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Sufi etiquette in poetic speech of Abu Muslim

Sufi etiquette

In

Abu Muslim poetic speech *

 

Meets all the conditions legitimacy. D. Atef quality Jad Nasr

Professor Emeritus, Department of English Language and Literature, Faculty of Arts

Ain Shams University / Egypt

 

Mystical Arts behavioral represent in the aggregate they belong and rules stand at its border, which etiquette and conditions and ceremony moral check form in the foundation level, and in scientific manifestations and what it entails committing. This is not the Arts in isolation from Shara, because they are making to follow and torment including narrated from the Prophet SAWS in morals and deed. The etiquette, what we find in Mazan mysticism and traditional sources of some shine to Abu Nasr al-Sarraj, and the message for Qhiri, and Qoot Abi Talib al-Makki, and identify for Klabave, as well as Ibn Arabi wrote various letters.

فمن ذلك آداب سلوك يترسمونها في العبادات المفروضة، وآداب يلتزمون بها في المعاملات، وآداب أخرى في الصحبة، وعند مجاراة العلم، وفي أوقات الطعام والاجتماعات والضيافات، وفي أوقات السماع والوجد، وفي اللباس والأسفار، وفي بذل الجاه والسؤال والحركة من أجل الأصحاب، وفي غير ذلك من الأحوال والمقامات تطالعنا لهم آداب في الأخذ والعطاء، وإدخال الرفق على الفقراء، وفي الذكر والجلوس للعلم، وفي الرفق بالأصحاب والعطف عليهم، وآداب تتعلق بالمريدين والمبتدئين، وبالخلوة والصداقة والمودة.

This represents Arts behavioral approach in practice in spiritual education that you have what they call abandonment and to be with a view to cleanse oneself from the vices, and filtered of impurities deactivated for perfection spiritual and desalination virtues of altruism and honesty and sincerity and trust and contentment, patience and observation, so entrenched presented in these shrines فتصير her Ktaba and habit.

This reveals the moral pedagogy deep love for all humanity, and a sincere desire to achieve a variety of spiritual bully modest, شفقتها and Aitharha and non Zhoha including verification of morality; because this pride farewell to thwart Business.

The thought of this morality and behavioral Arts as they reflect the pessimistic mood reject worldly, and renounce the pleasures available within Islam, which he thought was motivated by the illusion, so that Sufism provide positive morals commends the virtues in the context of role models to supplementation, and not those like those Tsalehhm ethics netting and motives for wanting .

Not a mistake to ponder this aspect of Islamic mysticism between knowledge and morality when Sufism and strong bonds. This practical reason in the manifestations of Msaleckh sharpener of selfishness and arrogance, admiration and benefits delayed and immediate, and this self-reassuring dissatisfied as it blocks the road and breaks obstacles self emirate and اللوامة burned with fire combatant sports, all of that freedom that leads to find out what does not power of the mind theoretical his knowledge.

إن آداب السلوك وفضائله الأخلاقية في التصوف الإسلامي وما تقدمه من شروط وقواعد، إِنَّمَا تزكو في حضن الدين، وتحكمها موازين الشرع، وهي تفسر لنا تحذيرات الصوفية الأوائل من الذين لا يقيمون موازين الشريعة، وهم طوائف كانت تصدر عنهم أعمال مضادة، لفطرة الدين والأخلاق، كمصاحبة الغلمان، وأخذ الأرفاق، وتعاطي المفتّرات بحجة الأخوة في الطريق، أو بمغالطات التقابل بين عصيان الشريعة في الظاهر، وطاعة الحقيقة في الباطن؛ لأنَّ الحقيقة إِنَّمَا هي ثمرة الإخلاص في إقامة الشريعة.

إنّ قواعد السلوك والأخلاق تقوم في التصوف على مبادئ التربية والقدوة، وتمحيص الفضائل من آفات الرياء، والانخراط في المجاهدة المتذرعة بالتفويض والتسليم لله، وهي أخلاق تزكي الواجب الديني والاجتماعي بمنأى عن المنافع الشخصية، وتحيي الضمير بالمراقبة والمحاسبة، وهي بإصرارها على تحقيق منتهى العبودية لله، تحقق منتهى التحرر من أسر ما عداه، وهي بالمجاهدة والتربية الروحية والسلوكية تنمي الإرادة القادرة بألطاف الله، وقهر الرذائل وتجاوز العقبات التي تعرض في طريق السلوك الذي يلتمس قدوته في الأشياخ المربين؛ لأنهم أقدر من المريد على معرفة الرعونات والتأتي للأداء.

