సూఫీ నెచ్చెలి రాబియా

 

 

మీ మాటలు

  1. శ్రీనివాసుడు says:

    నాగరాజు గారూ!
    తన రెటమత వ్యాసంలో **ఇస్లాంకి, భరత ఖండపు సంస్కృతులకి జరిగిన వివాహ ఫలితంగా జన్మించినదే సూఫీయిజం** అని వ్యాసినందుకు రచయితని ప్రశ్నించానని నన్ను విమర్శిస్తూ మాయావి నా మీద సంభాషణలు అనే కవిత వ్రాసేరు.

    నాగరాజు గారూ!
    తన రెటమత వ్యాసంలో **ఇస్లాంకి, భరత ఖండపు సంస్కృతులకి జరిగిన వివాహ ఫలితంగా జన్మించినదే సూఫీయిజం** అని వ్రాసినందుకు ఆ వ్యాస రచయితని ప్రశ్నించానని, నన్ను ‘‘మాయోపాయి‘‘ని చేస్తూ
    ’’వొక తెర చాటున నక్కిన మాయోపాయి వేసే
    ఆట్టే తెలియని సహస్ర శిరచ్చేధ చింతామణి ప్రశ్నలలాంటివేవో ముఖాల మీద పెఠిల్లున చిట్లేదాకా
    ముసిరిన సంభాషణలకు
    అటూ ఇటూ తిప్పి చూసుకొనే దిగ్భ్రాంతీ దుఃఖమూ తప్ప
    ఇదమిత్తంగా ఇదని చెప్పలేము కదా‘‘
    అని నా గురించి ‘‘సంభాషణలు’’ అనే కవిత వ్రాసేరు.
    నేను దానికి సమాధానంగా
    ‘‘మహత్తరం వర్మగారూ! మనం నిండామునిగిన, మన లోపల నరనరాలా జీర్ణించుకుపోయిన తాత్త్వికభావజాలాన్నంతా కొన్ని ఘడియలైనా ప్రక్కనబెట్టి, ఏ అభినివేశంలేకుండా సంభాషణలని క్రొత్తగా ప్రారంభించవలసివుందన్న మీ గమనింపు బాగుంది.’’
    అని కూడా వ్రాసేను.
    ఇప్పటికయినా మీలోని తాత్త్విక భావజాలాన్ని కొద్దిగానయినా ప్రక్కకుబెట్టి సత్యశోధనకు ఉపక్రమించినందుకు సంతోషం.

    ‘‘సూఫీ తాత్వికతను, చాలా మంది “హిందూ” ఉపనిషత్, వేదాంతప్రభావాలతో ముడి వేయడానికి ప్రయత్నిస్తారు. ఇది అంత నిజం కాదు. దీనికి తోడుగా సూఫీయిజాన్ని ఇస్లాంకు దూరంగా చూసే ధోరణులు కూడా ఉన్నాయి. సూఫీయిజాన్ని ఇస్లాం, “హిందూ” మత తాత్వికతలకు కట్టిన అంటుగా భావించడం ఆధిపత్య వైఖరే అవుతుంది.’
    ‘‘ఇలాంటి విభిన్న భావజాల సంగమ నేపథ్యం ఆ కాలపు సామాజిక రాజకియ పరిస్థితులకు తొడై సూఫీ తత్వానికి కారణమయింది. అంతే కాని సూఫీయిజం ఏ ఒక్క మతానికో మరో మతాన్ని అంటుకట్టడం వల్ల ఉనికిలోకి వచ్చింది కాదు.‘‘
    ఈ మీ పై వ్యాఖ్యలని బట్టి చూస్తే నేను మాయావినిగానని, సత్యం రెటమతంకంటే భిన్నమయినదని మీకు బోధపడినట్లుంది.

    రెటమత వ్యాసం గురించిన వ్యాఖ్యలలో పిన్నమనేని మృత్యుంజయరావుగారి ఈ క్రింది వ్యాఖ్య సూఫీతత్త్వాన్ని నిర్దుష్టంగా అంచనావేయగలిందని నా గ్రహింపు.
    ‘‘మతానికుండే రాజకీయ పార్శ్వాన్ని తగ్గించి తాత్విక దృక్పథాన్ని పెంపొందించడమూ, వివిధ మతాలు సహజీవనం చెయ్యాల్సి వచ్చినప్పుడు అందుకు అనువైన సాత్విక మార్గాన్ని నిర్మించడమే సూఫీల లక్ష్యంగా నేను అర్ధం చేసుకున్నాను. నిజంగానే సూఫీలు అన్ని మతాల్లోనూ ఉండాలి.’’
    ఇక పోతే, ఈ క్రింది మీ వ్యాఖ్యలకు ఏవైనా చారిత్రిక ఆధారాలు ఉన్నాయేమో చెప్పవలసినదిగా మనవి. ఆ ఆధారాలున్న మూలాలను సూచిస్తే చాలు, నేను చదువుకుంటాను.
    నేను రెటమతం వాగ్వివాదాలలో సమర్పించిన ఆధారాలు మీ పరిశీలనకు విరుద్ధంగా వున్నాయని గమనించవలసినది.
    ***దేవుడొక్కడే అన్న భావనకు , భక్తి ఉద్యమం ప్రతిపాదించిన సమానతలకు ఇస్లాం, సూఫీయిజాలు బలమైన సైద్ధాంతిక ప్రభావాలుగా మన మీద ముద్ర వేసాయి.***
    **సూఫీయిజం అనేక సుదూర ప్రాంతాలకు పరివ్యాపితమైనప్పటికీ, భారత దేశంలో కాలక్రమేణా అనేక రకాలపంథాలుగా, ఇస్లాంకు విపరీతమని అనిపించే అనేక రకాల పద్ధతులకు తావిచ్చినప్పటికీ అది తనను తాను ఎప్పుడూ ఇస్లాంకు దూరంగా ప్రకటించుకోలేదు. విమర్శకులు ఎన్ని విధాలుగా దానిని తన తల్లివేరు నుండి విడదీసి చూడదలుచుకున్నప్పటికీ సూఫి తాత్వికులు తమను తాము భగవంతునికి, ఖురాన్కు విధేయులుగానే ప్రకటించుకుంటున్నారు. సూఫీయిజంలోని ప్రతీ పంథా తమ మూలపురుషుల (పీర్లు) మూలాలను ప్రవక్తలోనే చూసుకుంటున్నారు. ఇది సూఫీయిజం ఉనికిలోకి వచ్చినప్పటి నుండీ ఇటీవలి కాలం వరకూ ప్రతీ సూఫీ అన్నింటికన్నా ముందుగా విధిగా నిర్వహిస్తున్న పని.**
    వ్యాసంలో రబియాని గురించిన పార్శ్వం చాలా బాగుంది.

