கோபம்,குரோதம்

கோபம்

காமம் குரோதம் என்று சேர்த்துச் சொல்வது வழக்கம். காமம் என்பது ஆசை. குரோதம் என்பதுதான் கோபம். ஆத்திரம், துவேஷம் இவை எல்லாமாகும். மனிதனை பாபத்தில் தள்ளுபவை காமமும் குரோதமுமே என்று கிருஷ்ண பரமாத்மா கீதையில் சொல்லியிருக்கிறார்.

ஒரு வஸ்துவிடன் ஆசை உண்டாகி விட்டால், அதைத் தவறான வழியிலாவது அடைய முயல்கிறோம். இப்படியாகக் காமம் என்பது நம்மைப் பாவத்தில் தள்ளுகிறது. அது நமக்குப் பெரிய சத்ரு. அதே போன்ற இன்னொரு சத்ருவே கோபம். நாம் ஆசைப்படுகிற வஸ்து கிடைக்காத பொழுது இதற்குத் தடையாக இருந்தவர்கள் மீது, அல்லது தடை என்று நாம் நினைத்தவர்கள் மீது கோபம் வருகிறது. அதாவது நிறைவேறாத காமமே கோபம் என்று பெயர் கொள்கிறது.

ரப்பர் பந்தைச் சுவற்றில் ஏறிகிறோம். அது எதிர்த்துக் கொண்டு நம்மிடமே திரும்பி வருகிறது. எறியப்படும் பந்து காமம். அதே பந்து திரும்பி வருகிறபோது கோபமாகிறது. திரும்பி வருகிற பந்து நம்மையே தாக்குகிறது. அப்படியேதான், நம்முடைய கோபத்தால் பிறரைத் தாக்குவதாக நினைத்தாலும், அது நம்மையேதான் அதிகம் தாக்குகிறது. கோபத்தில் நம் உடம்பெல்லாம் ஆடிப்போகிறது. நம் தேகம், மனசு இரண்டுக்கும் கோபத்தினால் பெரிய கிலேசம் உண்டாக்கிக் கொள்கிறோம். நாம் ரௌத்ரகாரமாகச் சத்தம் போடும்போது நம்மை யாரேனும் போட்டோ பிடித்து, அப்புறம் நம்மிடம் காட்டினால் போதும். கோபாவேசத்தில் நம்மை நாமே எத்தனை கோரமாக்கிக் கொள்கிறோம் என்று புரிந்து கொண்டு என்று புரிந்து கொண்டு வெட்கப்படுகிறோம்.

சாதாரணமாக மனிதர்களுக்கும் பிராணிகளுக்கும் வயிற்றுக்கு ஆகாரம் கொடுத்தால் அப்போதைக்கு பசி அடங்குகிறது. அடுத்த வேளை பசி ஏற்படுகிறது. நெருப்புக்கு மட்டும் நாம் ஒர் ஆகாரத்தைப் போட்டால் அது அடங்குவதேயில்லை. இன்னும் அதிகமாகக் கொழுந்து விட்டு எரிகிறது. மேலும் பல பெருட்களைத் தரித்து கரளீகரம் செய்கிறது. நெருப்பு பிரகாச மயமாக இருந்தாலும், தான் ஸ்பரிசித்துவிட்டுச் செல்கிற பண்டங்களை எல்லாம் கன்னங்கரேல் என்று கருப்பாக்கிக் கொண்டு போகிறது. இதனால் நெருப்புக்கு கிருஷ்ண வர்தமா என்று ஒரு பெயர் ஏற்பட்டிருக்கிறது. காமமும் இப்படிப்பட்ட கிருஷ்ண வர்த்மா தான். அது தீயாக எரிகிறது. அதற்கு பிரியமான வஸ்துவைக் கொடுப்பதால் பசி அங்காமல் அதிகரித்துக் கொண்டே போகிறது. அது நம் மனசையே கறுப்பாக்கிக் விடுகிறது. ஒர் இச்சை பூர்த்தியாகிற போது தற்காலிகமாக ஒரு மகிழ்ச்சி உண்டானாலும், பிற்பாடு அதையே மீண்டும் தேடி அலைந்து அமைதியையும் சந்தோஷத்தையும் குலைத்துக் கொண்டு அழுக்கையும் கோபத்தையும் உண்டாக்கிக் கொள்கிறோம். அழுகை தூக்கத்தில் உண்டாவது.

நிறைவேறாத ஆசையின் இரண்டு உருவங்கள் தான் துக்கமும் கோபமும்.

நம் ஆசையின் நிறைவேற்றத்துக்குத் தடையாக இருந்தவர்கள் நம்மைவிடக் கீழ்பட்டவர்களாக இருந்தால் அவர்களிடம் கோபத்தைக் காட்டுகிறோம். அவர்கள் நமக்கு மேலே இருந்து விட்டால் கோபித்துக் கொள்ள முடியாமல் நமக்குள்ளேயே துக்கப்பட்டுக் கொண்டு அழுகிறோம். கோபத்தின் கெட்ட சக்தி காமத்தின் சக்தியைவிடப் பெரியது. இதை நள சரித்திரமான நைஷதம் வெகு அழகாகச் சொல்கிறது. கலி அரசன் வருகிறான். அவனது சேனாதிபதிகளாகக் காமனும் குரோதனும் வருகிறார்கள். கட்டியக்காரன் இவர்களுடைய பெருமைகளைப் பாடுகிறான். குரோதத்தைப் பற்றி அவன் என்ன பாடுகிறான். காமன் புகாத இடமில்லை என்பார்கள். ஆனால் காமனும் புகாத ஒரு கோட்டை உண்டு. அந்தக் கோட்டைக் குள்ளும் இந்தக் குரோதன் குடி கொண்டிருக்கிறானாக்கும். அது எந்தக் கோட்டைத் தெரியுமா. துர்வாஸருடைய இதயம்தான் என்று குரோதனின் புகழைப் பாடுகிறான். காமமே அறியாத துர்வாஸ மகரிஷியும் கோபத்துக்கு ஆளானவர் என்று தாத்பரியம்.

நாம் இந்த மகாபாவியான குரோதனிடம் ரொம்பவும் ஜாக்கிரதையாக இருக்க வேண்டும். கொஞ்சம் யோசித்துப் பார்த்தாலும் நமக்கே தெரியும். யாரையும் கோபித்துக் கொண்டு சத்தம் போட நமக்கு சிறிதும் யோக்கியதை இல்லை என்றும், யாரை நாம் கோபித்துக் கொள்கிறோமோ அவர்கள் செய்கிற தவறுகளை, அதைவிடப் பெரிய தவறுகளைக்கூட செய்தவர் நாம் என்பதும் நம் அந்தராத்மாவுக்குத் தெரியும். அப்படியே நாம் தவறு செய்யாவிட்டாலும்கூட, அந்த மனிதன் அந்தச் சூழிநிலையில் இருந்தால் செய்திருக்கக்கூடும் என்று எண்ணிப்பார்க்க வேண்டும்.

குரோதன் நம்முடைய பெரிய சத்ரு. அவனை அண்டவிடாமல் எப்போதும் நம்மைக் காப்பாற்றிக் கொள்ள வேண்டும்.

Courtesy: Sri.Anand Vasudevan

Japanese railway offers taste of 500kph maglev ride to selected audience !

Central Japan Railway Company recently offered select members of the public and press a ride on the driverless Lo series maglev train it is developing—riders got to experience land-speed travel at 500kph for a few moments on a 42.8-kilometer Yamanashi maglev test track, between the cities of Uenohara and Fuefuki. The train is to be part of a massive project undertaken by the railroad to carry passengers between Tokyo and Nagoya in just forty minutes —currently it takes a little under two hours.

Maglev trains ride on air of course, held above the track by magnets. Doing so reduces friction making the trains more efficient, and presumably, faster. Such trains need a boost to get moving that fast, and the new train in Japan is no different, it relies on what its makers call L-Zero—a propulsion system that boosts the train from zero to 160kph in a little under a minute. The magnets then take over, pushing the train ever faster until reaching 500kph.

Members of the media on the train reported a smooth ride—just a little jostling of the water in a cup during the highest speeds—though there was a noticeable bump when the train slowed, dropping down onto the tracks. They also reported that the noise inside the train when traveling at high speed was similar to riding in a jet airplane—other members of the press watched the demonstration of the train from an on-looker perspective at several points along the track, mostly to gauge how loud it would be. They report that the train is quieter than conventional trains and less obtrusive, presumably because it approaches and passes much more quickly than other trains.