It may be of ethics in relation to the negative side of mysticism of Sufi doctrine, that doctrine in ethics evil imagined just a manifestation of the illusion, beauty is perfect and the good positive things characterized by presence, and the ugliness and decreases Fterdja to exile and dispossession and nothingness. Perhaps this attitude is caused by a type of authorization and failure to combat the shortcomings of individual and social grounds that it matters nihilism, or they Eats her wanted to God, which can frustrate reform movements. The Ann trends Sufi contemporary to engage in the problems of the individual, and crises of social, ethical, and that the distance from each isolation and introversion, and that tends to contacts, calendar, drawing on the achievement of the targets to strengthen the will, and to alert potential Ghafia, and purification of emotion, and self-expansion, and enrich the personal, to come to the mysticism .

The Abu Muslim poetic speech not in isolation from the call to the mystic behavior the subject in the frame to achieve many of the goals of gratitude and ethics. The poetic discourse has a genre we know in poetry and prose, which is known politely الضراعة and supplication intimacy and pray. For this literary genre inheritance in Maazlat Ghazali, in positions النفري and Mkhatabath, and in prayers Suhrawardi Alahraca to light in structures, and in the knower to the son of seventy, and signals Abu Hayyan divine, and in monologues son Ataollah Alexandrian, and التائيات poetry of Ibn Fared, and other texts .

Abu Muslim in art التائيات sold touches, and the same unparalleled, has leg Taúath in male and in the divine names in the five hundred and ninety-seven beta THOUSAND. We do not know in the art of T-cell mystical text reached this number, Vlbn Fared Taúatan know one Bkabry, and other Balsgry know, two in total Ibyatema without much of T Abu Muslim. In this poet Oman T large properties and elements of technical and stylistic terms of vocabulary and structures, intertextuality and term verbal dialectical and mystic term, which singles out a technical context means the study.

وتطلعنا الدراسة الصوفية على ما وضع البهلاني في شعره من شروط للذكر بوصفه عمدة الطريق عنده وعند الصوفية. وقد بين هذه الشروط الستة المتمثلة في: Purity of heart, and uniqueness in the open, and ablutions, and devotion to, and receive the house, and fasting on Thursday, and that in the long Amith of presentations and beating Almqbodan, which marked the third of the male title: Corrugated Alosne, including saying:

على المعرج الأسني من الذكر عولا فإشراق شمس السر فيه تهللا

وما هو إِلاَّ ذكر أسـماء ربنا تعالى ولكن كن على الشرط أولا

فأوله التطهير للقلب من أذى المعاصي وثانيه التفرد في الخلا

وثالثه الإخلاص لله وحده وهذا ملاك الأمر فالزمه مقبلا

ورابعه استقبالك البيت في الدعا وخامسه كون الوضوء مكملا

وسادسه صوم الخميس محبب وفي سحر الزهراء للذكر فاعملا

Sufis have protested to the male and etiquette quoting from the Koran and the Hadith, and the enemy of the pillars of behavior on the road, which they have as between Qushayri in the letter on the two types: Male, tongue, and heart Male; remembrance of the tongue up slave to mention heart as influencing him, الذاكر the tongue and his heart is full and if the behavior described.

And its properties: أَنَّه غير مؤقت، إذ الإنسان مأمور بذكر الله، لذلك يبدو الذكر القلبي مستداما في عموم الحالات. وقد أشار الامام الغزالي في “منهاج العارفين” To the male etiquette ahead in modesty of slavery sensor and prestige of the Godhead, and remove the veil of ignorance. God has reminded us with singing about us, and we Him Muftgarin ... it. This is indicated by the verse: ﴿وَلَذِكْرُ اللَّهِ أَكْبَرُ﴾([1]) And tranquility will descend on Almakr, and the reference in verse: ) Not the remembrance of Allah do hearts find rest (The fear arising from Vgalb male slaves to their sense of dereliction, which is for beginners in the way and signal them in the verse: ﴿إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللّهُ وَجِلَتْ قُلُوبُهُمْ﴾([2]).

He adds mysticism to the conditions of the male and his grades are nods to the extent that it perish under which Elan for the male, and the doctrine of Albahlana the male names bono on somewhat between that in Taúath already we have mentioned, in his poem hyoid of light, presentations and beating the correct tagged “The law Alosne of the names of Allah” And spin Basmallah, and eight Distinguished sequential in the text, including Hadara الأحدية, mystical, sacred, and Rahmutih, and Afattouhah, and Aljbrocah, blow, and eighth: Hadra nearby, and finished Albahlana hundred verses make them happy conclusion.

And the Office of Albahlana whole is suspended on the male sense mystic, was organized by the male names divine, revealing what Enqdh of Zakir of Mwaged and tastes and Science and Secrets and conditions and shrines in his poems and Smuth, brought to the poems in the intimacy and supplication and humility and supplication.

