DOCSLIB.ORG

Ala Man Ankara Al-Tasa

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Ala Man Ankara Al-Tasa A TRANSLATION, WITH CRITICAL INTRODUCTION, OF SHAYKH AL-`ALAWI’S AL-RISĀLAH AL-QAWL AL-MA`RŪF FĪ AL-RADD `ALĀ MAN ANKARA AL-TASAWWUF (A KIND WORD IN RESPONSE TO THOSE WHO REJECT SUFISM) MOGAMAT MAHGADIEN HENDRICKS Student number 2352068 A thesis submitted in fulfilment of the requirement of the degree of Magister Artium in the Department of Foreign Languages, University of the Western Cape Supervisor: Professor Yasien Mohamed 14th of November 2005 CONTENTS KEYWORDS................................................................................................................................................i ABSTRACT.................................................................................................................................................ii DECLARATION........................................................................................................................................iii ACKNOWLEDGEMENT.........................................................................................................................iv TRANSLATOR’S INTRODUCTION....................................................................................................... I Section One: Literary works in defence of the Sufis...........................................................................I Section Two: The life of Shaykh Sidi Aḥmad ibn Muṣṭafā al-`Alāwi............................................... VI Section Three: The legacy of Shaykh Sidi Ahmad ibn Muṣṭafā al-`Alāwi .......................................VIII Section Four: Some of the written works of the Shaykh al-`Alawi.................................................... IX Section Five: Methodology of the Shaykh al-`Alawī.......................................................................XII Ijtihād: a methodology for dealing with the revealed texts …………………… XII Shaykh al`Alawi comments on bid`ah (innovation) ………………………….. XIV Shaykh al-`Alawi and ijtihād …………………………………………………….. XVI Section Six: A Kind Word to Those Who Reject Sufism........................................................... XVIII Section Seven: Methodology employed in the Thesis.......................................................................XXI CHAPTER ONE: INTRODUCTION................................................................................................. 3 Reasons for writing this book................................................................................................................... 3 CHAPTER TWO: THE DEFENSE OF THE SCHOLARS .............................................................. 7 Do not look at your brothers faults .......................................................................................................... 8 On Commanding Of Good And Forbidding Evil And Forbearance With It........................................... 10 Only with knowledge should one command good and forbid evil .......................................................... 14 Differences between legal experts on good and evil............................................................................... 15 Discord amongst Muslims and breaking down of the brotherhood........................................................ 20 Degrees of faith ...................................................................................................................................... 23 Courtesy towards the believers .............................................................................................................. 25 Levels of Commanding Good and Forbidding Evil …………………………………………………………. 26 Those commissioned with inviting to good and forbidding from evil..................................................... 32 CHAPTER THREE: PROOF OF SUFISM........................................................................................ 34 Sufism in the first communities............................................................................................................... 34 Fuqahā (jurists) on the Sufis and their practices .................................................................................. 50 Sufism and innovation ............................................................................................................................ 57 ThePrinciples of innovation (bid`ah) ..................................................................................................... 58 Applying Ijtihad(legal reasoning) to Sufism........................................................................................... 59 Status of the Dhākirun (those who remember Allāh) ............................................................................. 60 Sufis are not misguided .......................................................................................................................... 62 The four Imāms on Sufism ...................................................................................................................... 80 CHAPTER FOUR: PERMISSIBILITY OF SPECIFIC PRACTICES OF THE SUFI`S ............. 85 The ruling on dancing ............................................................................................................................ 85 The ruling on poetry............................................................................................................................... 89 Dhikr in acts of worship ......................................................................................................................... 