  2. Suparna mahi says:

    రబియా వారి గురించి తెలియజేసిన తీరు చాలా బావుంది సర్…

  3. పఠాన్ మస్తాన్ ఖాన్ says:

    రాబియా ద మిస్టిక్ ని సామాజిక,సాంస్కృతిక బహుళత్వపు దృక్కోణం నుంచి చూసివ్వవస్థీకృత యిస్లాం కు సూఫీయిజానికీ మధ్య నున్న వో సన్నని రేఖా మాత్రతను సావధానంగా పరిశోధించి అందించిన వ్యాసాత్మకత అనేక మంది తెరలను చించేసిందనడంలో సందేహం లేదు…రాబియా ఆత్మీక ఆవిష్కరణ కోసం నాగరాజుగారు చేసిన చదివిన, అడిగిన అనేక సంశయాత్మకతలు అబ్బుర పరిచాయి నన్ను.యి వ్యాసం రాయక మునుపు..సూఫీయిజం గురించి అయన ప్రస్తావించిన వర్తమాన అన్వయం తరువాత నేనూ ఆ దృష్టితో తిరిగి వీక్షించడం ప్రారంభించానూ..మూల సూఫీసిధ్దాంతాచరణ అంటే యిష్టం నాకూ….ఆయనతో అదే చర్చించేవాడిని…నాగరాజు గారికి ధన్యవాదాలు

  4. శ్రీనివాసుడు says:

    Abdulrahman Murad – Shia Muslim
    A Palestinian journalist and translator currently doing an MA course in media studies.
    Excerpts from his book **Sufism Part 1**
    *******
    Introduction
    Whether it’s from a documentary on TV or a beautifully designed website, the majority have heard something about ‘Sufis’ and ‘Sufism’; programs on TV have aired, talk show hosts have made mention of them and politicians are taking a keen interest in this group… one has only to type the word ‘Sufi’ on any search engine to be overwhelmed with the videos and pictures that are available. In cyberspace one can view images and videos of Sufi mystics and elders dancing in rhythmic forms to the background of vibrant melodies. Disturbing images of mystic Sufi elders jabbing their heads with knives or submitting themselves to various means of torture are all too common as well. One interested in Islam may get a wrong idea about Islam and Muslims, for to the occident ‘Sufis’ and ‘Sufism’ is just a synonym of Islam and Muslim.
    The question that arises, are they really Muslims, and are they practicing Islam? Before jumping the gun, I have to make mention that there are many sites, articles and books that have been written and put together, but most talk about Sufism in an emotional manner, which will lead one to think that they are impartial. In this humble endeavor, I attempt to write about ‘Sufism’ in an informative manner, far from any biases.
    Though only a tiny minority, Sufis can be found in many countries, Muslim and non-Muslim. But contrary to the belief that Sufism is one ‘group’, Sufism is divided into ‘orders’; each differs from the other in terms of belief and practice. Some groups are larger than others, and others have gone to rest with the passage of time. Among the surviving groups today, there is the Tijaani order, the Naqshabandi order, the Qadiri order and the Shadthili order.
    ****************
    Origin of Sufism
    In its earliest form, Sufi teachings stressed that an individual should give more emphasis to the spiritual aspects of Islam, a result of many losing sight of this lofty goal of Islam. After a period of time, however, infamous Sufi elders introduced practices foreign to Islam which were welcomed by its followers. Practices introduced included dancing, playing music, and even consuming hashish.
    The Scholar Ibn al-Jawzi, wrote in his book ‘Talbis Iblis’ about the origin of the name used by this group, saying: ‘They are called by this name in relation to the first person who dedicated his life to worship around the Ka’bah, whose name was Sufah.’
    According to this, those who wanted to emulate him called themselves ‘Sufis’.
    Ibn al-Jawzi also mentions another reason, he said: ‘they would wear woolen clothes.’ Wool in Arabic is called ‘soof’ and woolen clothes were the sign of an ascetic during those times, since wool was the cheapest form of clothing and was very rough on the skin; in short it was a symbol of a asceticism. In any case, the word Sufi was not present at the time of Prophet Muhammad and his companions instead first appeared at about 200 Hijrah (200 years after the migration of the Prophet from Makkah to Madinah).
    The well known scholar, Ibn Taymiyyah, mentions that the first appearance of Sufism was in Basrah, Iraq, where some people went to extremes in worship and in avoiding the worldly life, such as not seen in other lands.[1]
    ****************
    So what is Sufism?
    Sufism is a series of concepts and practices that range from poverty, seclusion, deception, depriving the soul, singing and dancing; and is based on a mix of many different religions and philosophies such as Greek philosophies, Zoroastrianism, Buddhism, Hinduism, as well as Islam. It is often referred to by Sufis themselves or by Orientalists as “Islamic mysticism”, in order to give the impression that Islam is either wholly or partly an dogmatic religion with a set of meaningless rituals. The very nature of Sufism (or Tasawwuf) opposes what a Muslim is to believe in, this will be explained further when I make mention of Sufi beliefs in general.

