The Persian Sufism. By Cyprian Rice, O.P., George Allen, London, 1964 The Sufi phenomenon is not easy to sum up or define. The Sufis never set out to found a new religion, a mazhab or denomination. They were content to live and work within the framework of the Moslem religion, using texts from the Quran much as Christian mystics have used to Bible to illustrate their tenets. Their aim was to purify and spiritualize Islam from within, to give it a deeper, mystical interpretation, and infuse into it a spirit of love and liberty. In the broader sense, therefore, in which the word religion is used in our time, their movement could well be called a religious one, one which did not aim at tying men down with a new set of rules but rather at setting them free from external rules and open to the movement of the spirit.
This religion was disseminated mainly by poetry, it breathed in an atmosphere of poetry and song. Who was the first Sufi? Has it a future? This book is concerned mainly with the Persian mystics. Heritage Society - Quiz on Ismaili History - Javascript by Field. Sufism. Tawasin of al-Hallaj. Sufismpage3 Literature. Though a prophetic saying (Hadith) claims that "he who knows God becomes silent," the Sufis have produced a literature of impressive extent and could defend their writing activities with another Hadith: "He who knows God talks much. " The first systematic books explaining the tenets of Sufism date from the 10th century; but earlier, Muhasibi had already written about spiritual education, Hallaj had composed meditations in highly concentrated language, and many Sufis had used poetry for conveying their experiences of the ineffable mystery or had instructed their disciples in letters of cryptographic density.
The accounts of Sufism by Sarraj and his followers, as well as the tabaqat (biographical works) by Sulami, Abu Nu'aym al-Isfahani, and others, together with some biographies of individual masters, are the sources for knowledge of early Sufism. (See Islamic literature.) Revue des mondes musulmans et de la Méditerranée. ON NURTURING A MODERN MUSLIM IDENTITY by Eboo Patel. ON NURTURING A MODERN MUSLIM IDENTITY: The Institutions of the Aga Khan Development Network by Eboo Patel A few days after the beginning of the bombing in Afghanistan, the Taliban organized a field trip for a handful of Western journalists to see the devastation. I was in Oxford at the time, and watched on Britain’s Channel Four News as the convoy of white news correspondents passed a group of Afghan kids fixing a bicycle on the side of the road.
One of the kids, who couldn’t have been more than twelve, took a break from his work, stepped towards the convoy, flashed a menacing look and offered an insulting finger. Then he stepped back, smiled and waved. With only this tidbit of evidence, we can extrapolate the story in several different directions. I cannot help but think of him as an impressionable young Muslim. New York Times Foreign Affairs columnist Thomas Friedman has written that World War III will be fought against religious totalitarianism. This is the same line that V. Intellectual Censorship in Islam: A Matter of Life and Death. Intellectual Censorship in Islam: A Matter of Life and Death By Susan Stephan Many seem to believe that The Satanic Verses author Salman Rushdie is the only intellectual who has ever been persecuted for “insulting Islam.” But the story does not begin – nor does it end – with Rushdie. Writers, poets, intellectuals and free-thinkers have been suffering – and dying -- for “insulting Islam” for more than 1400 years.
One of the more famous victims was Mansur Al-Hallaj. Today the weapon is more likely to be a gun or a knife than a cross, but Imams and mullahs and their collaborators are still killing or persecuting Al-Hallaj’s modern-day heirs and getting away with it. Ali Dashti Iranian statesman and Islamic historian. Hitoshi Igarashi Japanese translator of The Satanic Verses, was stabbed to death in July 1991. Ettore Caprioli, Italian translator of The Satanic Verses, was attacked with a knife in the same year, but survived Naguib Mafouz Taslima Nasrin Farag Foda Dr.
LA FIN DE L'HISTOIRE SELON LA TRADITION MUSULMANE : Pierre Lory: Books on Sufism - Recommended by Dr. Abou El Fadl. Beginner, Intermediate and Advanced designations were determined by Dr. Abou El Fadl. Placement of a book within this section was determined by Professor O'Donnell. Baldick, Julian. Mystical Islam: An Introduction to Sufism. Washington Square, NY: New York University Press, 1989. Chittick, William C. Chittick, William C., trans. and ed. Ernst, Carl W. Lings, Martin. Lings, Martin. Nasr, Seyyed Hossein. Nurbakhsh, Javad. Nurbakhsh, Javad. Nurbakhsh, Javad. Nurbakhsh, Javad. Nurbakhsh, Javad. Nurbakhsh, Javad. Nurbakhsh, Javad. Sells, Michael A. Abdel-Kader, Ali Hassan. Abun-Nasr, Jamil M. Addas, Claude. Affifi, Abu'l-A'la. Andrae, Tor. Chittick, William C. Chittick, William C. Chittick, William C. Chittick, William C., ed. Chittick, William C. and Peter Lamborn Wilson, trans. Chodkiewicz, Michel.
