1	Mysticism in Islam The Sufis
2	Islam as A Religion of Law, Culture and Practice Islam, a faith that stresses obedience to the commands of God, has a rich tradition of exoteric religious practices: Prayer five times a day The yearly fast or Ramadan The Pilgrimage to Mecca It also as a long tradition of Islamic Law that, although based on the Qu’ran, has developed from by a long process of interpretation and reinterpretation.
3	Sufism: Origins I The word may come from the Arabic for wool. This aspect of Islam developed in several contexts: The most important was the vast Islamic Empire that came to stretch from Spain to India This empire provided Islam with many religious and philosophical resources apart from the Qu’ran.
4	Sufism Origins II Among these influences were: Christian theology and monasticism in the west Hindu and Buddhist Religious Writings in the East The rich heritage of ancient philosophy, especially, neo-Platonism.
5	Sufism Origins III What forged these influences into a variety of different religious movements was the growing division of Muslim society into rich and poor. Sufism was, in part, a religious response to this new world that was so different from the early world of the Prophet.
6	Rabi’a died c. 800 Woman Sufi One of the founders of the movement Interesting enough, she sounds very much like Hildegard and other female religious reformers.
7	A Rabi’a Story It is related that one day Rabi’a had gone up a mountain. Wild boars and gazelles gathered around, gazing upon her. Suddenly, Hasan Basri appeared. All the animals shied away. When Hasan saw that, he was perplexed and said, Rabi’a, why do they shy away from me when they were so intimate with you?” Rabi’a said, “ What did you eat today?” “Soup” “You ate their lard. How would they not shy away from you.
8	Rabi’a “O, Lord, if I worship you out of fear of hell, burn me in hell. If I worship you in the hope of paradise, forbid it to me. And if zi worship you for your own sake, do not deprive me of your eternal beauty.”
9	Diversity Sufism is not one thing, not even in the sense of Christian monasticism. There are a variety of religious fraternities or “orders” that present their own versions of the Sufi way. Each order has a line of authorized teachers who pass on the Tradition of that fraternity from one to another.
10	The Orders The orders vary greatly among themselves and in the instruction that they provide: The dervishes of Turkey often stress ecstasy and rapture. Rumi is an excellent illustration of this ecstatic Other schools may place almost all their emphasis on rational thought and the meditation on the words of Qu’ran. Our reading Ibn ‘Abbad illustrates this more quietist style. Some schools tend towards a “pantheism,” others do not. 70 orders are active today.
11	Stages Sufism often involves a series of initiations and/or recognitions The searcher, aspirant, or candidate who may be a wander seeking a master The Novice– murid—or poor one—Faqir. In many ways, a Islamic monk. 'Arif or Gnostic or knower. One who has had the spiritual experience. Shaykh/Murshid. An experienced Sufi who can give instruction and receive disciples. Wali or advocate. A Sufi saint with particular power in prayer and or spiritual advice.
12	Shi’ites The Man of Light Continues the traditions of the Imam Old Gnostic image
13	Forms of Expression Private oral teaching and direction Letters of Spiritual Advice. Very important form of passing on Sufi teaching. The master/disciple relationship Poetry Very Common Rumi Easy to remember The power of poetry and music
14	Some Methods of Devotion Tasbih (subha) "rosary" used as prayer beads used to count repetitions (33 or 99 for Names Control of breathe Reciting poetry or listen to music until the person is entranced.
