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Principles of Sufism von Al-Qushayri (eBook)

  • Erscheinungsdatum: 01.07.2015
  • Verlag: BookBaby
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Principles of Sufism

Mizan Press is pleased to announce the publication of the first English translation from the Risala, the famous compendium of Sufi knowledge and practice by al-Qushayri (d. 1072). Principles of Sufism includes all sections of the Risala concerning the fundamental principles of Sufism; it omits only the biographical notices at the beginning of the work and various highly technical matters at its end. One of the most widely read Sufi treatises in Arabic, the Risala defines classical Sufism through the use of quotations from the Qur'an, the Prophetic Traditions and reference to the exemplary behavior of the ascetics and saints. Al-Qushayri illustrates the principles of Sufism with tales and sayings of the first generation of Muslims and of his contemporaries in the 5/11th century. Readers are given a rich account of what Sufism as a way of life implied for the early Muslims.


    Format: ePUB
    Kopierschutz: AdobeDRM
    Seitenzahl: 366
    Erscheinungsdatum: 01.07.2015
    Sprache: Englisch
    ISBN: 9781483555546
    Verlag: BookBaby
    Größe: 712kBytes
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Principles of Sufism




God says, "Turn all together toward God [in repentance], O Believers, that you may attain bliss" (24:31).

It is reported on the authority of Anas b. Malik that the Messenger of God (may God's blessing and peace be upon him and his family) said, "The one who repents from sin is like one without sin, and if God loves a servant, sin does not adhere to him." Then he recited, "Verily God loves those who turn unto Him [in repentance], and He loves those who purify themselves" (2:222). It was asked, "O Messenger of God, what is the sign of repentance?" He replied, "Remorse."

On the authority of Anas b. Malik, the Messenger of God (may God's blessing and peace be upon him and his family) is reported to have said, "There is nothing more loved by God than the youth who repents."

Therefore repentance is the first degree among the degrees of the wayfarers and the first station among the stations of the seekers. The inner meaning of repentance in Arabic is "return." It is said, "He repented," meaning, "He returned." So repentance is to return from what is blameworthy in the law of Islam to what is praiseworthy in it.

The Prophet (may God's blessing and peace be upon him) said, "Remorse is an act of repentance." Therefore, those well versed in the fundamentals of religion among the people of the Sunna have said, "There are three conditions of repentance [which must be present] in order that it be sound: remorse for the violations that have been committed, immediate abandonment of the lapse, and firm resolve not to return to similar acts of disobedience." One must apply these principles to make repentance effective.

Someone has stated, "By the saying 'Remorse is an act of repentance' he meant that the major portion of repentance is remorse, just as he (may God's blessing and peace be upon him) said, 'Pilgrimage is 'Arafat.'" That is, the greatest part of its elements is the standing at 'Arafat, not that there are no other elements in pilgrimage. So his saying, "Remorse is an act of repentance" means that the greatest part of the elements of repentance is remorse.

One among the people of realization has said, "Remorse is sufficient in fulfillment of that because it has as its consequence the other two conditions, for it is impossible one should be remorseful for an act in which he persists or the like of which he intends to commit." This is the meaning of repentance by way of summary definition.

By way of elucidation and explanation, we may say that repentance has causes, an order, an arrangement, and divisions. The first cause is the awakening of the heart from the slumber of heedlessness and the servant's becoming aware of his evil state. He attains this by means of the divine favor of attentiveness to the restraints imposed by God (may He be exalted) that come to his mind. This is by means of the audition of his heart, for it has come in the report, "The warner of God in the heart of every person is a Muslim." The tradition "There is a piece of flesh in the body which, if it be healthy, the whole body is healthy and if it be corrupt, the whole body is corrupt. Truly, it is the heart" also speaks to this matter. If his heart reflects on the evil of his deeds, he perceives the despicable actions he commits, and the desire for repentance comes to his heart, along with refraining from repugnant doings. Then God (may He be exalted) supports him in correcting his firm intention, in embarking on the path to a goodly return, and in becoming receptive to the means of repentance.

The first of these means is to part company with brothers in evil, for they prompt him to deny this goal and cause him to doubt the correctness of this firm intention. And that is not complete except by perseverance in witnessing, which increases his longing for repentance, and by the presence of motives impelling him to fulfill his resolve, from which he str

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