relationship between a Sufi master (shaykh or murshid) and his disciple. (mund) The procreative power of women was often rhetorically appro- priated by male. On January 18, , Sheikh Sidi Hamza al-Qadiri al-Boutchichi passed away. A living master in the opinion of his disciples, he was mourned by all those who. newspaper Arabic (believe it or not!), Sufism, World Religions, and . me that I wanted to address the master-disciple relationship, for two.
He finds excuses for them, for he regards them through God not through himself; though Him he is compassionate towards them; not through his own inclination. You thus see him at all times in whatever exalted state he may reside helping the weak, providing succor to those in desperate straits, and alleviating the distress of the afflicted.
There remains in him neither rude behavior nor harshness, nor does he blame anyone. Their very presence in the community was considered to be protective and a source of hope in the face of adversity.
Any lack of esteem for them or their absence from any given community was a sign of that community having turned away from the values that had defined Islamic society from the earliest times. Their lives, their teachings and wisdom traditions have been preserved through the ages in the seminal works of Sufism as well as in the wealth of oral traditions that we find everywhere in the Muslim world.
His approach however is far from being pietistic. These varying manifestations of the divine order reflect the modes of human association with God on multiple levels. Whoever forsakes the reverence due them will be deprived of the reverence that accrues from following the examples of the Prophets — may the peace and blessings of God be upon them all.
When God deems one of his servants fit for His service he nourishes him with safekeeping of the reverence of the Prophet — may the peace and blessings of God be upon him.
Religious Studies: Masters and Disciples in Sufi and Buddhist tradition – Yasemin Celebi
He is then elevated to the intimate knowledge of the reverence of the Prophet- may the peace and blessings of God be upon him. There can be no successful completion of the journey through the spiritual stations without a propitious beginning. In a sense they provided the journeyer with a staff on his journey to intimate knowledge of God.
He was among the illust Of this [mode of gratitude] God — Most Exalted — spoke: This means that few among my servants see [their own] gratitude or [their] acting in a grateful manner as being a grace emanating from God.
Were he, however, to see gratitude [itself] as a emanating from God, he would perceive his own inability to attain anything of the stations of gratitude. How could his gratitude in any manner recompense His blessings when His blessings are an essential element of every breath.
The Master-Disciple Relationship Revisited -
These modalities came to represent the ethical values and spiritual ideals of Islamic societies, past and present. In the following passage he encourages the disciple to strive and purify his intention towards his master and to render sound his commitment to holding him in high esteem. He then enumerates the multiple benefits to be gained though companionship with the masters of the path. He [God] may reveal him to people as an example and a refuge to which spiritual aspirants might turn in their quest of Him God.
In this He permits the outward aspect [of the servant] to turn towards mankind as a mercy from Him to them. By the lights of those exemplars, their path is illuminated and by their counsel they are rightly guided on their path to their goal. They are the masters of hearts and lofty spiritual degrees. They are reference points for the travelers of the path, in them they find a guiding light and refuge. This essential principle of the Sufi pedagogy is a reoccurring theme that resonates like a bell from the master-disciple relationship.
The soundness of the stations of those who have attained to the spiritual stations through their ethical conduct with God — Most High — is that their bodily members are constantly in motion in His service and in accord with His commands to the extent of their abilities.
For God — the Exalted — spoke: The Buddha does so out of compassion to others, wanting to free them of the suffering of the cycle of Samsara.
The Master-Disciple Relationship Revisited
However, the figure of the Master in these texts also has distinctive differences from one another, one of the most striking being their visibility to the disciples. The fact that the Buddha has reached enlightenment is evident to his students, the community of mendicants, and they ask questions accordingly. In Sutta 2, Malukya realizes a few questions about the world while in solitary meditation, and goes to the Buddha to ask about them. Nowhere in this process does he wonder if the Buddha knows the answer or not, even when the questions are very complex ones such as whether the world eternal or not eternal, or if a person continues to exist after death Wallis 4.
In Conference of the Birds, the figure of the Master is the Hoopoe. At the start, it is obvious she is a knowledgeable and respectable figure, being the guide of King Solomon and being far-travelled, however the birds are not aware of her true significance, that she is their Master here to show them the way.
Even her being chosen as the leader of the group is seemingly by chance, as the leader is chosen randomly by drawing up lots. Why is this so? The belief is that God is everywhere and everything, and as a Human is part of God as well, they will wish to return and unite with him once more. However, this state of Vahdet is something fleeting, and you must return once more to Kesret afterwards. This is because of the belief that God is everywhere and everything, but also the most secret thing there is.
Thus one who knows God is also hidden. The Hoopoe embodies the belief that to be a Sheikh, to teach other people of this path, you must have returned to Kesret. On the other hand, for the Buddha the state of Enlightenment is constant, and he teaches his mendicants while he is still in the highest state.
This is because, for the Buddhist, the idea of Salvation is not in some other plane of existence but in the world right now, in Present Moment Awareness — and thus the Buddha can communicate with the medicates, because he is experiencing the now.
Thus while the Sufi master must fall to a lower level of Enlightenment to impart his teachings, the figure of the Buddha speaks as a Buddha — and this is why the Hoopoe is not evidentially a teacher, while the Buddha is. During this period of acquiring the quality of unwavering trust in the master, the disciple's expectation is for the master to behave in accordance with the disciple's familiar rules and conventions.
It would be similar to the relationship between Khizr and Moses, where Moses expects Khizr to follow the conventional rules and laws.
Presses de l’Ifpo
However, once the disciple acquires unwavering trust, the relationship between master and disciple will be transformed to a new level, which goes beyond the world of regulations and conventions and the realm of justifications and reasons.
It is the beginning of the journey of love and selflessness, as these qualities make us disregard our own self-interest in relation to others. When we act selflessly or out of love we go beyond the world of rules and conventions, which are mainly devised to protect us from others.
Acting out of selflessness, however, is not something that we are inclined to do by our own nature. Our nature is to protect ourselves and our impulse is to act out of self-interest.Bond Of Love – Sufi Meditation Techniques – Romantic Couple Together; Two Hearts in Love
Our ego demands that we protect ourselves first before protecting others, but on the Sufi path we are expected to put others before ourselves. A master is someone who teaches selflessness by example and at times requires the disciple to do selfless acts. But without the disciple's trust in the master this is not possible. The more trust the disciple has in the master, the easier it is for the disciple to follow him or her on the path of love and loving-kindness.
Love and Loving-kindness, however, cannot be taught by words. A mother does not teach her children to act lovingly towards others by asking them to rely on her words only.