Kamis, 31 Maret 2011

Tasawuf

Tasawuf, Mysticism and Irfan
By
Miswari
Postgraduate Islamic Philosophy, The Islamic College Jakarta

What Is Tasawwuf
The olds of discous about the Gos is as far as old of Men’s old. (Schommel, 200: 47). Ones way of making relation with Gos is trought tasawuf. Tasawwuf is a branch of Islamic knowledge which focuses on the spiritual development of the Muslim.
Allah sent His final messenger, Prophet Muhammad , as a source of knowledge for the entire ummah. He was the fountain of Quran, Hadith, tafsir, rhetoric, fiqh, and so on. After the Prophet, the scholars of this ummah carried and propagated each of these branches of knowledge. Because no one person can attain the perfection of the Prophet , who single handedly assumed all of these roles, various branches of the Islamic sciences developed. For example, Imam Abu Hanifah preserved the science of fiqh and after him thousands of scholars continued in his footsteps. Hence these scholars preserved the fiqh of the Prophet . Similarly Imam Bukhari and the other famous scholars of Hadith, preserved the words of the Prophet. The scholars of tajweed preserved the recitation of the Prophet . And, the scholars of Arabic grammar preserved the language of the Prophet .
Along these lines, the Prophet was the model of spirituality for the world. His God-consciousness, deep spirituality, acts of worship, and love for Allah were preserved and propagated by an Islamic science called Tasawwuf. The aim of the scholars of this science was purification of the heart, and development of consciousness of Allah http://www.tasawwuf.org/images/swt.gifthrough submission to the shariah and sunnah.

What is Sufism?
 Sufism has come to mean a wide range of beliefs that center on the quest for personal enlightenment in the union with God. Sufis are sometimes described as the mystics of Islam, but Sufism fits awkwardly in the categories of religions. Technically Sufism is a denomination of Islam, however there are many Sufis that are not Muslims and there are many Muslims that are reluctant to consider Sufism part of Islam. One of the few concepts that Sufis seem to agree on is that all religions offer a path to salvation or enlightenment and that true God realization, no matter how it is achieved, transcends the limitations and classification of any religion. Basically, a saint in any religion is equal to a saint in any other religion because they are inspired by the same Divine source. Initially the term Sufi referred only to those who had achieved God realization, but it has since come to be applied to anyone who follows that particular spiritual path. The name Sufi comes from “suf,” the Arabic word for wool or “saf,” the Persian word for pure. The dervishes or advanced students of Sufism wore inexpensive wool clothes as part of their life of renunciation.

How is Tasawwuf Related to Sufism?
Studying the life of the Prophet, the scholars who propagated the science of tasawwuf understood that a requisite for approaching Allah was abandonment of the common pursuits of the world. They often wore wool because of its simplicity and low cost. In Arabic the word for wool is suf and thus, those who wore it became known as the Sufis. Another possible derivation of the word comes from the root word safa, which means "to clean." Because the scholars of tasawwuf focused on cleansing the heart, they later became known as the Sufis.
A shaykh of tasawwuf spends years in training in order to develop his character, mannerisms, daily schedule, outer being, acts of worship, and knowledge under the guidance of a spiritual master. They learn the essence of worship and practical implications of abandonment of the mundane life of this world from those who are models of god-consciousness. Further, they often spend years mastering the Islamic sciences of Hadith, Quran, tafsir, fiqh, etc. Each aspect of their training further connects them through chains of scholars to the Prophet http://www.tasawwuf.org/images/sws.gifwho, of course, was sent to connect creation to their Lord.
When you enter the company of such a shaykh, their knowledge and extensive experience allows them to assess your spiritual state and hence, advise you on the best "medicine" to cure the diseases of your heart. Just as a doctor is trained to cure physical ailments, so the scholars of tasawwuf treat the maladies of the diseased heart.
A simple intention is all that is required. You may then contact Shaykh Zulfiqar by email, regular mail, or phone to inform him that you would like to begin the first lesson. With these simple steps your spiritual journey begins.
  Sufism and Islam

