Todd, the Sufi Doctrine Of
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Recent Developments in the Study of Arabic Philosophy and Its Impact on the West
Recent Developments in the Study of Arabic Philosophy and Its Impact on the West: with special reference to South Italy and Sicily from Alfanus to Frederick nn Charles Burnett In respect to Arabic/Islamic philosophy, the time seems to be ripe for making syntheses. As has often been observed before, there is a major problem as to whether the subject that one is dealing with should be called 'Arabic' or 'Islamic'. The choice of adjective reflects different attitudes to the subject matter, as is exemplified in two major works in preparation. In Turkey Alparslan Acikgenc is writing a history of Islamic philosophy, in the conviction that a philosophical attitude and the basics of philosophical terminology are established already in the Meccan surahs of the Qur'an, and was developed in the Medinan surahs. This native Islamic philosophy can be seen in the kalam (dialectical theology), and it was the preexistence of lively philosophical interest and discussion that made Arabic scholars inquisitive about Greek philosophy. Greek philosophy, which they referred to as (quot ing Acikgenc) 'falsafa' was merely an episode, a subsection, of Islamic philosophy: the word was 'reserved exclusively for the manner of Greek, more specifically, Aristotelian philosophizing' whereas 'within Islamic civilization kalam was used to refer to what we call today philosophy'. On the other hand Richard Taylor and Peter Adamson are preparing 'the Cambridge Companion to Arabic philosophy.' This is conspicuous for its lack of contributers from the Islamic world (the nearest -
(Volume 8 Issue 1 June 2015) 1 RUMI and SUFISM's PHILOSOPHY OF
Diffusion: the UCLan Journal of Undergraduate Research (Volume 8 Issue 1 June 2015) RUMI AND SUFISM’S PHILOSOPHY OF LOVE ZAYNAB KAZI (English Literature) Abstract: Thomas Aquinas, the Western contemporary of Persian mystic and poet, Rumi, identified Divine love as the medium through which Divine law is executed by human beings, thereby denoting the necessity of love in religion. This essay aims to explain the doctrine of love, as expounded in the verses of Rumi, in relation to the religious order with which he was affiliated, Sufism. Sufism is a separately designated esoteric branch of Islam originating in the East, with its ascetic followers renowned for their spellbound states of rapture. The majority of the original Sufis were public figures in positions of political authority, but attempting to pinpoint an accurate chronological origin for Sufism proves difficult, as the traits which define the Sufis were present even in the earliest centuries of Islam. Nile Green, however, attributes the appearance of Sufism as a collective movement to the ninth century CE, with the earliest Sufis to be the likes of Rabi’ah al-Basriyyah and Ibrahim ibn Adham. The study of Sufism without experience of its devotional practices was classed as deeply restrictive by al-Ghazali, the Muslim intellectual who declared Sufism to be the only manner of understanding the meaning of life. He says, ‘how great a difference there is between your knowing the definition and causes and conditions of health and satiety and your being healthy and sated’ (Path to Sufism, 52). Rumi is now one of the most widely translated poets in the world, his poems are routinely filleted for ‘life-lessons’ which are devoid of their original Sufi context. -
The Sufi Doctrine of Rumi by William Chittick
