Beshara and Ibn 'Arabi: A Movement of Sufi Spirituality in by Suha Taji-Farouki

By Suha Taji-Farouki

Investigating sufi-inspired spirituality within the sleek international, this multi-faceted and interdisciplinary quantity specializes in Beshara, a non secular circulate that applies the lessons of Ibn ‘Arabi in a non-Muslim context. It strains the movement’s emergence in sixties Britain and analyses its significant teachings and practices, searching through this case-study the interface among sufism and the hot Age, and the stumble upon among Islam and the West. interpreting from a world point of view the effect of cultural ameliorations linked to modernization and globalization on faith, this well timed quantity concludes by way of tracing attainable futures of sufi spirituality either within the West and within the Muslim world.

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Otherwise, it appears to have been down to the individual to find a way. Feild assigned wazifas, reportedly adapted from Chishti practice, to each newcomer to Swyre Farm. 69 Both were performed in private and the invocation additionally during practical work. 70 A collective dhikr was instituted on Thursday evenings. It encompassed several forms in terms of movement and breathing techniques, and was at least for a time accompanied by drumbeats. A few would perform the Mevlevi turn at certain points during it.

1985) embraced him, 37 and his efforts to follow Rauf ’s guidance thereafter bore fruit. ’40 His weekly group was reportedly fifty or so in number at this time. 43 One member of the group who became a Beshara associate remembers Feild preparing the group before he formally introduced Rauf to it. He told the assembled members that he had met someone unlike anyone he had met before. Referring to him as ‘the Bey’, which caused some confusion, he explained that Rauf had accepted an invitation to talk to them.

At the same time, he told the new initiate that he must meet Rauf. Feild eventually alienated Vilayat Khan, and problems also surfaced in his relationship with Rauf. An associate who was visiting Rauf in Istanbul in the summer of 1972 recalls telegrams passing between the two men which revealed that things were not well. 102 Gradually, it became clear that Rauf did not sanction Feild’s approach to spiritual training at Swyre Farm. Feild found himself in a difficult situation, for the very person whose influence he had brought to bear at Swyre Farm could no longer provide him with the endorsement his role there demanded.

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