    *********
    Traits of a Muslim
    A Muslim always refers back to the Quran and narrations of Prophet Muhammad, may the blessing and mercy of God be upon him, called the Sunnah, in matters of religion. God tells us in the Quran:
    “It is not for a believing man or a believing woman, when God and His Messenger have decided a matter, they should [thereafter] have any choice about their affair. And whoever disobeys God and His Messenger has certainly strayed into clear error.” (Quran 33:36)
    Prophet Muhammad stressed the importance of following the Quran and Sunnah and the danger of introducing any innovations into Islam. It is known that the Prophet said: “Whoever does a deed which is not in accordance to my commands (i.e. the Islamic Law), it shall be rejected.” (Saheeh Muslim)
    Ibn Mas’ood (a companion of the prophet), may God be pleased with him, said:
    “The Messenger of God, may the blessing and mercy of God be upon him, made a straight line on the ground with his hand, then he said, “This is the straight path of God.” Then he made a (short) line on each side of the straight line; then he said, ‘These (short) lines, each one has a devil inviting people to it.” Then he recited the verse (of the Quran):
    “And this is My path straight. So follow it, and do not follow (other) ways, lest they lead you away from My path.” (Quran 6:153)
    Saheeh: Reported by Ahmad and an-Nasaae’e.
    A Muslim therefore is required to obey God and His Messenger. This is the highest authority in Islam. One is not to blindly follow religious leaders; rather, we as humans are required to use the faculties given to us by God, to think and reason. Sufism, on the other hand, is a binding order that strips one of free thought and personal discretion and puts him at the mercy of the Sheikh of the order… as it has been said by some Sufi elders, ‘one must be with their Sheikh as a dead person is while being washed’, i.e. one should not argue, or oppose the opinion of the Sheikh and must display total obedience and submission to him.
    True Muslims are content with the name “Muslim” given to them by Almighty God, as He says:
    “He has chosen you (to conform to His religion) and has imposed no difficulty upon you in religion, the religion of your father Abraham. He named you ‘Muslims’ both before (in the preceding Divine Scriptures) and in this Book.” (Quran 22.78)
    Sufis may insist that they are Muslims, but at the same time some insist on identifying themselves as Sufis rather than Muslims.
    ****************************
    Islamic Beliefs at a Glance: Belief in God
    In short a Muslim believes in the Uniqueness of God. He has no partner; no one is like unto Him. God, Almighty, says:
    “There is nothing like unto Him[2] and He is the all-Hearing and the all-Seeing.” (Quran 42:11)
    God is separate from His creation and not a part of it. He is the Creator, and all else is His creation.
    Sufis hold a number of beliefs in relation to God, Almighty; of these beliefs are the following:
    a) Al-Hulool: This belief denotes that God, Almighty, dwells in His creation.
    b) Al-It’tihaad: This belief denotes that God, Almighty, and the creation are one, united presence.
    c) Wahdatul-Wujood: This belief denotes that one should not differentiate between the Creator and the creation, for both the creation and the Creator are one entity.
    Mansoor al-Hallaaj, a figure much revered by Sufis, said: “I am He Whom I love,” he exclaimed, “He Whom I love is I; we are two souls co-inhabiting one body. If you see me you see Him and if you see Him you see me.”[3]
    Muhiyddin Ibn Arabi, another revered figure in Sufism, was infamous for his statements: “What is under my dress is none but God,” “The slave is the Lord and the Lord is a slave.”[4]
    These above beliefs strongly contradict the Muslim belief in the Oneness of God, for Islam is a strict monotheism. These cardinal Sufi doctrines are not far from some of the Christian beliefs or the Hindu belief of reincarnation. S. R. Sharda in his book, ‘Sufi Thought’ said: “Sufi literature of the post-Timur period shows a significant change in thought content. It is pantheistic. After the fall of Muslim orthodoxy from power at the centre of India for about a century, due to the invasion of Timur, Sufism became free from the control of the Muslim orthodoxy and consorted with Hindu saints, who influenced them to an amazing extent. The Sufi adopted Monism and wifely devotion from the Vaishnava Vedantic school and Bhakti and Yogic practices from the Vaishnava Vedantic school. By that time, the popularity of the Vedantic pantheism among the Sufis had reached its zenith.”
    ********************
    Belief in the Prophet of God
    A Muslim believes that Prophet Muhammad was the Final Prophet and Messenger of God. He was not divine, nor is he to be worshipped; but he is to be obeyed and one cannot worship God except in a manner that has been sanctioned by Prophet Muhammad.
    Sufi orders hold a wide variety of beliefs in relation to Prophet Muhammad. Of them are those who believe that he was ignorant of the knowledge the Sufi Elders possess. Al-Bustami, a Sufi Sheikh said: “We have entered a sea of knowledge at the shore of which the Prophets and Messengers stood.”
    Other Sufis ascribe some type of divinity to the Prophet saying that all of creation was created from the ‘light’ of Prophet Muhammad. Some even believe that he was the first of creation and that he is resting upon the throne of God, which is the belief of Ibn Arabi and other Sufis who came after him.
    Belief in Heaven and Hell
    In short, Muslims believe that both Hell and Heaven are existent now, and are two actual abodes. Hell is where a sinful person will be punished and Heaven is where a pious person will be rewarded.
    Sufis in general believe that one should not ask God to grant them Paradise; they even claim that the Wali (guardian) should not seek it, for it is a sign of one’s lack of intellect. To them ‘Paradise’ holds an immaterial meaning, which is to receive the knowledge of the unseen from God and to fall in love with Him.
    As for Hell, a Sufi believes that one should not try to escape from it. According to them, a true Sufi is not to be fearful of the Fire. Some even believe that if a Sufi elder were to spit on the Fire, it would be put out, as Abu Yazid al-Bustami claimed.

