Sufism...Ibn Arabi...Master of the masters..The last thing that frees the soul from God's sincere friends is the love of sovereignty that subsists with ignorance....not for a Lion by fairy caves of Beni Add, near Tlemcen
To the Sufi, it is the transmission of divine light from the teacher's heart to the heart of the student, rather than worldly knowledge, that allows the adept to progress. They further believe that the teacher should attempt inerrantly to follow the Divine Law.According to Moojan Momen "one of the most important doctrines of Sufism is the concept of al-Insan al-Kamil "the Perfect Man". This doctrine states that there will always exist upon the earth a "Qutb" (Pole or Axis of the Universe)—a man who is the perfect channel of grace from God to man and in a state of wilayah (sanctity, being under the protection of Allah). The concept of the Sufi Qutb is similar to that of the Shi'i Imam. However, this belief puts Sufism in "direct conflict" with Shia Islam, since both the Qutb (who for most Sufi orders is the head of the order) and the Imam fulfill the role of "the purveyor of spiritual guidance and of Allah's grace to mankind". The vow of obedience to the Shaykh or Qutb which is taken by Sufis is considered incompatible with devotion to the Imam".As a further example, the prospective adherent of the Mevlevi Order would have been ordered to serve in the kitchens of a hospice for the poor for 1001 days prior to being accepted for spiritual instruction, and a further 1,001 days in solitary retreat as a precondition of completing that instruction.Some teachers, especially when addressing more general audiences, or mixed groups of Muslims and non-Muslims, make extensive use of parable, allegory, and metaphor.[80] Although approaches to teaching vary among different Sufi orders, Sufism as a whole is primarily concerned with direct personal experience, and as such has sometimes been compared to other, non-Islamic forms of mysticism (e.g., as in the books of Hossein Nasr).Many Sufi believe that to reach the highest levels of success in Sufism typically requires that the disciple live with and serve the teacher for a long period of time.[citation needed] An example is the folk story about Baha-ud-Din Naqshband Bukhari, who gave his name to the Naqshbandi Order. He is believed to have served his first teacher, Sayyid Muhammad Baba As-Samasi, for 20 years, until as-Samasi died. He is said to then have served several other teachers for lengthy periods of time. He is said to have helped the poorer members of the community for many years and after this concluded his teacher directed him to care for animals cleaning their wounds, and assisting them.Sufis believe the sharia (exoteric "canon"), tariqa (esoteric "order") and haqiqa ("truth") are mutually interdependent.[92] Sufism leads the adept, called salik or "wayfarer", in his sulûk or "road" through different stations (maqaam) until he reaches his goal, the perfect tawhid, the existential confession that God is One.[93] Ibn Arabi says, "When we see someone in this Community who claims to be able to guide others to God, but is remiss in but one rule of the Sacred Law—even if he manifests miracles that stagger the mind—asserting that his shortcoming is a special dispensation for him, we do not even turn to look at him, for such a person is not a sheikh, nor is he speaking the truth, for no one is entrusted with the secrets of God Most High save one in whom the ordinances of the Sacred Law are preserved. (Jamiʿ karamat al-awliyaʾ)".Traditional Islamic scholars have recognized two major branches within the practice of Sufism, and use this as one key to differentiating among the approaches of different masters and devotional lineages.On the one hand there is the order from the signs to the Signifier (or from the arts to the Artisan). In this branch, the seeker begins by purifying the lower self of every corrupting influence that stands in the way of recognizing all of creation as the work of God, as God's active Self-disclosure or theophany. This is the way of Imam Al-Ghazali and of the majority of the Sufi orders.On the other hand, there is the order from the Signifier to His signs, from the Artisan to His works. In this branch the seeker experiences divine attraction (jadhba), and is able to enter the order with a glimpse of its endpoint, of direct apprehension of the Divine Presence towards which all spiritual striving is directed. This does not replace the striving to purify the heart, as in the other branch; it simply stems from a different point of entry into the path. This is the way primarily of the masters of the Naqshbandi and Shadhili orders.Contemporary scholars may also recognize a third branch, attributed to the late Ottoman scholar Said Nursi and explicated in his vast Qur'an commentary called the Risale-i Nur. This approach entails strict adherence to the way of Muhammad, in the understanding that this wont, or sunnah, proposes a complete devotional spirituality adequate to those without access to a master of the Sufi way.