The new train isn't the fastest maglev in the world, that record (574.4kph) belongs to a test train in France, but it will be the fastest running in Japan—the current speed champ is the Hayabusa shinkansen—it's currently carrying passages at speeds of up to 320kph. The new train will also be one of the most ambitious maglev rail projects in any country. In order to run a train that fast, the ground must be reasonably flat and straight, which means the railroad must cut through some mountains to allow for laying track—that's why the train isn't scheduled for service until 2027.

SOURCE: PHYS ORG.

Sculptures and Paintings at Famous Sri Meenakshi Amman Temple, Madurai

A temple dedicated to Goddess Meenakshi and Lord Sundareswarar, the largest and the oldest Meenakshi Amman Temple is central to this lotus-shaped city and a great attraction to those who love Dravadian architecture.

The massiveness and grandeur of the architecture placed it as one of the top 30 nominees for the 'New Seven Wonders of the World.

Pillars of Meenakshi Temple are very well carved. Some of these have very intricate art. A few of the pillars around Lotus Tank are now getting face-lift as these are dating back 1623-59 and were not aligned properly affecting the structure.

The Temple has a unique collection of artifacts and deities which often overwhelm the visitors. Some of these like Lord Natraj, Lady with a flute, Lord Vishnu. Lord Shiva wedding Goddess Meenakshi and Ravan lifting Kailash are very well known. It has both metallic and carved figures. In fact, there are so many and one requires a lot of time to study those.

ஆசிரியர்கள் அனைவரும் பார்க்க வேண்டிய "மக்கு" குறும்படம்.

Where the Namib Desert meets the Atlantic Ocean

What is Sufism?

What is Sufism? 

Concise answer
The lexical root of 'tasawwuf' is variously traced to sūf "wool", referring to the simple wool-made cloaks the early Muslim ascetics wore and who claimed to purify their inner self from filth and stay away from worldly attractions, thus engaging in so-called spiritual self-reconstruction. This Sufi way of thinking was further developed over the history by different sects that added more and more features and traits to it. Sufi teachings cannot be accepted thoroughly or rejected outright because their doctrines are a combination of correct religious behaviors and incorrect innovations originating in their tastes. Unfortunately, this incorrect combination has led some people who intend to practice the first part in accordance with the Quran and Sunnah (prophetic tradition) to be erroneously accused by some credulous and naive people of being dervish or Sufi. One of those great people who have been accused of being a dervish is Imam Khomeini – may his soul rest in peace. As a matter of fact, if we go through his writings and words and examine them meticulously, we will come to the conclusion that Imam Khomeini (r.a) criticized innovative and ostentatious Sufi practices as much as he stressed on self-reconstruction and spiritual purification. Although Imam Khomeini (r.a.) is counted as a gnostic ('arif), he cannot be considered a Sufi in its most well-known sense.

SUFISM: ITS ORIGINS

SUFISM: ITS ORIGINS

Courtesy: Al-Haramain Foundation

The word Sufi is most likely to be derived from the Arabic word "soof", meaning wool. This is because of the Sufi habit of wearing woolen coats, a designation of their initiation into the Sufi order. The early Sufi orders considered the wearing of this coat as an imitation of Isa bin Maryam (Jesus). In reply to this, Ibn Taymiyyah said: "There are a people who have chosen and preferred the wearing of woolen clothes, claiming that they want to resemble al-Maseeh ibn Maryam. But the way of our Prophet is more beloved to us, and the Prophet (sallallaahu 'alaihi wa sallam.s) used to wear cotton and other garments."1

Sufism is known as "Islamic Mysticism," in which Muslims seek to find divine love and knowledge through direct personal experience of God2. Mysticism is defined as the experience of mystical union or direct communion with ultimate reality, and the belief that direct knowledge of God, spiritual truth, or ultimate reality can be attained through subjective experience (as intuition or insight)3 Both the terms Sufi and Sufism and Sufi beliefs have no basis from the traditional Islamic sources of the Qur'an and Sunnah, a fact even admitted by themselves. Rather, Sufism is in essence a conglomerate consisting of extracts from a multitude of other religions with which Sufi's interacted.

During the primary stages of Sufism, Sufis were characterised by their particular attachment to zikr (remembrance of Allah) and asceticism (seclusion), as well as the beginning of innovated practices to 'aid' in the religious practices. Yet even at the early stage of Sufism, before their involvement in innovated rituals and structured orders, the scholars warned the masses of the extremity of Sufi practices. Imam Al-Shafi' had the opinion that "If a person exercised Sufism (Tasawafa) at the beginning of the day, he doesn't come at Zuhur except an idiot". Imam Malik and Ahmad bin Hanbal also shared similar ideas on this new movement which emanated from Basrah, Iraq. Although it began as a move towards excessive Ibaadah, such practices were doomed to lead to corruption, since their basis did not come from authentic religious doctrines, but rather from exaggerated human emotions. Sufism as an organised movement arose among pious Muslims as a reaction against the worldliness of the early Umayyad period (AD 661-750)4. The Sufis exploited the chaotic state of affairs that existed during the fifth and sixth centuries A.H. and invited people to follow their way, alleging that the remedy to this chaos was conformity to the guidance of their order's Sheikhs. Dar al-Hikmah was established during the reign of Khalifah Ma'moon, where he invited the scholars of the Romans and Greeks to meet with the Muslims and 'discuss' their respective positions. This provided the perfect breeding ground for the synthesis between Islam and Pagan theology, to produce the Sufism of the like of Ibn Arabi.

The Mixing Pot

With the demise of the Companions and their successors, the door became open for the distortion of Islamic Principles. The enemies of Islam had already burrowed deep into the ranks of Muslims and rapidly caused Fitnah through their spreading of forged hadith and subsequently created new sects such as the Khawaarij and Mu'tazilah. Sufism gained its breeding ground during this period, whereby it gained its support from the Dynastic Rulers, who had deviated from Islam to the extent whereby magic was used as entertainment in their courts, even though magic is considered as Kufr in Islam.5 During this period, Sufism developed its Shi'a flavour, indeed the roots of contemporary Sufism have been traced back to Shi'a origins (see later). Sufi ideology and thinking flourished during the times of the likes of Muhyiddin Ibn Arabi, Jalal Ad Din Rumi, and Imam Ghazali. Their translation of Greek philosophical works into Arabic during the third Islamic century left an indelible mark on many aspects of Sufism, resulting in Greek pantheism becoming an integral part of Sufi doctrine. Pagan practices such as Saint worshipping, the use of magic and holding venerance towards their Sheikh overtook the Orthodox practices of Islam and had little resemblance to the Islam left by our Prophet (sallallaahu 'alaihi wa sallam). By examining the mystic doctrines of Christianity, Hinduism, Taoism and other religions, it becomes clear how closer Sufism is to these religions than to Islam. In fact, Sufism is never characterised under "Islam" in any system of catalogue, but rather under 'Mysticism'. Sharda highlights these unsurprising similarities by stating that: "After the fall of Muslim orthodoxy from power at the centre of India for about a century, due to the invasion of Timur, the Sufi became free from the control of the Muslim orthodoxy and consorted with Hindu saints, who influenced them to an amazing extent. The Sufi adopted Monism and wifely devotion from the Vaishnava Vedantic school and Bhakti and Yogic practices from the Vaishnava Vedantic school. By that time, the popularity of the Vedantic pantheism among the Sufis had reached its zenith."6

The following comparison demonstrates the non-coincidental similarity that Sufism shares with other religions:

Concept of validity of all religions

The Sufi doctrine of all religions being acceptable before Allah is derived from the Mystical beliefs of other religions, and not Islam, for Allah says: "Truly, the religion in the Sight of Allah is Islam..." [2: 19]. Take for example the Buddhists: "No Buddhist who understands the Buddha's teaching thinks that other religions are wrong... All religions acknowledge that man's present state is unsatisfactory. All teach an ethics that includes love, kindness, patience, generosity and social responsibility and all accept the existence of some form of Absolute." The Sufis also believe the same: "Allah does not distinguish between the non-believer and the Faasiq (wrong doer) or between a believer and a Muslim. In fact they are all equal to Him... Allah does not distinguish between a Kaffir or a hypocrite or between a saint and a Prophet."7 In al-Fusoos, Ibn Arabi leaves no doubt as to his conviction in the unity of all religions: "Beware of restricting yourself to one particular religion and disbelieving in everything else, so that great good would be missed by you, indeed you would miss attainment of knowledge of the affair in the form he is following. Rather be ready to accept all forms of belief. This is because Allah is higher and greater than to be comprehended by one belief to the exclusion of others. Rather all are correct, and everyone who is correct receives award, and everyone who is rewarded is fortunate, and everyone who is fortunate is one with Whom He is pleased."8

Union with the Creator

Allah Subhanahu wa Ta'aala is completely distinct from His Creation. He neither resembles His Creation, nor is He enclosed by it. Sufis however, with their deviant doctrine of Wahdat ul Wujood, believe contrary to this. Ibn Arabi, the Sufi scholar with whom which the concept of Wahdat ul Wujood is rightly attributed, asserted that since Allah's Attributes were manifested in His creation, to worship His creation is similar to worshipping Him: "So the person with complete understanding is he who sees every object of worship to be a manifestation of the truth contained therein, for which it is worshipped. Therefore they call it a god, along with its particular name, whether it is a rock, or a tree, or an animal, or a person, or a star, or an angel."9 This is how far the Sufis deviated because of their reliance on Greek and Eastern philosophy, rather than the Qur'an and Sunnah. To them God is not Allah Alone with whom no one else shares in His Dominion, but rather everything we see around us, and ultimately our own selves! Glory to Allah, who Stated "There is nothing like unto Him, and He is the All-Hearer, the All-Seer" [42: 11].