91 Associating Sufism with forbidden actions............................................................................................. 94 Validity of using a rosary ..................................................................................................................... 108 Mixing of the sexes ............................................................................................................................... 131 CHAPTER FIVE: PROTECTING THE DOCTRINE.................................................................. 137 The sufis, saints or charlatans.............................................................................................................. 138 Wearing patched clothing..................................................................................................................... 143 GLOSSARY OF ARABIC TERMS ...................................................................................................... 156 REFERENCES........................................................................................................................................ 159 3 KEYWORDS A TRANSLATION OF SHAYKH AL-`ALAWI’S AL-RISĀLAH AL-QAWL AL- MA`RŪF FĪ AL-RADD `ALĀ MAN ANKARA AL-TASAWWUF M. M. HENDRICKS `ārif bid’ah dhikr ḥadrah ḥaqīqah `ibādah ijtihād Islām imān iḥsān ma`rifah Murshid Muqaddam nafs Shaykh al-`Alāwī Sufīsm Sufī practices Sufī thought revealed Law ṭarīqah al-`Alawiyah Zāwiyah i ABSTRACT A TRANSLATION, WITH CRITICAL INTRODUCTION, OF SHAYKH AL- `ALAWI’S AL-RISĀLAH AL-QAWL AL-MA`RŪF FĪ AL-RADD `ALĀ MAN ANKARA AL-TASAWWUF M. M. HENDRICKS Magister Artium Thesis, Department of Foreign Languages, University of the Western Cape The main focus of the thesis is the translation of an original defence of Sufī practice titled the al-Risālah al-Qawl al-Ma`rūf fī al-Radd `alā man Ankara al-Tasawwuf (A Kind Word in Response to those who Reject Sufism) by the Shaykh Aḥmad ibn Muṣṭafā al-`Alāwī. This book was written in defence of Sufīs and Sufism. I will endeavour to provide some notes on the life, spiritual heritage and writings of the Shaykh al-`Alāwī in conjunction with a critical introduction to complement the translated text. In addition, I review the Shaykh's methodology applied in his ijtihād to validate and defend the Sufis and their practices. This sheds a new perspective on the Shaykh's life and works. The translation of the al-Risālah and other texts of the Shaykh will provide a clearer picture of this. The translation will additionally have a critical introduction to place the Shaykh and his works in its historical context. Finally, the thesis is a tribute to the great Sufi, independent legal expert Shaykh Aḥmad ibn Muṣṭafā al-`Alāwī. 14th of November 2005 ii DECLARATION I declare that this translation of Shaykh al-`Alāwī’s al-Risālah al-Qawl al-Ma`Rūf fī al-Radd `alā man Ankara al-Tasawwuf (A Kind Word in Response to those who Reject Sufism) is my own work, that it has not been submitted before for any degree or examination at any other university and that all the sources I have used or quoted have been indicated and acknowledged as complete references. Mogamat Mahgadien Hendricks 14th of November 2005 Signed: . iii ACKNOWLEDGEMENT First, my heartfelt thanks to the murīds of the `Alāwiyah Ṭarīqah in Cape Town and abroad, who all continue to be the inspiring source of enlightenment in my life. Their presence in my life, sharing all that is placed in my path, often make the up-hills on life’s journey seem easy. Their wisdom inspires me … their love fills me … their acceptance of me serve as the force that drives me everyday … every moment. These murīds have so selflessly sacrificed their time, resources and expertise to assist with this momentous task of translating the writings of the Shaykh Aḥmad ibn Mustaphā al- `Alāwi (may Allāh sanctify his secret) - writings that signify with every word deep and hidden meanings. Then, I thank my wife, children and immediate family who had to endure so much in this process. And who also have to continue enduring me in who
Load more

Recommended publications
  • Join the MCA Mailing List and Stay Connected MCA MAILING LIST Announcement
    PRAYER TIMINGS Effective 07/27 MCA NOOR Fajr 5:10 5:20 Dhuhr 1:30 1:30 Asr 5:45 6:30 Maghrib Sunset Sunset Isha 10:00 10:00 Juma 1 12:15 12:15 Juma 2 1:30 1:30 Newsletter Juma 3 - 3:00 Published Weekly by the Muslim Community Association of San Francisco Bay Area Dhul Qa’dah 23, 1440 July 26, 2019 AL-QURAN And the servants of the Gracious God are those who walk on the earth in a dignified manner, and when the ignorant address them, they say, ‘Peace!’ And who spend the night before their Lord, prostrate and standing. And who say, ‘Our Lord, avert from us the punishment of Hell; for the punishment thereof is a lasting torment. Quran, 25:64-66 HADITH Narrated by Abdur-Rahman bin Samura The Prophet said, “O ‘Abdur- Rahman bin Samura! Do not seek to be a ruler, because if you are given authority for it, then you will be held responsible for it, but if you are given it without asking for it, then you will be helped in it (by Allah): and whenever you take an oath to do something and later you find that something else is better than the first, then do the better one and make expiation for your oath.” Bukhari, Vol 8, Bk 78, No: 619 TO ADVERTISE WITH US, VISIT OUR WEBSITE: www.mcabayarea.org/newsletter JOIN THE Join the MCA Mailing List and Stay Connected MCA MAILING LIST Announcement Assalamu ‘alaikum, The Khutbah Committee presented some potential solutions to parking and congestion problems on Fridays.
