Analysis of Sufism Through Art of Sufi Poetry — страница 2

  • Просмотров 1804
  • Скачиваний 457
  • Размер файла 15

advocate moderation in food and physical comforts as a profound condition to liberate hearts and minds from everything that is peripheral and transitory, and stay focused on God (Al-Ghazzali, Ch.1, p.37.) The eternal path of Sufis commences with their approach to daily life. Soul remains the primary tool in search of Reality. Body serves only as means of ensuring physical health, and the care for it is provided as to a camel in a caravan – without adoration and contemplation, for camel is merely a device to reach the destination (al-Ghazzali, Ch.2, p.47.) Sufis’ destination is the unity with God, the truth and knowledge exposed when the “veil” is elevated. Muslim mystics teach that nothing is perpetual and everything is perishable in the world (Attar, Ch.6, p.80.)

Everything has a beginning, a purpose and an end, and after completing the cycle returns to its original pattern. “The end is maturity, and the goal is freedom. The circle is complete. Completing the circle of existence is freedom” (Nasaft, Ch.2, p.53.) Sufis teach that on the path of spirituality one must first learn to draw the fundamental distinction between deception and truthfulness. “You may follow one stream. Know that it leads to the Ocean, but do not mistake the stream for the ocean” (Jan-Fishan, Ch.6, p.81.) It is easy to fall into falsehood by thinking that one may appropriate the knowledge of others as one’s own. Such mere information should not be mistaken for actual knowledge of Reality. The perceptions of senses can be misleading and even more so, the

judgements that are derived from them. The superficial knowledge acquired through human senses can not develop into a foundation, from which humankind can ascend to the level of understanding the knowledge of Reality. A Sufi avoids falling into falsehood by learning how not to mistake imagination and assumption for the truth of reality (Dhu-l-Nun, Ch.10, p.110.) Sufis, similar to Zen masters believe that nothing external should be a source of distraction on the pathway to Reality. One has to concentrate on his/her own within. Sufis strongly oppose influence of a public opinion. “If someone remarks, ‘What an excellent man you are!” and this pleases you more than his saying, “What a bad man you are!” know you are still a bad man” (Sufyan al-Thawri, Ch.3, p. 61.) Also,

mystics teach that people should not disguise their deeds as acts done for the cause of God, when in reality they are committed in order to earn applause, seek praise of the people, be called charitable or brave (al-Ghazzali, Ch.3, pp.62-63.) Unless one frees oneself from the lower self, one will not arrive at the gateway, separating humanity from Ultimate Reality. To tame one’s lower self enacts avoiding the inferior qualities that can overcome the heart and mind of the seeker and hinder the person from progressing on the spiritual path (Kashani, Ch.4, top p.68.) Lower self extinguishes the light of divine love in the heart of a seeker. A person searching for a spiritual path has to remain stable and strong so not to become motivated by the lower qualities such as jealousy,

greed, and egotism. Instead, one should develop “practice of remembrance, awareness, and heedfulness”(Sheikh Tosun Bayrak, Ch.4, p.71.) In the mystical traditions of Islam, Sufism, God is immanent versus God being a remote entity in Islam itself. According to Sufis the world itself is a mirror of the divinity. All the beauty and perfection of it, even though temporary, allows humans to sense the impeccable splendor of Paradise, while the hideousness and ugliness of the same world conveys the gloominess of Hell. However, the underlying message of such conception is that “it is God who is real and so forever” (Jami, Ch.5, p.74.) Nature, the earth, which humans behold and feel is the subjective visions of God, suggested to human minds by the Creator. The most beautiful,

sensuous and eloquent creations in the world are merely pale shadows of the greatest in its perpetuity beauty of God (Moinuddin, Ch.5, p.78.) Throughout the world of Sufism, love is an eternal theme, which Sufis in all eras have gracefully glorified in exuberant poetry. It is love that refines, enhances, and brings beauty to the world. In Sufism the treasure of love has been likened to fire: it burns and through such burning longing it purifies and intensified. The metaphor of fire expresses the truth of search for reality. If fire did not burn nor would it purify and illuminate (Sheikh Muzaffer, Ch.11, p.119.) A beautiful and profoundly meaningful narrative about Caliph Harun al-Rashid’s favorite concubine, who refused all the riches when, offered by the Caliph to his