  5. శ్రీనివాసుడు says:

    Abdulrahman Murad – Shia Muslim
    A Palestinian journalist and translator currently doing an MA course in media studies.
    Excerpts from his book **Sufism Part 2**
    Principles of Sufism
    ‘Willful and total submission to the Sheikh’, is probably the motto of Sufism. From a glance, it is clear that a special and complete bond is formed between the head of the Sufi order (the ‘Sheikh’) and the Mureed (follower); understanding the principles of Sufism lies in understanding its basic structure. So what is it all about?
    Basically, the follower gives a pledge of allegiance, whereby he pledges to obey the Sheikh, and in turn the Sheikh promises to deliver the follower from every problem or calamity that may befall him. The Sheikh also offers the sincere follower lucrative fringe benefits. Once a follower agrees, he is blessed and assigned a set of Dhikr (chants). The follower is also to carry on with his life in a manner that is laid out by the Sufi order. If a conflict arises between his duties within the order and outside duties, the follower is to act upon the instructions of the Sheikh. In this manner the Sheikh’s hold over the follower becomes absolute.
    All in all, the follower is separated from the outside world and is exploited in many ways. As Muslims we believe that no human has a special power or ability to deliver us from the calamities of the grave or the Hereafter. Each of us will stand before God and will be judged individually.
    God tells us:
    “And every soul earns not [blame] except against itself, and no bearer of burdens will bear the burden of another.” (Quran 7:164)
    We also believe that as Muslims we are not to submit and surrender ourselves to anyone but God, Almighty. Besides the Creator, all else is apt to make error. The Prophet, may the blessing and mercy of God be upon him, said:
    “Every son of Adam makes mistakes and the best of them are those who repent.” (Tirmidthi)
    The Sheikh
    He is the ‘supreme authority’, the head of ‘job’ distribution within the Order and gives each of the followers their necessary Dhikr. It is to this individual whom the follower pledges full and total obedience; thereafter, the two universal laws of the Sheikh-follower bondage will come into effect:
    a. The follower must never argue with the Sheikh, nor ask him for a proof in relation to the actions he does.
    b. Whoever opposes the Sheikh, will have broken the ‘covenant’ and is thus debarred from all fringe benefits offered by the Sheikh, even if he stays a close friend to him.
    As Muslims we believe that all acts of worship are ‘Tawqeefiyah’, i.e. not subject to opinion; thus must be substantiated with textual evidences that are both authentic and decisive. God, Almighty, tells us:
    “Say (to them), ‘produce your proof if you are truthful.’” (Quran 2:111)
    We believe that there is no middle-man between God and His slaves. We are to call unto Him directly. God tells us:
    “And your Lord says, ‘Call upon Me; I will respond to you.’ Indeed, those who disdain My worship will enter Hell [rendered] contemptible.” (Quran 40:60)
    In Sufism, the Sheikh is thought to be ‘the inspired man to whose eyes the mysteries of the hidden are unveiled, for the Sheikhs see with the light of God and know what thoughts and confusions are in man’s hearts. Nothing can be concealed from them.’[1] Ibn Arabi, claimed that he used to receive direct revelation from God, similar to the way that Prophet Muhammad did, and was quoted as saying: “Some works I wrote at the command of God sent to me in sleep, or through mystical revelations.” M. Ibn Arabi, “The Bezels of Wisdom,” pp.3
    We believe that the knowledge of the unseen is restricted to God alone. Anyone who claims the knowledge of the unseen has indeed told a lie. God tells us:
    “And who is more disbelieving than he who forges a lie against God, or says, ‘It has been revealed to me,’ when nothing has been revealed to him?”(Quran 6.93)
    The Prophet said:
    “Do not forge lies against me, because he who does so enters the Fire.” (Saheeh Muslim)
    The Covenant
    This is an interesting ceremony, which by far, is the most important principle of Sufism as it is common among all Sufi Orders. Here the Sheikh and the follower hold hands and close their eyes in solemn meditation. The follower willfully and wholeheartedly pledges to respect the Sheikh as his leader and guide to the path of God. He also pledges to adhere to the rites of the Order throughout his life and promises never to walk away, along with this the follower pledges complete and unconditional allegiance, obedience and loyalty to the Sheikh. After this the Sheikh recites:
    “Verily, those who take the allegiance to you take it to Allah.” (Quran 48:10)
    The follower is then given his specific Dhikr. The Sheikh asks the follower: “Have you accepted me as your Sheikh and spiritual guide before God, Almighty?” In reply, the follower is to say: “I have accepted,” and the Sheikh responds saying: “And we have accepted.” Both of them recite the Testimony of Faith and the ceremony is ended by the follower kissing the Sheik’s hand.
    This entire ceremony was unknown during the Prophet’s life and the best three generations that preceded him. The Prophet said:
    “Whoever lives after me shall see many differences (i.e. religious innovations); so adhere to my Sunnah and the Sunnah of my Rightly Guided Caliphs.” (Abu Dawood)
    The Prophet also said:
    “Verily, the best of speech is the Book of God, and the best of guidance is the guidance of (Prophet) Muhammad and the evil of all religious matters are the innovations. Every innovation (in religion) is a bid’ah and every bid’ah is misguidance, and every misguidance will lead to the Fire.” (Saheeh Muslim)
    Imam Malik, may Allah grant him His Mercy, said: “He who introduces an innovation in the religion of Islam and deems it a good thing in effect claims by that Muhammad betrayed (the trust of conveying) the Divine Message.”
    The Dhikr
    It is also known as the ‘Wird’ and in Sufism it is the practice of repeating the name of God, and the repetition of a set number of invocations. These invocations may include beseeching the dead or seeking help from other than God for needs that only God Almighty can grant.
    Ahmad at-Tijani, a Sufi Elder, claimed that the wird was withheld by Prophet Muhammad; he did not teach it to any of his Companions. At-Tijani claimed that the Prophet knew that a time would come when the wird would be made public but the person who would do that was not yet in existence. As a result, Sufis believe that there is an ongoing chain of transmission between Prophet Muhammad and their current Sheikh.
    Dhikr is categorized by the Sufi elders into three categories:
    A. Dhikr of the commoners, in which they are to repeat ‘La ilaaha ill-Allah Muhammad-ur-Rasoolullah’ (i.e. there is no God worthy of being worshipped but Allah and Muhammad is the slave of God.)
    B. Dhikr of the high class, which is to repeat the name of God, ‘Allah’.
    C. Dhikr of the elite, which is to repeat the Divine pronoun ‘Hu’, (i.e. He).
    At times, the Dhikr is chanted in melodic hymns with eyes closed, rich music may be played (to some this is essential); moreover, some will dance before the Sheikh while saying the Dhikr. Many a time the Dhikr includes open polytheism (the greatest sin in Islam). God tells us:
    “And it has been revealed to you and to those before you: If you attribute partners to God, your deed shall surely be in vain and you shall certainly be among the losers.” (Quran 39:65)
    Interpretation of the Quran
    In Sufism, studying the exegesis of the Quran or pondering the meanings of its verses is discouraged, and at times, even forbidden. Sufis claim that every verse of the Quran has an outward meaning and an inward meaning. The inward meaning is understood solely by the Sufi elders. On account of this, Sufis have introduced concepts and words that are totally foreign to the teachings of Islam.
    In the Quran God, Almighty encourages us to properly understand His words. God tells us:
    “(This is) a Scripture that We have revealed unto you, full of blessing, that they may ponder its revelations, and that men of understanding may reflect.” (Quran 38:29)
    The exegesis of the Quran is accomplished by studying the Quran along with the Sunnah; these two sources of Islamic law must be taken hand in hand as one integral unit. We are to understand and interpret the Quran and the Sunnah the way they were understood by the first generations.
    Conclusion
    As can be seen from the above, Sufism varies quite drastically from the true spirit of Islam. Sufism inculcates in the follower the will to stop using the basic faculties given to him by God, the Creator of the world and to submit himself to a form of slavery.
    Islam, on the other hand, is very simple; there is no need for intermediaries or any saints between man and God, and one is only to submit and surrender themselves to God, Almighty.

