Sufism/ Tasawuf (Islamic mysticism)

[Indos]

At this thread lets talk and share about Sufism, I will give some recommended Sufi and Sufism books that I like. I believe many young intellectuals Muslim are in this forum now, but by having quite high intellectual, will not make us become extraordinary in this world. There should be another knowledge that we pursuit to unleash our potential emotional strength that is promised by our God, ALLAH, in Quran. Sufism teaching is many, only the ones that doesn't contradict with Quran and Hadist that I recommend here.

(It is a part of Islamic History but it is more specific thread than the previous ones)



First lets us begin with this person:

Al-Ḥakīm al-Tirmidhī (Arabic: الحكيم الترمذي‎), full name Abū ʿAbd Allāh Muḥammad ibn ʿAlī al-Ḥakīm al-Tirmidhī al-Ḥanafī (d. ca. 910), not to be confused with the famous hadith master Abū ʿĪsā al-Tirmidhī, was a Sunni jurist (faqih) and traditionist (muhaddith) of Khorasan, but is mostly remembered as one of the great early authors of Sufism. His full name is: Abu Abdullah Muhammad bin Ali bin Hasan bin Bashir (in some sources it is 'Bishr') Al Hakim At-Termizi. He is locally known as At-Termizi or Termiz Ota ("Father of Termiz city").

Information about his life and scientific and creative activities can be found in the works by Taj ad-Din Subki (Tabakat Ash-Shafii'yya Al-kubro), Hatiba Baghdad (Tarih Baghdad), Ibn Hajara AskAlani (Lisan Al-Miyzan), Sulami (Tabakat As-Sufiyya) and in a number of other treatises.

Al Hakim At-Termizi speaks about his life in his book Bad'u Shaani Abu Abdullah ("The Beginning of Abu Abdullah's Pursuit"), published in Beirut in 1965 by Yakh'ya Ismail Usman, together with the work of the scientist in Hatm Al-Avliya ("Seal of the Saints").

Life
Tirmidhi was apparently born between 820 and 830 AD in Termez, Khorasan. His father was a scholar of hadith and a jurist; his early education appears to have been very orthodox. He was reared as a scholar of hadith and fiqh (law), more specifically, the Hanafi school of law that was dominant in eastern territories of Islam. The range of Tirmidhi's education did not include the non-Islamic sciences, such as Greek natural science and philosophy. His subsequent reference to learning the use of the astrolabe, implying a knowledge of astronomy and mathematics, has been given different interpretations. "There is no trace of influence from 'natural science' in his writings." However, his general pursuit of knowledge gained him the name of "al-hakim" (the sage). He renounced his use of the astrolabe after being told to do so in a dream to which he attached significance.[1]

Early years
Different dates are used in written sources and present literature to indicate Al Hakim At-Termizi's date of birth and death. Some authors, Khwaja Khalif in particular, in his Kashf as-Zunun, give the year 255 in Hijra / 869 AD as Al Hakim At-Termizi's date of death. The same date was written on Al Hakim At-Termizi's tomb. If we proceed from the fact that Al Hakim At-Termizi lived more than one hundred years, some sources say 112, 116 or 120 years, he was born approximately between 750–760 AD. At the same time, Abdulfattah Abdullah Baraka who wrote his great "Al Hakim At-Termizi and Nazariyyatukhu fil" ("Al Hakim At-Termizi and his theory") thirty years ago, said that Al Hakim At-Termizi, was born in 205 in Hijri / 820 and died in 320 in Hijri / 932 and lived 112 years.

Detailed information about Al Hakim At-Termizi's childhood and youth is not available in the sources. According to his "autobiography", he started learning religious sciences when he was eight, and he made a Hajj to Mecca when he was twenty-eight.

Later life
Returning from Mecca, Al Hakim At-Termizi became a Sufi follower; he withdrew from people and learned treaties. His father Ali bin Hassan was a leading scholar, a Hadith specialist, who, looking for knowledge, went to Baghdad and took an active part in scientific discussions with prominent scholars of the time on various problems of Hadith. His mother and uncle were considered to be experts of Hadith. Consequently Al Hakim At-Termizi grew up in the circle of educated and scientific people, which influenced greatly on his ideology.

