The relationship between God and human beings, use the example of Rabia al-Adawiyya and al-Hallaj Essay Example

The relationship between God and human beings, use the example of Rabia al-Adawiyya and al-Hallaj Paper Mysticism, according to Evelyn Underhill is The great spiritual current that goes through all religions1. Mysticism seeks to understand the nature and relationship of the human soul and God. The mystical aspect of Islam is known as Sufism (tasawwuf) and in practice is the seeking of an intimate relationship with God through meditative practice or the behaviour of self-denial, the ultimate aim, to achieve union with God. Sufis want to know God in the heart, as a lover and a friend and, as God is an immaterial entity the union can only be achieved emotionally. In the mystical idea, humans gain knowledge of God not through rational thought or religion but with the fusing of the soul to the divine world. Thirteenth century prophet, Jalal al-Din Rumi explains, All the hopes, desires, loves, and affections that people have for different things fathers, mothers, friends, heavens, the earth, gardens, palaces, sciences, works, food, drink he saint knows that these are desires for God and all those things are veils. When men leave this world and see the King without these veils, then they will know that all were veils and coverings, that the object of their desire was in reality that One Thing They will see all things face to face. 2 In order to embrace the love of God, Sufis must disregard the material world that the rest of us so readily and unquestioningly inhabit. We will write a custom essay sample on The relationship between God and human beings, use the example of Rabia al-Adawiyya and al-Hallaj specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on The relationship between God and human beings, use the example of Rabia al-Adawiyya and al-Hallaj specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on The relationship between God and human beings, use the example of Rabia al-Adawiyya and al-Hallaj specifically for you FOR ONLY $16.38 $13.9/page Hire Writer The Sufi mystical path has several stages and is open to each and every Muslim who wishes to connect their soul with the divine. The whole of life is spiritually one in its source, goal, beginning and end, with the divine manifest in all our souls (though the soul was created before, and is separated from the body). The attempt to attain unity with God is all the more desirable when earthly matter is deemed evil; no incentive is left, other than for anything other than mystical behaviour. Sufis take the For man was created weak3 aspect of the Quran seriously; scripture like it proves to Sufis the evil status of matter. There are contradictions though in other parts of the Quran: Thy Lord said to the angels: I will create a vicegerent on earth4. Although this is an inconsistency within the Quran, rather than within Sufism itself, it doesnt give Sufis a clear textual backing. We might bear in mind though that if this is the case for Sufis then it will be the case for the Orthodox Muslims too. So, bearing this in mind, a key understanding for the mystics may be that We are nearer to him than the jugular vein5 Such revelations are of great importance to Sufis in giving them an insight into their relationship with God, though they too are also good at expressing themselves: thirteenth century mystic Jalal al-Din Rumi explains that, All the hopes, desires, loves, and affections that people have for different things fathers, mothers, friends, heavens, the earth, gardens, palaces, sciences, works, food, drink the saint knows that these are desires for God and all those things are veils. When men leave this world and see the King without these veils, then they will know that all were veils and coverings, that the object of their desire was in reality that One Thing They will see all things face to face. Our earthly desires are fanciful yet are always seeking a truth that is God. Sufi mystics are highly regarded and specially remembered and revered long after their deaths. Rabia Al-Adawiyya and Al-Hallaj provide us with very interesting examples of how mystical experience had so overcome them that to Sufisms logical extent, existence came to have no meaning for them. Their experience explains a lot about the ideas and ideology of the mystical tradition. Commentaries on Rabbia and her works have been passed down through devotees, historians, translators and commentators for almost thirteen centuries. Our picture of her is created by these scholars and coupled with the passage of thirteen centuries; the picture may well be an accordingly anachronistic one. Her work that was not already poetry seems, through these mediums and the refinement of re-telling 6 to have become such. In this instance however, we might suggest that the accounts of how talented or prolific she was as a writer are greater affected than our understanding of the mystical path which she followed, it being easier to alter what she left us than what she did. Our understanding of Rabbia doesnt suffer through our appreciation of her relative poetic merits but it does if she didnt write them. For our purposes it is necessary to take what we know of Rabbia subjectively and in doing this, we might come to recognise her as a brilliant proponent of Sufi mysticism. Through her poetry, ethic of self-discipline and emotional devotion to Allah she created in herself an icon of Sufi devotion, highly regarded throughout Islam. Islam has embraced Rabia, despite frowning on, not so much the fact that she was a woman, but unmarried life and withdrawal from society as a path to God. Rabbia was a slave who, was seen by her master praying one night (after a hard days work, at the expense of her sleep) and who saw a bright light above her head, so the story goes. He released her immediately and she, in turn, moved to the desert. As people became aware of her and her holiness, they began beating a path to her door in search of spiritual direction. She was the recipient of numerous marriage proposals. Upon receiving one of them she replied, Im not interested, really, in possessing all you own, Nor in making you my slave, Nor in having my attention distracted from God even for a split second. 