From tariqas-approval Tue Nov 8 14:42:29 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA26761; Tue, 8 Nov 1994 14:43:00 GMT Received: from lenzie.cent.gla.ac.uk by world.std.com (5.65c/Spike-2.0) id AA26724; Tue, 8 Nov 1994 09:42:53 -0500 Message-Id: <25221.199411081442@lenzie.cent.gla.ac.uk> Date: Tue, 8 Nov 1994 14:42:29 GMT Received: from lab2_05 (asb311-05.socsci.gla.ac.uk [130.209.194.145] sender 924610ts) by lenzie.cent.gla.ac.uk (8.6.9/UK-2.2a/cent-sparc) with SMTP id OAA25221 for ; Tue, 8 Nov 1994 14:42:29 GMT X-Sender: 924610ts@udcf.gla.ac.uk Mime-Version: 1.0 Content-Type: text/plain; charset="us-ascii" X-Priority: 5 (Lowest) To: tariqas@world.std.com From: 924610ts@udcf.gla.ac.uk Subject: Cat Stevens (Yusuf Islam) X-Mailer: Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: > >The Guardian October 8, 1994 >SECTION: THE GUARDIAN FEATURES PAGE; Pg. 29 >HEADLINE: THOROUGHLY MODERN MR ISLAM; >Ater a self-imposed silence of 17 years, Cat Stevens has recorded a new album. >But don't expect more ballads from bedsitterland: a good deal more than the name >and the face have changed, he tells Stephen Moss >By Stephen Moss > > FIRST the good news: Cat Stevens has been back in the recording studio to >produce his first album since 1977. Now the less good news, at least from a >pop-lover's point of view: it is a largely spoken narrative called The Life of >the Last Prophet. EMI is interested and it may well prove a commercial success, >but Tea for the Tillerman it isn't. > > For Cat Stevens, of course, will never make another record, never return to >those wonderfully simple, achingly innocent songs that reverberated through >bedsitterland in the mid-70s. He, in effect, died in 1977 when Steven Georgiou, >the superstar who had adopted the nom-de-stylus Cat, converted to Islam and >abandoned the decadent lifestyle of a pop icon. > > To interview Cat 20 years ago, you would have been overlooking the bay in >Rio, where he lived as a tax exile. Now, to meet his reborn self, Yusuf Islam, >you have to journey to the heart of Kilburn, north London, where the Islamia >School which he founded in 1983 is based. > > All the breathless, met-him-on-a-jet interviews with pop-star Cat stressed >his inarticulacy. This man, slim and fit and immaculately dressed in white >jellaba, with just a few streaks of grey in his bushy beard, is either an >imposter or someone who through faith has found a new coherence. > > He is relaxed, charming, focused. When he plays a snatch from The Life of >the Last Prophet, he is more than focused - he is transported. We are on >different wavelengths: the question, how could you give it all up, has no >meaning. "I still have a soft spot for the old way of life," he admits, "but > Islam cures you of any pride." > > But surely being back in the recording studio must have given him a buzz, a >desire to let the good times roll again? No, it gave him a headache - he's a >perfectionist, a control freak, and the pursuit of perfection can be painful. > > Even after a silence of 17 years, he receives letters from fans: "They >express gratitude for the heritage of my catalogue, which they believe has >helped them through personal or spiritual difficulties. Many reflect on the >words and can sympathise, as I can, with people who are going through those >phases." > > The son of a Greek Cypriot father and Swedish mother who ran a restaurant in >London's West End, he was already a star in his late teens. Matthew and Son was >a hit in 1967 when he was just 19, and in the seventies he produced a string of >albums that sold millions across the world. But he never mastered the trappings >of stardom. In an interview in 1972, at the height of his fame, he described the >strains caused by a serious bout of TB two years earlier: "I nearly went mad. I >began to find that I could not be at ease with myself." > > The headlines proclaimed "a cool Cat" but the smaller print revealed a >reluctant superstar who always felt uncomfortable on stage and disliked the >pressures of an adoring public. "The hyped existence of the pop star is >difficult to sustain," he says now. "Getting out was a great escape - the >lifestyle was unnatural. There are so many expectations and you can't possibly >satisfy them all. > > "I was a seeker after success and music allowed me to achieve that. But >gradually I realised there was more to being human than the life of this world - >things to do with morality, with ethics, with ultimate and absolute answers. I >wasn't satisfied with the religion I was born with, Greek Orthodoxy. Until I >came into contact with Islam, I'd been writing my own religion as I went. So >it shouldn't be a surprise that when I finally found what I was looking for, I >said hey, I don't need this carcass any longer." > > The moment of enlightenment came in 1976 when his brother gave him a copy of >the Koran as a present. " Islam was clear and simple and the message was plain >- there was only one God and your duty is to worship him and the way of life he >has prescribed in Islam, as the final, complete religion. I was convinced > Islam had the overview, that this was indeed the last message sent by God to >guide us, and that it was not just for the Arabs but could be embraced by >anyone." > > He converted and, after a brief attempt to combine music with his new faith, >gave up recording and performing. He says that music is not forbidden in Islam >but that the use of instruments and music for entertainment only are >proscribed. In any case he was finding it increasingly difficult to reconcile >two opposing worlds: "It was hard to give up but it was easier to give it up >totally than to do it half-heartedly. I am a one hundred per center. I like to >do things completely and as perfectly as possible, even though we always fail." > He married a Muslim woman from central Asia called Fawzia - he says it was >not an arranged marriage but a "chaperoned encounter" - and they settled in >north London. Far from being reclusive, he has become a high-profile spokesman >for the British Muslim community and sees The Life of the Last Prophet as a >means of conveying truths about Islam. > > As well as appealing to Muslims, he hopes that it will help to explain > Islam to a West that is increasingly fearful of it. "I want to communicate, >to dispel some of the misconceptions about Islam which have taken root because >of political events in the Muslim world. To judge Islam by that is wrong. You >have to go back to the life of the Prophet to see what was the model of Islamic >society - how it works, what the rules are, what the beliefs are. > > "Many people in the West are terribly confused about how to perceive Islam >- how does it relate to them, is it going to overtake them, destroy western >civilisation? The struggle of different Muslim communities in different regions >to assert their Islamic identity may look threatening. So there is a need to >explain the basics of the religion, and you couldn't get more basic than to go >back to the life of the Prophet himself." > > Perhaps lifting the death sentence over Salman Rushdie would ease tensions? >For once, he looks a little discomfited - a rash of "Cat says Rushdie must die" >headlines when he spoke out in support of the fatwa has left its mark. But he >cannot bring himself to forgive the alleged blasphemer. His condemnation is more >considered now, and veiled in metaphor, but he still believes Rushdie must >withdraw The Satanic Verses and repent. > > What about the suggestion that supporters of the fatwa should be tried for >incitement to murder? "If a person in the 20th century is being chased because >he says that the Ten Commandments should still apply, then I say there is >something seriously wrong." > > For a man so obviously at ease with himself and his faith, Yusuf Islam has >to fight many battles. He is not averse to litigation: he recently sued Private >Eye and a French magazine over an allegation that he was involved in gun-running >to Muslim rebels in Afghanistan; and he has just embarked on an action against >his record company alleging under-payment of royalties on the still buoyant >sales of his back catalogue. > > His campaigns on behalf of Muslim causes are numerous. He has waged a >10-year fight, so far unsuccessful, to win government funds for the Islamia >School, and lobbied western governments on behalf of Bosnia - "a nation newly >born which has been thrown to the wolves". He is also a fervent letter-writer to >newspapers, correcting what he feels are misrepresentations of his or his fellow >Muslims' position. > > Despite his search for "ultimate answers", he is very much of this world. He >is clearly a hands-on manager, and it is perhaps symbolic that the two books >behind him in his office at the school are the Koran and Croner's Management of >Voluntary Organisations. He makes a point of saying that when he converted to > Islam, which frowns on usury, he had to take his money out of interest-bearing >accounts and invest it in business ventures, take risks rather than watch it >grow incrementally. His religion will lead to spiritual salvation, but it will >deal with this world along the way. > > Above all it is the school, which teaches a "moderate Islamic syllabus", >that absorbs him. He is keen to stress its GCSE successes. Every detail matters: >when the photographer moves a chair to set up a shot and exposes several months' >accumulated dust, the school's proud founder is horrified; the cleaners will, yo >u feel, be receiving a lecture. > > His five children, four girls and a boy, all attend the school. Indeed, >concern for their education was the key factor in his decision to establish it. >He believes that Muslims are discriminated against in education and contrasts >the Government's refusal to give support to Islamic education with its backing >for Catholic and Jewish schools. > > The current furore over whether Muslim girls should be allowed to wear >headscarves in French schools - a ban by the authorities has led to protests - >is, he says, a further example of the West's bias. "If the prayer cap and the >crucifix can be worn, then Muslim women should be allowed the same rights," he >argues. "The real conflict is whether a woman should be dressed or undressed >when she walks in the street - that is what is biting at the French psyche, this >insatiable appetite for sex. Islam expects women to be dressed in public to >preserve modesty and respect. You would hardly see a statue of Mary without a >veil, and who can point the finger of blame at her?" > > He says Islam recognises the integrity of other religions and can co-exist >happily with them, but Muslims in the West should be more confident about >proclaiming their faith. "For a long time we have been encircling ourselves. >Muslims have been at a great disadvantage because many have come here as >immigrants and they feel they shouldn't offend the host community. Yet Musli ms >have a lot to offer. Islam should be clearly heard and understood." > > Some in the West would rather not hear the message, especially if it >appearsto endorse fatwas and fundamentalism. But he refuses to be silenced. >"People keep having a go at me. If I went round singing Morning Has Broken they >would stop their attacks. But that's not fair - that's blackmail." ~~~~~ Nihat From tariqas-approval Tue Nov 8 02:49:00 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA23676; Tue, 8 Nov 1994 16:47:25 GMT Received: from wizard.Colorado.EDU by world.std.com (5.65c/Spike-2.0) id AA23655; Tue, 8 Nov 1994 11:47:22 -0500 Received: from granger.colorado.edu by WIZARD.COLORADO.EDU (PMDF #12158) id <01HJ8DEXSWGW985GP9@WIZARD.COLORADO.EDU>; Tue, 8 Nov 1994 09:44 GMT Date: Tue, 08 Nov 1994 09:49:00 -0700 From: granger_m@WIZARD.COLORADO.EDU (Mike Granger) Subject: Re: Cat Stevens (Yusuf Islam) To: tariqas@world.std.com Message-Id: <01HJ8DEXSWGW985GP9@WIZARD.COLORADO.EDU> Content-Type: text/plain; charset="us-ascii" X-Sender: granger_m@128.138.131.7 Mime-Version: 1.0 X-Priority: 5 (Lowest) X-Mailer: Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: >> Some in the West would rather not hear the message, especially if it >>appearsto endorse fatwas and fundamentalism. But he refuses to be silenced. >>"People keep having a go at me. If I went round singing Morning Has Broken they >>would stop their attacks. But that's not fair - that's blackmail." >~~~~~ >Nihat > > Like so many other converted Muslims from the West, certain music played an important role in the "stirring" of my soul before my conversion. It's funny that the "Morning Has Broken" song is mentioned here; it is a very beautiful song, and very spiritual, and really moved me every time I heard it. It's too bad that Yusuf Islam is so completely down on his past as a musician that he does not at least recognize that some of his music, a small part at least, was very positive, and probably helped many people; if I could see him I would tell him this. I'm not questioning his choice of deciding to not be a pop musician anymore, but all converts should realize that whatever they regard as negative in their pre-conversion life really contains much that is positive, and that they would be more at peace if they accepted everything as positive. When I converted, for the first few years I was "scared" of listening to most types of music, but I eventually mellowed out, and came to the conclusion that it is silly to categorize all pop music as negative. Anyway, I do applaud all that he is doing for the Islamic community in London, especially for children, may Allah bless him. I also understand that he has met Shaykh Nazim (the Naqshabandi Grand Shaykh) in London several times, has spoken with him at length, always very respectful of the Shaykh, but is still basically anti-Sufism. Is this still true? Perhaps someone else knows more about this. Ab. Salam Granger From tariqas-approval Tue Nov 8 01:39:47 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA20252; Tue, 8 Nov 1994 17:39:28 GMT Received: from netcom6.netcom.com by world.std.com (5.65c/Spike-2.0) id AA20227; Tue, 8 Nov 1994 12:39:26 -0500 Received: by netcom6.netcom.com (8.6.9/Netcom) id JAA14298; Tue, 8 Nov 1994 09:39:47 -0800 From: deane@netcom.com (Dean Edwards) Message-Id: <199411081739.JAA14298@netcom6.netcom.com> Subject: Re: Cat Stevens (Yusuf Islam) To: tariqas@world.std.com Date: Tue, 8 Nov 1994 09:39:47 -0800 (PST) In-Reply-To: <01HJ8DEXSWGW985GP9@WIZARD.COLORADO.EDU> from "Mike Granger" at Nov 8, 94 09:49:00 am X-Mailer: ELM [version 2.4 PL23] Mime-Version: 1.0 Content-Type: text/plain; charset=US-ASCII Content-Transfer-Encoding: 7bit Content-Length: 169 Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: >From my perspective this musician ceased to have significance when he began issuing his support of death threats. I shall ignore his releases, new or old. Dean Edwards From tariqas-approval Wed Nov 9 00:30:00 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA11994; Wed, 9 Nov 1994 00:30:00 GMT Date: Wed, 9 Nov 1994 00:30:00 GMT Message-Id: <199411090030.AA11994@world.std.com> To: tariqas-approval@world.std.com From: tariqas-approval@world.std.com Subject: BOUNCE tariqas@world.std.com: Admin request Status: RO X-Status: >From flwilson@acme.freenet.columbus.oh.us Tue Nov 8 14:24:37 1994 Return-Path: Received: from acme.freenet.columbus.oh.us by world.std.com (5.65c/Spike-2.0) id AA11972; Tue, 8 Nov 1994 19:29:58 -0500 Received: by acme.freenet.columbus.oh.us (8.6.9/5.901231) id TAA16226; Tue, 8 Nov 1994 19:29:15 -0500 Date: Tue, 8 Nov 1994 19:24:37 -0500 (EST) From: F Wilson Subject: subscribe To: tariqas@world.std.com Message-Id: Mime-Version: 1.0 Content-Type: TEXT/PLAIN; charset=US-ASCII subscribe tariqas@world.std.com F Wilson From tariqas-approval Wed Nov 9 10:33:35 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA07730; Wed, 9 Nov 1994 10:34:30 GMT Received: from mailgate.Cadence.COM by world.std.com (5.65c/Spike-2.0) id AA07720; Wed, 9 Nov 1994 05:34:28 -0500 Received: (from smap@localhost) by mailgate.cadence.com (8.6.8/8.6.8) id CAA02416 for ; Wed, 9 Nov 1994 02:34:08 -0800 Received: from cadence.cadence.com(158.140.18.1) by mailgate.cadence.com via smap (V1.0mjr) id sma002386; Wed Nov 9 02:33:25 1994 Received: from europe.cadence.com by cadence.Cadence.COM (5.61/3.14) id AA15703; Wed, 9 Nov 94 02:30:12 -0800 Received: from skywalker.edc by europe.cadence.com (4.1/SMI-4.0) id AA13533; Wed, 9 Nov 94 10:18:04 GMT Received: by skywalker.edc (4.1/SMI-4.1) id AA20285; Wed, 9 Nov 94 10:33:35 GMT Date: Wed, 9 Nov 94 10:33:35 GMT From: mas@cadence.com (Masud Khan) Message-Id: <9411091033.AA20285@skywalker.edc> To: tariqas@world.std.com Subject: Re: Cat Stevens (Yusuf Islam) Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: A > I also understand that he has met Shaykh Nazim (the Naqshabandi > Grand Shaykh) in London several times, has spoken with him at length, always > very respectful of the Shaykh, but is still basically anti-Sufism. Is this > still true? Perhaps someone else knows more about this. > > Ab. Salam Granger > > I think Yusuf Islam has "mellowed" over the years, his wife is actually a relative of Shaikh Nazim (Sister/Daughter?), I don't think he is anti-Sufi as such but more anti-bid'ah (this too can be a problem). A family friend who runs an Islamic School for boys in Milton Keynes know Yusuf Islam quite well and he noticed that Yusuf Islam's son kisses Yusuf Islam's hands after every prayer and Pirzada Sahab (the family friend) said to him "do you realise there are people