Category Archives: NEWS

Shugabanni a Faransa na kokarin yiwa Al-qur’ani kwaskwarima

Category : NEWS

Matakin sauya wasu ayoyi a Qur’anin na da nufin sanya musulmai su rage kyamar da suke nunawa mabiya addinin Yahudanci.

Akalla manyan mutane masu kima da suka hada da tsaffin shugabannin a kasar Faransa 300 ne suka rattaba hannu ga wata manufa ta bukatar yiwa alkur’ani kwaskwarima kamar yadda ake yiwa kudurin Doka a Majalisun jihohi dana tarayya kwaskwarima, a wani mataki na kariya ga Yahudawa.

A ganin manyan mutanen na Faransa dai wannan matakin zai taimaka ga sauya tunanin mabiya Addinin Musulunci su daina kyamar Yahudawa.

Mutanen da suka hada da tsoffin shugabanni da tsaffin ‘Yan Majalisu da tsoffin Alkalai da duk wani da ake cewa shi ne, a kasar ta Faransa su 300, sun gabatar da bukatar ta su ne a Majalisa domin amincewa da ita.

Amincewa da wannan bukatar, da kuma sakata ta kasance doka na nufin a fito da wata sabuwar manakisa ta sauya fasalin ayoyin Alkur’ani domin canja tunanin al’ummar musulmi domin rage kishin Addininsu.

Bukatar wadda aka wallafa ta a Jaridun kasar ta Faransa, ta kuma zargi dabi’ar tsananin kishin addini a matsayin mummunar akidar kyamar Yahudawa da matsuwarsu su fice daga yankin na kasar Faransa.

Bayan gabatar da wannan bukatar da tsoffin kwamayen kasar Faransa suka yi, shugabannin Addinin Musulunci a kasar ta Faransa sun yi kememe akan cewar ba zasu yarda hakan ta faru ba.

Musulmin kasar Faransa kuma sun bayyana wannan matakin da ake shirin dauka a matsayin abinda zai kawo babbar matsala a tsakanin al’ummar kasar da aka sani da zaman lafiya.

Daga cikin dalilan da mawallafan wannan bukatar suka bayana dai, akwai batun yadda ake kai wa Yahudawa hare-hare a cikin kasar. via @RFI_Hausa

What is the essence of love?

Category : NEWS

What is the essence of love? Are there any other forms of love existing besides physical love? Can love be eternal? 

To begin with, Love is an abstract noun which means for some it is a word unattached to anything real or sensible, that is all; for others, it is a means by which our being – our self and its world – are irrevocably affected once we are ‘touched by love’; some have sought to analyze it, others have preferred to leave it in the realm of the ineffable. Yet it is undeniable that love plays an enormous and unavoidable role in our several cultures; it is discussed in song, film, and novels – humorously or seriously; it is a constant theme of maturing life and a vibrant theme for youth.

Sufi Love

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Historically, in the Western tradition, Plato’s Symposium presents the initiating text, for it provides an enormously influential and attractive notion that love is characterized by a series of elevations, in which base lust is superseded by a more intellectual conception of love which also is surpassed by what may be construed by a theological vision of love that transcends sensual attraction and mutuality. Since then there have been detractors and supporters of Platonic love as well as a host of alternative theories – including that of Plato’s student, Aristotle and his more secular theory of true love reflecting what he described as ‘two bodies and one soul.’
The philosophy of love is the field of social philosophy and ethics that attempts to explain the nature of love. The nature of love includes Agape (highest form of love; humanity), Philia (friendship) and Eros (sexual love). But there exists a word that is irreplaceable, of an idiosyncratic meaning extensively used by Persian poets, Sufis called Ishq.

On the OSU shooting: A Sufi News Editorial

Category : NEWS

Our hearts go out to the victims hurt by Abdul Razak Ali Artan, the Somali OSU criminal. And to the victims, their famlies, to all non-Muslim Americans, and to all Muslims in the US and over the world who are suffering on account of this criminal’s action: we who are following the Sufi way of Islam are with you in your grief; and we are with you in your rage.

We urge you to use whatever resources you have in your cultures (such as counseling and psychotherapy) and in your religions (such as the contemplative, meditative, or devotional dimensions of religions) to heal the wounds now aching, wounds that for some are even seething inside you.

If you do not know how to access such resources, find out before it is too late. To the degree that you are successful at healing such wounds in your heart, you will decrease the likelihood that you too (like the criminal Artan) will one day become deluded into thinking that in order to acheive your goal, it is necessary for you to hurt or even kill innocent people.

In contrast, this criminal and those who influenced him, one of whom is reported to have been the criminal Anwar al-Awlaki, only knew Islam as a set religious doctrines, behaviors, and prohibitions. They were not aware of how to practice Islam in such a way as to heal the wounds of the heart.