 Sufism began as religious teachers in the Middle East came to learn the Truth of Islam directly from Mohammad. How efer all prophets are bring islam, (Murata, 1994:79), but Muhammad is the best. Masters who were “ordained” directly by Mohammad founded three major Sufi schools or orders. The most essential mystical knowledge was then passed down from each master to a disciple selected to follow as the leader of the school. Other disciples were sent out as masters to establish new schools. A Sufi school (ashram or convent) is often a community center that may include a residence for the students and master, a school, hospital, orphanage or any number of community services. Some of these services may be very modest and others may be very extensive, but they are often a vital part of the local community. Schools are sometimes set up near the tomb of a Sufi saint in order to maintain the shrine and provide services to pilgrims, including places to retreat and meditate. While mainstream Islam promotes community service, mosques rarely umbrella such services beyond theological schools since mainstream Islam distinguishes the needs of the spirit from the needs of the body.
    
Sufi ar not so care of they self (Fakhry, 200:47) but philosopher are not. The difference between Sufis and Islam is sometimes as extreme as the difference between Mormons and Catholics, depending on the particular order. Some Western Sufi orders have even completely divorced themselves from Islam altogether. Yet, Sufism is integrated in Islam. The mystical aspects of Sufism may have ancient influences, but these traditions center on what goes on within a individual. Islam stresses service, virtue, honesty and charity, the essence of Sufism and a foundation that is necessary for the inner spirituallity of Sufism. It may seem that either Sufism influenced Islam or the other way around, but there is little surviving recorded history that sheds light on this. Even when an order does not incorperate Islam for the laws and practice of daily life, there are disciplines and doctrine to the place of Islam.
    
The Sufi Way consists of four stages. The first stage involves learning the morality and ethics of all religion, which is accomplished by studying Islam. Non-Islamic Sufis rely on other religions or the writings of Sufi saints to establish the foundation of morals and ethics. The second stage is the path of Sufism, which is a focus on internal practices in the same way that Islam offers the external practices of law and worship. The first two stages are accomplished through practice and imitation, basically surrendering blindly to rituals. The third stage is where the aspirant begins to understand the meaning behind the teaching and practices, experiencing God within and the mystical states of Sufism. The fourth stage is ma'rifah or gnosis. This is where the knowledge of God is realized and is only achieved by prophets, great masters and saints. The goal of following the Sufi way (or to be devoted to any other religion) is not to become a saint, but rather to align your life with the will of God and to do all that you can to accept and live by God’s Grace. Indeed, if your goal is to become a saint, it is all but assured that because of your own desires you will never become one.

Irfan and its Differences with Sufism
    
Irfān literally means knowing or awareness. The term is often translated as gnosis, however it also refers to Islamic mysticism. Those with the name are sometimes referred to as having an insight into the unseen. Irfan is also a Muslim given name, usually used for male persons.
The concept of Irfan overlaps considerably with Sufism in both meaning and content. A large number of the Twelve Imams appear in numerous Sufi orders. In Twelver Shiism on the other hand, the term refers specifically to gnosis that can be attained strictly within the confines of Islam (Mutahhari, 2002:14)
Among the most famous modern Shia proponents of Irfan were Usooli theologians Allameh Tabatabaei andRuhollah Khomeini. The scholars taught how gnosis can be attained by adhering to Islamic teachings with love for God. The 17th century Mulla Sadra of Iran is generally seen as the historical ideologue for Irfan in Shi'ism. Irfan only there in Islamic mysticism, but in other mysticism there is no mysticism.




Sources:

Murata, Sachiko & William C. Chittick, The Vision of Islam, Minnesota: Paragon Hause, 1994.

Fakhry, Majid , Islamic Phylosophy, Theology and Mysticism, Boston: One Work Publications, 2000

Armstrong, Karen, A history of god. Oxford. oxfor university press, 2000

Murtadha Mutahhari, Mengenal Irfan. Jakarta: IIMAN, 2002.

Abdurrahman, Abdullah, Islam Politik Indovidual, Bogor: Al-Azhar Press, 2007

Kermani, Abbas Rais, Kecuali Ali, Jakarta: Al-Huda, 2009

Khamene'i, Sayyed Ali, The Wisdom, Jakarta: Al-Huda, 2008.









