajj Nour Ali Tabandeh, Majzoob Alishah, the Qutb [Leader] of Nematollahi Order, was born 21st of Mehr, 1306 Hejri Solar, (October 13, 1927). His noble great grandfather, his highness Sultan Alishah Gonabadi (passed away 1327 Hijri lunar), was among the most famous "Orafa" and "Olama" of his time, and accordingly after him the Nematollahi Order became famous as the Nematollahi Gonabadi. Dr. Nour Ali Tabandeh received his theological education from his father, his highness Saleh Alishah. He later studied with the renowned religious scholars of Tehran, at University of Tehran, and later obtained his PhD degree from the University of Paris. In Paris, he also attended the classes of the late Islamic scholar and philosopher Professor Henry Corbin. Since Corbin was an expert in Islamic studies, academic research, and Sufism, including Nematollahi Gonabadi Order, Dr. Nour Ali Tabandeh and Professor Corbin undertook the task of collaborating a series of articles about this order.
  • Path(S) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community”

    Path(S) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community”

    “Path(s) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community” By Jaison Carter A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Anthropology in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Mariane Ferme, Chair Professor Charles Hirschkind Professor Stefania Pandolfo Professor Ula Y. Taylor Spring 2018 Abstract “Path(s) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community” by Jaison Carter Doctor of Philosophy in Anthropology University of California, Berkeley Professor Mariane Ferme, Chair The Mustafawiyya Tariqa is a regional spiritual network that exists for the purpose of assisting Muslim practitioners in heightening their level of devotion and knowledges through Sufism. Though it was founded in 1966 in Senegal, it has since expanded to other locations in West and North Africa, Europe, and North America. In 1994, protegé of the Tariqa’s founder and its most charismatic figure, Shaykh Arona Rashid Faye al-Faqir, relocated from West Africa to the United States to found a satellite community in Moncks Corner, South Carolina. This location, named Masjidul Muhajjirun wal Ansar, serves as a refuge for traveling learners and place of worship in which a community of mostly African-descended Muslims engage in a tradition of remembrance through which techniques of spiritual care and healing are activated. This dissertation analyzes the physical and spiritual trajectories of African-descended Muslims through an ethnographic study of their healing practices, migrations, and exchanges in South Carolina and in Senegal. By attending to manner in which the Mustafawiyya engage in various kinds of embodied religious devotions, forms of indebtedness, and networks within which diasporic solidarities emerge, this project explores the dispensations and transmissions of knowledge to Sufi practitioners across the Atlantic that play a part in shared notions of Black Muslimness.
  • Konrad and Alexandra the Chronicle of a Great Love 1898 - 1998

    Konrad and Alexandra the Chronicle of a Great Love 1898 - 1998

    1 Konrad and Alexandra The Chronicle of a Great Love 1898 - 1998 Rolf Gross . Second revised and illustrated Edition Pacific Palisades 2011 2 Table of Contents Click on the underlined links 1. Konrad's Watch 1969 36.The Summer of 1905 in Ca' Savio 2. Konrad Arrives in Georgia 1898 37.Snowbound in Eydtkuhnen, 1905 3. Tiflis 1898 38.Return to St. Petersburg, 1905 3. Alexandra Dadiani, Tiflis 1898 39.Exploring St. Petersburg 1905 4. Chekhov's "Chaika" Henri the Goldsmith 40.Sophia's Birth 5. Alexandra's Necklace 41.Uncle Mouravi's Benz 6. Georgia on Horseback 42.A Family Reunion, Tiflis 1907 7. The Engagement 43.Niko and Claudia's Wedding, Tiflis 1907 8. A Sufi Sema 44.The Dadiani Castle, Zugdidi 1907 9. Ilia Chavchavadze 45.Strange Happenings, Svaneti 1907 9. New Year 1899 46.Calling the Dead, Svaneti 1907 10. Alexandra's Abduction 47.Adishi, Gocha Teaching Dream Work 11.Easter at Zedazeni 48. Ilia Chavchavadse's Assassination 1907 12.The Last Feudal Wedding 49.Tamara and Vladimir, Alexandra and Helena 13.Venice 1899 50.Konrad Learns Chinese, 1910 14.Fiesole and Florence 1899 51.A Stunning Discovery, Paris 1981 15. St. Petersburg, The Summer Ball 1899 52.Alexandra in Paris, 1911 16 . Alexandra Studies Medicine 53.Konrad in China, 1911-1912 17.Becky's Museum 54.Konrad's Return from China, 1912 18.Otto's Birth 1900 55.Alexandra's Journey to Munich, 1913 19.Vladimir 1904 56.Dahl's Examination of Alexandra, 1913 20. A Theosophists' Reception 1904 57.A visit to Kandinsky in Murnau 1913 21.Berlin 1904 58.Alexandra in Tiflis, Tamara's Quarrel 1913 22.Rheinsberg 1904 59.Revolutionary St.
  • Prominent Muslim Jamaaths in Kanyakumari District

