Analysis of Sufism Through Art of Sufi Poetry — страница 4

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outside, but the essence in everything is continuously remembering and calling upon God”(Sheikh Muzaffer, Ch.18, p.210.) In remembrance of God, one has to put everything aside, so “he sees nothing but God, [and] nothing moves him but the will of God” (Dhu-l-Nun, Ch.18, p.211.) Service is a very important aspect of Sufism. The significance of it is the sincerity and intentions. In the meaning of service still the preponderance of Love is addressed to the issue. A young man leaving his old father in the mountains because his wife demanded so, a young water carrier whose vow was to give all the money he collected on Fridays for the sake of his parent’s souls, a brother who was so used to give money to his younger brother that when the youngest needed an advice, the older

brother, following the habit offered money instead of his ear to listen to, and his heart to comfort (Ch.19, Sheikh Muzaffer, pp.222-223; p.218, pp.2190220.) All these narratives depict moral self-transformation, which is as essential in Sufism as the worship and a sincere prayer. Although Islam is a monotheistic religion, Sufism as its mystical school slightly drifts away from the monotheistic mold. In Sufism God is not a remote Creative Force that interferes from time to time into human affairs. Sufis regard God in everything. Rose and mirror and sun and moon – where are they? Wherever we looked, there was always Thy face. (Mir, Ch.20, p.228) Sufi’s monistic interpretation of God also suggests that everything is God, thus assigning every creature in the world a divine

shadow. “The eyes that regard God are also they eyes through which He regards the world” (Traditional, Ch.20, p.229.) Contrary to Christian doctrine about Satan as an opposing force to God, balancing on the scale of Good and Evil, Satan in Islam is not a destructive entity within or outside of the Divine Council. Banished for the refuse to prostrate in front of Adam, Satan still loves God, moreover, loves unconditionally. Satan explains it that “so that I would not mix with the sincere ones and worship Him out of passion or fear or hope or craving” (Sana’i, Ch.21, p.237.) To Satan God is still the Friend, even though Satan loves Him without a hope to be loved in return. “From the hand of the Friend it matters not whether it is honey or poison, sweet or sour, grace or

wrath” (Hallaj, Ch.21, p.238.) Those who are free from their ego become united with God at the stage of selflessness. They leave the transient “self” behind and, and will exist through the existence of God (Hallaj, Ch.22, p.246.) The seeker is dissolved into the divine existence and breaks the limitation of the self. The one who truly believes in unity is the one, who has gone through spiritual stages of understanding the truth into the single essence and has broken from the limits of the self (Rumi, Ch.22. p.250.) Sufis are not afraid of death, for it is not a physical condition as much as transition to the unification with God. “Death is a bridge whereby the lover rejoins the Beloved” (Rabia, Ch.23, p.253.) Death is crushing the bonds of physical existence to become

one with a universe beyond the limitations of nature. Death is completing the circle. The goal is reached. Freedom. When you see my funeral, don’t say,”What a separation!” It is time for me to visit and meet the Beloved. Since you have seen my descent, then do see my rising. Why complain about the setting of the moon and the sun? Which seed that went under the earth failed to grow up again? (Rumi, Ch.23, p.256)