DOCSLIB.ORG

Self, Spirit and Soul: Perspectives of Islam and Sufism (Part-A)

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Self, Spirit and Soul: Perspectives of Islam and Sufism (Part-A) Weblinks www.alim.org www.arches.uga.edu http://www.religionfacts.com/islam/beliefs.htm Suggested Readings Chand, T. I. (1979). Thought and the Sufis – in – The World of the Sufi. The Octagon Press Ltd. UK. Fadiman, J. & Frager, R. (1999). Essential Sufism. Harpe Collins Publishers Inc. New York, USA. Fadiman, J. & Frager, R. (1999). Heart, Self and Soul: The Sufi Psychology of growth, balance and harmony. Wheaton, IL: Quest Books. Izutsu, T. (1983). Sufism and Taoism. Berkeley, CA: University of California Press. Mijares, S.G. (2002). Modern Psychology and Ancient Wisdom: An Anthology of Healing Practices from the World's Religious Traditions. New York: Haworth Press. Rushbrook Williams, L.F. (1974). Sufi Studies: East and West. Tonbridge Printers Ltd., UK. Shaffi, M. (1985). Freedom from the Self. Human Sciences Press Inc., USA. PSYCHOLOGY Paper No 6 : Self & Inner Growth Know_more Module No 35: Self, Spirit and Soul: Perspectives of Islam and Sufism (Part-A) Shah, I. (1980). The Way of the Sufi. The Octagon Press Ltd., UK. Trimingham, J.S. (1973). The Sufi orders in Islam. Oxford Publishing House. Watt, W.M. (1963). The Faith and practice of Al- Ghazali. Oneworld Publication. U.S.A. Did you know? Description Image If all Qurans in the world today were destroyed, the original Arabic would remain, because millions of Muslims, called Huffaz have memorized the text of the Quran letter for letter from beginning to end, every word and syllable. In addition, chapters from the Quran are precisely recited from memory by every Muslim in each of the five daily prayers. The Islamic calendar is based on the phases of the moon, with it being approximately 11 days shorter than the 365 days of the year in the Georgian calendar. Hence, the dates of the festivals (Eid -ul- Fitr and Eid-ul-Adha) move through the year. Source: commons.wikimedia.org PSYCHOLOGY Paper No 6 : Self & Inner Growth Know_more Module No 35: Self, Spirit and Soul: Perspectives of Islam and Sufism (Part-A) Interesting Facts Description Image A Sufi Story - A story that reminds the knowledge reside within oneself and important others around. The village elders had failed time after time to resolve a difficult problem. They invited a very wise person from another village to come and help them. In time, she came. People gathered to hear her wisdom. She asked them: “Do you know what I am going to tell you?” In unison they responded, “NO”. The wise women replied, “You will only learn what you already know, and if you don’t know, I am leaving.” She left. The village was in an uproar. Months passed and the problem didn’t go away. The elders debated and issued a second invitation to the wise women. In advance of her arrival, they coached the villagers. When the woman arrived the second time, the village gathered. Again she asked, “Do you know what I am going to tell you?” The villagers shouted in unison, “YES”. She stared at the people. “If you already know, then I have nothing to tell you.” She left. The village became even more frustrated, but after many months, the issued a third invitation. This time they were ready for the wise woman “Do you know what I am going to tell you?” Half the villagers shouted “YES”; the other half PSYCHOLOGY Paper No 6 : Self & Inner Growth Know_more Module No 35: Self, Spirit and Soul: Perspectives of Islam and Sufism (Part-A) shouted “NO”. The wise woman looked at the people and said, “Those who know should now get together with those who don’t; and then you will all know.” She rose left and never returned. That night, an