Nurudin wrote:Inace, kuranska prica o Hidru se uzima kod sufija kao osnova u razlikovanju serijatskog i misticnog znanja ili "gajba" . Hidr je centralni simbol te vrste znanja u sufizmu, a on sam se pojavljuje u drugim tradicijama, ne islamskim, prije i poslije pojave islama. Tako da je to samo jedan od niza dokaza o izvanislamskim korijenima sufizma, a cesto i krosnji tog stabla .
korijeni sufizma su u Islamu i u krscnastvu :
Sufism is the major expression of mysticism in Islam. While Sufism developed out of the fusion of Qur’anic ascetic tendencies and the vast fund of Christian (and other) mystical sayings present throughout the classical world, by approximately the 10th century it had become a uniquely Islamic feature. Major writers such as al-Ghazali and Ibn al-ʿArabi took this heritage and molded it both into a normative tradition for Islam as a whole (by wedding it to the Prophet Muhammad’s life experience) and, in the case of Ibn al-ʿArabi, into completely new spiritual paths. These interpretations of mysticism were critical in the vast conversion to Islam that happened during the period 1000–1800. Although other factors were involved as well, including trading by Muslims and the Islamic educational system, this conversion happened largely at the hands of the Sufis, especially holy men and healers, and thus the Muslim world is still largely Sufi or Sufi-influenced. Starting in the 19th century, however, and culminating in the mid-20th century, large numbers of Muslims abandoned Sufism, accusing it of being fundamentally anti-Islamic and even polytheistic. Today although Sufis still constitute the bulk of world Muslims, and they are visible throughout the non-Muslim world as well, their belief system is under attack as never before.
Early Asceticism and Sufism
In the process of abstaining, these Muslim ascetics, the best known of whom are Abu al-Darda’ (d. 651) and Abu Dharr al-Ghifari (d. 652), followed closely in the ascetic practices of the Christian monastics around them (and later, when in Central Asia, the example of Buddhism monks and, in India, Hindu yogis). For centuries Christian monks in the regions of Syria and Egypt had practiced very severe forms of bodily mortification and deprivation, and for these pains had acquired for themselves a high level of local social and religious prestige. In the words of Peter Brown, they had become the local holy men, looked to by the population for arbitration and miracles, and they were feared by the secular and ecclesiastical hierarchies, respectively.1 This social and religious prestige is reflected in the Qur’an, where it is said “and you will find that the closest in affection to the believers those who say ‘we are Christians.’ For among them are priests and monks and they are not arrogant” (5:82).2 Muhammad himself is said to have been close to a certain monk by the name of Bahira (or Sergius).
However, Muslim asceticism, while maintaining deprivation, did not embrace all of the elements of Christian monasticism. From a very early stage, as noted above, the chastity characteristic of monks and nuns was rejected (although some early examples do exist of Muslims castrating themselves), and the complete withdrawal from society of the anchorite lifestyle was also not accepted. Otherwise, what came to be called zuhd (asceticism) during the 7th, 8th, and 9th centuries became a popular lifestyle of a certain segment of Muslims. Even for those for whom it was not an klix lifestyle, zuhd constituted an ideal, a criterion by which to judge oneself.
t was during this period (11th–12th centuries) that the process of Sufis converting people to Islam began to be a major factor. Although the ascetic literature gives examples of conversion to Islam from the early period, following al-Ghazali larger numbers of Sufis began to organize themselves into brotherhoods (tariqa). These organizations have continued to be critical in the spread of Islam to the present time, and they are most usefully compared to orders (in the Roman Catholic Church) or to denominations (in the Protestant world). Groups of mendicant Sufis (called faqirs, meaning “poor” or dervishes) began to gather at the borders of the Muslim world, in Central Asia, in West and East Africa, in India, and eventually in Southeast Asia. In each one of these regions the process of conversion was remarkably similar. Sufi holy men (following in the footsteps of Christian monks of the early period) gained the reputation of constituting a spiritual elite. They had healing and intercessory powers, and they could—and did—confront Islamic rulers and their religious intellectuals (the ʿulamā). This confrontation was often to the benefit of the Sufis, as they could position themselves as local heroes and gain converts.
ovo je interesantan dio :
This tendency toward a somewhat ecumenical outlook was common in Sufism in the Middle Ages, as one finds both Jewish and Christian Sufis in Egypt and elsewhere. Europeans, such as Louis Massignon (1883–1962), his student Henri Corbin (1903–1978), and Frithjof Schuon (1907–1998), have engaged in Sufi practices or converted to Islam themselves and have led Sufi movements. This tendency is especially strong in Europe, but it is also present in Sufi groups in the United States. Beginning with the teachings of Hazrat Inayat Khan (1882–1927), who founded an International Sufi Movement in Switzerland, and continuing on through the intellectual followers of Ibn al-ʾArabi (both in the United Kingdom at the Muhyi al-Din Ibn ʾArabi Society at Cambridge University and in France through the followers of Michel Chodkiewicz and others) and the devotees of the Haqqani Foundation (associated with the Naqshbandiyya brotherhood) Sufism has proven consistently attractive to Westerners.
mozda je i ovo interesantno spomenuti :
Sufi primary materials exist in all major languages of the Muslim world: Arabic, Persian, Turkish, Urdu, Bengali, Gujarati, Hausa, Swahili, Wolof, Malayu, Bahasa Indonesia, and many others. One of the most unusual Sufi texts published in the recent past is William Chittick, Chinese Gleams of Sufi Light: Wang Tai-yu’s Great Learning of the Pure and Real and Liu Chih’s Displaying the Concealment of the Real Realm, which, in providing a unique Chinese interpretation of Sufism, indicates the breadth of this material
sufizam se definitvno moze analizirati unutar , ali i van Islama
