Sufi saints images with names

All Sufi orders trace most of their original precepts from Muhammad through his cousin and son-in-law Aliwith the notable exception of the Naqshbandi order, who trace their original precepts to Muhammad through his companion and father-in-law, Abu Bakr.

It has historically been mistaken as a sect of Islam, when it is in fact a religious order for any Islamic denomination. Although the overwhelming majority of Sufis, both pre-modern and modern, were and are adherents of Sunni Islamthere also developed certain strands of Sufi practice within the ambit of Shia Islam during the late medieval period, particularly after the forced conversion of Iran from majority Sunni to Shia.

Although Sufis were opposed to dry legalism, they strictly observed Islamic law and belonged to various schools of Islamic jurisprudence and theology. Sufis have been characterized by their asceticismespecially by their attachment to dhikrthe practice of remembrance of God, often performed after prayers.

Despite a relative decline of Sufi orders in the modern era and criticism of some aspects of Sufism by modernist thinkers and conservative SalafistsSufism has continued to play an important role in the Islamic world, and has also influenced various forms of spirituality in the West.

The Arabic word tasawwuf lit. Many other terms that described particular spiritual qualities and roles were used instead in more practical contexts. Some modern scholars have used other definitions of Sufism such as "intensification of Islamic faith and practice" [27] and "process of realizing ethical and spiritual ideals".

The term Sufism was originally introduced into European languages in the 18th century by Orientalist scholars, who viewed it mainly as an intellectual doctrine and literary tradition at variance with what they saw as sterile monotheism of Islam. In modern scholarly usage the term serves to describe a wide range of social, cultural, political and religious phenomena associated with Sufis. These two explanations were combined by the Sufi al-Rudhabari d.

These men and women who sat at al-Masjid an-Nabawi are considered by some to be the first Sufis. According to Carl W. Ernst the earliest figures of Sufism are Muhammad himself and his companions Sahabah. By pledging allegiance to Muhammad, the Sahabah had committed themselves to the service of God. It is through Muhammad that Sufis aim to learn about, understand and connect with God. Such a concept may be understood by the hadithwhich Sufis regard to be authentic, in which Muhammad said, "I am the city of knowledge and Ali is its gate".

Furthermore, Junayd of Baghdad regarded Ali as sheikh of the principals and practices of Tasawwuf. Historian Jonathan A. Brown notes that during the lifetime of Muhammad, some companions were more inclined than others to "intensive devotion, pious abstemiousness and pondering the divine mysteries" more than Islam required, such as Abu Dhar al-Ghifari. Hasan al-Basria tabiis considered a "founding figure" in the "science of purifying the heart".

Practitioners of Sufism hold that in its early stages of development Sufism effectively referred to nothing more than the internalization of Islam. Modern academics and scholars have rejected early Orientalist theories asserting a non-Islamic origin of Sufism, [19] The consensus is that it emerged in Western Asia. Many have asserted Sufism to be unique within the confines of the Islamic religion, and contend that Sufism developed from people like Bayazid Bastamiwho, in his utmost reverence to the sunnahrefused to eat a watermelon because he did not find any proof that Muhammad ever ate it.

Over the years, Sufi orders have influenced and been adopted by various Shi'i movements, especially Isma'ilismwhich led to the Safaviyya order's conversion to Shia Islam from Sunni Islam and the spread of Twelverism throughout Iran. Existing in both Sunni and Shia Islam, Sufism is not a distinct sect, as is sometimes erroneously assumed, but a method of approaching or a way of understanding the religion, which strives to take the regular practice of the religion to the "supererogatory level" through simultaneously "fulfilling As a mystic and ascetic aspect of Islam, it is considered as the part of Islamic teaching that deals with the purification of the inner self.

By focusing on the more spiritual aspects of religion, Sufis strive to obtain direct experience of God by making use of "intuitive and emotional faculties" that one must be trained to use. Ibn Taymiyya's Sufi inclinations and his reverence for Sufis like Abdul-Qadir Gilani can also be seen in his hundred-page commentary on Futuh al-ghaybcovering only five of the seventy-eight sermons of the book, but showing that he considered tasawwuf essential within the life of the Islamic community.

sufi saints images with names

In his commentary, Ibn Taymiyya stresses that the primacy of the sharia forms the soundest tradition in tasawwufand to argue this point he lists over a dozen early masters, as well as more contemporary shaykhs like his fellow Hanbalisal-Ansari al-Harawi and Abdul-Qadir, and the latter's own shaykh, Hammad al-Dabbas the upright. The vicissitudes of life, family affairs and financial constraints engulfed my life and deprived me of the congenial solitude.

