Analysis of Sufism Through Art of Sufi Poetry — страница 3

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mistresses to take the most precious amongst the jewels he presented and to walk away free. She stayed until it was only two of them left in the empty hall. All she wanted was the Caliph himself and no gold or gems could substitute her love for Harun al-Rashid. That was what be, the real Sufi, wanted – not the palace, or power, or any of the jewels and other gifts of the Caliph – but the Caliph himself (Sheikh Muzaffer, Ch.11, pp.123-24.) Tariqah, the word for mystic path in Sufism means the path in the dessert that the Bedouin takes to travel from oasis to oasis. To find the way in the trackless desert one need to know the area intimately. “Whoever travels without a guide needs two hundred years for a two-day journey” (Rumi, Ch.12, p.145.) Sufi teachers are those who

know the area intimately. They are reliable guides to the tariqah that crosses the desert of the Absolute and take their students from oasis to oasis of gnosis and revelation with an astonishing effortlessness. “On all paths of spiritual training, the teacher is of central importance. He or she embodies the teaching as a living representation of the tradition. He or she helps the student to grow beyond the boundaries of self” (Ozelsel, Ch.12, p.128.) Worship that is based on traditional customs such as praying and meaningless imitations is deprived of truth. It is the heart of the believer that must become open to faith, so that it may see and hear truth until it can believe the reality of the Divine (Rumi, Ch.13, p.152.) Sufis’ practice of Islam is significantly deeper

rooted in spiritual practice and mental concentration rather performing prescribed procedures in a common manner. When performing an ablution, spiritual cleansing is paramount. When nothing is available to perform the ritual washing prior to praying, one should “cleanse yourself with intention so that you approach the moment as free of the past as possible” (Reshad Feild, Ch.13, p.154.) The effect of fanaticism to destroy a person’s sense of humor is well known. The Sufis make use of this, too, in their insistence that those interested in their Way should study and understand jokes and humorous recitals. Even though jokes seem a frivolous device when applied to studying Sufism, the profoundly eloquent jokes help in learning and understanding the concepts of Sufism (Ch.14,

p.164, in the middle.) Even though laughter may not seem as a useful tool, yet it provides spiritual awareness and assists in learning (Ch.14, pp.168-169.) Sufism is a hidden gem, not a jewelry that can be bought or sold in the marketplace. The Sufis have released themselves from the world of mortality, they have passed the stages of purification, have freed themselves from attachment to the realm of appearance, and have striven for the annihilation of their limited “self” into the eternal Being (Ibrahim Adham, Ch.15, pp.182-183.) The Sufi is free from all attachments to material goods and also free from influences of the desires, he/she is therefore poor, possessing nothing and letting nothing possess him/herself (Ibrahim Adham, Ch.15. p.182.) Patience as it is practiced in

Sufism possesses both an outwardly apparent and inwardly essential aspect. A seeker always thinks before he speaks, awaiting the opportune moment, so as not to say what he/she may well later regret (Ibn ‘Arabi, Ch.15, p.184.) Sufis teach that the one who is patient is grateful even in times of difficulties and misfortune through perseverance in God (Sheikh Muzaffer, Ch.15, p.184.), Ch.15, p.184.) Sufis teach that God with always present with humans, it is humans who are veiled from God. Once a seeker commences the path to knowledge of Reality, he/she approaches closer to God, whereas God is still, already with the seeker (Muhammad, Ch.16, p.199) At the hardest times God is with humanity, however, the duty lies on people to recognize God. “We are always surrounded by the Help

of God. The question is to realize it” (Irina Tweedie, Ch.16, p.202.) In Sufism prayer is the most significant element of worshipping. The highest is Divine love, which is the finality of the spiritual journey, and is known only to the truthful (al-Ghazzali, Ch.17, p.204.) When a seeker prays, the mirror of his heart shines pure and clean, and so becomes a mirror of the whole world since God “lifts a veil and opens the gates of the invisible” (Muhammad, Ch.17, p.204.) The Almighty Lord commanded “Remember me, so that I remember you” (Qu’ran, II, 152.) Remembering does not mean the occasional recollection of God. Rather it means to remember and remind one’s self of His existence at all times. “All creations are calling upon God. You cannot hear or see it on the