Looking at where Sufism derived its understanding from, we find the same ingrained beliefs: "When you live in the wisdom home, you'll no longer find a barrier between "I" and "you," "this" and "that," "inside" and "outside;" you'll have come, finally, to your true home, the state of non-duality."10 "Finally, the experience of realisation matures sufficiently that the [spiritual aspirant] may rightly utter the startling assertion, 'I am Shiva' (a Hindu deity)".11 "When I am in that darkness I do not remember anything about anything human, or the God-man.. I see all and I see nothing. As what I have spoken of withdraws and stays with me, I see the God-man.. and he sometimes says to me: 'You are I and I am you'".12

Corruption of Tawheed in Allaah's Attributes

Sufis totally deny all of Allah's Attributes, such as His Face, His Hands, His Istawaa etc, using metaphorical meanings to explain His Attributes. Although the Companions and Tabi'een believed in them without any resemblance to His creation, the Sufi's deem His Attributes to be a part of His creation. Ibn Arabi went as far as to say that he saw Allah during one of his ecstatic trances, in the shape of a young blond boy sitting on a Throne! (see Bezels of Wisdom, London 1980). Other Sufi Gnostics followed suit in Ibn Arabi's trail: "In the writings of Ibn al-Arabi and Ibn al-Farid, eternal beauty is symbolised through female beauty; in Indo-Muslim popular mystical songs the soul is the loving wife, God the longed-for husband." 13 Incorporation of Music in Rituals Music of all forms is forbidden by the majority of scholars, and remains attached to forbidden practices such as drinking, fornication and parties. However, after the Muslim conquest of the Deccan under Malik Kafur (c. 1310), a large number of Hindu musicians were taken with the royal armies and settled in the North. The acceptance of the Sufi doctrines, in which music was an accepted means to the realisation of God, enabled Muslim rulers and noblemen to extend their patronage to this art.14 At the courts of the Mughal emperors Akbar, Jahangir, and Shah Jahan, music flourished on a grand scale, and Sufi Dervishes used music as a means to enter ecstatic trances. Allah's Messenger (sallallaahu 'alaihi wa sallam) said in a lengthy hadith concerning the appearance of vile acts, "...when singing-girls and stringed instruments make their appearance, wines are drunk, and the last members of this people curse the first ones, look at that time for a violent wind, an earthquake, being swallowed up by the earth, metamorphosis, pelting rain, and signs following one another like bits of a necklace falling one after the other when its string is cut." [Tirmidhi ].

The deception of Sufism is brought to full light by looking at the lives of their esteemed leaders, the Sheikhs of whom which they place full trust in heir knowledge and obey their every command, and by contrasting the Orthodox Islamic teachings against the Sufi alternative.

Sufi Sheikhs: Role Models or Deviants?

Bayazid Tayfur al-Bistami

Bayazid is considered to be "of the six bright stars in the firmament of the Prophet (sallallaahu 'alaihi wa sallam)"15, and a link in the Golden Chain of the Naqshibandi Tariqah. Yet his life reeks of Shirin all aspects. Bayazid al-Bistami was the first one to spread the reality of Annihilation (Fana'), whereby the Mystic becomes fully absorbed to the point of becoming unaware of himself or the objects around him. Every existing thing seems to vanish, and he feels free of every barrier that could stand in the way of his viewing the Remembered One. In one of these states, Bayazid cried out: "Praise to Me, for My greatest Glory!" Yet this concept is to be found nowhere in the Qur'an, nor Sunnah, nor in the behaviour in the Salaf us Saalih. Bistami's belief in the Unity of all religions became apparent when asked the question: "How does Islam view other religions?" His reply was "All are vehicles and a path to God's Divine Presence." Was this the Message of Tawheed which the Prophet (sallallaahu 'alaihi wa sallam) practised and was followed by the Sahaabah? He attributed the believers to be the same as the disbelievers themselves, who Allah describes as being worse than cattle (Surah 7, verse 179) and dogs; the same disbelievers who the Prophet (sallallaahu 'alaihi wa sallam) stated he had been commanded to fight till they testified that there was no deity but Allah. The whole life of Bayazid is rife with such contradiction to Eeman. From a young age, he left his mother stating to her that he could not serve Allah and his mother at the same time.16 When walking through the streets, he once called out "I am God; why do you not worship me?" He spent his time sitting with his head resting between his knees, one of his companions stating he did so for thirty years. But strangest of all was his obedience to a dog he once came across. The dog had apparently become upset at Bayazid's attempt to avoid him, to which the dog spoke to him and scolded him. So Bayazid pleaded "O dog, you are so enlightened, live with me for some time."17

Ibn Arabi

During the late 12th and early 13th centuries, under the influence of speculative mysticism, Ibn al-Arabi produced a system that created a complete chasm between the law and Sufism. In societies, such as Islamic India, that had a strong pre-Islamic heritage of mysticism, this chasm became much wider.18 Muhyiddin Ibn Arabi holds perhaps the highest position amongst all Sufi Schools, and was pivotal in the permanent split between Islam and Sufism. He claimed to have received direct orders from the Prophet (sallallaahu 'alaihi wa sallam) himself, including a book of completely new hadith never seen or heard of before. Prior to his receiving 'revelation', Ibn Arabi was well known to attend nightly parties in Seville. During one of these nights, he heard a voice (his drunk inner self?) calling to him, "O Muhammad, it was not for this that you were created". He fled in fear to a cemetery, where he claims to have met, and received instruction from, Jesus, Moses and Muhammad, peace be upon them all. From his books, innumerable forged sayings attributed to the Prophet (sallallaahu 'alaihi wa sallam) have been used, to the extent that countless of Muslims consider these to be real. The following are quotes from Ibn Arabi:

"The man of wisdom will never allow himself to be caught up in any one form or belief, because he is wise unto himself".19

"All that is left to us by tradition (Hadith) is mere words. It is up to us to find out what they mean"20. (This reflects his alliance with Baatini (inner) meanings and interpretations)

"He (Ibn Rushd) thanked God that in his own time he had seen someone (Ibn Arabi) who had entered into the retreat ignorant and had come out like this (knowledge of inner meanings)- without study, discussion, investigation or reading"21

Junaid

Junaid was the fourth head of the Safavid order who sought to transform the spiritual strength of the order into political power. What may be unknown to his followers however was his policies of military adventurism combined with Shi'a and Sufi piety.22 His son, Haydar, himself established the Safavid dynasty and the Twelver Shi'a Islam in Iran came under his grandson, Isma'il I. He was said to have blown a fatal breath at his slave-girl, to which he argued that she was ruining his forty years of spiritual practices.23 This so-called 'Saint', a supposed friend of Allah, made the following remarks: "I saw a thief who was being gibbeted. I bowed to him... for being true to the profession he followed." "He who fears Allah never smiles". "One moments forgetfulness of the Lord ruins a thousands years worship". Mansur al-Hallaj Mansur is renowned for his claim "Ana-l-Haq" (I am the Truth), for which he was executed for apostasy. Yet he is still revered by Sufis even though he abandoned all the laws governing Tawheed. He was said to have lived in one cloak for a full twenty years, along with a scorpion inside. He stood bare-footed and bare-headed for one year at the same spot in Makkah. During his prayers, he would say "O Lord! You are the guide of those who are passing through the Valley of Bewilderment. If I am a heretic, enlarge my heresy." He also said "I denied your religion (Islam) and denial is obligatory on me, although that is hideous to Muslims."24

Abu Yazid

Abu Yazid once prayed one Juma'a prayer in 24,000 different places. He told the religious authorities in one place: "I was praying in 12,000 different houses of worship today." They asked: "How?" He said, "By the power of the Lord Almighty. If you don't believe me, send people around to ask." They sat and waited until messengers returned saying that he was seen in so many places. Abu Yazid said later: "I was afraid to say 24,000, so I only said 12,000." So Abu Yazid clearly lied, when he could have simply not mentioned anything in the first place.