The heavy odds confronted me and provided me with few moments for my pursuits. This state of affairs lasted for ten years, but whenever I had some spare and congenial moments I resorted to my intrinsic proclivity.The overbearing scholarly perceptions suggesting that the Sufis resorted to only peaceful and humble mannerism in order to promote Islam in India needs to be challenged.

The advent of Islam in India has generally been regarded as a peaceful and mostly non violent process under which the various Sufi saints arrived in India from various parts of West Asia, and settled down here. Their interaction with the local people, who were at various times willing and at others reluctant disciples, relays the story of a mixed approach by these Sufis and other influencers who helped in the spread of Islam in this region. There is a concept of homogenous empty time, as suggested by Benedict Anderson 1who says that this empty time is available to be filled with information and the colour given to this time period is dependent on the predominant cultural aspects, leaning of the historiographers as well as those of the scholars of the time.

Anderson mentions in his works 2 that when the printing business became big in Europe in the s, one of the prime objectives of the publishers was to make money.

So they published books in Latin language as the monied class was well versed in this language. Therefore the readership remained limited to those who could read Latin. The book was written in Arabic during the 8th century, was translated into Persian in by Ali Kufi, and then Mirza Kalichbeg Fredunbeg in 3. Lambrick, Peter Hardy, and Yohanan Friedmann portrayed the content of the book in such a manner that.

The advent of Arabs in India started to take place before the beginning of Islam in Arabia, which emerged as the first Islamic State at the beginning of the 7th century.

The Muslim polities made their presence known in Sindh in the 8th century. However there are no major accounts available of Hindus and other religions converting to Islam in the early days of the religion. It can be said that at time the religion was still in its infancy and did not have the machinery through which its message could be spread.

Various Muslim scholars, travelers and merchants, who visited India during the early centuries of Islam, were not able to find it within themselves to influence the locals with their faith.

In Islamic rule came to India for the first time, when Qasim defeated Raja Dahir and imprisoned his daughters. After Qasim was arrested on the orders of Hajjaj Bin Yousuf and later, when he died in prison, the Muslims quickly starting to lose territory. An important aspect of why non Muslims turned towards Islam in many areas is said to be the impact of paying Jizyaand the toll this took on the economic affairs of these people.

However it was not until much later in the 13th century that strong evidence and repercussion of pay Jizyaand even more crushing custom of paying kharaj.

The purpose of Jizyah was to humiliate the non Muslims and to remind them of their place in the society as Dhimmisbut according to M A Khan, it was still lighter on the pocket. The condition was so bad that the Hindus were running away from populated areas and hiding in forests to escape from the tax collecting army of the King.

During this time, it was easier for the non Muslims to convert to Islam and be saved from the economic burden. This tactic worked in the spread of Islam to a large extent, as is shared by Feroze Shah Tughlaq who ruled in the mid 15th century.

He writes in his memoir Fatuhat-i-Firoz Shahi :. Information of this came to the ears of the people at large, and great numbers of Hindus presented themselves and were admitted to the honor of Islam. Thus they came forward day by day from every quarter, and, adopting the faith, were exonerated from the jizyahand were favored with presents and honor.

sufi saints images with names

Auragzeb inflicted a lot of regressive tactics upon non Muslims and was actively responsible for the forced conversions in his era. Many of his tactics were economically depriving. He ordered to expel all Hindus working at the royal court to be expelled, hence giving them the option to convert to Islam in order to save their livelihood 9.

He also offered money to non Muslims to convert to Islam, which was Rs. After the demise of Muhammad Bin Qasim, for many centuries there were no significant conversions to Islam. During the 10th and 11th century, Turkic emperor Subuktageen and then his son Mehmood of Ghazna are known for ruling parts of India. Mehmood famously attacked the temple of Somnath and his army plundered and looted lot during this period, and it is said that every time he attacked the area, he destroyed temples and converted scores of people to Islam Much later in the 13th century is when the evidence of larger conversions to Islam came about.

Renowned Indian preacher and founder of Islamic Research Foundation, Zakir Naik, has always held that Islam spread in India in a very peaceful manner, and the Sufis played a positive role in bringing in all the great virtues and morals of Islam through practice and preaching.

