Announcement

Collapse
No announcement yet.

Darvish (Sufism)

Collapse
X
 
  • Filter
  • Time
  • Show
Clear All
new posts

  • Darvish (Sufism)

    The word Dervish, especially in European languages, refers to members of Sufi Muslim ascetic religious fraternities, known for their extreme poverty and austerity, similar to mendicant friars.

    The term comes from the Persian word Darvish درویش, which usually refers to a mendicant ascetic. This latter word is also used to refer to an unflappable or ascetic temperament (as in the Urdu phrase darwaishana thabiyath for an ascetic temperament); that is, for an attitude that is indifferent to material possesions and the like.

    As Sufi practitioners, dervishes were known as source of wisdom, medicine, poetry, enlightment, and witticisms. For example, Mollah Nasr-ad-Din (Mulla Nasrudin, Hoja Nasrudin) had become a legend in the Near East and the Indian subcontinent (and not only Muslims).

    Religious practice
    Many of the dervishes are mendicant ascetics who have taken the vow of poverty. Though some of them are beggars by choice, others work in common professions; Egyptian Qadirites, for example, are fishermen.

    There are also various dervish fraternities Sufi orders, almost all of whom who trace their origins from various Muslim saints and teachers, especially Ali and Abu Bakr. They live in monastic conditions, superficially similar to Christian monk fraternities. Various orders and suborders have appeared and disappeared over the centuries.

    Whirling dance, which is the practice of the Mevlevi Order in Turkey, is just one of the physical methods to try to reach religious ecstasy (majdhb, fana) and connection with Allah. Rifa'is, also called the "howling dervishes", pierce themselves with knives, handle red-hot iron and eat hot coals or live serpents, depending on the subsect. Other groups include the Bektashis, connected to the janissaries, and Senussi, who are rather orthodox in their beliefs. Other fraternities and subgroups chant verses of the Qur'an, play drums or dance vigorously in groups, all according to their specific traditions. Some practise quiet meditation, as is the case with most of the Sufi orders in South Asia, many of whom owe allegiance to, or were influenced by, the Chishti order. Each fraternity uses its own garb and methods of acceptance and initiation, some of them which may be rather severe.

    Whirling dervish dances have also become a tourist attraction, particularly in Turkey, home of the Mevlevi order, and some are organized solely for that purpose.

    Historical and political use

    Note that various historical western writers have sometimes used the term dervish rather loosely, linking it to, among other things, Mahdist uprising in Sudan and other rebellions against colonial powers.

  • #2
    Sufism Arabic تصوف taṣawwuf is a system of esoteric philosophy associated with Islam. In modern language it might also be referred to as "Islamic spirituality" or "Islamic mysticism". Some non-Islamic Sufi organizations also exist, especially in the West.

    Many Sufi practitioners are organized into a very diverse range of brotherhoods and sisterhoods. Although many orders ("tariqas") can be classified as Shi'a or Sunni or even both, there are a few that are clearly neither Shiah nor Sunni and so constitute a separate sphere of Islamic faith.

    Sufis believe that their teachings are the essence of every religion, and indeed of the evolution of humanity as a whole. The central concept in Sufism is "love". Dervishes -- the name given to initiates of sufi orders -- believe that love is a projection of the essence of God to the universe. They believe that God desires to recognize beauty, and as if one looks at a mirror to see oneself, God "looks" at himself within the dynamics of nature. Since they believe that everything is a reflection of God, the school of Sufism practices to see the beauty inside the apparently ugly, and to open arms to what they believe as even the most evil one. Sufis also draw many analogies supporting natural theology from observation and Qur'anic passages, such as the need for earthquakes to act in contrast to earth's stability, disease to contrast good health, and countless other analogies. An example is the interpretation of Al-Khidr's story. This religious tolerance is expressed in Sufism via these lines which are often attributed to the famous Sufi philosopher and poet Mevlana Rumi (but which were penned before his time, according to some scholars): "Come, come, whoever you are. Worshiper, Wanderer, Lover of Leaving; ours is not a caravan of despair. Though you have broken your vows a thousand times...Come, come again, Come." (In many Unitarian Universalist youth groups this poem is sung with minor alterations.)

    Sufis teach in personal groups, believing that the intervention of the master is necessary for the growth of the pupil. They make extensive use of parables and metaphors, in such a way that the meaning is only reachable through a process of seeking for the utmost truth and knowledge of oneself.

    Although philosophies vary between different Sufi sects, Sufism as a whole is primarily concerned with direct personal experience, and as such is often compared to Zen Buddhism and Gnosticism. The following metaphor, credited to an unknown Sufi scholar, helps describe this line of thought. "There are three ways of knowing a thing. Take for instance a flame. One can be told of the flame, one can see the flame with his own eyes, and finally one can reach out and be burned by it. In this way, we Sufis seek to be burned by God."

    A large part of Muslim literature comes from the Sufis, who created great books of poetry (which include for example the Rubaiyat of Omar Khayyam, the Conference of the Birds and the Masnavi), all of which contain the profound, and hardly graspable, teachings of the Sufis.

