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EMT3610/6610HS Religious Thought and Spirituality in Islam

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EMT3610/6610HS Religious Thought and Spirituality in Islam General Information Instructor: Nevin Reda El-Tahry E-mail: [email protected] Office Hours: R 11:00 am –12:00 noon Office: 215 Class time: R 9:00 am – 11:00 am Classroom: 108 Course Description This is a historical and topical survey of the origins and development of Islamic religious practices and mysticism. The course is primarily concerned with the growth of mystical tradition in Islam, the rise of asceticism, the early forms of personal piety that culminated into emphasis over mystical dimensions of Islamic religious experience and practice. The course will examine the rise of Sufi orders, the systematization of Sufi teaching and the evolution of theosophical dimensions of mysticism, and finally, the contribution of Sufism in the Islamic arts and literatures. Lectures, readings and class discussions. Annotated bibliography: 25%, oral presentation: 15%, project (research paper): 45%, class participation: 15%. Learning Outcomes Upon successful completion of the course, students are expected to: Religious Faith and Heritage • Demonstrate knowledge of religious heritage, and articulate clearly their own theological positions (as related to pastoral practices). • Interpret scripture and religious texts using a variety of methods, sources, and norms. • Identify and respect the diversity of theological viewpoints and practices within their religious tradition. Culture and Context • Give evidence of critical self-awareness with regard to their own and other faith perspectives and practices of educational ministry. Spiritual/Vocational Formation • Display capacity for self-reflexive and spiritual practices within communities of faith. Ability with Scholarly Tools and Skills Demonstrate competence in the use of a library and in the construction of an annotated bibliography Demonstrate familiarity with pertinent web-based resources and skills. Demonstrate competence in the following skills: . Clear and effective communication in both oral and written forms; . The construction of a logical argument; . The making of informed judgments on complex issues; . The use of standard conventions of style for scholarly writing. Give evidence of an understanding of the nature and processes of research. Course Materials Textbooks: 1. Carl W. Ernst, Sufism: An Introduction to the Mystical Tradition of Islam (Boston: Shambhala, 2011). 2. Anne-Marie Schimmel, The Mystical Dimensions of Islam (Chapel Hill: University of North Carolina Press, 2011). 3. Michael Sells, Early Islamic Mysticism: Sufi, Qur’an, Miraj, Poetic and Theological Writings (Paulist Press 2002). Additional Bibliography: 1. Ahmed, Sameera and Mona M. Amer (eds.). Counseling Muslims: Handbook of Mental Health Issues and Interventions. New York: Taylor and Francis Group, 2012. 2. Amir-Moezzi, Mohammad Ali. The Spirituality of Shiʿi Islam: Beliefs and Practices. London : I.B. Tauris, 2011. 3. Avery, Kenneth S. A Psychology of Early Sufi Samā ʿ: Listening and Altered States. London ; New York, NY : RoutledgeCurzon, 2004. 4. Awn, Peter J. Satan's tragedy and redemption: Iblīs in Sufi psychology, with a foreword by Annemarie Schimmel. Leiden : E.J. Brill, 1983. 5. Ayoub, Mahmoud. Redemptive Suffering in Islam: A Study of the Devotional Aspects of 'Ashura' in Twelver Shi'ism. The Hague: Mouton, 1978. 6. Bentounés, Sheikh Khaled. Sufism: The Heart of Islam. Foreword by Christian Delorme; translation by Khaled El Abdi of interviews conducted by Bruno and Romano Solt. Soufisme, cœur de l'Islam. Prescott, Ariz: Hohm Press, 2002. 7. Berzin, Alexander. ―Historical Survey of the Buddhist and Muslim Worlds‘ Knowledge of Each Other‘s Custom‘s and Teachings,‖ The Muslim World 100, no. 2 - 3 (2010), pp. 187-203. 8. Calder, Norman, Jawid Mojaddedi and Andrew Rippin, Classical Islam: A Sourcebook London: Routledge, 2003. 9. Canel-Çınarbaş, Deniz, Ayşe Çiftçi, and Gökçe Bulgan, ―Visiting Shrines: A Turkish Religious Practice and Its Mental Health Implications,‖ International Journal for the Advancement of Counselling 35, no.1 (2013), pp. 16 – 32. 10. Chittick, William C. Divine Love: Islamic Literature and the Path to God. Foreword by Seyyed Hossein Nasr. New Haven : Yale University Press, 2013. 11. –––. Sufi Path of Knowledge. New York: State University of New York Press, 1989. 12. De Jong, Frederick and Bernd Radtke (eds.), Islamic Mysticism Contested: Thirteen Centuries of Controversies and Polemics (Leiden: Brill, ―Islamic History and Civilization. Studies and Texts, 29‖, 1999). 13. Djummaev, Alexander B. ―Musical Traditions and Ceremonies of Bukhara,‖ Anthropology of the Middle East 3, no. 1 (2008), pp. 52 – 66. 14. Ernst, Carl W. Sufism: An Introduction to the Mystical Tradition of Islam. Boston: Shambhala, 2011. 