Some written sources contain reliable information about Al Hakim At-Termizi's teachers. His teacher was his father Ali bin Al-Hassan At Termizi "History of Baghdad" by Khatib Al-Bagdhadi contains some information. Among his other teachers were Kutaiba bin Sayid as-Sakafi Al- Balkhi (798-888 AD), Salih bin Abdullah At-Termizi of much interesting facts had been written in the book "Books about Famous People" by Ibn Khibbana; Salih bin Muhammad At-Termizi who was former qazi of Termiz for some time, Sufyan bin Vaki (died in 860), Hassan bin Umar bin Shafiq Al- Balkhi (died in 840 AD), Ahmad bin Khadravayh (died in 854 AD), Abu Turab An-Nakhshabi (link), and Yahya bin Maaz Ar-Razi (died in 875 AD).

Based on data given in the written sources characterize Al Hakim At-Termizi's life and his long life can be divided into the following periods:

• The first period includes Al Hakim At-Termizi's childhood up to seven. Unfortunately we do not have exact information about this part of his life. But nevertheless, one can say that unlike the children of his age he displayed ability at this age to various games, as if he prepared himself to the future scientific life, he worked hard with his teachers, obtained knowledge on various sciences (particularly on theology) and got ready to mystic spiritual life.

• The second period embraces Al Hakim At-Termizi's life from eight to twenty eight, when he received knowledge from different teachers (sheikhs). For knowledge he visited other oriental cities, was in Mecca and made a pilgrimage. Some sources pointed to the fact that he paid much attention to learning Hadith and problems of fiqh in this period of his life.

• The third period of his life is related to learning the Qur'an thoroughly. He assimilated by deep God's words, their essence, fasting, praying and pious deeds and so on. The philosophic mystic work by Al-Antahi "Healing of Hearts" had a great influence on him.

Al Hakim At-Termizi had many of students, including: Abu Muhammad Yahya bin Mansur Al-Kadi (died in 960 AD), Abu Ali Mansur bin Abdullah bin Khalid Al-Zuhli Al Hiravi; Abu Ali Al-Hassan bin Ali Al-Jurjani. He also taught Ahmad bin Muhammad bin Isa, Abu Bakr Muhammad Ibn Umar Al-Al Hakim Al-Varrak, Muhammad bin Jaafar bin Muhammad bin Al-Haisam bin Umran bin Buraida, and others.

Al Hakim At-Termizi's scientific and creative activity is closely connected with his travels to other countries and cities. He visited Balkh, Nishapur, and Baghdad, where science and culture reached its zenith, and he met famous scholars and took part in discussions. Nevertheless Termiz, his native city played an important role in his scientific and creative activity, and there he created his basic works. His sermons and as well as some works, first of all, Hatam Al-Avliya (Seal of Saints), Hal Ash-Shari'a (Arguments of the Islamic Law) in which are discussed Muslim rituals, about "love for God" and about various categories of mystics, about "the Seals of Saints", along with existing "Seals of Prophets", had dissatisfied some parts of the falikh and rich. Escaping from his enemies' chase, Al Hakim At-Termizi had to move to Balkh and then to Nishapur, where he was very well accepted and where he obtained a large number of followers later.

Works
According to Radtke and O'Kane, "he is the first and, up until the time of Ibn al-Arabi, the only mystic author whose writings present a broad synthesis of mystic experience, anthropology, cosmology and Islamic theology... Tirmidhi's system of thought is representative of an old Islamic theosophy which had not yet consciously assimilated elements from the Aristotelian-Neoplatonic philosophic tradition."[2]

• Al-bayan al-farq bayn al-ṣadr wa-al-qalb wa-al-fu'ād wa-al-lubb Recent online Arabic edition

Different figures on the number of Al Hakim At-Termizi's works are mentioned in the written sources. Some authors say that the number of his work reaches four hundred. But the majority of authors tend to think that about eighty works belong to him. The famous Egyptian scholar Abdelfattah Abdulla Baraka writes that out of four hundred works by Al Hakim At-Termizi only about sixty had reached us. Though many works were lost, the most important ones that contain the great scholar's basic teachings, which comprise his scientific and spiritual legacy have been preserved (2).