  6. శ్రీనివాసుడు says:

    సారీ,
    Abdulrahman Murad – Shia Muslim కాదు. సౌదీ అరేబియా వాసి. సున్నీ ముస్లిం స్కాలర్.

  7. వాహెద్ says:

    రాబియా బస్రీ గురించి చాలా చక్కగా వివరించారు. తసవ్వుఫ్ లేదా సూఫీయిజం గురించి, ఇస్లామ్ మౌలిక బోధనల గురించి ఇక్కడ చర్చలో చాలా విషయాలు వచ్చాయి. మంచి చర్చ. నేను ఇస్లామ్ మౌలిక విషయాల గురించి ఇక్కడ రాయడం కాన్వాసును మరింత పెంచేయడం అవుతుంది. కాబట్టి తసవ్వుఫ్ గురించి రెండు మాటలు మాత్రం చెప్పదలిచాను. తసవ్వుఫ్ కు అనేకమంది ప్రముఖులు అనేక నిర్వచనాలు ఇచ్చారు. షేకుల్ ఇస్లామ్ అబీ యహ్యా జకరియల్ అన్సారీ ప్రకారం తసవ్వుఫ్ అంటే ’’మనిషి ఆత్మసమీక్ష చేసుకునే, నైతికతను చక్కదిద్దుకునే, బాహ్యాంతరాలను నిర్మించుకునే కైఫియతు గురించిన జ్ఙానం. (ఇక్కడ కైఫియత్ అనే పదానికి నేను అనువాదం చేయడం లేదు. ఈ పదానికి మానసికస్థితి అనే అనువాదం సరిపోతుందేమో.) ఈ జ్ఙానం ద్వారా మనిషి శాశ్వతమైన సాఫల్యము, సంతోషము పొందగలడు‘‘. హజ్రత్ అబుల్ హసన్ నూరీ రహ్మతుల్లా అలైహ్ ప్రకారం తసవ్వుఫ్ అంటే ’’మనిషి మానవసహజ అభిరుచులన్నింటిని వదులుకోవడం‘‘. హజ్రత్ అబూ అలా ఖుజూనీ ప్రకారం తసవ్వుఫ్ అంటే ’’ఉన్నతమైన నైతికతను పాటించడం‘‘. తసవ్వుఫ్ ను జీవితంలో ఆచరించే వ్యక్తిని సూఫీ అంటారు. సూఫీ గురించి హజ్రత్ షేక్ అబూ అలా రూద్బారీ ఏమన్నారంటే ’’హృదయపారిశుద్ధ్యాన్ని పాటిస్తూ, సూఫ్ దుస్తులు (సూఫ్ అంటే ఉన్ని, మనం సాదా దుస్తులు అని అనువదించుకోవచ్చు.) ధరిస్తూ, తన మానసిక వాంఛల పట్ల కఠినంగా అదుపు సాధిస్తూ, ముహమ్మద్ సల్లల్లాహు అలైహి వసల్లమ్ విధానాన్ని తప్పనిసరిగా స్వీకరిస్తూ, ఇహలోకం పట్ల ఏమాత్రం ఆసక్తి లేకుండా గడిపే వ్యక్తిని సూఫీ అంటారు‘‘
    హజ్రత్ ఉమర్ బిన్ ఉస్మాన్ ప్రకారం సూఫీ అంటే ’’ఎవరికి దాసుడో (అంటే దేవునికి) అతనికే అంకితమయ్యేవాడు‘‘. హజ్రత్ షేక్ అబ్దుల్ ఖాదర్ జీలానీ ప్రకారం సూఫీ ’’భౌతిక ప్రశాంతత, మానసిక సంతుష్టి, ప్రకాశవంతమైన వదనం, విశాల హృదయం, పరిశుద్ధమైన అంతరంగం, అల్లాహ్ తో పటిష్టమైన సంబంధాల వల్ల ప్రాపంచిక వస్తు సామగ్రిని ఏమాత్రం లక్ష్యపెట్టని వాడు‘‘
    సూఫీల గురించి ఇమామ్ గజాలీ మాటలు కూడా చాలా గొప్పగానే ఉన్నాయి. వారి మార్గం అల్లాహ్ మార్గమని ఆయన నిర్ద్వంద్వంగా చెప్పారు. హృదయపారిశుద్ధ్యం అనేది సూఫీల ముఖ్య లక్షణంగా పలువురు పేర్కొన్నారు.
    సూఫీ అనే పదం సూఫ్, సఫా అనే రెండు మూల పదాల నుంచి వచ్చిందన్న అభిప్రాయాలున్నాయి. సూఫ్ అంటే ఉన్ని. ముతక ఉన్ని దుస్తులు ధరించేవారన్నది ఒక భావం. అంటే సాదాసీదా నిరాడంబర జీవితాన్ని సూచించే పదం. సఫా అనే పదానికి వివిధార్థాలున్నాయి. హృదయపరిశుద్ధత ఒకటి. ప్రవక్త ముహమ్మద్ అరుగుపై కొందరు అనుచరులు ఇస్లాం జ్ఙానార్జన చేసేవారు. ఆ అరుగును సఫా అనేవారు. వారు ప్రపంచాన్నిత్యజించి ఇస్లామీయ జ్ఙానార్జనకు అంకితమైన వారు. ఆ అర్థంతో సూఫీకి కొందరు నిర్వచనమిచ్చారు. ఆ వివరాలన్నీ ఇక్కడ చిన్న అభిప్రాయంలో రాయడం సాధ్యపడకపోవచ్చు. క్లుప్తంగా చెప్పేదేమంటే సూఫీతత్వం అనేది లేదా తసవ్వుఫ్ అనేది ఇస్లామ్తో ముడిపడి ఉంది. దైవం పట్ల ప్రేమ అనేది ముఖ్యమైన లక్షణంగా కూడా కనబడుతుంది. బస్రాలో హజ్రత్ ఖాజా హసన్ బస్రీ పేరు సూఫీల్లో మొదటి సూఫీగా వినబడుతుంది. అల్లమా ఇబ్నే తైమియా పరిశోధనతో రాసిన విషయమిది. పై వ్యాసంలోని రాబియా కూడా బస్రాకు చెందిన వారే. రాబియా బస్రీ.
    ఇక సూఫీల గురించి పైన అభిప్రాయాల్లో వ్యక్తమైన కొన్ని విషయాల గురించి నాకు అవగాహన లేదు. తసవ్వుఫ్ గురించి మాత్రమే నేను ఇక్కడ చెప్పాను. కాలక్రమేణా కొన్ని ఆచారాలు చోటు చేసుకుని ఉండవచ్చు. మౌలికమైన ఇస్లామీయ నియమాలకు విరుద్దమైన అంశాలు చోటు చేసుకుని ఉండవచ్చు. వాటికి తసవ్వుఫ్ లో స్థానముందా లేదా అన్నది ప్రముఖ సూఫీల అభిప్రాయాలు చూసిగాని చెప్పలేము. అప్పుడు సూఫీత్వం ఎంతవరకు ఇస్లామ్ తో సంబంధాన్ని కొనసాగించింది. ఎంతవరకు దూరమైంది అన్న చర్చ వస్తుంది. ఇదంతా పైన సూఫీతత్వం గురించిన అభిప్రాయాలు చదివిన తర్వాత నా అభిప్రాయాన్ని షేర్ చేయడం మాత్రమే
    ఇక రాబియా బస్రీ వ్యాసం అద్భుతంగా రాశారు. రహ్మతుల్లా అలైహ్ (అల్లాహ్ కారుణ్యం ఆమెపై కురియుగాక) అని చాలా మంది సగౌరవంగా ఆమె పేరు ఉచ్చరిస్తారు. ఒక గొప్ప కవయిత్రిని, సూఫీని చాలా చక్కగా పరిచయం చేశారు.