Naik writes:. Yet today, there are 14 million Arabs who are Coptic Christians, i. Christians since generations. If the Muslims had used the sword there would not have been a single Arab who would have remained a Christian. The Muslims ruled India for about a thousand years.Link Home. Sufi Principle. Glory be to God, beyond any associations.

And He is Exalted in Power, the Wise. Climbing higher on the scale of the holy path, Man discovered more facets of Allah, or whatever one may call the Absolute. Gradually, the hidden Isis unveiled, and is still unveiling her beauty--her naked Truth.

This revelation is an on-going process, for humanity will not cease to struggle for enlightenment being unsatiated with the crumbs or the milk of the Word. Discovering himself, man discovered God; and the more he grew in self-awareness, the more he discovered the treasures, the various divine elements unawakened within his essence. This was how the various names of God came into existence. Primitive cultures might have referred to the unseen Intelligence with a single appellation, but as they grew in maturity, in awareness, wisdom and understanding, as they unfolded their own innate divinity, more attributes were realized and names were assigned to the God they worshipped, for man inherently felt that the awakened virtues he had are possessed in full perfection by the Source of All.

The amount of God-names expands as man develops his Spirit-awareness. What man formally understood broadly, he now began to apperceive the details, the minor rays of the One Light; and these details, he may subsequently discover, further differentiate themselves ad infinitum.

Women and Sufism

These divine rays or virtues of Allah were personified by the ancients ushering man from the animistic stage to the polytheistic phase. Almost all of the ancient cultures had their pantheons of gods and goddesses, representing externally the inherent, and somewhat dormant spectrum of divine virtues lying hidden within man.

Though man be made in God's image, possessing the seeds of divinity, he still reflects poorly the divine attributes and aspects of his Progenitor; thus humanity still needs to grow into God's image and attain its own beautification, acquiring the state of perfection, the evolutionary stage called "Insan Kamil," or "Perfect Human Being.

sufi saints images with names

Human beings do evolve into perfection and attain god status as exclaimed by the prophets, "ye are intrinsically gods! The gods are embodiments of the ideal and various esoteric practice revolves around the assumption of the forms and characteristics of the gods and goddesses in order to quicken the magician's own divinity and to produce occult effects.

The gods, however, do bow in reverence to Allah, the One Essence recognizing and understanding more than what is known to mortal minds. In Islam, and in al-Hikmah, in general, human figures are not permitted to represent Allah or the divine attributes, as they are considered sacrilegious. Even the portrait of the Prophet was not saved for posterity.

This was to avoid making a cult around the personality of the Messenger as was unfortunately done with the Piscean Master. One of the teachings of Islam is that angels do not descend into houses filled with dogs and images.

Though fundamentalists may adhere to the rule of the letter, esoterically, this refers to the unrestrained desires and the idols of the mind. The Divine Ray of the Holy Spirit has trouble entering man through the crown chakra blocked with psychic toxins generated by the impure mind and emotions. This is the esoteric interpretation of Christ knocking at the door and waiting for entry. He who would not purify himself causes the portal to remain barred.

There is an interesting account about images: during the early days of the promulgation of Islam by the walis or saints in Indonesia, the Islamic leaders encountered a problem as the indigenous people of Java were fond of the shadow-puppet theatrical plays.

These puppets were in the shape of human figures. In keeping with the Islamic law that human icons were not allowed to be portrayed, they sought to ban this traditional entertainment but feared causing an uproar as a consequence.

One of the Walis known as Sunan Kalijaga, intervened, however. His keen mind saw the potential of the plays as a media in conveying the moral teachings of Islam and suggested to the council of the "9 Saints" to allow the continuance of the practice. To comply with the teachings of Islam, he proposed that the human figures of the puppets be caricaturized. Thus deformed images of the shadow-puppets came into being. Samples of these may be found all over our website.

The Divine Names in Islam that have traditionally been passed on to us are 99 in number; the word "Allah" rounds the number to The "Beautiful Divine Names" is probably the development of the 72 divine names of the Schemhamphoras, the 10 God-Names of the Qaballistic Tree of Life, and the other numerous appellations of God to be found in Jewish scriptures.

Scholars of Islam may debate as to the legitimacy of the 99 names as a whole, whether they are a revelation from God and a true teaching of the Prophet, or whether they are simply concocted by man; but as occultists, this is of no import.Sufism is the name given to the mystical movement within Islam; a Sufi is a Muslim who dedicates himself to the quest after mystical union or, better said, reunion with his Creator. The ascetic outlook and practice, an indispensable preparation to mystical communion, characterized the life not only of Mohammad himself but of many of his earliest followers.

