Sufism

History of Sufism 

OriginsIn its early stages of development Sufism effectively referred to nothing more than the internalization of Islam. According to one perspective, it is directly from the Qur'an, constantly recited, meditated, and experienced, that Sufism proceeded, in its origin and its development. Others have held that Sufism is the strict emulation of the way of Muhammad, through which the heart's connection to the Divine is strengthened.gnosis of God, which was passed on from teacher to student through the centuries. Some of this transmission is summarized in texts, but most is not. Important contributions in writing are attributed to Uwais al-Qarni, Harrm bin Hian, Hasan Basri and Sayid ibn al-Mussib, who are regarded as the first Sufis in the earliest generations of Islam. Harith al-Muhasibi was the first one to write about moral psychology. Rabia Basri was a Sufi known for her love and passion for God, expressed through her poetry. Bayazid Bastami was among the first theorists of Sufism; he concerned himself with fanā and baqā, the state of annihilating the self in the presence of the divine, accompanied by clarity concerning worldly phenomena derived from that perspective.Naqshbandi order is a notable exception to this rule, as it traces the origin of its teachings from Muhammad to the first Islamic Caliph Abu Bakr.gnosis), education of the heart to purify it of baser instincts, the love of God, and approaching God through a well-described hierarchy of enduring spiritual stations (maqâmât) and more transient spiritual states (ahwâl).　

Sufi cosmology

Sufi cosmology is a general term for  cosmological doctrines associated with the mysticism of Sufism. These may differ from place to place, order to order and time to time, but overall show the influence of several different cosmographies:Quran's testament concerning God and immaterial beings, the soul and the afterlife, the beginning and end of things, the seven heavens etc. Neoplatonic views cherished by Islamic philosophers like Ibn Sina / Avicenna and Ibn Arabi. Hermetic-Ptolemaic spherical geocentric world. Ishraqi visionary universe as expounded by Suhrawardi Maqtul.emanation of worlds, as taught by Plotinus, is typical:pre-existence, the condition of the universe before its formation, equated with the unknowable essence of God’s. Alam-e-Hahut has similarities to the Christian concept of Deus absconditus, the Hindu notion of Nirguna Brahman and the Kabbalist idea of the En-Sof.Alam-i-Lahut (Realm of Divinity) That region where incalculable unseen tiny dots emerge and expand to such large circles that they engulf the entire universe. This Realm is also known as Tajalliat (The Beatific Vision, or the Circle of the Beatific Vision). These countless circles are the bases of all the root causes of the universe. This whole circle is known as the Ghaib-ul-ghaib (Unseen of the Unseen). Alam-e-Lahoot has similarities to the Christian concept of Deus revelatus, the Hindu notion of Saguna Brahman and the Kabbalist idea of Kether. The final boundary of the human knowledge and understanding is called Hijab-e-Mehmood (The Extolled Veil), which is the extreme height of the Arsh (Supreme Empyrean). Nehr-e-tasweed (The Channel of Black Draught/Darkness) whose last limit is in the Realm of Divinity, is the basis of the Unseen & feeds Rooh-e-Azam (The Great Soul).Alam-i-Jabarut (Realm of Power) The stage when the universe is constituted into features. Hijab-e-Kibria (The Grand Veil) is the last limit of this realm. Nehr-e-tajreed (Channel of Abstraction), whose last limit is The Realm of Omnipotency, feeds the Human Soul with its information.Alam-i-Malakut (Angelic Realm) The stage when the characteristics of the species and their individuals descend from the Realm of Omnipotency, separate consciousnesses comes into being. Its last limit is called Hijab-e-Azmat (The Great Veil). Nehr-e-Tasheed (Channel of Evidence) whose last limit is Angelic Realm, feeds the subtleties of the human heart.Alam-i-Nasut (Realm of Humans) The stage when foundations of the tangible world of matter are laid, (parallel to the Tree of Life's sephiroth of Malkuth). It includes the material realm and all the normally visible cosmos. Nehr-e-Tazheer (Channel of Manifestation) whose last limit is Alam-e-Nasut, feeds The subtleties of ego.

