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A Sufi Reading of Jesus
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by The University of Sydney: Sydney eScholarship Journals... Representations of Jesus in Islamic Mysticism: Defining the „Sufi Jesus‟ Milad Milani Created from the wine of love, Only love remains when I die. (Rumi)1 I‟ve seen a world without a trace of death, All atoms here have Jesus‟ pure breath. (Rumi)2 Introduction This article examines the limits touched by one religious tradition (Islam) in its particular approach to an important symbolic structure within another religious tradition (Christianity), examining how such a relationship on the peripheries of both these faiths can be better apprehended. At the heart of this discourse is the thematic of love. Indeed, the Qur’an and other Islamic materials do not readily yield an explicit reference to love in the way that such a notion is found within Christianity and the figure of Jesus. This is not to say that „love‟ is altogether absent from Islamic religion, since every Qur‟anic chapter, except for the ninth (surat at-tawbah), is prefaced In the Name of God; the Merciful, the Most Kind (bismillahi r-rahmani r-rahim). Love (Arabic habb; Persian Ishq), however, becomes a foremost concern of Muslim mystics, who from the ninth century onward adopted the theme to convey their experience of longing for God. Sufi references to the theme of love starts with Rabia al-Adawiyya (717-801) and expand outward from there in a powerful tradition. Although not always synonymous with the figure of Jesus, this tradition does, in due course, find a distinct compatibility with him. -
'Ā'isha, MOTHER of the FAITHFUL the Prototype of Muslim Women
Naw Lily Kadoe & Fatimah Husein Ulama, State, and Politics in Myanmar Al-Jāmi‘ah: Journal of Islamic Studies - ISSN: 0126-012X (p); 2356-0912 (e) Vol. 53, no. 1 (2015), pp. 159-179, doi: 10.14421/ajis.2015.531.159-179 ‘Ā’ISHA, MOTHER OF THE FAITHFUL The Prototype of Muslim Women Ulama Fatih Harpci Carthage College Kenosha, Wisconsin, USA email: [email protected] Abstract Having a unique intelligence and assertiveness, ‘Ā’isha has been regarded Islam’s ideal woman scholar. She was not only as one of the earliest reporters of the authentic sayings of the Prophet Muḥammad, but also a great source for conveying his private family life. The article seeks to show that ‘Ā’isha’s life in the 7th century Arabia is especially remarkable when examined through the lenses of contemporary times. Her main characteristic was her critical, ever-inquisitive, and curious mind. Through the questions she was able to ask, ‘Ā’isha became a bridge between the time of the Prophet and the contemporary Muslim life. The important role she played in the scholarly efforts of Muslim men and women in learning and teaching knowledge needs to be examined and properly emphasized. Her sound scholarship in Islamic disciplines include but was not necessarily be limited to hadith, tafsīr, fiqh, literature, and poetry. Today Muslim women may take ‘Ā’isha not only as a pious example, but follow her intelligence, curiosity, and reasoning. [Dengan kecerdasan dan kepercayaan diri yang khas, Ā’isha terkenal sebagai seorang ulama perempuan yang ideal. Tidak hanya dikenal sebagai perawi hadis, dia juga merupakan rujukan yang hebat mengenai masalah-masalah pribadi dan keluarga. -
Questions Answers 1 I Was the First Lady
Questions Answers ﷺ 1 I was the first lady the Prophet married Sawdah bint Zam'ah after Khadeejah. Umar use to say "Remember the Fire a its bottom is deep & the stay 2 great deal, for its heat is intense, therein in long." My father, Al-Harith ibn al-Muttalib was the 3 Aboo Sufyaan ibn al-Harith Prophet's uncle. 