Seven Stations of Sufi - Assignment Example

Part A, Question 2: Seven Stations of Sufi Introduction Scholars in the field of Sufi have defined Sufism as a science; they termed it as a discipline whose aim is the amends of the heart. Sufism is also a subject that allows someone to journey into the presence of the Divine (Sarraj, p 196). It looks to divert everything away from the heart but only God. Sufism can also be explained by its devotions as the internal, spiritual elements of Islam. A person who practices Sufism is called a Sufi. Mysticism is the knowledge of personal experience of states of consciousness that is beyond human perception, which may include experience, or even communion with a supreme being (Helminski, p 34). The word Sufi originates from Arabic ancestry, which refers to the cloaks worn by early Muslims. Sufism or Tasawwuf is a term defined as an inner aspect of Islam which is unfathomable (Helminski, p 45). The tradition of Sufism originated from the Islamic background. This tradition has practitioners called a Sufi or Dervish. This paper will seek to describe the seven stations of the Sufi and explore the tradition of Sufism in U.S. by focusing on the teachings, activities and the spread of this tradition. Seven Stations of Sufi Below are the seven stations engaged in the Sufi path, each of the seven stations will start with an explained understanding of the station, later they will relate that understanding with the view of “the select”, lastly they will end with a version practiced by the Knower. Station of Repentance Islamic leaders believed that repentance is parting ways with all that knowledge denounces and going to what knowledge praises. Repentance is all about forgetting an individual’s fault. “The select” and the Knower view repentance as the act of diverting from everything except God. Self-display is a way of showing sincerity that the Knower and “the select” use. This puts them closer to God. Comparisons among the repentant are immense. The first turns away from faults plus sinful actions; the second parts with slips and oversights; the third takes his concentration away from the faithful and pious actions (Sarraj, p 199). Station of Watchfulness Watchfulness is staying from every wrong among all creatures. This station believes that faith as a foundation establishes itself on watchfulness. Individuals of watchfulness have three ranks. The leading rank has people who are conscientious in avoiding those issues that lie within the prohibited and the permitted. The second rank has individuals who are conscientious about everything that the heart does not concur. The last rank consists of the knower. It believes that a distraction from Gods attention is distrustful (Sarraj, p 201). Station of Renunciation This stage is the backbone for the circumstances of contentedness. Love for the worldly thing leads to sin, hence if one renounces the worldly things it leads to obedience. Renunciation also involves three ranks. The leading rank has beginners whose hands and hearts are free of what they crave for. The second rank consists of people who have recognized renunciation. They realized renunciation from their heart. The last rank consists of people who are certain that if they had everything in this world, they would renounce it for God (Sarraj, p 203). Station of Poverty and the Characteristic of the Poor The poor were believed to be people who were brought together in the way of God. They categorize them into three groups. The leading rank consists of those who do not have anything to their names; they do not search for anything from anybody and if offered anything they do not accept it. The second rank puts individuals who do not have anything, but if offered something from someone else they would accept it. The last rank consists of those who do not own anything but are willing to ask from their neighbors when they are in need (Sarraj, p 204). Station of Patience Being patient means maintaining the responsibility of turning from the prohibited and in persisting in what intends to come. Patient people are of three types. The first one is the would-be patient person; this person is patient in God, during hardships and never fails. The second type is the one termed as the patient. One who is patient conveys this to God. He is never anxious. The third is termed as the truly patient. His patient is in all manners, in God (Sarraj, p 206). Station of Trust Trust compares to faith in the teachings of God. Trust has three ranks. The first one is trust for the believers. They trust in the sense of divesting oneself for God. The second rank is trust for the select. The select trust God because of their poverty and hardship. The third rank of trust lies within the select of the select. The select of the select believe that nothing created attains trust entirely since complete completion is attributed to God only (Sarraj, p 208). Station of Acceptance and the Characteristic of its people Acceptance is viewed as calmness in the face of the divine order. Being accepted by God is the noblest thing that can happen. Accepted persons fall under three ranked conditions. The first ones work towards the silencing of the anxiety waiting to attain calmness in God. The second are those who give in seeing their acceptance of God in favor of considering God’s