who would disapprove of this practice and call it bid'ah?" (He was refering to the Wahabbi's), and Yusuf Islam replied "Those people can think what they want!". wa'as-Salaam Mas'ud From tariqas-approval Wed Nov 9 04:44:57 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA07534; Wed, 9 Nov 1994 14:45:16 GMT Received: from physics1.petnet.buffalo.edu by world.std.com (5.65c/Spike-2.0) id AA07508; Wed, 9 Nov 1994 09:45:14 -0500 Received: from xenakis.petnet.buffalo.edu by physics1.petnet.buffalo.edu (4.1/SMI-4.1) id AA13239; Wed, 9 Nov 94 09:44:57 EST Date: Wed, 9 Nov 94 09:44:57 EST From: hanif@petnet.buffalo.edu (Hanif Khalak) Message-Id: <9411091444.AA13239@physics1.petnet.buffalo.edu> To: tariqas@world.std.com Subject: Re: Cat Stevens (Yusuf Islam) Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: As salaamu `alaykum wa Rahmat Allah Peace and Mercy of Allah be upon you (all), >> I also understand that he has met Shaykh Nazim (the Naqshabandi >> Grand Shaykh) in London several times, has spoken with him at length, always >> very respectful of the Shaykh, but is still basically anti-Sufism. Is this >> still true? Perhaps someone else knows more about this. > >I think Yusuf Islam has "mellowed" over the years, his wife is actually >a relative of Shaikh Nazim (Sister/Daughter?), I don't think he is >anti-Sufi as such but more anti-bid'ah (this too can be a problem). Perhaps illegitimate bid'ah could be THE problem.. :-} >A family friend who runs an Islamic School for boys in Milton Keynes >know Yusuf Islam quite well and he noticed that Yusuf Islam's son kisses >Yusuf Islam's hands after every prayer and Pirzada Sahab (the family friend) >said to him "do you realise there are people who would disapprove of this >practice and call it bid'ah?" (He was refering to the Wahabbi's), and Yusuf >Islam replied "Those people can think what they want!". Utmost reverence/affection for parents is OBLIGATORY, not bid'ah, in any sense. Also, the ashaab (companions) of the Prophet (pbuh) demonstrated profound reverence for him (their teacher/master/shaikh) and used to compete in acts of devotion and respect. This could not be bid'ah either.. unless the interpretation is EXTREMELY literal (THIS might be 'a problem'). Instead of calling literal extremists 'Wahhaabis' (this would literally mean 'of Wahhaab', that is, of Allah), maybe they could be called 'Khawaarij' (the Dissenters?) who were known to punish severely/interpret small things extremely. I don't find this to be a minor point, otherwise, it degrades any reverence for one of the 99 Beautiful Names. >wa'as-Salaam > >Mas'ud Just a side note. I find it curious that pro-mystics in the West/ Americas, a society which has become anti-institutional religion, assert a mystical institution so fervently. This begs the difference between 'Sufism' and 'Tasawwuf'. The universal character of Islam is often convolved into some sort of 'Sufic Universalism' within (or in spite of) an Islamic culture. I guess I'm not sure what the deal is, but wondering if anyone else can make sense of the institutionalization of 'Sufism' OUTSIDE (or in spite of) of Islam. Wa Allahu 'l-Ghafur ul-Wadud (He is Allah, the Forgiving, the Ever Loving) Dhul `Arsh il-Majeed (Lord of the Majestic Throne) Fa`alil limaa yureed (Ever Able to Do what He Intends) In Peace, Hanif From tariqas-approval Wed Nov 9 05:15:54 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA23350; Wed, 9 Nov 1994 15:16:13 GMT Received: from physics1.petnet.buffalo.edu by world.std.com (5.65c/Spike-2.0) id AA23330; Wed, 9 Nov 1994 10:16:12 -0500 Received: from xenakis.petnet.buffalo.edu by physics1.petnet.buffalo.edu (4.1/SMI-4.1) id AA13265; Wed, 9 Nov 94 10:15:54 EST Date: Wed, 9 Nov 94 10:15:54 EST From: hanif@petnet.buffalo.edu (Hanif Khalak) Message-Id: <9411091515.AA13265@physics1.petnet.buffalo.edu> To: tariqas@world.std.com Subject: Re: Cat Stevens (Yusuf Islam) Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: Peace, Sorry for forgetting the Qur'anic reference for the ayaat I 'quoted': Surah Buruuj (85) verses 14-16. Also, I suppose, for 'inglizi' purposes, 'wahhaabi' would distinguish from one of the revered Names. But in spoken or any Arabic rendition...? Wallahu `Alim.. Peace, Hanif From tariqas-approval Wed Nov 9 00:18:45 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA25490; Wed, 9 Nov 1994 16:19:11 GMT Received: from nova.unix.portal.com by world.std.com (5.65c/Spike-2.0) id AA25465; Wed, 9 Nov 1994 11:19:09 -0500 Received: from jobe.shell.portal.com (tyagi@jobe.shell.portal.com [156.151.3.4]) by nova.unix.portal.com (8.6.9/8.6.5) with ESMTP id IAA24227 for ; Wed, 9 Nov 1994 08:18:47 -0800 Received: (tyagi@localhost) by jobe.shell.portal.com (8.6.9/8.6.5) id IAA08451 for tariqas@world.std.com; Wed, 9 Nov 1994 08:18:45 -0800 Message-Id: <199411091618.IAA08451@jobe.shell.portal.com> Subject: Sufism and Tasawwuf To: tariqas@world.std.com Date: Wed, 9 Nov 1994 08:18:45 -0800 (PST) In-Reply-To: <9411091444.AA13239@physics1.petnet.buffalo.edu> from "Hanif Khalak" at Nov 9, 94 09:44:57 am From: tyagi@houseofkaos.abyss.com (Haramullah) X-Mailer: ELM [version 2.4 PL0] Content-Type: text Content-Length: 3751 Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: 49941109 Lakum dinukum wa-liya dini. Hanif writes: |Perhaps illegitimate bid'ah could be THE problem.. :-} I suspect that the ambiguity in the concept has some of us confused about what actions constitute bid'ah and what does not. This may be a positive characteristic, this ambiguity. |I find it curious that pro-mystics in the West/Americas, a society which |has become anti-institutional religion, assert a mystical institution so |fervently. The West/Americas have become anti-institutional-religion? This is news to me, though I can see a case for it in regards the settlers from Europe and, of course, the indigenous peoples who have suffered at the hands of institutionalized religion. Still, I am curious what prompts this characterization. Do not the mammoth edifice of the Catholic Church, the complex organization of the Church of the Latter-Day Saints (Mormons) and the success of many different organized religious groups indicate precisely the opposite of your claim? In any case there are pockets which support mystical institutions quite strongly, such as those within urban centers and college towns (i.e. the literati). |This begs the difference between 'Sufism' and 'Tasawwuf'. Please explain the differences which are being posited between these two terms. I had previously understood that they are rather translations of one another, though your words here seem to indicate that you consider them to be absolute equivalents confused by radicals. |The universal character of Islam is often convolved into some sort of |'Sufic Universalism' within (or in spite of) an Islamic culture. I suspect that Idries Shah has a great deal to do with this, as do a number of other people who identify as 'Sufis' and yet promote the mystical 'tradition' as if it were not *necessarily* an institution or organized body. I've quoted Shah many times from his books within this elist and it is quite apparent that he points to the center of *all* religions when he speaks of 'Sufism'. My impression (very limited) is that the social body which makes up sufism (my term indicating the universality which includes Sufism to a great degree) is diverse, and there are many (e.g. Karima Omar, 'the Urban Dervish') who have felt alienated and estranged by a rather condemning Muslim establishment. Perhaps the very urge which wells up within the Muslim institutions to define who is and who is not a Sufi is in some way *generating* a counter-force, much as the vigor of Christian organ- izations generates a counter-force variously calling itself 'Neopaganism' and 'Satanism' (though without too many of the nightmarish components that either of these names might imply to Christians or Muslims). |I guess I'm not sure what the deal is, but wondering if anyone else can |make sense of the institutionalization of 'Sufism' OUTSIDE (or in spite |of) of Islam. I think it may be a rebellion *in response to* authoritarian and forceful control. There is a long and cherished history of rebellion-and-co-option within the history of at least the American culture. Compare the rising popularity of what is called among some 'Zen without Buddhism' or 'Tantra without Hinduism'. 'Sufism without Islam' (in the sense of being without organized religion) is not an isolated case, and while I consider myself a great instigator of these transformations, I also personally find the origin-religions to be very beautiful (if, at times, limiting and oppressive). I welcome further discussion on this matter. I think it is very important to a preservation of the integrity of Islam and sufism (if such can still be salvaged). La ilaha illa 'Llah. Muhammadun rasulu 'Llah. Haramullah tyagi@houseofkaos.abyss.com From tariqas-approval Wed Nov 9 16:51:18 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA14074; Wed, 9 Nov 1994 16:52:25 GMT Received: from mailgate.Cadence.COM by world.std.com (5.65c/Spike-2.0) id AA14051; Wed, 9 Nov 1994 11:52:23 -0500 Received: (from smap@localhost) by mailgate.cadence.com (8.6.8/8.6.8) id IAA21350 for ; Wed, 9 Nov 1994 08:52:03 -0800 Received: from cadence.cadence.com(158.140.18.1) by mailgate.cadence.com via smap (V1.0mjr) id sma021324; Wed Nov 9 08:51:07 1994 Received: from europe.cadence.com by cadence.Cadence.COM (5.61/3.14) id AA01089; Wed, 9 Nov 94 08:47:50 -0800 Received: from skywalker.edc by europe.cadence.com (4.1/SMI-4.0) id AA18468; Wed, 9 Nov 94 16:35:47 GMT Received: by skywalker.edc (4.1/SMI-4.1) id AA24078; Wed, 9 Nov 94 16:51:18 GMT Date: Wed, 9 Nov 94 16:51:18 GMT From: mas@cadence.com (Masud Khan) Message-Id: <9411091651.AA24078@skywalker.edc> To: tariqas@world.std.com Subject: Re: Cat Stevens (Yusuf Islam) Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: > Perhaps illegitimate bid'ah could be THE problem.. :-} > > Yes that is the problem but things like Mawlid (The celebration of the birthday of the Prophet pbuh) are labelled as bid'ah when quite clearly they are not. > Instead of calling literal extremists 'Wahhaabis' (this would literally > mean 'of Wahhaab', that is, of Allah), maybe they could be called 'Khawaarij' > (the Dissenters?) who were known to punish severely/interpret small things > extremely. I don't find this to be a minor point, otherwise, it degrades any > reverence for one of the 99 Beautiful Names. > The "Wahabi's" are known by other names including Ahl-e-Hadith and Salafi, the term "Wahabi" was the first name attached to them by the people of Ahl al-Sunnah wa'l Jama'ah because of the their founder Muhammad ibn 'Abdal-Wahab. Thus they are called Wahabi's ie those who follow ibn 'Abdal-Wahab. They are also know as neo-Kharijites because of the similarities between the Kharijite's of the 1st century Hijri and the Wahabi's of today. I think this thread has divurged from the main point of this group so I will stop here. Regards Mas'ud From tariqas-approval Wed Nov 9 07:53:28 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA16098; Wed, 9 Nov 1994 17:53:48 GMT Received: from physics1.petnet.buffalo.edu by world.std.com (5.65c/Spike-2.0) id AA16070; Wed, 9 Nov 1994 12:53:46 -0500 Received: from xenakis.petnet.buffalo.edu by physics1.petnet.buffalo.edu (4.1/SMI-4.1) id AA13387; Wed, 9 Nov 94 12:53:29 EST Date: Wed, 9 Nov 94 12:53:28 EST From: hanif@petnet.buffalo.edu (Hanif Khalak) Message-Id: <9411091753.AA13387@physics1.petnet.buffalo.edu> To: tariqas@world.std.com Subject: Re: Sufism and Tasawwuf Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: In the Name of Allah.. Peace, Tyagi: What does 'Haramullah' signify/mean? Just curious.. I see your points about religious institutions and Sufism convolved out from Islam; however, you took my one 'point' and, as I read it, put it into two issues. I had in mind the curiosity of organised exoteric Sufism that is OUTSIDE (or in spite) of Islam in the context of the post-modern West. I understand that there are still many religious institutions/movements; this is maybe in spite of or apart from a clear (at least metaphoric) tendency to de-institutionalize religion in the West. I am again, speaking from my view of the Western milieu. The predominance, or magnification of religious institutions does not correlate with the 'long and cherished history of rebellion-and-co-option within the history of at least the American culture'. Masud: I understand the origin of the religio-political movement of Abdul- Wahhab. This is not the point I was making; it was more of a 'usage' of the Name of Allah in contexts which are at best objective. In terms of reverence of the Names, I felt that it is compromising. This I do not feel to be a loose thread. :-) Say.. this might be a good analogy: Think of spiritual journeying as a process of 'fabrication'; that is, we are all threads. If we are a part of NO fabric, we will essentially be 'loose' and without purpose. If we are too deep within the garment, we are never able to address mending/weaving until a rupture or disintegration occurs. At the same time, just to be on the fray, without actively seeking to be in a (coherent) weave, we are in danger of falling out/loose. In addition, the kinds of texture/weave inher- ently reflect and at the same time, AFFECT the fabric, in some sense, whether in terms of integrity or flexibility, aesthetic, functionality. If you get two weave patterns which are incompatible, and there is no effort to reconcile/arbitrate the weaves, there will be a rip/split. This is, in fact, about Din; not solely metaphysical activity. On review, the inspiration seems like a reiteration of obvious things, but hopefully, it expresses what I'm thinking (not always obvious or cogent). In Peace, Hanif From tariqas-approval Wed Nov 9 14:41:17 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA10165; Wed, 9 Nov 1994 19:40:18 GMT Received: by world.std.com (5.65c/Spike-2.0) id AA10151; Wed, 9 Nov 1994 14:40:17 -0500 Date: Wed, 9 Nov 1994 14:40:17 +0001 (EST) From: Steve H Rose Subject: Re: Cat Stevens (Yusuf Islam) To: tariqas@world.std.com In-Reply-To: <9411091033.AA20285@skywalker.edc> Message-Id: Mime-Version: 1.0 Content-Type: TEXT/PLAIN; charset=US-ASCII Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: Assalamu alaikum. On Wed, 9 Nov 1994, Masud Khan wrote: > I think Yusuf Islam has "mellowed" over the years, his wife is actually > a relative of Shaikh Nazim (Sister/Daughter?), I don't think he is > anti-Sufi as such but more anti-bid'ah (this too can be a problem). > A family friend who runs an Islamic School for boys in Milton Keynes > know Yusuf Islam quite well and he noticed that Yusuf Islam's son kisses > Yusuf Islam's hands after every prayer and Pirzada Sahab (the family friend) > said to him "do you realise there are people who would disapprove of this > practice and call it bid'ah?" (He was refering to the Wahabbi's), and Yusuf > Islam replied "Those people can think what they want!". > > wa'as-Salaam > > Mas'ud > I must admit that I had a REAL problem with Yusuf Islam supporting the death threats against Salman Rushdie (please forgive any misspellings). However, it is common for new converts to be fanatical, which Insh'Allah, mellows as a person deepens in their spiritual path. I felt that Cat Stevens produced some wonderfully spiritual music, and pray that his new life as a Muslim will lead to even greater beauty, rather than ugliness. yours, habib From tariqas-approval Wed Nov 9 21:01:59 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA20711; Wed, 9 Nov 1994 21:01:59 GMT Date: Wed, 9 Nov 1994 21:01:59 GMT Message-Id: <199411092101.AA20711@world.std.com> To: tariqas-approval@world.std.com From: tariqas-approval@world.std.com Subject: BOUNCE tariqas@world.std.com: Admin request Status: RO X-Status: >From uunet!fifthd!root Wed Nov 9 00:17:54 1994 Return-Path: Received: from uunet!fifthd by world.std.com (5.65c/Spike-2.0) id AA20693; Wed, 9 Nov 1994 16:01:57 -0500 Received: from espace.dcl.com by relay3.UU.NET with SMTP id QQxphz09297; Wed, 9 Nov 1994 15:54:41 -0500 Message-Id: Received: from forthd by espace.dcl.com (MX V3.1C) with UUCP; Wed, 09 Nov 1994 12:54:21 PST Received: by forthd.dcl.com (DECUS UUCP /2.0/2.0/2.0/); Wed, 9 Nov 94 11:24:30 PST Received: from fifthd by fifthd.uucp (UUPC/extended 1.12b) with UUCP; Wed, 09 Nov 1994 00:18:01 GMT From: Super User To: tariqas@world.std.com Date: Wed, 9 Nov 1994 00:17:54 GMT+6 Subject: subscribe Reply-To: root!fifthd@forthd.dcl.com Priority: normal X-Mailer: Pegasus Mail v3.1 (R1a) Affirm tariqas subscription? Not receiving postings. Thanks! -- Khadim Chishti khadim@forthd.dcl.com From tariqas-approval Wed Nov 9 04:32:33 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA17299; Wed, 9 Nov 1994 20:54:37 GMT Received: from nova.unix.portal.com by world.std.com (5.65c/Spike-2.0) id AA06945; Wed, 9 Nov 1994 15:33:37 -0500 Received: from jobe.shell.portal.com (tyagi@jobe.shell.portal.com [156.151.3.4]) by nova.unix.portal.com (8.6.9/8.6.5) with ESMTP id MAA18013; Wed, 9 Nov 1994 12:32:35 -0800 Received: (tyagi@localhost) by jobe.shell.portal.com (8.6.9/8.6.5) id MAA00608; Wed, 9 Nov 1994 12:32:33 -0800 From: tyagi mordred nagasiva Message-Id: <199411092032.MAA00608@jobe.shell.portal.com> Subject: Re: Sufism and Tasawwuf To: tariqas@world.std.com (Tariqas Elist) Date: Wed, 9 Nov 1994 12:32:33 -0800 (PST) X-Mailer: ELM [version 2.4 PL0] Content-Type: text Content-Length: 4713 Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: 49941109 Lakum dinukum wa-liya dini. |From: hanif@petnet.buffalo.edu (Hanif Khalak) |Date: Wed, 9 Nov 94 12:53:28 EST |Tyagi: I would prefer to be called Haramullah. Thanks. |What does 'Haramullah' signify/mean? Just curious.. I am told that it is a contraction of 'Haram Allah', which is usually applied to objects or activities to set them apart as either sacred or profane. Note the ambiguity here. :> I was given this name and it seems to apply quite well, since some see me as a saint and some as the very heart of evil. So be it. I walk a strange path. |I see your points about religious institutions and Sufism convolved out |from Islam; If it is possible, I'd like it if you would respond directly to my queries in the future, quoting them. I think I asked quite a few there and am interested in a response (perhaps my memory fails me, may Allah help me to remember more clearly). |however, you took my one 'point' and, as I read it, put it into two issues. |I had in mind the curiosity of organised exoteric Sufism that is OUTSIDE |(or in spite) of Islam in the context of the post-modern West. Yes, I understand this and I hoped to widen the discussion a little. I get tired of this Islam/nonIslam Sufi/nonSufi debate about drawing boundaries and circles and excluding and including. I think it is natural for similarly interested and motivated human beings to form organized bodies, seldom really understanding that they are beginning the promotion of that from which they sought escape without addressing the hidden problem in what I'd call the nafs. In the case of exoteric Sufism I think it all depends on where you orient your cross-hairs. That is, what to you is 'exoteric Sufism' is to another 'esoteric sufism', being INSIDE a group which they can see has value in their lives, even while outside Islam. Apparently I did not state myself clearly enough about the motivations for this, however.... What to you is a 'curiosity' may be for others a 'refuge' and 'oasis' from what they perceive to be stifling dogmatism, judgement and the oppression of hierarchical religion. |I understand that there are still many religious institutions/movements; |this is maybe in spite of or apart from a clear (at least metaphoric) |tendency to de-institutionalize religion in the West. I am again, |speaking from my view of the Western milieu. I'm having trouble understanding you, and I think that perhaps our different background and language usage may be contributing to this. I'll try to restate in different ways until I can be sure that I'm heard while asking questions and imagining what you may mean more liberally. Where do you see this 'tendency to de-institutionalize religion in the West'? How does it manifest to you? What examples can you give of what you see? I haven't seen it, aside from what I've mentioned, which seems less a will to de-institutionalize and more one to escape tyranny. |The predominance, or magnification of religious institutions does not |correlate with the 'long and cherished history of rebellion-and-co-option |within the history of at least the American culture'. Again, I'm not sure what you mean by 'correlate' here. Just because there is a tendency toward individualism and rebellion within at least US history does not preclude the development of religious institutions. It certainly more often includes the REJECTION of them as personal restrictions, and yet as long as the organizations respect the sovereignty of the individual, then I'm sure most US citizens (even atheists) would not attempt the destruction of said institutions. I think (hope fervently!) that institutions have tolerable limitations within the individualistic American framework, and yet the Roman Catholic Church and other Christian institutions appear to have done rather well, subjecting the indigenous population to torture, disease and persecution until their culture is all but destroyed. Are you speaking specifically about *MUSLIM* institutions? Well, if that is the case, then I suspect it derives from a blatant institutional conditioning (on the part of Christian Churches, the popular media and 'secular' educational facilities) to regard 'other religions and cultures' (especially those from the Middle-East) with distrust and suspicion. There are few such as myself who wish to weld the various traditions into a Pearl of Perfect Unity. Most are looking after their own soul and are trapped within their Christian and media conditioning into xenophobia. Perhaps I am overly cynical. My apologies if the strength of my feelings are difficult for any in this list. Haramullah tyagi@houseofkaos.abyss.com From tariqas-approval Wed Nov 9 07:44:06 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA21720; Wed, 9 Nov 1994 23:52:07 GMT Received: from ntrlink.hq.interlink.com by world.std.com (5.65c/Spike-2.0) id AA21671; Wed, 9 Nov 1994 18:52:02 -0500 Received: from mickey.hq.interlink.com by ntrlink.hq.interlink.com with SMTP id AA23541 (5.64+/IDA-1.3.4-901124 for sufi@world.std.com); Wed, 9 Nov 94 15:42:27 -0800 Received: by mickey.hq.interlink.com (AIX 3.2/UCB 5.64/4.03) id AA17291; Wed, 9 Nov 1994 15:44:06 -0800 Date: Wed, 9 Nov 1994 15:44:06 -0800 From: mateen@mickey.hq.interlink.com (Mateen M. Siddiqui) Message-Id: <9411092344.AA17291@mickey.hq.interlink.com> To: tariqas@world.std.com Subject: re: Re: Cat Stevens (Yusuf Islam) Cc: al-qiadah@iastate.edu, sufi@world.std.com Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: > From: mas@cadence.com (Masud Khan) > Message-Id: <9411091033.AA20285@skywalker.edc> > To: tariqas@world.std.com > Subject: Re: Cat Stevens (Yusuf Islam) > Sender: tariqas-approval@world.std.com > Precedence: bulk > Reply-To: tariqas@world.std.com >Status: R > > > I also understand that he has met Shaykh Nazim (the Naqshabandi > >Grand Shaykh) in London several times, has spoken with him at length, always > >very respectful of the Shaykh, but is still basically anti-Sufism. Is this > >still true? Perhaps someone else knows more about this. > > > > > > > > I think Yusuf Islam has "mellowed" over the years, his wife is actually > a relative of Shaikh Nazim (Sister/Daughter?), I don't think he is > anti-Sufi as such but more anti-bid'ah (this too can be a problem). > A family friend who runs an Islamic School for boys in Milton Keynes > know Yusuf Islam quite well and he noticed that Yusuf Islam's son kisses > Yusuf Islam's hands after every prayer and Pirzada Sahab (the family friend) > said to him "do you realise there are people who would disapprove of this > practice and call it bid'ah?" (He was refering to the Wahabbi's), and Yusuf > Islam replied "Those people can think what they want!". > > wa'as-Salaam > > Mas'ud salaam alaikum, Yusuf Islam is not against Sufism, but because he associates with many strict scholars, he avoids mentioning his connection with it. In fact, he has known Shaikh Nazim many years. He has visited the Shaikh in Cyprus several times, as well as in London. His wife is a murid of Shaikh Nazim. All his in-laws are initiated with Shaikh Nazim. His parents in-law are Lebanese originally, who migrated to Africa (Ghana?) and then moved to England. In the late 70's they became murids of Shaikh Nazim. Yusuf Islam married one of their four daughters, and he has five children from her. About eight years ago Yusuf Islam took initiation with Shaikh Nazim in London, before his first visit to Cyprus. After coming from 'umrah in Makka he stayed with Shaikh Nazim in the zawiya in Cyprus for about a month. Since then he has kept his Sufi understanding to himself, because of his relatively close association with fundamentalist scholars. Lately he has relaxed and begun to show his Sufi identity, after Shaikh Nazim told him it was ok to do so. Muhammad 'Ali, his brother in law, is married to the daughter of the sister of Shaikh Fadlallah Haeri, who at one time had a big Sufi Center in Texas, and who is now in Switzerland and Sweden, teaching Sufism. She is well-known in European Sufi circles. She is a murid of Shaikh Nazim as well. > I felt that Cat Stevens produced some wonderfully spiritual music, and pray that his new > life as a Muslim will lead to even greater beauty... > > yours, > > habib Amen! --taher From tariqas-approval Thu Nov 10 00:37:54 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA15913; Thu, 10 Nov 1994 00:37:54 GMT Date: Thu, 10 Nov 1994 00:37:54 GMT Message-Id: <199411100037.AA15913@world.std.com> To: tariqas-approval@world.std.com From: tariqas-approval@world.std.com Subject: BOUNCE tariqas@world.std.com: Admin request Status: RO X-Status: >From CODE1@delphi.com Wed Nov 9 14:32:45 1994 Return-Path: Received: from bos1b.delphi.com by world.std.com (5.65c/Spike-2.0) id AA15886; Wed, 9 Nov 1994 19:37:53 -0500 Received: from delphi.com by delphi.com (PMDF V4.3-9 #7804) id <01HJAC9EO60WA0UFDN@delphi.com>; Wed, 09 Nov 1994 19:32:45 -0500 (EST) Date: Wed, 09 Nov 1994 19:32:45 -0500 (EST) From: "F. LEON WILSON" Subject: unsubscribe To: tariqas@world.std.com Message-Id: <01HJAC9EO60YA0UFDN@delphi.com> X-Vms-To: IN%"tariqas@world.std.com" Mime-Version: 1.0 Content-Type: TEXT/PLAIN; CHARSET=US-ASCII Content-Transfer-Encoding: 7BIT unsubscribe tariqas CODE1@DELPHI.COM From tariqas-approval Wed Nov 9 14:36:48 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA15550; Thu, 10 Nov 1994 00:37:09 GMT Received: from clark.net by world.std.com (5.65c/Spike-2.0) id AA15535; Wed, 9 Nov 1994 19:37:07 -0500 Received: from sarmad_ppp.clark.net (sarmad_ppp.clark.net [168.143.2.233]) by clark.net (8.6.9/8.6.5) with SMTP id TAA25516 for ; Wed, 9 Nov 1994 19:36:48 -0500 Date: Wed, 9 Nov 1994 19:36:48 -0500 Message-Id: <199411100036.TAA25516@clark.net> X-Sender: sarmad@clark.net Mime-Version: 1.0 Content-Type: text/plain; charset="us-ascii" To: tariqas@world.std.com From: sarmad@clark.net Subject: Personalities X-Mailer: Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: Just a short note: Isn't this concentration upon the life habits and religious life of one person a form of subtle polytheism? Perhaps not so subtle... One might also call it 'gossip' Abraham Sarmad From tariqas-approval Wed Nov 9 15:15:09 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA02415; Thu, 10 Nov 1994 01:17:31 GMT Received: from acme.freenet.columbus.oh.us by world.std.com (5.65c/Spike-2.0) id AA02381; Wed, 9 Nov 1994 20:17:28 -0500 Received: by acme.freenet.columbus.oh.us (8.6.9/5.901231) id UAA26837; Wed, 9 Nov 1994 20:17:08 -0500 Date: Wed, 9 Nov 1994 20:15:09 -0500 (EST) From: F Wilson Subject: Re: Personalities To: tariqas@world.std.com Cc: bd752@Freenet.HSC.Colorado.edu, Doris665@delphi.com In-Reply-To: <199411100036.TAA25516@clark.net> Message-Id: Mime-Version: 1.0 Content-Type: TEXT/PLAIN; charset=US-ASCII Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: On Wed, 9 Nov 1994 sarmad@clark.net wrote: > Just a short note: > > Isn't this concentration upon the life habits and religious life of one > person a form of subtle polytheism? Perhaps not so subtle... One might also > call it 'gossip' > > Abraham Sarmad > No. It is an attempt to give substance and meaning to our personal existence . . . F. From tariqas-approval Wed Nov 9 15:56:35 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA19453; Thu, 10 Nov 1994 01:56:57 GMT Received: from clark.net by world.std.com (5.65c/Spike-2.0) id AA19430; Wed, 9 Nov 1994 20:56:55 -0500 Received: from sarmad_ppp.clark.net (sarmad_ppp.clark.net [168.143.2.233]) by clark.net (8.6.9/8.6.5) with SMTP id UAA11163 for ; Wed, 9 Nov 1994 20:56:35 -0500 Date: Wed, 9 Nov 1994 20:56:35 -0500 Message-Id: <199411100156.UAA11163@clark.net> X-Sender: sarmad@clark.net Mime-Version: 1.0 Content-Type: text/plain; charset="us-ascii" To: tariqas@world.std.com From: sarmad@clark.net Subject: Re: Personalities X-Mailer: Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: >On Wed, 9 Nov 1994 sarmad@clark.net wrote: > >> Just a short note: >> >> Isn't this concentration upon the life habits and religious life of one >> person a form of subtle polytheism? Perhaps not so subtle... One might also >> call it 'gossip' >> >> Abraham Sarmad >> > >No. It is an attempt to give substance and meaning to our personal >existence . . . > > >F. > > > > >From where does your sense of meaning arise? A.S. From tariqas-approval Wed Nov 9 16:10:50 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA28532; Thu, 10 Nov 1994 02:12:47 GMT Received: from acme.freenet.columbus.oh.us by world.std.com (5.65c/Spike-2.0) id AA28478; Wed, 9 Nov 1994 21:12:43 -0500 Received: by acme.freenet.columbus.oh.us (8.6.9/5.901231) id VAA05174; Wed, 9 Nov 1994 21:11:55 -0500 Date: Wed, 9 Nov 1994 21:10:50 -0500 (EST) From: F Wilson Subject: Re: Personalities To: tariqas@world.std.com Cc: tariqas@world.std.com In-Reply-To: <199411100156.UAA11163@clark.net> Message-Id: Mime-Version: 1.0 Content-Type: TEXT/PLAIN; charset=US-ASCII Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: On Wed, 9 Nov 1994 sarmad@clark.net wrote: > >On Wed, 9 Nov 1994 sarmad@clark.net wrote: > > > >> Just a short note: > >> > >> Isn't this concentration upon the life habits and religious life of one > >> person a form of subtle polytheism? Perhaps not so subtle... One might also > >> call it 'gossip' > >> > >> Abraham Sarmad > >> > > > >No. It is an attempt to give substance and meaning to our personal > >existence . . . > > > > > >F. > > > > > > > > > >From where does your sense of meaning arise? > > A.S. > A.S. It does not "arise" from anywhere. Meaning is the "sense or significance," attached to each event within our realm(s) of understanding. F. From tariqas-approval Wed Nov 9 19:18:34 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA22091; Thu, 10 Nov 1994 05:18:57 GMT Received: from clark.net by world.std.com (5.65c/Spike-2.0) id AA22082; Thu, 10 Nov 1994 00:18:55 -0500 Received: from sarmad_ppp.clark.net (sarmad_ppp.clark.net [168.143.2.233]) by clark.net (8.6.9/8.6.5) with SMTP id AAA17932 for ; Thu, 10 Nov 1994 00:18:34 -0500 Date: Thu, 10 Nov 1994 00:18:34 -0500 Message-Id: <199411100518.AAA17932@clark.net> X-Sender: sarmad@clark.net Mime-Version: 1.0 Content-Type: text/plain; charset="us-ascii" To: tariqas@world.std.com From: sarmad@clark.net Subject: Re: Personalities X-Mailer: Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: >> > >> >No. It is an attempt to give substance and meaning to our personal >> >existence . . . >> > >> > >> >F. >> > >> > >> > >> > >> >From where does your sense of meaning arise? >> >> A.S. >> > > >A.S. > >It does not "arise" from anywhere. Meaning is the "sense or >significance," attached to each event within our realm(s) of understanding. > >F. > > > > F. It is the "attaching"... How do you see this operating? From whom? By whom? And how does it relate to "Whoso knoweth himself knoweth his Lord.""(And vice-versa)"? A.S. From tariqas-approval Wed Nov 9 14:01:57 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA06261; Thu, 10 Nov 1994 06:02:21 GMT Received: from well.sf.ca.us by world.std.com (5.65c/Spike-2.0) id AA06237; Thu, 10 Nov 1994 01:02:19 -0500 Received: (from jay@localhost) by well.sf.ca.us (8.6.9/8.6.9) id WAA28072; Wed, 9 Nov 1994 22:01:58 -0800 Date: Wed, 9 Nov 1994 22:01:57 -0800 (PST) From: Jay Kinney Subject: Re: Personalities To: tariqas@world.std.com In-Reply-To: <199411100518.AAA17932@clark.net> Message-Id: Mime-Version: 1.0 Content-Type: TEXT/PLAIN; charset=US-ASCII Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: On Thu, 10 Nov 1994 sarmad@clark.net wrote: > > >> > > >> >No. It is an attempt to give substance and meaning to our personal > >> >existence . . . > >> > > >> > > >> >F. > >> > > >> > > >> > > >> > > >> >From where does your sense of meaning arise? > >> > >> A.S. > >> > > > > > >A.S. > > > >It does not "arise" from anywhere. Meaning is the "sense or > >significance," attached to each event within our realm(s) of understanding. > > > >F. > > > > > > > > > F. > It is the "attaching"... How do you see this operating? From whom? By whom? > And how does it relate to "Whoso knoweth himself knoweth his Lord.""(And > vice-versa)"? > A.S. > > Mission accomplished. I surrender. All of ourselves who don't knoweth ourselves sufficiently to equal your knowing of yourself such that you must insufferably one up everyone else, thereby out-maneuvering our insufferable one upping of you (and everyone else) hereby give up. Okay????????????????????? From tariqas-approval Wed Nov 9 20:23:23 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA11648; Thu, 10 Nov 1994 06:28:00 GMT Received: from acme.freenet.columbus.oh.us by world.std.com (5.65c/Spike-2.0) id AA11617; Thu, 10 Nov 1994 01:27:57 -0500 Received: by acme.freenet.columbus.oh.us (8.6.9/5.901231) id BAA06901; Thu, 10 Nov 1994 01:27:43 -0500 Date: Thu, 10 Nov 1994 01:23:23 -0500 (EST) From: F Wilson Subject: Re: Personalities To: tariqas@world.std.com Cc: tariqas@world.std.com, Doris Greer , UV611@FREENET.VICTORIA.BC.CA In-Reply-To: Message-Id: Mime-Version: 1.0 Content-Type: TEXT/PLAIN; charset=US-ASCII Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: On Wed, 9 Nov 1994, Jay Kinney wrote: > > > On Thu, 10 Nov 1994 sarmad@clark.net wrote: > > > > > >> > > > >> >No. It is an attempt to give substance and meaning to our personal > > >> >existence . . . > > >> > > > >> > > > >> >F. > > >> > > > >> > > > >> > > > >> > > > >> >From where does your sense of meaning arise? > > >> > > >> A.S. > > >> > > > > > > > > >A.S. > > > > > >It does not "arise" from anywhere. Meaning is the "sense or > > >significance," attached to each event within our realm(s) of understanding. > > > > > >F. > > > > > > > > > > > > > > F. > > It is the "attaching"... How do you see this operating? From whom? By whom? > > And how does it relate to "Whoso knoweth himself knoweth his Lord.""