bijela wrote:ljubav_aha wrote:
ali isto tako ima intelektualaca koji posjeduju odlicno znanje,ali su putem istih,slicnih i razlicitih izvora zakljucili i negativne elemente
ma jasevic je samo jednom spomenut,on me najmanje sekira
mene brine sto je uzrok posotojanja suprotnih misljenja kod inteletkualaca koji su vrlo dobro potokovani
daj mi njihova imena.
"
Many of the traditions about the life of Muhammad which are often referred to by Sufis are not found in the major hadith collections (Bukhari, Muslim, Kulayni, Ibn Babuya), having been rejected by the collectors as unsound.15 However, within Sufi spheres the traditions are maintained - and viewed by Sufis as giving full legitimacy to the Sufi way of Islam. Yet, as
Andrew Rippin suggests, “[this] simply indicates that they [Sufis] have, like all other Muslims, always gone back to the prime sources of Islam for inspiration as well as justification of their position.”16 The ulama regarding the shari‘a as the organizing principle in the life of the Islamic community, as the revealed way - guaranteed by Allah; have and continue to largely oppose Sufism.17 As one scholar has stated, “[opponents] have never been wanting; [Sufis’] beliefs have been refuted, their practices condemned, their dervishes ridiculed and occasionally executed, and their shaikhs castigated.”18 Thus the question remains whether the Quran and sunna were used for justification or inspiration, an area requiring extensive research which does not yet seem to have been undertaken. "
Sufism:
An Interview with
Imam Mohamad M. Algalaleni
Imam Mohamad M. Algalaleni, is the leader of the London Mosque, and has lived in Canada for five years. A Syrian by birth, the Imam studied the Quran, Islamic theology, and law, for twelve years in Mecca, Saudi Arabia. Imam Mohamad M. Algalaleni’s grandfather was a Sufi leader. These questions were put to him as part of the initial research towards this paper in Islamic studies at The University of Western Ontario.
The purpose of the interview was to gain an understanding of the present day view of Sunni Muslim clerics towards Sufism, as well as to attempt to discern the influences of Sufism upon North American Muslims. The interview took place on March 19, 1996.
1. Was Sufism present from the very beginnings of Islam, in the life of Muhammad and in the Quran?
In regards to the history of Sufism, the Holy Quran and the sunna of the Prophet don’t actually mention this word. However, the main idea behind Sufism was in the Holy Quran and the sunna. In other words, Allah urged the Muslims to purify themselves from diseases and from evil in general, and this is the main purpose, in my opinion, behind Sufism. But, this title, this word [Sufism or tasawwuf], isn’t found at all in the Quran or the sunna. This title actually came into being some 200 years later.
2. One author of a book on Sufism states that Sufism is presently “frowned upon by Muslim orthodoxy.” Other scholars, such as
Fazlur Rahman, argue that Sufism contained many un-Islamic influences,
but that these were corrected by Abu Hamid al-Ghazali, who purified Sufism and made it a legitimate part of Islam. Which do you feel is correct, and why?
I think the reason behind Sufism was the materialism which the Muslim society faced at the time, as the Muslim society had become more and more widespread and wealthy. Materialism infected the hearts of many Muslims, and then those [Sufi] scholars came forward with the call to “go back to your God, purify yourself, go back to the reality of Islam.” They told the people not to be influenced by materialism, that they had to be closer to Allah, that they had to practice their religion, and remember the approaching hereafter.
This is the reason why Sufism was establsihed at the time - because of the civilization which took place in the Western society at that time.
3. An important and influential Sufi living after al-Ghazali was
Ibn al-‘Arabi. al-‘Arabi stated “When you know yourself, your ‘I’ness vanishes and you know that you and Allah are one and the same.” This clearly states the belief that everything that exists is one, having the same essence and reality. Is this contrary to orthodox Islam? How have Muslim scholars responded to al-‘Arabi’s teachings?
Actually, all the scholars, or at least the majority of them did not accept what Ibn Arabi brought to the Islamic thinking or belief. Because, as you know, Islam is based on the ‘oneness’ or tawhid, a Muslim should worship Allah alone, and Allah Almighty is not, or we as human beings are not part of Allah. Thus Ibn Arabi’s concepts created divisions or differentiation between scholars and himself. Up to today,
many scholars have written books against Arabi’s ideas, even though some of his students try to defend Ibn Arabi by saying he didn’t mean what people understood him to teach - that mankind and God are one unit. Yet the majority of Muslims rejected Arabi’s teaching because it is the opposite of tawhid, of oneness; believing in Allah. Nonetheless, I feel that this kind of high feeling [in Ibn Arabi] was because he was very sensitive towards God and as a result said this teaching - actually this teaching was mistaken; but maybe he didn’t mean it in this way. There are people who didn’t go deeply into his philosophy and blamed him... but this is actually a long story. In conclusion, I would say that we don’t agree with this statement anyway.
4.
Do Sufis have their own separate set of hadith or traditions, supporting their beliefs? Do they interpret parts of the Quran differently than other Muslims?
