Key Terms related to Islamic Mysticism
By Tawni Miller
Baraka
Baraka
is the blessing of God. Baraka is said to be communicated through saints and
attached to the Prophet’s name.[i] This blessing is a result of closeness to
God. Muhammad after all, is believed to have received the Quran from God. And
saints were said to achieve near perfect faith. Muhammad’s name is considered
to Baraka, meaning that it is a blessed name. Out of respect for its power,
Turkish Muslims often name their child, “Mehmed” instead of Muhammad.
Chilla-yi
Chilla-yi
or inverted chilla is a mystical practice that involves hanging upside down for
forty days while reciting prayer. It’s most famous practitioner was the successor
of Bakhtiyar Kaki’s, Fariduddin (d.1265).[ii]
He suspended himself in a well during this ritual. Chilla-yi, like its
counterpart chilla, is used to attain visions of God. It is seldom practiced in
modern times because of its extremity.
Chilla is more common in today’s time. One spends 40 days in an isolated
and dark space, also known as a Chilla-khana. The fact that this individual is
participating in this practice is announced to their community of mystics, so
that their family can be looked after by the community and that mystic does not
have to be distracted by worry of their family’s well being.[iii]
This practice began among Sufis in eastern Iran and then made its way to India.[iv]
Chilla-khana
Chilla-khana
is the location where chilla is performed. It is required to be an isolated [v]place.
Caves and dark rooms are its most common forms. It is meant to be understood as
a tomb to the practitioner. Most often, it is located close to the dwelling of
a mystic fraternity. It is not uncommon for them to be subterranean.[vi]
In this space the mystic remains for forty days in a constant state of fasting
and prayer.
Dhikr
Dhikr
means “recollection” and refers to one of the key elements of Sufi meditation.
Dhikr involves the recitation of prayer, names, poems, etc. This practice was
established as early as the eleventh century and it was used in Chilla as well
as other meditations. The word, used with this meaning, first appeared in the
Quran. The Quran stresses the importance of being able to recall God’s
commandments.[vii]
The earliest phrase repeated was most likely the Arabic form of, “there is no
God but God.”[viii]
Ijaza
Ijaza
is the right a Sufi disciple gains from his master to teach what he has
learned. It is often symbolized with a patched frock called a khirqa. This license, is
a result of the mystic being initiated into the group of masters in a Sufi
Order. The mystic is then able to take disciples of his own.[ix]
Karamat
Karamat
is the aerobic term for miracle. This refers to the miracles performed by Sufi
saints. The saints were widely known for their healing powers. This miracle is
performed specifically by the saint, because the prophet’s miracles are called
mu’jizat. Mystics claim that miracles not only differ by who performs them, but
also that there are different types of miracles that can be performed by these
select individuals. [x]
Kashf imani
Kashf
imani is one of the four revelations as developed by Sufism. Kashf is the
Islamic term for revelation. Its meaning has been compared to the ripping away
of a veil.[xi]
It is a revelation resulting from faith. These revelations are manifested as
conversations with angels and the spirits of the prophets. These are the result
of a strong faith which is considered “perfect” and nearly equal to that of the
Prophets.[xii]
Khamyaza
Khamyaza
translates to English as “yawn,” which is a representation human of longing.
This yawn is more of a spiritual yawn where the soul is desperate for God, like
an individual’s brain desperate for oxygen. This relationship between God,
breath, and people is biblical. It can be traced all the way back to Genesis,
which describes God breathing life into his clay creation, Adam. Khamyaza
expresses the natural tendency of mankind to long for God and heaven. After
all, yawning is a natural occurrence which does not require a conscious effort
by a person. Khamyaza is thought to be a mirror of the longing God also feels
to be with his creation. This view of God is called the “pathetic” God.[xiii]
Khirqa
A
khirqa is a patched cloak or robe which was highly symbolic in early
Sufism. It was presented to a Sufi by
his master as proof of their ijaza, or license to teach.[xiv]
These cloaks have been described as rough and made of wool. They were most often blue which was practical
for travel because it does not easily show dirt.[xv]
These robes were recognized by other Muslims as an indication that the wearer
was in a mystical path.[xvi]
Lata’if
Lata’if,
which translates as, “touches of grace,” was developed by Ja’far al-Sadiq
(d.765) as one of the four aspects of the Koran. Latia’if was processed by
