The Lantern Of Guidance  

Chapter 1
Manifesto For Sufi Beliefs
Section 1
The Meaning For ‘Belief’, Its Sources & Grasping At The True Ideology

Discussion   Join 
The meaning of the belief is the inspissations to solidify knowledge or heart’s strong suspicions with regards to the existence of something hidden. The children’s virgin minds repeatedly exposed to the audiovisual presentation of the belief’s source, thus in time solidifies suspicions and imaginations, which causes the imitation after the publicized ideology. The shapes of the ideologies are firmly etched upon their minds (like carvings on a rock).
This continues until reaching the extreme where the pages of the mind’s book and tablets of memory brimful with such (ideological) shapes and forms, thus impossible to pour anymore within. And whomever deviating from the traditions, ideology and direction of their religion, are called transgressors and misguided. The latter are people who doubt the reasoning and logic of this religion, therefore empowered by an imagination to roam and research outside the circle of imitations.
If people probe closely, they behold themselves imitating the reasoning and logic of the scholars of their own religion, which because of goodwill and trust in their (scholars) judgment, people have inherited those reasoning and logic, thus brim-filled with such imaginations and concepts assured with thoughts of certainty and triumph, “But people have cut off their affair (of unity), between them, into sects: each party rejoices in that which is with itself.“ Koran [23:53].
The cause for disagreements is varied due to different desires and lusts, which the innate essence of humanity is based upon. And because of seeking the quarrels and obstacles of worldly life which most hearts are inflicted and handicapped by, these disagreements have been transmitted from past to present, gradually dispersed and scattered amongst the people thus becoming enmity and animosity inherited from past to present, darkness casting upon generation after generation until reaching the extremes of quarrel and enmity, hence the blasphemy and disbelief. Therefore wherever the benevolent divine decree—Azali, which has no cause or reason to be, belongs to and wills the slave to grasp at true beliefs: First he is emancipated from past relics customs habits and hearsay cleansed towards the true essence then uprooting the lusts and enmity from his heart to be able to receive the true beliefs and eye-witnessing the truth shall flow his affairs clear and effluent.
In the days of the Messenger of Allah the benevolent impact of radiant prophethood, uprooted the souls of people from the darkness of customs and habits and hearts cleansed from the pollution of Self’s nature and evil of desires, thus turning away from this world, facing towards the hereafter seeking the Haqq and the light of Iman (faith) penetrating through the veils thus beholding the concealed Face. Beyond doubt, the followers of the prophet, their ideas and beliefs shed the evil of disagreements and their hearts healed from the ailment of lusts, at peace and pure, all unisonous in hearts, resolve and words. Once the sun of prophethood set and the earth of the souls cast by the prancing shadows of darkness, the universe darkened. The hearts’ inner balance lost and leads astray towards misguidance. Thus Satan found a way to infiltrate within the beliefs and ideologies. And because of veiling the innocence after the age of prophethood passed, each day, darkness envelops more souls and evermore disagreements transmitted up to this very day.
Therefore whoever seeks the true belief should first follow the companions of the prophet and what is left after them and turn the face away from the love of this world so that his eyes illuminated by the light of Certainty (Yaqin) and uncovering the pure truth. No one can grasp this concept unless they become truly impoverished (Iftiqār) [1] while facing the beauty of the royal majesty of Al-Wahhab (The Giver, Bestower) and seeking the sanctuary afar from one’s evil and gasping/entrusting at the generosity of the Lord. Because the Praiseworthy (Sobhan) Haqq grants every invocation which is true and urgent, “Who listens to the (soul) distressed when it calls on Him, and Who relieves its suffering” Koran[27:62]. And whoever The Highness (Ta-alaa) Haqq turned away from the desires and draw of this world and uprooted the disagreements from his heart, thus has placed under the divine merciful vision, “If thy Lord had so willed, He could have made mankind one people: but they will not cease to dispute. Except those on whom thy Lord hath bestowed”, Koran [11:118-119].
And the sign for the latter is the mercy and clemency in his heart towards the veiled (lost) folk and restraining from fighting and quarreling with them, “It is part of the Mercy of Allah that thou dost deal gently with them Wert thou severe or harsh-hearted, they would have broken away from about thee”, Koran [3:159]. And this concept constitutes the attributes and characteristics of the Sufis, their hearts find the nectar of divine love unloving this world entirely and the roots of wars and disagreements completely uprooted and cut off. They look upon the people indiscriminately with mercy and clemency and saved from the sufferance of enmity and quarrel and knighted alongside the group—The Redeemed.
[1] ‘Iftiqār’ is an Arabic word to meaning ‘to become poor’. In this context it means to truly believe that Mankind is poor and the true and certain wealth is with the King of heavens and earth the Beloved Creator. This feeling is pivotal to the Sufi mentality.

Background: A Haitian bathes in the sacred mud pool in Plaine du Nord, 300 kilometers north of Haiti's capital, Port-au-Prince, during the annual festival honoring the spirit Ogou on Wednesday, July 24, 2002. (AP Photo/ Daniel Morel)

© 2004-2002,  Dara O. Shayda