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dp

Murata, Sachiko & William C. ChittickThe Vision of Islam, Minnesota: Paragon Hause, 1994.

Fakhry, Majid , Islamic Phylosophy, Theology and Mysticism, Boston: One Work Publications, 2000

Armstrong, Karen, A history og god. Oxford. oxfor university press, 2000

Murtadha Mutahhari, Mengenal Irfan. Jakarta: IIMAN, 2002.

*Abdurrahman, Abdurrah, Islam Politik Indovidual, Bogor: Al-Azhar Press, 2007

*Kermani, Abbas Rais, Kecuali Ali, Jakarta: Al-Huda, 2009

*Khamene'i, Sayyed Ali, The Wisdom, Jakarta: Al-Huda, 2008.
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Rabu, 30 Maret 2011

tasawuf


Tasawuf

What Is Tasawwuf
http://www.tasawwuf.org/basics/what_tasawwuf.htmPrinter Friendly Page - Send to Print
Tasawwuf is a branch of Islamic knowledge which focuses on the spiritual development of the Muslim.
Allah http://www.tasawwuf.org/images/swt.gifsent His final messenger, Prophet Muhammad http://www.tasawwuf.org/images/sws.gif, as a source of knowledge for the entire ummah. He http://www.tasawwuf.org/images/sws.gifwas the fountain of Quran, Hadith, tafsir, rhetoric, fiqh, and so on. After the Prophet, the scholars of this ummah carried and propagated each of these branches of knowledge. Because no one person can attain the perfection of the Prophet http://www.tasawwuf.org/images/sws.gif, who single handedly assumed all of these roles, various branches of the Islamic sciences developed. For example, Imam Abu Hanifah preserved the science of fiqh and after him thousands of scholars continued in his footsteps. Hence these scholars preserved the fiqh of the Prophet http://www.tasawwuf.org/images/sws.gif. Similarly Imam Bukhari and the other famous scholars of Hadith, preserved the words of the Prophet. The scholars of tajweed preserved the recitation of the Prophet http://www.tasawwuf.org/images/sws.gif. And, the scholars of Arabic grammar preserved the language of the Prophet http://www.tasawwuf.org/images/sws.gif.
Along these lines, the Prophet http://www.tasawwuf.org/images/sws.gifwas the model of spirituality for the world. His God-consciousness, deep spirituality, acts of worship, and love for Allah http://www.tasawwuf.org/images/swt.gifwere preserved and propagated by an Islamic science called Tasawwuf. The aim of the scholars of this science was purification of the heart, and development of consciousness of Allah http://www.tasawwuf.org/images/swt.gifthrough submission to the shariah and sunnah.
How is Tasawwuf Related to Sufism?
Studying the life of the Prophet http://www.tasawwuf.org/images/sws.gif, the scholars who propagated the science of tasawwuf understood that a requisite for approaching Allah http://www.tasawwuf.org/images/swt.gifwas abandonment of the common pursuits of the world. They often wore wool because of its simplicity and low cost. In Arabic the word for wool is suf and thus, those who wore it became known as the Sufis. Another possible derivation of the word comes from the root word safa, which means "to clean." Because the scholars of tasawwuf focused on cleansing the heart, they later became known as the Sufis.
What Do Our Scholars Say About Tasawwuf?
Traditional Islamic scholars have accepted Tasawwuf as an important branch of Islamic learning, so long as it remains within the guidelines of the Shariah and emphasizes following the Sunnah of the Prophet http://www.tasawwuf.org/images/sws.gif.
I Have Heard That Sufis Teach Praying At Graves, Dancing, Music, And Other Innovations?
It is true that there have been, and currently are, people who have deviated from the teachings of tasawwuf, thus misrepresenting this science. This is not unique to tasawwuf. Our history is full of examples of people who called themselves scholars of tafsir, or hadith while misrepresenting the essence of these sciences. Each of the Islamic sciences is interlinked and bounded by its sister sciences. For example, a scholar of tafsir cannot interpret the Quran by contradicting the hadith. Similarly a true shaykh of tasawwuf (sufism) never breaks even the smallest tenets of the shariah or the sunnah. Rather, he sees them as the means of his progress towards his Lord. In fact, he prefers death over falling into even a minute sin.
I saw a holy man on the seashore wounded by a tiger.
No medicine could relieve his pain; He suffered much,
but he nevertheless constantly thanked God, the most high, saying,
"Praise be to Allah that I have fallen into a calamity and not into sin."
If Not All Sufis Are Authentic How Can I Judge Which To Learn From?
