Part of a series on Islam Sufism |
---|
Islamportal |
Sufi literature consists of works in various languages that express and advocate the ideas of Sufism.
Sufism had an important influence on medieval literature, especially poetry, that was written in Arabic, Persian, Punjabi,Turkic, Sindhi and Urdu. Sufi doctrines and organizations provided more freedom to literature than did the court poetry of the period. The Sufis borrowed elements of folklore in their literature.
The works of Nizami, Nava'i, Hafez, Sam'ani and Jami were more or less related to Sufism. The verse of such Sufi poets as Sanai (died c. 1140), Attar (born c. 1119), and Rumi (died 1273) protested against oppression with an emphasis on divine justice and criticized evil rulers, religious fanaticism and the greed and hypocrisy of the orthodox Muslim clergy. The poetic forms used by these writers were similar to the folk song, parable and fairy tale.
Sufi literature, written in Persian, flourished from the 12th to 15th centuries. Later, major poets linked with the Sufi tradition included Hatef Esfahani (17th century), Bedil (18th century), and Ahmad NikTalab (20th century). However, Sufi literature for the longest time in history had been scattered in different languages and geographic regions. [1] [2] From the 19th and 20th centuries onwards, the historiography of Sufism, especially in the west, has been the meticulous collection of diverse sources and facts regarding the subject. [3] As compared to, say, broadly speaking, English or German literature, Sufi literature has been controversial because of the origin of Sufism itself as a tradition. Some scholars argue Sufism is a tendency within Islam whereas others argue that Sufism, as in the way of thinking, predates Islam. Radical Islamic scholars of an older generation, some even in contemporary times, dismiss the Sufi tradition as something that is purely mystical and therefore deny Sufism's spiritual lineage to Islam. [4] Their argument is Sufism comes in the way of recognising the true nature of Islam. Nevertheless, the process of accumulating data on Sufism by many European Orientalist scholars led to the birth of significant discourses within Sufi literature that dominated western thought on the subject for a long time. Even before the 19th century, as argued by Carl Ernst, some Orientalist scholars attempted to disassociate Sufi literature from Islam, based on positive and negative tendencies. [5] In his work, Ernst challenges such interpretations and those made by the colonial Orientalists and native fundamentalists.
Alexander D Knysh, a professor of Islamic studies at the University of Michigan, claims the first serious attempts to address Sufism in academic discourses can be traced back to the 17th century. [3] The discussions by scholars in the west around this time were concerned with critically analysing and translating the Sufi literature. Notably, the literary output of renowned Persian poets such as Sadi, Attar, Rumi, Jami, and Hafez. However, Knysch also points out a rather contrasting image of Sufism that appears within the personal memoirs and travelogues of western travellers in the Middle East and Central Asia in the 18th and 19th centuries. Mostly produced by western travellers, colonial administrators, and merchants, they perceived Sufi literature and the overall tradition as exotic, erratic behaviour, and strange practices by the dervishes. [3] In such works, literary concerns were mixed with a larger goal to illustrate a systematic and accurate account of various Sufi communities, practices, and doctrines. [3] Although such scholars were intrigued by the nature of Sufi literature and many of the individual Sufi dervishes, they were hesitant in considering the mystical elements of Sufism to be something inherent to the larger Islamic religion. This is because they did not consider Islam and Christianity in the same light and therefore considered Islam to be incapable of producing the kind of theological discussions present within Sufi literature. [3] For instance, Joseph Garcin de Tassy (1794–1878), a French Orientalist, translated and produced a large number of works on Islamic, Persian, and Hindustani discourses. He admired the Persian language and literature yet showed a conventional anti-Islamic prejudice notable of his time. He perceived Sufi literature vis-à-vis Christian heretics but considered the former as a distorted version of the latter. He thought Islamic cultures restrict human autonomy and material pleasures. [3] Such views on Sufi literature were commonly shared at the time by several European Orientalists who were originally trained as either philologists or Biblical studies scholars. [3]
Sufi poetry emerged as a form of mystical Islamic devotional literature that expresses themes such as divine love and the mystical union between man and God, often through the metaphors of secular love poetry. Over the centuries, non-mystical poetry has in turn made significant use of the Sufi vocabulary, producing a mystical-secular ambiguity in Persian, Turkish, and Urdu-language literatures. [6]
The Sufi conception of love was introduced first by Rabia of Basra, a female mystic from the eighth century. Throughout Rumi's work the "death" and "love" appear as the dual aspects of Rumi's conception of self-knowledge. Love is understood to be "all-consuming" in the sense that it encompasses the whole personality of the lover. The influence of this tradition in Sufism was likely drawn from Persian or Hindu sources; no comparable idea is known from ninth century Christianity or Judaism. In a literary wordplay Fakhreddin Eraqi changed the words of the shahada (la ilaha illa'llah) to la ilaha illa'l-'ishq ("there is no deity save Love"). For his part, Rumi, in his writings, developed the concept of love as a direct manifestation of the will of God, in part as a calculated response to objections coming from the orthodox wing of Islam: "Not a single lover would seek union if the beloved were not seeking it". [7] The concepts of unity and oneness of mankind also appear in Rumi's works. For example, the poem "Who Am I?" [8]
Jalāl al-Dīn Muḥammad Rūmī, or simply Rumi, was a 13th-century poet, Hanafi faqih (jurist), Islamic scholar, Maturidi theologian (mutakallim), and Sufi mystic originally from Greater Khorasan in Greater Iran.