Even when the rapid spread of Islam and the astonishing military conquests of neighbouring ancient kingdoms brought undreamed-of riches to the public exchequer, not a few of the leading men in the new commonwealth withstood all temptation to abandon the austere life of the desert, and their example was admired and emulated by multitudes of humbler rank. Nevertheless with the passage of time, and as Islam became increasing secularized consequent upon further victories and rapidly augmenting complications of state craft, the original ascetic impulse tended to be overwhelmed in the flood of worldly preoccupation.

Farid al-Din Attar, author of the book Tadhkirat al-Auliya here presented in an abridged translation, is to be accounted amongst the greatest poets of Persia; his dimensions as a literary genius increase with the further investigation of his writings. Facebook Comments. What is Sufism? Understanding true meaning of Sufism via Quotes of Mevlana Rumi.India is known to the world as a birth as well as meeting place of various religions, creeds and faiths.

Apart from the oldest ancient Hinduism, India had given birth to Jainism and Buddhism, the two glorious religions which by their rich principles, ideas and philosophy not only saved Indians from superstitious beliefs and spiritual dogmas but also enriched the ancient Hinduism which had been misinterpreted by Brahmanism.

The two religions with their principles of non-violence and noble Philosophy proved to be the sister religions of Hinduism. After them, came Islam in the beginning of the medieval age in India, which in-spite of its principle of universal brotherhood could not associate herself with Hinduism.

It was due to the fact that the Islamic people were annoyed with the outer form of Hinduism like elaborate rites and rituals, polytheism and idolatry etc. Of course they did not try to go deep into Hindu Philosophy, Islamic religious men and the Muslim rulers wanted to propagate the Islamic religion by adopting forceful methods. It was characterised as a militant religion. Muslims consider Hindus infidels and Muslim rulers very often declared jihad on the eve of wars against Hindus. Muslim rulers of the Sultanate period did not treat Hindus properly.

The Hindu religious sentiments had received a rude set back, when the Muslim rulers plundered and destroyed the Hindu temples. Antagonism between the two different sects of people continued to grow day by day. Religious supremacy made the Muslim rulers and people to exhibit mutual hatred and hostility, towards their fellow Hindu Citizens.

At this critical hour of human ignorance and mutual hatred and hostility, there appeared a group of serious religious thinkers who by their Sufi and Bhakti movement awakened the People about God and religion. They did everything to establish brotherhood, love and friendship between the Hindus and Muslims.

The Sufi movement was a socio-religious movement of fourteenth to sixteenth century. The exponents of this movement were unorthodox Muslim saints who had a deep study of vedantic philosophy and Buddhism of India. They had gone through various religious text of India and had come in contact with great sages and seers of India.

They could see the Indian religion from very near and realized its inner values.

sufi saints images with names

Accordingly they developed Islamic Philosophy which at last gave birth to the Sufi Movement. The Sufi movement therefore was the result of the Hindu influence on Islam.Since the beginning of consciousness, human beings, both female and male, have walked the path of reunion with the Source of Being. Though in this world of duality we may find ourselves in different forms, ultimately there is no male or female, only Being.

Within the Sufi traditions, the recognition of this truth has encouraged the spiritual maturation of women in a way that has not always been possible in the West.

From the earliest days onward, women have played an important role in the development of Sufism, which is classically understood to have begun with the Prophet Muhammad. Muhammad brought a message of integration of spirit and matter, of essence and everyday life, of recognition of the feminine as well as the masculine. At a time when the goddess-worshiping Arabian tribes were still quite barbaric, even burying infant girls alive in favor of male offspring, this new voice of the Abrahamic tradition attempted to reestablish the recognition of the Unity of Being.

It tried to address the imbalances that had arisen, advising respect and honor for the feminine as well as for the graciousness and harmony of nature. It was she who sustained, strengthened, and supported him against his own doubt and bewilderment. She stood beside him in the midst of extreme difficulty and anguish and helped carry the light of the new faith. Her marriage with Ali bound this new manifestation of mysticism into this world, and the seeds of their union began to blossom.

According to her, one could find God by turning within oneself. Throughout the centuries, women as well as men have continued to carry the light of this love. For many reasons, women have often been less visible and less outspoken than men, but nevertheless they have been active participants. Within some Sufi circles, women were integrated with men in ceremonies; in other orders, women gathered in their own circles of remembrance and worshiped apart from men.

Many of the great masters with whom we in the West are familiar had female teachers, students, and spiritual friends who greatly influenced their thought and being.