And puzzled one in representation of Taúath lengthy poem, the diversity and the many meanings of Taúvha, and the accuracy of its buildings, and the depth of Oguarha Sufi, is that this confusion does not preclude representation of Bmtafrqat Taúath we envisaged where Ayati of Al-Hashr verse: )ho God that there is no god but He, the King holy peace insured dominant Jabbar Aziz arrogant Hallelujah what associates, is God the Creator Creator photographer has beautiful names swim him what is in the heavens and the earth, He is the Mighty Gam(([3]). It is so named Almighty “King”, Moderated by Albahlana of a ten beta (155 ـ 165) Paint them repeat the installation of the author of the description of the sewer character of some, to the King Top, to King الغلاب, to the king, the Irresistible. In verses إشارتان the mystical signs, a reference to what may know one another to be called: “The world of the Charter or powdering world” And a reference to His loving scrutiny. So saying:

إلى الملك الأعلى الذي أنا مؤمن بتوحيده في عالمية ذرتي

إلى الملك الأعلى الذي أنا مخلص له الدين حبا لا لنار وجنة

فأما عالم الميثاق والذر فمشتق عند الصوفية من الآية السابعة من سورة الأعراف: ) Taking Lord of the sons of Adam, from their backs and their descendants Ohhdhm themselves not your Lord said, Yes, we have seen that tell the Day of Resurrection, we were oblivious to all this (([4]), And mean that the emergence of an ideal guide to speech Godhead Voqrt the uniting him in this Growing. The clearance of love and scrutinized The end of it to be a doctrine of divine love in the rules laid Ms. Rabi'a, and elaborated in a statement Sufi runways and prospects, a love beyond fear and hope not too him from behind Holy beloved.

والذكر باسم الله (القدوس) مداره عند البهلاني وعند الصوفية على التنزيه عن شوائب النقص في حق الذات الإلهيَّة، وذلك لاستيفائها الكمال المطلق، فهو تقديس عن العلة والمعلولية، وهو تقديس لا تحصره النسب، وتنزيه عن أن يحيط العقل بواهبه ومفيضه، وعن الأمثال، والأضداد، والشركاء، والانفصال، والاتصال، والاتحاد، من غير قول بالتعطيل، ويختم البهلاني تقديساته بأن يكون لحقيقته وهمته ومقاماته ومشاهده ويقينه وصفاته نصيب من هذا الاسم الإلهي، إذ مدار الأمر على التخلق بالأسماء الإلهيَّة، ومن ضراعاته ودعائه الذي يلتمس فيه التخلق بهذا الاسم قوله:

بسر اسمك القدّوس قدّس حقيقتي وحقق بتقديسات وجهك هِمّتي

وقدس مقاماتي وقدس مشاهدي وقدَس يقيني فيك من كل شبهة

وقدّس صفاتي كي تليق نزاهتي بتسبيح تقديسات نور الألوهة

The fate of the peace named Almighty to several meanings mentioned Abu Muslim, including the meaning of sanctification and التنزيه of safety defects and symptoms of lack of lesion, and extradited creation Mugodatha the, and delivered them from absolute evil is evil hidden to ensure good. The name says Vtha significant insured safe from cunning and INQ dictation, and self Gwayat and وساوس the devil, and this little suit of systems calls Palmeamn, Aziz, Jabbar, and arrogant, and the other beautiful names.

This doctrine Albahlana in Ozkarh, which is due to the doctrine known as mentioning unrestricted mentioned by name, then the doctrine of another Sufi which tends to what is known as mentioning the absolute, and over this kind of it on the word God (God) A name for being inclusive of other names, Ibn Arabi has insisted in the nomination of male conquests absolute and comparative statement and eminence, as named by that name does not constrained universes, and his presence full, unrestricted As mentioned it produces only what compliance. The male of the slave evoke, in the context of conjuring varies male diverse layers who remember according to the forces, some of whom Isthoudrh in strength, memory, and some of them Isthoudrh in strength imaginary, and some of them rely on the powers, and the power of memory to scientists, and imagined to the public, and collectors between them are the people of detection and Sharia.