Sufism considers the two main sources, the Quran and the sunna. However, on occasion they explained some of the sayings of the Quran and the sunna in different ways. That is, some but not all of these. The verses which relate to the purpose of Sufism - purifying the soul - they [Sufis] talk about these verses deeply, and maybe sometimes they added some meaning which other scholars don’t agree with. But all of them, the Sufis, agreed on one thing - that there were two sources for authority, the Quran and the sunna.
5. In the regions of India and Pakistan, Sufism seems to have had a particularly strong impact. Yet, many Sufis in these areas seem to be influenced by Hinduism. One author, Martin Lings, who is a practicing Sufi, quite boldly states that “Prince Dara Shikoh (or Shukuh), the Sufi son of the Mogul Emporer Shah Jahan, was able to affirm that Sufism and Advaita Vendantism (Hinduism) are essentially the same, with a surface difference in terminology.” Another Muslim scholar, Seyyed Hossein Nasr states that the “orthodox Naqshbandi saint Mirza Mazhar Jan Janan considered the Hindu Vedas as divinely inspired.” According to orthodox Islam, are these types of statements correct? Why is it that Sufism seems so prone to the influences of other religions such as Hinduism, which are in many ways contrary to the Islamic standards of monotheism?
Actually, I think - this is a personal opinion - for those who are in India, Muslims, Hindus who claim that Hinduism and Sufism are the same or equal; it is in my opinion wrong, absolutely wrong. Environments affect the people who live in them - this is a usual issue as you know. Perhaps Muslims in India became closer to Sufism because of their environment. This may be because Bhuddism and Hinduism take care of these issues - spiritual issues.. but in a different way.
I have an idea about the Naqshbandi because we have those in my country - in Syria, and in Turkey. They are Muslims, and they don’t believe in Hinduism at all, they practice Islam. Maybe the author who wrote this statement noticed the appearance of both groups but didn’t go deeply by studying these circumstances for Muslims and non-Muslims in India. But they are different, even though some authority stated this statement.
6. What does Sufism offer as an aspect of Islam, especially in comparison to the Islamic sharia? Is it a search for a more spiritual dimension in response to the traditional legal nature of Islam?
Sufism gives special attention for the spiritual issues, because they believe that when a Muslim has good faith and good spiritual life then he will be a good Muslim. He will practice Islam perfectly, and he will follow the sharia - the Islamic law at the same time. So they insisted on this point of rituals... Yes, I agree with you. As I mentioned at the beginning the reason behind that is materialism which established shortly before Sufism, then this movement we consider it as a reaction in our Islamic history. Even now some Muslims are following Sufism, for the same reasons. As you know as well, the whole world is running to materialism.
7. To what extent are Sufi ideas and practices influential among Muslims in Canada and the United States? Are there Sufi orders present here in North America?
Actually, the Sufism movement in Canada and North America is very weak in my opinion, because Sufism depends on shaikhs [guru-type leaders], special scholars who lead their students, teaching them and watching them, and we don’t have those scholars to lead this movement. This is largely because
no shaikhs will come from the Middle East because of the materialism in North America - they cannot live here. However, maybe some people, probably very few, had involvement with Sufism before, when they were still in their countries, and they still have it inside their hearts. And perhaps they practice it partially, but they cannot practice it completely because there is no Sufism without shaikhs, without religious leaders, at all.
8. Where, in the world today, is Sufism the most prevalent?
I don’t know the exact proportions, but India, Pakistan, Turkey, Egypt, and some in Syria. But the first four are the main countries where Sufism takes place.
--------------------------------------------------------------------------------
Sufism or Tassawuf .Therefore is not a new sect, innovation or reaction but rather an inner dimensional part of Islam, which was referred to as Ihsan by the prophet in the famous tradition known as
Hadith Jibril[10]. It is understood and taught as an Islamic discipline, like Quranic exegesis (Tafsir), Ahadith, Quran recital (tajweed), tenents of faith or any other, each of which have preserved some particular aspect of the religion[11].
Although, Tassawuf was not present in the time of the prophet as a science or discipline, yet the prophet taught it and enlightened his companions with its noor (light) as he was the fountain of all knowledge of external and internal aspects of the deen. Thus, the companions did not need to develop any regulations or sciences for each discipline as the prophet was the fountain of guidance. However after the prophet the scholars of the Ummah specialised, taught and propagated each of the branches of knowledge such as: Aqaid (theology), fiqh (jurisprudence) and Tassawuf (spirituality), as they could not attain the perfection of the prophet in encompassing all knowledges and assuming all the various roles.