    Prominent Muslim Jamaaths in Kanyakumari District

    International Journal of Research ISSN NO:2236-6124 Prominent Muslim Jamaaths in Kanyakumari District A. SHAHILA BANU Ph.D. Research Scholar (Reg. No.11842) Department of History, Women’s Christian College, Nagercoil – 629 001. Affiliated to Manonmaniam Sundaranar University, Abishekapatti, Tirunelveli – 627 012, Tamil Nadu, India. Abstract Islam in Kanyakumari District has been enriched by Fakirs and saintly savants of Islam. Due to their selfless service, Islam has thrived in this part of the country. The spread and growth of Islam is conspicuous by the presence of 52 Jamaaths in this district. These Jamaaths speak of their antiquity and they contain a lot of information regarding their life style and culture. In Kanyakumari District there are 52 Jamaaths. Among them six Muslim Jamaaths are considered very large and prominent. They are, Thengapattanam Muslim Jamaath, Colachel Muslim Jamaath, Thiruvithancode Muslim Jamaath, Thuckalay Muslim Jamaath, Elankadai Muslim Jamaath at Kottar, Malik Dinar faithulmal Muslim Jamaath, Kottar, Thittuvilai Muslim Jamaath. Some other Jamaaths are steadily growing in strength, stature and popularity. Keywords: Muslim Jamaath, Kanyakumari District, Life style, culture Introduction Jamaath means a Sangam, Federation or group based on some Islamic Principles. So it is said that a life without Jamaath is meaningless. If a Muslim keeps himself away from the Jamaath it means that he excommunicates himself from Islam. The Muslims form a Jamaath where they live and solve the problems that may arise out of marriage, divorce and other disputes. The solution to the problems would be based on the tenets of Holy Quran and the Hathees. Kanyakumari District Muslim Jamaath Federation was founded in 1982 at Thiruvithancode.
  • The Old Woman and the Eagle

    The Old Woman and the Eagle

    The Old Woman and the Eagle Text copyright © 2002 by The Estate of Idries Shah by Illustrations copyright © 2002 by Natasha Delmar Idries Shah ALL RIGHTS RESERVED No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by any information storage or retrieval system, except as may be expressly permitted by the 1976 Copyright Act or in writing from the publisher. Requests for permission should be addressed in writing to Hoopoe Books, PO Box 381069, Cambridge MA 02238-1069 First Edition 2003 Second Impression 2005 Published by Hoopoe Books, a division of The Institute for the Study of Human Knowledge ISBN 1-883536-27-8 Library of Congress Cataloging-in-Publication Data Shah, Idries, 1924- The old woman and the eagle / by Idries Shah ; illustrated by Natasha Delmar. p. cm. Summary: A Sufi teaching tale from Afghanistan about an old woman who insists that an eagle must really be a pigeon. ISBN 1-883536-27-8 -- ISBN 1-883536-28-6 (alk. paper) [1. Folklore--Afghanistan.] I. Delmar, Natasha, ill. II. Title. PZ8.1.S47 O1 2002 398.2’09581’02--dc21 [E] 2002068666 Visit www.hoopoekids.com for a complete list of Hoopoe titles, CDs, HOOPOE BOOKS DVDs and parent/teacher guides. BOSTON nce upon a time, when cups were plates and when knives and forks grew in the ground, there was an old woman who had never seen an eagle. One day, an eagle was flying high in the sky and decided to stop for a rest.
  • From Rabi`A to Ibn Al-Färich Towards Some Paradigms of the Sufi Conception of Love