    [Show full text]
  • Rituals of Islamic Spirituality: a Study of Majlis Dhikr Groups
    Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Arif Zamhari THE AUSTRALIAN NATIONAL UNIVERSITY E P R E S S E P R E S S Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] This title is also available online at: http://epress.anu.edu.au/islamic_citation.html National Library of Australia Cataloguing-in-Publication entry Author: Zamhari, Arif. Title: Rituals of Islamic spirituality: a study of Majlis Dhikr groups in East Java / Arif Zamhari. ISBN: 9781921666247 (pbk) 9781921666254 (pdf) Series: Islam in Southeast Asia. Notes: Includes bibliographical references. Subjects: Islam--Rituals. Islam Doctrines. Islamic sects--Indonesia--Jawa Timur. Sufism--Indonesia--Jawa Timur. Dewey Number: 297.359598 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 or otherwise, without the prior permission of the publisher. Cover design and layout by ANU E Press Printed by Griffin Press This edition © 2010 ANU E Press Islam in Southeast Asia Series Theses at The Australian National University are assessed by external examiners and students are expected to take into account the advice of their examiners before they submit to the University Library the final versions of their theses. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changesthat the author may have decided to undertake.
    [Show full text]
  • Understanding the Concept of Islamic Sufism
    Journal of Education & Social Policy Vol. 1 No. 1; June 2014 Understanding the Concept of Islamic Sufism Shahida Bilqies Research Scholar, Shah-i-Hamadan Institute of Islamic Studies University of Kashmir, Srinagar-190006 Jammu and Kashmir, India. Sufism, being the marrow of the bone or the inner dimension of the Islamic revelation, is the means par excellence whereby Tawhid is achieved. All Muslims believe in Unity as expressed in the most Universal sense possible by the Shahadah, la ilaha ill’Allah. The Sufi has realized the mysteries of Tawhid, who knows what this assertion means. It is only he who sees God everywhere.1 Sufism can also be explained from the perspective of the three basic religious attitudes mentioned in the Qur’an. These are the attitudes of Islam, Iman and Ihsan.There is a Hadith of the Prophet (saw) which describes the three attitudes separately as components of Din (religion), while several other traditions in the Kitab-ul-Iman of Sahih Bukhari discuss Islam and Iman as distinct attitudes varying in religious significance. These are also mentioned as having various degrees of intensity and varieties in themselves. The attitude of Islam, which has given its name to the Islamic religion, means Submission to the Will of Allah. This is the minimum qualification for being a Muslim. Technically, it implies an acceptance, even if only formal, of the teachings contained in the Qur’an and the Traditions of the Prophet (saw). Iman is a more advanced stage in the field of religion than Islam. It designates a further penetration into the heart of religion and a firm faith in its teachings.
    [Show full text]
  • Marcia Hermansen, and Elif Medeni
    CURRICULUM VITAE Marcia K. Hermansen October 2020 Theology Dept. Loyola University Crown Center 301 Tel. (773)-508-2345 (work) 1032 W. Sheridan Rd., Chicago Il 60660 E-mail [email protected] I. EDUCATION A. Institution Dates Degree Field University of Chicago 1974-1982 Ph.D. Near East Languages and Civilization (Arabic & Islamic Studies) University of Toronto 1973-1974 Special Student University of Waterloo 1970-1972 B.A. General Arts B. Dissertation Topic: The Theory of Religion of Shah Wali Allah of Delhi (1702-1762) C. Language Competency: Arabic, Persian, Urdu, French, Spanish, Italian, German, Dutch, Turkish II. EMPLOYMENT HISTORY A. Teaching and Other Positions Held 2006- Director, Islamic World Studies Program, Loyola 1997- Professor, Theology Dept., Loyola University, Chicago 2003 Visiting Professor, Summer School, Catholic University, Leuven, Belgium 1982-1997 Professor, Religious Studies, San Diego State University 1985-1986 Visiting Professor, Institute of Islamic Studies McGill University, Montreal, Canada 1980-1981 Foreign Service, Canadian Department of External Affairs: Postings to the United Nations General Assembly, Canadian Delegation; Vice-Consul, Canadian Embassy, Caracas, Venezuela 1979-1980 Lecturer, Religion Department, Queen's University, Kingston, Ontario M. K. Hermansen—2 B.Courses Taught Religious Studies World Religions: Major concepts from eastern and western religious traditions. Religions of India Myth and Symbol: Psychological, anthropological, and religious approaches Religion and Psychology Sacred Biography Dynamics of Religious Experience Comparative Spiritualities Scripture in Comparative Perspective Ways of Understanding Religion (Theory and Methodology in the Study of Religion) Comparative Mysticism Introduction to Religious Studies Myth, Magic, and Mysticism Islamic Studies Introduction to Islam. Islamic Mysticism: A seminar based on discussion of readings from Sufi texts.