The first work that must be mentioned is Navodir Al-Usul fi Ma'rifat Akhbor Ar-Rasul ("Unique Principles of Learning about RasulAllah - the Messenger of God"). It consists of 291 Hadith, and that to some extent it reflects the author's points of view, his outlook, his understanding the world. One copy of Navadir Al-Usul is kept in Tashkent, in the library of Muslim Board of Uzbekistan.

Other works of the scholar are: Khaqiyqat Al-Odamiyya Sahi btao? ("Book about the Nature of a Man"), Adab an-Nafs ("Bringing up the Soul"). The majority of the works of Al Hakim At-Termizi reached us in the form of manuscripts and they are kept in different manuscript funds of the world. Conditionally they may be divided into five groups: manuscripts that are kept in Paris, Cairo, Damascus, Alexandria, Istanbul and London. The following works by Al Hakim At-Termizi are kept in the National Library of Paris (under ISBN 5018 in the Arab department):

• Kitab as-Salat va Makasidiha (A Book about Prayer and its Aims)
• Kitab Al-Hajj va Asrarihi (A Book about Pilgrimage and its Secrets)
• Kitab Al-Ihtiyatot (A Book about Precautions)
• Kitab Al-Jumal Al-Lazim Ma'rifitiha (A Book about Sentences that Should be Known)

Muhammad ibn `Ali at-Tirmidhi - Wikipedia, the free encyclopedia

 

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I allready posted it once but here again.

 

[Indos]

Next pick from me, Ibnu Qayim, A Sufi from Salafy group. Most Salafist now are banning Sufism since some Sufism teaching contradicts Quran and Hadist, but the things that many Young Salafist dont know is that one of Salafi Master is actually A Sufi Master himself.


Muhammad ibn Abu Bakr (also known as Ibn al-Qayyim ("The son of the principal") or Ibn Qayyim al-Jawziyyah ("Son of the principal of the (school of) Jawziyyah")) (1292–1350 CE / 691 AH–751 AH) was an Arab Sunni Islamic jurist, commentator on the Qur'an and theologian. Although he is sometimes referred to as "the scholar of the heart",[citation needed] given his extensive works pertaining to human behavior and ethics, Ibn al-Qayyim's scholarship was focused on the sciences of Hadith and Fiqh.

Biography
Birth and education
Ibn Qayyim was born on Monday 7th of Safar 691 AH (circa January 28, 1292 AD) in the village of Izra' in Hauran, near Damascus, Syria. There is little known of his childhood except that he received a comprehensive Islamic education from his father, centered around Islamic jurisprudence, Islamic theology, and `Ulum al-Hadith (lit. the science of Hadith) From an early age, he was interested in the field of Islamic sciences, learning from the scholars of his time .[citation needed] He studied under his father who was a principal at of the Madrasah al-Jawziyyah (lit. the Jawziyyah school) one of the few centres devoted to Hanbali school of thought in Damascus, and thereafter pursued his quest for knowledge, studying the works and teachings of scholars known in his time.

The Islamic scholar Ibn Kathir described Ibn al-Qayyim's desire for knowledge in his famous work Al-Bidayah wa al-Nihayah:

He acquired from such books what others could not acquire, and he developed a deep understanding of the books of the Salaf (pious predecessors) and of the khalaf (those who came after the Salaf).[2]

Teachers
Ibn al-Qayyim's teachers included his father, Abu Bakr, Shihaab al-'Abir, Taqiyyud-Deen Sulaymaan, Safiyyud-Deen al-Hindee, Ismaa'eel Ibn Muhammad al-Harraanee. However, the most notable of his teachers was Ibn Taymiyyah, whom he accompanied and studied under for sixteen years.