Saints and was the result of their high degree of interior knowledge. This
term, both contributed to, and originated in, the idea of a hierarchy of faith
in Sufism.[xvii]
This word is also used as a title for one of the five “subtle points.” It necessary
for mystics to focus on these points when performing dhikr, “a repetition of
prayer of holy names.” This practice allows for transformation of these subtle
substances.[xviii]
Maqam
A
maqam is a step or station on the spiritual path of a Sufi. These stations were
thought to represent the acquiring of specific qualities in relation to ethics
and spiritual maturity. The number of stations that exist on this path is
undecided. The sixth Imam, Ja’far al-Sadiq originally divided three groups:
springs of gnosis, constellations of the heart, and lights of God. He claims
there are twelve springs, twelve constellations and 40 lights. His ideas are
what the notion of a maqam, for Sufis, is based on. Later, in Qushayri’s
handbook on Sufism, a total of fifty stations are mentioned. Still later,
Ansari (d.1088), the notable Persian Sufi, claimed that there were one hundred
maqamet.[xix]
Majdhum
Majdhum
or “enraptured one” refers to a mystic that has become consumed by the power
and allure of God. These people are known for abandoning rational behavior
after seeing a vision of God.[xx] They have also been referred to as “fools of
God.”[xxi]
Basically, they are people who have lost their minds, whether those identified
as a majdhum had gone crazy because of a mystical experience or simply had
preexisting phonological issues is debatable by historians. Contrary to a
modern western view of the mentally unstable, these people are often seen as
having been freed from slavery to God and now exist in perfect harmony with
him. Most Sufis view this as slightly sinister, because the majdhum had no
regard for social graces and often roamed the streets naked.[xxii]
This has been viewed by mystical Muslims as both inspirational and disturbing.[xxiii]
Maulid
Maulid
is the celebration of the birth of either Muhammad or one of the Saints.[xxiv]
The celebration of the birth of Muhammad emerges around the seventeenth century
in Islam. This takes place during the third month of the lunar year. The
celebration usually consists of singing of songs, prayers and recitation of
poems. A popular poem for the celebration of the Prophet’s birth is Mevlud-i
serif, which was written by Celeb of Bursa (d.1419). It is a Turkish poem about
Muhamid’s birth. Shari’a-sufis often practiced Maulid by visiting the tomb of a
saint on the saint’s birthday, in order to be closer to God.[xxv]
Miraj
Miraj
is the Arabic term for a heavenly journey, like the one made by the Prophet
Muhammad. It is also known as Muhammad’s “night journey” and “ascension through
the spheres.”[xxvi]
These spheres are a direct reference to the planets of our solar system and
beyond. It is believed that his spirit left his body and ascended into space
because of his connection to God. This experience, however, is not limited to
the Prophet. This is said to be attainable by any “sincere” Muslim.[xxvii]
A great number of mystics have reported similar experiences, the most notable
of which were Ghazzali, the Islamic philosopher and Muhammad Iqhal. Such tales
became so popular that such stories became their own literary genre titled Libro
della Scala or “Book of Miraj” which was popular in the medieval Mediterranean
world.[xxviii]
These naratives are thought to have influenced Dante’s work The Devine
Comedy. Like many Muslim mystics whom claim to have ascended, Dante has a
guide to lead him through the spiritual realms. For example, Muhammad Iqhal, a
twentieth century Sufi, claimed the famous mystic poet, Rumi, as his spiritual
guide on his miraj.[xxix]
This word was also used to as the title for one level of heaven.
Murshid
Murshid
is another title for the Sufi master. They are also referred to as the
disciple’s “spiritual guide.”[xxx] Sufi masters are highly respected in Sufi
Orders by their disciples. There are certain rules a disciple should follow
regarding how to address his master and how to behave in his presence. The
disciple was often referred to as the murid, which means “one who desires,
while the master was referred to as the murad or “one who is desired.”[xxxi]The
disciple did literally desire the master because his master possessed superior
spiritual knowledge and mystical power.
Mutasawif
Mutasawif
is a title given to an imitation Sufi.[xxxii]
These individuals often take part in Sufi practices but their faith is not
sincere. Many modern day Sufis are accused of being a mutasawif. It is believed
that people of today are more likely to blindly conform to society and to make
insincere confessions to God.[xxxiii]
So, it is assumed that fewer true Sufis, or mutasawwif, still exist.