    [Show full text]
  • IN ISLAMIC LITERATURE A. Waliy> in the Fiqh Study in Terms of Fiqh, The
    CHAPTER II THE CONCEPT OF WALIY<> IN ISLAMIC LITERATURE A. Waliy> in the fiqh study In terms of fiqh, the word of "waliy> " has an meaning the person who according to the law (religious, traditional) obligations entrusted to attend to orphans, before the child is an adult; parties which represent a bride at the time married (is doing the ceremony with the groom).1 1. Waliy> in marriage a. Definition of waliy> and its position in marriage In marriage, the word of waliy> is a person who acts on behalf of the bride in a marriage ceremony. The existence of waliy> in the marriage ceremony is one thing that must there and will not be valid marriage contract without action of the waliy>. Waliy> was placed as a pillar in marriage according to ulema agreement in principally. In the marriage contract itself waliy> can be located as a person acting on behalf of the bride and also as the person who requested approval for the survival of the marriage. 1Departemen Pendidikan dan Kebudayaan, Kamus Besar Bahasa Indonesia,(Jakarta: Balai Pustaka, 1989), p. 1007 19 Position as a person who acts on behalf of the bride in performing the contract there is a difference of opinion among ulema. To the young bride, both male or female scholars agree on him sit as a pillar or a condition in the marriage contract. The reason is that the bride is still not able to perform the contract by itself and therefore the contract made by their waliy>. But for women who have grown up either widowed or still a virgin, ulema have different idea.
    [Show full text]
  • Sunnahmuakada.Wordpress.Com Sayyid Rami Al Rifai Issue #4
    Issue #4 The Islamic Journal SunnahMuakada.wordpress.com Sayyid Rami al Rifai Table Of Contents Foward 1) Man Is Always In A State Of Loss In The Universe 2) Ablution (Wudu) Is Worth Half Of Our Iman (Faith) and It's Af- fects On The Unseen (Subatomic) World 3) The Role Of Wudu (Ablution) In Being Happy 4)The Spiritual Imapct Of Perfecting The Self And The Impor- tance of Spiritual Training 5) Allah Himself Is The One Who Categorised The Nafs (Self) 6)The Accupunture Of Asia The Lataif Of Islam and Their Origin Related Material 1) 1001 Years Of Missing Islamic Martial Arts 2) Tariqah's Existed Among The First Generations Of Muslims (Sa- laf) 3) Imam Ibn Kathir and Sufism 4)The Debate Between Ibn Ata Allah and Ibn Taymiyah On Tasaw- wuf i Foward Bismillahi rahmani raheem Assalamu Alaikum, The Islamic Journal is a unique Journal in that it doesn’t follow the usual methods of other academic journals. It came about as a re- sult of a book I was writing called “The Knowledge Behind The Terminology and Concepts in Tassawwuf and It’s Origin”, the title is as descriptive as possible because the book was written in the same style as classical islamic texts, a single document without any chapter’s since they were a later invention which hindered the flow of the book. That book looked into the Islamic science of Ihsan, Human perfec- tion, were it’s terminology and concepts came from, what they mean and the knowledge and science they were based on.