4 The title 'as-Siddeeq' was given to Aboo Bakr by the Prophet Along with Khadeejah, I was the only wife of the 5 Zainab bint Khuzaymah Prophet that passed away during his lifetime. The Prophet informed me that one day I would 6 Suraaqah ibn Maalik wear the bracelets of the Persian Emperor. I was a spokesman for the Prophet and 7 Thaabit ibn Qays naturally had a loud voice. I was renowned for wearing a red headband 8 Aboo Dujaanah in battle. I am the Prophet's grandchild and he carried 9 Umaamah me in Salaah. Umar told all the men to perform wudoo when one 10 he did not want to embarass him. of them passed wind because Uthmaan didn't participate in the he was caring for his sick wife, 11 Battle of Badr because Ruqaiyah The Prophet sent me to preach to the people 12 Mu'aadh ibn Jabal of Yemen and to lead them. like the right hand of the 13 Throughout his entire life Aboo Bakr was Prophet. When assuming a human form, Angel 14 Dihyah al-Kalbee Jibreel would visit the Prophet in my image. When the Prophet & Aboo Bakr arrived in greet Aboo Bakr 15 Madinah, people began to (thinking he was the Prophet) 16 My father was Aboo Quhaafah. -
The Struggle Against Musaylima and the Conquest of Yamama
THE STRUGGLE AGAINST MUSAYLIMA AND THE CONQUEST OF YAMAMA M. J. Kister The Hebrew University of Jerusalem The study of the life of Musaylima, the "false prophet," his relations with the Prophet Muhammad and his efforts to gain Muhammad's ap- proval for his prophetic mission are dealt with extensively in the Islamic sources. We find numerous reports about Musaylima in the Qur'anic commentaries, in the literature of hadith, in the books of adab and in the historiography of Islam. In these sources we find not only material about Musaylima's life and activities; we are also able to gain insight into the the Prophet's attitude toward Musaylima and into his tactics in the struggle against him. Furthermore, we can glean from this mate- rial information about Muhammad's efforts to spread Islam in territories adjacent to Medina and to establish Muslim communities in the eastern regions of the Arabian peninsula. It was the Prophet's policy to allow people from the various regions of the peninsula to enter Medina. Thus, the people of Yamama who were exposed to the speeches of Musaylima, could also become acquainted with the teachings of Muhammad and were given the opportunity to study the Qur'an. The missionary efforts of the Prophet and of his com- panions were often crowned with success: many inhabitants of Yamama embraced Islam, returned to their homeland and engaged in spreading Is- lam. Furthermore, the Prophet thoughtfully sent emissaries to the small Muslim communities in Yamama in order to teach the new believers the principles of Islam, to strengthen their ties with Medina and to collect the zakat. -
Curriculum Vitae
CURRICULUM VITAE ALEXANDER D. KNYSH Professor of Islamic Studies Department of Middle East Studies University of Michigan 202 Thayer Building Ann Arbor, MI 48104-1608, USA Tel. (734) 615-1963; e-mail: [email protected] EDUCATION: Institute for Oriental Studies, USSR Academy of Sciences, Leningrad (presently St. Petersburg), Ph.D. in Islamic Studies, 1980-1986 State University of Leningrad (presently St. Petersburg), Department of Oriental Studies, B.A./M.A. in Arabic Literature and Culture, 1974-1979 (Honors) ACADEMIC POSITIONS: 1997-present, Professor of Islamic Studies, University of Michigan May-June, 2017, Visiting Professor/Researcher, Forschungszentrum “Bildung und Religion”, Georg-August-Universität, Göttingen, Germany, http://www.uni-goettingen.de/de/das- zentrum/110217.html. 2014-2015, European Association of Institutes for Advanced Study (EURIAS); Senior Fellow (http://www.2018-2019.eurias- fp.eu/fellows?promotion=89&city=Helsinki%2C+Finland&felowship_category=All&discipline =All), The Helsinki Collegium for Advanced Studies, Helsinki, Finland. 2013-present, Project Director, Political Islam/Islamism: Theory and Practice in Comparative and Historical Perspective. St. Petersburg State University, Russian Federation (http://islab.spbu.ru/). 2012 (May-June), Visiting Professor of Islamic Studies, L.N. Gumilyov Eurasian National University, Astana, Kazakhstan 2011 (December), Visiting Professor of Islamic history, Kazakh National University named after al-Farabi, Almaty, Kazakhstan 2008-2009, Associate Director, Center for Middle Eastern and North African Studies, University of Michigan Winter 2008, Visiting Professor of Islamic studies, Georgetown University, Washington, D.C. 2007-2008, Fellow, Woodrow Wilson International Center for Scholars, Washington D.C. 2006-2010, Co-Director, Islamic Studies Initiative, interdisciplinary program funded for the Page | 2 Office of the Provost, the Dean of the College of Literature Science and the Arts, and the International Institute, University of Michigan. -
