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Topic: Al Sufi

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	Al-Ahram Weekly \| Spicial \| Mystics and devotees, leaders and followers (Site not responding. Last check: 2007-11-07)
		SUFI ORDERS: According to Pierre-Jean Luizard (Le soufisme égyptien contemporain; in Egypte/Monde arabe, CEDEJ, 1990), most of the Sufi turuq as we know them today developed their discrete identities during the second half of the 19th century, springing from the six principal orders that share the world of Sufism.
		An attempt at counting Sufi organisations and sub-organisations at the time of Luizard's study yielded 73 official Sufi companionhoods, of which half were founded during the 19th century and approximately 15 during the 20th.
		Sufi shaykhs were the most effective religious teachers of the masses and also functioned as healers, counselors, and writers of amulets for protection against evil spirits.
	weekly.ahram.org.eg /2000/512/special.htm (2936 words)

	Al Sufi (903-986 AD)
		Abd-al-Rahman Al Sufi (or Abr-ar Rahman As Sufi, or - according to R.H. Allen (1899) - Abd al Rahman Abu al Husain, sometimes referred to as Azophi) was living at the court of the Emire Adud ad-Daula in Isfahan (Persia), and working on astronomical studies based on Greek work, especially the Almagest of Ptolemy.
		Moreover, he mentions the Large Magellanic Cloud as Al Bakr, the White Ox, of the southern Arabs as it is invisible from Northern Arabia because of its southern latitude.
		Al Sufi's observations were not known in Europe at the time of the invention of the telescope, so that the Andromeda Nebula M31 was independently rediscovered by Simon Marius in 1612 with a moderate telescope.
	www.seds.org /messier/xtra/Bios/alsufi.html (658 words)

	Abd Al-Rahman Al Sufi - Wikipedia, the free encyclopedia
		December 7, 903 – May 25, 986) was a Persian astronomer also known as 'Abd ar-Rahman as-Sufi, or 'Abd al-Rahman Abu al-Husain, and known in the west as Azophi.
		Al Sufi also wrote about the astrolabe, finding numerous additional uses for it.
		Al Sufi published his famous Book of Fixed Stars in 964, describing much of his work, both in textual descriptions and pictures.
	en.wikipedia.org /wiki/'Abd_Al-Rahman_Al_Sufi (363 words)

	Sufism - TvWiki, the free encyclopedia (Site not responding. Last check: 2007-11-07)
		The chief aim of all Sufis then is to let go of all notions of duality (and therefore of the individual self also), and realize the divine unity which is considered to be the truth.
		Sufis teach in personal groups, believing that the intervention of the master is necessary for the growth of the pupil.
		Today, most Muslims hold Tasawwuf, in the sense of Sufi doctrines and philosophies, to be the science of the heart or gnosis (as distinct from other branches of Islmic knowledge which are exoteric in nature) and appreciate Sufis for their extensive contributions to Islamic arts and philosophy.
	www.tvwiki.tv /wiki/Sufism (4507 words)

	Sufism - Wikipedia, the free encyclopedia
		Sufis teach in personal groups, as the interaction of the master is considered necessary for the growth of the pupil.
		It was around 1000 CE that the early Sufi literature, in the form of manuals, treatises, discourses and poetry, became the source of Sufi thinking and meditations.
		Today, many Islamic scholars (though not all) hold Tasawwuf, in the sense of Sufi doctrines and philosophies, to be the science of the heart or gnosis (as distinct from other branches of Islamic knowledge which are exoteric in nature) and appreciate Sufis for their extensive contributions to Islamic arts and philosophy.
	en.wikipedia.org /wiki/Sufism (4840 words)

	Sabbatai Zevi and Sufism
		Sufi mystics would meet him in their journies, and he would inspire them, answer their questions, save them from dangers, and in special cases even bestow on them the khirqah.
		Such bestowing is thought valid initiation in the Sufi tradition, and those who pass it are considered connected to the greatest source of mystic inspiration.
		Safed was also a center of Rifa`i Sufi activity, and archeological recent discoveries have unearthed a cavity in a mountain opposite the city, which, according to an inscription found inside it, had been used as a Sufi cell -- Zawiyya -- at least from the time of the Mamelukes.
	www.kheper.net /topics/Kabbalah/Zevi_and_Sufism.html (2084 words)

	Photos (Site not responding. Last check: 2007-11-07)
		Abd al-Rahman Al Sufi, known in the West as Azophi, was one of the most outstanding practical astronomers of the Middle Ages.
		Al Sufi contributed several corrections to Ptolemy's star list, in particular he did own brightness/magnitude estimates which frequently deviated from those in Ptolemy's work.
		Also, he was the first to attempt to relate the Greek with the traditional arabic star names and constellations, which was difficult as these constellations were completely unrelated and overlapped in a complicated way.
	www.klima-luft.de /steinicke/ngcic/persons/alsufi.htm (291 words)

