141. Rediscover Ancient Egypt - The Ancient Egyptian Roots Of Sufism The well known sufi writer, Idries Shah, admits the role of Egypt via Tehuti According to sufi tradition the lore was transmitted through Dhu’iNun the http://www.egypt-tehuti.org/articles/sufism.html

Rediscover Ancient Egypt with Tehuti Research Foundation Last Updated: 28-Mar-2003 The Ancient Egyptian Roots of Sufism The common premise is that “Sufism” is an Islamic group practicing a form of mysticism that originated in Persia. “Sufism” has nothing to do with Islam or Persia, and everything to do with the quiet people of Ancient and Baladi Egypt. Two points of interest should be mentioned here: The term and practices of “Sufism” surfaced as a result of Islamic conquests and the subsequent terrorizing of its victims. In order for the Islamic-terrorized masses to maintain their ancient traditions, they had to camouflage old traditions under an Islamic garment. The pure form of “Sufism” originated in Egypt. Other countries copied it and were quick to take the credit for it. Their application of “Sufism” is impure and incomplete. The common premise (mentioned above) about the roots and essence of “Sufism” is absolutely wrong, as we will conclude by examining the facts. Here are just a few introductory facts: The notion of an Islamic origin of “Sufism” is wrong. “Islamic mysticism” is an oxymoron—as per the following selected points:

142. Sufi Cosmology The sufi technical tems are Ghayb ulGhaib ( Mystery of Mysteries ) The sufi terms are Ar-Ruh al-Qudsi ( the Supreme Spirit ), Aql-i-Awwal ( First http://www.kheper.net/topics/Islamic_esotericism/cosmology.html

Kheper Home Sufism Islamic Esotericism Mysticism page ... Guestbook Sufi Cosmology Arvan Harvat We will present two doctrines, both based on Qur'anic revelation enriched and clarified ( or corrupted- depending on one's taste ) by Neoplatonic emanationist cosmology. A. According to the first doctrine ( ref ), God has three dimensions/modes of Being before creation, followed by three worlds/planes of created cosmos. 1. The unfathomable God's Essence; Abyss of the Unmanifest Absolute. The Sufi technical tems are: Ghayb ul-Ghaib ( Mystery of Mysteries ), Amma ( Darkess ), Dhat Zat ( Essence ). The corresponding spiritual stage is called Ahadiyyat- Oneness. This is equal to Plotinus's One - To Hen , or to the Shaivite Tantric Paramashiva or Mahabindu 2. The Manifest Absolute/God. The Sufi terms are Ar-Ruh al-Qudsi ( the Supreme Spirit ), Aql-i-Awwal ( First Intellect ) or Aql-i-Kulli ( Universal Intellect ). The corresponding spiritual stage is named Wahdah . The Neoplatonic equivalent of the Plotinus's doctrine would be Nous ( Divine Mind ), while certain schools of Tantricism speak of Shiva, or Shiva/Shakti union. N.B. There are tariqas and scholars who deny divine status of the First Intellect and relegate it to the realm of creation.

143. Chrysalis Connection The Feminine Council of the sufi Order International explores the contribution of the feminine in spirituality. Includes an online catalogue of their materials. http://www.geocities.com/chrysalisconnection/

The image you are looking at is a ceramic sculpture and Photoshop collage by Dakini (check her web site listed below) Earth Rising: An Exploration of the Divine Feminine in all Her holy names and forms August 18-21, Light on the Hill, Van Etten, NY Feminine Spirituality and Sufism by Dakini Lynn Marlow, M.A. 21 Praises of Tara, June 3, 2001 A commentary by Pir Zia Chrysalis Connection: The Feminine Council of the Sufi Order Invitations Order Form Chrysalis Connection materials Links: Web Site of Dakini Lynn Marlow, M.A., coordinator of the Chrysalis Connection ... Goddess Invocations inspired by the prayers of Hazrat Inayat Khan Dances of Universal Peace If you have any comments, corrections or suggestions, please enter them below (include your email address if you would like a reply) :