And the doctrine of quasi-Albahlana in the male somewhat Mnzawma reported in his poetry to be a doctrine combining male unrestrained and absolute, so as to validity of the concept of name (God) In all the names, since evokes Almakr behalf restricted Kaziz or arrogant or Latif, divinity and Intuit launched in the name of unrestrained, including evokes constrained in invoked the name of mass for all the names, and on this point to win the fruits of Almakrin; as it passes Bhoudrat beautiful names and underlying meanings and secrets. In the male name creator marketed Abu Muslim ideas taken from the scientists debate and speech, as well as in organized by other names, see raises issues of this science under the laws of moderation and avoiding doctrines dear, suggesting his knowledge Minutes controversy, and the mysticism he may the same way taken by the List . In his exalted male (Noor) Abu Muslim says:

ويا نور وصفا منك بالذات منك لائقا تقدست عن جسم وعن عرضية

ويا نور من حيث الظهور الذي بدا بمنفعل التأثير والفاعلية

ويا نور من حيث الظهور لغيره بإخراجه من عالم العدمية

ويا نور ملقى النور في كل نير ومشرق أضواء القلوب المضيئة

بنورك نورني وهب لي مراتـب اليقين ومزق حجب طبي وظلمتي

بنورك أوقفني على غيب باطني فمعرفتي إياك عراف رتبتي

Do not be hard for the reader to these verses identify the term in the body and verbal presentation, and term Mystic Aervani in the effectiveness and emotional, do not make mistakes in the last house standing on the base taken by woolen when, and of that knowledge rights himself Tahedah to the knowledge of the Godhead. Do not read these verses in the remembrance of Allah in his name light but faltered verse light of the verse of the Koran called by that name, which rotates on an example of light Palmchkah, the lamp and the bottle, and the tree olive, oil, does not contemplate these verses only by invoking the doctrines of light and sunshine in the heritage of Islamic thought represented . ومآل ذلك في التصوف إلى أن الكون كله ظلمه، وانما اناره ظهور الله فيه. And looks like a mystical distinction between what is the light itself, and what is the light otherwise, distinguish scientists controversy in the ontological context between what I find to exist in itself, what is the and Wajid presence to other. At the mention of the name disliked to light about the good and the body and the occasional.

The Most Beautiful male names at the Abu Muslim leads us to two issues relate to mysticism, the first: Sufi distinction between the names, the names of the divine glory and beauty names, and ranks second to know the names of the world's most beautiful. Sufi and decide with respect to two issues that the known facts of the names were given keys Science. And their faith in the divine names to the names of beauty Karahman and merciful, peace and Basset and Ghafoor produces mankind, and that the names of majesty Kaljabbar and Avenger and arrogant and humiliating produces prestige, and the fact that the majesty and beauty, and two rows of God, The Humans and prestige Fosvan to humans, Valjlal to conquer, and the beauty of mercy. This is the doctrine year when Sufi Muslims, have been warned to Ibn al-Arabi in the book of majesty and beauty of all his letters, and the transfer of this doctrine, warning that the glory of God the meaning attributed it to him, and beauty meaning attributed it to us, but this beauty when the mystic investigator both by: Charisma and mankind, also has a louder called Jalal beauty, who compares us to mankind, and has the approach of comparing us prestige, to be on moderation, beauty Mbasith right next to us, and beauty pride for us, Venkabl unrolled in the beauty of prestige, so as to avoid falling into bad manners when Alambasith. The knowledge of mattresses beautiful names Vtiol they are Mufath. And Ibn Arabi in this context raised never to manage the Godhead names and under the rule of the facts, and the Manath mothers names and daughters, and the mothers of the names they live, and the world, and the aspirant, and capable, and the view, and the horse, and spondylitis, a girls names are the mastermind, and detailed.

Valehi Almraboubin and Lord of lords, he is the leader, followed by grade in the world, following the world aspirant, Willie tow the view, and the view are capable of, and are capable of the horse, and the last of it in installments, the last Lord of the mattress homes exist. And adds mystic gratitude to the foregoing two things, first: That the divine names Tire requests to have these impacts names, and the second: That includes all the divine name all the names, and it contains and with a kind of discrimination is located.

Ibn Arabi depicts these essential parts Alasmaúah in the exquisite view at the end of Part IV of the first volume of conquests by saying: “When he resorted to all the names of these imams imams and resorted to the name of God, in God's name have resorted to self in terms of the richness names ... Mahsan he created the horse, he said,: Say Imams Cling highlighting the world according to what give Hakaúgahm, went out to them the name of God and tell them the news they returned with haste joyful elated”.