We pray that this tragedy will not be a cause of hatred but rather that it will be a cause of healing, a wake-up call for everyone to regain and actualize the healing wisdom that the human race has often lost sight of but which it fortunately possesses.


Sufism or tasawwuf

Category : NEWS

Sufism or tasawwuf, as it is called in Arabic, is generally understood by scholars and Sufis to be the inner, mystical, or psycho-spiritual dimension of Islam. Today, however, many Muslims and non-Muslims believe that Sufism is outside the sphere of Islam. Nevertheless, Seyyed Hossein Nasr, one of the foremost scholars of Islam, in his article The Interior Life in Islam contends that Sufism is simply the name for the inner or esoteric dimension of Islam.

After nearly 30 years of the study of Sufism, I would say that in spite of its many variations and voluminous expressions, the essence of Sufi practice is quite simple. It is that the Sufi surrenders to God, in love, over and over; which involves embracing with love at each moment the content of one’s consciousness (one’s perceptions, thoughts, and feelings, as well as one’s sense of self) as gifts of God or, more precisely, as manifestations of God.


Category : NEWS


Islamic mysticism, often referred to as the internalization and intensification of Islamic faith and practice. Sufis strive to constantly be aware of God’s presence, stressing contemplation over action, spiritual development over legalism, and cultivation of the soul over social interaction. In contrast to the academic exercises of theology and jurisprudence, which depend on reason, Sufism depends on emotion and imagination in the divine-human relationship. Sufism is unrelated to the Sunni/Shii split, schools of jurisprudence, social class, gender, geography, or family connections. It is closely associated with both popular religion and orthodox expressions of Islamic teachings. It has been both opposed and supported by the state.

Sufi rituals typically consist of the recitation of prayers, poems, and selections from the Quran, and methodical repetitions of divine names (dhikr) or Quranic formulas, such as the shahadah. In communal gatherings, Sufis perform dhikr aloud, often with musical accompaniment. The specific structure and format of the daily devotional exercises and activities were set by each order’s founder as a special spiritual path. The founder was the spiritual guide for all followers, who swore a special oath of obedience to him as their shaykh (teacher). The record of the transmission of the ritual was preserved in a formal chain of spiritual descent (silsilah) extending back to the founder and then usually to Muhammad . Leadership was passed down either within a family line or on the basis of spiritual seniority within the tariqah (order). The typical initiation rite transmits a blessing (barakah) to the disciple, transforming his or her soul.

Tariqahs had become major social organizations by the twelfth century and enjoyed mass popularity by the fifteenth or sixteenth century. Orders range in form from simple preservation of the tariqah as a set of devotional exercises to vast interregional organizations with carefully defined structures. Historically, Sufi orders have facilitated interregional interaction, education, and travel, and have supported reform, spiritual revival, and missionary activities. They have also provided organization and support for movements resisting foreign rule throughout the Islamic world.

Written expressions of Sufism include hagiographies, poetry, and literature describing the stations (maqamat) of spiritual ascent on the path to God and their accompanying psychological transformations. Sufis use terms such as sukr (intoxication) and sahu (sobriety) to describe their experiences. “Intoxicated” expressions of Sufism predominate in Sufi poetry, expressing joy and ecstacy. “Sober” Sufism offers methodical, specialized discussions of ritual, behavior, morality, Quranic exegesis, and the nature of God and the world. Intoxicated Sufism is popular among Muslims of all classes and persuasions. Sober Sufism tends to appeal to intellectuals.

Some modern observers have proclaimed the effective end of the Sufi orders, claiming that mystical religious experience and modernity are incompatible. Politically minded Muslims have made Sufism the scapegoat for Islam’s alleged backwardness in comparison with the West, claiming that Sufism, as the religion of the common people, embodied superstition and un-Islamic elements adopted from local cultures. Eradication of Sufism was believed necessary in order for Islam to reclaim its birthright, including modern science and technology. However, by the end of the twentieth century, it was clear that Sufi orders remained a dynamic part of the religious life of the Islamic world and were active in the expansion of Islam in both rural areas and modern societies in the West and among the modernized intellectual elites within the Muslim world. Sufi organizations provide social cohesion in an increasingly mobile society, emphasizing communal activities such as dhikr. They have helped to shape responses to the challenges to Muslim faith in the modern era by providing organizational bases for activist reformist programs and modern-style political parties. They have assisted in developing modernization programs and providing a framework for Islamic communal identity in the face of official efforts to suppress religion. Popular participation in Sufi gatherings and support for various types of tariqahs remain high throughout the Muslim world. Estimates of membership in Sufi orders in Egypt alone are in the millions, in contrast to the hundreds or thousands in the more militant Islamic revivalist organizations.