Concept of Sufism
In
Sufism
, the
Majzoob
or
Majzub
(
Arabic
:
????????
, plural: ??????????
majazib, majazeeb
) is a mystical station (
??l
) that the Muslim saint (
wali
) underwent in his journey within
Islamic
sufism
to reach the posture (
maq?m
) of reacher (
wasil
) and perfect man (
al-Ins?n al-K?mil
).
[1]
[2]
[3]
[4]
[5]
Presentation
[
edit
]
Majzoobs
are such
murids
whose hearts (
qulub
) are soaked, immersed and illuminated with
anwar
and
asrar
even before they engage in
adhkar
and
awrad
.
[6]
[7]
They do not first engage in
dhikr
until God illumines their hearts and guides them from the very inception.
[8]
[9]
After being illumined with divine lights, they engage in recitation and invocation which is not a hard task for them because in their state it is just as breathing is.
[10]
[11]
Duncan Forbes
said:
[12]
Majzub, attracted, abstracted
John Thompson Platts
said:
[13]
[14]
Majzub (Drawn, attracted ; carried away (by), abstracted ; absorbed (in), lost (in)): One whom God has drawn to himself ; a madman ; an ascetic much given to divine meditation.
Ra Gohar Shahi said:
[15]
Faiz without the required knowledge will turn the aspirant into a Majzoob (an enlightened person who lost the intellect in God's love).
?
Ra Gohar Shahi,
The Religion of God (Divine Love): Untold Mysteries and Secrets of God
, Page 20.
Mu?ammad Fas? al-D?n said:
[16]
While it would not be strictly true to define the Majzoob as an eccentric recluse, he is so exercised in bringing his soul in touch with the Divine Essence as to be practically oblivious of what goes on around him.
?
Mu?ammad Fas? al-D?n,
Kings of the East
, Pages 99-100.
Since the
Majzoob
is a
wasil
who has approached and reached the pinnacle of Sufism, the Sufis ascribe all sorts of
Karamat
and powers to them, from helping others miraculously to knowing matters of
Al-Ghaib
[17]
Difference with Salik
[
edit
]
The
wali
who is characterized by attraction and soaking, is distinguished, from other
salikin
saints who are characterized by behavior, in that he receives from God selection and care without much religious practice (
ibadah
) of remembrance (
dhikr
) and rituals (
awrad
), thus reaching the station (
maq?m
) of the linker (
wasil
).
[18]
[19]
[20]
Syed Yusuf Shahab said in his book
The Lost Sufis of Delhi
:
[21]
The journey results in two different attribute of temperament, that is “majzoob” and “saalik”. Majzoobs are those who lose themselves and devote to god that they forget world and in search of peace they want to spend their life in loneliness. On another hand, Saaliks are those, who are close to Allah, they perform their worldly duties with keeping in mind of their duties.
?
Syed Yusuf Shahab,
The Lost Sufis of Delhi
, Page 3.
Legality
[
edit
]
The Islamic legality of majzoob's position is stated in the
Quran
in several
verses
:
- Verse
58 of
Surah Maryam
shows that seeking refuge (Arabic: ??????????) and guidance (
hidayah
) is one of the favors (
ni'ma
[
Wikidata
]
) of God Almighty over some of His chosen and selected servants, and among them are those who are attracted (majazeeb):
[22]
????????? ????????? ??????????????
English:
Several translations of the meaning:
1- And of those We
?rightly? guided
and
chose
.
2- And from among those whom We
guided
and
chose
.
3- Of those whom We
guided
and
chose
.
4- And from those We
guided
and
selected
.
5- And from among those We
guided
and
chose
.
(
Quran
: 19:58)
[23]
[24]
[25]
[26]
[27]
- Verse
13 of
Surah Ash-Shura
shows that seeking refuge (Arabic: ??????????) is a favor (Arabic: ????????) of God Almighty, and guidance (
hidayah
) is offered to the assiduous and humble practitioner:
[28]
??????? ????????? ???????? ??? ???????? ????????? ???????? ??? ???????
English:
Several translations of the meaning:
1- Allah
chooses
for Himself whoever He wills, and
guides
to Himself whoever turns ?to Him?.
2- Allah
chooses
for Himself whom He wills, and
guides
unto Himself who turns to Him in repentance and in obedience.
3- Allah
chooses
to Himself those whom He pleases, and
guides
to Himself those who turn (to Him).
4- God
chooses
to Himself whom He wills, and He
guides
to Himself whoever repents.