144. Main.html Spiritual Practices and sufi Rituals. ALWAYS PRESS REFRESH TO LOAD LATEST PAGES. The Mazaar Shareef of NEW SECTION. Transalation of sufi Poetry http://www.sufi.co.za/home.html

P Updated 1 sEPTEMBER 2005. CONGRATULATIONS TO ALL MUSLIMS ON THE COMMEMMORATION OF ME'RAAJ OF THE HOLY PROPHET MUHAMMAD (SAW) SUFI ORDER QUR'AAN HADITH AND SUFI WISDOM ARTICLES STORY ... Spiritual Practices and Sufi Rituals ALWAYS PRESS REFRESH TO LOAD LATEST PAGES The Mazaar Shareef of Hazrath Soofie Saheb Riverside, Durban, South Africa Khanqah e Habibia Soofia 189 East Street Pietermaritzburg KZN Rep. of South Africa Phone: +27 33 3422016 Fax: +27 33 3940847 E-mail: soofiehsm@mweb.co.za LATEST ARTICLES: Isra and Magnetism and Sufism Khwaja Muinuddin Chishti t Khwaja Muinuddin Hassan Chishti t by MAULANA SHAFEE OKARVI t ... in Islam A lecture delivered at the Orient Hall, Durban South Africa On the 28 August 1970 for ladies only By Maulana Dr. Muhammad Fazlur Rahman Ansari t Qiblah UR'S RITUALS: Sandal and Chaadar Shareef BOOK LAUNCH: ON 12 RABI UL AWWAL 1426, INSHA ALLAH VOLUME ONE 2 LECTURES BY Maulana Shafee Okarvi t on LOVE of the Holy Prophet Muhammad e TRANSLATED IN ENGLISH VOLUME TWO 11 LECTURES BY Maulana Shafee Okarvi t LAUNCHING SOON Memoirs Of Mr. Hempher: The British Spy To The Middle East

145. Sufi Order International - Toronto, Canada Describes sufism and its philosophies, and includes Inayat Kahn quotes and activities. http://sufiorder.toronto.on.ca/

Home Information Teachings Prayers ... Site Map Introduction - Home The Sufi Order International is an esoteric school which provides a setting in which real spiritual experience is possible. We encourage awakening in life, and we work towards a balanced and grounded spirituality. We also encourage an attitude of affirmation of the common ideals of all religious faiths. We do not require an acceptance of any specific religious beliefs, nor do we seek to convert anyone from one faith to another. We feel that real development can only take place if people work with what is meaningful for them, and that a deepening of one's spiritual experience is essential to informed belief. We try to create a safe environment where people will feel free to be spiritually open. Because of this need, we discourage discussions or debates on religious opinions or theology. Instead we attempt to focus any discussion on the experiences which result from spiritual practice. Our hope for our students is that they will find deeper meaning in their own religious beliefs through the experiences gained in our school, and that they will develop an enhanced tolerance towards religious beliefs other than their own. The Sufi Order was founded by Hazrat Pir-o-Murshid Inayat Khan (1882 - 1927). and, until his death, was led by his son

146. Dance2 sufi dancers from Cultural Acedemy site. Some deeply religious sufi masters were looked upon as possessing a divine touch which allowed them to heal the http://www.sfusd.k12.ca.us/schwww/sch618/Music/Dance2.html

Islamic Dancing (Continued) C. Religious Dancing of the Sufi Muslims Sufis were Muslims who tried to connect with God through experiences such as dance, music, prayer, poetry, meditation, fasting, and some even through pain of self-flagellation (beating oneself) . Their founder was Mevlana Jalaluddin Rumi, a poet and mystic who lived from 1207 - 1273. Sufis brought Islam to the common person in many of the areas that had been conquered or whose rulers had been converted. It was especially popular with both literate and illiterate people in Turkey, Persia, India, and North Africa. Sufis preached that there could be a personal and direct relationship with God, not just through studying of written works and through scholarship. One form of Sufi dance ritual was popular in Turkey. The dancers were later called "Whirling Dervishes" and their ritual is called Sema. The Sema Ceremony is whirling in a religious "trance". It is explained and photographed at: " Sema A Spiritual Journey ". The Sema ceremony (whirling ceremony) is also described and illustrated. This type of "religious dancing" is not common outside of Turkey and the Sufi sects. Today it has become more commercialized and is presented before audiences, but its original purpose was to bring the dancer in closer contact with God, like a type of meditation, a religious experience.