elderly woman had a dream. “Last night, a voice told me the meaning of the message from the wise women. She wanted us to know that important knowledge can be derived from our own self, people from our community and our traditions, not from outside experts. We already have the knowledge.We just don’t have the confidence to believe in ourselves.” Source: acorrigiblepoet.wordpress.com ; episodbaru.blogspot.com ; www.new-startups.com Building inner positives: Its fun to play with your negatives Description Take a sheet of paper. Start by writing about all the emotions, which you could possibly feel, both positive and negative- now write one object which you posses for each of the emotion. Try writing the names of funny objects for negative emotions. After writing it, visualize the funny objects in relation to all the negative emotion. Strive practicing it whenever a negative emotion blocks your way. Timeline: Development of main sects of Sufism Description Image PSYCHOLOGY Paper No 6 : Self & Inner Growth Know_more Module No 35: Self, Spirit and Soul: Perspectives of Islam and Sufism (Part-A) Here are a few of the main sects. The Qadiriya were started by ex-Hanbalite ‘Abd al- Qadir al-Gilani 1077 A.D.. They are one of the oldest sects, the largest, and the most peaceful. They recite , "There is no god but Allah." Mevleviye/Maulawiya Order was founded by Jalal al- Din Rumi. Fazlur Rahman says this is the main urban order among Turkish Sufis. The Indian Chishtiya/Cishtiyya Order was founded by Muan al-Din Chishi (1141-1236 A.D.). They make pilgrimages to his tomb, as did Akbar, the Emperor of India. They are pacifists who differ from many Muslims in viewing revenge as wrong. Unlike many Sufis, they do not believe in dissimilitude. While most Muslims want an Islamic state, they believe in having no involvement in government. This is in spite of the numerous Sunni hadiths on Islamic government. They practice breath regulation, as do Yogis. Their main book is ‘Awaif al-Ma-arif. The Khwajagan Order in Central Asia spawned the Yasawiya, the oldest Turkish order. Baha al-Din of Bukhara (d.1389 A.D.) was a Khwajagan who left and founded the Naqshbandiya order in India. They said their order came from Abu Bakr though, which shows they claim to be Sunnis. The Persian Subhawardiya order was founded by ‘Umar al-Suhrawardi (died 1236). It claims it was actually from the caliph ‘Umar, so it also is in the Sunni camp. It is in India, Pakistan, and Afghanistan. The Rifa’iya order was founded by Ahmad al-Rifai d.1182). It is in Turkey, Egypt, and Southeast Asia. The Sa’diya/Jibawiya was allegedly founded by Sad al-Din died 1300 in Damascus. The Sanusiya order is distinctive for their 60,000 lights doctrine. Their emphasis on light is reminiscent of some Gnostic teachings. The Tijaniya order in Africa was started c.1781 at Fez by Ahmad al-Tijani (d.1815 A.D.) It came from the PSYCHOLOGY Paper No 6 : Self & Inner Growth Know_more Module No 35: Self, Spirit and Soul: Perspectives of Islam and Sufism (Part-A) Persian Khalwati/Khalwatiya order, which was founded by ‘Umar al-Khalwati. This order is in Turkey, Egypt, and northwest Africa. More Strange Orders The Bektashi/Bektashiya came out of the Yawawiya order, which came out of the Khwajagan order. It has elements of Shamanism, Shiite Islam, and some Christianity influence. It was the sect of Islam popular among the Janissaries, and survives today in Albania. They believe in a "Trinity" of Allah, Mohammed, and ‘Ali. They celebrate new members with (alcoholic) wine, bread, and cheese. The Qalanders/Kalenders were a Sufi order not really bound by Islam, with many pre-Islamic teachings. They revolted against the Turks in 1526-1527. The Divan of Hafez mentions them