Are these truly the ones who we are told to receive the knowledge of our religion from? Do these men reflect the teachings of Islam? A man who left obedience to his mother, to the obedience of a dog? Are we supposed to follow men who receive revelation in a cemetery after spending the night at a party? Or a man who kills his slave girl for 'disturbing' his worship? To us, Islam calls smiling a charity, not a deviation from Allah's Pleasure. Islam forbids prostration to anyone but Allah. The Prophet (sallallaahu 'alaihi wa sallam) used to make du'a seeking Allah's guidance, not begging for heresy. And Islam teaches us truthfulness, not lies.

Evidence Against their teachings: their beliefs and practices

Position of the Sheikh and Wali

The Sheikh or Wali is given a similar standing as that of a Catholic Saint, or the Dalai Lama himself. Complete obedience is enforced on his followers, and any questions are deemed as a betrayal of trust: "The seeker must submit to the will of the Sheikh and to obey him in all his orders and advice, because the Sheikh has more experience and more knowledge in Haqiqat, in Tariqat and in Shari'ah," and "he must agree with the opinion of his Sheikh completely, as the patient agrees with the physician".25 Yet Muslims believe that any single act of worship must be substantiated by the Qur'an and Sunnah only. Allah the Exalted says:"Say (to them), 'Produce your proof if you are truthful'." [2: 111], and the Prophet (sallallaahu 'alaihi wa sallam) said "The created is not to be obeyed over the Creator." The Sheikh is given the standing of a deity in Sufism. Attributes which belong to Allah, are also assigned to their Sheikhs. They seek help from them, whether they are dead or 10,000km away. They believe that their sheikhs know everything their students are thinking, and that they converse with the Prophet (sallallaahu 'alaihi wa sallam) on a regular basis (in reality).

Distortion of the concepts of Dhikr, hadith, Qur'an

Since the Qur'an and Saheeh Hadith cannot be changed, the Sufi's have reverted to Ta'weel, a method of changing the apparent meaning of the verse or hadith to have a hidden one. This provided them with sufficient lee-way to support any concept they desired, by simply stating that the verse/hadith had an inner meaning which only the Sheikh himself could know. In the Bezels of Wisdom, Ibn Arabi presents certain aspects of what he terms "Divine Wisdom," as he conceives it. But Ibn al-Arabi interprets the relevant verses of Surat Noah in the most outrageous fashion, since he suggests meanings diametrically opposed to those accepted by all Muslim scholars. He interprets the "wrongdoer," "infidels," and "sinners" in Surat Noah as 'saints and Gnostics' drowning and burning not in the torment of Hell, but rather in the flames and water of knowledge of God. Ibn Arabi regarded the idols worshipped by Noah's people as divine deities. Allah condemned their deed saying: "And they (Noah's people) said, 'Do not abandon your gods, neither Wad, Suwa', Yaghooth, Ya'ooq nor Nasr'. "[71: 23] On which Ibn Arabi commented: "If they (Noah's people) had abandoned them, they would have become ignorant of the Reality ... for in every object of worship there is a reflection of Reality, whether it be recognised or not."

The act of making Zikr in circles and jumping/moving frantically is also totally unfounded. Zikr in the true Arabic sense means "Remembrance of Allah." The Prophet's (sallallaahu 'alaihi wa sallam) method, which Muslims agree to be the best and only acceptable one, of zikr consisted in reciting Qur'an, discussing religion with his companions, and making Tasbeeh on his hands. Yet the act of sitting in circles and loudly or silently chanting "Allah, Allah" was never practised by the Prophet (sallallaahu 'alaihi wa sallam) nor the Salaf, and all hadith which state that the Prophet (sallallaahu 'alaihi wa sallam) did so (such as when he supposedly went into a room, told the companions to lift up their hands and chant "La Ilaha Illa Allah" ) are unanimously agreed upon to be forged. Ibn Taymiyyah stated that this practice opened the door to Shaytaan, whereby the Shaytaan would enter the gathering (since they were involved in innovation) and take the form of a pious person. He also stated that the recital of "Allah, Allah" was forbidden, as it was never declared to be a form of Dhikr, and has no attached word to complete it (such as Allahu Akbar, Subhaan Allah).26 The stories also of Khidr and his meeting with the 'Awliyaa', the 40 Abdaal's who are always on the Earth and can be at any place in the wink of an eye, are derived from Jewish and Christian legends, not Islamic traditions.

Innovation

Imam Malik remarked: "That which was not religion at the time of the Messenger and his companions, may Allah be pleased with them all, is never to be religion today. He who introduces a Bid'ah (innovation) in the religion of Islam and deems it a good thing, claims by so doing that Muhammad (sallallaahu 'alaihi wa sallam.s) betrayed the Message." The Sufis are to be found indulging in and spending an enormous amount of resources defending innovated practices, declaring them to be "good innovations." These include celebrating the death of the Prophet (sallallaahu 'alaihi wa sallam.s) (a practice adopted from the reign of Fatamids, who began this innovation in order to seek the pleasure of the masses), reading Qur'an over the dead and seeking blessings form them, and the building of extravagant mosques (even though our Prophet (sallallaahu 'alaihi wa sallam.s) forbade this. Anas reports that the Messenger of Allah said:"The Hour will not come to pass until the people vie with each other in (building) the mosques." [Ahmad, Abu Dawud, anNasa'i, Ibn Majah] ).

Why they still survive Emotional attachment

The Sufi's have become such an integral part of the lives of so many Muslims that Muslims are finding it difficult to accept that the Sufi path is wrong, and accuse anyone who pinpoints the errors of Sufism as an extremist or a follower of some 'deviant' sect. Sufism calls to human emotions rather than intellect and Islamic evidence. For example, poetry and music were the most popular form during the past hundreds of years, whereby "Sufi ideas permeated the hearts of all those who hearkened to poetry."27 Today, Sufism is followed by masses of people who desire to leave behind the complexities of this world, instead of building the ability to challenge it. Sufism provides the perfect escape, where its followers can meditate instead of thinking about the other Muslims who are suffering, let alone help them. Similarity with pagan beliefs Sufism is so similar to other religions, and as we noted earlier very tolerant of them, that a change to Sufism does not involve a complete change of life, as Islam requires. So Buddhists, Sikhs, Taoists and mystic Jews and Christians looking for an easy alternative find solace in Sufism which perhaps only adds another dimension to their previous way of life, rather than uprooting it and starting afresh Simplicity Ibnul-Jawzee says in Talbees Iblees: "Sufism is a way whose beginning was complete avoidance of the affairs of worldly life, then those who attached themselves to it became lax in allowing singing and dancing. Therefore the seekers of the hereafter from the common people became attracted to them due to the avoidance of the worldly life which they manifested, and the seekers after this world were also attracted to them due to the life of ease and frivolity which they were seen to live." Sufism offers its followers a life carefree from fighting (Jihad), politics, the initiative to seek knowledge and teach it, the work of Da'wah, and allows a person to indulge in worldly activities such as music, magic, and other prohibited acts.

The leader of the Naqshibandi Tareeqa in America, was quoted in the media as saying the following: "You have to be both material and spiritual. Sufis can give people joy in their spiritual life. Well, Madonna is giving people a kind of joy in their material life... You cannot say she is wrong. Sufis don't object and criticise - they are accepting everything. That's why, when my children are looking at Madonna on MTV, I say, 'Let me come and look also!'" Support from the governments Any group which manages to gain the support of an anti-Islamic Government must be suspicious. During the reign of the tyrant Mustafa Kemal, under whose leadership thousands of scholars were executed and Islamic practices banned, special permission was granted by the Turkish government in 1954 allowing the Mawlawi dervishes of Konya to perform their ritual dances. In fact, they have become a regular attraction nowadays, performing around the world along with their Turkish Mystical Music State Ensemble. 28 The Sheikh of the Naqshibandi's of America has greeted and received praises from the President of America Bill Clinton himself. And why shouldn't he, since the 'Islam' he portrays is one of pacifism and unity with the Kuffar.