Coates, Peter. Corbin, Henry. Corbin, Henri (Nancy Pearson, trans.). Corbin, Henry (Joseph H. Cornell, Vincent J. Cornell, Vincent J. Eaton, Richard M. Ernst, Carl W. Ernst, Carl W. Ruzbihan al-Baqli's Sufi Qur'an commentary on "Guide us on the s. Memorial. Hazrat Tawsa Sharif, a small town in Pakistan, is home to one of the most influential of the later Chishtiyya saints - Khwaja Suleiman Tawsawi (rahmatullahi alaihi). Khwaja SuleimanÕs wilayah was recognised even before he was born; whilst still in his motherÕs womb, a pious saint used to come and pay his respects to the yet unborn child. Upon the mother asking the reason for these visits, he told her that her son would be a miraculous child whose spiritual light would illuminate the world from east to west.
As a child, Khwaja Suleiman was visited by another great wali, Khwaja Noor Muhammad Maharwi (rahmatullahi alaihi) in Court Mithan, where he was schooling. Khwaja Noor Muhammad (rahmatullahi alaihi) had been informed by his own Pir-o-murshid, Khwaja Moulana Fakhrudeen (rahmatullahi alaihi), that a mighty personality would become his mureed, by whose grace all creation would benefit. He found him after years of travelling and searching in Khwaja Suleiman Tawsawi (rahmatullahi alaihi). The Ta-Sin of Before Endless-Time and Equivocation. A Heart that Knows God. In Thomas Merton’s taped conference on "The Life That Unifies", he speaks of the different facets of the word ‘unity’: the unity of persons in a community, the unity within oneself - the unification and simplification of one’s personal being and the unification of all of one’s heart and strivings in the love of God.
To all of these, he added the Sufi theme of final integration, which he learned from the psychologist, Reza Arasteh. Merton defines it as "a final unification in which the person becomes fully and completely himself as he is intended to be, which is to say, a full and complete lover" (1) According to him, the real meaning of the contemplative life is the development of persons who really love God and keep that fire of love burning and radiating in this world. This speech, A Heart that Knows God: Thomas Merton and Sufism, was given at the first general meeting of the Thomas Merton Society of Great Britain and Ireland in Southampton, England, in May of 1996. SOUFISME. Sufismnew. Denying the Existence of all the creation > Chapter 3: Pantheism.
Sufi Mystica. BackGround - Mystical Qabalah and the Mystical Tradition. Karbala. Ibis Books - Sufism. Rumi FiftyTwo. FiftyTwo umi was asked the meaning of the following lines: When love attains its ultimate goal Desire turns to dislike. Rumi explained: Dislike is a narrow world compared to friendship. That is why people run from hatred to find friendship. But the world of friendship is itself narrow next to the Source of both friendship and dislike. Friendship and enmity, unbelief and faith - these are all opposites that lead to duality. Yet a world exists where there is no duality but only pure unity, and when we reach that world we are beyond friendship and dislike.
There is no room for two in that world. E-Mail questions and comments to: Little Known Publications. Ismaili Web Intro Page. Disclaimer Search the Ismaili Web Welcome to the intro page of the Ismaili Web! On these pages you'll find the Shia interpretation of Islam (please view Disclaimer) and I will venture to show you that Prophet Muhammad (peace be upon him), by the the institution of the Ulu'l Amr, who can be interpreted as Imam and Caliph, and by placing obedience to Ulu'l Amr immediately after that to God and Prophet, ensured that the Faith would ever remain living, extending, developing with science, knowledge, art and industry.
The Shia Imami Ismaili Muslims affirm the Shahadah 'La- ilaha illa-llah, Muhammadur Rasulu-llah'. the Tawhid therein, and that the Holy Prophet Muhammad (Salla-llahu alayhi wa-salam) is the last and final Prophet of Allah. NEXT - Go to page 2 What's New for the latest additions. The Order of Nazorean Essenes. The Institute of Ismaili Studies. Sufi Links. Hallaj In the Desert. Search Results [The Internet Encyclopedia of Philosophy] Christian Jambet : La Grande Résurrection d’A. Islam and the Malay-Indonesian World (Peter Riddell) Islam and the Malay-Indonesian World is not a general history of Islam in Southeast Asia, but rather an intellectual history, focused on theology and doctrine, exegesis, and the religious thinkers behind them. It doesn't cover Islam in everyday life, its connections with politics, or Islamic institutions and organisations. Despite this relatively narrow focus, the result is engaging — an exploration of the complex and varied ways in which Southeast Asian religious thinkers took or received ideas and reworked them, in which theological debates and exegetical issues are made interesting and accessible.
The earliest Islamic religious scholars from the region about whom anything substantial is known are four Sufis from the mid-16th through 17th century Sultanate of Aceh. Part three offers a long survey of 20th century Islamic thinkers. This includes a couple of representatives of modern Sufism and "orthodox traditionalism", but the vast majority of the voices have been "modernising".