Inception and Ibn 'Arabi Oludamini Ogunnaike Harvard University, [email protected]
Journal of Religion & Film Volume 17 Article 10 Issue 2 October 2013 10-2-2013 Inception and Ibn 'Arabi Oludamini Ogunnaike Harvard University, [email protected] Recommended Citation Ogunnaike, Oludamini (2013) "Inception and Ibn 'Arabi," Journal of Religion & Film: Vol. 17 : Iss. 2 , Article 10. Available at: https://digitalcommons.unomaha.edu/jrf/vol17/iss2/10 This Article is brought to you for free and open access by DigitalCommons@UNO. It has been accepted for inclusion in Journal of Religion & Film by an authorized editor of DigitalCommons@UNO. For more information, please contact [email protected]. Inception and Ibn 'Arabi Abstract Many philosophers, playwrights, artists, sages, and scholars throughout the ages have entertained and developed the concept of life being a "but a dream." Few works, however, have explored this topic with as much depth and subtlety as the 13thC Andalusian Muslim mystic, Ibn 'Arabi. Similarly, few works of art explore this theme as thoroughly and engagingly as Chistopher Nolan's 2010 film Inception. This paper presents the writings of Ibn 'Arabi and Nolan's film as a pair of mirrors, in which one can contemplate the other. As such, the present work is equally a commentary on the film based on Ibn 'Arabi's philosophy, and a commentary on Ibn 'Arabi's work based on the film. The ap per explores several points of philosophical significance shared by the film and the work of the Sufi as ge, and their relevance to contemporary conversations in philosophy, religion, and art. Keywords Ibn 'Arabi, Sufism, ma'rifah, world as a dream, metaphysics, Inception, dream within a dream, mysticism, Christopher Nolan Author Notes Oludamini Ogunnaike is a PhD candidate at Harvard University in the Dept. -
The Chronology of the Era of the Prophet Muhammad Casim Avcı
The Chronology of the Era of The Prophet Muhammad Casim Avcı, PhD The Meccan Period 569 The Prophet Muhammad is born (12 Rabi’ al-Awwal 53 AH /17 June 569, a Monday, or 9 Rabi’ al-Awwal 51 AH/20 April 571, a Monday) The Prophet is given to the wet nurse Halima. 574 Halima brings Prophet Muhammad to his mother in Mecca. 575 After the death of the Prophet’s mother, Amina, in Ebwa, the Prophet is brought to Mecca by his nurse Umm Ayman and given to the Prophet’s grandfather, Abdul Muttalib. 577 The Prophet’s grandfather, Abdul Muttalib, dies. The Prophet is given to his uncle, Abu Talib. 578 The Prophet’s journey to Syria with his uncle, Abu Talib. The episode of Bahira, the monk, occurs. 589 Participation in the battle of Fijar. Participation in Hilf al-Fudul, a league for the relief of the distressed. 594 Prophet Muhammad is made responsible for the trade caravan belonging to the widow Khadijah and he leads her caravan to the city of Busra. The Prophet marries Khadijah. 605 The Prophet arbitrates in a dispute among the Quraish tribe about where to place the Black Stone in the Kaaba during repairs. 610 The first revelation in the cave of Mount. Hira, the revelation of the first five verses of Surat al-Alaq (27 Ramadan). 613 After the declaration at Mount. Sara, the Prophet invites people to Islam, starting with his closest relatives. 614 The weak Muslims are persecuted by the Quraish. 615 The first emigration to Abyssinia. 616 The second emigration to Abyssinia. -
Full Page Fax Print