    [Show full text]
  • The Notion and Significance of Ma[Rifa in Sufism
    Journal of Islamic Studies 13:2 (2002) pp. 155–181 # Oxford Centre for Islamic Studies 2002 THE NOTION AND SIGNIFICANCE OF MA[RIFA IN SUFISM REZA SHAH-KAZEMI London At the heart of the Sufi notion of ma[rifa there lies a paradox that is as fruitful in spiritual terms as it is unfathomable on the purely mental plane: on the one hand, it is described as the highest knowledge to which the individual has access; but on the other, the ultimate content of this knowledge so radically transcends the individual that it comes to be described in terms of ‘ignorance’. In one respect, it is said to be a light that illumines and clarifies, but in another respect its very brilliance dazzles, blinds, and ultimately extinguishes the one designated as a ‘knower’ (al-[a¯rif ).1 This luminous knowledge that demands ‘unknowing’ is also a mode of being that demands effacement; and it is the conjunction between perfect knowledge and pure being that defines the ultimate degree of ma[rifa. Since such a conjunction is only perfectly realized in the undifferentiated unity of the Absolute, it follows that it can only be through the Absolute that the individual can have access to this ultimate degree of ma[rifa, thus becoming designated not as al-[a¯rif, tout court, but as al-[a¯rif bi-Lla¯h: the knower through God. The individual is thus seen as participating in Divine knowledge rather than possessing it, the attribute of knowledge pertaining in fact to God and not himself. In this light, the definition of tasawwuf given by al-Junayd (d.
    [Show full text]
  • Interpreting the Qur'an and the Constitution
    INTERPRETING THE QUR’AN AND THE CONSTITUTION: SIMILARITIES IN THE USE OF TEXT, TRADITION, AND REASON IN ISLAMIC AND AMERICAN JURISPRUDENCE Asifa Quraishi* INTRODUCTION Can interpreting the Qur’an be anything like interpreting the Constitution? These documents are usually seen to represent overwhelming opposites in our global legal and cultural landscapes. How, after all, can there be any room for comparison between a legal system founded on revelation and one based on a man-made document? What this premise overlooks, however, is that the nature of the founding legal text tells only the beginning of the story. With some comparative study of the legal cultures that formed around the Qur’an and the Constitution, a few common themes start to emerge, and ultimately it turns out that there may be as much the same as is different between the jurisprudence of Islam and the United States. Though set against very different cultures and legal institutions, jurists within Islamic law have engaged in debates over legal interpretation that bear a striking resemblance to debates in the world of American constitutional theory.1 We will here set these debates next to * Assistant Professor, University of Wisconsin Law School. The author wishes to thank Frank Vogel and Jack Balkin for their support and advice in the research that contributed to this article, and Suzanne Stone for the opportunity to be part of a stimulating conference and symposium. 1 Positing my two fields as “Islamic” and “American” invokes a host of potential misunderstandings. First, these are obviously not mutually exclusive categories, most vividly illustrated by the significant population of American Muslims, to which I myself belong.
    [Show full text]
  • Books on Logic (Manṭiq) and Dialectics (Jadal)
    _full_journalsubtitle: An Annual on the Visual Cultures of the Islamic World _full_abbrevjournaltitle: MUQJ _full_ppubnumber: ISSN 0732-2992 (print version) _full_epubnumber: ISSN 2211-8993 (online version) _full_issue: 1 _full_volume: 14 _full_pubyear: 2019 _full_journaltitle: Muqarnas Online _full_issuetitle: 0 _full_fpage: 000 _full_lpage: 000 _full_articleid: 10.1163/22118993_01401P008 _full_alt_author_running_head (change var. to _alt_author_rh): 0 _full_alt_articletitle_running_head (change var. to _alt_arttitle_rh): Manuscripts on Logic (manṭiq) and Dialectics (jadal) Manuscripts on Logic (manṭiq) and Dialectics (jadal) 891 KHALED EL-ROUAYHEB BOOKS ON LOGIC (MANṭIQ) AND DIALECTICS (JADAL) The ordering of subjects in the palace library inventory Secrets in Commenting upon the Dawning of Lights); prepared by ʿAtufi seems to reflect a general sense of the fourth entry has “The Commentary on the Logic of rank. Logic and dialectics appear toward the end of the Maṭāliʿ al-anwār, entitled Lawāmiʿ al-asrār,” again with inventory, suggesting that they were ranked relatively no indication of the author. low. Nevertheless, these disciplines were regularly stud- To take another example, ʿAtufi has four entries on ied in Ottoman colleges (madrasas). The cataloguer the same Quṭb al-Din al-Razi’s commentary on another ʿAtufi himself contributed to them, writing a commen- handbook of logic, al-Risāla al-Shamsiyya (The Epistle tary on Īsāghūjī (Introduction), the standard introduc- for Shams al-Din) by Najm al-Din al-Katibi (d. 1276). The tory handbook
    [Show full text]
  • The Theory of Punishment in Islamic Law a Comparative
    THE THEORY OF PUNISHMENT IN ISLAMIC LAW A COMPARATIVE STUDY by MOHAMED 'ABDALLA SELIM EL-AWA Thesis submitted for the Degree of Doctor of Philosophy in the University of London, School of Oriental and African Studies, Department of Law March 1972 ProQuest Number: 11010612 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 11010612 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 2 , ABSTRACT This thesis deals with the theory of Punishment in Islamic law. It is divided into four ch pters. In the first chapter I deal with the fixed punishments or Mal hududrl; four punishments are discussed: the punishments for theft, armed robbery, adultery and slanderous allegations of unchastity. The other two punishments which are usually classified as "hudud11, i.e. the punishments for wine-drinking and apostasy are dealt with in the second chapter. The idea that they are not punishments of "hudud11 is fully ex- plained. Neither of these two punishments was fixed in definite terms in the Qurfan or the Sunna? therefore the traditional classification of both of then cannot be accepted.