Twisting of evidence

Since the Qur'an and Hadith are readily available, and cannot be changed, the Sufis have resorted to another trick used by other Mystics:

Ta'weel, or changing the apparent meaning of a verse or hadith to a secret inner one which only a certified Sheikh could explain! They also rely on providing the mass with forged hadith, such as the one stating the beseeching of Adam (alaihi salaam) in the name of Muhammad when he sinned; the stories of Khidr; the rising of the Prophet (sallallaahu 'alaihi wa sallam) from his grave so a person could kiss his hand and so on. Because of the lack of knowledge the general mass possess on the knowledge of Hadith and Aqeedah, they believe what they are told, and pass on the stories to other generations, becoming distorted even more along the way. Another smart tactic is to attribute forged sayings in support of the Sufi's from the righteous scholars. For example, Ibn Taymiyyah is attributed to have been a member of the Qadiri order and had been initiated, and spoken great words on Bistami and his likes. Yet Ibn Taymiyyah spent the majority of his life fighting against the teachings of Sufism, was imprisoned because of them, and bluntly stated "...Ibn Arabi who wrote "Al-Fousous," and other slandering atheists such as Ibn Sab'een and his like. They even witness that they are simultaneously the worshipers and the ones being worshiped."

The Damage to the Ummah

• Sufis distracted the Muslims from the teachings of the Qur'an and Sunnah towards the servitude of the Sheikh. Muslims thus became alienated from the teachings of Islam, and possessed no protection from the innovations and trappings of the deviant sects. Teachings such as "He (the follower) must not look to any other than his Sheikh" did nothing to cement the community. Rather, it sent the ball rolling for the wars between the various Mathabs, which culminated in fighting, rejection of each other faiths, and praying at different stations in Makkah itself.
• The Sufi's have left a lasting impression on the image of Islam, portraying it as one of peace and apolitical, and anyone who contravenes this is an impostor and considered an extremist. By relying on forged hadith such as the 'bigger Jihad is Jihad'ul Nafs (i.e. struggle against the self)' and its like, Muslims have been made to believe that work and family is the greatest Jihad, rather than establishing Allah's religion on Earth though the use of the sword.
• The Sufi influence undoubtedly contributed greatly to the decline of the Ottoman Empire. The pacifist views they spread, the lack of Shari'ah knowledge, and their befriending of the disbelievers, made sure that no one would oppose the vast changes being made to the Ottoman Laws. By 1880, the Tanzimat period was in full force, where Shari'ah was replaced by European Laws (except in limited circumstances such as in Hadd punishments), yet little opposition was heard29. Whilst the masses were busy in the construction of extravagant mosques and spinning around in circles, the Ottoman Empire was overtaken by Masons and eventually torn to parts. Conclusion Sufism was doomed to destruction from when it first emerged, because of its deviation from the teachings of the Qur'an and Sunnah. The small excess, the little innovation, led to the snowball effect, such that it emerged as a movement for well-meant increased Ibaadah and Zuhd, to Kufr and Innovation.

In truth, Islam is sufficient for us, and it is only Shaytaan who wishes to turn us away from our religion, to make us exceed the limits, and fall into his trap. The only sure way to avoid this is to grasp tightly onto what was left to us by our beloved Prophet (sallallaahu 'alaihi wa sallam), the Qur'an and Sunnah, as understood and believed and acted upon by the best people to have lived: the Salaf us Saalih, the Companions and those who followed their footsteps.

- Br. Yusuf Hijazi

1 Al Fataawa 11/7
2 Encyclopaedia Britannica
3 Merriam-Webster's Collegiate Dictionary
4 Encyclopaedia Britannica
5 The Fundamentals of Tawheed, Abu Ameenah Bilal Phillips
6 S. R. Sharda, Sufi Thought
7 The Naqshbandi Way, pp 12,16
8 Ibn Arabi, al-Fusoos, p.191
9 Hadhihi Hiyas-Soofiyah, p.38
10 The Tibetan Book of Living and Dying, p.77
11 The Triadic Heart of Shiva, pp 183-4
12 Angela of Foligno: Complete Works, pp 181-2
13 Encyclopaedia Britannica
14 ibid.
15 Naqshibandi Way
16 Memoirs of the Saints, translated by Dr. Bankley Behari
17 ibid.
18 Encyclopaedia Britannica
19 An unpublished poem from Ibn Arabi's 'Diwan', translated by Dr Austin
20 Stephen Hirtenstein's paper Muhyiddin Ibn Arabi: The Treasure of Compassion
21 Sufis of Andalusia, transl. by R. W. J. Austin, p.23
22 Encyclopaedia Britannica
23 Memoirs of the Saints, p.108
24 ibid.
25 Naqshibandi Way
26 Sheikhul Islam Ibn Taymiyyah, Majmoo' al Fatawaah
27 Encyclopaedia Britannica
28 They recently came to perform in Australia, charging $30 per head. Only the elite went to watch this 90 minute theatrical display.
29 The Islamic World, New Jersey 1991

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இவை கடந்த காலத்தில் நம் முன்னோர்களை தொடர்பு கொண்ட வேற்று கிரக மனிதர்களாக இருக்கலாம் என பலரால் நம்ப படுகிறது .. 

ஜென் கதை !!

பல போர்களை வென்ற ஒரு ராணுவத் தளபதி, தன் வீட்டில் பழமையான ஒரு கண்ணாடிப் பொருளைச் சுத்தம் செய்துகொண்டு இருந்தார். அந்தப் பொருள் அவர் கையில் இருந்து நழுவிவிட்டது. ஒருகணம் தவித்துப்போன அவர் அது தரையைத் தொடும் முன் எப்படியோ பிடித்துவிட்டார். அவரிடம் இருந்து பெருமூச்சு ஒன்று வெளிப்பட்டது.
"எத்தனையோ ஆயுதங்களுக்கு எதிராக நின்றபோதுகூட பதைக்காதவன் இச்சிறு பொருளுக்காக ஏன் பதைத்தேன்?" என்று ஒருகணம் யோசித்தார் தளபதி.
அவர் முகத்தில் திடீர் என்று ஒரு புன்னகை முளைத்தது. அந்தக் கண்ணாடிப் பொருளை வீசி எறிந்து உடைத்தார்.
விளக்கம்:
"வாழ்க்கையின் பெரும்பான்மையான தருணங்களில் நீங்கள் ஓர் உயிராக மட்டும் உங்களைக் கருதினால், எந்தப் பிரச்னையும் இல்லை. ஆண், பெண் என்ற அடையாளங்களுடன் செயல்படுகையில்கூட சில கட்டாயங்களை நீங்களே விதித்துக்கொண்டுவிடுவீர்கள். சொல்லப்போனால், உங்களை ஆண் என்றோ, பெண் என்றோ அடையாளப்படுத்தி, அதன் மீது உங்கள் வாழ்க்கையை அமைக்கக்கூட அவசியம் இல்லை.
எல்லா அடையாளங்களையும் தாண்டி இருக்கையில்தான், உங்கள் திறன் உச்சத்தில் செயல்படுகிறது. குறுகலான வரையறைகளைத் தாண்டி காலெடுத்துவைக்கையில், நினைத்துப்பார்க்காத விஷயங்கள்கூட சாத்தியமாகின்றன.
எல்லை இல்லாத உயிரைப்போய் உடலுடன் அடையாளப்படுத்திக்கொள்கிறீர்கள். அட, மனதில் தோன்றும் எண்ணங்களுடன்கூட உங்களுக்கு அடையாளம் வந்துவிட்டது. நீங்கள் உருவாக்கிய உணர்வுடன்கூட அடையாளம் பிறந்துவிட்டது.
எதனுடனும் உங்களை அடையாளப்படுத்திக்கொள்கையில், வேதனைகள்தாம் வரும். உங்கள் பதவி, நீங்கள் கட்டிய வீடு, உங்கள் உடைமைகள், நடுவில் வந்த உறவுகள், நண்பர்கள் என்று எல்லாவற்றுடனும் ஓர் அடையாளம் உங்களைப் பிணைத்துப்போடுகிறது. அந்த அடையாளங்களுடன் சிக்கிப் போராடுகையில் தேவையற்ற பதைப்பு வரத்தான் செய்யும்.
இதேரீதியில் ஒரு சிறு கண்ணாடிக் கோப்பையுடன்கூட தன்னைத் தொடர்புபடுத்தி அடையாளப்படுத்திக்கொண்டுவிட்டதால் ஏற்பட்ட பதைப்பை உணர்ந்த தளபதி, அதில் இருந்து விடுபடும்விதமாக அதை வீசி எறிந்து நொறுக்குகிறார்.
நீங்கள் வீசி எறிய வேண்டியது, கண்ணாடிப் பொருட்களை அல்ல; உங்கள் அடையாளங்களை!"