10 kilometers east of the town of Tlemcen in the commune of Ain Fezza, the caves of Beni Add, which date back to about 65,000 years, are remarkable for their charm and legendary beauty.
Ibn Arabi précise que : « les –stations- spirituelles de base de Sidi Boumediene étaient, « el wara » le scrupule et « tawadhu’ », l’humilité ; qui consistent à reconnaître la servitude absolue de la créature vis-à-vis du Créateur. La dernière chose dont se libère l’âme des amis sincères de Dieu est l’amour de la souveraineté qui subsiste avec l’ignorance. Il avait, disait t-il le don d’intuition et de lecture des âmes. Il connaissait le sens profond et les correspondances des formes, des attitudes et des gestes avec l’état présent et futur de l’âme ».Quatre siècles après, à Bejaia et à Tlemcen, le Cheikh Ahmed Al Burnussi Al Zurruk (Xe siècle hégire) qui était un Maitre enseignait la signification des paroles de Sidi Boumediene et d’Ibn Arabi. A cette même époque le Qutb, pôle du soufisme, qui dynamisa la Tarîqa d’Abu el Hassan Schadhily, disciple d’Abdeslam Mechiche, ce dernier faqir de Sidi Boumediene, Cheikh sidi Ahmed Benyoucef el Rachidi el miliani, disait après Sidi Boumediene et Schadhily : « mes livres ce sont mes disciples ! » Sidi Boumediene a écrit au moins deux ouvrages, dont le plus décisif est « Ilm Tawhid », La science de l’Unicité.
Sufism...Ibn Arabi...Master of the masters..The last thing that frees the soul from God's sincere friends is the love of sovereignty that subsists with ignorance....not for a Lion by fairy caves of Beni Add, near Tlemcen
To the Sufi, it is the transmission of divine light from the teacher's heart to the heart of the student, rather than worldly knowledge, that allows the adept to progress. They further believe that the teacher should attempt inerrantly to follow the Divine Law.According to Moojan Momen "one of the most important doctrines of Sufism is the concept of al-Insan al-Kamil "the Perfect Man". This doctrine states that there will always exist upon the earth a "Qutb" (Pole or Axis of the Universe)—a man who is the perfect channel of grace from God to man and in a state of wilayah (sanctity, being under the protection of Allah). The concept of the Sufi Qutb is similar to that of the Shi'i Imam. However, this belief puts Sufism in "direct conflict" with Shia Islam, since both the Qutb (who for most Sufi orders is the head of the order) and the Imam fulfill the role of "the purveyor of spiritual guidance and of Allah's grace to mankind". The vow of obedience to the Shaykh or Qutb which is taken by Sufis is considered incompatible with devotion to the Imam".As a further example, the prospective adherent of the Mevlevi Order would have been ordered to serve in the kitchens of a hospice for the poor for 1001 days prior to being accepted for spiritual instruction, and a further 1,001 days in solitary retreat as a precondition of completing that instruction.Some teachers, especially when addressing more general audiences, or mixed groups of Muslims and non-Muslims, make extensive use of parable, allegory, and metaphor.[80] Although approaches to teaching vary among different Sufi orders, Sufism as a whole is primarily concerned with direct personal experience, and as such has sometimes been compared to other, non-Islamic forms of mysticism (e.g., as in the books of Hossein Nasr).Many Sufi believe that to reach the highest levels of success in Sufism typically requires that the disciple live with and serve the teacher for a long period of time.[citation needed] An example is the folk story about Baha-ud-Din Naqshband Bukhari, who gave his name to the Naqshbandi Order. He is believed to have served his first teacher, Sayyid Muhammad Baba As-Samasi, for 20 years, until as-Samasi died. He is said to then have served several other teachers for lengthy periods of time. He is said to have helped the poorer members of the community for many years and after this concluded his teacher directed him to care for animals cleaning their wounds, and assisting them.Sufis believe the sharia (exoteric "canon"), tariqa (esoteric "order") and haqiqa ("truth") are mutually interdependent.