In eulogizing Ibn al-Qayyim, Al-Hafidh Ibn Kathir stated:

He attained great proficiency in many branches of knowledge; particularly knowledge of tafsir, hadith, and usool. When Shaykh Taqiyyud-Deen Ibn Taymiyyah returned from Egypt in the year 712H (c. 1312), he stayed with the Shaykh until he died; learning a great deal of knowledge from him, along with the knowledge that he had already occupied himself in attaining. So he became a single Scholar in many branches of knowledge.[3]

Disciple of Ibn Taymiyyah
Ibn al-Qayyim ultimately joined the study circle of the Muslim scholar Ibn Taymiyyah, who kept him in his company as his closest student, disciple and his successor. Ibn Qayyim was fervent in his devotion to Islam, and he was a loyal student and disciple of Ibn Taymiyyah. He defended his religious opinions and approaches, and he compiled and edited most of his works, and taught the same.

Imprisonment
Ibn al-Qayyim was imprisoned along with his teacher Ibn Taymiyyah. According to the historian al-Maqrizi, two reasons led to his arrest: the first was a sermon Ibn al-Qayyim had delivered in Jerusalem in which he decried the visitation of holy graves, including the Prophet Muhammad’s grave in Medina, the second was his agreement with Ibn Taymiyyah’s view on the matter of divorce, which contradicted the view of the majority of scholars in Damascus.[4]

The campaign to have Ibn al-Qayyim imprisoned was led by Shafi'i and Maliki scholars, and was also joined by the Hanbali and Hanafi judges.[5]

Whilst in prison Ibn al-Qayyim busied himself with the Qur'an. According to Ibn Rajab, Ibn al-Qayyim made the most of his time of imprisonment: the immediate result of his delving into the Qur'an while in prison was a series of mystical experiences (described as dhawq, direct experience of the divine mysteries, and mawjud, ecstasy occasioned by direct encounter with the Divine Reality).[6]

Following the Death of Ibn Taymiyah
When Ibn Taymiyyah died, Ibn al-Qayyim was freed and subsequently furthered his studies, holding study circles and classes. He taught Islamic Jurisprudence at al-Sadriyya school in Damascus, before he held the position of the Imam of the Jawziyyah school. Most of his writings were compilations, although he authored several books and manuscripts with his own handwriting which are preserved in the central Library of Damascus.

Spiritual Life
Ibn Qayyim al-Jawziyyah was an avid and a resolute worshipper. He devoted long hours to his supererogatory nightly prayers, and was in a constant state of remembrance (dhikr ذکر), as he was known for his extended prostrations. During Ibn Qayyim al-Jawziyyah's imprisonment in al-Qal'a prison in Damascus, he was constantly reading the Qur'an, and studying its meanings. Ibn Rajab noted that during that period of seclusion, he gained extensive spiritual success, as well as he developed a great analytical wisdom, knowledge, and understanding of the prophetic traditions.

Upon his release, he performed the pilgrimage to Makkah several times, and sometimes he stayed in Makkah for a prolonged period of devotion and circumambulation of the holy Ka'ba.

Ibn Qayyim Al-Jawziyya wrote a lengthy spiritual commentary on a treatise written by the Hanbali Sufi Khwaja Abdullah Ansari entitled Madarij al-Salikin.[7] He expressed his love and appreciation for Ansari in this commentary with his statement "Certainly I love the Sheikh, but I love the truth more!'.[8] Ibn Qayyim al-Jawziyya refers to Ansari with the honorific title "Sheikh al-Islam" in his work Al-Wabil al-Sayyib min al-Kalim al-Tayyab [9]

Death
Ibn al-Qayyim died at the age of 60 years 5 months & 5 days, on the 13th night of Rajab, 751 AH (September 15, 1350 AD), and was buried besides his father at Bab al-Saghīr Cemetery.

Views
Natural sciences
Ibn Qayyim al-Jawziyyah was also an astronomer and chemist, and a critic of alchemy and astrology. In his Miftah Dar al-Sa'adah, he used empirical arguments in astronomy and chemistry in order to refute the practice of alchemy and astrology along with the theories associated with them, such as divination and the transmutation of metals.[10]

He recognized that the stars are much larger than the planets, and thus argued:[11]

"And if you astrologers answer that it is precisely because of this distance and smallness that their influences are negligible, then why is it that you claim a great influence for the smallest heavenly body, Mercury? Why is it that you have given an influence to al-Ra's and al-Dhanab, which are two imaginary points [ascending and descending nodes]?"