Many of our scholars have addressed this question by listing the "signs" of a true shaykh. Needless to say the common principle has always been submission to the shariah, by following the teachings of one of the four schools of fiqh, and a complete submission to the inner and the outer of the sunnah. This is based on the idea that the Prophet http://www.tasawwuf.org/images/sws.gifis the nearest and most God conscious of Allah's creation. His daily acts are an exemplification of how the most God-conscious of all of creation lived his life. For example, the Prophet's treating others with kindness, soft speech, humility, preference for white clothing, growing of a lengthy beard, use of the tooth stick, etc are all intentional acts of service to Allah http://www.tasawwuf.org/images/swt.gif. If someone lacks these sunnan, while claiming they can help bring you closer to Allah, know that they will eventually lead you to a dead end.
What Is The Goal Of The Student Of Tasawwuf?
The goal is complete submission to the shariah and sunnah in order to attain purification of the heart and soul and to develop a true, deep, and lasting connection with Allah http://www.tasawwuf.org/images/swt.gif.
How Can A Shaykh Assist In These Goals?
A shaykh of tasawwuf spends years in training in order to develop his character, mannerisms, daily schedule, outer being, acts of worship, and knowledge under the guidance of a spiritual master. They learn the essence of worship and practical implications of abandonment of the mundane life of this world from those who are models of god-consciousness. Further, they often spend years mastering the Islamic sciences of Hadith, Quran, tafsir, fiqh, etc. Each aspect of their training further connects them through chains of scholars to the Prophet http://www.tasawwuf.org/images/sws.gifwho, of course, was sent to connect creation to their Lord.
When you enter the company of such a shaykh, their knowledge and extensive experience allows them to assess your spiritual state and hence, advise you on the best "medicine" to cure the diseases of your heart. Just as a doctor is trained to cure physical ailments, so the scholars of tasawwuf treat the maladies of the diseased heart.
I Thought That All One Needs Is The Quran And The Sunnah?
It is true that the Quran and the Sunnah are sufficient. However, at the same time it is also true that a teacher is required to master any subject. If the Quran was sufficient, then Allah http://www.tasawwuf.org/images/swt.gifcould have easily sent the book without a messenger. However, he sent the Prophet http://www.tasawwuf.org/images/sws.gifas a model of the Quran so that people could directly learn from his example. This then became the method of learning for each of the Islamic sciences. For example, each hadith that Imam Bukhari compiled in his collection of hadith is directly linked to the Prophet http://www.tasawwuf.org/images/sws.gifthrough a continuous chain of narrators. Thus, each person in the chain must have learned from someone and must be able to state who that person was. Similar requirements are present in other branches of Islamic science as well. The science of tasawwuf is no exception.
Is It Mandatory That I Learn And Develop My Spirituality Under A Shaykh?
The juristic scholars of the ummah have ruled that taking a spiritual guide is a sunnah. That is, it is not mandatory, however, it is the way of the Prophet http://www.tasawwuf.org/images/sws.gif. However, according to the scholars of this ummah achieving the aims of tasawwuf are mandatory. For example, purifying the heart from pride, rectifying one's character, etc are essential to ones religion. Thus, if one can achieve these goals on their own, they may. However, if one tries and continually fails, it is highly recommended that he seek the assistance of a spiritual doctor.
What Are The Responsibilities Of The Murid (Student) Of The Shaykh?
The murid takes an allegiance with his shaykh seeking Allah's forgiveness for past sins, shortcomings, and mistakes, and pledging to establish the shariah and sunnah in his life. The shaykh then assigns certain daily exercises of dhikr (remembrance of Allah) to the student in order that they attract the blessings of Allah http://www.tasawwuf.org/images/swt.gif. Each student has a set daily regimen of Quranic recitation and dhikr, which, if done diligently leads to rapid progress. For more information refer to Shaykh Zulfiqar's Letter Number 2 from his book Wisdom for the Seeker.
How Do I Become A Student (Murid)?
A simple intention is all that is required. You may then contact Shaykh Zulfiqar by email, regular mail, or phone to inform him that you would like to begin the first lesson. With these simple steps your spiritual journey begins.
Who Can I Contact For More Information?
While Shaykh Zulfiqar keeps an extremely busy schedule, he has certain students who have progressed far enough on their journey such that they are given ijazah (authorization) to teach and explain the fundamentals of this science. These representatives of Shaykh Zulfiqar are located throughout the world. If you are interested in getting more information please use our Contact Form. You will then be connected to a representative nearest to your locality.