That in the production of Abu Muslim Albahlana represented in Ozkarh penned by molds in hair, indicating the close on Tdilah in the science of law and fact, and stretch himself in mysticism, and familiarity with deep knowledge of speech and its problems, and it represents the heritage of Sufi poetry and prose, and standing on the Apes between Sufism of Science . Not least because what has happened in his hair from Tnas with mystic heritage, especially the poetry of Ibn Fared. However, the preferred language of mysticism Albahlana Sunni language philosophical mysticism; because it is more convenient for the devotees as it was mostly public. ولم يحل هذا الإيثار بينه وبين أن ترد في شعره نصوص احتذى فيها الأساليب الرمزية المتداوله بين الصوفية في خطابهم الشعري. وهذه النصوص هي المجال الذي يكشف عن التناص في شعره. It is reported connotations represented in the Sufi heritage, titles chosen by for Ozkarh including: “Self-Rahmani”, As this title indicates that he read Ibn Arabi and stop this term has a mystic, and proceeded spiritual significance.

The mention Jarjaani in tariffs that “Self-Rahmani” Is the overall presence on the flat objects in kind, and the cytoplasm bearing images of assets, and the first salary on the second, named by analogy to the same human characters with different images being air conditioned in the same naïve, and expressed by nature when the Wise. And named objects Song, analogy words verbal located on the psychology of human virtue exits”.

ومدار هذا التعريف على مزيج من الفلسفة والتصوف اتخذ التشبيه والمجاز وسيلة للتعبير، ولا يبعد هذا التعريف عما أورده ابن عربي في “فصوص الحكم” مع فضل اتساع وتفنن أعانه عليهما لغته المرموزة، وتجاربه الروحية الخصبة واستبطاناته العجيبة. Most people think that Abu Muslim was aware of and knowledgeable experience and understanding of this term mystic, but did not self-Rahmani chose to be the title of a total Ozkarh?.

This self-Rahmani contains photographs of all assets by force, also contains the same rights by force all مايصدر him of letters and words. Has been attributed to self-Rahman; because the womb as requested by the divine proportions of the world to find pictures that you require Godhead بحقيقتها the Divine and all the names, and by self Photos divine world, it has Kaljohr Alheiolana, so gift knowledge of the world to know this self-Rahmani.

In a letter to my father a few poetic verses Muslim spin on what is known at students Balkhmriaat the Sufi characterized by offline methods, so in self-Introduction Adhkaar of Rahmani, especially in text that Esthlh to saying:

فيالرجال الحب والكأس مفعم هلمَ اشريوا هذا المغني ترنَما

عصرت لكم من خمرة الله صفوها فموتوا بها سكرا فما السكر مأثما

لقد هام أهل الاستقامة قبلنا بها فانتشوا بين الخليقة هيما

تراهم سكارى ينشر الجمع فهمهم ويطويه نور الفرق في أبحر العمى

ملأت لكم دنَي شرابا مروَقا وحركت أوتاري فأنطقت أعجما

ومن قبيل هذا الرمز الخمري قوله:

من كمثلي وذا الشراب شرابي والنبيون كلهم ندماني

هام قبلي به الخليل وموسى ثم عيسى وصاحب القرآن

هذه حالتي وهذا مقامي فاعرفوني أو انكروا عرفاني

ولا نقرأ هذه الأبيات إِلاَّ تداعت لنا خمرية ابن الفارض التي مطلعها:

شربنا على ذكر الحبيب مدامة سكرنا بها من قبل أن يخلق الكرم

ولا يخفى تناص أبي مسلم في قوله: “Vemotwa sugar what sugar Moosma, the” مع قول ابن الفارض في ميميته الخمرية:

وقالوا شربت الإثم كلا وَإِنَّمَا شربت التي في تركها عندي الإثم

فلا عيش في الدنيا لمن عاش صاحيا ومن لم يمت سكرا بها فاته الحزم

The Tnas poetic discourse at the Abu Muslim with reality Transfiguration Musawi in the Sacred Valley news, it represents a legacy Arafanaa has at Ibn al-Farid and with Sufi poets. فقول أبي مسلم في البيتين اللذين جعلهما تمهيدا من الديوان الموسوم بالنفس الرحماني:

هذه النار وذا الوادي المقدس فاخلع النعلين والذلة فالبس

واجد أنت هوى أو قبسا لا تجاوز إن هنا الليل عسعس

Raise in memory the words of Ibn Fared:

آنست في الحي نارا ليلا فبشرت أهلي

قلت امكثوا فلعلي أجد هداي لعلي

دنوت منها فكانت نار المكلم قبلي

ناديت منها كفاحا ردوا ليلي وصلي

The verses Albahlana which أشربت denote the symbol derived from Alkhmriaat of, they express the conscience of Gnostic, mystic up deep truths in the form of flashes and inspirations reveal what it's like to be disruptive to the will of personal so that they feel strongly mystic external Graduate Tgahrh and submerge and overwhelm him.

Code reflects russet when Albahlana and when other Sufi poetic discourse on case الوجد, one of the most circumstances Sufism امتلاءا the tension and movement and the overwhelming feeling of euphoria and emotional detente.