Woi*ld Wisdom trl^e J_ib»'cii*y of "Pet^cunicil "PHiIosopKy The Library of Perennial Philosophy is dedicated to the exposition of the timeless Truth underlying the diverse religions. This Truth, often referred to as the Sophia Perennis—or Perennial Wisdom—finds its expression in the revealed Scriptures as well as the writings of the great sages and the artistic creations of the traditional worlds. The Perennial Philosophy provides the intellectual principles capable of ex• plaining both the formal contradictions and the transcendent unity of the great religions. Ranging from the writings of the great sages of the past, to the perennialist authors of our time, each series of our Library has a difi^erent focus. As a whole, they express the inner unanimity, transforming radiance, and irreplaceable values of the great spiritual traditions. The Sufi Doctrine of Rumi: Illustrated Edition appears as one of our selections in the Spiritual Masters: East & West series. 3pi»*itMcil 7Vlciste»»s: G-cxs\ & West Sej'ies This series presents the writings of great spiritual masters of the past and present from both East and West. Carefully selected essential writings of these sages are combined with biographical information, glossaries of technical terms, historical maps, and pictorial and photographic art in order to communicate a sense of their respective spiritual climates. Page from a manuscript of Rumi's Mathnawi The Sufi Doctrine of Rumi . : Illustrated Edition William C. Chittick Foreword by Wocld Wisdom • // / • The Sufi Doctrine of Rumi: Illustrated Edition © 2005 World Wisdom, Inc. All rights reserved. No part of this book may be used or reproduced, in any manner without written permission, except in critical articles and reviews. -
Of Book Titles and Other Texts
Index of Book Titles and Other Texts Aeneid, Virgil 902 Asrār al-ḥikma al-mashriqiyya (The Mysteries Āghāz wa-anjām (The Beginning and the End), of Illuministic Philosophy), Ibn Naṣīr al-Dīn al-Ṭūsī 662–63, 672 Sabʿīn 898 Aḥwāl-i qiyāma (The circumstances of Asrār-nāme (Book of secrets), ʿAṭṭār 281 resurrection) 1040, 1042–44 Asrār al-shahāda (The spiritual realities of in paradise 1055 fig.47.9 martyrdom), Sarbāz Burūjirdī 1056 records raining from the sky 1054 fig.47.8 Asrār al-tawḥīd (Secrets of oneness) 580 n. 9 ʿAjāʾib al-makhlūqāt, al-Qazwīnī 932–33, Auf rauhem Wege, Mark Lidzbarski 1132 936, 938–39 Awṣāf al-ashrāf (Attributes of the nobles), al-Ajwiba ʿan al-asʾila al-Ṣiqilliyya (The Naṣīr al-Dīn al-Ṭūsī 662 responses to the Sicilian questions), Ibn Sabʿīn 898 Bahjat al-nāẓirīn wa-āyāt al-mustadillīn (The Akhbār Makka, al-Azraqī 357 n. 80 delight of onlookers and the signs for Akhlāq-i Muḥtashamī (The Muḥtashamid investigators), Marʿī b. Yūsuf ethics), Naṣīr al-Dīn al-Ṭūsī 662 al-Karmī 25, 931–32, 935–36, 939–42 Akhlāq-i Nāṣirī (The Nasirean Ethics), Naṣīr Bāl-i Jibrīl (Gabriel’s Wing), Muḥammad al-Dīn al-Ṭūsī 662 Iqbāl 954 n. 7 ʿAlāmāt al-qiyāma, al-Barzanjī 1249 Baṣāʾir al-darajāt, al-Ṣaffār al-Qummī 608 Alf layla wa-layla (A Thousand and One Beiträge zur Eschatologie des Islam (1895), Nights) 25, 286, 435, 587, 923–27 Josef Bernhard Rüling 6 Almagest, Ptolemy 357, 1088, 1094 Between Heaven and Hell: Islam, Salvation, Alter und Heimat der mandäischen Religion, and the Fate of Others (2013), Mohammad Mark Lidzbarski 1134 Khalil 10 Anwār al-tanzīl wa-asrār al-ta ʾwīl (The lights Biḥār al-anwār (Seas of light), Muḥammad of revelation and the secrets of Bāqir al-Majlisī 614, 1253 interpretation), al-Bayḍāwī 223, 228, The Birds, Aristophanes 253 n. -
Dawud-Al-Qaysari-JMI
Dåw¬d al-Qayßar¨ Notes on his Life, Influence and Reflections on the Mu¢ammadan Reality* Mohammed Rustom Dåw¬d b. Ma¢m¬d b. Mu¢ammad al-Qayßar¨ was most likely born in the central Anatolian town of Qayßariyya,1 which is the Arabicized version of the Roman Caesarea.2 Although the date of Qayßar¨’s birth is surmised by one scholar to have been around 1260 CE,3 the exact date of his birth is not known.4 However, the authorities are unanimous that he died in the year 751/1350 5 or 751/1351.6 Contrary to what one would expect, the influential * I would like to record my thanks to Todd Lawson for introducing me to Dåw¬d al-Qayßar¨ and for his useful comments on earlier drafts of this paper. I would also like to thank Atif Khalil for his helpful remarks on an earlier version of the article. 1. Mehmet Bayrakdar, La Philosophie Mystique chez Dawud de Kayseri (Ankara, 1990), pp. 11–13. 2. See “Kayßariyya” in The Encyclopedia of Islam, 2nd edn, vol. 4, pp. 842–3. 3. See Ibrahim˙ Kalin, “Dåw¬d al-Qayßar¨ on Being as Truth and Reality” in Knowledge is Light: Essays in Honor of Seyyed Hossein Nasr, ed. Zailan Morris (Chicago, 1999), p. 235. 4. Mehmet Bayrakdar, La Philosophie Mystique chez Dawud de Kayseri, p. 11. 5. Claude Addas, Quest for the Red Sulphur: The Life of Ibn ¡Arab¨, trans. Peter Kingsley (Cambridge, 1993), p. 76; Sayyid Jalål al-D¨n Åshtiyån¨, Shar¢-i Muqaddima-yi Qayßar¨ bar fuß¬ß al-¢ikam (Mashhad, 1385/1966), p. -