　

 

EmanationThe following cosmological plan, explaining a creation by successive
Alam-i-Hahut (Realm of He-ness) The Realm of

صوفیت اور اسلام

[14]۔ ظاہری علوم سے مراد شریعت ہے، جو عوام کے لیے ہے۔ اور باطنی علم وہ ہے جو ان کے کہنے کے مطابق رسول اللہ صلی اللہ علیہ وسلم نے اپنے چند صحابہ حضرت ابوبکر صدیق ، حضرت علی ، اورحضرت ابوذر کو تعلیم کیا۔ حضرت ابوبکر سے حضرت سلیمان فارسی اور حضرت علی سے حضرت حسن بصری فیضیاب ہوئے۔ صوفیا کے نزدیک تصوف کے چاردرجے ہیں۔شریعت طریقت حقیقت معرفت

صوفیا کے نزدیک اسلامی علوم کی دو قسمیں ہیں ایک ظاہری اور دوسری باطنی

جب تک یہ تمام درجات اپنے درست مقام پر حاصل نہ کئے جائیں اس وقت تک انسان صوفی نہں ہو سکتا۔ شریعت اسلام کا ظاہر ہے اور طریقت اس کا باطن۔ اس کی سادہ سی مثال یوں دی جاتی ہے کہ حضور صلی اللہ علیہ وسلم کے دور میں بھی منافین مسلمانوں کی صفوں میں شامل تھے جو ظاہر میں تو ہر وہ عمل کرتے تھے جس کے کرتے کا اسلام نے حکم دیا ہے جیسے کہ نماز روزہ، جہاد وغیرہ مگر دل ہی دل میں وہ کافروں کے ساتھ تھے اور یہ گمان کرتے تھے کہ ہم ان مسلمانوں کو دھوکا دے رہے ہیں۔ مگر نبی صلی اللہ علیہ وسلم کو اللہ کی طرف سے ان کے سب حالات معلوم تھے اور بعض اوقات تو اکابر صحابہ کی جانب سے بھی ان کو قتل کر دینے تک کا مطالبہ کیا گیا تھا مگر آپ صلی اللہ علیہ وسلم نے ان کے جان و مال کو بالکل اسی طرح محفوظ رکھا جیسے کہ کسی مسلمان کا رکھا جاتا ہے یہاں پر ان کے ظاہر پر حکم لگایا گیا ہے جو کہ شریعت ہی ہے۔ پس اگر کوئی شخص ظاہر میں نماز روزے کی پابندی اور دیگر فرائض ادا کرتا ہے تو زبان شریعت میں اسے کوئی کافر نہیں کہہ سکتا۔ اب چونکہ حضور صلی اللہ علیہ وسلم کو ان کی حقیقت معلوم تھی اور اس بارے میں سورۃ المنافقین بھی اتری جس من ان کی نیتوں کو بے نقاب کر دیا گیا تو طریقت کے اعتبار سے یہ لوگ کافر ہیں اور ہمیشہ جہنمی ہیں مگر ان کے اس ظاہر کی وجہ سے مسلمانوں کا کوئی قاضی ان کو کچھ نہیں کہہ سکتا اور کوئی مفتی ان کے خلاف فتوی نہیں دے سکتا۔ یہاں پر اہل اللہ اور اولیاء اللہ اپنے باطنی نور سے ان کی حقیقت معلوم کر لیتے ہیں اور لوگوں کو ان کے شرور سے متنبہ کر دیتے ہیں۔

