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It has been suggested that Sufi thought emerged from the Middle East in the eighth century CE, but adherents are now found around the world. [2] According to Sufi Muslims, it is a part of the Islamic teaching that deals with the purification of inner self and is the way which removes all the veils between the divine and humankind. It was around ...
However, the Sufi saint who discussed the ideology of Sufi metaphysics to the greatest depth is Ibn Arabi. [3] He employed the term wujud to refer to God as the "Necessary Being". He also attributed the term to everything other than God, but insisted that wujud does not belong to the things found in the cosmos in any real sense.
The Arabic word tasawwuf (lit. ' 'Sufism' '), generally translated as Sufism, is commonly defined by Western authors as Islamic mysticism. [14] [15] [16] The Arabic term Sufi has been used in Islamic literature with a wide range of meanings, by both proponents and opponents of Sufism. [14]
Haqiqa is a difficult concept to translate. The book Islamic Philosophical Theology defines it as "what is real, genuine, authentic, what is true in and of itself by dint of metaphysical or cosmic status", [7] which is a valid definition but one that does not explain haqiqa 's role in Sufism.
Niyâzî-i Mısrî's real name is Mehmed and he was born on March 9, 1618, in the town of Aspozi, now called Soğanlı, in Malatya. [2] His father is Sogancizâde Ali Chelebi al-Nakshibandiyya, an as his name suggests, his father was a member of the Nakshibandi sect and therefore Niyazi Misri was born and raised in a Sufi environment.
At almost the same time in history, Nūrī saw in man four different aspects of the heart, which he derived from the Quran: Sadr (breast) is connected with Islam (Sūra 39:23); qalb (heart) is the seat of īmān (faith) (Sūra 49:7; 16:106); fuad (heart) is connected with marifa (gnosis) (Sūra 53:11); and lubb (innermost heart) is the seat of ...
Esoteric interpretation of the Quran (Arabic: تأويل, romanized: taʾwīl) is the allegorical interpretation of the Quran or the quest for its hidden, inner meanings. . The Arabic word taʾwīl was synonymous with conventional interpretation in its earliest use, but it came to mean a process of discerning its most fundamental understandings.
Al-Khidr (/ ˈ x ɪ d ə r /, Arabic: ٱلْخَضِر, romanized: al-Khaḍir; also Romanized as al-Khadir, Khader, Khidr, Hidr, Khizr, Kezr, Kathir, Khazer, Khadr, Khedher, Khizir, Khizar, Khilr) is a figure not mentioned by name in the Quran. He is described in Surah Al-Kahf, as a righteous servant of God possessing great wisdom or mystic ...