List of Sufi saints

And wives and mothers gave support to their family members while continuing their own journey towards union with the Beloved. Of Fatimah, with whom he spent a great deal of time, he says:. I served her for several years, she being over ninety-five years of age… She used to play on the tambourine and show great pleasure in it. Who am I that He should choose me among mankind?

The 8 Most Bizarre Patron Saints

He is jealous of me for, whenever I turn to something other than Him in heedlessness, He sends me some affliction concerning that thing. When Bayazid Bestami d. This woman had called him a vain tyrant and showed him why: by requiring a lion to carry a sack of flour, he was oppressing a creature God himself had left unburdened, and by wanting recognition for such miracles, he was showing his vanity. Her words gave him spiritual guidance for some time.

Another woman for whom Bestami had great regard was Fatimah Nishapuri d. The wife of the ninth-century Sufi Al-Hakim at-Tirmidhi was a mystic in her own right. She used to dream for her husband as well as for herself. Khidr, the mysterious one, would appear to her in her dreams. One night he told her to tell her husband to guard the purity of his house.

Concerned that perhaps Khidr was referring to the lack of cleanliness that sometimes occurred because of their young children, she questioned him in her dream. He responded by pointing to his tongue: she was to tell her husband to be mindful of the purity of his speech. Among the women who followed the Way of Love and Truth, there were some who rejoiced and some who continually wept.

Men and women gathered around her to hear her songs and discourses. This profoundly influenced her devout husband and her son who became a saint himself. She became one of the best-known teachers of her time.

One of those who rejoiced was Fedha, who was also a married woman. For the most part, the words of women in Sufism that remain from centuries past come from traditional accounts of their comments or from poems that developed around their words.Sufism is the esoteric path within Islam, where the goal is to purify oneself and achieve mystical union with the Supreme named Allah in this tradition.

The practitioners of Sufism are called Sufisand they follow a variety of spiritual practicesmany of which were influenced by the tradition of Yoga in India.

Unlike many of the other meditation techniquesSufi meditation is spiritual by nature. The core of all their practices is to remember God, fill the heart with God, and unite oneself with Him. The roots of Sufism date back to around years ago, but they became near-extinct in the 20th century. There are different orders of Sufis, each emphasizing different exercises. In this article, I have drawn techniques from different schools.

Sufism is not a monastic path. The Sufi wayfarer lives in the inner world of the heart as well as functioning responsibly in society. A Sufi is a mystic, or spiritual practitioner, in the tradition of Islam. Dhikr or zikr is basically the Sufi word for mantra. It is a word or sentence the Sufis use to constantly remember God, and come closer to the Divine.

Love flourishes in the heart in which glows the Name of God. The love of God is the fragrance that even a thousand wrappings cannot hold.

Or like a river that cannot be stopped in its course. My Friend is in me, in my Friend am I — there is no separation between us. The core of Sufi meditation is to be conscious of the Divine at all times, until there is no longer a sense of separation between meditation, God, and daily life. This is called oneness ekatmata —that is, the complete merging with the Beloved and cessation of duality.

In Arabic, the word for meditation is muraqabah also murakebeand the literal meaning is to watch overto wait or to protect. The essence of Sufi meditation is two fold:. So there is watching over the mind, focusing the thoughts on God remembrance of Himand an awakening of love in the heart. One of the most common ways to keep the remembrance of the Beloved, in Sufi orders, is by repeating His name.

It establishes an inner connection with the divine, and results in bliss. The essential aspect of this practice is the continual remembrance of God, typically by repeating one of these four formulas:. The goal is to inscribe the name of the Divine in your heart. For that, Sufis employ the methods of meditating on His name with the tongue mantra repetitiongazing at the written word Allahand writing Allah repeatedly on a paper. But there is also time taken for the formal practice of sitting in silence and repeating the zikr.

There is no particular posture for Sufi meditation. Usually, this practice is synced with the breath. It is one of the two central practices of the Naqshbandi Sufi. For the Yogis, the spiritual heart anahata chakra is in the center of the chest, under the sternum bone. Some—like Ramana Maharshi and some Tantric texts—speak of the spiritual heart as being different from the heart chakra, and call it hridayasaying it is on the right side of the chest.

But according to the Sufis, the spiritual heart is at the same place where the physical heart is on the left. In all of the three variations above, keep your attention focused on the heart center, and simultaneously cultivate feelings of love for the Beloved. Only after this happens is the practice is really effective.


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