15	Four Levels of Faith Sharafuddin Maneri “ the Hundred Letters” Repetition of the truth without conviction Belief that the message is true whether conventional or learned Illumination or the vision that everything proceeds from God Everything is the light of God. “The You and I pass away”
16	Master and Disciple Until the Novice falls completely in love with the beauty and saintliness of the Shiekh, he will not come under the full influence of his guidance. The novice should follow the desires of the sheikh, not his own. The 100 Letters
17	The Master He was the sort of man who does not eat, but feeds others; who wears little himself, but clothes others. Nor does he pay attention to the wounds inflicted by others. Where there is oppression, he brings trust. He opposes abuse with prayer to God and in praise of Him. . His compassion si like the sun tha, which shines equally on friend or foe. His humility is like the earth, upon the face of which all creatures tread. He takes in hand no lawsuit against another. No one could even talk of his anger toward his fellowman. All are his dependents, though he is beholden to no one. His bounty is like a river. He blesses his enemry, concentrating all his mercy upon his foe. Most men, though free, see everything from one viewpoint, but his outlook is universal. He accords everyone equal treatment. . . Whenever God almighty raises up someone, He raises him up completely, so that he gives him a tongue and hands and eyes and a pure heart. Letter 24
18	Examination of Conscience As the sun is setting, he should examine his soul with care, noting that one more day has passed; what has been gained? Has the day been a loss? To what extent has he profited by it? Letter 28
19	Almost Master Eckhart “The external, bereth of the internal, is hypocrisy; while the internal, if it lacks external expression, is mere wishful thinking.” Letter 28
20	Creatures: Within, Without The starting point for those desiring to follow the Way is that their hearts become mirrowlike, so clean and shining that one see reflected in them an image of the world of creatures and of the divine order Letter 30
21	Grace and Work Work is . . .like this. Engage in work, but do not see your daily sustenance as coming from your efforts. You should see it as deriving from the grace of God. This door, like the door of service, has been opened for you. Letter 68
22	Poetry I Always eternal, in death and at birth. If you want to see the beloved’s face Polish the mirror, gaze into that space In these truths, the secrets you weave Are your punishments, yourselves deceive. Divan-e Shams Rumi 81
23	Poetry II Continued on next slide Divan-e Shams 146 O blaze of the world you are dear, you are dear O beholding the beloved, keep near, keep near I am the creation, I am the house I am the trap and the mouse I am wise and mad, stay here, stay here I am the secrets you can’t see Cloak and turban are both me I am the cloister and the monk, do appear, do appear I am mortal, I am old Chains and shackles my feet hold I make plans, don’t disappear, don’t disappear
24	Poetry III Divan-e Shams 146 I am the noon, I am the eve Fire of love with my heart receive I am the candle giving light, stay clear, stay clear I am the prayer and the angel in flight I am the fire, I am the light I am the Promised Land, so dear, so dear I am here, I am to be Alpha and Omega are in me I am aware of the others, keep near, keep near I am the acquaintance and the friend The lover and beloved in the end I am the flower and the thorn, don’t fear, don’t fear I am the season and temporal train I am the minor, I am the main I am the mind and the story, be here, be here Rumi 146
25	Poetry IV O God When I look upon you, I see myself a king among kings, A Crown on my head. When I look upon myself, I see myself among the humble, Dust on my head Khwaja ‘Abdullah Ansari
26	Poetry V He who knows God contemplates him in everything. He who is extinguished by Him is absent from everything He who loves Him prefers no-thing to him. Ibn ‘Ata ‘illah
27	Poetry VI I resolve daily that at dusk I shall repent For a night with a cup full of wine spent. In the presence of flowers, my resolve simply went In such company, I only regret that I ever resolved to repent. Rubaiyat of Omar Khayyam
28	Poetry VII In childhood we strove to go to school, Our turn to teach, joyous as a rule The end of the story is sad and cruel From dust we came, and gone with winds cool. Zum Meister ging ich einst- das war die Jugendzeit- Dann hab ich mich der eigenen Meisterschaft gefreut. Und wollt ihr wissen, was davon das Ende ist? Den Staubgeborenen hat wie Staub der Wind zerstreut Rubaiyat of Omar Khayyam
29	Controversies Al-Hallaj "Ana' al Haqq" -- "I Am The Truth" Crucified and dismembered for heresy in Baghdad. The phrase, Ana’ al Haqq is one of the names of God in the Qu’ran. Believed that sufism should not be for the elite.