    Offshoots of Sufism in Africa include, for example, the Muslim brotherhoods of Senegal. The Sidis of Gujarat migrated from East Africa to India in the twelfth century.

    Comment


    • #3
      The word Sufi
      The word Sufi has its origin in Tasawwuf. The root word of Tasawwuf is the Arabic word Saaf, meaning pure, clean or blank. So the word Tasawwuf means purifying or making clean. A Sufi is a person who practices purification of heart.

      There are alternate theories of the origin of the word Sufi. One view is that it originates from Suf , the Arabic word for "wool", in the sense of "cloak", referring to the simple cloaks the original Sufis wore. Some scholars have suggested that this derivation gives credence to early Sufism's link with Syriac Christian monastic orders. Woolen clothes were common in these monastic orders, but uncommon amongst normal Muslims of the time.

      The Greek terms Sophos/Sophia, literally implying "wisdom" or "enlightenment", have also sometimes been asserted as the source of the word Sufi. Although this etymology has largely been discredited, it was popular amongst orientalists in the early 20th Century.

      Most Sufis agree with the first definition, while most scholars tend to adhere to the second. The two were combined by the acclaimed sufi Junayd al-Baghdadi in the famous saying, "The Sufi is the one who wears wool on top of purity..."

      Universal Sufism
      Sufism is usually seen in relation to Islam. There is a major line of Non-Islamic or offshoot-Islamic Sufi thought that sees Sufism as predating Islam and being in fact universal and, therefore, independent of the Qur'an and the teachings of Prophet Muhammad. This view of Sufism has understandably been popular in the West and has been always opposed by Traditional Sufis who practice it in the framework of Islam. Major exponents of this universal Sufism were Inayat Khan and Idries Shah.

      There is also an attempt to reconsider Sufism in contemporary Muslim thought from within. According to this view, Sufism represents the core sense of Islam that gives insight to Allah and His creation.

      Comment


      • #4
        nice.. thanks

        Comment


        • #5
          nemidunam chera alan yade hub oftadam =))
          zire barun to mano beboos,mikham asheghe barun basham

          tuye sarma baghalam kon, mikham asheghe sarmaye zemestun basham

          tuye garma zire aftab begu ke dusam dari, man mikham asheghe garmaye tabestun basham

          Comment


          • #6
            faith healing

            Faith healing is the use of solely spiritual means in treating disease, sometimes accompanied with the refusal of modern medical techniques. Another term for this is spiritual healing. Faith healing is a form of alternative medicine. It is viewed by the "other majority" of the world (i.e. non-Christians) as quackery, due to the fact that major scandals have surrounded all these events.


            Christian faith healing
            The term is sometimes used in reference to the belief of some Christians who hold that God heals people through the power of the Holy Spirit, often involving the "laying on of hands". Those who hold to this belief do not usually use the term "faith healing" in reference to the practice; that expression is more often used descriptively by commentators outside of the faith movement in reference to the belief and practice.

            Pentecostals and Charismatics who believe in supernatural healing generally do not condone the practice of withholding medical treatment in those cases when physicians determine that the withholding of such treatment would be detrimental to the patient's health.

            The term "faith healing" is occasionally used in connection with Christian Science, though its adherents maintain its practice of healing is methodical and does not rest on faith alone, but also on an intimate understanding of God's law.


            Proposed sociobiological basis

            Some argue that faith healing may have a basis in sociobiology where evolution conferred survival advantage over the several million years of human pre-history to those tribes that had shamans who were thought to possess powers of healing by virtue of having undergone a neurological transformation whose symptoms are similar to kundalini. The argument posits that humans have an innate capacity to respond to shamanistic type ministrations, perhaps entirely via the placebo response, or perhaps via other as yet unknown physiological processes.


            Criticism

            Some would argue that faith healing has not scientifically been proven effective, although its practitioners often cite much anecdotal evidence and documented medical reports of cases where it has been successful. Doctors often ascribe any success to the placebo effect or to spontaneous remission: some people will heal with or without treatment, and it is generally natural to credit the most recent treatment for the cure (this form of reasoning is called post hoc ergo propter hoc)

            Comment


            • #7
              lavand che rabti dasht lool
              Reza G -={DJ TAPESH )=-
              Founder / Admin


              Comment


              • #8
                Originally posted by TaPeSh
                lavand che rabti dasht lool
                nemidunam ghat zadam lol... be root nayar hala ye harfi zadam
                zire barun to mano beboos,mikham asheghe barun basham

                tuye sarma baghalam kon, mikham asheghe sarmaye zemestun basham

                tuye garma zire aftab begu ke dusam dari, man mikham asheghe garmaye tabestun basham

                Comment


                • #9
                  looool

                  kheily bahal bood vali :P
                  Reza G -={DJ TAPESH )=-
                  Founder / Admin


                  Comment


                  • #10
                    LoL

                    Comment


                    • #11
                      Whirling Dervishes

                      The Whirling Dervishes trace their origin to the 13th century Ottoman Empire. The Dervishes, also known as the Mevlevi Order, are Sufis, a spiritual offshoot of Islam. In 1972, Jelaluddin Loras, Sheikh of the Mevlevi Order of America, brought the religion from Turkey to the United States. On December 17, Whirling Dervishes across the world celebrate the birth of Jelaluddin Mevlana Rumi, a mystic poet, who founded the Mevlevi Order. Modern day Whirling Dervishes' are members of the Mevlevi Order (named for their founder Mevlana) lived in what we might call coisters or monasteries - what to them was a Mevlevihane.