(And > > vice-versa)"? > > A.S. > > > > > > Mission accomplished. I surrender. > All of ourselves who don't knoweth ourselves sufficiently > to equal your knowing of yourself such that you must > insufferably one up everyone else, thereby out-maneuvering > our insufferable one upping of you (and everyone else) > hereby give up. > > Okay????????????????????? > > Well your reply does not accomplissh my mission. I'll leave you with this . . . You are her -- the luminous daughter of Leviathan. Expanding your energy through the known cosmos. Captured in pens erected by your fears; to cage your courage. Your excitement overflows those self designed barriers -- The fear is too bright for our people to follow. Let us not forget the nature of a crystal truth evolution. >From darkness comes the light, the light touches the Mother earth, the earth forms the stone, the stone becomes a plant, a plant becomes an animal an animal a human, a human a spirit, a spirit a god and a god becomes the Creator and the Creator becomes One. You have awaken a great three-dimensional sphere of spiritual thought, speech, and action. A homogeneously solid diviner of dreams and oracles, formed by these repeating patterns. All having a fixed distance between their constituent parts. This place I have visited before. With old eyes, I come again to see it. Those strange and familiar images. Sharper than ever before. -- I now know you-- You sit before me as I sat before my pedagogues. -- I never knew their burden -- The punishment they risk because of their desire to know. That burden of fear -- for telling, explaining and empowering . . . Without the pedantic style of dogmas, I will still convey to you the necessary principles to assist you -- in your lone journey. To focus you; to discover you. -- I will -- that you become that of the next wave. A swell of expanding energy, moving throughout the expanding cosmos. The Crystal Line Entity . . . f. From tariqas-approval Thu Nov 10 08:15:21 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA05440; Thu, 10 Nov 1994 09:16:24 GMT Received: from postman.essex.ac.uk by world.std.com (5.65c/Spike-2.0) id AA05431; Thu, 10 Nov 1994 04:16:21 -0500 Received: from postman.essex.ac.uk by postman.essex.ac.uk with SMTP (PP) id <18539-0@postman.essex.ac.uk>; Thu, 10 Nov 1994 08:40:08 +0000 Received: by serdlm40 id AA02162; Thu, 10 Nov 1994 08:15:21 GMT Date: Thu, 10 Nov 1994 08:15:21 GMT From: wilsrb@essex.ac.uk (Wilson R) Message-Id: <9411100815.AA02162@serdlm40> To: tariqas@world.std.com Subject: Salam. Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: A Salam! How do I get in contact with this mailing list? Bye. Salam.... From tariqas-approval Thu Nov 10 04:30:39 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA20919; Thu, 10 Nov 1994 14:30:59 GMT Received: from physics1.petnet.buffalo.edu by world.std.com (5.65c/Spike-2.0) id AA20906; Thu, 10 Nov 1994 09:30:57 -0500 Received: from xenakis.petnet.buffalo.edu by physics1.petnet.buffalo.edu (4.1/SMI-4.1) id AA15072; Thu, 10 Nov 94 09:30:39 EST Date: Thu, 10 Nov 94 09:30:39 EST From: hanif@petnet.buffalo.edu (Hanif Khalak) Message-Id: <9411101430.AA15072@physics1.petnet.buffalo.edu> To: tariqas@world.std.com Subject: Re: Personalities Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: On Thu, 10 Nov 1994, F Wilson wrote: > On Wed, 9 Nov 1994, Jay Kinney wrote: > On Thu, 10 Nov 1994 sarmad@clark.net wrote: [ad ludicrum] I find it puzzling that in such a potent discussion forum, this sort of stuff is carried past even two levels of response. And what's with including ALL the previous text??? Of course, you realize, I'm complaining because I can't be a part of it... Such is the nafs. *sigh* {new topic} As a member of American social culture, and at the same time being a purportedly conscious and committed Muslim, I find myself viewing Tasawwuf often in a social sense. That is, how do I, as a human inherently juxtaposed temporally (dynamically) within both the material/worldly and spiritual/sacred 'realms', come to terms with LIFE, as it manifests itself in daily contact with self, society and the world. An example: I think about getting married, and initially (and habitually) tend toward informal, simple, swift approaches to ceremony, form, and circumstantial logistics. Last night, I had a dream where a young woman (not a marital candidate) talked about social 'level' and modicum, etc. I found myself, in my dream, becoming aware of the import of how planned form/ceremony/etc impacts on the ability to enact one's social/moral consciousness in a position of respect, communal acceptance and, ultimately, as a MEMBER/insider, as opposed to a STRANGER/outsider. In other words, holding a more formal, socially 'accessible' walimah (wedding reception) might actually be better than assuming some fortitude of 'simplicity' in a private ceremony. That is, just thinking on a ego-spiritual plane of personal conduct/activity/ceremony, one can get caught up in limiting self-absorption and narrow scope. Although I remain a skeptic in my approach to things, I now withdraw a measure of criticism of those like Sh. Hisham Kabbani who seem to thrive/assert in social ceremony/events. It has little to do with specific instances of this dinner or that lecture, but more of an idea that I had been wary of what event-appropriated taqwa would allow a 'musawwif' to participate in typically self-aggrandizing social ceremonies and events. I apologize for my jumbled expression and self-infatuation, but my point may be clear, insha Allah. May Allah Guide His bondsmen, and Love those who seek to draw near to Him, and Reward their efforts, and Forgive their trespasses. Peace, Hanif P.S. It is interesting to know that Yusuf Islam was initiated such a while ago. It is reassuring that he was, and that he maintains his measure of balance with regard to 'fundamentalist' `ulemaa (scholars). Several years ago, I had 6 of his albums and cried often listening to his songs and music. One of the only artists whose lyrics meant anything to me. When I made some decisions to assert an 'Islamic lifestyle', I gave away all of these albums, and al Hamdulillah, I don't miss them being in my possession, though I thinking fondly of them when I do hear them. Talking about someone, like Yusuf Islam, does not seem like participating in shirk, but maybe commenting on his 'intentions' and potential for 'ugliness' may be participating in spiritual cannibalism. Allahu `Aalim wa Ghaffaar. P.P.S. Is anyone on the list a haafidh (hafiz), or 'guardian of the Qur'an'? If anyone who has memorized the Holy Book has access to the net, I would really be interested in knowing how THIS station affects their daily/momentary issues of taqwa, ihsaan, etc. I have found in a recent revival of efforts to practice hifdh ('memorization'?), many small and aggregately profound things to manifest themselves in peace and in particular a way to ACCESS my own intentions. I am really interested in this, and in PARTICULAR, how to initiate a concerted effort at FASTING, so that these Qur'anic contacts can be REALLY meaninful. P.P.S. Allahu Akbar, `Azza wa Jallah wal Kareem. From tariqas-approval Thu Nov 10 15:05:27 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA24635; Thu, 10 Nov 1994 15:06:30 GMT Received: from mailgate.Cadence.COM by world.std.com (5.65c/Spike-2.0) id AA24602; Thu, 10 Nov 1994 10:06:28 -0500 Received: (from smap@localhost) by mailgate.cadence.com (8.6.8/8.6.8) id HAA17472 for ; Thu, 10 Nov 1994 07:06:06 -0800 Received: from cadence.cadence.com(158.140.18.1) by mailgate.cadence.com via smap (V1.0mjr) id sma017443; Thu Nov 10 07:05:17 1994 Received: from europe.cadence.com by cadence.Cadence.COM (5.61/3.14) id AA20878; Thu, 10 Nov 94 07:01:44 -0800 Received: from skywalker.edc by europe.cadence.com (4.1/SMI-4.0) id AA24127; Thu, 10 Nov 94 14:49:53 GMT Received: by skywalker.edc (4.1/SMI-4.1) id AA28307; Thu, 10 Nov 94 15:05:27 GMT Date: Thu, 10 Nov 94 15:05:27 GMT From: mas@cadence.com (Masud Khan) Message-Id: <9411101505.AA28307@skywalker.edc> To: tariqas@world.std.com Subject: re: Re: Cat Stevens (Yusuf Islam) Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: > salaam alaikum, > > Yusuf Islam is not against Sufism, but because he associates with many strict scholars, I think my brother Mateen means '"narrow" scholars' and not "strict", for all Muslims not just scholars should be 'strict' but not extreme in matters of din. Mas'ud From tariqas-approval Thu Nov 10 08:03:00 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA15968; Thu, 10 Nov 1994 18:08:26 GMT Received: from access4.digex.net by world.std.com (5.65c/Spike-2.0) id AA15949; Thu, 10 Nov 1994 13:08:24 -0500 Received: by access4.digex.net id AA19940 (5.67b8/IDA-1.5 for tariqas@world.std.com); Thu, 10 Nov 1994 13:03:00 -0500 Date: Thu, 10 Nov 1994 13:03:00 -0500 (EST) From: Abdkabir To: tariqas@world.std.com Subject: re: Re: Cat Stevens (Yusuf Islam) In-Reply-To: <9411092344.AA17291@mickey.hq.interlink.com> Message-Id: Mime-Version: 1.0 Content-Type: TEXT/PLAIN; charset=US-ASCII Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: So Yusuf Islam is a disciple of Sheik Nazim? (I can make up a bad pun about a cat and a bag, but I won't.) Given Yusuf Islam's support of the fatwa against Rusdie, then, are we to take this as implying Sheik Nazim himself supports the fatwa? If not, why does Yusuf Islam support it if his master (or alleged master) does not? Also, if the Wahabis are enemies to Sufism and Sheik Nazim, why does he permit Yusuf to associate with these people? From tariqas-approval Fri Nov 11 09:15:32 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA07731; Fri, 11 Nov 1994 09:16:02 GMT Received: from lenzie.cent.gla.ac.uk by world.std.com (5.65c/Spike-2.0) id AA07720; Fri, 11 Nov 1994 04:15:57 -0500 Message-Id: <9884.199411110915@lenzie.cent.gla.ac.uk> From: "N. Tsolak" <924610ts@udcf.gla.ac.uk> Received: (from 924610ts@localhost sender 924610ts) by lenzie.cent.gla.ac.uk (8.6.9/UK-2.2a/cent-sparc) id JAA09884 for tariqas@world.std.com; Fri, 11 Nov 1994 09:15:34 GMT Subject: Re: Re: Cat Stevens (Yusuf Islam) To: tariqas@world.std.com Date: Fri, 11 Nov 1994 09:15:32 +0000 (GMT) In-Reply-To: from "Abdkabir" at Nov 10, 94 01:03:00 pm X-Mailer: ELM [version 2.4 PL23] Mime-Version: 1.0 Content-Type: text/plain; charset=US-ASCII Content-Transfer-Encoding: 7bit Content-Length: 1168 Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: There is so much attention paid on Yusuf Islam because of his former fame as Cat Stevens. I believe he does not deserve the attention he gets, an 'ordinary'man who became famous because he was good at making music, who seemed to be fascinated by Islam and became muslim, that does not make him authority on Islamic matters. But people have the tendency of regarding him as an Islamic leader of some sort. His views on Salman Rushdie receive undeserving publicity because of his again former fame. On the other hand him becoming a muslim seems a good promotion of Islam, self affirming in a sense that people in the West start seeing Islam in different light. > > So Yusuf Islam is a disciple of Sheik Nazim? (I can make up a bad pun > about a cat and a bag, but I won't.) > > Given Yusuf Islam's support of the fatwa against Rusdie, then, are we to > take this as implying Sheik Nazim himself supports the fatwa? If not, why > does Yusuf Islam support it if his master (or alleged master) does not? > > Also, if the Wahabis are enemies to Sufism and Sheik Nazim, why does he > permit Yusuf to associate with these people? > > -- Nihat From tariqas-approval Fri Nov 11 12:44:03 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA07454; Fri, 11 Nov 1994 12:44:36 GMT Received: from mailgate.Cadence.COM by world.std.com (5.65c/Spike-2.0) id AA07442; Fri, 11 Nov 1994 07:44:34 -0500 Received: (from smap@localhost) by mailgate.cadence.com (8.6.8/8.6.8) id EAA23047 for ; Fri, 11 Nov 1994 04:44:14 -0800 Received: from cadence.cadence.com(158.140.18.1) by mailgate.cadence.com via smap (V1.0mjr) id sma022957; Fri Nov 11 04:43:52 1994 Received: from europe.cadence.com by cadence.Cadence.COM (5.61/3.14) id AA14637; Fri, 11 Nov 94 04:40:04 -0800 Received: from skywalker.edc by europe.cadence.com (4.1/SMI-4.0) id AA29999; Fri, 11 Nov 94 12:28:26 GMT Received: by skywalker.edc (4.1/SMI-4.1) id AA03658; Fri, 11 Nov 94 12:44:03 GMT Date: Fri, 11 Nov 94 12:44:03 GMT From: mas@cadence.com (Masud Khan) Message-Id: <9411111244.AA03658@skywalker.edc> To: tariqas@world.std.com Subject: Islam and the Destiny of Man - gai Eaton Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: The Islamic Texts Society, P.O. Box 842, Bartlow, Cambridge, CBI 6PX, U.K. tel: +223 890786 / +223 314387 fax: +223 890786 / +223 324342 Islam and the Destiny of Man by Gai Eaton 272 pp ISBN: 0 946621 47 0 Price: #11.95/$17.95 DESCRIPTION New, revised edition in paperback for first time. New introduction, first chapter and index. (First edition in hardcover 1985) A new revised edition in paperback for the first time in the UK, of a highly successful book. Islam and the Destiny of Man is a wide-ranging study of the religion of Islam from a unique point of view. The author was brought up as an agnostic and embraced Islam at an early age after writing a book (commissioned by T.S.Eliot) on Eastern religions and their influence upon western thinkers. The aim of this book is to explain what it means to be a Muslim, a member of a community which embraces a quarter of the world's population and to describe the forces which have shaped their hearts and minds. After considering the historic confrontation between Islam and Christendom and analysing the differences between the three Abrahamic faiths - Judaism, Christianity and Islam - the author describes the two poles of Muslim belief in terms of 'Truth' and 'Mercy'. In the second part of the book he explains the significance of the Qur'an and tells the story of the life of the Prophet Muhammad (May the peace and blessings of Allah be upon him) and of the Caliphate. Lastly, the author considers the Muslim view of man's destiny, the social structure of Islam, its culture and inner meaning of Islamic teachings concerning the Hereafter. Throughout the book the author is concerned not simply with Islam is isolation, but with the very nature of religious faith, its spiritual and intellectual foundations and the light it casts upon the mysteries and paradoxes of the human condition. REVIEWS Described by The Sunday Telegraph, August 1993 as "considered essential by [those] seeking to understand Islam", and by Maryam Jamilah, in the Muslim World Book Review, as "...a book dealing with the most vital and crucial questions now agitating our lives". FORTCOMING TITLE FROM THE ISLAMIC TEXTS SOCIETY Al-Ghazali on Spiritual Discipline: 0 946621 42 X hb #35/$49.95 tran. T.J.Winter 0 946621 43 8 pb #17.95/$23.95 The Islamic Texts Society accept most major credit cards, add 10% for surface mail or add 20% for air mail, minimum charge #2.50 From PFLAUMP@mail.firn.edu Sat Nov 12 04:10:20 1994 Received: from firnvx.firn.edu by world.std.com (5.65c/Spike-2.0) id AA25423; Sun, 13 Nov 1994 20:02:52 -0500 Received: with SMTP-MR; Sat, 12 Nov 1994 09:12:23 EST Mr-Received: by mta FIRNVX; Relayed; Sat, 12 Nov 1994 09:12:23 -0500 (EST) Alternate-Recipient: prohibited Date: Sat, 12 Nov 1994 09:10:20 EST From: "Peter E. Pflaum 904 428-9609" Subject: Re: Cat Stevens (Yusuf Islam) In-Reply-To: <9411091033.AA20285@skywalker.edc> To: "tariqas-approval@world.std.com" Message-Id: Mime-Version: 1.0 Content-Type: TEXT/PLAIN Posting-Date: Sat, 12 Nov 1994 09:12:00 EST Importance: normal Priority: normal Ua-Content-Id: E1378ZVMJD5ZQ9 X400-Mts-Identifier: [;32219021114991/2403217@FIRNVX] A1-Type: MAIL Hop-Count: 0 Status: RO X-Status: PFLAUMP@freenet.scri.fsu.edu RE: Humor Scholars The Kennedy mystique much admired partly came from Sufi teaching. Specifically from the followers of Gurdjieff, Meeting with Remarkable Men. Your administration badly needs focus and power. There is a way. I am asked "are you the secret teacher?" "Yes, I am." I say "But you don't know anything about Sufi teaching." they say. "That's right - but that's the secret." A Sufi camping one night put a bottle under his head for a pillow. His student said "surely that is going to be too hard?" "As an ordinary bottle, Yes," the Sufi said " but I am going to stuff it with straw before I put my head on it." A new computer translation system is set up for the Russian Republic - the message is sent "The spirit is willing but the flesh is weak." The terminal in Moscow quickly types " The Vodka is ready but the meat is devitalized." Fruit Flies like Bananas (Chomsky) Time Flies like an arrow - have you seen a house fly, horse fly, deer fly, dragon fly? Unconsidered Trifles = Neglected Puddings A famous Professor was demonstrating, before fellow-members of the learned Academy, a remarkable discovery. First he took three flies out of a matchbox. Then he commanded them to fly three times around the table. Then. on his command, they jumped five times. Finally they danced a silent tap dance on the table, their images magnified through a gigantic apparatus devised for the purpose of making such demonstrations visible to a large audience. The