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Tay al-arḥ is one term used for this concept, with the pirs being the spiritual aspect of Sunni Islam. Some Sufis call the concept tay al-makan ("folding of space"), the word makan ("location") being used as a synonym for the word ardh ("earth"). Both words are Arabic in origin, and both words are part of the Persian lexicon as well.
The most important author of esoteric interpretation prior to the 11th century was Sulami (d. 1021 CE); without his work, most of the very early Sufi commentaries would not have been preserved. Sulami's major commentary was a book named haqaiq al-tafsir ("Truths of Exegesis"), a compilation of commentaries of earlier Sufis.
The Arabic phrase Ikhwān aṣ-Ṣafāʾ (short for, among many possible transcriptions, Ikhwān aṣ-Ṣafāʾ wa Khullān al-Wafā wa Ahl al-Ḥamd wa abnāʾ al-Majd, [6] meaning "Brethren of Purity, Loyal Friends, People worthy of praise and Sons of Glory") can be translated as either the "Brethren of Purity" or the "Brethren of Sincerity"; various scholars such as Ian Netton prefer "of ...
The most prominent distinction made between the two spiritual states is that the ahwāl are essentially gifts from God, while the maqamat are acquired through the exertion of effort. In the Ihya Ulum al-din (Revivification of the religious science) al-Ghazali defines Hāl in conjunction and in contrast with maqam.
[11] [12] [13] The verse is regarded as one of the most powerful in the Quran because when it is recited, the greatness of God is believed to be confirmed. The person who recites this ayat morning and evening will be under protection of God from the evil of the jinn and the shayatin (devils); this is also known as the daily adkhar .
The first part consists of vv. 1 [10]-10, [11] and the second of vv. 11 [12]-15. [ 13 ] According to an account from the book A Comprehensive Commentary on the Quran , translated by George Sale , Principal Subjects of verses 1-10 is "Oaths that man's happiness and misery depends on the purity or corruption he hath wrought in it" and "Thamúd ...
In Sufi psychology the heart refers to the spiritual heart or qalb, not the physical organ. It is this spiritual heart that contains the deeper intelligence and wisdom. It holds the Divine spark or spirit and is the place of gnosis and deep spiritual knowledge. In Sufism, the goal is to develop a heart that is sincere, loving and compassionate ...
While most earlier Sufis (like Hasan al-Basri) advised their disciples to imitate the angels, Ibn-Arabi advised them to surpass the angels. The angels being merely a reflection of the Divine Names in accordance within the spiritual realm, humans experience the Names of God manifested both in the spiritual and in the material world.