                      The Life and Spiritual Milieu of Mevlana Jalaluddin Rumi

                      In the last decades of the Twentieth Century the spiritual influence of Mevlana Jalaluddin Rumiis being strongly felt by people of diverse beliefs throughout the Western world. He is being recognized here in the West, as he has been for seven centuries in the Middle East and Western Asia, as one of the greatest literary and spiritual figures of all time. Different qualities of Rumi have been brought forth by a variety of new translations that have appeared during the nineteen-eighties. He has been presented as both refined and sensual, sober and ecstatic, deeply serious and extremely funny, rarefied and accessible. It is a sign of his profound universality that he has been so many things to so many people.

                      Rumi's Life

                      JalaluddRumi was born in 1207 in Balkh in what is today Afghanistan. At an early age his family left Balkh because of the danger of the invading Mongols and settled in Konya, Turkey, which was then the capital of the Seljuk Empire.His father Bahauddin was a great religious teacher who received a position at the university in Konya.

                      Mevlana's early spiritual education was under the tutelage of his father Bahauddin and later under his father's close friend Sayyid Burhaneddin of Balkh. The circumstances surrounding Sayyid's undertaking of the education of his friend's son are interesting: Sayyid had been in Balkh, Afghanistan when he felt the death of his friend Bahauddin and realized that he must go to Konya to take over Jalaludds spiritual education. He came to Konya when Mevl⮡ was about twenty-four years old, and for nine years instructed him in "the science of the prophets and states," beginning with a strict forty day retreat and continuing with various disciplines of meditation and fasting. During this time Jal⬵ddalso spent more than four years in Aleppo and Damascus studying with some of the greatest religious minds of the time.

                      As the years passed, Mevlana grew both in knowledge and consciousness of God. Eventually Sayyid Burhaneddin felt that he had fulfilled his responsibility toward Jalaludd and he wanted to live out the rest of his years in seclusion. He told Mevlana, "You are now ready, my son. You have no equal in any of the branches of learning. You have become a lion of knowledge. I am such a lion myself and we are not both needed here and that is why I want to go. Furthermore, a great friend will come to you, and you will be each other's mirror. He will lead you to the innermost parts of the spiritual world, just as you will lead him. Each of you will complete the other, and you will be the greatest friends in the entire world." And so Sayyid intimated the coming of Shams of Tabriz, the central event of Rumi's life.

                      At the age of thirty-seven Mevlana met the spiritual vagabond Shams. Much has already been written about their relationship. Prior to this encounter Rumi had been an eminent professor of religion and a highly attained mystic; after this he became an inspired poet and a great lover of humanity. Rumi's meeting with Shams can be compared to Abraham's meeting with Melchizedek. I owe to Murat Yagan this explanation: "A Melchizedek and a Shams are messengers from the Source. They do nothing themselves but carry enlightenment to someone who can receive, someone who is either too full or too empty. Mevl⮡ was one who was too full. After receiving it, he could apply this message for the benefit of humanity." Shams was burning and Rumi caught fire. Shams' companionship with Rumi was brief. Despite the fact that each was a perfect mirror for the other Shams disappeared, not once but twice. The first time, Rumi's son Sultan Veled searched for and discovered him in Damascus. The second disappearance, however, proved to be final, and it is believed that he may have been murdered by people who resented his influence over Mevlana.

                      Comment


                      • #12
                        Originally posted by TaPeSh
                        looool

                        kheily bahal bood vali :P
                        mici jiigar..vali chera?
                        zire barun to mano beboos,mikham asheghe barun basham

                        tuye sarma baghalam kon, mikham asheghe sarmaye zemestun basham

                        tuye garma zire aftab begu ke dusam dari, man mikham asheghe garmaye tabestun basham

                        Comment


                        • #13

                          Comment


                          • #14
                            khali irani sufi hast ... vali una keh man mishnasam fagir keh nistan ... adamay khoobi hastan i liek the way they think

                            Comment


                            • #15
                              Originally posted by Nushabeh
                              khali irani sufi hast ... vali una keh man mishnasam fagir keh nistan ... adamay khoobi hastan i liek the way they think

                              Aziz jan..darvisheh vaghei keh tuyeh shahr zendegi nemikoneh ! chizai keh un balatar neveshtam,bekhoon.khodet behtar motevajeh mishi .

                              Comment

                              Working...
                              X