15. ––– (transl.). Teachings of Sufism. Boston; London: Shambhala, 1999. 16. –––. Words of Ecstasy in Sufism. Albany: State University of New York Press, 1985. 17. Foltz, Richard C. Source, Buddhism in the Iranian World‖ The Muslim World 100, no. 2 - 3 (2010), pp. 204-214. 18. Frager, Robert. Heart, Self and Soul: The Sufi Psychology of Growth, Balance and Harmony. Wheaton, Illinois: Quest Books, 1999. 19. Gade, Anna M. ―Taste, Talent and the Problem of Internalization: A Qurʾanic Study in Religious Musicality from Southeast Asia,‖ History of Religions 41, no. 4, Essays on the Occasion of Frank Reynolds's Retirement (May, 2002): 328-68. 20. Gilliat-Ray, Sophie, Mansur Ali and Stephen Pattison. Understanding Muslim Chaplaincy. Surrey, U.K.: Ashgate Publishing Ltd., 2013. 21. Gulen, Fethullah. Emerald Hills of the Heart: Key Concepts in the Practice of Sufism (Tughra Books, 2007. 22. Hallaq, Wael, ―On the Origins of the Controversy about the Existence of Mujtahids and the Gate of Ijtihad,‖ Studia Islamica 63, no. 1 (1986), pp. 129-141. 23. –––. ―Was the Gate of Ijtihad Closed?‖ International Journal of Middle East Studies 16, no. 3 (1984), pp. 3-41. 24. Halman, Talât S. (ed.). Yunus Emre and His Mystical Poetry. Bloomington, Ind: Indiana University Press, c1981. 25. Haque, Amber. ―Psychology from Islamic Perspective: Contributions of Early Muslim Scholars and Challenges to Contemporary Muslim Psychologist,‖ Journal of Religion and Health 43, 4 (2004), pp. 357-377. 26. Harris L. Friedman and Glenn Hartelius, The Wiley-Blackwell Handbook of Transpersonal Psychology (Chichester, West Sussex: Wiley Blackwell, 2013). 27. Helminski, Camille. Women of Sufism: A Hidden Treasure: Writings and Stories of Mystic Poets, Scholars and Saints, selected and introduced by Camille Helminski. Shambhala, 2003. 28. Ibn ‗Arabi, Muḥī al-Dīn. ―The Wisdom of Singularity in the Word of Muhammad‖ The Bezels of Wisdom (The Wisdom of the Prophets), transl. R. W. J. Austin (New York: Paulist Press, c1980). 29. Isgandarova, Nazila. ―Music in Islamic Spiritual Care: A Review of Classical Sources,‖ Religious Studies and Theology 34, no. 1 (2015), pp. 101-113. 30. Jackson, Sherman A. Islam and the Problem of Black Suffering. Oxford University Press, New York, 2009. 31. Jaz lī, Muh ammad ibn Sulaym n. Dalā’il al-Khayrāt (Waymarks of Blessings) http://bewley.virtualave.net/dalail1.html 32. Karakas, Fahri. ―A Holistic View of Spirituality and Values: The Case of Global Gulen Networks,‖ Journal of Management, Spirituality & Religion 5, no. 1 (2008), pp. 56-83. 33. Karamustafa, Ahmet. God’s Unruly Friends: Dervish Groups of the Islamic Middle Period 1200-1550 (Oxford: Oneworld, 2006). 34. Khalil, Atif. ―Ab Ṭ lib al-Makkī and the Nourishment of the Hearts (Q t al-Qul b) in the Context of Early Sufism,‖ The Muslim World 102, no. 2 (2012), pp. 335-356. 35. –––. ―Contentment, Satisfaction and Good-Pleasure: Rida in Early Sufi Moral Psychology,‖ Studies in Religion/Sciences Religieuses 43, no. 3 (2014), pp. 371-389. 36. Knysh, Alexander. ―Contextualizing the Sufi-Salafi Conflict (from the Northern Caucasus to Hadramawt),‖ Middle Eastern Studies, vol. 43, no. 4 (2007), pp. 503-530. 37. –––. Islamic Mysticism: A Short History (Leiden: Brill, 2000). 38. Kobeisy, Ahmed Nezar. Counseling American Muslims: Understanding the Faith and Helping the People. Westport, Conn.: Praeger Publishers, 2004. 39. Krämer, Gudrun and Sabine Schmidtke (eds.), Speaking for Islam: Religious Authorities in Muslim Societies (Leidenand Boston: E. J.Brill, 2006). 40. Lewiston, Leonard. ―The sacred music of Islam: Sam ‗ in the Persian Sufi tradition,‖ British Journal of Ethnomusicology 6, no. 1 (1997), pp. 1-33. 41. Mawdudi, Abul A‗la. The Spiritual Path of Islam, http://www.islam101.com/sociology/spiritualPath.htm 42. Mayer, Toby. ―Yogic-Ṣ fī Homologies: The Case of the ‗Six Principles‘ Yoga of N ropa and the Kubrawiyya,‖ The Muslim World 100, no. 2 - 3 (2010), pp. 268-286. 43. Michon, Jean-Louis and Robert Gaetani (eds), Sufism: Love and Wisdom (Bloomington, Indiana: World Wisdom, 2006). 44. Muhaiyaddeen, M.R. Bawa. God's Psychology: A Sufi Explanation. Philadelphia, PA: Fellowship Press, c2007. 45. –––. Islam & World Peace : Explanations of a Sufi. Foreward by Annemarie Schimmel. Philadelphia, PA : Fellowship Press, 1987. 46. Murata, Sachiko. The Tao of Islam: A Sourcebook on Gender Relationships in Islamic Thought. Foreword by Annemarie Schimmel. Albany, NY : State University of New York Press, 1992. 47. Nahar, Azizun. Islam, The Nature of Self, Suffering, and Salvation: with Special Reference to Buddhism and Islam. Vohra Publishers & Distributors, Allahabad, India, 1987. 48. Nahar, Azizun. Islam, The Nature of self, Suffering, and Salvation: with Special Reference to Buddhism and
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  • Sami Yusuf and Music