Nonetheless in order to reach the level of Ihsan (perfection) Muslims need to strive and struggle to attain the pleasure, closeness and love of Allah through muraaqaba (meditation), mujahada (struggle), tafakkur (reflection), tadabbur(contemplation), mushahdah, Ikhlas(sincerity), taqwa(piety), zuhd(renunciation), zikr (rememberance), shukr (gratitude) and sabar(patience) which are all subjects of Tassawuf derived from the Quran and sunnah. As the great Imaam Junayd al Baghdadi said “This knowledge of ours is built of the Quran and sunnah”[12]
[11](
N.keller(1995) Sufism is not Bidah cited in
http://sunnah.org/tasawwuf/sufisnk.htm)
[12] (
Keller. N (1994) Reliance of the Traveller: revised Edition . Amana publications. USA)
A Glimpse at Sufism in the Balkans
Huseyin Abiva
sto je vec spomenuo arzulah,kao i ja u jednom od prethodnih pisanja o radu sufija na balkanu
"These early Sufis often established zawiyas or hospices that served not only as symbols of Ottoman authority over a newly conquered region but as bases for the diffusion of Islam among the local people. Two of these distinguished hospices were established in the Bosnian city of Sarajevo immediately after the conquest of the area in 1463. Both of these were built through grants made by local Ottoman notables and administered by members of the Naqshibandi Order. Later, as imperial administration became more entrenched and the Islamic religious establishment more present, tekkes were built to cater to the spiritual needs of the dervishes and local populations"
"In other areas of the Balkans, such as Bosnia-Hercegovina and in large urban centers (in both where their functioning was limited due the strength of the orthodox Sunni establishment), the Bektashi found restricted appeal and were limited in operation to the Janissary garrisons. These tekkes were established as a result of the Ottoman military presence and disappeared as that crumbled."
"At the beginning of the 17th century, two more tariqats, the Qadiris and the Mevlevis, were to make their appearance in the Balkans, both of which were to play an important role in the Sufism in the region. The Qadiri Order began to fan out from its base in Istanbul under the initiative of Shaykh Ismail Rumi "
"As the Qadiris made their entrance into the Balkan Peninsula, so did the order founded by the great mystic Jalaluddin Rumi. In a short space of fifty years the Mevlevis were able to establish noticeable tekkes in Plovdiv, Serres, Salonika, Elbasan, Skopje, Belgrad, Pécs (in Hungary) and Sarajevo.
Due to the highly sophisticated outlook of the order, its appeal was generally restricted to the cities and to the educated elite. During the Ottoman era, scores of Balkan Mevlevis ranked among the finest literati of the empire. Such figures as Habib Dede (d.1643), Fevzi Mostarac (d.1707) and Fazil Pata Šerifovic (d.1882) left their indelible mark on Ottoman religious literature."
"However, due to the limited attraction of the order and its elaborate ceremonies, which required considerable practice, the Mevlevis soon vanished from the Balkans once the Ottoman Empire left the region and the main center of Konya was later closed by Atatürk. The last functioning Mevlevi establishment in the Balkans was located in the city of Skopje. It was demolished in the 1950’s after its last shaykh, Hakki Dede left for Turkey."
"The end of Ottoman rule in Bosnia-Hercegovina in 1878 did not spell the end of Sufism in the area. Though greatly affected by a mass migration of a considerable portion of the Muslim population out of the province, several new Sufi shaykhs managed to establish new centers of influence in Bosnia. For instance, the Naqshibandi-Khalidi Order was introduced into central Bosnia by Mufti Shaykh Husnija Numanagic (d.1931) and the Halveti-Sabanis of Shaykh Sejfudin Iblizovic (d.1889) opened tekkes in the northeastern parts of the country. During the Austro-Hugarian occupation, Sufis were allowed to maintain their contacts with their brethren elsewhere in the Muslim World"
"Following the end of WWII and the establishment of communist rule over Yugoslavia, a period of general decline marked the Sufi Orders.
In 1952 all tariqat activities were banned, not as might be though by the communist government, but by the modernist minded `ulama of the government sanctioned Islamic Community, who saw the orders and their shaykhs as a remnant of archaic superstition and innovation. As a result all tekkes were officially closed in Bosnia-Hercegovina, but they continued to function in Kosova and Macedonia simply because there the shaykhs’ residences were often the tekke itself."
"
During the wars that racked Yugoslavia between 1991-1995, the Sufi Orders and their followers played an active role in the defense of the Muslim community against the might of Serb and Croat aggression. Shaykhs of both the Naqshibandi and Qadiri tariqats had their dervishes formed into fighting units that took to the fronts notably in central Bosnian and along the Brcko corridor. The current situation for Sufism in Bosnia-Hercegovina is bright. Never having had the stigma of heresy attached to it, Sufism is accepted overall by both the religious establishment (many of whose members are openly involved in the orders) and the laity.
Except for the Wahhabi presence that has now invaded Bosnia thanks to missionaries of the sect from Arab countries, the legitimacy of Islamic mysticism was never in question both during the Ottoman period and at the present."
TAJANSTVENOST SUFIZMA:
-jedan od glavnih uzroka sukoba je : sufizam ,misticizam i ezotericki prevod Kur'an
-postavlja se pitanje:kako neko ko odluci na pravi put zna ko mu je najbolji ucitelj
-sufijska terminologija jos nije dovoljno objasnjena ,vrlo je bazirana na individualnim iskustvima , a tremini nisu smao koritsteni iz Kur'an vec i iz hadisa ,i mnogi sufijski pravci su uveli svoje termine
ZASTO
ovaj dio sufuzma niko nikad nece biti u mogucnosti u potpunosti razumjeti jer je pristup vlro individulan
ima i za tebe doktor 
, biž tamo na VDŽ, ovo nije za maloljetničke uši
