Fanna fi Allah Meaning

Mimics of Fanna fi Allah

It' a word that means'to end','to destroy','to end'. SECRETARY: SECRETARY secretary: secretary: I''FANAA or EGO D√ČATH (fana fi'Allah')

Whereas the Latin word "I" is obviously a relatively new supplement to the British encyclopedia, almost every great enlightening doctrine in the whole wide globe has long recognized that the ultimate aim of intellectual and even mortal lives is to renounce, reject and finally die the need to maintain an egocentric own existance.

Bayazid Bastami was one of the first in the footpath of Sri Lanka to talk of the "destruction of the self in God" (fana fi 'Allah') and "existence through God" (baqa' bi 'Allah). People who have reached this state should have no life outside Allah and be in full union with Him. He' s been told:

The" destruction of the self" (fana fi'Allah') is about neglecting everything in this universe out of loving God. To put it another way, the fanatic is abstinence from the sins and banishment from the hearts of all loves except Divine loves; banishment of avarice, pleasure, desire, conceit, show, etc..

It is recognized and nourished that the only true relation with Allah is Ta'ala Fanaa to self-destruct. If you are destroyed in your devotion to Allah, then this fana will turn into a whole lifetime, means abdi Zingg. and for that you must break your will and yourself at the will of Allah.

It is in the I' s dying that charity is borne, God is borne, the candle is borne. "I am nearer to man than his artery" QURAN; On the way of self-destruction; said Bayazid: And I remained in a safe room and pledged that I would not go out of this place unless I received a messenger from Allah.

Don't make me take out Bastam and Bayazide. Shebazid, keep and keep your cardio, then he's gone. It' said that after this event everything that went through Bayazid's ghost would appear before him. One thing that explains this history of Rayazid is that whoever knows himself.... knows GOD; in Bayacid Sufism, one must get away from the pseudo-personality that one has built for oneself.

If the desire stops, the other word opens up. He doesn't give a damn whether he sees the outside view or not. He' s only concerned if Bayazid doesn' see each other. Only when he stops seeing himself can Bayazid really say that he saw God. That'?s when Bayazid says the last clue lies in your eyes:

I' s" fog covers the star that Bayazide regrets, firstly because he believes he has seen God, and secondly because this is only another demonstration of his being; thirdly because he regrets that he has ever seen his own being.

Let us look at the following tale about the importance of unselfish ministry in Bayazidian Sufism. This tale is also part of another trip to Mecca. On one of his trips to Mecca there was such a lack of rain that he caused dehydration. The Bayazid found a place where men were gathering around a well so thursty that they fought among themselves.

Looking at Bayazid, the hound somehow taught him that Bayazid's true purpose was to get the hound drinking it. When he had a plot, he began to proclaim: "Would anyone like to buy the merits of a Jihad Journey for a little siphon? "Since he received no answer from the men, he began to raise his part of the deal by increasing his hadj trips to five, six, seven and eventually to seventy in return for some cistern.

Finally someone said that he was ready to give Bayazid the waters in return for the merit of seventy hadjes. It' at this point in the game that Bayazid's egos is getting him into some kind of difficulty. Proud of himself and of his actions, Bayazid placed the shell of chocolate in front of the dogs, but the dogs did not take the chocolate and turned away.

Now, a man of Bayazid's calibre is seeking the godly news even from a hound, and Bayazid was embarrassed by his proud. It was at this point that he received a messenger from God: "How long will you say that I have done this and I have done it?

" Bayazid immediately regretted his act of self-sight (Adaptiert aus Aflaki 1983, vol. II, p. 671). Genuine unselfish ministry, as implemented by Bayazid, is an important way to get away from the egos. But Bayazid doesn't say that a man should get out of the company, that's the simple way out.

Quite the opposite, he calls on others to keep doing everything they do and to do it to the best of their abilities. May Bayazid be an Ashet. "Look at the whole earth, but do not see yourselves," God said to Bayazid. ART: BLREAK THE SHELL OF I; In the following narrative we get another example of how Bayazid takes action against his own self through a mere act of kindness:

Bayazid walked through a graveyard in Bastam one evening when he met a young aristocrat who was lyric. When he saw the young, Bayazid exclaimed: "There is no strength and authority in the whole wide universe other than that of God. "When he thought Bayazid was criticising him for his graveyard performance, the young man struck Bayazid on the face with his sound, thereby destroying both Bayazid's skull and his own instruments.

When he returned to his quarter, Bayazid called over one of his followers, gave him cash and candy and ordered him to go to the young man's home and tell him to follow him: "Forgive Bayazid for what you did last evening and ask you to use this cash to buy another sound and then take this candy out of your mind to hear the grief of the sound breaking.

" Listening to this note, the young man recognized what he had done and went to Bayazid to say sorry (Adapted from Attar 1976, p. 117). For Bayazid, however, seeking redress means playing into the hand of the Egos and thus being further away from God. duamatiya: turn to flame; the second great way to get over the Bayazid egos is to put on other people's guilt and embarrass oneself in the sight of the community.

However, let us first look at an example of what Bayazid means by drawing the guilt of others: The town of Bastam, where Bayazid had his home, was home to a very distinguished and honourable ascet. He said to Bayazid one day: "O Masters! "For with these words one worships oneself, not God," Bayazid answered.

"the ascete argued. "That is your only means, and as I said, you would not make it," Bayazid replied (Adaption from Attar 1976, pp. 112-113). TO LET GO OF THE HISTORY OF YOUR EGO: In Bayazid's opinion, religion was far too shallow and duplicitous for the sake of the general good, for it was all aimed at the rescue of the individuals in this universe and the hereafter.

Bayazid's traditional religions are associated with self-interest and egotism, for it is interpreted in the end for the own ego's sake. For Bayazid, the traditional religion is a religion. But according to Bayazid, the kingdom of the Egos is the opposite of that of God. Here Bayazid warns us of the risks of identification with what we do or what we are projecting about ourselves.

It begs us to let go of the history that our egos have made about it, for it is just and good and upright. It is only if you let go of the history of your own self that you would testify to the divinity or you will always be occupied with appealing to your own self and its needs.

We can only ensure that we are not bound by the self-confidence we have built for ourselves is to draw in other people's guilt, to disgrace ourselves. Bayazid says that if it is the truth we are after, then we should let others break this wrong image....this shell....that we have made for ourselves.

In order to succeed Bayazid in his quest for the truth, we must destroy this pseudo-personality, and his way of destroying it is a shame to the people.

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