negatively. Ma-Ming Hsin in the last part of the 18th century started a Sufi order in China. Ibn el/al-Arabi of Murcia (in Spain) founded a pantheistic order, saying that all is a part of God. One of the few women leaders was his Sufi teacher Fatima bint Waliyya. Source: www.richard-seaman.com; www.pinterest.com Exercise for self-understanding Imagine that you are facing a gate. On your side of the gate is the infinitely large and complex world of phenomena — the grasses in the prairies, the teeming cities, the clouds over the ocean, babies crying, wars being fought, suffering, love making, your thoughts, everyone's thoughts, the stars sprinkled in the heavens, every single appearance everywhere, everything, every self. On the other side of the gate is non dual reality, selflessness, enlightenment, the absolute, God. The gate is the gate of awakening. This gate of awaking could only be opened by first understanding the one who wants to go on the other side i.e., you- your own self. Understanding self is a difficult area to conquer but the starting point could be to first understand the external realities and which part of that reality brings what all emotions inside you. The emotions could be of joy, anger, sadness or jealousy, disgust etc. The exercise starts by finding a soothing place where you could be surrounded by the natural beauty, then feeling and writing about all the experiences of happiness and sadness of that day. PSYCHOLOGY Paper No 6 : Self & Inner Growth Know_more Module No 35: Self, Spirit and Soul: Perspectives of Islam and Sufism (Part-A) Making a diary of the experiences for a month and then reflecting upon it. By understanding the joyous moments, and the reason behind them, could open the whole spectrum of sheer pleasure and happiness. PSYCHOLOGY Paper No 6 : Self & Inner Growth Know_more Module No 35: Self, Spirit and Soul: Perspectives of Islam and Sufism (Part-A) .
Load more

Recommended publications
  • Gülşen-I Raz Önemi, Hakkındaki Literatür, Ele Aldığı Belli Başlı Konular
    Türkiye Araştırmaları Literatür Dergis~ Cilt 15, Sayı30, 2017, 155-180 Bin Altınlık Hazine: Gülşen-i Raz Önemi, Hakkındaki Literatür, Ele Aldığı Belli Başlı Konular Fatih ERMiŞ* İrffin!literatüre giriş özelliği taşıyan Gülşen-i Raz, Horasan'dan Şeyh Emir Hüseyrı1 SMfitel-Günel-Herevfnirıı (ö. 1318yada 1329'dan sorıra2) 1317yılında bir elçi ile Tebriz erenlerine ila.h1 manalar hususunda on beş soru göndermesine dayanır. Şebüsten Gülşen-i Rdz'da ay ve yıl bilgisini verdiğinden bu olayın vuku tarihini tam olarak bilmekteyiz: Geçrnişdi hicretden yedi yüz on yedi sa.l, Vardı aniden [bir elçi] bir rO.z-ı ŞevwJ..3 [33. beyit] Hicretin 717. yılımn Şevva.l ayı, miladi takvime göre 1317 yılınınAralık ayı ile 1318'in Ocak ayına tekabül etmektedir. Heratile Tebriz arasındaki iki bin kilo­ metreye yakın mesafe göz önüne alındığında Emir Hüseyrıl'nirı müridinin büyük ihtimalle Ramazan ayında yola çıkmış olması beklenir. Şebüsten Emir Hüseyrıl'ye de büyük bir tazirnde bulunarak kendisini şu şekilde anar: Dr., Beyrut Orient Enstitüsü. Emir Hüseynİ bir Sührevercfi şeyhi olan Bahll.edcfin Zekeriyyll. Multll.ni'nin kızı ile evlenmiş ve bu şeyhin müridi olmuştur. Bkz. K. A. Nizaıni, "Hüseylli Sll.dll.t el-GM", 1DV !sliim Ansiklopedisi, Istanbul: Türkiye DiyanetVakfı Yayınlan, 1988-2014, c. 19, s. 24. 2 Molla Cll.mi'ye (ö. 1492) göre Emir Hüseylli'nin ölüm tarihi 16 Şevvll.l 718'dir (ll Aralık 1318). Ancak Nizaıni; Emir Hüseylli'nin Ziidü'l-Müsiifirin'de, eserin 729 (1329) yılında yazıldığından bahsetmesinden hareketle ölüm tarihinin 1329'dan sonra olması gerektiğini savunur. Bkz. Nizaıni, a.g.m., s. 24. 3 Gülşen-i Riiz'a yapılan atıfların tamamı aşağıda zikredilen tercümeye ve sadece beyit numaralarını belirterek olacaktır.