[92] Sufism leads the adept, called salik or "wayfarer", in his sulûk or "road" through different stations (maqaam) until he reaches his goal, the perfect tawhid, the existential confession that God is One.[93] Ibn Arabi says, "When we see someone in this Community who claims to be able to guide others to God, but is remiss in but one rule of the Sacred Law—even if he manifests miracles that stagger the mind—asserting that his shortcoming is a special dispensation for him, we do not even turn to look at him, for such a person is not a sheikh, nor is he speaking the truth, for no one is entrusted with the secrets of God Most High save one in whom the ordinances of the Sacred Law are preserved. (Jamiʿ karamat al-awliyaʾ)".Traditional Islamic scholars have recognized two major branches within the practice of Sufism, and use this as one key to differentiating among the approaches of different masters and devotional lineages.On the one hand there is the order from the signs to the Signifier (or from the arts to the Artisan). In this branch, the seeker begins by purifying the lower self of every corrupting influence that stands in the way of recognizing all of creation as the work of God, as God's active Self-disclosure or theophany. This is the way of Imam Al-Ghazali and of the majority of the Sufi orders.On the other hand, there is the order from the Signifier to His signs, from the Artisan to His works. In this branch the seeker experiences divine attraction (jadhba), and is able to enter the order with a glimpse of its endpoint, of direct apprehension of the Divine Presence towards which all spiritual striving is directed. This does not replace the striving to purify the heart, as in the other branch; it simply stems from a different point of entry into the path. This is the way primarily of the masters of the Naqshbandi and Shadhili orders.Contemporary scholars may also recognize a third branch, attributed to the late Ottoman scholar Said Nursi and explicated in his vast Qur'an commentary called the Risale-i Nur. This approach entails strict adherence to the way of Muhammad, in the understanding that this wont, or sunnah, proposes a complete devotional spirituality adequate to those without access to a master of the Sufi way.
10 kilometers east of the town of Tlemcen in the commune of Ain Fezza, the caves of Beni Add, which date back to about 65,000 years, are remarkable for their charm and legendary beauty.
Ibn Arabi précise que : « les –stations- spirituelles de base de Sidi Boumediene étaient, « el wara » le scrupule et « tawadhu’ », l’humilité ; qui consistent à reconnaître la servitude absolue de la créature vis-à-vis du Créateur. La dernière chose dont se libère l’âme des amis sincères de Dieu est l’amour de la souveraineté qui subsiste avec l’ignorance. Il avait, disait t-il le don d’intuition et de lecture des âmes. Il connaissait le sens profond et les correspondances des formes, des attitudes et des gestes avec l’état présent et futur de l’âme ».Quatre siècles après, à Bejaia et à Tlemcen, le Cheikh Ahmed Al Burnussi Al Zurruk (Xe siècle hégire) qui était un Maitre enseignait la signification des paroles de Sidi Boumediene et d’Ibn Arabi. A cette même époque le Qutb, pôle du soufisme, qui dynamisa la Tarîqa d’Abu el Hassan Schadhily, disciple d’Abdeslam Mechiche, ce dernier faqir de Sidi Boumediene, Cheikh sidi Ahmed Benyoucef el Rachidi el miliani, disait après Sidi Boumediene et Schadhily : « mes livres ce sont mes disciples ! » Sidi Boumediene a écrit au moins deux ouvrages, dont le plus décisif est « Ilm Tawhid », La science de l’Unicité.