He also recognized the Milky Way galaxy as "a myriad of tiny stars packed together in the sphere of the fixed stars" and thus argued that "it is certainly impossible to have knowledge of their influences."[11]

Reception
Ibn Qayyim was respected by a number of scholars during and after his life. Ibn Kathir stated that,

He [Ibn al-Qayyim] was the most affectionate person. He was never envious of anyone, nor did he hurt anyone. He never disgraced anyone, nor did he hate anyone. [12]

He also stated that,

I do not know in this world in our time someone who is more dedicated to acts of devotion [13]

Ibn Rajab mentioned that,

Although, he was by no means infallible, no one could compete with him in the understanding of the texts. [12]

He also remarked that :

He was constant in worship and performing tahajjud (the night Prayer), reaching the limits in lengthening his Salah (Prayer) and devotion. He was constantly in a state of dhikr (remembrance of Allah) and had an intense love for Allah. He also had a deep love for turning to Allah in repentance, humbling himself to Him with a deep sense of humility and helplessness. He would throw himself at the doors of Divine obedience and servitude. Indeed, I have not seen the likes of him with regards to such matters.[14]

Despite being praised by a number of sunni scholars, he was also criticised by others.

The influential shafi'i chief judge of Damascus Taqi al-Din al-Subki condemned Ibn Qayyim al-Jawziyya, on the acceptability of the triple divorce[15] and on account of his view permitting the conduct of horse races without the participation of a third competitor.[16]

Subki also stated that,

The only thing this man [Ibn al-Qayyim] wants for the commoners is to establish that there is no Muslim but him and his partisans.[17]

He also wrote a treatise entitled "The Burnished sword in refuting Ibn al-Qayyim" regarding his position on the attributes of God.[18]

Ibn Hajar al-Haytami stated that,

Do not read what is in the books of Ibn al-Qayyim and others like him who have taken their own whim as their God, and who have been led astray by Allah. There hearts and ears have been sealed, and there eyes have been covered.[19]

Legacy
Works
Ibn Qayyim al-Jawziyyah's contributions to the Islamic library are extensive, and they particularly deal with the Qur'anic commentaries, and understanding and analysis of the prophetic traditions (Fiqh-us Sunnah) (فقه ):

• Zad al-Ma'ad (Provision of the hereafter)
• Al-Waabil Sayyib minal kalim tayyib – a commentary on hadith about Prophet Yahya ibn Zakariyya.
• I'laam ul Muwaqqi'een 'an Rabb il 'Aalameen (Information for Those who Write on Behalf of the Lord of the Worlds)
• Tahthib Sunan Abi Da'ud
• Madaarij Saalikeen which is a rearrangement of the book by Shaikh Abu Ismail al-Ansari al-Harawi al-Sufi, Manazil-u Sa'ireen (Stations of the Seekers);
• Tafsir Mu'awwadhatain (Tafsir of Surah Falaq and Nas);
• Badāʾiʿ al-Fawāʾid (بدائع الفوائد): Amazing Points of Benefit
• Ad-Dā'i wa Dawā also known as Al Jawābul kāfi liman sa'ala 'an Dawā'i Shaafi
• Haadi Arwah ila biladil Afrah
• Uddat as-Sabirin wa Dhakhiratu ash-Shakirin (عدة الصابرين وذخيرة الشاكرين)
• Ighathatu lahfaan min masaa'id ash-shaytan (إغاثة اللهفان من مصائد الشيطان) : Aid for the Yearning One in Resisting the Shayṭān
• Rawdhatul Muhibbīn
• Ahkām ahl al-dhimma"
• Tuhfatul Mawdud bi Ahkam al-Mawlud: A Gift to the Loved One Regarding the Rulings of the Newborn
• Miftah Dar As-Sa'adah
• Jala al-afham fi fadhl salati ala khayral anam
• Al-Manar al-Munif
• Al-Tibb al-Nabawi – a book on Prophetic medicine (available in English as "The Prophetic Medicine", printed by Dar al-Fikr in Beirut (Lebanon), or as "Healing with the Medicine of the Prophet (sal allahu `alayhi wa salim)", printed by Darussalam Publications.
• Al-Furusiyya[20]
• Shifa al-Alil (Healing of the Sick)
• Mukhtasar al-Sawa'iq
• Hadi al-Arwah ila Bilad al-Arfah (Spurring Souls on to the Realms of Joy)