    [Show full text]
  • Experiencing Rumi and Pico
    EXPERIENCING RUMI AND PICO: CONVERGING THOUGHTS, DIVERGING KNOWLEDGE A Thesis submitted to the faculty of AS 36 San Francisco State University In partial fulfillment of the requirements for • SU the Degree Master of Arts In Humanities by Parisa Soultani Sausalito, California December 2017 Copyright by Parisa Soultani 2017 CERTIFICATION OF APPROVAL I certify that I have read Experiencing Rumi and Pico: Converging Thoughts, Diverging Knowledge by Parisa Soultani, and that in my opinion this work meets the criteria for approving a thesis submitted in partial fulfillment of the requirement for the degree Master of Arts in Humanities at San Francisco State University. Carel Bertram Ph.D. Professor of Humanities <x_ Sandra Luft Ph.D. Professor of Philosophy EXPERIENCING RUMI AND PICO: CONVERGING THOUGHTS, DIVERGING KNOWLEDGE Parisa Soultani Sausalito, California 2017 Giovanni Pico della Mirandola (1463-1494) and Jalal ad-Din Muhammad Rumi (1207- 1273) came to similar conclusions while looking for answers to deep questions about the place of human in nature and her relationship to God. Both Rumi and Pico sought to approach this quest with an open mind that uses reason and experience rather than relying solely on traditional knowledge and religious doctrines, and they came to similar conclusions that put human concerns first in divine creation. While Pico remains reliant on reason and speaks in terms of philosophy, Rumi sees and speaks from another dimension: the path of direct experience expressed through poetry and allegory. I certify that the Abstract is a correct representation of the content of this thesis. Chair, Thesis Committee Date TABLE OF CONTENTS 1.
    [Show full text]
  • Sufism and Subud
    Sufism and Subud Subud is a spiritual association founded by Muhammad Subuh, a Javanese Muslim born in 1901. Surprisingly for a movement originating in a country without an international reputation for spirituality, in 1957 Subud attracted attention and spread all over the world, drawing in previous followers of other spiritual paths, including members of all the main religious faiths, as well as seekers of no previous persuasion. Sufism is the transformative interpretation of Islam. Many of the foremost figures in classical Sufism, however, espouse doctrines which orthodox Muslims regard as foreign to their religion. Its area of operation centres on the Middle East and Asia. Certain aspects of it have attracted attention among spiritual seekers in the west, largely due to the pioneering efforts of one of its most well-known 20th century exponents, Idries Shah (d. 1996).[1] Some authors have placed Subud and Sufism in relationship with each other. Ann Bancroft’s book, Modern Mystics and Sages, for example, has a chapter on Pak Subuh in the section ‘Masters with a Sufi Background’. Other authors have made similar assumptions. It is also the line taken by Idries Shah. Muhammad Subuh, on the other hand, has flatly denied any causal link between Subud and Sufism. The question of the origin of Subud cannot therefore be said to be unequivocally established in the way that the origins of other movements are established. There is some justifiable doubt about it. Subud claims to be a spiritual phenomenon in essence unconnected with any previously existing vehicle, representing a new paradigm in which a power beyond human life is authorised to be directly accessible to all, not only to the prepared few as in the past, and in which the old methods requiring specific training and dependence of the pupil upon the teacher are superseded.
