Sufism, which is a mystic tradition of Islam encompassing a diverse range of

beliefs and practices, is most often known to be practiced in the

Middle East. The celebrated exponents of Sufism have usually emerged from
Iran, Iraq, India, and other countries of the Middle and
Far East.Sufism, which basically has a direct link to Islam, has also its
manifestations in
Ethiopia through the traditional Islam Sufis. At a symposium organized by the
Institute of
Ethiopian Studies, Society of Friends, a traditional Islam scholar, Sheikh Abdela
Idris, has given a lecture entitled, “Sufism in
Ethiopia”.Born in Worebabo, Wollo, Sheikh Abdela Idris attended traditional
Islamic education in the countryside. When he went to
Egypt for modern secular education, he was qualified enough to join high school,
despite his traditional Islamic education in rural areas. Abdella, who has made
his graduation thesis the Sheikh, said “from the success of Sheikh Abdella, we
can see how the rural Islamic education is Intensive and competent with the
education in other Islamic countries.”“Sheikh Abdella is a person who is taught by
famous Sheikhs in Wollo. His perspectives are broad. Sometimes you’ll be
surprised with what he speaks and fell that as if you are listening to a
philosopher”.In his lecture the Sheikh gave a brief explanation about Sufism, the
categories of Sufism in
Ethiopia, the life of Ethiopian Sufis and their contribution in social
development.According to Sheikh Abdellah’s lecture, a Sufi is a person who lives
not only with his/her spiritual personality but with the harmonized spiritual and
profane personality. One may grasp knowledge with observation and logic. In the
case of a Sufi, one may transcend observation and logic. As a Sufi gets
spiritually mature through the prescribed spiritual practices, he would be
enlightened to understand Allah or the supernatural world which is eternal. And a
Sufi’s prayers would bring solutions and responses, as told in the holy Quaran.
And Sufism is a branch of Islam.Sufism was basically founded to redirect the
material-oriented mentality of Muslims towards spirituality and religion. In its
historical development, it has gone through a lot of modifications. At the
beginning, it was totally an Islamic principle and gradually it happened to be
mixed with Greek philosophy, which contradicts Islamic principles. Like its
development elsewhere, Sufism has played a major role in the expansion of
Islam in
Ethiopia and has its own developmental stages.Sheikh Abdella said that there
are four schools of thought or (Tarikahs). The first is Tijanya which was founded
by Ahmed Tijiani in the Wore Babo region and Ahmed Oumer in Assosa. The
second is Shaziriya, founded by Sheikh Ibrahim and Sheikh Debat, who fought
with
Italy. The third one, Semaniya is founded by Seid Bushra. Kadiriya, being the
fourth one, is the school of thought that is widely propagated in
Ethiopia. It has changed the way Sufis were following. It shaped the former
principle to be moulded with regards to both law and Sufism. And the Kadiriya
Sufi is a teacher, farmer and a spiritual person. It was mainly propounded by
Abdulaziz. This school of thought took only the form from Sufism.“The Ethiopian
Sufis have contributed a lot to the formation of an orderly, healthy, educated, and
civilized society. And they have written book that are worth translating. The
books are about miscellaneous social issues like the way of interaction and
ethics that should exist between Adults and Allah, Ullamas and Allah, Ullamas
and the people, Authorities and God (Allah) and the poor people, prophets and
people and Sufis and the people. For instance, a Sufi shouldn’t reveal himself to
the people. And codes of social ethics that a family, marriage, friendship and
other countless subjects should follow are also included in the books,” said
Sheikh Abdella.Sufis have greater roles in delivering services that are necessary
for the then society. They taught Holy Quran, Fiqh & Sharia laws. All the
respected Ullamas learnt Fiqh from the Sufis, not going to the foreign Islamic
States. They also taught Arabic language as competently as the native Arabs.
Moreover, they encouraged people to develop self-esteem and showed
medicines to heal diseases.A Sufi believe that love is a projection of the essence
of God to the universe. The central doctrine of Sufim, sometimes called Wahdat,
is the understanding of Tawahid: all phenomena are manifestations of a single
reality, or Wujud (being), or Alhaq (Truth, God). The essence of being (Truth)
God is devoid of every form and quality and hence unmanifested, yet it is
inseparable from every form and phenomenon either material or spiritual.Sheikh
Abdella Idris was also a graduate with Bachelor of Arts in Law from Azhar
University of Egypt in 1978, apart from his deep traditional Islamic Education.
And the political turmoil that followed after Gamal Abdulnasir died had become a
challenge for him not to continue his MA and retuned back home

Ethics of the Environment

Ongoing debate surrounding ANWAR (Arctic National Wildlife Refuge), global warming, rain forest
depletion, the boreal forest and any number of endangered species and their habitats tends to polarize the
public into "green" environmental and conservative/ pro–development camps. Since the 1970s, radical
environmental groups like Greenpeace have made headlines with terrorist–style exploits to "protect Mother
earth." Meanwhile, a larger, more mature global movement has been evolving. Universities such as
Harvard have inaugurated whole study programs on a relatively recent academic discipline known as
environmental ethics. The National Council of Churches promotes a doctrine of eco–justice, calling for the
'wealthier members of the human family' to make a fundamental reorientation...in the very socioeconomic
structures of our societies and personal lifestyles."

Modern–day evangelical Christians have largely abdicated the issue of environmental responsibility to
those representing radically different positions on the nature of humans as we relate to the natural world
and our responsibilities regarding the environment. On the other hand, much of liberal Christianity reflects
the philosophies of deep ecology, ecocentric environmentalism, ecofeminism, etc. Thus, New Age–oriented
adherents to environmentalism and some who claim to be Christians themselves have misrepresented the
biblical mandate to take dominion over and serve as the stewards of Creation. Yet again, other Christians—
mainly evangelicals—are guilty of ignoring proper care for the Creation, seeing it as a "liberal's issue."
Both extremes invite criticism.

As with any other subject, when exploring a philosophy of environmental ethics, one needs to discern the
underlying worldview in order to understand and critique it:
 • What is the philosophy's view of humankind in relation to nature?
• Is human progress seen as bad, good, or even the central issue?
• Is there a true balance between the biblical elevation of man as steward/co–creator/image–bearer
and the avoidance of that role's abuse?
• Backing up a step, is the assumption of man as superior to the rest of nature mere arrogance?
• What are the foundational presuppositions of the various branches of today's environmental
movement and where do they lead?

Our Special Focus examines these questions and more. We encourage your comments or questions.