Table of contents hide 1 A bit of the history of what Sufism is 2 Sufi beliefs 3 Sufi practices 4 Some rituals done by sufi
Sufism is a mystical way of approaching the Islamic faith . It has been defined as the Islamic, practical and practical Islamic belief in which Muslims try to find the truth of love and divine knowledge through the direct personal experience of God .
Muslim musicians are called suf es and their way of life is Sufism . These terms were developed in the western languages at the beginning of the 19th century and are derived from the Arabic term for a mystic, Sufi, which in turn derives from suf, lana . This probably refers to the woolen garment of the early Islamic ascetics.
Similarly, Islamic mysticism in general is called tasawwuf (literally, "wool dress") in Arabic. Sufis are also known as fuqara, "the poor, " the plural form of the Arab faqir. The Persian equivalent is Darvish. These are the roots of the terms in English fakir and dervish, which is used interchangeably for an Islamic mystic.
A bit of the history of what Sufism is
Sufism is an important movement within Islam in most of its history. It developed from an early ascetic movement within Islam, which, like its Christian monastic counterpart, tried to counteract the worldliness that accompanies the rapid expansion of the Muslim community.
The first form of Sufism arose under the Umayyad dynasty (661-749) less than a century after the founding of Islam.
The first Sufis led a life of strict obedience to Islamic scriptures and tradition and were known for their evening prayers. Many of them concentrated their efforts on tawakkul, absolute trust in God, which became a central concept of Sufism.
Another century later, a new emphasis on love changed asceticism in mysticism. This development is attributed to Rabi'ah al-'Adawiyah (d. 801), a woman from Basra who formulated the ideal Sufi of a pure love of God who was selfless, without hope for paradise or fear of hell.
Other important developments soon followed, including strict self-control, psychological insight, "internal knowledge, " the annihilation of the self, mystical ideas about the nature of man and the prophet, hymns and poetry. This period, approximately 800-1100 AD, is known as classical Sufism or classical mysticism.
The next important stage in Sufi history was the development of fraternal orders, in which the disciples followed the teachings of a founding leader. The thirteenth century is considered the golden age of Sufism, in which some of the best mystical poems were composed.
Important figures from this period include Ibnal 'Arabi from Spain, Ibn al-Farid from Egypt, Jalal ad-Dinar-Rumi from Persia, and Najmuddin Kubra from Central Asia. At that time, Sufism had permeated the whole of the Islamic world and played an important role in the formation of Islamic society.
Sufi beliefs
Sufi beliefs are firmly based on orthodox Islam and the text of the Qur'an, although some Sufi teachers have become too close to pantheistic monism or have remained within the Orthodox flock.
The basic principles of Sufism are tawakkul (absolute trust in God) and Tawhid (the truth that there is no god but God). Tawhid is rich in meaning for the mystics: it has been interpreted by some in the sense that nothing really exists, but God or that nature and God are but two aspects of the same reality.
The love of God for man and the love of God for man are also very central ideas in Sufism, and they are the main subjects in most Islamic mystical poetry and songs.
Sufi practices
Sufficent general practical characteristics are based on the purity of life, strict obedience to Islamic law and the imitation of the prophet. Through self-denial, careful introspection and mental struggle, the sufferers hope to purify all selfishness, thereby achieving (ikhlas) the absolute purity of intention and act. Sleep little, talk little, eat little are fundamental, and fasting is considered one of the most important preparations for the spiritual life.
The mystical experience of the divine is also fundamental to Sufism . The sufferers distinguish themselves from other Muslims by their fervent search for dhawq, a tasting that leads to enlightenment beyond those forms. Learning standard. However, the knowledge acquired by such experience is not valid if it contradicts the Qur'an.
The route of the Sufi route is called a tariqah, path . The road begins with repentance and submission to a guide (Sheikh or PIR). If accepted by the guide, the seeker becomes a disciple (died) and is instructed for asceticism and meditation. This usually includes sexual abstinence, fasting and poverty. The ultimate goal of the Sufi path is to fight the true Holy War, against the inferior being, who is often depicted as a black dog.
On his way to enlightenment of mysticism, he will undergo such changing spiritual states as qabd and bast, restriction and happy spiritual expansion, fear and hope, desire and intimacy that God and the change in intensity according to the spiritual station in which the mystic is meeting at this time are granted.
The culmination of the route is ma'rifah (inner knowledge, gnosis) or mahabbah (love), which implies a union of lover and loved one (man and God). The ultimate goal is annihilation (fana '), mainly of one's own qualities, but sometimes of one's entire personality. This is usually accompanied by spiritual ecstasy or "intoxication."
After the annihilation of the self and the experience of ecstasy, the mystic enters a "second sobriety" in which he re-enters the world and follows the "path of God."
Some rituals made by the Sufis
Prayers, music and "Whirlwind" A central method along the way suffers a ritual prayer or dhikr ("remembrance", derived from the Quranic order to remember God often in Sura 62:10). It consists of a repetition of one or the most beautiful names of God, of the name "Allah", or of a certain religious formula, such as the profession of faith: "There is no God but Allah and Muhammad is his prophet." Rosary of 99 or 33 beads has been in use since as early as the eighth century to count the thousands of repetitions.
In the middle of the ninth century some mystics introduced sessions with music and poetry recitals (sama ') in Baghdad in order to achieve ecstasy experience and since then many books have been written.
The mystical sessions of music and poetry called sama (or sema) were introduced in Baghdad in the middle of the ninth century, with the purpose of achieving an ecstatic experience.
The well-known "dervishes" are members of the Turkish Sufi Mevlevi order, based on the teachings of the famous mystic Rumi (d.1273). The practice of going around is the distinctive form of the sama group . The rotating dervishes, called semazens, are made to practice a form of meditation in which they try to abandon the car and contemplate God, and sometimes the achievement of an ectastic state.
The Mevlevi sect was banned in Turkey by Ataturk in 1925, but performances for tourists are still common throughout the country.
The clothes used for the ritual and the positions of the body during spinning are highly symbolic: for example, the tall camel hair hat represents the tomb of the ego, the white cape represents the cover of the ego, and the right hand raised indicates the willingness to receive the grace of God.
AUTHOR: JoT333, editor of the hermandadblanca.org family