    From Rabi`A to Ibn Al-Färich Towards Some Paradigms of the Sufi Conception of Love

    From Rabi`a to Ibn al-Färich Towards Some Paradigms of the Sufi Conception of Love By Suleyman Derin ,%- Submitted in accordance with the requirements for the degree of doctor of philosophy Department of Arabic and 1Viiddle Eastern Studies The University of Leeds The candidate confirms that the work submitted is his own work and that appropriate credit has been given where reference has been made to the work of others. September 1999 ABSTRACT This thesis aims to investigate the significance of Divine Love in the Islamic tradition with reference to Sufis who used the medium of Arabic to communicate their ideas. Divine Love means the mutual love between God and man. It is commonly accepted that the Sufis were the forerunners in writing about Divine Love. However, there is a relative paucity of literature regarding the details of their conceptions of Love. Therefore, this attempt can be considered as one of the first of its kind in this field. The first chapter will attempt to define the nature of love from various perspectives, such as, psychology, Islamic philosophy and theology. The roots of Divine Love in relation to human love will be explored in the context of the ideas that were prevalent amongst the Sufi authors regarded as authorities; for example, al-Qushayri, al-Hujwiri and al-Kalabadhi. The second chapter investigates the origins Of Sufism with a view to establishing the role that Divine Love played in this. The etymological derivations of the term Sufi will be referred to as well as some early Sufi writings. It is an undeniable fact that the Qur'an and tladith are the bedrocks of the Islamic religion, and all Muslims seek to justify their ideas with reference to them.
  • Brief Biographies of Islamic Sufi Shuyookh of Ihsan

    Brief Biographies of Islamic Sufi Shuyookh of Ihsan

    CIFIA GLOBAL JOURNAL VOL – 1 e-ISSN 2582-6859 Published 10 JUL 2020 BRIEF BIOGRAPHIES OF ISLAMIC SUFI SHUYOOKH OF IHSAN Ash Shaikh Mir Asedullah Quadri Citation Format: Shaikh Mir Asedullah Quadri, “An Overview of Islamic Sufi Orders, CIFIA Global Journal, Vol 1, July 2020 ِص َرا َط ا َّل ِذي َن - Abstract Who are the people referred to as the path of those on whom You have ] أَ ْنعَ ْم َت عَ َليْ ِه ْم The lives of Islamic Sufi Shuyookh of Ihsan is a phenomenon awarded your bestowal] in the above verse? of Islamic virtue and simple living which shows about their struggles in teaching Muslims during lives. It is important that The Quran has replied to the question. people know the importance of Sufi Shuyookh in Muslim Society. We have provided in this article the brief biography َفأُو َلـئِ َك مع ا َّل ِذي َن أَ ْنعم َّللا ع َليْهم ِم َن ال َّنبي ي َن - It is in Quran ٰ َ َ َ َ َّ ُ َ ِ ِ ِ of 5 Shuyookh of Ihsan, Shaikh Abdul Qadir Jeelani, Khwaja ُ These are] َوال ِ ص ِ دي ِقي َن َوالش َه َدا ِء َوال َّصا ِل ِحي َن ۚ َو َحسُ َن أو َل ٰـئِ َك َرفِي ًقا Moinuddin Chishtee, Shaikh Abul Hasan Shadhili, Khwaja .the people upon whom Allah has bestowed favors رضئ ) Bahauddin Naqshband and Shaikh Umar Suharwardi They are among the prophets, truthful people, the .(ہللا تعالی عنہم Keywords: Sufism, Ihsan, Islamic Shuyookh, Sufi Shaikhs, martyrs, and the righteous, and what a majestic Qadri, Chisti, Naqshbandi, Shadhili, Suharwardy .