Sufi saints biography spiritual catholic and orthodox
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History of Sufism
Aspect of Islamic history
Sufism is the mystical branch of Islam in which Muslims seek divine love and truth through direct personal experience of God.[1] This mystic tradition within Islam developed in several stages of growth, emerging first in the form of early asceticism, based on the teachings of Hasan al-Basri, before entering the second stage of more classical mysticism of divine love, as promoted by al-Ghazali and Attar of Nishapur, and finally emerging in the institutionalised form of today's network of fraternal Sufi orders, based on Sufis such as Rumi and Yunus Emre.[2][1] At its core, however, Sufism remains an individual mystic experience, and a Sufi can be characterized as one who seeks the annihilation of the ego in God.[3]
Early history
[edit]The exact origin of Sufism is disputed. Some sources state that Sufism is the inner dimensions of the teachings of Muhammad whereas others say that Sufism emerged
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This article gives readers a universal overview of saints and sainthood, not just in Christianity, but in other world religions as well. It also shines the spotlight on two modern Christian saints: Father Arsenie Boca and Carlo Acutis.
What is a Saint?
When I googled up the definition of the word “saint”, I found the following: “a person acknowledged as holy or virtuous and typically regarded as being in heaven after death.” There’s also the more colloquial usage of the word “saint”, which also incorporates the quality of patience into a person’s overall holiness and virtue, as evidenced by the remark, “You must have been a saint to put up with him (or her) for so long.”
Most Christians typically think of canonized Christian saints when they think of saints or sainthood, but the truth is that all world religions have their saints, and the phenomenon of sainthood is not unique to Christianity. Nevertheless, the typical attitudes and traditions regarding sainthood, and who
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1. Sufism - Islam's Great Mystical Movement.
Islam at the beginning was primarily a legalistic religion and placed before its adherents little more than a code of ethics combined with a set of rituals. The faithful observance of these was deemed sufficient to satisfy every man's religious quest and ensure him a place in heaven. There was no demand for spiritual regeneration through a rebirth experience and the indwelling of the Holy Spirit as in the Christian faith, nor for a highly spiritual struktur of devotion through which the worshipper could draw near to God in a personal way and discover the knowledge of his grace and favour.
During the Ummayad period, after Islam had made direct contact with Eastern Christianity and other oriental religions, a deeply mystical movement arose within its realm, in many ways, perhaps, indebted to the influence of these faiths for its motivation and principles, but nonetheless an independent theosophy developing purely within the framework