147. Heartsong Retreat Center Homepage A hub for the Northwest Arkansas sufi community since 1981. Information on events, activities and links. http://www.geocities.com/khabir.geo

We are a non-profit spiritual retreat center based on the Sufi teachings of Hazrat Inayat Khan, Samuel Lewis, Jelaluddin Rumi , Murshida Vera Corda and various spiritual masters. We were founded in 1981 on land next to the Ozark National Forest in Arkansas. Classes are held weekly along with workshops, seasonal celebrations, individual and group led retreats. There is a meditation/gathering building called Heartsong Shrine, a dining hall and kitchen facility, a native-american sweatlodge, a pond, dormtories, several cabins, a new bathhouse under construction, and plenty of space for tent campers. Visitors and inquiries are welcome. Schedule of Events Pictures of Heartsong Heartsong Shrine The Fatihah Renowned Teachers of Sufism: Hazrat Inayat Khan Murshid Samuel L. Lewis Mevlana Jelalludin Rumi Murshida Vera Corda ... Murshid Moineddin Jablonski Sufism Links: Sufi Ruhaniat International Mevlevi Order of America Sufi Movement Dervish Healing Order ... View Guestbook email: khabir@ritternet.com For more information call 870-428-5503 or 870-861-5812. This page was last edited on Monday, June 28 2004

148. A Sufi Response To Political Islamism: Al-ahbash Of Lebanon 24 Within this context, the Ahbash function as a pansufi organization -the As a dedicated mystic, Habashi defends many centuries-old sufi beliefs and http://ddc.aub.edu.lb/projects/pspa/al-ahbash.html

This article was first published in the International Journal of Middle East Studies 28 (1996), 217-229. A. Nizar Hamzeh and R. Hrair Dekmejian A SUFI RESPONSE TO POLITICAL ISLAMISM: AL-AHBASH OF LEBANON The rise and spread of Islamist political movements have been topics of focal concern for scholars and analysts in recent decades. Since Richard Mitchell's seminal work on the Muslim Brotherhood, a plethora of writers have analyzed the attributes of both Sunni and Shi'a revivalist movements and the policies of Arab regimes and the West toward the Islamist phenomenon. Yet scant attention has been paid to the reactions generated within the larger Islamic community toward the Islamist groups and their militant offshoots. One such unnoticed source of reaction to political Islamism is the nebulous confraternity of Sufi orders ( turuq ) whose mysticism and esoteric beliefs and practices have set them apart from the exoteric revivalism and political activism of the Islamist societies, such as the Muslim Brotherhood and its many affiliates. The rivalry and controversies between Sufism and its legalist and conservative detractors go back to the early epochs of Muslim history. The Sufi orders that emerged in the crisis milieu of the 12th century represented a quest for gnosis, the mystical search for truth, in contrast to the disciplined legalism and conservatism of the ulama.

149. Islamic Hell The Violent Truth behind the sufi Mask. http://www.flex.com/~jai/satyamevajayate/sufi.html

The Violent Truth Behind The Sufi Mask Following is a presentation of excerpts taken from Sita Ram Goel's works. M any Hindus have been misled, mostly by their own soft-headed scholars, to cherish the fond belief that the Sufis were spiritual seekers, and that unlike the Mullahs, they loved Hindu religious lore and liked their Hindu neighbours. The Chistiyya Sufis in particluar have neem chosen for such fulsome praise. The orthodox among the Muslims protest that the Sufis are being slandered. But the Hindus remains convinced that they themselves know better. Professor Aziz Ahmad is a renowned scholar of Islam in India. He clinches the matter in the following words : "In Indian sufism anti-Hindu polemics started with Muinal-din Chisti. Early sufis in Punjab and early Chistis devoted themselves to the task of conversion on a large scale. Missionary activity slowed down under Nizam al-din Auliya, not because of any new concept of eclecticism, but because he held that the Hindus were generally excluded from grace and could not be easily converted to Islam unless they had the opportunity to be in the company of the Muslim saints for considerable time." Of course, the Auliya who lived in a sprawling khanqah and re- ceived rich gifts out of plunder was convinced that he himself was such a Muslim saint. His temper and teachings can be known easily from die, writings of Amir Khusru, the poet, and Ziauddin Barani, the historian. Both of them were leading disciples of the Auliya. Both of them ex- press a great hatred for Hindus, and regret that the Hanafl school of Islamic Law had come in the way of wiping out completely the