  8. శ్రీనివాసుడు says:

    The Origins of Sufism

    rumiThere is disagreement among religious scholars and Sufis themselves about the origins of Sufism. The traditional view is that Sufism is the mystical school of Islam and had its beginnings in the first centuries following the life of the Prophet Mohammad. Indeed, most Sufis in the world today are Muslim and many of them would consider a non-Islamic Sufism impossible.

    There is another view, however, that traces the pre-Islamic roots of Sufism back through the early Christian mystics of Syria and Egypt, to the Essenes, the ancient Pythagorean orders, and the mystery schools of the Egyptians and Zoroastrians, among others. It is these roots that gathered into the trunk known as Islamic Sufism.

    Sufi Inayat Khan recognized the multi-religious roots of Sufism as well as its contemporary relevance for people of all faiths. When he was instructed by his teacher in 1907 to bring Sufism to the West, he articulated a “message of spiritual liberty” which reflects the universal, inclusive nature of Sufism. As he noted:

    “Every age of the world has seen awakened souls, and as it is impossible to limit wisdom to any one period or place, so it is impossible to date the origin of Sufism.”
    ____________________________________________________________
    Texts on the Universality of Sufism
    The Origin of Sufism – Sufi Inayat Khan

    The germ of Sufism is said to have existed from the beginning of the human creation, for wisdom is the heritage of all; therefore no one person can be said to be its propounder. It has been revealed more clearly and spread more widely from time to time as the world has evolved.

    Sufism as a brother/sisterhood may be traced back as far as the period of Daniel. We find among the Zoroastrians, Hatim, the best known Sufi of his time. The chosen ones of God, the salt of the earth, who responded without hesitation to the call of Abraham, Moses, Jesus and Mohammed, were Sufis, and were not only simple followers of a religion but had insight into divine knowledge. They recognized God’s every messenger and united with them all. Before the time of Mohammed they were called Ekuanul Safa, Brothers of Purity, but after his coming they were named by him Sahabi Safa, Knights of Purity. The world has called them Zoroastrian, Christian, Jewish, or Islamic mystics, and the followers of each religion have claimed them as their own. For instance, a Christian would claim that Saint Paul was a Christian and a Muslim that Shams Tabriz was a Muslim. In reality Christ was not a Christian nor was Mohammed a Muslim, they were Sufis.
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    Sufism: Wisdom Of All Faiths – Sufi Inayat Khan

    The word Sufi comes from a Persian word meaning wisdom. From the original root many derivations can be traced; among them the Greek word Sophia is one of the most interesting.