http://www.davidberryart.com/articles/sufism.htmlWhat is Sufism?

Sufism and Islam
Sufism Outside of Islam
Tenants of Sufism
The Sufi Way
Sufism in the West
Sufism in your Life
    Sufism has come to mean a wide range of beliefs that center on the quest for personal enlightenment in the union with God. Sufis are sometimes described as the mystics of Islam, but Sufism fits awkwardly in the categories of religions. Technically Sufism is a denomination of Islam, however there are many Sufis that are not Muslims and there are many Muslims that are reluctant to consider Sufism part of Islam. One of the few concepts that Sufis seem to agree on is that all religions offer a path to salvation or enlightenment and that true God realization, no matter how it is achieved, transcends the limitations and classification of any religion. Basically, a saint in any religion is equal to a saint in any other religion because they are inspired by the same Divine source. Initially the term Sufi referred only to those who had achieved God realization, but it has since come to be applied to anyone who follows that particular spiritual path. The name Sufi comes from “suf,” the Arabic word for wool or “saf,” the Persian word for pure. The dervishes or advanced students of Sufism wore inexpensive wool clothes as part of their life of renunciation.
    
Sufism and Islam

    Sufism began as religious teachers in the Middle East came to learn the Truth of Islam directly from Mohammad. Masters who were “ordained” directly by Mohammad founded three major Sufi schools or orders. The most essential mystical knowledge was then passed down from each master to a disciple selected to follow as the leader of the school. Other disciples were sent out as masters to establish new schools. A Sufi school (ashram or convent) is often a community center that may include a residence for the students and master, a school, hospital, orphanage or any number of community services. Some of these services may be very modest and others may be very extensive, but they are often a vital part of the local community. Schools are sometimes set up near the tomb of a Sufi saint in order to maintain the shrine and provide services to pilgrims, including places to retreat and meditate. While mainstream Islam promotes community service, mosques rarely umbrella such services beyond theological schools since mainstream Islam distinguishes the needs of the spirit from the needs of the body.
    
     There is no firm historical source for Sufism. Many of the early orders were considered an integrated part of Islam, but as teachings were codified and the elements of Shi’i and Sunni Islam became more distinct, Sufism emerged with an identity. One of the basic ideas of Sufism is to minimize the self or individual identity. Belonging to a particular group with a unique name is contradictory to this effort. It is said, “a Sufi is one who is not,” and with a philosophy that seeks the destruction of self-identity it is thought that Sufi’s received their name from outsiders. Initially the term Sufi referred only to those who had achieved God realization, but it has since come to be applied to anyone who follows that particular spiritual path.
    
     While Sufism did not exist prior to Islam, Sufi doctrine contains many elements that go beyond the teaching of Mohammad. Islam is an external structure in which the individual exists while the internal quest for enlightenment belongs to a realm of Sufi knowledge. This knowledge integrates Islam and ancient doctrine that resembles elements of Greek Philosophy, Zoroastrianism and Hinduism that are part of the Sufi path to God-realization. The most sacred knowledge of the Sufi masters is not written and is passed to each generation orally, which makes it somewhat difficult to historically trace the evolution of Sufi doctrine. Nonetheless, it seems reasonable that the Sufi doctrine that differs the most from the rest of Islam had its beginnings much earlier (although this is a very non-Muslim view of Sufism). For many years these extra qualities created a great deal of friction between mainstream Islam and the Muslim mystics. After centuries of falling in and out of favor, Sufis became integrated and an important central part of Islamic culture and society.
    