There has been at the Abu Muslim as Dart when other indications derived from the heritage of hair burgundy, Kabafah, blending, and Alhahaanah, and aging, and transparency, and councils Almnadma to drink, and what is going on in which to hear and mirth, but these connotations that are Lexicon hair burgundy, undergone . In Arafanaat Islamic mysticism myself thorough analysis of the phenomenon of sugar mystic beauty is going on, and in the confusion of witnesses, and the surprising. This existence, expressed symbolically in the mystic discourse with wine and sugar construed to feeling soles with pleasure and joy deep, leading to the total situation in which self-vibrating and active forces active unfamiliar, so it can not suppress the simmering its tense movement.

We have, in this context, a fuller analysis of the end Kashani reported in the introduction his commentary on تائية of Ibn Fared major, Valskr he has “Astonished inflicted secret lover to watch the beauty of the beloved suddenly; because the spirituality of Rights, which is the essence of the mind what attracted to the beauty of the beloved, after the beam mind arts, and chuckled sense for sensible, pain subcontractor joy and activity, and shake and diastole, to Tbaeidh from the world of segregation and discrimination, and wounded password . This condition is called sugar, sugar for their participation in the virtual descriptions mentioned, however, that the reason for the latency in the light of reason in the light of the predominance of sugar moral witnesses, and in the sugar swoon virtual darkness of nature”.

وتطالعنا في خطاب أبي مسلم ضراعات ودعوات منثورة توخى فيها ما نعته بدعاء الحروف، وهو دعاء رتبه على أبجدية المعجم العربي في تسلسلها وترتيبها، وذلك أنه يذكر الحرف ثم يربطه بالحرف الأول من اسم أو صفة إلهيَّة، وعلى هذا الحذو جرى في أدعيته، بألف الألوهية والآلاء، وباء البر والبركات، وتاء التوبة والتوفيق، وثاء المثوبة، وجيم الجود والجلال، وحاء الحلم والحول والحمد والحياة، وخاء الخبير والخير، ودال الدوام، وذال الذات، واستوفى على هذا النحو الحروف، حتى انتهى في خاتمة دعائه بالصلاة على النبي صلعم، منوعا في صيغ هذه الصلوات، ومعانيها، إذ يعد ذلك عند الصوفية في مجالس الذكر من آدابهم المرعية، ولا يتم الذكر ولا يحسن ولا يقبل إِلاَّ بهذه الصلوات، فالنبي صلعم ـ على حد ما ورد في دعاء الحروف ـ لمعة النور، وبارقة الإيمان، وشمس الحضرة، وقطب الدائرة، ومنبع الفيض، وحامل اللواء.

Either This research was nearing end Venhab that نختمه talking about the doctrine of Sufism in the characters, noting after prayers on the Prophet where is the sequel to the male individual and collective.

Doaa due letters when Albahlana to install gratitude Sophie مرموز the the Sufi when we find in some of the writings of Ibn Arabi, including, Meccan conquests, and a message in the Open Fassi under the title: (المبادئ والغايات بما تتضمنه حروف المعجم من العجائب والآيات). ويذهب الصوفية إلى أن علم الحروف موروث عن الإمام جعفر الصادق. Among those who took the secrets of this art, Geber, and I'm soft and Hakim al-Tirmidhi. The flag with the letters when Sufi submitted on science offers singular names on the boat, and the resulting compound did not know until you know the result Vocabulary that Tercpt for, which is a matter of dispute virtual.

In the broadcast side of the secrets of this science Sufi establish relations between the science of character and numerology calculations, Valolv have Qayyum letters to force the exits of these characters per entry into the ranks of the numbers, and a thousand of these destination transcendence tribalism and contact Balbaadih, so resemble one thousand to attach objects prep is not about .

And aware of the letter when Sufism is that they appear empowered objects and objects, which, as described by al-Hakim al-Tirmidhi: Aware of the Patriarchs. The fate of their doctrine in that character out of preexisting characters but notables appear if cut off the air in the way he left, and when he objects consisted of characters featured in sensual life meanings, as well as what God wanted there told her objects: “كن” فكان الكلام الإلهي أول شيء أدركته الأعيان ولا يبعد أن تكون هذه الكلمة الإلهيَّة مجازا ورمزا وتمثيلا للإرادة الإلهيَّة التي تخصص القدرة.

In Arafanaat the Islamic mysticism tables and boards based concordance between the characters and between the four complexions, and the tendency to imagine language about Kony. We find in their presentation to learn mattresses characters and movements of the world, and their names divine Beautiful, newly Aflak letters, طبائعها and Bsaútha leaves behind a son and the chances of them.

