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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]
Sufi saints or wali (Arabic: ولي, plural ʾawliyāʾ أولياء) played an instrumental role in spreading Islam throughout the world. [1] In the traditional Islamic view, a saint is portrayed as someone "marked by [special] divine favor ...
Al-Khiḍr is also included among what in classical Sufism are called the ‘’abdāl’’ (‘those who take turns’). In Sufi hierarchy, ‘’abdāl’’ is a mysterious rank of which al-Khiḍr is the spiritual head. The Sri Lankan Sufi Bawa Muhaiyaddeen also gives a unique account of al-Khiḍr.
According to various traditional Sufi interpretations of the Quran, the concept of sainthood is clearly described. [18] Some modern scholars, however, assert that the Quran does not explicitly outline a doctrine or theory of saints. [1] In the Quran, the adjective walī is applied to God, in the sense of him being the "friend" of all believers (Q).
In Sufism, karamat (Arabic: کرامات, romanized: karāmāt, singular Arabic: کرامة, romanized: karāma) [1] refers to supernatural wonders performed by Muslim saints. In the technical vocabulary of Islamic religious sciences, the singular form karamat has a sense similar to charism, a favor or spiritual gift freely bestowed by God. [2]
Fakir, faqeer, or faqīr (/ f ə ˈ k ɪər /; Arabic: فقیر (noun of faqr)), derived from faqr (Arabic: فقر, 'poverty'), [1] is an Islamic term traditionally used for Sufi Muslim ascetics who renounce their worldly possessions and dedicate their lives to the worship of God.
In Islam, rida (Arabic: رِضَا, riḍā, literally 'approval') [1] is interpreted as satisfaction or "perfect contentment with God's will or decree". [2]Riḍā is often found rather vaguely within the English translation of the Qur'an, and in the life accounts of Sufi saints such as Rābiʻa al-ʻAdawiyya al-Qaysiyya (Rabia al-Adawiyya).
The Quran, for instance, has a hidden meaning in contrast to its exterior or apparent meaning, the zahir (zaher). Sufis believe that every individual has a batin in the world of souls. It is the inward self of the individual; when cleansed with the light of one's spiritual guide, it elevates a person spiritually.