    [Show full text]
  • Introduction to Jami
    Introduction to Nūr al-dīn ʿAbd al-Raḥmān Jamī (1414-1492) Having looked last week at the essentially oral tradition of Kabir, we come, by contrast, this week to one of the most cultivated and highly educated figures not only of the 15th century, but of the entire Islamic poetic tradition, Nūr al-dīn ʿAbd al- Raḥmān Jamī (1414-1492). Born in Khorasan, he spent most of his life in Herat under the reign of the Timurids, at a time when this region was the most advanced and culturally brilliant centre of the Islamic world. Jamī was not just a poet, although poetry does seem to have received his most intense and abiding attention; he was also a brilliant scholar, a Sufi master of the Naqshbandī order, and one of the most important interpreters of the ideas of Ibn ‘Arabī, writing several important commentaries and expositions which, in the eastern regions, were as highly regarded and widely studied as the works of the Shaykh al-akbar himself. Jamī’s output was prodigious; there are about 39,000 lines of verse extant, plus 31 prose works. In contrast with Kabir, these were well preserved in manuscripts that have come down to us in the present day – Herat being, as we saw in our first week, a great centre of book production in the 15th century. Despite this, he has been oddly neglected at certain periods and in certain places within the Islamic world – he is not as widely known and universally loved as, say, Hafiz, Sa’di or ‘Iraqī – and also by modern western scholars.
    [Show full text]
  • Doctor of Philosophy in English
    RUMI AND SHAKESPEARE: UNRAVELLING RUMI’S SUFISM IN SELECT SHAKESPEAREAN TEXTS THESIS SUBMITTED FOR THE AWARD OF THE DEGREE OF Doctor of Philosophy In English BY MOHAMMAD WAHEED KHAN UNDER THE SUPERVISION OF Maulana Azad Library, Aligarh Muslim University PROF. SAMINA KHAN DEPARTMENT OF ENGLISH ALIGARH MUSLIM UNIVERSITY ALIGARH, UTTAR PRADESH INDIA 2019 Professor Samina Khan Department of English Aligarh Muslim University, Aligarh Phone No: 09997398308 [email protected] Certificate Certified that the thesis entitled “Rumi and Shakespeare: Unravelling Rumi’s Sufism in Select Shakespearean Texts” submitted by Mr. Mohammad Waheed Khan for the award of the degree of the Doctor of Philosophy is an original work carried out under my supervision and has not been submitted before, in part or full, to this university or any other university. Prof. Samina Khan Date: Supervisor Maulana Azad Library, Aligarh Muslim University Department of English Aligarh Muslim University CHAIRPERSON Aligarh Phone No. 0091–571–2700920 -925 Extension No.: 1425, 1426 Email: [email protected] Certificate Certified that the thesis entitled “Rumi and Shakespeare: Unravelling Rumi’s Sufism in Select Shakespearean Texts” submitted by Mr. Mohammad Waheed Khan is an original investigation that has been independently carried out by him. It has not been submitted before to this or any other university. Chairperson Date: Maulana Azad Library, Aligarh Muslim University Department of English Aligarh Muslim University CHAIRPERSON Aligarh Phone No. 0091–571–2700920 -925 Extension No.: 1425, 1426 Email: [email protected] Certificate Certified that Mr. Mohammad Waheed Khan (Enrolment No. GE9256) has successfully completed his Ph.D. course work and passed the examination of the same held in the month of November 2016.