     A cornerstone of mysticism is that true knowledge of God is achieved directly and not through an intermediary like a prophet, saint or priest. Over the centuries this has led to a great deal of political conflict between mystics and non-mystics. If a cleric or Priest behaves or commands something that seems in conflict with dogma, the individual is not in a position to disagree as long as there is no direct relationship between God and the individual.
    
     Many Sufi orders encourage honoring Saints and Prophets by visiting them if the are alive or their tombs if they have passed on. Pilgrims often will go to ask for favors in the form of miracles or prosperity. In many communities the pilgrims are people from other religions who come to the tombs in hopes of finding favor or receiving miracles.
    
     The high status afforded saints in communities influenced by Sufism implies an alternative means to communicate with God other than through the Imam, the Islamic clerics. In a fundamentalist Islamic community the highest-ranking Imam is the supreme authority, both politically and religiously, and Sufism presents a potential conflict to this authority that has over the centuries led to persecution of Sufis in several Arab countries. Saudi Arabia and Iran are two countries where the tombs of Sufi saints have been destroyed. In some areas teachings of the Sufi masters are held in high regard practicing Sufism is discouraged or even criminalized.

Sufism Outside of Islam

    The difference between Sufis and Islam is sometimes as extreme as the difference between Mormons and Catholics, depending on the particular order. Some Western Sufi orders have even completely divorced themselves from Islam altogether. Yet, Sufism is integrated in Islam. The mystical aspects of Sufism may have ancient influences, but these traditions center on what goes on within a individual. Islam stresses service, virtue, honesty and charity, the essence of Sufism and a foundation that is necessary for the inner spirituallity of Sufism. It may seem that either Sufism influenced Islam or the other way around, but there is little surviving recorded history that sheds light on this. Even when an order does not incorperate Islam for the laws and practice of daily life, there are disciplines and doctrine to the place of Islam.
    
    Islam recognizes Abraham, Moses and Jesus, but they credit Mohammad for reintroducing the true religion without contamination. Sufis extend this, believing that all prophets and saints of all religions are inspired by the same source and the rejection of any one is a rejection of the essential Truth behind them all - the one God. That one God is absolute, extending beyond time or space, and all that is within the universe is of God, including good and evil.

Tenants of Sufism
    
    The basic Sufi tenants are slightly different from order to order with some variations, additions and/or subtractions, but generally they include the following.
There is only one God, and that God possesses everything. In some orders God is everything and nothing; all that we can perceive and all that we cannot.

Since God is in your Heart, God is always very close even when humanity is very far from God. Some Sufis believe that since God is in all of us. To truly love God we must love every human and every component of creation, which are considered to be aspects of God.

There are four Holy Scriptures including the Torah, the Psalms of David, the Gospels of Jesus and the Qu'ran (this is aligned with Islam so it may differ in some orders). There are also hundreds of other works revealed by prophets including books by Sufi saints.

Nothing happens without God’s will, and Human will is very critical, but it exists within the context of Divine will.

Because of God’s will, all things, good and bad, are from God.

Life as we know it is an illusion, and the true life revealed when we reach in the hereafter. Some orders go as far as to describe this process of reality beyond illusion as reincarnation, which is a distinct departure from mainstream Islam.

The Sufi Way

    The Sufi Way consists of four stages. The first stage involves learning the morality and ethics of all religion, which is accomplished by studying Islam. Non-Islamic Sufis rely on other religions or the writings of Sufi saints to establish the foundation of morals and ethics. The second stage is the path of Sufism, which is a focus on internal practices in the same way that Islam offers the external practices of law and worship. The first two stages are accomplished through practice and imitation, basically surrendering blindly to rituals. The third stage is where the aspirant begins to understand the meaning behind the teaching and practices, experiencing God within and the mystical states of Sufism. The fourth stage is ma'rifah or gnosis. This is where the knowledge of God is realized and is only achieved by prophets, great masters and saints. The goal of following the Sufi way (or to be devoted to any other religion) is not to become a saint, but rather to align your life with the will of God and to do all that you can to accept and live by God’s Grace. Indeed, if your goal is to become a saint, it is all but assured that because of your own desires you will never become one.
    