Ibn Qayyim Al-Jawziyya - Wikipedia, the free encyclopedia
​

 

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Whirling Dervishes Picture -- Turkey Photo -- National Geographic Photo of the Day

 

[Kompromat]

I allready posted it once but here again.

Do you know, i listen to this almost every time before i go to sleep

Here is my input.

Na main alim, na main fazil, na mufti na qazi hoo

I don't call myself a scholar, a learned or a mufti

Na dil mera dozakh mangay, na bahishteen razi hoo

My heart is indifferent to both heaven and hell

Na main trehay rozay rakhay, na main paak namazi hoo

I haven't kept all of my 30 fasts, nor am i a praying zealot

Bahaj visaal-e-Allah de bahoo, duniya koori baazi hoo

Because, without giving your soul to Allah, the whole thing is nothing but a lost gamble.

Sultan Bahoo 1630-1691

@Cherokee @Oscar @Arabian Legend @RescueRanger @Hyperion

 

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Yunus Emre (1240?–1321?) was a Turkish Alevi-Bektashi poet[1] and Sufi mystic. He has exercised immense influence on Turkish literature, from his own day until the present. Because Yunus Emre is, after Ahmet Yesevi and Sultan Walad, one of the first known poets to have composed works in the spoken Turkish of his own age and region rather than in Persian or Arabic, his diction remains very close to the popular speech of his contemporaries in Central and Western Anatolia. This is also the language of a number of anonymous folk-poets, folk-songs, fairy tales, riddles (tekerlemeler), and proverbs. Like the Oghuz Book of Dede Korkut, an older and anonymous Central Asian epic, the Turkish folklore that inspired Yunus Emre in his occasional use of tekerlemeler as a poetic device had been handed down orally to him and his contemporaries. This strictly oral tradition continued for a long while.[2] Following the Mongolian invasion of Anatolia facilitated by the Sultanate of Rûm's defeat at the 1243 Battle of Köse Dağ, Islamic mystic literature thrived in Anatolia, and Yunus Emre became one of its most distinguished poets. Poems of Sultan Yunus Emre — despite being fairly simple on the surface — evidence his skill in describing quite abstruse mystical concepts in a clear way. He remains a popular figure in a number of countries, stretching from Azerbaijan to the Balkans, with seven different and widely dispersed localities disputing the privilege of having his tomb within their boundaries. His poems, written in the tradition of Anatolian folk poetry, mainly concern divine love as well as human destiny:

“Yunus durur benim adım
Gün geçtikçe artar odum
İki cihanda maksûdum
Bana seni gerek seni.”

“Yunus Emre the mystic is my name,
Each passing day fans and rouses my flame,
What I desire in both worlds is the same:
You're the one I need, you're the one I crave.”

 

[Indos]

Ibnu Qayim words that tells exactly what Sufism is about


"The contemplative believer who remembers Allah will begin to enjoy solitude and places of seclusion where voices and movements are hushed… There he will find strength of heart and will, and he will no longer be worried or depressed… Then he will begin to taste the sweetness of worship, of which he cannot have enough. In it, he will find abundance of pleasure and comfort – more than what he used to find in diversion and play, or in the satisfaction of wordly desires…When he experiences this state, many of the wordly concerns will disappear, as he is in a completely different world from the rest of humanity."

