Mutevelija :Mutevelija wrote: ↑25 Apr 2021, 21:29Ispravi ako griješim.
Tako si ostao nedorečen.
"Otprilike sto godina nakon Muhamedove smrti, postojali su pobožni muslimani, koji su se odricali svakog posjeda, željeli su živjeti jednostavnim životom, a u znak asketizma odijevali su se u grube vunene haljetke (suf). Neki od njih postali su lutajući propovjednici, a drugi su živjeli u duhovnim zajednicama u kojima je bilo upadljivo mnogo žena. Po nekim značajkama, njihov način života podsjeća na kasnije franjevce.
Kroz molitvu i meditaciju sufiji su željeli ponirati sve dublje u Božju ljubav. Molitva sufijske učiteljice iz osmog stoljeća Rabie al-Adawiyye bila je: "O Bože, ako te obožavam iz straha od pakla, tada daj neka u paklu izgorim, ako te obožavam radi nade u raj, onda mi ga ne daj. No ako te obožavam zarad Tebe samoga, ne ustegni od mene Svoju vječnu krasotu!"
Although Oulema of Islam considerably differ in regard to the meaning of the term ‘Al-tasawuf’, there is general agreement that ‘al-tasawuf’ designates a standardized code of behavior. Abou Muhammad Al-Jariri, one of the earlier moslem suffis, says: “Al-tasawuf involves subscription to levitating behavior and rejection of any low one”. Al-tasawuf is a process of substituting a particular ethical code for another in such a way that man will seek proximity with Allah and achieve communion with Him. Says Al-Katani: “Al-tasawuf is an ethical code; he whose ethical code is superior to yours is also superior to you in so far as Al-safa (purit) (i,e, Al-tasawuf) is concerned.” Abou Hafs Al-hadad says: “Al-tasawuf involves etiquette. Every age requires some appropriate etiquette, and so does every situation and context. He who conforms to etiquette will fulfill his wishes and achieve respectability in stature, whilst he who shuns etiquette will be ever-frustrated and discarded.” Therefore, Al-tasawuf is a kind of Islamic code of behavior in dealing with the other. Ibn Al-Qayim, Ibn Taimia’s disciple, says: “There is a general agreement among scholars that Al-tasawuf is a code of behavior”. If we reflect upon the definition proposed by the eminent scholar of Al Maghreb, Ibn Khaldoun, we will certainly be able to understand the original meaning of the concept. ‘Al-tasawuf’, Says Ibn Khaldoun, “is ascribed to the companions, Allah’s grace be upon them”. Ibn Khaldoun also points out that Al-tasawuf is the way to truth and guidance. He also adds: “when indulgence in the secular and the mundane pleasure prevailed in the second Hijri century, the pious were known as Al-Sufia or Al-motasawifa”. It would be beneficial to reflect upon Ibn Khaldoun’s following statement: “Al-tasawuf is a science of Al-Sharia since it is derived from the glorious Qur’an and the praiseworthy Sunna”.
The most common etymological interpretation of the term ‘Al-tasawuf’ is the claim reported by the majority of Oulema that the term has been derived from the Arabic equivalent of “Wearing wool”. Clothes made of wool had at the time the semiotic value of being emblematic of asceticism and austerity. But the suffis later refrained from considering the connection between Al-tasawuf and wearing wool necessary. They asserted instead that Al-tasawuf is in fact etymologically related to Safa ‘purity’, rather than to tasawuf ‘wearing wool’. They further objected to the connection conventionally made between Al-tasawuf and woolen clothes on the grounds that this promotes fashion clothes which the Prophet (peace and blessings of Allah be on him) prohibited. The suffis emphasized that Al-tasawuf refers to ‘the purity that resides in the heart’, a motif which their poet Abou Al-fath Al-bosti reiterates in the following verse:
Some people disagree on the meaning of Al-suffi, Thinking the term is derived from wool, but I would only use the term in reference to a youth, whose ethical purity inspires ethical purity in others and is therefore Called Al-suffi.
This etymological interpretation of the term ‘Al-suffi’ is one among others; and although it is not linguistically warranted, it remains substantially accurate, since Al-safa ‘purity’ is in fact the quality that distinguishes Al-suffi from other people. It is necessary, in this respect, to remind ourselves of the fact the first generation that associated with the prophet preferred to be called the ‘companions’, hence the epithet, ‘the companions of the messenger of Allah’, was used in reference to the first generation. The second generation was known as ‘At-tabi’ine’, the followers, for they conceived of themselves as following the footsteps of the Prophet’s companions, Allah’s grace be on them. By the end of the second Hijrian century, the pious individuals who devoted themselves to the worship of Allah and strictly followed the practice decreed by the prophet were referred to by various appellations such as ascetics, hermits, Al-Bakkai’ne ‘the weeping ones’ (for they used to weep as a consequence of their experience of the awe of Allah), and eventually Al-Sufia or Al-motasawifa. This explains why the appellation ‘Al-suffia’ was unknown during the lifetime of the prophet, Allah’s peace and blessings be on him. It would nevertheless be erroneous to suppose that, because no such term was known at the time, Al-tasawuf was a heresy. The claim that Al-tasawuf was a heresy because it was unknown during the lifetime of the prophet is absurd, for neither At-tawhid, the science whose object is the investigation of beliefs, nor Al-fikh, nor what is known to us as juridical sciences was known during the lifetime of the prophet. It would obviously be untenable to dismiss anyone of these sciences as a heresy just because it was unknown at that time. It is very well known that the ethics in which Al-tasawuf is grounded came to existence with the emergence of Islam. What is, therefore, posterior is the only recorded science known as Al-tasawuf and not the ethics constituting its object. The juridical sciences were recorded only at the age of At-tadwine; we cannot therefore claim that Al-tasawuf is a heresy, nor can we dismiss it as dispensable; for we cannot defend the claim that ethics is dispensable nor the claim that the Juridical sciences are dispensable just because it was not formulated during the time of the prophet as it now stands.
We shall now consider another point related to the ethical aspect of Al-tasawuf. All the prescriptions of Al-Sharia are based on ethical principles. Without these ethical principles, the prescriptions of Al-Sharia remain letter without spirit. An example of the cruciality of ethics to the prescriptions of Al-sharia is the Islamic conception of belief in which ethics is foregrounded. “the true believer” says the Prophet, Allah’s peace and blessings be on him, “is the most virtuous”. This obviously stresses the inextricable link between faith and ethics. Thus, the Islamic concept of Al-tahara ‘purity’ extends to both body and soul and denotes the purgation of the individual from all such moral vices as mendacity, envy, spite, malicious gossip, slander, and calumny. The concept of Al-tahara ‘purity’ manifests itself in such precepts as prayer, fasting and Zakah.