Chungking Express

Wong Kar-Wai's breakthrough film Chungking Express, a romantic drama, was a revelation at a time when Hong Kong cinema was ruled by Heroic Bloodshed and martial arts flicks.
The film consists of two stories, which are told consecutively, about police men who are struggling with recent heartbreak but are also finding new objects of affection.
The first story stars Takeshi Kaneshiro as a cop who spends a night with a drug smuggler in a hotel room whilst the second one stars Tony Leung as a policeman who falls for a woman who works in a fast food stall.
The film is more preoccupied with mood than narrative and revolves around the paradox between the bustling metropolis and the lonely lives of its inhabitants.
Shot in a stunningly melancholic fashion and highlighting the neon-lit atmosphere of night time Hong Kong, cinematographer Christopher Doyle outdoes himself here and manages to compliment Kar-Wai's themes perfectly.
Hong Kong cinema at its oblique and atmospheric best, Chungking Express is a timeless masterpiece and comes recommended to all who prefer form and mood over strict narrative.

ஆவிகள் பற்றிய ஆராய்ச்சியாளரின் நூலிலிருந்து....

ஜஸ்டிஸ் கிருஷ்ணய்யர். இந்தியாவின் தலைமை நீதிபதியாக இருந்தவர். இவர் ஆங்கிலத்தில் Death and After என்ற ஒரு ஆய்வு நூலை எழுதியிருக்கிறார். அதில் ஆவிகள் பற்றி பல சுவாரஸ்யமான சம்பவங்களைத் தெரிவித்திருக்கிறார்.

கிருஷ்ணய்யரின் மனைவி பெயர் சாரதா. அவர் இருதயக் கோளாறால் இறந்து விட்டார். இது கிருஷ்ண அய்யருக்கு மிகுந்த சோகத்தைத் தந்தது. 33 வருடங்கள் ஒன்றாக வாழ்ந்த இணை தன்னை விட்டுப் பிரிந்ததைப் பற்றி மிகவும் கவலை கொண்டார். மரணம் என்றால் என்ன, அதன் பின் மனிதர்களின் நிலை என்னவாகிறது என்பது பற்றியெல்லாம் ஆராய்ந்தார். ஆவிகளுடன் பேசும் முறைகள் பற்றியும் ஆய்வுகள் செய்தார். உலகெங்கும் பயணம் செய்து பல புகழ்பெற்ற மீடியம்களை சந்தித்தார். பல அதிசய அனுபவங்களை, தகவல்களைப் பெற்றார் என்றாலும் நேரடியாக அவரால் அவரது மனைவியின் ஆவியுடன் தொடர்பு கொள்ள இயலாமல் இருந்தது.

அவர் மனைவி சாரதாவின் ஆவி பிறர் கண்களுக்குத் தட்டுப்பட்டது. அவர்களோடு பேசியது. பல எதிர்கால தகவல்களைக் கூறி எச்சரிக்கை செய்தது. ஆனால் கிருஷ்ணய்யருக்கு மட்டும் அந்த வாய்ப்பு கிடைக்கவில்லை. காரணத்தை சாரதாவின் ஆவியிடம் ஒரு நண்பர் வினவிய போது, ‘அவர் என் பிரிவால் அடைந்திருக்கும் சோகமும், அதனால் ஏற்படும் துயரமுமே மிகப் பெரிய திரையாகச் சூழ்ந்து அவரை என்னோடு தொடர்பு கொள்ள இயலாமல் செய்திருக்கிறது. அதை அவர் மாற்றிக் கொள்ள வேண்டும். மகிழ்ச்சியாக வாழ முயல வேண்டும்’ என்று அறிவுறுத்தியது.

இதனை அறிந்த கிருஷ்ணய்யர் மிகவும் துயரம் கொண்டார். ஒருநாள் கிருஷ்ணய்யரின் இல்லத்திற்கு ஒரு சாது வந்தார். அவர் புராணம் பிரசங்கம் செய்வதில் வல்லவர். மட்டுமல்ல’ ஆவிகளுடன் பேசுவதிலும் பயிற்சி பெற்றவர். அவர் கிருஷ்ணய்யருக்கு ஆவிகளுடன் பேசுவதற்காக சில பயிற்சி முறைகளை சொல்லித் தந்தார். ஆனால் அய்யர் அப்போது உச்ச நீதிமன்றத்தில் அமர்வு நீதிபதியாகப் பணியாற்றி வந்ததால் மிகுந்த வேலைப்பளு இருந்தது. அதனால் அந்தப் பயிற்சிகளைச் செய்ய இயலவில்லை. இனி கிருஷ்ணய்யர் கூற்றாகவே வருவதைக் காண்போம்.
அந்தச் சாது என்னோடு சிலநாட்கள் தங்கினார். என்னை தனது சிஷ்யப் பொறுப்பிலிருந்து விடுவித்தார். ஒருநாள்… பௌர்ணமி… இரவு… அன்று அவர் தியானத்தில் அமர்ந்தார். பின் தான் தற்போது சாரதாவின் ஆவியுடன் தொடர்பு கொள்ளப் போவதாகத் தெரிவித்தார். நானும் அதற்குச் சம்மதித்தேன்.

மறுநாள் காலை எழுந்ததும் அந்தச் சாது என்னைச் சந்தித்தார். தனது தியானத்தில் என் மனைவியைக் கண்டதாகவும் (அவர் முன்னமேயே என் மனைவியின் புகைப்படத்தைப் பார்த்திருந்தார்), அவர் பத்மா, காந்தா என்னும் இரண்டு பெயர்களை மட்டும் கூறி விட்டு உடனடியாக மறைந்து விட்டதாகவும் சொன்னார். நான் அதிர்ச்சியுற்றேன். காரணம், இந்த முன்பின் தெரியாத சாதுவால் அந்தப் பெயர்களை கற்பனை செய்து கூடச் சொல்லியிருக்க முடியாது. ஏனென்றால் பத்மா என்பது மனைவியின் சகோதரி பெயர். காந்தா என்பது என் மனைவியின் சகோதரர் பெயர் (காந்தா என்றுதான் அவரை அனைவரும் அழைப்பார்கள்). ஆக, இவர் என் மனைவியைக் கண்டதாகச் சொல்வது உண்மைதான் என உணர்ந்தேன்.

சில நாட்கள் போயிற்று. மீண்டும் அவர் ஒரு நாள் தியானத்தில் அமர்ந்தார். மறுநாள் அவர் தியானத்தில் கண்டவற்றை என்னிடம் சொல்ல ஆரம்பித்தார்.”என் தியானத்தில் உன் மனைவியைக் கண்டேன். ’ நான் என் கணவரது வருகைக்காக இங்கே காத்துக் கொண்டிருக்கிறேன். ஆனால் அதற்குள் ஒருவேளை நான் மறுபிறவி எடுக்க வேண்டி வந்தாலும் வரலாம். அப்படி நான் மறுபிறவி எடுத்தால், சென்னையிலுள்ள டாக்டர் சந்தானம் – ஜெயா சந்தானம் தம்பதிகளுக்குக் குழந்தையாகப் பிறப்பேன்’ என்றாள் அவள்” என்றார் சாது.

நான் திகைத்துப் போய் நின்று விட்டேன், காரணம், சந்தானம் என்பது என் மனைவி சாரதாவின் இளைய சகோதரர் பெயர். அவர் சென்னயில் டாக்டராகப் பணியாற்றி வந்தார். அவரது மனைவி பெயர் ஜெயா. இதை அந்தச் சாது கற்பனை கூடப் பண்ணிச் சொல்லியிருக்க முடியாது. இந்த விஷயங்களை அவரிடம் சொல்வதற்கான ஆட்களும் அப்போது என் வீட்டில் இல்லை. இது உண்மைதான் என்பதற்கு இதைவிட வேறு ஆதாரம் வேண்டுமா?’ என்கிறார் ஸ்ரீ கிருஷ்ணய்யர்.

இதுமட்டுமல்ல; முன்னாள் ஜனாதிபதி கே.ஆர்.நாராயணன் போன்றவர்களும் ஆவி உலக ஆய்வில் நம்பிக்கை கொண்டதாகவும் அவர் அந்நூலில் தெரிவித்திருக்கிறார்.

அனுபவமே உண்மை ஆசான்! 
சதீஷ்_செல்வராஜ்

The Ten Best Serial Killer Movies

It’s not quite certain if serial killer movies constitute a genre onto themselves or they can be seen as a sub-genre of thrillers whilst at times even verging into horror film territory. Either way, films about serial killers seem to capture the public’s imagination and some of the titles presented in this list have been major critical as well as commercial successes.