    Wisdom is the ultimate power. In wisdom is rooted religion, which connotes law and inspiration. But the point of view of the wise differs from that of the simple followers of a religion. The wise, whatever their faith, have always been able to meet each other beyond those boundaries of external forms and conventions, which are natural and necessary to human life, but which none the less separate humanity.

    People of the same thought and point of view are drawn to each other with a tendency to form an exclusive circle. A minority is apt to fence itself off from the crowd. So it has been with the mystics. Mystical ideas are unintelligible to the generality of people. The mystics have, therefore, usually imparted their ideas to a chosen few only, to those whom they could trust, who were ready for initiation and discipleship. Thus great Sufis have appeared at different times and have founded schools of thought. Their expression of wisdom has differed to suit their environments, but their understanding of life has been one and the same. The same herb planted in various atmospheric conditions will vary in form accordingly, but will retain its characteristics.

    The European historian sometimes traces the history of Sufism by noticing the actual occurrence of this word and by referring only to those schools which have definitely wished to be known by this name. Some European scholars find the origin of this philosophy in the teaching Of Islam, others connect it with Buddhism. Others do not reject as incredible the Semitic tradition that Sufism’s foundation is to be attributed to the teachings of Abraham. But the greater number consider that it arose contemporary to the teaching of Zoroaster. Every age of the world has seen awakened souls, and as it is impossible to limit wisdom to any one period or place, so it is impossible to date the origin of Sufism.

    Not only have there been illuminated souls at all times, but there have been times when a wave of illumination has passed over humanity as a whole. We believe that such a period is at hand. The calamity through which the world has lately passed, and the problems of the present difficult situations are due to the existence of boundaries; this fact is already clear to many. Sufism takes away the boundaries which divide different faiths by bringing into full light the underlying wisdom in which they are all united.
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    The Unity of Knowledge – Idries Shah

    The connection between the ancient practical philosophies and the present ones is seen to have been based upon the higher-level unity of knowledge, not upon appearances. This explains why the Muslim Rumi has Christian, Zoroastrian and other disciples; why the great Sufi ‘invisible teacher’ Khidr is said to be a Jew; why the Mogul Prince Dara Shikoh identified Sufi teachings in the Hindu Vedas, yet himself remained a member of the Qadiri Order; how Pythagoras and Solomon can be said to be Sufi teachers. It also explains why Sufis will accept some alchemists to have been Sufis, as well as understanding the underlying developmental factors in Rumi’s evolutionary philosophy, or Hallaj’s ‘Christianity’; why, indeed, Jesus is said to stand, in a sense, at the head of the Sufis.
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    Origins and Nature of the Sufis – Robert Graves

    (from his introduction to Idries Shah’s “The Sufis”)

    The Sufis are an ancient spiritual freemasonry whose origins have never been traced or dated; nor do they themselves take much interest in such researches, being content to point out the occurrence of their own way of thought in different regions and periods. Though commonly mistaken for a Moslem sect, the Sufis are at home in all religions: just as the “Free and Accepted Masons” lay before them in their Lodge whatever sacred book—whether Bible, Koran, or Torah—is accepted by the temporal State. If they call Islam the “shell” of Sufism, this is because they believe Sufism to be the secret teaching within all religions. Yet according to Ali el-Hujwiri, an early authoritative Sufi writer, the Prophet Mohammed himself said: “He who hears the voice of the Sufi people and does not say aamin [Amen] is recorded in God’s presence as one of the heedless.” Numerous other traditions link him with the Sufis, and it was in Sufi style that he ordered his followers to respect all People of the Book, meaning those who respected their own sacred scriptures—a term later taken to include Zoroastrians.

    Nor are the Sufis a sect, being bound by no religious dogma however tenuous and using no regular place of worship. They have no sacred city, no monastic organization, no religious instruments. They even dislike being given any inclusive name which might force them into doctrinal conformity. “Sufi” is no more than a nickname, like “Quaker,” which they accept good-humoredly. “We friends” or “people like us” is how they refer to themselves, and they recognize one another by certain natural gifts, habits, qualities of thought. Sufi schools have indeed gathered around particular teachers, but there is no graduation and they exist only for the convenience of those who work to perfect their studies by close association with fellow Sufis. The characteristic Sufi signature is found in widely dispersed literature from at least the second millennium B.C., and although their most obvious impact on civilization was made between the eighth and eighteenth centuries A.D., Sufis are still active as ever. They number some fifty million. What makes them so difficult to discuss is that their mutual recognition cannot be explained in ordinary moral or psychological terms—whoever understands it is himself a Sufi. Though awareness of this secret quality or instinct can be sharpened by close contact with Sufis of experience, there are no hierarchical degrees among them, only a general undisputed recognition of greater or lesser capacity.

    Sufism has gained an Oriental flavor from having been so long protected by Islam, but the natural Sufi may be as common in the West as in the East, and may come dressed as a general, a peasant, a merchant, a lawyer, a schoolmaster, a housewife, anything. To be “in the world, but not of it,” free from ambition, greed, intellectual pride, blind obedience to custom, or awe of persons higher in rank—that is the Sufi’s ideal.

    Sufis respect the rituals of religion insofar as these further social harmony, but broaden religion’s doctrinal basis wherever possible and define its myths in a higher sense—for instance, explaining angels as representations of man’s higher faculties. The individual is offered a “secret garden” for the growth of his understanding, but never required to become a monk, nun or hermit, like the more conventional mystics; and he thereafter claims to be enlightened by actual experience—”he who tastes, knows”—not by philosophic argument. The earliest known theory of conscious evolution is of Sufi origin…

  9. శ్రీనివాసుడు says:

    The term “sufism” covers a very broad gamut of beliefs and group, and some of them are within the fold of mainstream Islam — not even a form of Islam, but just Islam, and others have lost their Islamic character altogether.

    For example, very few people would disagree that that Zaid Shakir (http://en.wikipedia.org/wiki/Zai…) or Hamza Yusuf (http://en.wikipedia.org/wiki/Ham…) have Sufi leanings (see, for example: http://www.sunnah.org/events/ham…) but are part of mainstream Islam.