Arabic: الكوزمولوجية الصوفية) is a general term for cosmological doctrines associated with the mysticism of Sufism. These may differ from place to place, order to order and time to time, but overall show the influence of several different cosmographies:Quran's testament concerning God and immaterial beings, the soul and the afterlife, the beginning and end of things, the seven heavens etc. Neoplatonic views cherished by Islamic philosophers like Ibn Sina / Avicenna and Ibn Arabi. Hermetic-Ptolemaic spherical geocentric world. Ishraqi visionary universe as expounded by Suhrawardi Maqtul.emanation of worlds, as taught by Plotinus, is typical:pre-existence, the condition of the universe before its formation, equated with the unknowable essence of God’s. Alam-e-Hahut has similarities to the Christian concept of Deus absconditus, the Hindu notion of Nirguna Brahman and the Kabbalist idea of the En-Sof.Alam-i-Lahut (Realm of Divinity) That region where incalculable unseen tiny dots emerge and expand to such large circles that they engulf the entire universe. This Realm is also known as Tajalliat (The Beatific Vision, or the Circle of the Beatific Vision). These countless circles are the bases of all the root causes of the universe. This whole circle is known as the Ghaib-ul-ghaib (Unseen of the Unseen). Alam-e-Lahoot has similarities to the Christian concept of Deus revelatus, the Hindu notion of Saguna Brahman and the Kabbalist idea of Kether. The final boundary of the human knowledge and understanding is called Hijab-e-Mehmood (The Extolled Veil), which is the extreme height of the Arsh (Supreme Empyrean). Nehr-e-tasweed (The Channel of Black Draught/Darkness) whose last limit is in the Realm of Divinity, is the basis of the Unseen & feeds Rooh-e-Azam (The Great Soul).Alam-i-Jabarut (Realm of Power) The stage when the universe is constituted into features. Hijab-e-Kibria (The Grand Veil) is the last limit of this realm. Nehr-e-tajreed (Channel of Abstraction), whose last limit is The Realm of Omnipotency, feeds the Human Soul with its information.Alam-i-Malakut (Angelic Realm) The stage when the characteristics of the species and their individuals descend from the Realm of Omnipotency, separate consciousnesses comes into being. Its last limit is called Hijab-e-Azmat (The Great Veil). Nehr-e-Tasheed (Channel of Evidence) whose last limit is Angelic Realm, feeds the subtleties of the human heart.Alam-i-Nasut (Realm of Humans) The stage when foundations of the tangible world of matter are laid, (parallel to the Tree of Life's sephiroth of Malkuth). It includes the material realm and all the normally visible cosmos. Nehr-e-Tazheer (Channel of Manifestation) whose last limit is Alam-e-Nasut, feeds The subtleties of ego.Superclusters), each one controlling galaxies), each one containing star systems, out of which Angels, the Plane of Jinns and the Plane of Humans. On the other hand, it is surrounded by another realm known as Alam-e-Araf or Barzakh (Astral plane), where humans stay after they die (when the soul disconnects from the physical body). Humans can also visit the astral realm during sleep (while dreaming) or during meditation.Ghayb-al-Ghaibancient Greek philosophers such as Aristotle who believed that the universe had an infinite past with no beginning, Medieval philosophers and theologians developed the concept of the universe having a finite past with a beginning (temporal finitism). This view was inspired by the creation myth shared by the three Abrahamic religions: Judaism, Christianity and Islam. The Christian philosopher, John Philoponus, presented the first such argument against the ancient Greek notion of an infinite past. His arguments were adopted by many, most notably; early Muslim philosopher, Al-Kindi (Alkindus); the Jewish philosopher, Saadia Gaon (Saadia ben Joseph); and finally the Sufi thinker Al-Ghazali. Philoponus proposed two logical arguments against an infinite past, the first being the "argument from the impossibility of the existence of an actual infinite", which states:Immanuel Kant in his thesis of the first antimony concerning time.

From the traditional Sufi point of view, the esoteric teachings of Sufism were transmitted from Muhammad to those who had the capacity to acquire the direct experiential

Sufism had a long history already before the subsequent institutionalization of Sufi teachings into devotional orders (tarîqât) in the early Middle Ages. Almost all extant Sufi orders trace their chains of transmission (silsila) back to Muhammad via his cousin and son-in-law Ali. The

Different devotional styles and traditions developed over time, reflecting the perspectives of different masters and the accumulated cultural wisdom of the orders. Typically all of these concerned themselves with the understanding of subtle knowledge (