150. The Naqshbandi Sufi Way Khwaja Ubaydullah alAhrar a master of the Naqshbandi sufi Order. Historically speaking, the Naqshbandi sufi Way can be traced back to the first of the http://www.naqshbandi.net/haqqani/sufi/naqshbandi.html

The Naqshbandi Sufi Way Khwaja Ubaydullah al-Ahrar a master of the Naqshbandi Sufi Order Historically speaking, the Naqshbandi Sufi Way can be traced back to the first of the Rightly-Guided Successors of Muhammad the Messenger. His name was Abu Bakr Siddiq, who succeeded the Prophet in his knowledge and in his role of guiding the Community of Spirituality. God said in the Blessed Quran "he was the second of two in the cave, and he said to his friend: do not be sad, for God is with us." (Quran, 9:40) Concerning Abu Bakr as-Siddiq, the Blessed Prophet said, "the sun never rose nor set on anyone better Abu Bakr except prophets." Tarikh al-Khulafa ). He also said, "Abu Bakr does not precede you in anything in the way of prayers or fasting but in a secret rooted deep in his heart. " ( Manaqib as-Sahaba of Imam Ahmad ). The Prophet (s) also said, "If I had taken to myself a beloved friend, I would have taken Abu Bakr as my beloved friend; but he is my brother and my companion. " (

151. DISKUS: Andrew Rawlinson Outline of a book by Andrew Rawlinson, exploring the phenomenon of Western sufi teachers and orders. http://www.uni-marburg.de/religionswissenschaft/journal/diskus/rawlinson.html

DISKUS Vol 1 No 1 (1993) pp.45-83 A HISTORY OF WESTERN SUFISM Andrew Rawlinson Department of Religious Studies, University of Lancaster, Lancaster LA1 4YG, England This is a section from a book I'm writing on Western gurus and masters. A basic outline of the book follows and you will see that the present article is part of the 'vertical chronology' from ch.2. As far as I am aware, this is the first history of Western Sufism - though I should emphasize that my focus is always the Westerners who have become Sufi teachers and I have therefore omitted many 'Eastern' Sufis who would figure in a complete history. I would be very grateful for any corrections or additional information that anyone may have on any aspect of this extremely complex subject. Outline of the argument A century ago there were no Western gurus - no Westerners who were Hindu swamis, Zen roshis or Sufi sheikhs. Now there are hundreds. From a standing start, the West has produced its own spiritual teachers in traditions that were originally quite foreign. And in the last 25 years, a number of independent teachers have appeared, who belong to no tradition but teach from themselves. These people are changing Western culture by making available a view of the human condition which is new in the West. This view is based on four principles:

152. Zenith Institute Organizes sufi summer camps in the Swiss Alps. Information on activities. http://www.zenithinstitute.com

Zenith Institute 6863 Besazio Switzerland English Deutsch Italiano Francais Meditation Camp Meditationscamp Campo di meditazione Camp de meditation ... pellegrinaggi Secretariat: Zenith Institute 13, Rue de la Tuilerie, 92150 Suresnes France Phone: +33 (0)1.47.28.48.46 / Fax: +33 (0)1.42.04.05.92 E Mail:

153. FrontPage Magazine.com :: Sufi Surfing By Stephen Schwartz A cutting edge magazine of politics and culture from David Horowitz and The Center for the Study of Popular Culture. http://www.frontpagemag.com/Articles/ReadArticle.asp?ID=9857