onlookers were spellbound. "and now," said the scholar, "I will give you the real demonstration. It is the illustration of my discovery." He took the flies and placed drops of honey on their feet, sticking them to the table. Then he shouted "FLIES JUMP!" The flies went on licking the stick stuff. "And that ladies and gentlemen," concluded the Professor "demonstrates that flies, when their feet are covered in honey, cannot hear!" A whole band of Sufis (any group Episcopalians) were being admitted to heaven. Each was admitted without any ceremony, the doors simply closed and open for the next. Right at the end came a scholar, with a reverent look and majestic gait, full of confidence. He was among the most respected academics of his age. As he stepped forward the gates swing wide, the trumpets sounded, there was tremendous applause from the assembled multitude. The shining figure of St. Michael himself came to escort him within. "This is most gratifying", said the scholar, " to know that the learned are recognized for their importance. But why all this ceremony?" "Well", said St. Michael, "it is something of an occasion. You see, this is the first time that we have had an academic among us.." (Lawyer, politician, University President etc.) Idries Shah - Octagon Press RE: Sufis Christians associated with St. Augustine and St. John of the Cross (Rosticrusian) (Palacios) St. John the Baptist - the wool and Sheikh Daud Yusuf, Jesus as a Sufi Teacher. (Hallaj) Coffee, clothes (shirt, belt, trousers) Andalusian, dance waltz, morris dance, Dante, Robinson Crusoe, Chaucer, William Tell, Freemasons, Tarot Cards, Arabist School of Montpellier (Jews from Spain) Medicine - Dr. D. Campbell) The Seven Pillars of Wisdom (Lawrence of Arabia) Abu Bakr, Umar, Ali, Bilal, Ibn Riyah, Abu Abdullah, Salman the Persian (Zoroastrians) The Rose, Rosicrucians, Rosary from the Spanish illuminist Sufi claim a decent from: (Saracens the Reciter) Hermes of Egypt, Mary the Hebrew, Democritus of Greece, Morienus of Rome, Avicenna (Ibn Sina) of Arabia, Albertus Magnus of Germany, Arnold of Villaneuve of France, Thomas Aquinas of Italy, Raymond Lully of Spain, Roger Bacon of England, Melchoir Cibienis of Hungary, Anonymous Sarmata (Michael Sendivogius ) of Poland. Jungian archetypal from Ibn El-Arabi (Modern Man in Search of a Soul" C.C. Jung) Robert Graves "The Crowning Privilege" Human Potential Training and Education: The Teacher (Guide) is Peter E. Pflaum, Ph.D. who has twenty years of experience and practice with his unique system. Others will enrich the Yoga, and other special methods (Zen). Be Careful - Notes from The Secret Garden: Mahmud Shabistari, (E.P. Dutton & Co, 1974) Sufism is not a religion. The Sufi prac tice is a the science of man, or the "Science of Certainty." In most societies, most of the time, the Sufi could not find acceptance or a fair hearing. Any ideas that were not devoted to the service of the state and the prevailing ideology were regarded as not only odd but dangerous treason, and was feared as subversive. The Moslem cults, the brotherhood, and many others are mixtures. Will the real Sufi please stand up. Sufi cloaked their teaching and activities in the outward garb of religion. The ability to pretend and remember what is image and what is real, is a critical Sufi art - but many cults came to believe the outside as inside. Sufis focused on cultural pursuits which in authoritian societies allows certain freedoms and contacts with different people. The Per sian-speaking Sufi's domi nated the classics, which became convert Sufi text books. The public forms of Sufism are imitations. The desire for fantasies led to groups and activities that are popular and acceptable to the dog matic climate. Imitation Sufis abounded. Scholars and the public are naturally confused on what is true Sufism and what is mystic popular imita tions. The Christians have the same problem - the unreal imitations of Christ and popular but weaken practices. People want to believe that their "cult" has a special and secret way. Spain became a Sufi center in the Middle Ages, and still in the south reverberates in songs and stories. The spread of Culture from Spain and the Renascence brought Sufi practice to Europe. The Freemasons were partly based on these traditions. From tariqas-approval Sun Nov 13 14:51:54 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA06624; Mon, 14 Nov 1994 02:52:17 GMT Received: from canopus.cc.umanitoba.ca by world.std.com (5.65c/Spike-2.0) id AA06602; Sun, 13 Nov 1994 21:52:15 -0500 Received: from toliman.cc.umanitoba.ca (toliman.cc.umanitoba.ca [130.179.16.34]) by canopus.cc.umanitoba.ca (8.6.9/8.6.9) with SMTP id UAA21349 for ; Sun, 13 Nov 1994 20:51:54 -0600 Received: by toliman.cc.umanitoba.ca (4.1/25-eef) id AA23296; Sun, 13 Nov 94 20:51:54 CST Date: Sun, 13 Nov 1994 20:51:54 -0600 (CST) From: Mohsen Abdel-Hadi To: tariqas Subject: Just few comments Message-Id: Mime-Version: 1.0 Content-Type: TEXT/PLAIN; charset=US-ASCII Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: Why is it so difficult for some people to understand that Sufism and $'s don't mix? Why is it assumed that Sufism is for someone who does not have control over his/her life? Why is it difficult to understand that the seekers are happy with their life and following the path of Sufism is a way to thank their Lord for what He gave them and not to ask for more? I think there is no point in going further, the seekers know what Sufism is all about "for God guides whom He will to a path that is straight" [2:213] One thing I'm sure of, is that it's not something we can buy for $35.. mohsen From tariqas-approval Mon Nov 14 04:09:47 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA00958; Mon, 14 Nov 1994 14:10:09 GMT Received: from physics1.petnet.buffalo.edu by world.std.com (5.65c/Spike-2.0) id AA00925; Mon, 14 Nov 1994 09:10:07 -0500 Received: from xenakis.petnet.buffalo.edu by physics1.petnet.buffalo.edu (4.1/SMI-4.1) id AA24763; Mon, 14 Nov 94 09:09:47 EST Date: Mon, 14 Nov 94 09:09:47 EST From: hanif@petnet.buffalo.edu (Hanif Khalak) Message-Id: <9411141409.AA24763@physics1.petnet.buffalo.edu> To: tariqas@world.std.com Subject: Re: Sufism and Tasawwuf Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: Peace, 'Haramullah': I use this term with trepidation, as I am not sure I can use Allah's Name in a facetious context. If it suits you, maybe I could just address you as Harami? Nothing personal.. I will attempt to briefly comply with your 'interest in a response', though I am not in service of debate.. :-) >Still, I am curious what prompts this characterization. Do not the mammoth >edifice of the Catholic Church, the complex organization of the Church of >the Latter-Day Saints (Mormons) and the success of many different organized >religious groups indicate precisely the opposite of your claim? The Catholic Church is a minority (US) and has clearly lost power and dedicated (even numeric) membership. The Mormons, though a fast growing community, are more of a spiritual 'family values' movement than an organized theocracy, if their videos, tracts, etc are any clue. Again, the last few years (starting in Reagan era) do seem to represent a reversal in de-institutionalizing tendencies. Europe is, if you'd believe British papers, completely disenchanted with the Church etcetera. Obviously, there will be many people who in being so, will organize themselves under a different institutional relationship, but has most of society has done this? >|This begs the difference between 'Sufism' and 'Tasawwuf'. > >Please explain the differences which are being posited between these two >terms. I had previously understood that they are rather translations of >one another, though your words here seem to indicate that you consider >them to be absolute equivalents confused by radicals. This is a long, ongoing conversation on this list; I'm not sure I will pretend I know the resolution in this forum, esp. since many have already spoken. I personally see 'sufism' as a reification of perceived universals in Islamic mysticism (Tasawwuf, or 'Sufism' historically in Western literature). The legitimacy thereof begs the question of view. [next post] >|however, you took my one 'point' and, as I read it, put it into two issues. >|I had in mind the curiosity of organised exoteric Sufism that is OUTSIDE >|(or in spite) of Islam in the context of the post-modern West. > >Yes, I understand this and I hoped to widen the discussion a little. I get >tired of this Islam/nonIslam Sufi/nonSufi debate about drawing boundaries and >circles and excluding and including. I think it is natural for similarly >interested and motivated human beings to form organized bodies, seldom really >understanding that they are beginning the promotion of that from which they >sought escape without addressing the hidden problem in what I'd call the nafs. Although your fatigue is lamentable, I think that RE-drawing circles is my whole point of institutional 'sufic' mysticism outside of Islam. But I have come to realize that many of my own points, though I believe them to be true, are possible reifications themselves, so I need to once again remember that this is the 'tariqas' forum and not one where I can assume Islamic precepts. I defer my own role in this discussion until I can provide a 'non-reifying' perspective. Allahu `Alim, `Azza wa Jall. My apologies to all for any lack of substance and humility, Hanif From tariqas-approval Mon Nov 14 01:36:32 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA19144; Mon, 14 Nov 1994 15:43:55 GMT Received: from WIZARD.COLORADO.EDU by world.std.com (5.65c/Spike-2.0) id AA19118; Mon, 14 Nov 1994 10:43:53 -0500 Received: from WIZARD.COLORADO.EDU by relay1.UU.NET with SMTP id QQxpzq01582; Mon, 14 Nov 1994 10:37:30 -0500 Received: from granger.colorado.edu by WIZARD.COLORADO.EDU (PMDF #12158) id <01HJGOOL3L9C9862PN@WIZARD.COLORADO.EDU>; Mon, 14 Nov 1994 08:32 GMT Date: Mon, 14 Nov 1994 08:36:32 -0700 From: granger_m@WIZARD.COLORADO.EDU (Mike Granger) Subject: Re: The Forth Way To: tariqas@world.std.com Message-Id: <01HJGOOL3L9C9862PN@WIZARD.COLORADO.EDU> Content-Type: text/plain; charset="us-ascii" X-Sender: granger_m@128.138.131.7 Mime-Version: 1.0 X-Mailer: Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: Assalmu alaykum. Thanks for the humongous posting (and please excuse my humongous Eudora mail reply), but is this whole thing a sales pitch for whatever it is you teach, or someone else class? Perhaps I'll be able to find the time to read thru all of this. Could you possibly summarize this whole posting in a single sentence? BE ALL THAT YOU CAN BE??? Give me a break! > Rebecca Durdle , > "Paul E. Dykstra" , > "Heather L. Eaton" , > "Linda K. Evans13" , > "Fred P. Fair" , > "Joseph A. Faircloth" , > "Gloria B. Feinauer" , > Cynthia Fisher , > Patricia Fleener-Ryan , > "Jerry I. Frey27" , > "Jackie H. Fust" , > "Jackie H. Fust25" , > "Deborah A. Gear" , > "Alice A. Gonzalez" , > "Marty P. Gough" , > "Randy A. Graff" , Terry Grieb , > "Carolyn T. Griffin" , > "David A. Gross" , > "Michael G. Gunde" , > Alex Gyarfas2 , > "Catherine E. Haley" , > Ann Harrell , > "Judith L. Heller" , > "Robert C. Hellermann Jr.5" , > "Dr. Bobby Henderson" , > Sandy Hepsworth , > "Dr. Trace Hines" , > "Mary B. Hoffmann" , > "Dorothy M. Holbrook" , > "Cary D. Holland" , > "Suzan J. Howes" , Tim Huth , > Volusia ICC , Sherrilee Jarvis , > "Rebecca L. Jenkins" , > "Richard D. Jones" , > Catherine Keenan , Kay Kemmer , > "Kathleen M. Kirkendall" , > "Marsha S. Kirn" , > "Sims D. Kline" , > "Betty F. Kruhm" , > "Jay E. Langley" , > "Mark H. Lear" , Janis Kay Lee , > Joan Lee , "Erica S. Leonard" , > "Krista K. Lewis" , > "Jerry V. Little" , > "Wilda H. Long" , > "Cindy L. Lovell" , > "Greg A. Luther" , > "George O. Mabry" , > Stephen Marion , > "Nancy B. Martin" , > "Richard G. Bosch" , > "Carol E. McBroom" , > "Michael R. McCumber" , > Larry A McFall , > Alex McLaughlin , > Debbie McLeod , > Anna Maria Menza-Bock , pflaump@freenet.scri.fsu.edu, > "Michael E. J. Mongelli" , > "H. Richard Mosher" , > "Minnie B. Moten" , > "Amanda K. Mowery" , Jack Myers , > Dennis Neal23 , > "Barbara J. Newton" , > Alison Devine Nordstrom , > "Carol A. Olech" , > "Elaine R. Opisso" , > Enrique Ortiz , > "Mary E. Ottman" , > "Kurt A. Ottman" , > Wendy Pellegrino , > Christopher Thomas Phelps , > Julianne Piggotte , > "Cynthia L. Pino" , > "Becky J. Pittard" , > "Becky J. Pittard1" , > Patricia Pollock , > Patricia Radigan , > "Joanne O. Revis14" , > "Jimmie S. Roberts19" , > Leticia Roman20 , > "James C. Romaniszyn" , > "Paul A. Ryder" , Steve Sanford , > "Jan C. Schorr" , > "Holly S. Sharp" , > "Patricia E. Sibson" , > Barry Siebert7 , > "Jim L. Simmons" , > "Beth A. Siudock" , > "Penny W. Smith" , > "Debra L. Spath" , > "Phillip D. Steger" , > "Karen K. Stephenson" , > "Jean M. Sterling" , > "Robert H. Stewart" , > "Marlene J. Struble" , > Volusia Supt , Richard Temple , > Cephas Thomas , > "Todd P. Thornton" , > Bill Tindall , > "Christina A. Travis" , > "Dixie L. Trollinger" , > Eric Trumpowsky , > "John M. Ullom" , > "Teri T. Vedder" , > Judy Voisard , > "Janice H. Voll3" , > "Gail E. Waller" , > "Donald J. Weber" , > Linda Weiser , > "Lillian T. Welenc" , > "Lillian T. Welenc22" , > Melanie West , Wayne Wilber , > "Mary P. Williams" , > "Debra A. Willis" , > "Jim J. Winburn" , > "Laura L. Windsor" , > "Ann C. Woodrum" , > "Ann C. Woodrum6" , > Russ Adkins , "Nancy J. Allen" , > "Nancy K. Mason" , > "sufi-approval@world.std.com" , > "sufi@world.std.com" , > "tariqas@world.std.com" , > "71764.454@CompuServe.COM" <71764.454@CompuServe.COM>, > "72704.574@compuserve.com" <72704.574@compuserve.com>, > "73444.1307@compuserve.com" <73444.1307@compuserve.com>, > "74552.716@CompuServe.COM" <74552.716@CompuServe.COM>, > "abahnink@ere.umontreal.ca" , > "abain@nero.UVic.CA" , > "g4ujec@fnma.com" , > "godlas@phoenix.cs.uga.edu" , > "granger_m@WIZARD.COLORADO.EDU" , > "insyed@midway.uchicago.edu" , > "kaye@longbow.usace.mil" , > "ys590004@longs.lance.colostate.edu" >Message-id: >MIME-version: 1.0 >Content-type: TEXT/PLAIN >Posting-date: Sat, 12 Nov 1994 08:00:00 EST >Importance: normal >Priority: normal >UA-content-id: E1383ZVMJBG99E >X400-MTS-identifier: [;82108021114991/2403177@FIRNVX] >A1-type: MAIL >Hop-count: 0 > > IN SEARCH OF THE MIRACULOUS - >TO: Susan C. and Rick D. News Journal > >From: Peter Pflaum, 428-9609 > > RE: Continuing Education Class at DBCC 427-3472, South >Campus and (West ask for Bill at 228-3090) starting in Jan (25th) >for six weeks - call Martha Carden (See Sentinel Thurs Nov 3rd - >Volusia Extra I-1 and I-6) > >Self-knowledge (Sufi) > >The Theater of Self > >The Map is not the territory > >People confuse the words and sym bols of culture for the actual, >they are taught to believe the map is the territory. > >THE LAND OF OZ >The world of our internal illusions, psycho-drama becomes >projected on, transferred to others and on to Great Nature. What >is what we collectively believe `is' and this can not be. We >worry about being what we are not and problems that are not real. >We have a great obstacle in being human, the human predicament >means intricacy, mystery and acci dent in sorting out reality >from illusion, we can only push the limits of the possible >because we are the quandary >. A TIME FOR THE REAL >The models of "reality" and the patterns of behavior form models >or paradigms. In times of rapid change and challenge, danger and >opportunity, the cultural images and the realities become out of >joint. We are traveling around St. Paul with a map of Chicago, >yes there is Main, Oak, 4'th Avenue but it doesn't quite fit - >something is wrong with the map not the territory. > >THE FORTH WAY >There is a way. Not a new illusion but a door to the really >real. Almost all mystic knowledge is a way of escape. The other >way is a way of attention to the actual. WAKE-UP! >BE ALL YOU CAN BE! > A two dimension person thinks in right/wrong, >everything is purely subjective. A three dimension person >understands positive, negative, neutral - yin/yang are part of >each other, there is an objective world beyond self. > >GET CONTROL >A fourth dimensional seeker adds time, space, conditions, the >desires and aims of others, They have many selves. Truth is >absolute but the application is relative. >GET YOUR AIMS >A fifth dimension sage-SUFI begins to wisdom = knowledge + >understand ing of the self as creator, destroyer and merger. >BE REAL >The self can see itself acting and gains a certain abstraction on >itself - not going away, into mystic other- worldliness but just >watches itself do what selves do - distort, project, need, grab, >love, hate, suffer and fear. In the world but not of the world. >FREE SPIRIT >The sixth dimension- The Sign of Solomon includes the will of >Great Nature. Exercises of the body, mind = a free will that can >give true power and independence. >"..As an existence determinate and conscience, impartially >evaluating itself and in addition gifted with the capacity of >all-around perfecting and independent unity." These are mo ments >of self-remembering - the human animal, become fully human >transforming itself into the true, the good and the beautiful. >You can see objective reality, seeing behind the vail, the source >of all great art, music, poetry, are found in the extra >dimensions of the human spirit. >CONTACT WITH OTHER WORLDS > We can make contact with Great Nature itself beyond the temporal >being. People who are always "self-- remembering" are angels and >saints..