Sufism in Spain was practiced in Al-Andalus mainly in the 9th century. Although it did not reach the extent of other lands, it would strongly influence Islam in Spain and Iberian culture in general.
The first spread of Sufi spirituality can be traced back to Ibn Masarra (883-931), who wrote works in the line of Mutazilism and Batimi Sufism. [1] His text are lost and what is known about them is due mainly to the work of a later disciple, Ibn al-A'rabi (1165-1240). [2]
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The next decades saw a growth of Sufi movements in Al-Andalus, although they did not become organized in tariqa as in other lands, but in smaller groups centered around a master, without a initiation ritual and often without calling themselves Sufi. One of the first true schools formed was that of Ibn al-Arif (1088-1141), although it would be with Abu Madyan (116-1198), who performed a synthesis of Sufi thought of his time, including Oriental, Andalusi and Magrebi, that Sufism would truly blossom in Spain. [3] His influence was notable, having among his disciples Al-Arabi himself.
Other important Sufis of the time were Ibn Sab'in (1270), and one of his successors, the famous Andalusian poet Abu al-Hasan al-Shushtari, whose works are still in force in the Magreb.
Spanish Arabist Miguel Asín Palacios speculated that the influence of Sufi mysticism reached Christianity. As quoted by Fernando Sánchez Dragó: [4]
Miguel Asín Palacios, a great Arabist, almost the father of Pan-Arabism, in the good sense of the word, talked about the journey and return of religious thought, of mystical though from Christianity to Christianity; he referred to how the masters of Sufism in Spain, after Islam passed through Egypt and other lands in northern Africa and contacted the Desert Fathers, the men from Alexandria, the Coptic Christians, received the esoteric message of Jesus, translated it to Islam, and then, from Islam, from Ibn-Masarra, from Muignuhdin Ibn-Al-Arabi, from other great mystical thinkers of Spanish Islam, was given back to Christianity. There would not be Juan de la Cruz, there would not be Teresa de Jesús, there would not be Miguel de Molinos, there would not be the Alumbrados, the Quietistas, the Dexados, without the precedent of these "God's madmen" who had a main role for many centuries, and specifically during the centuries of the taifa kingdoms, in that retrieval of a mysticism that came from Christianity yet was universal.
Sufism, also known as Tasawwuf, is a mystic body of religious practice found within Islam which is characterized by a focus on Islamic purification, spirituality, ritualism, asceticism and esotericism. It has been variously defined as "Islamic mysticism", "the mystical expression of Islamic faith", "the inward dimension of Islam", "the phenomenon of mysticism within Islam", the "main manifestation and the most important and central crystallization" of mystical practice in Islam, and "the interiorization and intensification of Islamic faith and practice".
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A wali, the Arabic word which has been variously translated "master", "authority", "custodian", "protector", is most commonly used by Muslims to indicate an Islamic saint, otherwise referred to by the more literal "friend of God".
Fakhr al-Din Iraqi was a Persian Sufi poet of the 13th-century. He is principally known for his mixed prose and poetry work, the Lama'at, as well as his divan, most of which were written in the form of a ghazal.
The Shadhili Order is a tariqah or Sufi order of Sunni Islam founded by al-Shadhili in the 13th century and is followed by millions of people around the world. Many followers of the Shadhili Order are known as Shadhilis, and a single follower is known as Shadhili.
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.
Sufi philosophy includes the schools of thought unique to Sufism, the mystical tradition within Islam, also termed as Tasawwuf or Faqr according to its adherents. Sufism and its philosophical tradition may be associated with both Sunni and Shia branches of Islam. It has been suggested that Sufi thought emerged from the Middle East in the eighth century CE, but adherents are now found around the world.
In Islamic philosophy, Sufi metaphysics is centered on the concept of وحدة, waḥdah, 'unity' or توحيد, tawhid. Two main Sufi philosophies prevail on this topic. Waḥdat al-wujūd literally means "the Unity of Existence" or "the Unity of Being." Wujūd, meaning "existence" or "presence", here refers to God. On the other hand, waḥdat ash-shuhūd, meaning "Apparentism" or "Monotheism of Witness", holds that God and his creation are entirely separate.
Sufi studies is a particular branch of comparative studies that uses the technical lexicon of the Islamic mystics, the Sufis, to exemplify the nature of its ideas; hence the frequent reference to Sufi Orders. It may be divided into two main branches, the orientalist/academic and the spiritual.
Miguel Asín Palacios was a Spanish scholar of Islamic studies and the Arabic language, and a Roman Catholic priest. He is primarily known for suggesting Muslim sources for ideas and motifs present in Dante's Divine Comedy, which he discusses in his book La Escatología musulmana en la Divina Comedia (1919). He wrote on medieval Islam, extensively on al-Ghazali. A major book El Islam cristianizado (1931) presents a study of Sufism through the works of Muhyiddin ibn 'Arabi of Murcia in Andalusia. Asín also published other comparative articles regarding certain Islamic influences on Christianity and on mysticism in Spain.
Abu 'Abd Allah Muhammad b. 'Abd Allah b. Masarra b. Najih al-Jabali (883–931), was an Andalusian Muslim ascetic and scholar. He is considered one of the first Sufis as well as one of the first philosophers of Al-Andalus.
Abu Madyan Shuʿayb ibn al-Husayn al-Ansari al-Andalusi, commonly known as Abū Madyan, was an influential Andalusian mystic and a great Sufi master.
Luce López-Baralt is a prominent Puerto Rican scholar and essayist and a professor of Spanish and Comparative Literature at the University of Puerto Rico.
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Muhammad Amjad, was a legal scholar of Qur'an, Hadith, and the Hanafi school of Islamic law.
Abūʾl-Qāsim Aḥmad ibn al-Ḥusayn ibn Qasī was a Sufi, a rebel leader against the Almoravid dynasty in Al-Garb Al-Andalus and governor of Silves for the Almohads. The main sources for his life are Ibn al-Abbār, Ibn al-Khaṭīb and ʿAbd al-Wāḥid al-Marrakūshī. The last is the source for his biography in the biographical dictionary of al-Ṣafadī.
Abū al-Ḥakam ʿAbd al-Salām b. ʿAbd al Raḥmān b. Abī al-Rijāl Muḥammad b. ʿAbd al-Raḥmān al-Lakhmī al-Ifrīqī al-Ishbīlī was an Arab Sufi figure of Al-Andalus, considered to be one of the greatest Sufi masters and hadith scholars. He spread his teachings in the first half of the 12th century.
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