Sufism in the West

    Sufism is much more complex than this description, but each order or school has its own unique departure from the most general concept of Sufism outlined here. There are dozens of Sufi orders in the West. Many represent orders in the East and adhere to Islam. Other Western orders allow non-Muslims to study the path, although the Master is usually a teacher in the direct line that goes back to those who were ordained by Mohammad. There are also a growing number of orders with teachers that are not in that direct line and have broken with Islam altogether.
    
    Meher Baba's teachings are non-denominational and most of his followers are not Sufi. Sufism Reioriented is a group that has embraced Meher Baba's teachings and has published some of his most important books. The organization has roots with Hazrat Inayat Khan, a Master that came to this country soon after the turn of the century. It should be said that Sufism Reoriented is not considered to be within the mainstream Islamic Sufism movement in the West. Meher Baba's teachings are intended to free Sufism so that those from other religions may embrace it. Meher Baba described all religions like rivers flowing to the ocean. Only the rivers are all dry now as the water is misdirected from the main stream, and the ocean must flood the rivers. In his meditative work Meher Baba may have re-oriented all religions towards the ocean of one God, although Sufism is the one in which he offered the most direct guidance through his writing.
    
    No matter how it is explained, Sufism and any related movement is a spiritual force that is spreading. Jesus stated that loving God with all of your heart, soul and mind is the greatest commandment and that the second is love your neighbor as yourself. In no religion is this held to be more absolute and uncompromising than in Sufism. Every minuscule detail of Sufi doctrine, in virtually all denominations, holds these commandments to be all-important. If in your own heart, through your own beliefs, you can also embrace and live by these commandments of Christ, then your salvation and your union with God are in progress. For those that do not find the alignment and continuity in your own religion to follow these commandments, Sufism may be a place to learn more.
    
Sufism in your Life

    Remember, to be a Sufi is to be no more than a student of a school. The Sufi way is one that is accepting (not just tolerant) of all other religions, and some orders welcome non-Muslims while encouraging continued participation in one’s own faith. For others, the extraordinary discipline and focus of Islamic life may be an essential component of a new spiritual path. Yet, to be a student is to choose your own commitment to study. Your encounter with Sufism may be no more than reading the works of Sufi Saints and the study of Sufi Philosophy to serve as simple spiritual inspiration. Whatever your circumstances, I encourage you to embrace your faith to find strength and direction in your own life. I introduce you to Sufism as a potential source of sustenance and direction along the way.

    For anyone interested in mysticism, the study of Sufism is an area of riches. Mysticism in many ways provides a bridge between individual religions by exploring the experiences of personal spirituality. A good first encounter with Sufism would be through reading the works of the ancient Sufi poet Rumi, who is currently the best selling poet in this country. Certainly anyone with spiritual interests of any religion will find rewards in an exploration and further understanding of Sufism.
http://en.wikipedia.org/wiki/IrfanIrfan
From Wikipedia, the free encyclopedia
Jump to: navigation, search
For other uses, see Irfan (disambiguation).
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‘Irfān (Arabic/Persian/Urdu: عرفان, also spelt Irfaan/Erfan) literally means knowing/awareness. The term is often translated as gnosis[1], however it also refers to Islamic mysticism. Those with the name are sometimes referred to as having an insight into the unseen. Irfan is also a Muslim given name, usually used for male persons.
The concept of Irfan overlaps considerably with Sufism in both meaning and content. A large number of the Twelve Imams appear in numerous Sufi orders. In Twelver Shiism on the other hand, the term refers specifically to gnosis that can be attained strictly within the confines of Islam.
Among the most famous modern Shia proponents of Irfan were Usooli theologians Allameh Tabatabaei and Ruhollah Khomeini. The scholars taught how gnosis can be attained by adhering to Islamic teachings with love for God. The 17th century Mulla Sadra of Iran is generally seen as the historical ideologue for Irfan in Shi'ism.
In Pashto, Irfan means the most beautiful and knowledgeful person.

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