- rare among us. Authority, power, control, command come >from being real. Your being attracts your life. Moreno; Theater >and Psychodrama (Roles) ; Evreimoff - Monodrama - The Theater of >the Soul - Stanislavsky An Actor Works on Himself ; Ascar Ichazo >Arica Move ments - Psych-calisthenics Few people get to the >seventh dimen sion except in remarkable moments, peak >experiences. > >Institute Of Human Resources >225 Robinson Road, >New Smyrna Beach FL > 32169-2176 (904) 428-9609 > * IN THE WORLD - > BUT NOT OF THE WORLD > > The Command of Self > The Sufi way to Wisdom > A Daytona Beach Community > College Course of Study > Instructor > Peter E. Pflaum, Ph.D. > The Theater of Self > IN SEARCH OF THE > MIRACULOUS > > Wellness of body and mind > by stress reduction > > > ALTERNATIVE STATES OF CONSCIOUSNESS > > Peter E. Pflaum. Ph. D. >Once a week - Wed - New Smyrna Beach (South Campus) >Deland - (West Campus) Tues. or Thur. 7:00 to 8:30 - Three (2) >hours a week for six weeks - 12 Hours - $35.00 >In Search of the Miraculous: The Ancient Ways of Knowledge > (Sufi) > >There are four paths to understanding your full capacities as a >human: The wagon is the body (one). The horses are the passions, >the driving force (two). The driver is the mind (three) and the >master-passenger is the soul and spirit. (four) Seven colors for >stages of awareness. > >Path One: The Magician > (The Wagon) BLUE (Sensual) Progressive Relaxation - >Autogentics - "Body Knowledge" - bioenergics and deep relaxation >- learning to feel the "life force" - become fully aware of the >body, and your real material nature - WAKE UP! Getting in touch >with your natural powers of intuition, and perception - the keys >to good heath; Nutrition - Exercise >Path Two: The Lover > (The Horses) YELLOW and RED (Loving and Passions) >Self-Hypnosis, reprogramming and dream work - Biofeedback and New >techniques free the emotions and passions that are the "driving >Force"; Understand the animal nature. WAKE-UP the free energy >that now is wasted in blame, guilt, shame. Center renewed >strength through love, compassion, hope and union - WAKE-UP your >power to have compassion for yourself and love for others - The >keys to good relationships and mental health. > >Path Three: The Mind > (The Driver) RED to BROWN (passion to grounding) >Meditation and visualization - Open the Imagination - Yoga, >Tantra - the Science of Breath - focus of the mind - Spiritual >nature - PAY ATTENTION - Zen - WAKE-UP to your powers of >concentration and focus - the keys to contentment and >satisfaction - success in the tasks of life Coping Skills - >Assertiveness - Thought Stopping - LETTING-GO > >Path Four: The Commander > (The Master - Dominating Self) >WHITE Union- GREEN mystic, BLACK passing-on - CLEAR passing-into >the light, you will experience enlightment. You will get in >touch with more of yourself. You will improve your relationships >with others. You will be successful in the tasks of life. You >have learned to control the horses (passions), you have learned >to take care of the wagon (the body); the driver is awake and >sober (the lucid brain) - now you are master of all your spirit - >You are in COMMAND. You have learned Self-observation; >Self-remembering You have been here before and you will return >again > >Benefits: >Understanding created by this class will create an autogenetic >response leading to better self-management Techniques. This >experience will help you think and feel much better. It will help >you relax and reduce stress. You will learn how important and >valuable it is to integrate the mind, body and spirit. The >exercise will help you to observe and understand your own >feeling, character, and gain more control of your own life. >These sessions will create a feeling of pleasure, joy, and over >all well being. You will become a calm and relaxed person - with >rejuvenated body sensations, you will see more clearly, you will >have clear and focused thinking. You will experience cheerful >thoughts, you will have a more healthy body, you will be joyful >of spirit, you will be full of energy, you will have clear goals, >you will experience less self-destructive behavior. You will >straighten up your thinking. You will release your energy that >has been tied up in internal feeling of guilt, blame, accusing >others and yourself. You will be able to forgive others as the >cause of your problems and pain. You will become aware of these >negative feeling of shame, fear - these negative feeling will be >replace by positive feeling of trust - security - certainty - >patience - inspiration - You will become a calm focused person. >People will want to be with you. People will love you. You will >know true intimacy - love and union, mind, body and spirit. You >know true intimacy - love and union, mind body and spirit; beyond >any desires, passions, need, wants, YOU ARE PERFECT - > >Book: The Relaxation and Stress Reduction Workbook, Davis, >Martha; Eshelman, E.R.; McKay, M.; New Harbinger Press > >Text for schedule: > ALTERNATIVE STATES OF CONSCIOUSNESS > Peter E. Pflaum. Ph. D. > >Once a week - Wed - New Smyrna Beach (South Campus) >Deland - (West Campus) Tues., Thur. >7:00 to 8:30 - Three (2) hours a week for six weeks - 18 Hours - >$35.00 In Search of the Miraculous: The Ancient Ways of >Knowledge (Sufi) >We will explore the four paths to understanding your full >capacities as a human. These sessions will create a feeling of >pleasure, joy, and over all well being. You will become a calm >and relaxed person - with a health, rejuvenated body. > >Path One: The Magician: BLUE (Sensual) >Progressive Relaxation - Autogentics - "Body Knowledge" - >bioenergics and deep relaxation - learning "body-Knowledge" you >will use the sensations of the body to help you understand more >clearly. You will have clear and focused thinking. >Path Two: The Lover YELLOW and RED (Loving and Passions) >Self-Hypnosis, reprogramming and dream work - Biofeedback and New >methods will allow you to experience cheerful thoughts, you will >have a more healthy body, you will be joyful of spirit, you will >be full of energy, you will have clear goals, you will experience >less self-destructive behavior. You will straighten up your >thinking. You will release your energy that has been tied up in >internal feeling of guilt, blame, accusing others and yourself. >You will be able to forgive others as the cause of your problems >and pain. >Path Three: The Mind RED to BROWN (passion to grounding) >Meditation and visualization - Open the Imagination - Yoga, >Tantra - the Science of Breath - You will become aware of these >negative feeling of shame, fear - these negative feeling will be >replace by positive feeling of trust - security - certainty - >patience - inspiration - You will become a calm focused person. >People will want to be with you. People will love you. You will >know true intimacy - love and union, mind, body and spirit. You >know true intimacy - love and union, mind body and spirit; beyond >any desires, passions, need, wants, YOU ARE PERFECT - >Path Four: The Commander (The Master - Dominating Self) > >RE: The Path - > >Seekers for the Truth - Sufi of the Sarmoun Brotherhood >The Brotherhood of Essenes, The Society of the Legominism >LUDIBRIUM The theater of Life - The inviable college - >Transmission in Small groups to the initiates of the Aryan path - >(James Webb The Harmonious Circle - ) >5000 BC The Order of the Golden Dawn of the >Thrice-Great Hermes Hermetism (Egypt) >500 B.C. Buddhist - > Pythagoreans Mathematics > Plato Plutonism theater >Proclus, Plotinus music > Babylon dance >enneagram yoga Gnostic > harmonious >Platonic Cabala Neo-Platoist >Valentinus Christians - Nestorians Philo Judecus >St. John the Baptist - the the man in wool and >Sheikh Daud Yusuf ben Joseph, Jesus as a Sufi Teacher. >(Hallaj) >Mary the Hebrew, Democritus of Greece, >Morienus of Rome, A.D. St. Augustine >Nicomacus of Gerassa > Boethuis (6th century) Theologumena >Aissors Church of Edessa esoteric Christians Assyrians >alchemy The Islamic Sufis - al- Hallaj - Rumi - al-Arabi - >Christians associated with St. Augustine and St. John of the >Cross (Rosticrusian), St. Teresa of Avila, >Naqshbandis (Bektashis) Sufi Orders (7th to 12the Century) Ramon >Lull - Great Art - al-Ghazzali - Ars generalis ultima Raymond >Lully the Majorcan, >Cabala - Jewish mystics - from Arab Spain - Tree of Life >Sepher Yetzirah Book of Creation-Sepher Ha-Zohar Book of >Splendor >Jalaludin Rumi (and the Dervish) >The Rose, Rosicrucians, Rosary from the Spanish illuminist >(illumini in the 18th Century) > >Sufi claim a decent from: (Saracens the Reciter) > Avicenna (Ibn Sina) of Arabia, Albertus Magnus of >Germany, >Arnold of Villaneuve of France, Thomas Aquinas of Italy, >Roger Bacon of England, Melchoir Cibienis of Hungary, >Anonymous Sarmata (Michael Sendivogius ) of Poland. >Francesco Giorgi De Harmonia Mundi >Arabist School of Montpelier (Jews from Spain) >Medicine - Ibn El-Arabi >-The Romance Literature and Troubadours, William Tell, >Coffee, clothes (shirt, belt, trousers) Andalusian, dance >waltz, morris dance, Robinson Crusoe, William Tell, >Freemasons, Tarot Cards, >The Bhakti of Hindus, Zen, Yoga, Knights Templar, The >Order of the Garter. >Jesuits Rosicrucians (1614) Freemasons - >Passion plays Dante, Chaucer, Milton ways on the path >(7 valleys) from the Parliament (Conversation) of Birds - >The hero (Joseph Campbell) >Geber, (Western Alchemy), Shakespeare, >Isaac Newton and the Royal Society - Science and Mystic >Numbers >Protestant mystical and scientific >Frances Yates The Rosicrucian Enlightment - >LUDIBRIUM - the play >Athanasius Kircher Arithmologia (1665) >Sir Thomas Browne The Garden of Cyrus Theoretic >Arithmetic >Robert Fludd Utriusque Cosmii Historia >Hellenbach Magie der Zahlen >19th Century >Anna Kingsford, Edward Maitland >Sir John Woodroffe - Hindu - Upanishads - Samkhya >Theosophical Society - Kipling - Alex Tolstoy >H.P. Blavatsky The Secret Doctrine >Edouard Schure' The Great Initiates >N.A. Notovitch The Unknown Life of Jesus Christ >Paschal Beverly Randolph; Rosicrucian - Assors - The new >Mola >20th Century >Annie Besant's A Study in Consciousness >Gurdjieff and his groups - >Jacob L. Moreno = Theater and Psychodrama (Roles) >Evreimoff - Monodrama - The Theater of the Soul - >Stanislavsky An Actor Works on Himself >Herman Hesse Steppenwolf >F.L. Woodward The Saying of Buddha >Eugene Herrigels's Zen in the Art of Archery >C. G. Jung, Reich - Gestalt - Swedenborg >Sufi - Idries Shah - >The Seven Pillars of Wisdom (Lawrence of Arabia) >Abu Bakr, Umar, Ali, Bilal, Ibn Riyah, Abu Abdullah, Salman the >Persian (Zoroastrians) >Burton's 1001 Nights, Omar Khayyan - > Hans Christian, Anderson, The Wisard of OZ,Kipling, Doris >Lessing >Jungian archetypal from Ibn El-Arabi (Modern Man in >Search of a Soul" C.C. Jung) >Robert Graves "The Crowning Privilege" >WAKING UP by Charles T. Tart, Ph.D. Institute of Noetic >Sciences, >New Science Library SHAMBHALA (1986) 475 Gate Five >Road, #300 Sausalito CA 94965 >(From G. I. Gurdjjeff) >also Oscar Ichazo, Arica Training >Idries Shah - Sufis >James Gleick, Chaos, Making a new Science - Robert >Ornstein, The Evolution of Consciousness > Ed Regic, The Great Mambo Chicken and the Transhuman >Condition > Merlin Donald, The Orgins of the Modern Mind > Maxine Hong Kingston, Woman Warrior, Memoirs of a >Girlhood among Ghosts > Jonathan Kozol, Andrew Hacker - Two Nations Toni >Morrison - >James Burke, Edward T. Hall, The Silent Language - Lewis >Thomas - The Fragile Species, > Rene DuBos, Marvin Harris, Cows, Pigs, Wars and Witches, >The Riddle of Culture >Margaret Anderson, The Strange Necessity, The >Unknowable Gurdjieff; John G. Bennett, many works, >Systematics; Rodney Collin, Hart Crane, Robert S. DeRopp, H. Van >Doren, Bob Dylan (Robert Zimmerman), Frank Lloyd >Wright,(Olgivana Wright at Taliesin); The Struggle Within; Gold, >Cybele and Eugene; Langston Hughes, The Big Sea; >Kathryn C. Hulme The Nun's Story; Katherine Mansfield, >Alfred Kazin, Life as a work of Art; C. Daly King Beyond >Behaviorism; D.H. Lawrence; Timothy Leary The >Intelligence Agent, >Jean Cocteau, John C. Lilly, The Center of the Cyclone; Peter >Matthiessen, The Snow Leopard; Peter Brook, director of >Meeting with Remarkable Men Libra Film 1979; Maurice >Nicoll, many vol; C.S. Nott; Willem Nyland, Alfred R. Orage, many >works; Oupensky (Uspenskii) Peter (Pytor, Petr) >Demianovitch, The Forth Way, In Search of the Miraculous, >many books; J.B. Priesley, Man and Time; Theodore Roszak, >Unfinished Animal; E.F. Schumacher A guide to the >Perplexed; Adam Smith, Powers of Mind (Gurdjieff, Oscar >Ichazo, John Lilly); Alice B. Toklas Staying on Alone; Jean >Toomer, P.L. Travers, About Sleeping Beauty; Kenneth >Walker The Circle of Life; Alan Watts In my Own way; Collin >Wilson Men of Mystery; > >Summary of traditional and modern Spiritual Development. >(Rumi and the Book of Life, Raymond Lully of Spain, ) > >GNOTHI SEAUTON (know yourself) > Traditions Modern Terms >MALKUTH The world of inanimate things and elements (The >Book of Life) > >First: straight line = dual - pairs of opposites - good/bad >mind/body me/other Liner - > >1. Blue Language of Feeling - animal intuition > Contact with mineral, vegetative and animal >selfs (Nafs = self) Attention and observation - (WAR) >Breath Repentance METONIA (change of Heart) >Bio-energies Id contact >ACED touch - moon "getting in touch" >HOD - taste - mercury >Pay Attention "focus - meditation " >Fakirs - body control = stop - independence - >self-observation - upper (astral) and lower body > >2. Yellow Language of Love - hate - subjective meaning > Abstinence Accusing - Guilt Shame - > returning Gestalt - encounter - >(quad) Voice nearness > EGO - (empty the cup of old) >NETZACH - Smell - Venus - triangle triad, trinity >/good/bad/neutral, active center - sex - love >outside forces - responsibility - proactive Mature > >3.) Red Language of Passion - body talk - bioenergenics > Renunciation Super-ego (Zuhd, >fagr, Inspired Meditation passing >through OM passions - Calm center Hatha Yoga a >start at self-observation - remembering >square quaternity, > >3b.) Brown Language of reason - logic - objective science > (Sarb) Nearness Security Acceptance >Nature Grounded >Outward - bound - Wake-up - shocks - Psycho-drama - >abstraction from self - actualization to pentagram pentad - >ETHOS - values >TIPHARETH sun - Sight - - >higher centers - PATHOS (higher passions) Monks > >4. White - Language of Religion - analogy - allegory - >parables - myths - hexagram - Solomon's seal hexad >Poverty LOVE Patience >Music Transcendence Selves >union >GEBURAH Powers - Mars - Hearing LOGOS (meaning) Yogis > >5.) Green inter-language - symbols - mystic - > Khizar, Fana, Intimacy Ecstatic > Passing away Visionalization States >DAATH = GNOTHI DEOS - know God - Let go - give up >HESED - Dominations - Jupiter Higher Imagination - >BINAH Thrones >Saturn - Higher Reason - The Commanding Self. >Essences, - > >6.) Black - Language of Magic - dance - ceremony - music > Trust-in-God Certainty Fulfilling >Hypnosis Rida, Ahwal, Experience death - >beyond-self chants - songs - prayers - >CHOKMAH Intellect Wisdom = knowledge + understanding >SIX sides or dimensions SAGE - SIR > >7.) Clear No words - images - language of God > Grace Inspiration >Quintessence >Mind Fawatih, Baga Survival >Contentment >Control Power Charisma KETHER >The Primun Mobile Mind - super-mortality >SEVEN SIDES OR DIMENSIONS = complete person - saint - >The mono-theism of Egypt (Hermes) was carried by Moses and the >Jews to the middle east including Babylon. The original form was >mixed with Buddhism, Zorcaster, Persian, Farse and became mystic >Judaism (Cabala). Among tyhe Jews there were early forms of >Jewish Christians, who believed in a direct contact with God, >belief in immortality by practice. The Greeks picked up >everything (they were great travelers) and created formal systems >that influence all later belief systems. The Assyrian (Aissor), >Nestorian and Armenian churches maintained the orginal Christian >(not Latin) ideas. Important contact with the origins of Islam >help set off this mono-theist revivial. Mystic Islam (Sufi) >enters Europe in the 12th Century from Spain and Turkey. In the >16th century science, religion and mysticism blend in people like >Newton. >In the 18th century the ancient ascetic methods clash with the >whole idea of the modern world. Franklin was both a expert at >playing roles, a freemason, scientist, very much in this world >but not completely of it. The Quakers remain believers in direct >spiritual experience. The practice of repentance, abstinence, >poverty, trust-in-God, patience, and a other-worldly or saintly >character became foreign to our experience and culture. Remains >were carried in the practices of freemasons and a few mystic >Christians. (Rosicrucian, Coptic, Ethiopian, Russian and Greek >orthodox) In the 19th century there was an occult revival that >entered the 20th century in psychology and various fine arts, >eastern cults and religions. There is no clear evidence that the >brotherhood (contains many important women - just a term) really >continues to exist. > >Short History of Sufi: > >I think the origin was as shaman of the Caucasian (Aryan) tribes. >In UR and the first civilizations they then became priest and >kings. Meditative orders of monks grew up in the Hindu Kirsh >which are responsible for the order of the universes. (Like