	Sufism (Site not responding. Last check: 2007-11-07)
		This Sufi teaching shows how to begin to break the bind posed by a commoditized and consumer-oriented civilization which now opposes its fantasy of Islam in a confrontation mirroring the Cold War-two hegemonies are polarized against each other on the consequences of globalism and the future of humanity.
		Thanks to surviving evidence, we are in a position to observe the transformation of the Sufi shaykh in Nayshabar from the 9th to the 11th century.
		Sufis give too much importance to experience and exceptional states: visions, dreams, inspirations, etc. But these are never as binding as the Koran and the sunna.
	www.sirreadalot.org /islam/sufismR.htm (16200 words)

	CosmicQuest @ The Children's Museum of Indianapolis
		Abd Al-Rahman Al Sufi (903 A.D - 986 A.D) Abd Al-Rahman Al Sufi was a Persian astronomer who was known as one of the outstanding practical astronomers during the Middle Ages.
		Al Sufi prepared charts of the heavens from his own observations and carefully measured them.
		His book, Kitah al Kawaatib, was considered a masterpiece on stellar astronomy.
	www.childrensmuseum.org /cosmicquest/fieldguide/astro_medieval.html (125 words)

	The Centrality of the Divine Feminine in Sufism
		Relevant to the focus of this paper is that Sufis have always described this theophanic experience as the vision of a woman, the female figure as the object of ru’yah (vision of Allah).
		The renowned Sufi master Najm al-Din Kubra wrote of the Dhat as the “Mother of the divine attributes.” On this makam or “level of existence”, femininity corresponds to interiority and masculinity to manifestation.
		One of the primary goals of the Sufi is to reawaken the body to an awareness of it being an expression of the divine.
	www.al-qiyamah.org /_/centrality_of_the_divine_feminine_in_sufism.htm (10503 words)

	_Sufi Quræån commentary (al-tafsˆr al-Í¨fˆ), also known as al-tafsˆr al-ishårˆ (allusive commentary) or bi ...
		Şehid ʿAlī Paşa #62) and that it was a model for the commentary of Qāshānī (Ateş, 1974, pp.
		tafsīrs of Ebn ʿAjība, Pānīpatī, Alūsī, Solṭān ʿAlī Shāh, Ṣafī ʿAlī Shāh, and Mollā ḤowaySH.
		Idem, "Psychology and Self-transformation in the Sufi Qurʾān Commentary of Rūzbihān al-Baqlī," in
	www.uga.edu /islam/suftaf/sufi_tafsir_unicode.html (4920 words)

	Sufi Mujahiddeen - Ummah.com
		The arduous and violent Sufi jihad for the achievement of perfection in all walks of life is a struggle against the self, against temptation, greed and self-indulgence, hatred and envy.
		The Hujjat of Islam Al Imam Al Ghazali writes to Ibn Tachfine, Sultan of Morocco, saying: ‘Either take up your sword for the sake of Allah and the rescue of your brothers in Islam, or step down from the leadership of Muslims so their rights can be championed by other than you’.
		There are two problems related to Sufis in the context of the Jihad in Iraq, particularly from an occidental or occidental-like perspective and that of particular sects.
	www.ummah.net /forum/showthread.php?t=65835 (3033 words)

	The Golden Sufi Center
		Yet the main object of the Sufi compilers from the end of the tenth century onwards, both explicitly and implicitly, has been to present a picture of a uniform spiritual tradition, based on the reconciliation of the normative extroverted religious aspect of Islam (shari'a) with the individualistic, experiential vision of its Reality (haqîqa).
		One of the surprising deductions from the study of the various Sufi and non-Sufi sources is that from the third/ninth to fourth/tenth centuries not all Muslim mystics were known as Sufis.
		Perception of the many-faceted personal and communal relationships of these schools as well as the versatility of their opinions and methods is somewhat blurred and obscured in the later Sufi compilations, which were written with the purpose of solidifying and standardizing the Sufi tradition at large.
	www.goldensufi.org /4.1bSSMalamati.html (7643 words)

	A Sufi response to political islamism: Al-ahbash of Lebanon
		The Sufi orders that emerged in the crisis milieu of the 12th century represented a quest for gnosis, the mystical search for truth, in contrast to the disciplined legalism and conservatism of the ulama.
		In terms of Weberian theory, the "traditional" and "legal-rational" authority of the ulama was undermined by the free-flowing "charismatic" authority of the Sufi shaykh.
		Instead of the Sufi's inner-directed mysticism, quietism, and withdrawal from the mundane, the Islamists advocate religious -political activism, where a person's piety can be outwardly demonstrated and socially validated in terms of the shari'a.
	almashriq.hiof.no /ddc/projects/pspa/al-ahbash.html (5889 words)