    At the other end of the spectrum, there’s Universal Sufism (http://en.wikipedia.org/wiki/Uni…) which itself claims to be universal and not specific to Islam and that most Muslims would not recognize as Islam in any way. They have different theological beliefs, and their practice of Islam is not familiar to most Muslims.

    Sufism refers to both of these groups; but it should be clear that the status of Sufism depends pretty closely on the type of Sufism you are talking about.

  10. వాగీశ్ says:

    ‘ఇస్లాంలో సూఫీ ధోరణులు ఉనికిలోకి రాక మునుపే మధ్య ఆసియా ప్రాంతం జొరాష్ట్రియన్, క్రైస్తవ, యూదు, ఇస్లామ్, బౌద్ధం, ఉపనిషత్, వేదాంత ధోరణులకు సంగమ స్థలిగా ఉండేది. ఈ భావ సంగమం అటునుండీ ఇటూ, ఇటు నుండీ అటూ అలల మాదిరిగా నిరాఘాటంగా ప్రయాణించేది. ఇలాంటి విభిన్న భావజాల సంగమ నేపథ్యం ఆ కాలపు సామాజిక రాజకియ పరిస్థితులకు తొడై సూఫీ తత్వానికి కారణమయింది. అంతే కాని సూఫీయిజం ఏ ఒక్క మతానికో మరో మతాన్ని అంటుకట్టడం వల్ల ఉనికిలోకి వచ్చింది కాదు’

    ‘వ్యవస్థీకృత మతాల వలే కాకుండా సామరస్యానికి, ఇచ్చి పుచ్చుకునే ధోరణులతో కూడిన బహుళత్వానికి నిరంతరంగా చోటు ఇవ్వగలిగింది’.

    మంచి ఎరుకలు .విదుషి యోగి రాబియా గురించి తెల్పిన తీరు గొప్పది .

  11. శ్రీనివాసుడు says:

    వాగీశ్ గారూ!
    మీరు మెచ్చుకున్న ఎరుక
    ‘ఇస్లాంలో సూఫీ ధోరణులు ఉనికిలోకి రాక మునుపే మధ్య ఆసియా ప్రాంతం జొరాష్ట్రియన్, క్రైస్తవ, యూదు, ఇస్లామ్, బౌద్ధం, ఉపనిషత్, వేదాంత ధోరణులకు సంగమ స్థలిగా ఉండేది. ఈ భావ సంగమం అటునుండీ ఇటూ, ఇటు నుండీ అటూ అలల మాదిరిగా నిరాఘాటంగా ప్రయాణించేది. ఇలాంటి విభిన్న భావజాల సంగమ నేపథ్యం ఆ కాలపు సామాజిక రాజకియ పరిస్థితులకు తొడై సూఫీ తత్వానికి కారణమయింది. అంతే కాని సూఫీయిజం ఏ ఒక్క మతానికో మరో మతాన్ని అంటుకట్టడం వల్ల ఉనికిలోకి వచ్చింది కాదు’

    దీనికీ, ఇదే వ్యాసంలో ఉదహరించిన మరొక చోట చెప్పిన అంశం, ‘‘సూఫీ తల్లివేరు ఇస్లాం‘‘ అనేదానికీ పొంతన ఎలా కుదురుతుందో చెప్పగలరా?
    ****************************
    ‘‘ఇస్లాంలో సూఫీ ధోరణి’’ అంటే అర్థం సూఫీ ఇస్లాం కంటే ప్రాచీనమయినదని, దానికి తల్లివేరు ఇస్లామ్ కాదని తెలియడం లేదంటారా?

    *సూఫీయిజం అనేక సుదూర ప్రాంతాలకు పరివ్యాపితమైనప్పటికీ, భారత దేశంలో కాలక్రమేణా అనేక రకాలపంథాలుగా, ఇస్లాంకు విపరీతమని అనిపించే అనేక రకాల పద్ధతులకు తావిచ్చినప్పటికీ అది తనను తాను ఎప్పుడూ ఇస్లాంకు దూరంగా ప్రకటించుకోలేదు. విమర్శకులు ఎన్ని విధాలుగా దానిని తన తల్లివేరు నుండి విడదీసి చూడదలుచుకున్నప్పటికీ సూఫి తాత్వికులు తమను తాము భగవంతునికి, ఖురాన్కు విధేయులుగానే ప్రకటించుకుంటున్నారు. సూఫీయిజంలోని ప్రతీ పంథా తమ మూలపురుషుల (పీర్లు) మూలాలను ప్రవక్తలోనే చూసుకుంటున్నారు. ఇది సూఫీయిజం ఉనికిలోకి వచ్చినప్పటి నుండీ ఇటీవలి కాలం వరకూ ప్రతీ సూఫీ అన్నింటికన్నా ముందుగా విధిగా నిర్వహిస్తున్న పని.**

    మీరు మంచి ఎరుక అని చెప్పిన వ్యాఖ్యకూ, పై వ్యాఖ్యకూ వైరుధ్యం లేదా?

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    వ్యాసంలో ఇంకొక వ్యాఖ్య
    ***దేవుడొక్కడే అన్న భావనకు , భక్తి ఉద్యమం ప్రతిపాదించిన సమానతలకు ఇస్లాం, సూఫీయిజాలు బలమైన సైద్ధాంతిక ప్రభావాలుగా మన మీద ముద్ర వేసాయి.***
    ఈ పై భావన లాంటిదానినే మీరు కూడా ‘‘రెటమతం వ్యాసం’’ స్పందనలలో వ్యక్తం చేసేరు. ( రామానుజుడి గురించి). అయితే, నేనొక రీసెర్చ్: పేపర్లో దీనికి విరుద్ధంగా, సనాతన ధర్మంలోనే భక్తి తత్త్వం మూలాలున్నాయన్న సమగ్ర వివరణ చదివేను. మీకేమైనా ఆసక్తి వుంటే పంపుతాను.

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