154. Sufism_1 Series of 3 articles describing history and deviations of sufism. http://www.geocities.com/kkhaan/sufi.html

Path of Misguidance Sufism Part 1 of 3 During the sixth century AH, many Sufis who have started their own Turuqh claimed that they were direct descendants of the Messenger of Allah. They did so in order to gain the support and loyalty of the common-folk, so they will be receptive to the Sufi methodology. Thus, many people embraced the Sufi Turuqh, such as the Turuqh of some infamous Sufi teachers as Ar-Rifa'i in Iraq, and Al-Badawi and Ash-Shathili in Egypt. Many other Sufi Turuqh then appeared and spread throughout the Muslim World. During the eighth century AH, a great Imam of Islam was especially active in fighting all types of deviation in belief and practice, both with his tongue and pen. His defending the true Islamic Faith and the correct 'Aqeedah, against sufism in particular, has had and still have a tremendous impact on the successive generations that came after him. He was Imam ibn Taymiyyah, who was succeeded by his famous students, all Imams in their own right, such as ibn Al-Qayyim, ibn Kathir, Ath-Thahabi, Al-Mazzi, among many others. These very well known students of ibn Taymiyyah carried the legacy of their great teacher and defended the integrity of the Islamic Faith against both the Sufis and their innovated, deviant beliefs and practices. In the twelfth century after the Hijrah, Allah raised yet another Imam and defender of the true Taw'hid, Imam Mohammad ibn Abdil-Wahhab, who exposed the utterly misguided way of thought, heretic beliefs and deviant practices of the Sufis, which almost engulfed the entire Muslim world then. This is why Imam Mohammad ibn Abdil Wahhab was called, "The Mujaddid (reviver) of Da'wah (the call) of Taw'hid."

155. Sufi Enneagram - Spiritual Healing sufi origins of the Enneagram. Learn the basis of traditional psychology the symbolic significance of the Enneagram. Study of number, geometry, letters, http://www.sufienneagram.com/

This website presents the research of Dr. Laleh Bakhtiar on the Sufi Enneagram. The CBT Course teaches the Sufi origins of the Enneagram. The student learns not only the basis of traditional psychology but the symbolic significance of the Enneagram symbol as well. The student develops an understanding of the traditional science of balance through the study of number, geometry, letters, alchemy, astronomy and astrology. Please contact us for more information about the course, the research or about books by Dr. Bakhtiar and others.

156. PeNkaLai KatalikkiRen Explores the idea of the feminine in Islam, drawing particularly on sufi sources. http://www.penkatali.org/

r n A page dedicated to the finer aspects of spiritual eros and the mystical inner paths of Sufi Islam, Yoga, and Tantra, and the Divine Feminine within the heart of these traditions I love women Why "I love women" It is the unifying theme of my presentation here. To me, women are the supreme manifestation of the Divine Feminine in this world. Their presence is a neverending source of beatific magical wonder, grace, and beauty. Of all the glories of nature, and the beauties of art and music, and the upliftment of spiritual meditations, it is women most of all who embody this mystical epiphany, the merciful grace of the Divine Presence. I believe it was this inner reason that Prophet Muhammad (peace be upon him) loved women and openly said so. This site is a response from my heart for the great blessing of women. Islam and Sacred Sex. Lost Sacred Sex in India and Islam Islam Liberated Women The Yoni of Islam Excerpts from classics of Tamil literature ... Sufi Orders of Tamil Nadu Spiritual topics Islam and the Divine Feminine Islam and Yoga Islam and Tantra The Shakti of Islam ... The Return of Lilith: Reintegration, the Dark Feminine, and Sufi Islam

157. Sufi Music & Ritual In Turkey [MESA Bulletin, Dec 1995] Through ritual, many sufi orders and sufirelated sects throughout the world of An Esoteric sufi Ceremony. CD recorded in Istanbul in 1993 under the http://fp.arizona.edu/mesassoc/Bulletin/markoff.htm