	Alibris: Sufis
		Tweedie documents her five-year process of purification and inner work with the heart in the "Naqshbandi" or "Golden Sufi" tradition: the daily doubts, agonies, discomforts, culture shocks, terrors, bodily states, uncertainties, and ecstasies along the path to truth.
		One of the leading Sufi teachers of the West distills the timeless wisdom of mystical Islam in a beautifully illustrated, full-color book, combining the oral wisdom and visual splendor of the Sufi world tradition.
		Rumi, the great Sufi saint of 13th-century Turkey, taught both male and female students this whirling dance, but in the centuries after his death, women were excluded from participation.
	www.alibris.com /search/books/subject/Sufis (1141 words)

	IAS :: Events :: Sufism Symposium
		The principles of Sufism, the foundation of the Sufi path, was explored by Michael Newman of the International Association of Sufism.
		Readings from Sufi poets were included in many of the presentations, and the audience was treated to a very special presentation of some works by Rumi as Dorothy Fadiman's readings were blended with the music of the flute of Jan Lovett-Keen and Shams Kairys on the violin.
		The Sufi way of living was reflected in the very nature of the Symposium, as it drew together speakers encompassing a wide spectrum of backgrounds and personalities, with common threads connecting everyone.
	www.ias.org /sufism_symposium/1994.html (820 words)

	Tasawwuf Ibn Taymiyya
		His admirers cite this jurist and hadith master of the Hanbali school as an enemy of Sufis, and he is the principal authority in the campaign of "Salafis" responsible for creating the present climate of unwarranted fanaticism and encouragement to ignorance regarding tasawwuf.
		As a result he is often observed slighting tasawwuf, questioning his Sufi contemporaries, and reducing the primacy of the elite of Muslims to ordinariness, at the same time as he boasts of being a Qadiri Sufi in a direct line of succession to Shaykh `Abd al-Qadir al-Gilani, as we show in the lines that follow.
		In this respect the Sufis and the great Companions and Successors are not differentiated in essence, although they are differentiated in name, by which precedence is given to the Companions and the Successors according to the hadith of the Prophet.
	www.sunnah.org /tasawwuf/scholr23.htm (2747 words)

	RumiClub
		Although some self-proclaimed Sufis have labeled religious scholars "scholars of ceremonies" and "exoterists," real, per-fected Sufis have always depended on the basic principles of the Shari'a and have based their thoughts on the Qur'an and the Sunna.
		Although some Sufis were fanatic adherents of their own ways, and some religious scholars (i.e., legal scholars, Traditionists, and interpreters of the Qur'an) did restrict themselves to the outer dimension of religion, those who follow and represent the middle, straight path have always formed the majority.
		The only difference is that Sufis emphasize self-purification, deepening the meaning of good deeds and multiplying them, and attaining higher standards of good morals so that one's conscience can awaken to the knowledge of God and thus embark upon a path leading to the required sincerity in living Islam and obtaining God's pleasure.
	www.umass.edu /gso/rumi/rumi4.htm (1436 words)

	Fons Vitae books; KNOWLEDGE for ENCOUNTERING GOD - Al-Suhrawardi's 'Awarif al-Ma'arif; Translated by Qamar-Ul Huda
		His careful analysis of mystical ideas of self-annihilation, sufi exercises (dhikr), proper moral conduct (adab), and other areas that stressed the complete obedience to Islamic law and to the customs of the Prophet will reflect a sufi master's intention to ensure his sufi path reflected the truest and purest form of faith.
		By analyzing his Qur'ânic interpretations and his understanding of the sayings of the Prophet or hadiths within a sufi context forged a particular sufi theosophy that gave this text the power to aid in the daily spiritual exercises of the sufi way (tasawwuf) and in the spiritual and intellectual growth of the Suhrawardîyya members.
		Their use in a Sufi spiritual manual is orientated toward presenting the way the Prophet as a model for inward and outward actions.
	www.fonsvitae.com /suhrawardi.html (753 words)