Sufism is a mystic body of religious practice found within Islam which is characterized by a focus on Islamic purification, spirituality, ritualism, and asceticism.
Khājeh Shams-od-Dīn Moḥammad Ḥāfeẓ-e Shīrāzī, known by his pen name Hafez or Hafiz, was a Persian lyric poet whose collected works are regarded by many Iranians as one of the highest pinnacles of Persian literature. His works are often found in the homes of Persian speakers, who learn his poems by heart and use them as everyday proverbs and sayings. His life and poems have become the subjects of much analysis, commentary, and interpretation, influencing post-14th century Persian writing more than any other Persian author.
Abū Ḥāmid bin Abū Bakr Ibrāhīm, better known by his pen-names Farīd ud-Dīn (فریدالدین) and ʿAṭṭār of Nishapur, was an Iranian poet, theoretician of Sufism, and hagiographer from Nishapur who had an immense and lasting influence on Persian poetry and Sufism. He wrote a collection of lyrical poems and number of long poems in the philosophical tradition of Islamic mysticism, as well as a prose work with biographies and sayings of famous Muslim mystics. The Conference of the Birds, Book of the Divine, and Memorial of the Saints are among his best known works.
The Masnavi, or Masnavi-ye-Ma'navi, also written Mathnawi, or Mathnavi, is an extensive poem written in Persian by Jalal al-Din Muhammad Rumi, also known as Rumi. It is a series of six books of poetry that together amount to around 25,000 verses or 50,000 lines. The Masnavi is one of the most influential works of Sufism, ascribed to be like a "Quran in Persian". Some Muslims regard the Masnavi as one of the most important works of Islamic literature, falling behind only the Quran. It has been viewed by many commentators as the greatest mystical poem in world literature. It is a spiritual text that teaches Sufis how to reach their goal of being truly in love with God.
Nūr ad-Dīn 'Abd ar-Rahmān Jāmī, also known as Mawlanā Nūr al-Dīn 'Abd al-Rahmān or Abd-Al-Rahmān Nur-Al-Din Muhammad Dashti, or simply as Jami or Djāmī and in Turkey as Molla Cami, was a Persian Sunni poet who is known for his achievements as a prolific scholar and writer of mystical Sufi literature. He was primarily a prominent poet-theologian of the school of Ibn Arabi and a Khwājagānī Sũfī, recognized for his eloquence and for his analysis of the metaphysics of mercy. His most famous poetic works are Haft Awrang, Tuhfat al-Ahrar, Layla wa Majnun, Fatihat al-Shabab, Lawa'ih, Al-Durrah al-Fakhirah. Jami belonged to the Naqshbandi Sufi order.
Persian literature comprises oral compositions and written texts in the Persian language and is one of the world's oldest literatures. It spans over two-and-a-half millennia. Its sources have been within Greater Iran including present-day Iran, Iraq, Afghanistan, the Caucasus, and Turkey, regions of Central Asia, South Asia and the Balkans where the Persian language has historically been either the native or official language.