    [Show full text]
  • The World of the Sufi
    Books by Idries Shah Sufi Studies and Middle Eastern Literature The Sufis Caravan of Dreams The Way of the Sufi Tales of the Dervishes: Teaching-stories Over a Thousand Years Sufi Thought and Action Traditional Psychology, Teaching Encounters and Narratives Thinkers of the East: Studies in Experientialism Wisdom of the Idiots The Dermis Probe Learning How to Learn: Psychology and Spirituality in the Sufi Way Knowing How to Know The Magic Monastery: Analogical and Action Philosophy Seeker After Truth Observations Evenings with Idries Shah The Commanding Self University Lectures A Perfumed Scorpion (Institute for the Study of Human Knowledge and California University) Special Problems in the Study of Sufi Ideas (Sussex University) The Elephant in the Dark: Christianity, Islam and the Sufis (Geneva University) Neglected Aspects of Sufi Study: Beginning to Begin (The New School for Social Research) Letters and Lectures of Idries Shah Current and Traditional Ideas Reflections The Book of the Book A Veiled Gazelle: Seeing How to See Special Illumination: The Sufi Use of Humour The Mulla Nasrudin Corpus The Pleasantries of the Incredible Mulla Nasrudin The Subtleties of the Inimitable Mulla Nasrudin The Exploits of the Incomparable Mulla Nasrudin The World of Nasrudin Travel and Exploration Destination Mecca Studies in Minority Beliefs The Secret Lore of Magic Oriental Magic Selected Folktales and Their Background World Tales A Novel Kara Kush Sociological Works Darkest England The Natives are Restless The Englishman‟s Handbook Translated by Idries Shah The Hundred Tales of Wisdom (Aflaki‟s Munaqib) THE WORLD OF THE SUFI An anthology of writings about Sufis and their work Introduction by IDRIES SHAH ISF PUBLISHING Copyright © The Estate of Idries Shah The right of the Estate of Idries Shah to be identified as the owner of this work has been asserted by them in accordance with the Copyright, Designs and Patents Act 1988.
    [Show full text]
  • Hoopoe Books
    The Road to the Future: Education for Creative Adaptation Institute for the Study of Human Knowledge 2014 Annual Report C O N T E N T S 3 Message from the President 4 Key Accomplishments in 2014 5 Hoopoe Books 5 eBooks & The Idries Shah Foundation 6 A New Book on Spirituality 7 Share Literacy: Quality Books for Children in Need 9 Books for Afghanistan: Repatriation of Traditional Teaching-Stories to Aid Literacy 11 Books for Pakistan: Traditional Teaching-Stories help spread Literacy 12 Continuing Education for Psychologists 12 CME for Physicians 13 The Human Journey: How We Got here, Where We’re Going 14 Malor Books 14 ISHK Administration Changes 15 Officers, Board of Directors, Advisors, and Contributors Our Mission Humanity now needs to adapt to a world that is far different from that of the past. A primary need at this critical point in human history is to understand our human nature. If we know who we are, how human beings evolved, what our possibilities and weaknesses are, we might correctly assess what we can change, adapt, and create, so that humanity and the planet thrive. It is the mission of ISHK to gain such insight through the investigation of humanity’s biological and cultural evolution and to communicate new understanding in the human sciences to both professionals and the culture at large through symposia, curricula development, workshops and publications. We have now provided over 4 million Hoopoe Books to the children of Afghanistan! Message from the President For 17 years, Hoopoe Books has provided Idries Shah’s stories to children, mostly in the United States, Canada, Afghanistan and Pakistan.