Their Strives and Their Lives by Muhammad Fathi Mus i. 1. ? I ISLAMIC INC. PI-BUSHING & DISTRIBUTION Tfe 'Wte flff/k Prophet Muhammad ^ Their Strives and Their Lives Muhammad Fathi Mus *ad Islamic INC. Publishing & Distribution • ••• >««««»«»««>«»»« * » « > > « » ^ All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without written permis sion from the publishers. Islamic INC. ^[^^1 fjj^l jla Publishing & Distribution *«^~01 A 8 As-Sayeda Zainab Sq. j*a*-iy»Ul! Cairo. Egypt r*n iV« Fax: 3931475 Tel. 3911961-3900572 Post. No: 1636 Translated, Edited, and Prepared by: Al-Falah Foundation 24 Tairan st. Nasr city, Cairo, Egypt Tel & Fax: 2622838 ISBN: 977-264-801-6 CONTENTS - Acknowledgement VII - Introduction 1 - Umm Al-Mu'minin Khadijah Bint Khuwaylid 5 - Umm Al-Mu'minin Sawdah Bint Zunrf ah 25 - Umm Al-Mu'minin 'A'ishah Bint Abu Bakr 39 - Umm Al-Mu'minin Hafsah Bint MJmar 77 - Umm Al-Mu'minin Zaynab Bint Khuzaymah 95 - Umm Al-Mu'minin Umm Salamah Hind bint Umayyah 105 - Umm Al-Mu'minin Zaynab Bint Jahsh 121 - Umm Al-Mu'minin Juwayriyah Bint Al-Harith 145 - Umm Al-Mu'minin Safiyyah Bint Huyayy 159 - Umm Al-Mu'minin Umm Habibah Ramlah Bint Abu Sufyan 183 - Umm Al-Mu'minin Maymunah Bint Al-Harith 203 - Conclusion 217 - Bibliography 221 -G>_ Acknowledgement In the history of a human being, there always are certain people whom one never forgets. Their stories are always vivid and alive in one's mind and heart. -
English Umdat Mutaabid.Pdf
SANKORE' Institute of Islamic - African Studies The Support of the Dedicated Worshippers and Skilled Professionals by Shehu Uthman Dan Fuduye’ Arabic Text Edited and Translated by Abu Alfa Umar MUHAMMAD SHAREEF bin Farid Brooks 1 Copyright © 1418/1997 Muhammad Shareef Published by SANKORE' Institute of Islamic - African Studies International The Palace of the Sultan of Maiurno Maiurno, Sennar, Sudan www.sankore.org / www.siiasi.org Book design by Muhammad Shareef All rights reserved. No part of this publication may be reproduced, stored in any retrieval system, or transmitted in any form or by any means, electronic or otherwise, without written permission of the publishers 2 In the name of Allah the Beneficent the Merciful. Peace and blessings be upon our master Muhammad, his family and Companions.1 Says the poor slave in need of the mercy of his Lord,2 Uthman ibn Muhammad ibn Uthman,3 who is known as Dan Fuduye’4, may Allah engulf him in His mercy Amen5.. 1 The author, Shehu Uthman ibn Fuduye`may Allah be merciful to him begins with the basmalla as all the scholars initiate their compositions following in that the Book of Allah and the words of the Prophet, may Allah bless him and grant him peace as related by Abd‟l-Qaadir ar-Rahaawi in his al-Arba`een on the authority of Abu Hurayra: “Every affair of importance which is not begun in the name of Allah, then it is severed.” He then says following the words of the Prophet, may Allah bless him and grant him peace as related by at-Tabarani in his al-Awsat on the Authority of Abu Hurayra: “Whoever sends blessing upon me in a book there will remain an Angel seeking forgivness for him as long as my name is in that Book.” Thus: In the Name of Allah, the Beneficent, the Merciful. -
Islamic & Indian Art (29 Oct 2020 B) Lot
Islamic & Indian Art (29 Oct 2020 B) Thu, 29th Oct 2020 Viewing: Full Sale Viewing at Chiswick By Appointment Only Mon 26 Oct, 11am - 5.30pm Tue 27 Oct, 11am - 5.30pm Wed 28 Oct, 11am - 5.30pm Thu 29 Oct, 11am - 12.30pm Please contact the Islamic & Indian Art Department to book a viewing appointment. Lot 167 Estimate: £600 - £800 + Fees TWO LOOSE FOLIOS FROM A HISTORY OF THE PROPHET Kashmir, Northern India, late 18th century TWO LOOSE FOLIOS FROM A HISTORY OF THE PROPHET Kashmir, Northern India, late 18th century Persian manuscript on paper, each folio with 21ll. of poetry in four columns of black ink nasta’liq script divided by narrow bands of floral scrolls, in gold and blue rulings, the chapter headings in blue against burnished and illuminated gold cartouches, comprising one folio with the history of the Battle of Khaybar, elaborating on the Prophet’s humane treatment of the Jewish community of Khaybar following his