7 Even love on earth was incomparable to the love she shared with God. The love expressed in her verse, whether it existed or not (why should we be disinclined to believe her? ) is the essence of this mysticism. If I die for love, before completing satisfaction, Alas, for my anxiety in the world, alas for my distress, O Healer (of souls) the heart feeds upon its desire, The striving after union with Thee has healed my soul8 The love and devotion expressed in this verse is the essence of the mystical. There is no rational or formal relationship with God, just love. Love rarely reconciles itself with rational thought and interestingly, in his incomprehensible nature, neither does God. It is romantic for us to think of this (unconventional female) mystic completely absorbed in her love for God, and expressing this through beautiful poetry. Poetry is one of the most highly esteemed vehicles for expressing emotion, what better way for Rabia to get her message across? Rabia helps us see that the Sufi tradition is not about the regularity with which Muslims pray or how closely they follow the rules extracted from the Quran, but is about the raw emotion Sufis feel for God. Al-Hallaj, another prominent Sufi was killed for his devotion to the mystic quest. Louis Massignon gives us an authoritative account of Al-Hallaj in his book of the same name. He was one of Islams most controversial writers and teachers. Because he was the embodiment of the Muslim experience, Mansurs life and death represent to many, a reference point in Islamic history. Al-Hallaj was fascinated with the ascetic way of life, in his teens he memorized the Quran and began retreating from the world to gather with other like minds to study Islamic mysticism. He travelled and soon apprentices began to follow him. The situation in which al-Hallaj taught and wrote was shaped by social, economic, political, and religious stress, which eventually led to his arrest. Sufism was new at the time, and provoked extensive opposition from the Muslim orthodoxy. Sufi masters considered his sharing the beauty of mystical experience with the masses undisciplined at best, disobedient at worst. It wasnt long before the political leaders made a case against him. Al-Hallaj was considered an intoxicated Sufi, who became so enraptured in ecstasy by the presence of the Divine that he was prone to losing his personal identity, blurring the lines between the Divine and the Man. During his arrest he experienced one of these breaks and uttered: Ana al-haqq, or I am the Truth (or God). An inappropriate statement to make in the Islamic tradition. He spent 11 years in confinement in Baghdad, before being brutally tortured and crucified. Witnesses were believed to have stated that al-Hallaj was strangely serene while being tortured, and sincerely forgave his persecutors. He is referred to as Loves Prophet. Al-Hallaj is one of the most influential Sufi writers and an important character in Islamic history. I saw my Lord with the eye of the heart. I said: Who art Thou? He answered: Thou. 9 By proclaiming, I am the truth he had achieved the Sufi goal in that he felt himself to be God incarnate in the world10. He was so overcome with his mystical existence that he felt, to the logical Sufi extreme that he was God. There has been a certain tendency for Christians to view Sufism as an Islamic derivative of Christian mysticism. Islam appears to be sensual, physical an d practical these aspects all being manifest in Islamic law. How can Sufism reconcile itself with this? The Christians seemed to think that it couldnt and mysticism within Islam could trace itself back to the sophisticated Christian tradition and the Holy Ghost. 11 This may be true in certain instances, Al-Muhasibi, for example, has been shown to have borrowed heavily on the new testament for various sayings and commendations of the Sufi life the practice of wearing woollen garments is said to have been done in imitation of Christian hermits, though how recognition and borrowing of ideas can make a religion inferior to the lender is odd. The examples we have looked at of Rabbia and al-Hallaj serve to discredit this idea, in fact the Sufi idea stands up very well on its own: In a human being is such a love, a pain, an itch, a desire that, even if he were to possess a hundred thousand worlds, he would not rest or find peace. People work variously at all sorts of callings, crafts, and professions, and they learn astrology and medicine, and so forth, but they are not at peace because what they are seeking cannot be found. The beloved is called dilaram because the heart finds peace through the beloved. How then can it find peace through anything else? 12 To treat Sufism as a derivative of Christianity deprives Islam of an integral part of its spiritual nature. Sufi practice seeks to achieve a goal of oneness and absorption into God. They seek to attain the state humanity was in before creation13. To achieve this as Rabbia and Al-Hallaj claimed they did, it is necessary to regard emotion, love and spirituality as all-important and all else irrelevant. Few, if any people will deny the existence of emotion despite its un-quantifiable nature and its defiance of physical definition. Many people, regardless of their religion believe that God is emotion or our collective spirit, in that idea and especially in the examples we have looked at, the heart and love are the keys to understanding, despite their un physical nature For the reality that is the goal of the mystic, and is ineffable, cannot be understood or explained by any normal mode of perception; neither philosophy nor reason can reveal it. Only the wisdom of the heart, gnosis, may give insight into some of its aspects. 14 To share in the love of God and to attain existence on a spiritual plane where it is possible to interact with him, the role of the heart is obviously crucial. Another important point to remember is that in the world, of evil matter, all that is then not evil, is emotion. Perhaps the legacy that Rabia and Al Halaj have left us with, is of love and emotion. They did not teach us practical lessons or how to do our best, but simply, how to feel; perhaps this is why they are still so well regarded. Our hearts and souls are individually and collectively the sources of our love. By feeling their relationship with God emotionally, at the expense of all else, the Sufis are quite radical in their approach to him. It is a kind of religious anarchism; the only necessities are the heart and the soul, whilst nothing else matters. Sufis use their hearts to direct their emotions towards God; its importance is not partial but total.