    [Show full text]
  • Gülşen-I Râz Önemi, Hakkındaki Literatür, Ele Aldığı Belli Başlı Konular Fatih ERMİŞ*
    Türkiye Araştırmaları Literatür Dergisi, Cilt 15, Sayı 30, 2017, 155-180 Bin Altınlık Hazine: Gülşen-i Râz Önemi, Hakkındaki Literatür, Ele Aldığı Belli Başlı Konular Fatih ERMİŞ* İrfânî literatüre giriş özelliği taşıyan Gülşen-i Râz, Horasan’dan Şeyh Emir Hüseynî Sâdât el-Gûrî el-Herevî’nin1 (ö. 1318 ya da 1329’dan sonra2) 1317 yılında bir elçi ile Tebriz erenlerine ilâhî manalar hususunda on beş soru göndermesine dayanır. Şebüsterî Gülşen-i Râz’da ay ve yıl bilgisini verdiğinden bu olayın vuku tarihini tam olarak bilmekteyiz: Geçmişdi hicretden yedi yüz on yedi sâl, Vardı aniden [bir elçi] bir rûz-ı Şevvâl.3 [33. beyit] Hicretin 717. yılının Şevvâl ayı, miladi takvime göre 1317 yılının Aralık ayı ile 1318’in Ocak ayına tekabül etmektedir. Herat ile Tebriz arasındaki iki bin kilo- metreye yakın mesafe göz önüne alındığında Emir Hüseynî’nin müridinin büyük ihtimalle Ramazan ayında yola çıkmış olması beklenir. Şebüsterî Emir Hüseynî’ye de büyük bir tazimde bulunarak kendisini şu şekilde anar: * Dr., Beyrut Orient Enstitüsü. 1 Emir Hüseynî bir Sühreverdî şeyhi olan Bahâeddîn Zekeriyyâ Multânî’nin kızı ile evlenmiş ve bu şeyhin mürîdi olmuştur. Bkz. K. A. Nizami, “Hüseynî Sâdât el-Gūrî”, TDV İslâm Ansiklopedisi, İstanbul: Türkiye Diyanet Vakfı Yayınları, 1988-2014, c. 19, s. 24. 2 Molla Câmî’ye (ö. 1492) göre Emir Hüseynî’nin ölüm tarihi 16 Şevvâl 718’dir (11 Aralık 1318). Ancak Nizami; Emir Hüseynî’nin Zâdü’l-Müsâfirîn’de, eserin 729 (1329) yılında yazıldığından bahsetmesinden hareketle ölüm tarihinin 1329’dan sonra olması gerektiğini savunur. Bkz. Nizami, a.g.m., s. 24. 3 Gülşen-i Râz’a yapılan atıfların tamamı aşağıda zikredilen tercümeye ve sadece beyit numaralarını belirterek olacaktır.
    [Show full text]
  • ʿabd Al-Raḥmān Al-Jāmī (D. 898/1492) on the Eternity of the World
    Zurich Open Repository and Archive University of Zurich Main Library Strickhofstrasse 39 CH-8057 Zurich www.zora.uzh.ch Year: 2017 ʿAbd al-Raḥmān al-Jāmī (d. 898/1492) on the Eternity of the World Rudolph, Ulrich DOI: https://doi.org/10.1111/muwo.12201 Posted at the Zurich Open Repository and Archive, University of Zurich ZORA URL: https://doi.org/10.5167/uzh-139373 Journal Article Accepted Version Originally published at: Rudolph, Ulrich (2017). ʿAbd al-Raḥmān al-Jāmī (d. 898/1492) on the Eternity of the World. The Muslim World, 107(3):537-548. DOI: https://doi.org/10.1111/muwo.12201 ʿAbd al-Raḥmān al-Jāmī (d. 898/1492) on the Eternity of the World1 Ulrich Rudolph University of Zurich ʿAbd al-Raḥmān al-Jāmī is mainly known for his poetic works.2 One of his mathnawīs entitled Yūsuf u-Zulaykhā offers a fascinating interpretation of the well-known story of Joseph and ranks among the most celebrated epic poems ever written in the Persian language.3 When praising his talents, however, we should not forget that his interests were not confined to literature but extended to several areas of scholarship. Actually, Jāmī studied most of the sciences taught in the Islamic world at his time, his scholarly output being almost as impressive as his poetic writings. Jāmī was born in 817/1414 in the region of Jām, lying about midway between Mashhad and Herat. When he was still young his family moved to Herat where he began his education at the madrasa. Later on, he continued studying in Samarqand, which was at that time the centre of learning in the East of the Islamic world.