    Sami Yusuf and Music

    ARGUING OVER MUSIC The internationally renowned Muslim singer and composer, Sami Yusuf, is about to make his debut performance in Guyana and people of all ages are excited. That’s because many Guyanese Muslims are already deeply familiar with Yusuf’s songs which are easily accessible online. Threatening to dampen their spirits however, is a handful of dreary extremists armed with a set of flawed arguments. They are quoting verses from the Quran and sayings attributed to Prophet Muhammad, peace be upon him, out of context in order to declare Yusuf’s music as “forbidden” (haram) or disliked (makruh) according to the Islamic legal tradition. These dour individuals wish to convince Muslims that the music of Sami Yusuf, Yusuf Islam (the artist formerly known as Cat Stevens), Zain Bhikha, Maher Zain, Native Deen, Aashiq Al-Rasul and a lengthy list of popular Muslim singers and composers are deviants hellbent on corrupting Muslim youth. Listening to their arguments one assumes that Sami Yusuf might be performing an Arab version of Miley Cyrus’ twerking to a rowdy crowd of badly behaved men and women who egg him on as they chug back a few bottles Banks beer. The lyrics of Sami Yusuf songs praise God for his countless bounties, the foremost of which is His sending the noble Prophet, peace be upon him, as a mercy to all of mankind. A similar genre of music in the form of Urdu naats and qasidas has sustained Muslim religious life in Guyana for nearly 200 years and no one has ever suggested, except an ignoramus, that this practice prevents believers from listening to or memorizing the verses of the Quran.
  • Bewildered by Love and Longing

    Bewildered by Love and Longing

    BEWILDERED BY LOVE AND LONGING Michael Sells and Simone Fattal talk about a new translation of Ibn ‘Arabi’s famous cycle of love poems, ‘Translation of Desires’ ‘Translation of Desires’ (Tarjumān al-ashwāq) is one of the world’s great works of mystical poetry. A cycle of 61 poems addressed to a beautiful but elusive beloved, it has been one the most widely-read works of the Andalusian mystic/philosopher, Muhyiddin Ibn ‘Arabi (1165–1240). Even today, 800 years after its composition, its extraordinary imagery and sentiments continue to inspire artists and musicians not only within the Arab world, but also in the West, where it has become known largely through the early 20th century translation of R.A. Nicholson. This year has seen the publication of new translations of 46 poems, under the title ‘Bewildered’, by Michael Sells, The John Henry Barrows Professor of Islamic History and Literature at the University of Chicago, who has spent a lifetime on their study. Jane Clark and Cecilia Twinch talk to him, and to artist and publisher Simone Fattal who has produced the book for The Post Apollo Press. 1 Cecilia: Michael, these English versions of poems from Translation of Desires have been a work in progress for you for many years now, since the 1980s. What is it about the book that fascinates you? Michael: It is the poetry of loss and longing from the classic Arabic tradition of love poetry, although it also represents a very distinctive development of that form. One of the things that makes it appealing is that it is based on a very sophisticated psychology of love.