We’ve shied away from titles which delve too far into the realm of the fantastic, therefore titles like Halloween, which one might argue deals with a serial killer, have not been included. As per usual, we have also stayed away from television productions, which explains the omission of a title like Citizen X, which fans of genre might expect to find here or should seek out if they haven’t seen it yet.

With those guidelines set, we simply attempted to find ten of the best films dealing with serial killers. Some of these films deal primarily with the killer, others are more police procedurals focusing on the hunt for these killers although most titles are often a combination of the two.

It goes without saying that the majority of these films are not for the faint of heart but those who don’t mind a bit of a darker thriller, should find plenty to like here.

10. Frailty (Bill Paxton, 2001)

The directorial debut of Bill Paxton, perhaps best known for his various roles in James Cameron films, Frailty is an underseen little film that deserves to be more widely recognised. The film stars Matthew McConaughey, Powers Boothe and Bill Paxton himself.

The movie starts as Fenton Meiks (McCaughey) walks into an FBI office in Texas and ask to speak to agent Wesley Doyle (Boothe). He informs him that his brother Adam is in fact the “God’s Hand” serial killer the police has been looking for for quite some time. He then proceeds to tell the main portion of the film, which is presented in flashback, describing how he and his brother grew up on a farm with their widower father (Paxton).

One night the boy’s father came into their room and told them he had received a vision from God, instructing him to find and destroy demons. Soon after he brings his first victim home and makes his sons watch as he kills the woman in cold blood after he claims to have seen her sins by touching her.

Fenton is disgusted and fears that his father has lost his mind but the younger Adam claims he can see the demons’ sins too and is eager to participate in his father’s holy task. And when the young Fenton escapes and makes his way to the town’s sheriff, things go from bad to worse.

The only film on this list to have some minor supernatural undertones, Frailty is worthy of this list as it presents an original and intriguing premise by first time director Paxton. He keeps most of the gore and violence off screen but manages to keep the tension high, especially during the flashbacks in which the strain on a young mind, whose father has seemingly gone insane, is explored.

Frailty received plenty of positive praise, plenty of nominations and wins at various festivals and award ceremonies and was singled out by James Cameron, Sam Raimi and even Stephen King as an exceptional frightful film. Whilst not perfect, as the pay-off simply isn’t quite as a good as the set-up, it’s a film that is well worth seeking out for fans of the genre and a confident debut by a first-time director.

9. Manhunter (Michael Mann, 1986)

Based on Thomas Harris’ novel Red Dragon, Manhunter was the first movie to bring Hannibal Lecter to the screen before the same character was made famous five years later by Anthony Hopkins in Silence of the Lambs. For some reason, however, his name is spelled differently in Manhunter (Lecktor as opposed to Lecter in the both the books and all other movies featuring the character).

Criminal profiler Will Graham (William Petersen) has retired ever since he caught Hannibal Lecktor (Brian Cox) in a case that took too much of a toll on him. His old boss, however, asks him to come back to to investigate a serial killer known as “The Tooth Fairy” (Tom Noonan). Will agrees to do so but as part of the investigation he must meet with Hannibal Lecktor, the man he put behind bars, and his fragile mind state will be tested as Lecktor still holds a grudge against the FBI profiler for putting him there.

Manhunter was remade 20 years later under its original title Red Dragon after two previous films with Anthony Hopkins had made the Lecter character extremely popular. Manhunter is the far superior film of the two adaptations of the same book and it also has to be noted that even though Hopkins created a classic villain with his interpretations of the Hannibal Lecter role, Brian Cox also portrays the killer in a highly chilling, disturbing and far more realistic manner.

One of Michael Mann’s earliest and best films, Manhunter is a great addition to the serial killer sub-genre and absolutely worth seeking out for those who have only seen the Hopkins films, if only to experience a totally different take on the character and material.

8. American Psycho (Mary Harron, 2000)

Based on Bret Easton Ellis’ novel of the same name, American Psycho is a scathing satire of 1980’s greed and excess as well as a very darkly humorous spin on the serial killer sub-genre. The film was arguably Christian Bale’s breakthrough performance as he still best known for his role in Steven Spielberg’s Empire of the Sun thirteen years earlier when he was only a twelve years old kid.

Patrick Bateman (Bale) is investment banker, who embodies the greed, selfishness and cynicism of 1980’s yuppies. He is obsessed with success, fashion and style but has no taste whatsoever and neither do his friends. But what does set him apart is that he leads a double life as a seriously deranged serial killer. As a detective (Willem Dafoe) starts investigating him, Patrick’s cool seems to slowly fall apart and lines between reality and sick fantasies start to blur.

The most inspired choice of this adaptation of Bret Easton Ellis’ best-seller was to hand over the directorial duties to independent female director Mary Harron, who turned the satire of 80’s greed into a far more multi-faceted film giving the story an added layer of misogyny and masculine power plays.

A deeply dark black comedy and disturbing picture of self-absorption and 80’s excess, American Psycho divided audiences at the time but has since rightfully become a cult classic and is in some ways the most fun entry on this list, perfectly combining satire with gruesome violence.

7. Vengeance is Mine (Shōhei Imamura, 1979)

Based on the book of the same name by Ryūzō Saki about the real-life serial killer Akira Nishiguchi, Vengeance is Mine is a classic of seventies Japanese cinema and, being one of the earliest entries on this list, an important entry in the serial killer sub-genre.

The movie deals with Iwao Enokizu (Ken Ogata), who at the start of the movie is taken into police custody. Whilst being interrogated, the film presents us with the events leading up to Enokizu’s arrest through a series of flashbacks, initially presenting the viewer with his first two brutal murders as he kills two men and takes off with a large sum of money.

From there on in the film alternates between the present police interrogation, Enokizu’s 78-day period of being on run after his first two muders, in which he scams his way through Japan whilst committing further atrocities, and scenes of Enoziku growing up as a violent and rebellious child to a typical conformist Japanese father who also happens to be a devout Catholic on top.

Shot in a distant almost documentary-like fashion, Vengeance is Mine excels at portraying the complete lack of morals and remorse of a psychopathic individual. Enokizu seems to kill without giving it a second thought, at times without a clear motivation and certainly without any regret. The film gives plenty of food for thought as to why he might have turned out his way but refuses to give any clear or easy answers.

Vengeance is Mine was nominated for twelve Awards of the Japanese Academy and took home six, including Best Film, Director, Screenplay and Cinematography. Additionally the film also won Best Film, Director and both Supporting Actor and Actress Awards at the Blue Ribbon Awards, which are awarded by Japanese film critics and writers.

6. Memories of Murder (Joon-ho Bong, 2003)

The second feature of director Joon-ho Bong and arguably his real breakthrough as the film became a great success in South Korea, Memories of Murder is based on a 1996 play which in turn was based on the events relating to the country’s first serial killer case in the late eighties an early nineties.

A series of rapes and murders are occurring in a rural area in South Korea in 1986. The local small town cop assigned to the case, Park Doo-Man, has no idea how to handle the situation. After he arrests the wrong person an expert from Seoul , Seo Tae-Yoon, is sent over to help with the investigation. Both men’s styles couldn’t be more different as the local cop is used to beating confessions out of his suspects whilst Seo takes a more pragmatic investigative approach.

Initially Park isn’t even convinced he is dealing with a serial killer until Seo’s predictions come true and another woman is found raped and murdered. But as the investigation is not providing any results, both men seem to slowly be reaching the end of their tether.

Based on a real case which took place between 1986 and 1991 and which constituted the country’s first recorded serial killings, Memories of Murder was a huge critical as well as commercial success upon its release. It was also one of the films that really upped the ante for South Korean filmmaking at the time.

The film clearly deals with the rapidly changing political situation in South Korea in the late eighties as the country was emerging from a dictatorship as exemplified by the local police force’s brutal tactics. But despite the dark subject matter, the film also manages to be darkly humorous and it put its director, Jooh-ho Bong, clearly on the map.

5. The Silence of the Lambs (Jonathan Demme, 1991)

Based on the novel of the same name by Thomas Harris, The Silence of the Lambs was Harris’ second book to be adapted to the screen featuring the character of Hannibal Lecter. Whilst Brian Cox gave a fine performance as Lecter in Michael Mann’s Manhunter, there’s no denying that Anthony Hopkins gave the definitive one when he made Lecter come to life in this classic chiller by Jonathan Demme.