victory, and his marriage to his Jewish wife, Safiyya bint Huyayy (m.629- 632), the illumination on the reverse relating to ‘the Prophet asking Ali to divide a metal gate, whereupon the saint pulls up his sleeves and tears the metal as though it was silk, and folds it as though it was made of dough’, while soldiers queue to weigh their booty on scales; and the latter folio relating to an imaginary public discourse between the Prophet and Abu Bakr regarding the supremacy of Imamat and the Mahdist principle versus the Caliphate, Abu Bakr kneeling before the enthroned Prophet with a flaming halo over his head, flanked by disciples, seated on a Mughal summer carpet, within a compound of North Indian architecture, mounted, framed in upright stand and glazed between two sheets of glass, the folio 22cm x 12.8cm, 37cm x 30cm including the frame. -
Nabi Saws Said; 'I Am Older Than You; As for Your Jealousy, Allah Will
Mothers of the Believers Sister Eman al Obaid Wed 11th April 2018 Wives of the Prophet saws: 1. Khadijah 2. Sawda bint Zamʿ a 3. Aisha bint Abu Bakr 4. Hafsa bint Umar (3AH) 5. Umm Salamah Recap - Beauty of Umm Salamah - Faqiah, Alimah and Qariah - 2nd Hijrah - Battle of Uhud - Battle with the Banu Asad - Abu Salamah last prayer - Prophet saws marriage proposal Umm Salameh refused the Prophet saws marriage proposal for 3 reasons: ‘I am not fit for marriage (i.e. i am old), I am (a) jealous (person by nature) and have children.’ Nabi saws said; ‘I am older than you; as for your jealousy, Allah will remove it and as for the children, Allah and His Messenger will take care of them.’ Nabi saws was the ideal man, no human is like him, he is our role model. His response to Umm salamah was straight to the point. She accepted Prophet Muhammad saws proposal and her son Salamah was wali for her for the marriage. ‘O Allah! It is from you that I seek the reward of this calamity of mine. O Allah provide a better substitute for me’, This is how Allah is Al Jabbar – gives console. “When Abu Salamah died, I did not feel comfortable to ask Allah to substitute him for me with someone who is better than him (as a Muslim must say when afflicted with a calamity). And I said, 'Who is better than Abu Salamah? Had he not done this and that? Was he not so and so?’ When I finished the waiting period, the Messenger of Allah sent (someone) to me (to ask for my hand in marriage) and (then) married me.” The Wedding Day The Prophet saws married me and then took me to the house of Zainab. -
Qur'an Translation with Footnotes By
ﺍﻟ ﻘﹸ ﺮﺁﻥﹸ ﺍﻟ ﻜﹶ ﺮﹺ ﻳ ﻢ THE QURÕN English Meanings English Revised and Edited by êaúeeú International All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means – electronic, mechanical, photocopying, recording or otherwise – without written permission from the publisher. © ABUL-QASIM PUBLISHING HOUSE, 1997 AL-MUNTADA AL-ISLAMI, 2004 King Fahd National Library Cataloging-in-Publication Data Translation of the Meaning of the Qur’an Translated by Saheeh International – Jeddah 712 pp., 10 x 12 cm. 1 – Quran – Translation 221.4 dc 2737/17 Legal Deposit no. 2737/17 ISBN: 9960-792-63-3 Al-Muntada Al-Islami London + (44) (0) 20-7736-9060 fax: + (44) (0) 20-7736-4255 USA + (608) 277-1855 fax: + (608) 277-0323 Saudi Arabia + (966) (1) 464-1222 fax: + (966) (1) 464-1446 [email protected] THIS BOOK HAS BEEN PRODUCED IN COLLABORATION WITH êAîEEî INTERNATIONAL Professional Editing and Typesetting of Islamic Literature TABLE OF CONTENTS Introduction ......................................................................................... i Foreword............................................................................................. v History of QurÕŒn Compilation.......................................................viii Merits of Particular S´rahs and Verses............................................. x 1 S´rah al-FŒtiúah ........................................................................... 1 2 S´rah al-Baqarah .........................................................................