Has expanded the world's linguistic Arafanaat Islamic mysticism that led to the belief that every world of worlds letters apostle of sex, and the law of worship, and that those public and private has increased this world miraculous wider even led them to imagine characters somehow imagine the Kingdom of the world subcontractor went .

So it was not surprising that the drink letters of the Arabic alphabet symbols and signals; Valolv symbol of the divine in the integrity and height and Ozletha and I made, and the distraction of identity, and ha of Hawwamim, and Alaba symbol of succession and on behalf of the rights, and a reference to Agayoomah which was appointed by the stuff, and old spoke Shibli himself said,: “أنا النقطة التي تحت الباء”, Since the advent of existence, and idol worshiper of Excellence, and after this adage phrase that reverberated mystical in the fourth century AH, Abu spoke owes Tlemceni in the sixth century AH, for this character, he said: “ما رأيت شيئا إِلاَّ ورأيت الباء عليه مكتوبة”. On this mystic style Aervani come down to us is the view of Abu Muslim Albahlana in the characters, and in its Bmzhbh connections in the divine names and attributes which would confer His Holiness on this Arabic language which the Holy Quran was revealed.

وهذه أبيات له تحرى في مطلع كل بيت منها أن يبدأ بحرف الباء، ومن ذلك قوله من الوافر:

باسمك سيدي تجلى الكروب وذكرك تطمئن به القلوب

بحمدك سبحت نفسي وروحي وقلبي فيك منكسر قطيب

بثثت إليك أحزاني وكربي وحالي عنك ربي لا تغيب

برحمتك استغثت ولي يقين بأن من استغاثك لا يقين

بلطفك سيدي فرج وبشرى وإن عقدت شدائدها الخطوب

بقدرتك استجرت من الأعادي فأنت القاهر الحكم الحسيب

بنور محمد نوّر يقيني وصل عليه ما نارت قلوب

As for blessings on the Prophet PBUH they Sufi etiquette and condition of the male. And mystical in this section prayers مأثورة, in compliance with the order due in the verse in fifty-sixth verse of Surat parties) Allah and His angels send blessings on the Prophet O ye who believe him and handed him recognition (. For these prayers multiple formats and methods of work of art Sufi in. Mzjoha Bmdaúh prophetic, rooted in the legacy of Arabic poetry represented by the praises Hassan ibn Thabit and Ka'b bin Zuhair, and Abdullah bin Rawahah, and genius الجعدي, and Kumait bin Zaid, Mr. Humairi, and Dabl, and Sharif Razi, and Mahyar Daylami . And extended this praise to the modern era to which he belonged Abu Muslim representative to the side Baroudi and Ahmed Shawki, poets General Gulf, Oman's hair on the allocation.

And tell us in the mystical literature these prayers in prose form. We have them for prayers sayings professor and Sufi sheikhs, and found quite a few of them jobs and Orada performed and found pleasure and the presence on the boards of supplications, and you know all the way from their ways and Beslwatha Mdaúhaa. It is most famously attributed to Abu Hassan El-Shazly, and Abdul Salam bin Msheec, and Abu Abbas Mursi, and other professors trochlearis roads, and the Ahmadiyya, and Mahaoah, and Whirling.

The praise and prayers in the form of poetry, and it is Grrha Fraúdha in Sufi literature Omani view of Abu Muslim Albahlana of term:

وصل وسلم ما تحقق مخلص بها فانتشى من بحر عين الحقيقة

على المصطفى الهادي إليك محمد رسولك ختم الرسل خير البرية

هو الجامع الأسماء جمع تحقق ومشكاة مصباح الصفات الجليلة

هو الأول المكنون في أبحر الخفا هو الآخر المقصود في كل رتبة

هو الظاهر المعلوم قبل ظهوره هو الباطن الخافي بكل حقيقة

توليته واخترته وملأته بنورك واستخلصته للمحبة

فكل مزايا الرسل والأنبياء في بحار مزايا شأنه حكم نقطة

وآثرته من بين خلقك كلهم بأن كان عند الله خير وسيلة

وآثرته بالنعت من قبل بعثه على الصحف الأولى بكل نبوة

فصل وسلم بالذي أنت أهله عليه وبارك وارض في كل لحظة

توسلت ملتاذا بسلطان قربه إليك وحسبي أن يكون وسيلتي

ومن يتوسل بالرسول محمد يلاقي المنى من عين كل رغيبة

And spin these verses meanings mystical and secrets عرفانية in praise of the Prophet and prayer for him, including that the prophets as it complemented laws, and demonstrated monuments, and that the model combined Facts beautiful names, and the beloved is full of God's light, extracted from humans هديا and the shepherd, and a means of believers, and his intercession and denominator . Permission to describe him as a poet phenomenon known by his appearance, but later prophet prior to the prophets, a reference to the modern narrated by Arbad ibn valid when he said: I heard the Messenger of Allah PBUH says: «I am Abdullah and Seal of the Prophets and dad Mnagdl in the mud, and I'll tell you about it, I call my father Abraham, and the gospel of Jesus, and the vision of my mother, who saw a safe, as well as the Mothers of the Prophets perceive». Hafez Abu Abdullah said the ruling Alnisabure that talk is true attribution and did not get it out together in صحيحيهما '. Golden Hafez said in the summary, a tail Mustadrak it is true, and a series of narrators: Abdullah bin Saleh, Muawiya bin Saleh, Saeed bin Sweden, Abdel-top bin Hilal, Arbad bin valid.

In this formula tells Abu Huraira that the Prophet, when asked when the prophecy came to him said: «Adam between spirit and body». And whether we accept novel «Adam and between water and mud» or novel «and Adam Mnagdl in the mud», the two versions to expire perception of being the father of his prophecy before the creation of the first type of humanitarian Article. وينطوي الحديث على مفارقة اللاحق السابق، والوجود البعدي الذي هو في الوقت ذاته قبلي. It is a paradox that in Arafanaat Islamic mysticism only supposed balance between the sensory and the ideal, between Chadi and metaphysical, as the world of the certificate upgraded to the unseen world, and nothing in the certificate, but a symbol or an example of something in the world of the kingdom. وقد تداول الصوفية هذا المعنى، ومن ذلك قول ابن الفارض في التائية:

وإني وإن كنت ابن آدم صورة فلي فيه معنى شاهد بأبوة

وعلى هذا النحو تؤول نبوته صلعم إلى مفهومين، الأَوَّل: واقعي تاريخي في الزمان، مرتبط بوقائع وأحداث وإرهاصات. The second: Ideal Mentakec in the knowledge of God, which means that himself and his prophecy realized in the shape of an eye fixed in the unseen, and what in the world of pure perfect images.

Thus grew the prayers and praise of the Prophet in mystical literature ancient and modern, and ended in this literature as is the case in the texts Albahlana poetic ideas and meanings beyond praise traditional entrusted to context truth Muhammadiyah, and the spirit bang, and Fist of Light, it صلعم link between divinity and Almolohih, and the link between .

That is the Abu Muslim Albahlana, distinct sound of my hair reverberated in the Omani literature in modern Arabic literature, and established his base on the mystical Arafanah derives its origins from the bully Sufi ethics, and calls humanity in an era Altdibr and discord to love and Altoadd humanitarian perfect desired.

 

Some sources and references

1- النفس الرحماني في أذكار أبي مسلم البهلاني، مكتبة مسقط، عمان، ط 2002م.

2- ابن عربي: Meccan Conquests, i Dar Sader, Beirut, d. T..

3- ابن عربي: فصوص الحكم، تعليق د أبو العلا عفيفي، بيروت، دار الكتاب العربي، 1980م.

4- ابن عربي: مجموع الرسائل، دار إحياء التراث العربي، د. T..

5- Ghazali: مشكاة الأنوار، تحقيق وتقديم: D. أبو العلا عفيفي، الدار القومية للطباعة والنشر، 1964م.

6- Ghazali: مجموع الرسائل، بيروت، دار الكتب العلمية، 1994م.

7- أبو نصر السراج: اللمع، تحقيق: الدكتور عبد الحليم محمود وطه عبد الباقي، دار الكتب الحديثة بمصر ومكتبة المثنى ببغداد 1960م.

8- أبو القاسم القشيري: الرسالة القشيرية تحقيق د عبد الحليم محمود ومحمود بن الشريف، دار الكتب الحديثة، 1966م.

9- D. عاطف جودة نصر: الرمز الشعري عند الصوفية، ط دار الأندلس، بيروت 1978م.

10- D. عاطف جودة نصر: Explain Meccan Conquests problems for my generation, i Youth House, Cairo, 1989.

11- D. Atef Nasr Judt,: Poetry of Ibn Fared, a study in the art of Sufi poetry, i Dar Al-Andalus, Beirut, 1979.


[1]) Spider Sura, verse 45.

[2]) Anfal, verse 2.

[3]) Al-Hashr, Verse 23 And 24.

[4]) Al norms, verse 172.


* ندوة الخطاب الديني في شعر أبي مسلم البهلاني الرواحي

Held during the period from 3 A November 1423 e / 6 يناير 2003م حتى 5 A November 1423 e / 8 January 2003

Oman – The Ministry of Awqaf and Religious Affairs

 

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