    [Show full text]
  • The-Darqawi-Way.Pdf
    The Darqawi Way Moulay al-‘Arabi ad-Darqawi Letters from the Shaykh to the Fuqara' 1 First edition copyright Diwan Press 1979 Reprinted 1981 2 The Darqawi Way Letters from the Shaykh to the Fuqara' Moulay al-‘Arabi ad-Darqawi translated by Aisha Bewley 3 Contents Song of Welcome Introduction Foreword The Darqawi Way Isnad of the Tariq Glossary 4 A Song of Welcome Oh! Mawlay al-‘Arabi, I greet you! The West greets the West — Although the four corners are gone And the seasons are joined. In the tongue of the People I welcome you — the man of the time. Wild, in rags, with three hats And wisdom underneath them. You flung dust in the enemy’s face Scattering them by the secret Of a rare sunna the ‘ulama forgot. Oh! Mawlay al-‘Arabi, I love you! The Pole greets the Pole — The centre is everywhere And the circle is complete. We have danced with Darqawa, Supped at their table, yes, And much, much more, I And you have sung the same song, The song of the sultan of love. Oh! Mawlay al-‘Arabi, you said it! Out in the open you gave the gift. Men drank freely from your jug. The cup passed swiftly, dizzily — Until it came into my hand. I have drunk, I have drunk, I am drinking still, the game Is over and the work is done. What is left if it is not this? 5 This wine that is not air, Nor fire, nor earth, nor water. This diamond — I drink it! Oh! Mawlay al-‘Arabi, you greet me! There is no house in which I sit That you do not sit beside me.
    [Show full text]
  • Doctor of Philosophy
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by AMU Repository (Knowledge Repository) THE CONCEPT OF LIGHT IN THE PHILOSOPHY OF ISHRAQ THESIS SUBMITTED FOR THE AWARD OF THE DEGREE OF Doctor of Philosophy IN PHILOSOPHY By NAZIMA HASSAN UNDER THE SUPERVISION OF Dr. HAYAT AMIR DEPARTMENT OF PHILOSOPHY ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 2015 Dedicated to My Loving Parents & Supervisor Exter : 2700920-21-24 Phones Inter.: 1550-1551 DEPARTMENT OF PHILOSOPHY ALIGARH MUSLIM UNIVERSITY Dated…………………… Certificate This is to certify that the thesis titled “TheConcept ofLight in the Philosophy of Ishraq” is an original piece of research carried out byMs.Nazima Hassan (Enrol.No.GC-2061)under my supervision and the same has not been published or submitted elsewhere for the award of any other degree. Miss Nazima Hassan has consulted all the relevant and appropriate research material with regard to the topic of her Ph.D.theis. In my opinion, the present research work is of high quality and fit to be submitted for the award of the degree of the Doctor of Philosophy in Philosophy of the Aligarh Muslim University, Aligarh (India). (Dr. Hayat Aamir) Supervisor ACKNOWLEDGEMENT Every Time We Remember to Say “Thank You”, We Experience Nothing less than Heaven on Earth. -Sarah Ban Breathnach I pen down my immense gratitude to all the people who were associated with me in any form during the tenure of this research work. It is rather a pleasure to convey my gratitude to all of them. This is the best opportunity and my pleasant duty to express my deep sense of gratitude to my esteemed supervisor, Dr.
    [Show full text]