Clarice Starling (Jodie Foster) is an FBI agent who gets assigned to the investigation surrounding Buffalo Bill, a serial killer who targets young women and removes their skin after killing them. Clarice’s superior, Jack Crawford (Scott Glenn), wants her to interview incarcerated psychopath Hannibal Lecter (Hopkins), as he believes he has vital information surrounding the killer and thinks that Starling might be the perfect agent to extract it from him.

But as a brilliant former psychiatrist, Lecter has a knack to get into people’s minds and in exchange for the information he might poses about Buffalo Bill, he insists on talking about Clarice’s past as well as being transferred to another facility. And as Clarice slowly hones in on Buffalo Bill, Lecter gets deeper and deeper into her psyche.

A fantastic thriller with such an intensity that it is often also referred to as a horror film, The Silence of the Lambs was a huge critical as well as financial success. Ted Telly’s screenplay, adapted from Thomas Harris’ novel, strikes a perfect balance between psychological study and gruesome excitement and both Jodie Foster and Anthony Hopkins shine in their respective roles, although it is of course Hopkins who ultimately steals the show as Lecter.

Whilst his Buffalo Bill character is overshadowed by Lecter, Ted Levine creates a truly unhinged and terrifying killer in the short amount of screen time that he is given. Scott Glenn rounds of the cast nicely as Foster’s boss and for the horror fans there are two great little cameos by George A. Romero and Roger Corman to be enjoyed.

Only the third film in the history of the Oscars to win all five major statues (Best Film, Director, Actor, Actress and Adapted Screenplay), The Silence of the Lambs became a monster hit and none of the three films featuring Lecter which followed in its wake ever came close to the craftsmanship on display here. A superior thriller and a great addition to the serial killer sub-genre, it’s a genuine modern classic.

4. Zodiac (David Fincher, 2007)

Based on the non-fiction book of the same name by former political cartoonist turned true-crime author Robert Graysmith, Zodiac is David Fincher’s superb thriller dealing with the hunt for the notorious “Zodiac” serial killer in the San Francisco Bay Area during the late sixties and early seventies.

A month after an initial attack on a couple, where the boy survives but the girl dies from her sustained injuries, a coded letter is received at the San Francisco Chronicle from a person calling himself the “Zodiac” claiming responsibility for the crime. As more coded letters arrive, crime reporter Paul Avery (Robert Downey Jr.) and political cartoonist Robert Graysmith (Jake Gyllenhaal) both start looking into the case.

At first Avery wants nothing to do with Graysmith but as time goes on the two men start working together more closely. In the meantime more assaults and murders occur and detectives Dave Toschi (Mark Ruffalo) and Bill Armstrong (Anthony Edwards) are assigned to the first case whilst detectives Jack Mulanax (Elias Koteas) and Ken Narlow (Donal Logue) are assigned to another. As more letters are received and frustration mounts when no real progress is made, the case starts taking a heavy toll on all those involved.

Whilst Zodiac didn’t do well at the box-office, it is certainly one of David Fincher’s greatest films. His stylish visuals are complemented with incredible period detail and all lead actors put in top notch performances. The screenplay perfectly balances the tension of the crimes and the hunt for the killer with the frustration and effect the lengthy unsolved case had on those trying to solve it.

The film competed for the Palme d’Or at Cannes and received various nominations at numerous award ceremonies but failed to win any. Nonetheless, Zodiac is one of David Fincher’s best works and an outstanding mystery thriller.

3. Henry: Portrait of a Serial Killer (John McNaughton, 1986)

Loosely based on real-life serial killers Henry Lee Lucas and Otis Toole, Henry: Portrait of a Serial Killer is a chilling docudrama examining the psychopathic mind state of one of America’s most notorious mass murderers and his occasional participating roommate.

The movie follows Henry (Michael Rooker) as he randomly finds innocents targets and murders them. He lives with Otis (Tom Towles) who soon starts participating in the crimes and capturing them on video with a camera they took from one of their victims. The duo is also joined at their house by Otis’ sister, Becky (Tracy Arnold), who has left her abusive husband. Becky creates tension between the two men as she’s attracted to Henry, which ultimately drives a wedge between the two men.

A clear reaction to the unrealistic slashers of the mid-seventies to mid-eighties, Henry: Portrait of a Serial Killer is a terrifying clinical study of a killer without a conscience. The film was finalised in 1986 but received an X-rating and consequently sat on the shelves until Errol Morris sponsored the movie at the 1989 Telluride Film Festival.

The film received much critical praise and won various awards at international festivals but also caused plenty of uproar due to its violent and disturbing subject matter. Certainly not a movie for everybody, Henry: Portrait of a Serial Killer comes highly recommended for those who can stomach this kind of thing.

2. Psycho (Alfred Hitchcock, 1960)

There is no way that Psycho was not going to feature on this list. The granddaddy of the slasher film and featuring a main character inspired by real-life murderer Ed Gein, who also inspired Leatherface from the Texas Chainsaw Massacre as well as Buffalo Bill from the aforementioned Silence of the Lambs, Psycho is arguably the film whose massive success created the breeding ground for all the serial killer films which would follow in its wake.

Marion Crane (Janet Leigh) works for a real estate agent and when presented with the chance, she steals $40.000 on impulse and makes a run for it. After some time on the road, she stops at Bates Motel to spend the night. She is welcomed by Norman Bates (Anthony Perkins), who owns the motel and takes care of his mentally ill mother.

After having been invited for dinner by Norman, Marion returns to her cabin to have shower and go to sleep but is stabbed to death in what is arguably the most famous murder scene in the history of cinema. Concerned about Marion’s sudden disappearance, her sister Lila (Vera Miles) and lover Sam (John Gavin) go in search for her, especially as the detective who had been hired to find her by her employer (Martin Balsam) also vanishes without a trace.

When the two make it to Bates Motel and investigate further, they are about to find out how special a relationship Norman has with his mother.

What is there to say about Psycho that hasn’t been said before? The film was a radical departure from all that came before it and pushed the boundaries of what could be shown in a mainstream feature film. From its depiction of an illicit sexual relationship and nudity, graphic violence (for its time), killing off the lead character one third into the film and its psychological subtext, Psycho covered a lot of unknown cinematic ground to great effect.

Add to that its classic haunting score by Bernard Herrmann, Hitchcock’s master touch, especially evident in the classic shower scene, which uses 50 cuts of mainly close-up shots within a time period of three minutes and its twist ending and it is no wonder that Psycho became the sensation that it did. A film whose influence can not be understated and a must-see for every person interested in slasher films, serial killer movies or simply cinema as a whole.

1. Seven (David Fincher, 1995)

A superior and highly stylized thriller, Seven was an unexpected critical as well as commercial success, directed by David Fincher and starring Brad Pitt and Morgan Freeman. It’s the second film on this list directed by Fincher but I simply had to include both Zodiac and Seven as they are both brilliant. Zodiac is obviously the more serious film out of the two but Seven holds a special place in my heart as it seems to do with a great many others too.

Detective William Somerset (Freeman) is a veteran in the police force and, weary from a 32-year career in which he has seemingly seen everything, ready to retire in a week. David Mills (Pitt) is the new kid on the block and eager to make an impression and a career for himself in the police force, as he is scheduled to replace the departing Somerset. But in the week before Somerset’s retirement, the two men are called to a gruesome murder scene, where a man has been force-fed to death.

Soon after, a second murder takes place in which a lawyer has been forced to cut off a pound of his own flesh. It appears a serial killer is on the loose, killing his victims in accordance with the seven deadly sins and neither Somerset nor Mills seem prepared for the diabolical game which lies ahead of them.

After having directed the troubled third entry in the Alien franchise, David Fincher came back with a vengeance when Seven was released in 1995. Starting with a magnificent credit sequence, set to an eerie remix of Nine Inch Nails’ “Closer”, the film grabs you from the very first moment.

Great cinematography by Darius Khondji of a seemingly always raining murky metropolis, a great screenplay, gruesome make-up effects and fine performances from both Pitt and Freeman, as well as from the supporting cast which includes Gwyneth Paltrow, R. Lee Ermey and John C. McGinley, as well as a remarkable down-beat ending all make Seven one of the best thrillers of the nineties. Often imitated but never surpassed, Seven is a highly stylized tour de force and must-see cinema for those who like their thrillers dark and tense.

Author Bio: Emilio has been a movie buff for as long as he can remember and holds a Masters Degree in Cinema Studies from the University of Amsterdam. Critical and eclectic in taste, he has been described to “love film but hate all movies”. For daily suggestions on what to watch, check out his Just Good Movies Facebook page: https://www.facebook.com/goodmoviesuggestions.

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