Mutasawwif
Mutasawwif
is a term used to refer to a true Sufi, as opposed to false one. This word was
developed during the same time as the term mutasawif, which refers to a
pretender of Sufism. Like any religion Islamic mysticism developed a vocabulary
that would allow mystics to express the superiority of their spirituality in
comparison to that of other Sufis. It was widely believed that you were born
with the purpose of becoming a Sufi or you were not.[xxxiv]
Nafs
Nafs
is understood to be the “lower soul.” It is better understood by westerners as
human instinct. Nafs is responsible for man’s temptation to behave in a selfish
manner. In fact, nafs has been described as Pharaoh, the biblical selfish
figure. Also, in relation to the Old Testament nafs has been explained with the
use of a simile where it is like the snake Moses transforms into a staff in
Exodus. This demonstrates the idea that
nafs can be transformed into something useful like a staff or walking stick. It
is believed by those of the mystical traditions of Islam that one can train
their nafs be a valuable tool. This term, is also used for one of the six
subtle substances of a person: the soul. This substance is associated with the
Infidel, Noah, and the color blue. [xxxv]
Qabd
Qabd
is the compression of the soul. This is an action that is carried out by God.
It often results in loneliness for the mystic. The idea is that by compressing
one’s soul they become less aware of their individuality and closer to unity
with God. Although, emotionally painful, this is viewed as desirable to Islamic
Sufis. It is considered “the dark night of the soul”[xxxvi]
In this state the mystic is absent from himself but present with God.
Sabzpush
Sabzpush literally means “he who wears green.”
This term is used to refer to someone who has attained the highest of the
spiritual levels. Those who fall into this category are angels, the Prophet and
the Khidr or guides to mystics. The
color green began being worn by high Sufis once certain groups of mystics
abandon the traditional color blue for a color that corresponded to that Sufis
station. Some of the most high
[i] Ira
M Lapidus,. A History of Islamic Societies. New York: Cambridge
University Press, 2002, 210.
[ii] Annemarie
Schimmel, Mystical Dimensions of Islam. Chapel Hill: University of North
Carolina, 1975, 346.
[iii] Sadanand
Naimpalli, Theory and Practice of Tabla. n.d, 51,52.
[iv] Schimmel,
Mystical Dimensions of Islam, 358.
[v] Carl
W. Ernst, The Shambhala Guide to Sufism. Boston: Shambhala Publications,
1997, 61.
[vi] Schimmel,
Mystical Dimensions of Islam, 105.
[ix] Lapidus,
A History of Islamic Societies, 138.
[x] Schimmel,
Mystical Dimensions of Islam, 206.
[xi] "The
Brill Encyclopaedia of Islam." Blackboard. n.d. 315.
[xii] Schimmel,
Mystical Dimensions of Islam, 193.
[xiii]
Ibid, 268.
[xv] Schimmel,
Mystical Dimensions of Islam, 210.
[xvi] "The
Brill Encyclopaedia of Islam," 337.
[xvii]
Schimmel, Mystical Dimensions of Islam, 41.
[xviii]
Ibid, 174.
[xix] Ernst,
The Shambhala Guide to Sufism, 103.
[xx] Schimmel,
Mystical Dimensions of Islam, 19.
[xxii]
Schimmel, Mystical Dimensions of Islam, 19.
[xxiii]
Ibid, 105.
[xxiv]
Ibid, 216.
[xxv] Lapidus,
Ira M. A History of Islamic Societies, 631.
[xxvi]
Schimmel, Mystical Dimensions of Islam, 218.
[xxvii]
Ibid, 219.
[xxviii]
Ibid.
[xxix]
Ibid.
[xxx]
Ibid, 500.
[xxxi]
Ernst, Carl W. The Shambhala Guide to Sufism, 124.
[xxxii]
Ibid, 27.
[xxxiii]
Schimmel, Mystical Dimensions of Islam, 20.
[xxxiv]
Ibid, 20.
[xxxvi]
Schimmel, Mystical Dimensions of Islam, 129.
Bibliography
Ernst,
Carl W. The Shambhala Guide to Sufism. Boston: Shambhala Publications,
1997.
Lapidus,
Ira M. A History of Islamic Societies. New York: Cambridge University
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Naimpalli,
Sadanand. Theory and practice of Tabla. n.d.http://books.google.com/books?id=Z63zvthhbhAC&pg=PA51&lpg=PA51&dq=chilla+practice&source=bl&ots=RHv_ZUo7II&sig=sTTPJipSTO-RFJZANFshR61HqrU&hl=en&sa=X&ei=mg6OUKGSNpD49gS254CICw&ved=0CC0Q6AEwAw#v=onepage&q=chilla%20practice&f=false
(accessed October 28,2012).
Schimmel,
Annemarie. Mystical Dimensions of Islam. Chapel Hill: University of
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"The
Brill Encyclopaedia of Islam." Blackboard. n.d.
http://blackboard.murraystate.edu/webapps/portal/frameset.jsp?tab_tab_group_id=_2_1&url=%2Fwebapps%2Fblackboard%2Fexecute%2Flauncher%3Ftype%3DCourse%26id%3D_20494_1%26url%3D
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