Introduction to Sufi Music and Ritual in Turkey Irene Markoff, York University Reprinted from the Middle East Studies Association Bulletin , December 1995 (with changes in orthography to HTML standards. NB: Turkish characters may not display on all Web Browsers.). Middle East Studies Association of North America IT IS DIFFICULT to appreciate and understand Sufism fully without an informed exposure to the expressive cultural forms that help define and enhance it. It is this dimension of Islamic mysticism that transports the seeker on the path of spiritual attainment into higher states of consciousness that promise spiritual intoxication ( wajd ) and a unique and intimate union, even annihilation ( fanâ' ), in the supreme being. This emotional expression of faith is intensified and externalized in elaborate forms of meditation and esoteric techniques that are part of ritual ceremonies. Through ritual, many Sufi orders and Sufi-related sects throughout the world of Islam have been able to articulate doctrines and beliefs through artistic traditions such as sung poetry, instrumental music and dance-like movements ( samâ ' or spiritual concerts) and have utilized meditation patterns that combine corporeal techniques and controlled breathing ( dhikr ; Turkish

158. Sufi Order International - Toronto, Canada A comprehensive introduction to the sufi Order International in Canada, with information on their philosophy, practices and activities in Toronto. http://www.sufiorder.toronto.on.ca

Home Information Teachings Prayers ... Site Map Introduction - Home The Sufi Order International is an esoteric school which provides a setting in which real spiritual experience is possible. We encourage awakening in life, and we work towards a balanced and grounded spirituality. We also encourage an attitude of affirmation of the common ideals of all religious faiths. We do not require an acceptance of any specific religious beliefs, nor do we seek to convert anyone from one faith to another. We feel that real development can only take place if people work with what is meaningful for them, and that a deepening of one's spiritual experience is essential to informed belief. We try to create a safe environment where people will feel free to be spiritually open. Because of this need, we discourage discussions or debates on religious opinions or theology. Instead we attempt to focus any discussion on the experiences which result from spiritual practice. Our hope for our students is that they will find deeper meaning in their own religious beliefs through the experiences gained in our school, and that they will develop an enhanced tolerance towards religious beliefs other than their own. The Sufi Order was founded by Hazrat Pir-o-Murshid Inayat Khan (1882 - 1927). and, until his death, was led by his son

159. Golden Horn Records :: Mercan Dede - Sufi Dreams Golden Horn Records Mercan Dede sufi Dreams - Golden Horn Records, Label for Jazz and World Music in California. Information on releases and musicians http://www.goldenhorn.com/display.php4?content=records&page=ghp003.html

160. The Ahmadiyya Movement Harsh words about Mirza Ghulam Ahmad, from a sufi group that considers him to be the Antichrist. http://www.sunnirazvi.org/topics/ahmadiyya.htm

The Ahmadiyya Movement Mirza Ghulam Ahmad, founder of the Ahmadiyya movement, was in a category all by himself in Imam Ahmad Raza Khan’s (may Allah be pleased with him) Husam al-Haramain. Condemned as the Antichrist [dajjal] inspired by Satan, his kufr was believed to be greater than the other ulema mentioned. Imam Ahmad Raza’s opinion was based on a large number of claims made by Ghulam Ahmad, among them the fact that he was ‘like the Messiah’ [Jesus Christ], and that, having received revelations from Almighty Allah, he was a kind of prophet: In the beginning, he claimed to be ‘like a Messiah’. Allah, in this he spoke the truth, because he is like the Antichrist, the lair. Then he began to elevate himself still more, and claimed to have received revelation. And Allah, in this too he is truthful, because Allah says that in the assembly of devils there is one among them who is inspired by Satan, whose inspiration is false and deceptive Then he made an unambiguous claim to prophecy [nabuwwat] and messengership [risalat], writing that Allah is He who sent His messenger to Qadiyan, and asserted that a verse had been revealed to him that says, ‘We sent him to Qadiyan, and sent him with the truth.’ He also asserted that he was the Ahmad whom Jesus had predicted would come [after him as the next prophet] Then he began to say that he was better than all other prophets and messengers: forget about Ibn-e Maryam [Jesus], Ghulam Ahmad is better than he. [Ahmad Raza Khan, Husam al-Haramain, p.12]

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