Sultan Muhammad Awan, known popularly as Sultān Bāhū, was a Punjabi Muslim poet, Sufi, scholar, and historian of the 17th century. Renowned for his mystical poetry, he was active during the reigns of Mughal emperors Shah Jahan and Aurangzeb.
Hossein Mohyeddin Ghomshei is an Iranian scholar, philosopher, author, and lecturer on literature, art, and mysticism.
Hakim Abul-Majd Majdūd ibn Ādam Sanā'ī Ghaznavi, more commonly known as Sanai, was a Persian poet from Ghazni. He lived his life in the Ghaznavid Empire which is now located in Afghanistan. He was born in 1080 and died between 1131 and 1141.
Abū Saʿīd Abū'l-Khayr or Abusa'id Abolkhayr, also known as Sheikh Abusaeid or Abu Sa'eed, was a famous Persian Sufi and poet who contributed extensively to the evolution of Sufi tradition.
Sufism is the mystical branch of Islam in which Muslims seek divine love and truth through direct personal experience of God. This mystic tradition within Islam developed in several stages of growth, emerging first in the form of early asceticism, based on the teachings of Hasan al-Basri, before entering the second stage of more classical mysticism of divine love, as promoted by al-Ghazali and Attar of Nishapur, and finally emerging in the institutionalized form of today's network of fraternal Sufi orders, based on Sufis such as Rumi and Yunus Emre. At its core, however, Sufism remains an individual mystic experience, and a Sufi can be characterized as one who seeks the annihilation of the ego in God.
Daniel Ladinsky is an American poet and interpreter of mystical poetry, born and raised in St. Louis, Missouri. Over a twenty-year period, beginning in 1978, he spent extensive time in a spiritual community at Meherabad, in western India, where he worked in a rural clinic free to the poor, and lived with the intimate disciples and family of Meher Baba.
Reynold Alleyne Nicholson, FBA, or R. A. Nicholson, was an eminent English orientalist, scholar of both Islamic literature and Islamic mysticism, and widely regarded as one of the greatest Rumi scholars and translators in the English language.
Sufism has a history in India evolving for over 1,000 years. The presence of Sufism has been a leading entity increasing the reaches of Islam throughout South Asia. Following the entrance of Islam in the early 8th century, Sufi mystic traditions became more visible during the 10th and 11th centuries of the Delhi Sultanate and after it to the rest of India. A conglomeration of four chronologically separate dynasties, the early Delhi Sultanate consisted of rulers from Turkic and Afghan lands. This Persian influence flooded South Asia with Islam, Sufi thought, syncretic values, literature, education, and entertainment that has created an enduring impact on the presence of Islam in India today. Sufi preachers, merchants and missionaries also settled in coastal Gujarat through maritime voyages and trade.
Ahmad Ghazālī was a Sunni Muslim Persian Sufi mystic, writer, preacher and the head of Al-Nizamiyya of Baghdad. He is best known in the history of Islam for his ideas on love and the meaning of love, expressed primarily in the book Sawāneḥ.
Faqir Qadir Bux Bedil (1814–1873) better known by his pen name Bedil was a Sufi poet and scholar of great stature. After Shah Abdul Latif Bhittai and Sachal Sarmast, two stars that shone on the firmament of Sindhi poetry and who could measure up to them in excellence were the father and son – Bedil and Bekas. They wrote poetry in Saraiki Sindhi and Persian.
Sufism in Sindh covers the tradition of Sufism in Sindh, which is reputed to be an area of mystics. Sindh is famous for the enormous number of saints and mystics who lived there and preached peace and brotherhood. According to popular legend, 125,000 of them are buried on Makli Hill near Thatta. There is an abundance of Sufi literature produced in Sindh throughout history.
Leonard Lewisohn was an American author, translator and lecturer in the area of Islamic studies and a specialist in Persian language and Sufi literature. He was the editor of Mawlana Rumi Review, a publication of the Rumi Institute and Archetype, Cambridge, published once a year. He was a member of the Institute of Arab and Islamic Studies in University of Exeter.
{{cite book}}
: CS1 maint: location missing publisher (link){{cite book}}
: CS1 maint: others (link){{cite book}}
: CS1 maint: location missing publisher (link){{cite journal}}
: Cite journal requires |journal=
(help)