5- Allah
chooses
for it whomever He wishes
and He
guides
to it whomever returns penitently.
(
Quran
: 42:13)
[29]
[30]
[31]
[32]
[33]
Practice
[
edit
]
When the chosen majzoob receives the divine flow (
faydh
[
Wikidata
]
) of the
ma'rifa
, the
irfan
and the
haqiqa
, he finds himself in a situation of sublimation (Arabic: ??????) due to this spiritual ascent (Arabic: ???????????) unexpected and sudden, and therefore a whole directive of conduct must taint his subsequent behavior (
suluk (Sufism)
[
Wikidata
]
) in order to attain the approval and acceptance of his Lord.
[34]
[35]
He must then look for a
sheikh
or
murshid
proven and confirmed in
Sufism
to accompany him in his return to the worldly life of
Muslims
through a
prolapse
(Arabic: ???????????) from this position of ecstasy to a form of moderate ritual practice (
ibadah
) according to
sharia
and righteousness (
istiqama
[
Wikidata
]
), and he will then be named
salik
.
[36]
[37]
If this attraction is pure generosity (
karamat
) from the Lord, then the etiquette of the slave (
abd (Islam)
[
Wikidata
]
) requires him to abide by the modesty of this generous gift through his commitment to uprightness in his desires, laws and commands stipulated in the
Quran
and
Sunnah
in order to achieve true servitude (
ubudiyya
[
Wikidata
]
).
[38]
[39]
Ibn al-Banna al-Sarqasti composed a poem in which he described the need of the devotees of God, among them the majazeeb, for a guide and a sheikh who guides them to the signs of true worship:
[40]
[41]
?????????? ????????? ???????????? ***** ?????????? ???????? ????????????
????????????? ????? ????? ??????? ***** ??? ?????? ??????????? ????????????
???? ?????? ?????????? ????? ????? ***** ?????????? ????????? ????? ??????????
|
But the people are travelers ***** to the
ha?ra
of
Al-Haqq
and they are walking
So they lacked a
murshid
in it ***** who has sight in journey and
siesta
He took the road and then came back ***** to tell the people what he benefited from
|
Misconducts
[
edit
]
When the majzoob practices the
awrad
without moderation and balance, this insanity can cause a permanent physical and mental abuse to the Sufi.
[42]
[43]
[44]
People in this abused state can be seen like crazy and vagabonds near the tombs of the Sufis and in isolated places.
[45]
[46]
[47]
Sometimes, the
Sufis
glorify the state of these
majazeeb
claiming that they have not acquired this state but that it is something bestowed.
[48]
[49]
[50]
See also
[
edit
]
References
[
edit
]
- ^
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Muslim Worldviews and Everyday Lives
.
ISBN
9780759121218
.
Archived
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2022
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Archived
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.
ISBN
9789699795565
.
- ^
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.
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- ^
????? ?????? ??? ??????? ???????? (????? ????? ????? ?????? ???????? ?? ?? ??? ????)
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ISBN
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- ^
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ISBN
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???? ??????? ????? ??????? ??? ???? ????? ?????? ??? ?????? ?? ???? (????? ??????? ??????? -5-)
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ISBN
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????, ??? ???? (8 August 2020).
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????? ????? ?? ??????? ????????? ??????? ???????? ?????????
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ISBN
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- ^
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.
Archived
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.
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???? ???? ??? ?????
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ISBN
9782745157591
.
- ^
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- ^
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- ^
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- ^
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ISBN
9781452549071
.
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2022
.
- ^
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- ^
??? ?????, ?. (18 November 2018).
"???????? ???????? ?? ????? ????????"
.
Archived
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- ^
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.
ISBN
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.
Archived
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2022
.
- ^
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ISBN
9789699795442
.
Archived
from the original on 2 June 2022
. Retrieved
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2022
.
- ^
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.
ISBN
9789699795336
.
- ^
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Archived
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- ^
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- ^
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.
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- ^
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.
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.
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- ^
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.
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.
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9789699795336
.
- ^
????????, ??? ???? (21 September 2010).
????? ????????
.
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.
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???????? ??????? ?? ??? ??????? ??????? ???? ?? ?????? ???? ???? ??????? ?????? ???????
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.
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9789699795336
.
Archived
from the original on 2 June 2022
. Retrieved
2 June
2022
.
- ^
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.
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.
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.
- ^
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. 17 May 2012.
ISBN
9781452549071
.
External links
[
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]
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