acceptance of them. The third are those who give in to the feeling of seeing God’s acceptance of them plus their acceptance of God in favor of the acceptance that God has fated for His creations (Sarraj, p 210). In conclusion, the seven stations of Sufi, each constitute to each other. They are all significant at their own stage. The completion of one station leads to the beginning of another. This will follow till the last station of acceptance. Part B, Question 3: Sufism in U.S.A. In the U.S.A., this tradition has tremendously grown and scholars in this tradition have defined it as an objective of turning down everything apart from God. They define this need as necessary in the lives and spiritual growth of many people all over the world. The spread of Sufism in the U.S.A. came about by travel books, immigrant teachers and translated poetry. It attracted very many followers who were interested in what the Sufi practices had to offer. Many also considered it a new, spiritual expression. The Sufi ceremony was once celebrated in Houston, Texas. This ceremony involves dancing; described as an encounter with divinities. The dance and ritual is called Sema (Helminski, p 45). This practice is also said to purify oneself and enhance one with commendable traits. To identify pure Sufis is quite easy since they have a practice of calling God’s name severally, a characteristic commonly referred to as Dhikr (Helminski, p 21). This is common in the modern Sufis who perform Dhikr after their prayers. It is an act of sacrifice and reliance upon God’s word who is the sole provider and giver of things. During the Sema ceremony, the garments worn by the dancers have detailed significance in conjunction to the Sufism tradition, for example, the tall cap worn by the dancer signified a tomb under which ego is buried (Helminski, p 34). The early settlers in the U.S.A. who were into Sufism influenced the neighboring communities into this practice that the Americans had no knowledge of. The dance has several stages, each with its own symbolic meaning. These stages include Naat-I-Sherif which was a eulogy to Islamic prophets. It incorporated a drumbeat symbolizing divine command in the creation of the universe. It worked hand in hand with a Taksim which is an improvised reed flute showing divine breath responsible for the life of human beings, the Sultan Veled procession accompanied with Peshrev music in an anti-clockwise motion around the same dance floor three times, four Selams, (musical movements each with distinct rhythms) which acted as praised to God, a recitation from the Quran, the salute describing the unity of God and lastly a prayer for peace of all souls belonging to prophets and believers (Helminski, p 67). Therefore, Sufism attracted attention in the U.S.A. and found a niche in the American society. Amazingly, there was the creation of Sufi Ordered International with its headquarters in New York after the death of the famous Hazrat Inayat Khan who taught many Americans about the Sufi tradition (Helminski, p 60). His primary role was to certify people into the tradition after they had learnt about it. Some even became Sufi masters like Samuel L. Lewis who was initially from a Jewish background. The mystical side of Islam involved a woman by the name Rabi’a al- Adawiyya (717-801 A.D.) who expressed her divinity relationship in a language called Sufic (Helminski, p 109). She is said to have been the first ever human being to speak of Sufism in an understandable language. The feminine gender had been the one most influenced by the Sufism tradition in that period (Helminski, p 89). However, in Sufism, committed relationships and family is not contrary to flowering spirituality, but they are considered as delightful vessels for the ripening of the spirituality. This means that the relationship between the Sufis and God is enhanced. In America, the limitations of the Sufism tradition included little understanding of the customs, not knowing the language, not being able to read the literature in its original form and lack of teachers to teach about the traditions (Helminski, p 76). The Sufism effect started being felt in the 1900s, and this continued spreading till the 1960s where San Francisco became the home of a large number of Sufis representing different spiritual orders. Sufism is also popular in African countries like Algeria, Morocco, Sudan and Senegal among others. In these countries, Sufism is a mystical expression of the Islamic religion (Helminski, p 26). In conclusion, the tradition of Sufism continues to spread all around the globe even in countries where it is prohibited. This is because majority of the people practicing have realized the value and importance that Sufism has in their lives. This is not limited by where they are located or the religious observations in their territories. Therefore, since, in most countries, everyone has the freedom of worship, Sufism is no exception. The countries that are mostly dipped in the culture of Sufism include Turkey, Middle East, Iran among others. Lastly, the Sharia laws and the Sunnah are essential for any Sufi aspirant (Helminski, p 34). Works Cited Helminski, Camille. Woman and Sufism. India: Shambhala Publications, 2003. Print. Sarraj, A. The Book of Flashes: The Seven Stations. Iran: Paulist press, 960AD. Print. Read More