(Ibnu Qayim)

@Aeronaut @[USER=143584]jaibi @Developereo [/USER] @Multani @Zarvan @Hazzy997 @al-Hasani @Umair Nawaz @Kaan @xenon54 @farhanalee7 @waz @Abu Nasar @kalu_miah @Yzd Khalifa @Akheilos

 

[Indos]

“Don't grieve. Anything you lose comes round in another form.”
―Rumi

What kind of unseen that he really talk about ? Feeling. "The feeling of satisfaction," "The feeling of ALLAH being near us," "The feeling of being powerful," "The feeling of no fear," "The feeling of worthiness," etc

 

[Indos]

Sufism and Psychology is so related.
Better understand about subconscious mind to understand how Sufism can work
Reading Quran and Dzikir are actually a hypnotherapy for our heart (subsconscious mind)

It is a good article, simple, short, and can explain well. Not explaining about Sufism though, but I believe any of you here can see some kind of connection.

By M.Farouk Radwan, MSc.
Programming the subconscious mind

Programming the subconscious mind is not a hard task. you just need to make the conscious mind dormant or inactive using hypnosis or any other method, After that you can send your suggestions directly to the subconscious mind and program it.

In fact there is another programming method that can be used even if the conscious mind was fully awake which is using a trusted source.

Programming the subconscious mind via a trusted source

Is there someone you know that you trust a lot? Is there someone you believe that he knows much more than you?

That person doesn’t necessarily need to know more than you in all life fields but one field is more than enough to let you consider him a trusted source.

What you might not be aware of is that most of what that person says goes directly to your subconscious without any filtration. It's like you're hypnotized, his words and ideas can program your subconscious mind and affect your life greatly.

Religion and the subconscious-mind programming:

Of course if you're a believer then there is no one that you can possibly trust more than God. Based on that fact when you read your religion's Holy Book the information in it will go directly to your subconscious mind, program it and turn to solid beliefs.

But what if you don’t feel that those ideas reached your subconscious despite having understood them very well? Unfortunately that probably means that you don’t trust the source 100%.

Once the conscious mind trusts a source it will hardly do any filtering to the information it receives from it. On the other hand if it didn’t trust it then it will start questioning the information and to filter it.

If that is the case then make sure that you work on strengthening your faith. Read as much as you can. If you have some doubts about your religion then search more until you find your answers.

Final words on subconscious-mind programming

Once you program your subconscious mind you can insert any belief you want, override any belief that you don’t want, change your unwanted behavior and even break bad habits.

Just remember that the first thing you've got to do is to get the conscious mind out of your way so you can directly program the subconscious mind.

Programming the subconscious mind | 2KnowMySelf

I believe that all of the practice of Sufism is actually there to penetrate our subconsciousness belief and changes it into what ALLAH wants us to believe. Seclusion, meditation, and even music are something that can penetrate our subconsciousness much faster.

Music is working in an area of feeling (heart/ subconsciousness mind). On the other hand, seclusion, and meditation (praying/ i'tikaf) is there to throw away our previous focus that is too much attached on worldly affairs, thus it helps to put/strengthen any belief from Quran/Hadist into our subconsciousness (the heart). The unseen is a result of it, blessing from ALLAH directly as our belief has reach the minimum requirement as a Mukminin (real believer)

Next I will bring Hadist that is supportive about music, insyaALLAH. Some Sufi support music, others don't. In term of music, since it is working in a subconsciousness, so if it is misused by using it in worldly intention, the effect can be fatal. So there are some Hadist that ban music, It is understandable psychologically.

 

[the just]

The Hadith I read about banning music goes like this - One day H MUHAMMAD (saw)entered his tent and heard soft sounds of song,He ( saw)asked who is singing? Bibi Ayisha ( ra) replied - the servant girls putting heena and singing. Someone from out side Called H Muhammad SWA and asked about the merit of songs,he (saw) replied, let them ,because it is Eid day and they are praising the warriors who was Shahid in the name of ALLAH.( sahi Bukharin)
I have little knowledge about sufiism.but what I gathered from reading Quran and hadith's various narratives about putting ones soul into devotion of Allah ,prayers ,as in 5 times a day and as much as you can in between is the way to go.
But how does people justifies the singing and dancing in the name of Allah. But not worshipping him through the chosen path of Rasul(saw) and as dictated by Allah?