the >Hopi) In the first few thousand of years travelers in wool trades >became wandering teachers. Students were passed from one to the >other using signs, codes, and the numerical systems of language >(Letters being numbers - transformed into patters which gave an >internal or secret writing also pictures and patterns ). The >example of John the Baptist is a model of the Sufi man from the >wilderness, teacher and spiritual guide. > >The contact between Persia, the Greeks, and Hindu cultures >produced a more complex and formal neo-platoist, Hermes, and >other schools that influences the Manichaean Gospels of Leucius, >St. Augustine, and mystic Christian. Sheikh Daud Yusuf ben >Joseph, Jesus of the House of David, a Prophet, a teacher, a >Messenger of the rank of Insan Kamil or Complete Man. (The Acts >of John) The church may have for bureaucratic reasons >misunderstood the idea of "Son of God." In some way Jesus has >become less of a door and more of a pit or barrier in formal >churches. The idea that following blind ritual and having an >blind nonrational faith will cause salvation is very un-Sufi. >Wisdom is sought to fulfill the incompleteness of our souls and >for its own glory or merit - Slaves and peasants may need prizes >and promises that can not be met. As the Grand inquisitor says >they need a guiding hand and to have hope in the impossible pie >in the sky when they die. > >The name Sufi appears with Mohammed and the organized schools >were very close to the family of the Prophet's grandchildren from >Fatima and Husin. The interactions of Moslem and Sufi culture >makes one believe that one is the reflection of the other. A law >and way for the masses, and another way for the "brotherhood." >All religions have to deal with the lazy and ignorant. No one has >found a way to make purses from pigs ears. I am working hard on >the way to do this. Democracy and current conditions require new >experimental methods. The old ways are too occult, complex, >mysterious and elitist. > >Formal schools involved Thursday night meeting where circles of >annotated world work on mystic rights under the leadership of a >guide. Rumi founded the Dervishes. The Builders (al-Banna) became >the Freemasons, and the "secret knowledge" was much sought in >Europe from the time of the crusades on. The Philosophers stone >and alchemy that Newton spend most of his life trying to >understand may have been an allegory for psychological rather >that physical experiments. Are there methods suited to our time >for progress toward ancient wisdom? What can be saved from this >long history? >There are seven stages (9 or 10 elements) in the traditions of >Sufi and other mystic and religions - the modern form often >exists. >The question of orthodox religion should not apply. The path to >knowledge must be based on science not on proscribed theology. >This is clearly and repeatedly stated by Idries Shah and many >others. >Is there a non-religious Sufi practice of general interest as a >way to wisdom - flexible and suited to conditions or are Sufi's a >Moslem mystic cult similar to Buddhist, Christian, and Jewish >mystics. Does it include astrology, alchemy, black magic, fortune >telling, tricks, and mono-jumbo is clear conflict with the >"spirit of the modern world." While our society is full of >"cults" the basics of the culture is secular and based on >evidence not the "word", charismatic leaders and mind bending >practices. >Rationality is the critical difference. The truth can not be >found by appeal to prophets, holy text, but scientific evidence >and theory. Perhaps the most critical issue are Evolution and >physics. While Shah states absolutely that Sufi's existed before >Islam and just pretended to be Moslems. He states that Sufi is a >theory of psychology, evolution and science - i.e. modern >knowledge, on the other hand traditional scholars and religious >Moslems claim it is only mystic Islam. > >The Institute for the Study of Human Knowledge, P.O. Box 176, Los >Altos CA 94023 > >Note for Steve March: >Hasan Askari, is the "Sufi" (or even "beyond-Sufism") >Teacher/Author/Seer whom I would 1st recommend to you. The >best-known Sufi in U.S. is surely Pir Vilayat Khan, Another >order quite wide-spread is the Nimatullahi Sufi Order, whose >magazine, _Sufi - A Journal of Sufism_, It gives 9 U.S. Centers' >addresses. 1= 306 West 11th Street, New York, N.Y. 10014. I >myself am like Dr. Askari in being one who "travels in the >Wilderness between the Cities of Religions." My book, _Seeking >Communion_ is sufist, taoist, Omaha Indian... ++---! Your Humble >Servant, Steven ("Sufi") >Marsh >225 ROBINSON ROAD NEW SMYRNA BEACH FLORIDA 321699 428-9609DR. >PETER E. PFLAUM >August 18, 1994 >Human Potential Training and Education: This is a unique and >highly successful program of human development. Participants >learn how to integrate their personalities, solve personal >problems and develop more powerful interrelations with others. >There are 33 steps in four levels. Upon the completion of each >stage a certificate is earned in human potential training. > >Who should attend: anyone who want to live a better life and gain >control over their lives. Counselors, teachers, supervisors, >parents, religious people, couples, students, just interested >people. > Teacher (Guide) Dr. Peter E. Pflaum has twenty >years of experience and practice with his unique system. Others >will enrich the Yoga, and other special methods (Zen). >WELLNESS SEMINAR: >Level One (Steps 1 to 9) Each session contains a warm up, a >lesson from a 350 page workbook), individual and group exercises. >1.) Getting in touch - breath > > > >%%% overflow headers %%% >Cc: Peter Pflaum , > "Daniel A. Foss" , > mail technology , > "autonut@aol.com" , > "bfrancis@igc.apc.org" , > "bnjmr@ttacs1.ttu.edu" , > "breinhar@tomahawk.welch.jhu.edu" , > "cg056@cleveland.freenet.edu" , > "dcollins@ll.mit.edu" , > "Ddfabac@CFRVM.CFR.USF.EDU" , > "dean@netcom.com" , > "donnelly@coyote.csusm.edu" , > dovie , "dperkins@tenet.edu" , > "Ed1@copenfund.igc.apc.org" , > "ehrmann@soul.cpb.org" , > "EK04405@UWASA.fi" , > "Emanglit@moe.coe.uga.edu" , > "empowerment@world.std.com" , > "fhancock.buff@timeout.com" , > "gallo@cs.fit.edu" , > "info@educom.edu" , > "Ireid@UHUNIX.UHCC.HAWAII.EDU" , > "jcypser@nyx.cs.du.edu" , > "jeffryes@unm.edu" , > "Jonathan@ibm2.carb.nist.gov" , > "Kannan@cs.ualberta.ca" , > "Kcossi@tenet.edu" , > "Kinnaman@tenet.edu" , > "kjshiver@tenet.edu" , > "kkinzel@delphi.com" , > "LDENTON@ERS.bitnet" , > "learning@sea.east.son.com" , > "lryan@calvin.stemnet.nf.ca" , > Mccombs , > "Melchert@raven.csrv.uidaho.edu" , > "mesner@helios.unl.edu" , > "mike@suncyprus.unv.cy" , > "mmassey@delphi.com" , > "mmmills@utdallas.edu" , > "mszady@walrus.mvhs.edu" , > "Normmunn@vef.north.net" , > "pflaump@freenet.scri.fsu.edu" , > pflaump , > "redalc@intcoor.ecx.ec" , > "reimann@access.digex.net" , > "rich@tosh.wcc.govt.nz" , > "RKZ@hampstead.k12.nh.us" , > "roger.wickenden@hol.com" , > "rpollard@nywork2.undp.org" , > "sangell@freenet.scri.fsu.edu" , > "swafford@UTKVX.UTCC.UTK.EDU" , > "tbeck@world.std.com" , > "Tiellis@delphi.com" , > "Tmicceri@rap.cfr.usf.edu" , > "tomdeen@microsoft.com" , > "wilgoren@news.latimes.com" , > Robert Hillenbrand , > David Applenecc4 , > Katie Bailey , > "Katie L. Bailey12" , > Stormy Beaudoin , > "Theodore C. Biel" , > Richard Allan Boudreau , > "Beverly J. Boviak16" , > "Denny R. Bowden" , > "James A. Boyle" , > "Marshall L. Bradley" , > "Sarah B. Brown" , > "Birch P. Browning" , > Catherine Carr , > "Joyce W. Childre" , > "Tony D. Compton" , > Edward Conklin , > "Reid R. Conrad" , > "Reid R. Conrad21" , > "Judith A. Converso" , > "Rosalie A. De Joy" , > "Candice L. Dease" , > "Prudy T. Delap" , > "Prudence T. Delap9" , > Vincent Devincenzo , > "Lyndia P. Dickens" , > "Esther R. Dovi" , > Esther Dovi17 >%%% end overflow headers %%% > From tariqas-approval Mon Nov 14 01:52:42 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA03466; Mon, 14 Nov 1994 19:09:59 GMT Received: from netcom2.netcom.com by world.std.com (5.65c/Spike-2.0) id AA25035; Mon, 14 Nov 1994 12:52:38 -0500 Received: by netcom2.netcom.com (8.6.9/Netcom) id JAA21057; Mon, 14 Nov 1994 09:52:42 -0800 From: deane@netcom.com (Dean Edwards) Message-Id: <199411141752.JAA21057@netcom2.netcom.com> Subject: moderator needed To: tariqas@world.std.com (Tariqas) Date: Mon, 14 Nov 1994 09:52:42 -0800 (PST) X-Mailer: ELM [version 2.4 PL23] Mime-Version: 1.0 Content-Type: text/plain; charset=US-ASCII Content-Transfer-Encoding: 7bit Content-Length: 852 Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: Greetings, We have an immediate need for an additional moderator for the soc.religion.gnosis newsgroup. This group also discusses marifat, erfan, and sufism on Usenet and is available at thousands of sites around the world. Interested applicants should have a Unix based account and access to either Pnews or otherr posting software. This position requires reviewing articles that come in and screening out those which violate specific points of the charter for the newsgroup. If you are interested, please contact me, Dean Edwards, at deane@netcom.com. Copies of the charter and faq's for these newsgroup are available upon request. The administrative address for the gnosis newsgroup is: srg-admin@aldhfn.org Thankyou for your consideration, Peace be with you, Dean Edwards deane@netcom.com srg-admin@aldhfn.org (soc.religion.gnosis admin list) From tariqas-approval Mon Nov 14 16:05:17 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA15698; Tue, 15 Nov 1994 04:06:39 GMT Received: from vm.cc.LaTech.edu by world.std.com (5.65c/Spike-2.0) id AA15668; Mon, 14 Nov 1994 23:06:37 -0500 Message-Id: <199411150406.AA15668@world.std.com> Received: from VM.CC.LATECH.EDU by VM.CC.LATECH.EDU (IBM VM SMTP V2R2) with BSMTP id 6760; Mon, 14 Nov 94 22:07:02 CST Received: from LATECH (NJE origin PBICKHAM@LATECH) by VM.CC.LATECH.EDU (LMail V1.2a/1.8a) with BSMTP id 4822; Mon, 14 Nov 1994 22:07:02 -0600 Date: Mon, 14 Nov 94 22:05:17 CST From: Nura Subject: Assalamu Alaikum To: tariqas@world.std.com Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: A Assalamu Alaikum, Dear brothers and sisters, Just this evening I learned about your discussion group through a veronica information search. I would like to join. I am a practicing muslim and also a sufi. I am also a psychologist interested in combining the psychological practices of sufism with psychological practices of the west. Please let me know if there is anything special I need to do. Thank you, Assalamu Alaikum, Nura From tariqas-approval Tue Nov 15 06:09:18 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA05559; Tue, 15 Nov 1994 16:09:42 GMT Received: from grin.io.org by world.std.com (5.65c/Spike-2.0) id AA05530; Tue, 15 Nov 1994 11:09:41 -0500 Received: (from walrus@localhost) by grin.io.org (8.6.9/8.6.9) id LAA11496 for tariqas@world.std.com; Tue, 15 Nov 1994 11:09:18 -0500 Date: Tue, 15 Nov 1994 11:09:18 -0500 From: Walter Eisenbeis Message-Id: <199411151609.LAA11496@grin.io.org> To: tariqas@world.std.com Subject: The Forth Way Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: I was under the impression that these discussion groups were not to be used for commercial purposes. I would like to suggest that Peter Pflaum is doing this and takes up a lot of bandwidth doing so. Mr Pflaum, stop it. --- ~ KWQ/2 1.2g ~ In love there is no superiority From tariqas-approval Tue Nov 15 06:09:25 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA12102; Tue, 15 Nov 1994 22:17:35 GMT Received: from ntrlink.hq.interlink.com by world.std.com (5.65c/Spike-2.0) id AA12023; Tue, 15 Nov 1994 17:17:28 -0500 Received: from mickey.hq.interlink.com by ntrlink.hq.interlink.com with SMTP id AA07470 (5.64+/IDA-1.3.4-901124 for sufi@world.std.com); Tue, 15 Nov 94 14:07:38 -0800 Received: by mickey.hq.interlink.com (AIX 3.2/UCB 5.64/4.03) id AA17375; Tue, 15 Nov 1994 14:09:25 -0800 Date: Tue, 15 Nov 1994 14:09:25 -0800 From: mateen@mickey.hq.interlink.com (Mateen M. Siddiqui) Message-Id: <9411152209.AA17375@mickey.hq.interlink.com> To: al-qiadah@iastate.edu, sufi@world.std.com, tariqas@world.std.com Subject: FWD: a lovely description of the Essential Sufi--Prophet Muhammad (s) Cc: mateen@interlink.com Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: In the Name of God, the Beneficent, the Merciful HIS HAIR mocked the hues of a cold, moonless Arabian night. It was curly, but not curly. Twisted, but not twisted. Like the life of the one whose head it crowned, it found a just balance--being not so little, nor too overbearing--but fell between the earlobes and his broad, robust shoulders. HIS FACE would shine with the brilliance of a thousand stars, from which the sun herself would shy away, and the moon couch himself in jealousy. It was neither round nor stretched out, but as a diamond cut to a wonderful precision. HIS FOREHEAD was more than most; and was always illuminated. When the Revelation pressed, it would be seen glistening with droplets as pearls, shimmering like the tears of Angels. His eyebrows were like two waves from the Red Sea, mimicking the waters spoken of in the Glorious Qur'an: they intermingle not. If he be upset, a vein would spring out between them like a savannah lion who just found its unwary prey. His lashes stretched forth like the Hand of God upon His servant. Long, graceful, flowing, they played with the Sun in an imagery words are too lackadaisical to describe. HIS EYES spoke of Prophethood itself. Large, soft, piercing, thier color being darker than the sun-scorched hills of Mecca. His eyes served as the fountain of his soul and was the mouthpiece through which his heart would speak. His nose was one of luster, and when it shined, appeared as if larger than usual. Then one would realize it was not rich in flesh, but in the Light of God. His cheeks were like the deserts of Hijaz, being smooth and calm, and they had upon them as much flesh as one should have. HIS LIPS were in moderation and formed a doorway from which Justice, Veracity, and Compassion were often seen leaving. His teeth were thin as the leaves of the date palm are, and between them sat spaces and hallways through which Truth would often take a path on its way out. His neck was like that of a statue made of silver--polished and clean, gleaming and glittering. HIS SHOULDERS were a throne upon which sat the countenance of this earthly King. Vigerous and formidable, they held firm his structure. His chest was a broad shield from which falsehood would be repulsed; for it protected underneath a most pure and trusty heart. The only ornament on this armour of flesh, was a thin line of hair stretching from its center, down to the navel. HE STOOD with a height common to any man--not towering, not dwarfish. The joints which held together his composition were both ample and virile. His complexion was like the limestone of Mose's (AS) Egypt. Or like a golden field of wheat and plenty. Being in flesh neither emaciated, nor plump, his feet found more sustinence in this regard. THIS is Allah's Beloved. And this is my Beloved. And the beloved of the Believers of the Earth. Sincerely, Your Brother. ___________________________ fsiddi2@gl.umbc.edu From tariqas-approval Tue Nov 15 19:37:39 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA01685; Wed, 16 Nov 1994 05:38:02 GMT Received: from raphael.acpub.duke.edu by world.std.com (5.65c/Spike-2.0) id AA01678; Wed, 16 Nov 1994 00:38:01 -0500 Received: (from zik@localhost) by raphael.acpub.duke.edu (8.6.8.1/Duke-2.0) id AAA22254; Wed, 16 Nov 1994 00:37:39 -0500 Date: Wed, 16 Nov 1994 00:37:39 -0500 (EST) From: Zia Inayat Khan Subject: Re: FWD: a lovely description of the Essential Sufi--Prophet Muhammad (s) To: tariqas@world.std.com In-Reply-To: <9411152209.AA17375@mickey.hq.interlink.com> Message-Id: Mime-Version: 1.0 Content-Type: TEXT/PLAIN; charset=US-ASCII Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: Peace and Blessings of God on the Messenger! My Meccan-Medinan Beloved Arab Messenger... In praising you is my jubilation and my midnight weeping. ---Pir-o-Murshid Sayyid Abu Hashim Madani (1) I have been love-crazed since eternity for the Meccan-Medinan One *He* is the ambition of my Lord of "Disclose Thyself" (S.7.143) ---Pir-o-Murshid 'Inayat Khan (2) Be I infidel or true believer- God alone knows, what I am! But I know: I am the Prophet's servant, Who Medina's ruler is. ---Sir Kishan Prasad ( Hindu Prime Minister of Hyderabad ) (3) Hu, Zia' (1) Minqar-i Musiqar,'Inayat Khan, (Urdu) 1910, p. 211 ( my trans.). (2) Minqar-i Musiqar, p. 221 ( my trans.). (3) And Muhammad Is His Messenger ( highly recommended! ), Annemarie Schimmel, '85 UNCP, p. 1. From tariqas-approval Wed Nov 16 01:17:45 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA01710; Wed, 16 Nov 1994 11:18:12 GMT Received: from teer23.acpub.duke.edu by world.std.com (5.65c/Spike-2.0) id AA01703; Wed, 16 Nov 1994 06:18:10 -0500 Received: (from hthashq1@localhost) by teer23.acpub.duke.edu (8.6.8.1/Duke-2.0) id GAA03426; Wed, 16 Nov 1994 06:17:48 -0500 Date: Wed, 16 Nov 1994 06:17:45 -0500 (EST) From: Hugh Talat Halman Subject: Zia's Nur Muhammad To: tariqas@world.std.com Cc: tariqas@world.std.com In-Reply-To: Message-Id: Mime-Version: 1.0 Content-Type: TEXT/PLAIN; charset=US-ASCII Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: In appreciation of the beauty and care of Zia's last posting: Nur Muhammad In the Light on the Path we walk inside his footsteps. In the Niche of his heart we read