Kingdom of Morocco- The International Academic Center for Sufi and Aesthetic Studies (IACS) sets up its fifth edition of the World Sufism Congress on Fez, under the theme: The sufi Path; Human Development & Homeland Protection

Kingdom of Morocco- The International Academic Center for Sufi and Aesthetic Studies (IACSAS) sets up its fifth edition of the World Sufism Congress on Fez, under the theme: The sufi Path; Human Development & Homeland Protection

Ati Mag

Sufism is an essential pillar of "Moroccan religiosity," combining Maliki jurisprudence, Ash'ari doctrine, and the Sufism of Junayd. It's not merely an appearance or attire, but a way of life based on an individual's observation of their Lord – "If you do not see Him, He sees you." This approach has unified the voice of Moroccans, rallied their ranks, and ended their divisions throughout the ages. They have thus distinguished themselves by the unity of doctrine, rite, and behavior.

Over the years, Sufism has enjoyed constant attention and support from the Alaouite Sultans who have successively ruled the Sharifian Kingdom of Morocco. This interest has been particularly evident under the reign of His Majesty the Commander of the Faithful, King Mohammed VI, may God assist him. He has granted great importance to Sufism, solidifying its role as a cornerstone of Moroccan identity in reform, the education and purification of souls, and the achievement of spiritual security for those who follow its path and adhere to it as an educational and behavioral method. This is why His Majesty has supported Sufi institutions, both through his participation in and patronage of Sufi events.

Moroccan Sufism boasts a rich history and a light that has extended to the East, and even beyond to the West. It is a light that illuminates the path of the Muslim. This is a Sufism of ethics, not merely one of illumination; a Sufism that isn't limited to religious science and research, but one that extends to the practical and behavioral dimension.

This spiritual path, therefore, is not content with merely a religious and doctrinal presence; it also plays a role as a social, political, and diplomatic tool, consequently, Moroccan Sufism does not neglect its part in the building of nations, which rests upon the construction of the human being. This individual, entrusted with the trust of this existence and bearing the divine deposit in this universe, is charged, by duty and honor, with the responsibility of populating the Earth and ensuring divine vicegerency (khilāfa) in the visible world, so as to be a source of mercy, compassion, and life.

Yet, it's undeniable that most of the woes of the contemporary world originate from humanity itself. The very being who was supposed to be a source of peace and benevolence has often become a source of harm to themselves, their family, their homeland, and their vital environment. This is contrary to what Allah intended for His servants: to be a source of mercy and goodness in the universe, in accordance with the divine law inscribed in creation and guided by prophetic models.

Humanity can only achieve the purpose of its existence by resting on a solid foundation. This can only be realized through an education rooted in the noble virtues of the knowers of Allah the Most High (Al-Arifin)—those who have reached the highest degrees of soul purification, drawing from the outer and inner attributes of the Messenger of Allah, peace and blessings be upon him, the supreme example of the accomplished human model: "And indeed, you are of a tremendous moral character."

This is why the organizers of the fifth edition of the World Sufism Congress, scheduled for this year 2025, have chosen a theme adapted to current challenges: "The sufi Path: Human Development & Homeland Protection. This theme is based on the commitment of Sufi masters, who have always been the most dedicated to achieving this divine edification by focusing on the purification approach (Tazkiya). This aims to reconstruct man internally, so that he becomes an adequate receptacle for divine knowledge and a means to once again enjoy divine creation and its magnificence.

Indeed, one of the essential pillars upon which Sufi masters rely to build the human being is the purification of the mind and heart, as well as the mastery of the soul. This mastery is achieved by freeing the soul from its obscure attributes such as pride, arrogance, hatred, resentment, envy, and greed, until it becomes benevolent, serene, upright, and peaceful. The human being is an edifice composed of spirit, body, mind, heart, and soul.

The true criterion for evaluating an individual, and the human community in its civilizing endeavors, lies in its spirituality and enlightenment. From this perspective, Sufism plays a crucial role in preventing deviant ideas and fallacious manifestations. It strives to immerse hearts in an educational and aesthetic dimension, enabling an understanding of the world without excess, without violence, without fanaticism, in the image of the Prophet, peace and blessings be upon him, who was sent as a mercy to the universe.

Islam's approach is inherently reformative, aiming to repel evils and restore benefits. This is what Sufism promotes through its educational and purifying dimension, calling for moderation and balance without excess or negligence. It urges human beings to draw from intellectual, legal, and scientific treasures, just as they need to draw from the spiritual treasure that strengthens their determination, refines their personality, and rectifies their behavior and actions.

Today more than ever, as a community, we need a spiritual awakening and a renaissance founded on faith. This impulse must be capable of restoring the sacred balance between word and deed, spirit and body. It must also be able to reopen the human heart to the infinite horizons of the spirit and its divine lights, and to revive within it the strength of spiritual unveiling and taste (dhawq), so that it may attain the fullness of its noble human nature. This spiritual awakening can only take place within a moral educational framework, guaranteeing immunity and protection against any deviance and aberration. It constitutes an essential moral infrastructure for coherent social construction, fostering the most conducive spiritual conditions for establishing civilizational security.

 

 

 

 

 

 

 

 

---

Notable Participation at the Fifth Session of the World Sufism Congress

The fifth edition of the World Sufism Congress will feature extensive and distinguished participation from eminent personalities, sheikhs, and academics across the globe. This is in addition to the organizing body, the "International Academic Center for Sufi and Aesthetic Studies," based in the Kingdom of Morocco.

From Morocco:

· His Eminence Sheikh Dr. Aziz EL KOBAITI IDRISSI AL HASSANI (President of the International Academic Center for Sufi and Aesthetic Studies)

· Dr. Hakima El Hajar

· Dr. Abdellah Boussouf

From Other African Countries:

· Sheikh Qaribullah Al-Qadiri (Nigeria)

· Dr. Abd Al-Rahman Abd Al-Hakim (Nigeria)

· Dr. Abd Al-Hadi Ahmed Abd Al-Karim (Chad)

· Dr. Nour Al-Din Aman (Ethiopia)

· Dr. Mohamed Alf Sissay (Senegal)

· Dr. Ammar Mirghani Hussein Mohamed (Sudan)

· Sheikh Mohamed Chehoumi (Libya)

· Dr. Mohamed Helmy Abdel Wahab (Egypt)

From the Middle East and Asia:

· Sheikh Aoun Mouin Al-Qadoumi (Jordan)

· Sheikh Riad Bazou (Lebanon)

· Sheikh Mohamed Al-Maghrebi (Lebanon)

· Dr. Farida Ben Zayed Boutamjet (Oman)

· Dr. Molla Younes Emre Aydın (Turkey)

· Sheikh Mohamed Mutiullah Al-Nahrakarizi (Pakistan)

From the United Kingdom:

· Sheikh Ahmed Al-Dabbagh (from the "Prophetic Path" institution)

From the United States of America:

· Sheikh Aziz Abidin

Guests from Iraq, Bangladesh, Indonesia, and of course, Morocco (the organizing country), will also be in attendance.