 

[GreenFalcon]

Do you know, i listen to this almost every time before i go to sleep

Here is my input.

Na main alim, na main fazil, na mufti na qazi hoo

I don't call myself a scholar, a learned or a mufti

Na dil mera dozakh mangay, na bahishteen razi hoo

My heart is indifferent to both heaven and hell

Na main trehay rozay rakhay, na main paak namazi hoo

I haven't kept all of my 30 fasts, nor am i a praying zealot

Bahaj visaal-e-Allah de bahoo, duniya koori baazi hoo

Because, without giving your soul to Allah, the whole thing is nothing but a lost gamble.

Sultan Bahoo 1630-1691

@Cherokee @Oscar @Arabian Legend @RescueRanger @Hyperion

 

[SQ8]

The Hadith I read about banning music goes like this - One day H MUHAMMAD (saw)entered his tent and heard soft sounds of song,He ( saw)asked who is singing? Bibi Ayisha ( ra) replied - the servant girls putting heena and singing. Someone from out side Called H Muhammad SWA and asked about the merit of songs,he (saw) replied, let them ,because it is Eid day and they are praising the warriors who was Shahid in the name of ALLAH.( sahi Bukharin)
I have little knowledge about sufiism.but what I gathered from reading Quran and hadith's various narratives about putting ones soul into devotion of Allah ,prayers ,as in 5 times a day and as much as you can in between is the way to go.
But how does people justifies the singing and dancing in the name of Allah. But not worshipping him through the chosen path of Rasul(saw) and as dictated by Allah?

This is only a section of Tasawwuf. The usage of Music is not Haram, but relying on it solely to get spiritual enlightenment is.Moreover, the Music itself is useless without the words that go with it, which are meant to be seen with respect. I cannot see the video, but I know for a fact that a lot done in the name of Sufism has little to do with its true form.

 

[GreenFalcon]

This is only a section of Tasawwuf. The usage of Music is not Haram, but relying on it solely to get spiritual enlightenment is.Moreover, the Music itself is useless without the words that go with it, which are meant to be seen with respect. I cannot see the video, but I know for a fact that a lot done in the name of Sufism has little to do with its true form.

Even This world will end with an Instrument of Music
"On that Day Allah, Most High will say:

“O Israfil – Blow into the horn.”

 

[SQ8]

Even This world will end with an Instrument of Music
"On that Day Allah, Most High will say:

“O Israfil – Blow into the horn.”

We know not what the horn will be. But there is nothing Haram until proven otherwise... which is sad since the opposite impression is given by our ignorant Mullahs and general online preachers.

 

[Indos]

The Hadith I read about banning music goes like this - One day H MUHAMMAD (saw)entered his tent and heard soft sounds of song,He ( saw)asked who is singing? Bibi Ayisha ( ra) replied - the servant girls putting heena and singing. Someone from out side Called H Muhammad SWA and asked about the merit of songs,he (saw) replied, let them ,because it is Eid day and they are praising the warriors who was Shahid in the name of ALLAH.( sahi Bukharin)
I have little knowledge about sufiism.but what I gathered from reading Quran and hadith's various narratives about putting ones soul into devotion of Allah ,prayers ,as in 5 times a day and as much as you can in between is the way to go.
But how does people justifies the singing and dancing in the name of Allah. But not worshipping him through the chosen path of Rasul(saw) and as dictated by Allah?

Well, this is my though friend,

1.The hadist above is talking about tolerance in hearing singing (music) not banning it

2. I believe the singing is there to affect the heart, just like our love to our women can be bigger when we hear any love song that we intended to her. Similar like our relationship to our God. I see some Muslim pray well, having a beard, etc but they don't have tenderness in their heart.

3. I believe just like now we use computer which is not told in Quran and Hadist, but it is helpful to improve our productivity. Music can be seen in that kind of way as well. It can be justified in my opinion as a form of Syukur and love to ALLAH. By the way who is the One that put musicality skills in our brain ?

4. Without Music, Sufism can still be practiced. Not really a big thing. But I like and love music personally.