by Divine Light. With the Pen that he holds we are formed by His letters. On the Path that He opens you're our guide in the night. May His tower of Light be a beacon before us. May His power of Love cause the meeting between us. May His hour of discourse resoundingly chorus. May His shower of *Rahma* give greening and sweetness. In the heart of Muhammad, the Light of Allah, Through merging our hearts, makes us no longer far. We are two bows away at the heart of the Heart. We are green like fresh wood from which fire will start. The cup of this love fills with waters of yearning In the joy of our sharing, our essence is turning. H. Talat Halman al-Zumurrudi On Wed, 16 Nov 1994, Zia Inayat Khan wrote: > Peace and Blessings of God on the Messenger! > > My Meccan-Medinan Beloved Arab Messenger... > In praising you is my jubilation > and my midnight weeping. > > ---Pir-o-Murshid Sayyid Abu Hashim Madani (1) > > I have been love-crazed since eternity for the Meccan-Medinan One > *He* is the ambition of my Lord of "Disclose Thyself" (S.7.143) > > ---Pir-o-Murshid 'Inayat Khan (2) > > > Be I infidel or true believer- > God alone knows, what I am! > But I know: I am the Prophet's servant, > Who Medina's ruler is. > > ---Sir Kishan Prasad > ( Hindu Prime Minister of Hyderabad ) (3) > > > Hu, > Zia' > > > (1) Minqar-i Musiqar,'Inayat Khan, (Urdu) 1910, p. 211 ( my trans.). > (2) Minqar-i Musiqar, p. 221 ( my trans.). > (3) And Muhammad Is His Messenger ( highly recommended! ), > Annemarie Schimmel, '85 UNCP, p. 1. > From tariqas-approval Wed Nov 16 12:33:29 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA16818; Wed, 16 Nov 1994 12:33:46 GMT Received: from mailgate.Cadence.COM by world.std.com (5.65c/Spike-2.0) id AA16804; Wed, 16 Nov 1994 07:33:45 -0500 Received: (from smap@localhost) by mailgate.cadence.com (8.6.8/8.6.8) id EAA21244 for ; Wed, 16 Nov 1994 04:33:23 -0800 Received: from cadence.cadence.com(158.140.18.1) by mailgate.cadence.com via smap (V1.0mjr) id sma021198; Wed Nov 16 04:33:12 1994 Received: from europe.cadence.com by cadence.Cadence.COM (5.61/3.14) id AA25485; Wed, 16 Nov 94 04:27:53 -0800 Received: from skywalker.edc by europe.cadence.com (4.1/SMI-4.0) id AA01259; Wed, 16 Nov 94 12:17:35 GMT Received: by skywalker.edc (4.1/SMI-4.1) id AA24816; Wed, 16 Nov 94 12:33:29 GMT Date: Wed, 16 Nov 94 12:33:29 GMT From: mas@cadence.com (Masud Khan) Message-Id: <9411161233.AA24816@skywalker.edc> To: tariqas@world.std.com Subject: Islamic Texts Society Stocklist Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: Subject: Islamic Texts Society Stock List Newsgroups: alt.religion.islam Reply-To: mas@cadence.com Summary: Keywords: DISCLAIMER: I Mas'ud Ahmed Khan have no financial or personal interest in the Islamic Text Society, the information provided is just information. The Islamic Texts Society is a Muslim charity organisation and are non-profit making, they translate and publish in high quality print and binding classical and contemporary works of Islam. Al-Ghazali ========== Remeberance of Death and the Afterlife 0 946621 09 8 hb #35/$49.95 trans: T.J.Winter 0 946621 13 6 pb #14.95/$21.95 Invocations and Supplications 0 946621 12 8 hb #24.95/$39.95 trans: K.Nakamura 0 946621 14 4 pb #9.95/$17.95 The Nintey-nine Beautiful Names of God 0 946621 30 6 hb #25.95/$39.95 trans: Burrell and Daher 0 946621 31 4 pb #11.95/$17.95 FORTHCOMING TITLE FROM THE ISLAMIC TEXTS SOCIETY Al-Ghazali on Spiritual Discipline: 0 946621 42 X hb #35/$49.95 tran. T.J.Winter 0 946621 43 8 pb #17.95/$23.95 Others ====== The Holy Qur'an 3 7728 0900 6 Leather #250/$430 The Holy Qur'an 3 7728 0901 4 Linen #175/$300 Tabari's Commentary on the Qur'an: Vol 1 trans. J.Cooper 0 19 920142 0 hb #45/$75.95 The Life of the Prophet Muhammad: L.Azzam & A.Gouverneur 0 946621 02 0 pb #10.50/$19.95 Muhammad, His Life Based on the 0 946621 25 x hb #24.95/$39.95 Earliest Sources: Martin Lings 0 946621 33 0 pb #15.95/$19.95 Shafi'i's Risala: trans. M.Khaduri 0 946621 15 2 hb #12.95/$19.95 Hadith Literature: M.Siddiqi 0 946621 38 1 pb #7.95/$10.95 Principles of Islamic Jurisprudence: 0 946621 23 3 hb #35/$49.95 M.Hashim Kamali 0 946621 24 1 pb #14.95/$22.95 Lane's Lexicon 2-vols 0 946621 03 9 hb #175/$275 VIDEO-Islam, A Pictorial Essay 0 946621 00 4 #25/$24.95 Reliance of the Traveller: Al-Misri 0 946621 53 5 hb #35 Islamic Art & Spirituality: S.H.Nasr 0 903880 35 0 hb #25/$43 Science & Civilisation in Islam: S.H.Nasr 0 946621 11 x hb #14.95/$21.95 King of the Castle: Gai Eaton 0 946621 21 7 pb #8.95/$15.95 The Eternal Message of Muhammad: A.R.Azzam 0 946621 48 9 pb #7.95/$13.95 Unveiling Islam: R. du Pasquier 0 946621 32 2 pb #6.95/$9.95 Fez, City of Islam: T.Burckhardt 0 946621 17 9 hb #24.95/$39.95 Secret of Secrets: Abd al-Qadir al-Jilani 0 946621 29 2 pb #9.95/$17.95 Book of Certainty: Abu Bakr Siraj ad-Din 0 946621 37 3 pb #6.95/$9.95 What is Sufism?:Martin Lings 0 946621 41 1 pb #6.95/$9.95 School of Shadhdhuliyyah vol 1 Orisons: trans. Durkee 977 00 1830 9 pb #27 A Sufi Saint of the Twentieth Century: Martin Lings 0 946621 50 0 pb #11.95/$15.95 Seal of the Saints, Prophethood & Sainthood in the Doctrine of 0 946621 39 x hb #25/$39.95 Ibn Arabi: Michel Chodkiewicz 0 946621 40 3 pb #12.95/$17.95 Quest for Red Sulphur, the Life 0 946621 44 6 hb #29.95/$41.95 of Ibn Arabi: Claude Addas 0 946621 45 4 pb #14.95/$19.95 A Young Muslims Guide to the Modern World:S.H.Nasr 0 946621 51 9 pb #10.50 Islam and the Destiny of Man: 0 946621 47 0 pb #11.95/$17.95 Gai Eaton On Schacht's Origin of Muhammadan Jurisprudence: M.M.Azami 0 946621 46 2 pb #9.95/$14.95 ---- The Islamic Texts Society accepts most major credit cards, add 10% for surface mail or add 20% for air mail, minimum charge #2.50 The Islamic Texts Society, P.O. Box 842, Bartlow, Cambridge, CBI 6PX, U.K. tel: +223 890786 / +223 314387 fax: +223 890786 / +223 324342 -- Mas'ud ibn Zahur ibn Hamid'ullah al-Agar-Khani Jarral al-Hanafi email: mas@cadence.com alias: Citizen-X Name: Masud Ahmed Khan Position(s): Configuration Technician, ORACLE support, Sys Admin Company: Cadence Design Systems, Bracknell (UK). Phone: 0344-865465 Voice Mail: 1465 From tariqas-approval Wed Nov 16 13:05:27 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA28935; Wed, 16 Nov 1994 13:06:15 GMT Received: from lenzie.cent.gla.ac.uk by world.std.com (5.65c/Spike-2.0) id AA28895; Wed, 16 Nov 1994 08:06:12 -0500 Message-Id: <25669.199411161305@lenzie.cent.gla.ac.uk> From: "N. Tsolak" <924610ts@udcf.gla.ac.uk> Received: (from 924610ts@localhost sender 924610ts) by lenzie.cent.gla.ac.uk (8.6.9/UK-2.2a/cent-sparc) id NAA25669 for tariqas@world.std.com; Wed, 16 Nov 1994 13:05:28 GMT Subject: Re: Islamic Texts Society Stocklist To: tariqas@world.std.com Date: Wed, 16 Nov 1994 13:05:27 +0000 (GMT) In-Reply-To: <9411161233.AA24816@skywalker.edc> from "Masud Khan" at Nov 16, 94 12:33:29 pm X-Mailer: ELM [version 2.4 PL23] Mime-Version: 1.0 Content-Type: text/plain; charset=US-ASCII Content-Transfer-Encoding: 7bit Content-Length: 126 Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: I was interested whether there are some Islamic texts available on the net with anonymous login? Regards -- Nihat From tariqas-approval Wed Nov 16 13:50:44 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA19341; Wed, 16 Nov 1994 13:51:42 GMT Received: from lenzie.cent.gla.ac.uk by world.std.com (5.65c/Spike-2.0) id AA19318; Wed, 16 Nov 1994 08:51:39 -0500 Message-Id: <16581.199411161350@lenzie.cent.gla.ac.uk> From: "Mr H.S. Kilic" Received: (from gapu04@localhost sender gapu04) by lenzie.cent.gla.ac.uk (8.6.9/UK-2.2a/cent-sparc) id NAA16581 for tariqas@world.std.com; Wed, 16 Nov 1994 13:50:50 GMT Subject: sign off To: tariqas@world.std.com Date: Wed, 16 Nov 1994 13:50:44 +0000 (GMT) In-Reply-To: from "Abdkabir" at Oct 27, 94 12:01:33 pm X-Mailer: ELM [version 2.4 PL23] Mime-Version: 1.0 Content-Type: text/plain; charset=US-ASCII Content-Transfer-Encoding: 7bit Content-Length: 116 Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: signoff -- Hamdi Sukur KILIC Glasgow University Dept. of Physics & Astronomy L.I.S. Group From tariqas-approval Wed Nov 16 05:17:44 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA04227; Wed, 16 Nov 1994 15:18:05 GMT Received: from physics1.petnet.buffalo.edu by world.std.com (5.65c/Spike-2.0) id AA04202; Wed, 16 Nov 1994 10:18:04 -0500 Received: from xenakis.petnet.buffalo.edu by physics1.petnet.buffalo.edu (4.1/SMI-4.1) id AA29149; Wed, 16 Nov 94 10:17:44 EST Date: Wed, 16 Nov 94 10:17:44 EST From: hanif@petnet.buffalo.edu (Hanif Khalak) Message-Id: <9411161517.AA29149@physics1.petnet.buffalo.edu> To: tariqas@world.std.com, sufi@netcom.com Subject: Re: Islamic Texts Society Stocklist Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: I would also be interested if anyone has any texts on-line.. I am currently working on setting up a gopher/WWW area for the Muslim student organization at SUNY/Buffalo, and would like to have 'links' to such resources. Currently, there are Qur'an and Hadith (Bukhari, Qudsi) translations available. You can start with any of the following sites: I you have Mosaic (or lynx): http://www.cco.caltech.edu/~calmsa/calmsa.html If you use gopher: 'gopher cwis.usc.edu', choose: Campus_Life; Student_Orgs; MSA if you want FTP (anonymous): 'ftp ftp.cco.caltech.edu', go to the '/pub/calmsa' directory From tariqas-approval Wed Nov 16 13:57:55 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA23213; Wed, 16 Nov 1994 15:40:19 GMT Received: from sun2.nsfnet-relay.ac.uk by world.std.com (5.65c/Spike-2.0) id AA23155; Wed, 16 Nov 1994 10:40:10 -0500 Via: uk.ac.durham; Wed, 16 Nov 1994 14:37:13 +0000 Received: from venus.dur.ac.uk by durham.ac.uk; Wed, 16 Nov 94 14:35:16 GMT Received: from deneb (deneb.dur.ac.uk) by venus.dur.ac.uk; Wed, 16 Nov 94 14:33:50 GMT Date: Wed, 16 Nov 1994 13:57:55 +0000 (GMT) From: L J Fatoohi To: tariqas@world.std.com Subject: The Writings of Shaikh 'Abdu 'l-Qadir al-Gaylani Message-Id: Mime-Version: 1.0 Content-Type: TEXT/PLAIN; charset=US-ASCII Content-Length: 0 Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: I need a list of *ALL* the published and not published writings of Shaikh 'Abdu 'l-Qadir al-Gaylani. I have already a list of writings of Shaikh 'Abdu 'l-Qadir but need to know if there are others. Many thanks for any help or suggestion. Yours Louay a dervish of Tariqa Casnazaniyyah From tariqas-approval Thu Nov 17 00:58:02 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA12918; Wed, 16 Nov 1994 22:58:36 GMT Received: from alf.uib.no by world.std.com (5.65c/Spike-2.0) id AA12877; Wed, 16 Nov 1994 17:58:31 -0500 Received: from mac22.sms.uib.no by alf.uib.no with SMTP (PP) id <24200-0@alf.uib.no>; Wed, 16 Nov 1994 23:58:01 +0100 X-Sender: fmiah@alf.uib.no Message-Id: Mime-Version: 1.0 Content-Type: text/plain; charset="us-ascii" Date: Wed, 16 Nov 1994 23:58:02 +0100 To: tariqas@world.std.com From: Albrecht.Hofheinz@smi.uib.no (Albrecht Hofheinz) Subject: Re: Islamic Texts Society Stocklist Cc: tariqas@world.std.com Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: The Islamic Texts Society will also shortly publish "The Way of Abu Madyan", a collection of Abu Madyan's work in Arabic as well as English by Vincent Cornell (Mansur al-Mujahid). *************************************************************************** e-mail: Albrecht.Hofheinz@smi.uib.no s-mail: University of Bergen, Centre for Middle Eastern and Islamic Studies Parkvn. 22A, N-5007 Bergen, Norway tel: (+47) 55 21 31 29 (office) or 55 27 67 50 (home) fax: (+47) 55 31 38 45 telex: (56) 40965 UIBSE *************************************************************************** From tariqas-approval Thu Nov 17 01:00:44 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA14323; Wed, 16 Nov 1994 23:01:13 GMT Received: from alf.uib.no by world.std.com (5.65c/Spike-2.0) id AA14294; Wed, 16 Nov 1994 18:01:10 -0500 Received: from mac22.sms.uib.no by alf.uib.no with SMTP (PP) id <24377-0@alf.uib.no>; Thu, 17 Nov 1994 00:00:41 +0100 X-Sender: fmiah@alf.uib.no Message-Id: Mime-Version: 1.0 Content-Type: text/plain; charset="us-ascii" Date: Thu, 17 Nov 1994 00:00:44 +0100 To: tariqas@world.std.com From: Albrecht.Hofheinz@smi.uib.no (Albrecht Hofheinz) Subject: Re: The Writings of Shaikh 'Abdu 'l-Qadir al-Gaylani Cc: tariqas@world.std.com Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: At 14:57 16/11/94, L J Fatoohi wrote: > I need a list of *ALL* the published and not published writings of >Shaikh 'Abdu 'l-Qadir al-Gaylani. I have already a list of writings of >Shaikh 'Abdu 'l-Qadir but need to know if there are others. Many thanks for >any help or suggestion. I suggest you start by posting *your* list, and asking if anyone knows of anything else. This way we would all be happy sharing our knowledge. *************************************************************************** e-mail: Albrecht.Hofheinz@smi.uib.no s-mail: University of Bergen, Centre for Middle Eastern and Islamic Studies Parkvn. 22A, N-5007 Bergen, Norway tel: (+47) 55 21 31 29 (office) or 55 27 67 50 (home) fax: (+47) 55 31 38 45 telex: (56) 40965 UIBSE *************************************************************************** From tariqas-approval Sat Nov 19 17:56:57 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA00351; Sun, 20 Nov 1994 03:57:01 GMT Received: from teer23.acpub.duke.edu by world.std.com (5.65c/Spike-2.0) id AA00342; Sat, 19 Nov 1994 22:57:00 -0500 Received: (from hthashq1@localhost) by teer23.acpub.duke.edu (8.6.8.1/Duke-2.0) id WAA04839; Sat, 19 Nov 1994 22:56:58 -0500 Date: Sat, 19 Nov 1994 22:56:57 -0500 (EST) From: Hugh Talat Halman Subject: In Vocation To: tariqas@world.std.com Message-Id: Mime-Version: 1.0 Content-Type: TEXT/PLAIN; charset=US-ASCII Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: To Tariqas pathwalkers, As-salaam 'alaikum. I share this poem with you as a token of the possibilities in the Sabil Allah and the promise of spending our wealth in the way of Alah. Hu! Talat In Vocation The Emerald Herald stands firm at the crossroads. The Sage of Aquarius is borne on the waters. The Staff of Commission is the Standard to follow. One distracted by questions stumbles and falters. Sailing abroad we seek out new vistas. The future, its meaning, and prospect are sealed. When we answer the Call, we are no longer listless. If we've answered our Lord, this affair is revealed. The Gift we are given is the Jewel in our heart. The Service we give is the polish and guarding. The Jewel becomes Light if we use it in living, So that Light brings us joy by the time of our parting. We are firm, resolute,and determined in sharing The Light of Allah as a journey of caring. H. Talat Halman al-Zumurrudi From tariqas-approval Mon Nov 21 18:49:24 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA27661; Mon, 21 Nov 1994 23:48:26 GMT Received: by world.std.com (5.65c/Spike-2.0) id AA27635; Mon, 21 Nov 1994 18:48:24 -0500 Date: Mon, 21 Nov 1994 18:48:24 +0001 (EST) From: Steve H Rose Subject: Re: The Forth Way To: tariqas@world.std.com In-Reply-To: <199411140053.AA21551@world.std.com> Message-Id: Mime-Version: 1.0 Content-Type: TEXT/PLAIN; charset=US-ASCII Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: Please do not respond to a post like "The Forth Way" and include the whole message (including the zillions of addressees in your post). And, Peter, if there is any way that you can send out messages which don't eat up so much disk space (e.g. by just sending a copy to distribution lists, rather than a whole bunch of individuals), it would be most appreciated. yours, habib From tariqas-approval Mon Nov 21 15:10:07 1994 Received: by world.std.com (5.65c/Spike-2.0) id AA07968; Tue, 22 Nov 1994 00:06:01 GMT Received: from sun2.nsfnet-relay.ac.uk by world.std.com (5.65c/Spike-2.0) id AA07912; Mon, 21 Nov 1994 19:05:57 -0500 Via: uk.ac.durham; Tue, 22 Nov 1994 00:05:40 +0000 Received: from venus.dur.ac.uk by durham.ac.uk; Mon, 21 Nov 94 23:18:00 GMT Received: from deneb (deneb.dur.ac.uk) by venus.dur.ac.uk; Mon, 21 Nov 94 15:10:14 GMT Date: Mon, 21 Nov 1994 15:10:07 +0000 (GMT) From: L J Fatoohi To: tariqas@world.std.com Cc: tariqas@world.std.com Subject: Re: The Writings of Shaikh 'Abdu 'l-Qadir al-Gaylani In-Reply-To: Message-Id: Mime-Version: 1.0 Content-Type: TEXT/PLAIN; charset=US-ASCII Content-Length: 1103 Sender: tariqas-approval@world.std.com Precedence: bulk Reply-To: tariqas@world.std.com Status: RO X-Status: On Thu, 17 Nov 1994, Albrecht Hofheinz wrote: > I suggest you start by posting *your* list, and asking if anyone knows of > anything else. This way we would all be happy sharing our knowledge. Thanks Hanif and Albrecht for your suggestions. This is the list that I have compiled from a few sources. I am not sure about the accuracy of this list and moreover I think that probably there are many more books by Shaikh 'Abdu al-Qadir al-Gaylani. With best regards. 1- Al-Ghunia li-talibi Tariq al-Haq 'Azza wa Jal. 2- Al-Fath ar-Rabbani wa al-Faydh ar-Rahmani 3- Futuh al-Ghaib 4- Sir al-asrar (wa madhahir al-anwar) 5- Ar-Risala al-Ghawthiyyah 6- Kemea' al-Sa'ada liman Arada al-Husna wa Ziyada 7- Jala' al-Khatir 8- Al-Mukhtasar fi 'Alm ad-Deen 9- Risala fi Khawas Fatihat al-Kitab 10- Tafseer al-Qur'an al-Carim 11- Tuhfat al-Muttaqeen wa Sabeel al-'Arifeen 12- Maratib al-Wujud 13- Yawaqeet al-Hikam 14- At-Tiqus al-Lahutiyyah 15- Fath al-Bashaeer 16- Al-Mawahib ar-Rahmaniyyah wa al-Futuhat ar-Rabbaniyyah 17- Sir al-Asrar fi al-Tasawwif Yours Louay a dervish of Tariqa Casnazaniyyah