Past Forms of Regular and Irregular Verbs Practice Exercise

Past Forms of Regular and Irregular Verbs Practice Exercise This exercise will give you practice in using the correct past forms of regular verbs and irregular verbs. Before attempting the exercise, you may find it helpful to review Forming the Past Tense of Regular Verbs and introduction to Irregular Verbs in English Instructions The paragraph below has been adapted from the opening chapter of  Black Boy, an autobiography by Richard Wright. Complete each sentence correctly by changing the verbs in brackets from the present tense to the simple past tense. For example, the verb tell in the first sentence should be changed to told. When you have completed the exercise, compare your answers with those at the bottom of this page. From Black Boy, by Richard Wright One evening my mother [tell] _____ me that thereafter I would have to do the shopping for food. She [take] _____ me to the corner store to show me the way. I was proud; I [feel] _____ like a grownup. The next afternoon I looped the basket over my arm and [go] _____ down the pavement toward the store. When I [reach] _____ the corner, a gang of boys [grab] _____ me, [knock] _____ me down, [snatch] _____ the basket, [take] _____ the money, and [send] _____ me running home in panic. That evening I [tell] _____ my mother what had happened, but she [make] _____ no comment; she [sit] _____ down at once, [write] _____ another note, [give] _____ me more money, and [send] _____ me out to the grocery again. I crept down the steps and [see] _____ the same gang of boys playing down the street. I [run] _____ back into the house. Below (in bold) are the answers to the exercise above: Practice in Using the Past Forms of Regular and Irregular Verbs. Answers From Black Boy, by Richard Wright One evening my mother told me that thereafter I would have to do the shopping for food. She took me to the corner store to show me the way. I was proud; I felt like a grownup. The next afternoon I looped the basket over my arm and went down the pavement toward the store. When I reached the corner, a gang of boys grabbed me, knocked me down, snatched the basket, took the money, and sent me running home in panic. That evening I told my mother what had happened, but she made no comment; she sat down at once, wrote another note, gave me more money, and sent me out to the grocery again. I crept down the steps and saw the same gang of boys playing down the street. I ran back into the house.

Alice DunbarNelson's poem, I Sit and Sew Essay Example | Topics and Well Written Essays - 1500 words

Alice DunbarNelson's poem, I Sit and Sew - Essay Example Like the tasks of sewing, washing, cooking, etc., the rhyming couplets of a poem echo the 'scheme' of tasks that a woman must perform day in and day out, without reprieve. The refrain, although it is identical each time, does not rhyme with any other line or exist as part of a couplet. This seems to indicate that although it is a repeated emotion that the narrator feels very often, it is nevertheless not repetitive like the chores she has to do. Its repetition instead indicates that it is a powerful emotion that she feels again and again, an emotion that does not find an outlet and remains bottled up inside her. The first stanza contains a striking juxtaposition of the "useless task" of sewing with the tasks that men have to perform, which are instilled with grandeur and dignity, and are located in the public/political sphere, whereas the woman is confined to the domestic/personal sphere of existence: The lives of men are played out against a grandiose backdrop, suggested by words such as "panoply," "martial," and "grim-faced." In contrast, the woman is obviously relegated ton being one of the "lesser souls" who cannot participate in the all-important tasks of war and politics. The word "pageant" in stanza two may be compared with the word "panoply" in the first stanza. While the men are out creating history, women seem to be destined to play pre-determined roles in a pageant or masquerade which does not allow them to determine their own identities, but rather to passively sit back and accept the roles that a patriarchal agendas has created from them; they are defined by someone else's ideal of what they should be like. The first stanza also indicates that women's tasks are full of passivity. The verbs that are used to describe women's actions - "sit," "sew," "aches," etc - are all passive verbs that can be performed while staying in the same position. By contrast, the "martial tread" of men suggests that they are constantly moving forward. They are active while women are passive. Curiously, the appearance of men is described in considerable detail - their faces are grim and their eyes are stern. The woman, contrastingly, is not described at all in terms of her facial expression. It is as if the poet wants to present an external view of men, and an internalized portrait of a woman's thoughts and actions. It is clear that this is a woman's monologue, and that she is only capable of seeing herself as a fragmentary creature; it is only her hands that are described, and only in terms of being "tired." This stanza opens and closes with the refrain, suggesting that the woman's life is circumscribed on every side by reminders that she is supposed to remain passive. The opening lines of the next stanza suggest a burst of passion when the woman says fervently that her "heart aches with desire," but this fire has already been quenched by the "but" that immediately precedes it in the last lines of the previous stanza, reminding her that her task is to sit and sew, to remain passive and obedient. In the second stanza, the tone changes quite dramatically. Whereas the first stanza describes the actions of men in terms of a grand and