    [Show full text]
  • Naqshbandi Sufi, Persian Poet
    ABD AL-RAHMAN JAMI: “NAQSHBANDI SUFI, PERSIAN POET A Dissertation Presented in Partial Fulfillment of the Requirement for The Degree Doctor of Philosophy in the Graduate School of the Ohio State University By Farah Fatima Golparvaran Shadchehr, M.A. The Ohio State University 2008 Approved by Professor Stephen Dale, Advisor Professor Dick Davis Professor Joseph Zeidan ____________________ Advisor Graduate Program in History Copyright by Farah Shadchehr 2008 ABSTRACT The era of the Timurids, the dynasty that ruled Transoxiana, Iran, and Afghanistan from 1370 to 1506 had a profound cultural and artistic impact on the history of Central Asia, the Ottoman Empire, and Mughal India in the early modern era. While Timurid fine art such as miniature painting has been extensively studied, the literary production of the era has not been fully explored. Abd al-Rahman Jami (817/1414- 898/1492), the most renowned poet of the Timurids, is among those Timurid poets who have not been methodically studied in Iran and the West. Although, Jami was recognized by his contemporaries as a major authority in several disciplines, such as science, philosophy, astronomy, music, art, and most important of all poetry, he has yet not been entirely acknowledged in the post Timurid era. This dissertation highlights the significant contribution of Jami, the great poet and Sufi thinker of the fifteenth century, who is regarded as the last great classical poet of Persian literature. It discusses his influence on Persian literature, his central role in the Naqshbandi Order, and his input in clarifying Ibn Arabi's thought. Jami spent most of his life in Herat, the main center for artistic ability and aptitude in the fifteenth century; the city where Jami grew up, studied, flourished and produced a variety of prose and poetry.
    [Show full text]
  • Information to Users
    INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand corner and continuing from left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. Photographs included in the original manuscript have been reproduced xerographically in this copy. Higher quality 6" x 9" black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. Contact UMI directly to order. UMI University Microfilms International A Bell & Howell Information Company 300 Nortfi Zeeb Road, Ann Arbor, Ml 48106-1346 USA 313/761-4700 800/521-0600 Order Number 9218972 The path of love: Sufism in the novels of Doris Lessing Galin, Muge N., Ph.D. The Ohio State University, 1992 UMI 300 N.
    [Show full text]
  • The Shah Movement Idries Shah and Omar Ali-Shah
    The Shah Movement Idries Shah and Omar Ali-Shah PDF generated using the open source mwlib toolkit. See http://code.pediapress.com/ for more information. PDF generated at: Tue, 05 Jul 2011 04:52:24 UTC Contents Articles Idries Shah 1 Omar Ali-Shah 16 Institute for the Study of Human Knowledge 18 The Institute for Cultural Research 21 Saira Shah 24 References Article Sources and Contributors 26 Image Sources, Licenses and Contributors 27 Article Licenses License 28 Idries Shah 1 Idries Shah Idries Shah Born Simla, India Died 23 November 1996London, UK Occupation Writer, publisher Ethnicity Afghan, Indian, Scottish Subjects Sufism, psychology Notable work(s) The Sufis The Subtleties of the Inimitable Mulla Nasrudin The Exploits of the Incomparable Mulla Nasrudin Thinkers of the East Learning How to Learn The Way of the Sufi Reflections Kara Kush Notable award(s) Outstanding Book of the Year (BBC "The Critics"), twice; six first prizes at the UNESCO World Book Year in 1973 Children Saira Shah, Tahir Shah, Safia Shah Signature [1] also known as Idris Shah, né Sayed Idries ,(هاش سیردا :Idries Shah (16 June, 1924 – 23 November, 1996) (Persian was an author and teacher in the Sufi tradition who wrote over three dozen ,(يمشاه سيردإ ديس :el-Hashimi (Arabic Idries Shah 2 critically acclaimed books on topics ranging from psychology and spirituality to travelogues and culture studies. Born in India, the descendant of a family of Afghan nobles, Shah grew up mainly in England. His early writings centred on magic and witchcraft. In 1960 he established a publishing house, Octagon Press, producing translations of Sufi classics as well as titles of his own.
    [Show full text]