Term Paper: Origination and Growth

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[. . .] This theory often leads to great disparity in negating his soul, the Sufi ends up adoring it; in negating creation, he repeal life itself.

Notwithstanding In Sufism, there seems to be a powerful inclination to reference severity as highly alluring. If nothing else, there is at least an aberrant stress on the negation of worldly life.

Sufism is not readily defined, for it is neither a particular religion nor a faith. It does not demand affiliation to prescribed conviction or ritual, and gladly receive people of all races, country, and convictions. It has dwell all over the centuries in numerous cultures.

Sufism is a method of looking at the world and a way of existing in the world. It accentuates carrying ones supreme ethics and morals into every day routine.

It is a way for mankind to rouse to the bounties of life, both as individuals and on the whole, in every area of human endeavors.

Each of us ensuing paths in the direction of the recreation of a sense of entirety, balance with nature, and sustainability have to fill in the breaks of our culture.

Sufism for spirituality, verve and the greater states of awareness that are essential to observe what to do in such intricate situations.

The Sufi Path presents an unchangeable advance to spiritual life. One of its charm is that it brings simultaneously an ancient heritage with deep roots as well as a viewpoint, which clasp the strain and skepticism of contemporary life.

The Sufi does not hide from problems and gloom but get ready to be present no matter what is recently in front of them. The Sufi seeks awakening, looking for God's impression in all aspects of life. It is implied that Sufism furnish a chance in the direction of complement in this world.

There are numerous viewpoint which one might inscribe in regard to Sufism, nevertheless, I think the most pertinent viewpoint would be to share what Sufism can offer a follower on the path to self-realization.

Sufism has never cling to a solitary principle of faith or prescribed conviction, to some extent it has grown-up through a spiritual open to a barter of theories and customs with those mystical schools with which it has been adjoined all through the history.

It will not be quite true to say that al-Ghaz-l?'s final resort to Sufi-mysticism was merely the result of his disillusionment with philosophy and dissatisfaction with scholastic theology. This is only a part of the truth; his own confessional statement to this effect in al-Munqidh seems to be rather an over-statement of the actual facts. Sufistic influences had all along been working upon his mind right from his early childhood. We need only recall that his father was a pious dervish and his guardian a Sufi devout, that in his youth he studied 1 and even practised Sufism first under Yusuf al-Nassaj in Tus and then under al-Farmadhi at Nishapur and that his own brother Ahmad al-Ghaz-l? (d. 520/1126) made a name as a great Sufi. It is not improbable that he should have also learnt of Sufism from his teacher Imam al-Haramain, for it is reported that the Imam himself had been the pupil of the renowned Sufi abu Nu'aim al-Isfahani (d. 430/1038). So al-Ghaz-l?'s eventual adoption of the Sufi way of life was in reality a continuation of these early influences and not simply the consequence of his failure to find the philosophical solution of theological problems. Further, it has to be emphasized that, in spite of his explicit official denunciation of philosophy, al-Ghaz-l? could never completely part company with it. His Sufi-mysticism was as much influenced by his thorough study of philosophy as by theology; in its final development it was the mysticism of a philosopher and a theologian. http://www.muslimphilosophy.com/gz/articles/hmp-4-30.htm

History of Muslim Philosophy

Part 4. The Middle-Roaders

Chapter XXXI

AL-GHAZ-L? (Continued)

MYSTICISM

Sufism is the religion of the heart, the religion in which the principal thing of significance is to pursue God in the heart of mankind.

A doctrine in the harmony of man with God is primary to Sufism. Sufis seek to accomplish a personal sharing with God while visionary moments of union brought about by numerous methods, together with reflection, recital of holy phrases, respiring exercises, dancing, hymn singing, melody, and physical circulation.

Numerous famous Sufi shaykh captivated large bodies of followers, and the sites of their brotherhoods became not only distinguished spiritual establishment, but also recommend social and cultural community centers equipping medicinal, instructional, and welfare services, in addition to food for the poor and famished.

These centers generally gathered substantial riches from presents from pilgrims and from endowments, a significant institution contributing community social services. With riches they acquire social and administrative power.

This construction of a sense of an alternative community amid Sufism endangered the standing of firmly incorporated religious authorities ulama, damaging their institutionalized understanding of a general, united Islamic community "ummah" pursuing the Shariah, the direct path of Islamic law.

Sufi customs are found this day among both Sunni and Shia communities, in spite of the fact that it tends to be more prevalent among Sunnis, possibly on account of the fact Shia affix great importance to the intercession of saints and most Shia hug spiritualism and encourage emotional reply to God and to Shia martyrs, chiefly those linked with the calamity of Karbala which is celebrated on Ashura, the 10th day of Moharram, when emotional recital, emotional plays (taziya) and street parade, which encompass self-flagellation, take place.

Sufis explicate their personal experiences in an extensive variety of poetic assertions. The poetry of the Sufis is carefully thought about the best in the Persian language and among the most remarkable of all poetic styles. Principally distinguished are Sadi and Hafiz of Shiraz in Iran, and Baydil from the Persian-speaking Mogul court of Delhi.

Sufism is the discipline of the expedition and excursion. It is taking the antique way, the primitive path of uninterrupted encountering of the Real. The Sufi is omnipresent. He has reduced and then taken away the notation of individuality to permit a lucid outlook of the cosmic actuality. The Sufis has rolled up the structure in its turn and shattered it. He has gone farther.

Works Cited

http://usinfo.state.gov/usa/islam/pw111300.htm

Islamic Publishing Is Poised for Growth

http://www.naqshbandi.org/events/sufitalk/sufismeu.htm

Sufism and its Influence on Europe lecture by Dr. Anne-Marie Schimmel delivered at Stanford University, May 4, 1997 sponsored by CAIR

http://www.sufismjournal.org/psychology/psychologyconsciousness2.html

Sufism and Consciousness: part two

The Heart of Consciousness

http://www.aquarius-atlanta.com/april02/sufi1.shtml

Sufism

http://www.muslimphilosophy.com/gz/articles/hmp-4-30.htm

History of Muslim Philosophy

Part 4. The Middle-Roaders

Chapter XXXI

AL-GHAZ-L? (Continued)

MYSTICISM [END OF PREVIEW]

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