	SEMP - The Sufi Side of Egyptian Islamic Jihad and Al-Qaeda Brothers
		Muslims everywhere were victimized by corrupt Sufi shaykhs who roamed the countryside preaching Sufi aestheticism and withdrawal to “drug the masses” into accepting their deteriorating economic and social fates, especially in relation to the advancing West.
		This makes a Sufi connection possible during the solemn moment of taking bayat (pact) with the shaykh, who is the link in the chain.” The initiate becomes connected to the chain and becomes a recipient of the light of Muhammad.
		Second, the Sufi aesthetic practice of wandering and withdrawing and living in caves is consistent with the way in which bin Laden and Zawahiri have been living.
	www.semp.us /biots/biot_299.html (2829 words)

	The Other Side of Salafism
		Again he unashamedly questions the Islam of Sufis and asks a question implying that Sufism is not Islam and that Sufis identify with it instead of Islam.
		Then he implies that some, whom the reader is supposed to assume are the Sufis [as he had called their way pantheistic before] interpret this verse literally and calls that pantheism.
		It is rather a Sufi gimmick and a satanic deception, originally schemed by mystics among the Jews, Zoroastrians and Christians to adulterate the great religion of Islam.(70)" [note ref.70 is Sh.
	www.ummah.net /Al_adaab/tosos.html (6380 words)

	Barbara R. von Schlegell > Sufi Texts (Site not responding. Last check: 2007-11-07)
		In the first instance we will read and discuss texts concerning beliefs and practices that are particularly Sufi, the ones that distinguish a mystical approach to Islam from a non-mystical one.
		For example, though there is an abundant Qur’anic textual basis for the practice of invocation of God’s names and other sacred formulae (dhikr), Sufi Muslims specialized in the systematization of invocation performed individually and in groups under the guidance of spiritual masters.
		Not all Sufis hold all of these elements as essential to the spiritual path, but most writings about tasawwuf deal with them in some depth.
	ccat.sas.upenn.edu /~bvon/pages/sufi_texts_contest.html (821 words)

	Tasawwuf al-Iskandari
		As for the Sufis, meaning for them is like a spirit, and the words themselves are like its body.
		I only ask that Sufis follow the path of the Sunna of these great and pious ancestors of our faith (Salaf): the ascetics (zuhhad) among the Companions, the generation which suceeded them, and the generation that followed in their footsteps to their best!
		The real sufi is not the one who derives his sustenace from asking and begging people for alms.
	sunnah.org /tasawwuf/scholr25.htm (3577 words)

	Umar Ibn Al-Farid: Sufi Verse, Saintly Life reviews and ratings at MSN Shopping
		An accomplished Sufi as well as a respected poet, his poetry blends the two traditions -- classical Arabic poetry and Islamic mysticism -- in a body of work with a distinctly devotional and mystical character.In a major contribution to the...
		The Wine Ode, a poem in praise of wine as well as a love poem, can also be seen as an extended meditation on the presence of divine love in the universe.
		The Poem of the Sufi Way, one of the longest poems ever composed in Arabic, and the most famous one rhyming in "T", begins as a love poem and then explores a number of crucial concerns confronting the seeker on the Sufi path.
	shopping.msn.com /Reviews.aspx?itemId=2325347 (315 words)

	Sufism Journal: Sufism Bookstore
		Because of his success in revealing the compatibility of the outward forms of religion with the inner experiences of Sufi tradition, he is regarded as the most influential thinker of medieval Islam.
		This richly illustrated book provides an unsurpassed overview of Islamic art and architecture from the seventh to the thirteenth centuries, a time of the formation of a new artistic culture and its first, medieval, flowering in the vast area from the Atlantic to India.
		These are works of spiritual power brought to life for the english reader by a scholar in the language and history of the Sufi traditions.
	www.sufismjournal.org /bookstore/bookstore.html (2279 words)

	RumiClub
		The greatest Sufi poet and perhaps the most outstanding mystical poet of any language was born in Balkh in 1207.
		His father, Baha' al-Din walad, was a religious scholar and Sufi who with the advent of Mongol invasion of Central Asia took his family wetstward, visiting Naishapur on the way to the Hicaz.
		But it was the meeting with the mysterious Sufi, Shams al-Din Tabrizi that set his soul on fire and turned him into an incomparable poet of Divine Love and Illumination.
	www.umass.edu /gso/rumi/rumi.htm (359 words)

	AL-SAKHAWI'S SUFI TEACHERS (Site not responding. Last check: 2007-11-07)
		He was head of two Sufi khaniqas in Cairo, the Zamamiyya and the Jamaliyya.
		He was a master of all sciences and taught at the Madrasa al-Ashrafiyya in Cairo, after which he headed the Shaykhuni Sufi khaniqa.
		He was a writer, archer, horseman, and Sufi shaykh at the zawiya (alcove-mosque) of Jibrin, where al-Sakhawi met him and took hadith from him.
	members.chello.se /onesr/n/sst_e.html (609 words)

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