Love in Islamic Thought
Religion Compass 8/7 (2014): 229–238, 10.1111/rec3.12112 Love in Islamic Thought William Chittick* Stony Brook University Abstract Love occupied the attention of numerous Muslim scholars from early times. Taking inspiration from the Qur’an, the Hadith, pre-Islamic poetry, and the Hellenistic legacy, they explained love’s nature in order to bring out the existential import of Islam’s fundamental teaching, the assertion of divine unity (tawh. īd). The 5th–6th/11th–12th centuries witnessed an upsurge in the literature of love, especially in Persian. Theoreticians and poets explained it as the energizing power that brings all things into existence and drives everything to its final goal. They held that God created human beings precisely because of His beginningless love for them, and that people are innately endowed with love because they were created in His image. The varieties of human love were taken as metaphors (majāz)forlove’sreality(h. aqīqa), which is God’s love for beauty. Authors of such works directed their efforts not at instructing people in right conduct, which is the role of the jurists, nor at clarifying right belief, which is the job of the Kalam experts, but at helping them recognize that all pain and suffering are signs of separation from the One Beloved, and that the only truly human goal is to surrender to love’sdemands. Western studies of Islam have paid relatively little attention to love. Early scholars were heirs to a long history of European animosity toward this upstart religion and tended to assume that love was a Christian monopoly. -
William C. Chittick Chronological List of Publications Books
1 William C. Chittick Chronological List of Publications Books 1974 The Sufi Doctrine of Rumi: An Introduction. Tehran: Aryamehr University Press, 1974, 96 pp. (New edition 2005) Muqaddima bar `irfān-i Mawlawī. Persian translation by Shihāb al-Dīn `Abbāsī. Ganjīna-yi Ma`nawī-yi Mawlānā. Tehran: Intishārāt-i Murwārīd, 1383/2004, pp. 41-119. 1975 Collaboration with Seyyed Hossein Nasr in An Annotated Bibliography of Islamic Science. Vols. 1-2. Tehran: Imperial Iranian Academy of Philosophy, 1975-78, 432, 317 pp.; Vol. 3, Tehran, 1991; vols. 1 & 2 reprinted Lahore: Suhail Academy, 1985. 1977 Edition of `Abd al-Rahmān Jāmī. Naqd al-nusūs fī sharh naqsh al-fusūs. Persian and Arabic text with critical apparatus, notes, English and Persian introductions, indexes. Tehran: Imperial Iranian Academy of Philosophy, 1977, 648 pp. 1981 A Shi'ite Anthology. Albany: SUNY Press, 1981, 152 pp. http://www.al-islam.org/anthology/index.htm Translation of J. Nurbakhsh (compiler). Sufism [I]: Meaning, Knowledge, and Unity. New York: Khaniqahi-Nimatullahi, 1981, 111 pp. 1982 Fakhruddin ‘Iraqi: Divine Flashes (with P.L. Wilson). With introduction and notes. New York: Paulist Press (Classics of Western Spirituality), 1982, 178 pp. Translation of J. Nurbakhsh. Sufism [II]: Fear and Hope, Contraction and Expansion, Gathering and Dispersion, Intoxication and Sobriety, Annihilation and Subsistence. New York: Khaniqahi-Nimatullahi, 1982, 126 pp. Translation of `Alī ibn Abī Tālib. Supplications (Du'ā). London: Muhammadi Trust, 1982, 66 pp. 1983 The Sufi Path of Love: The Spiritual Teachings of Rumi. Albany: SUNY Press, 1983, 433 pp. 2 Russian translation by Marietta Stepaniants and Andrey Smirnov. -
The Sage Learning of Liu
Review Reviewed Work(s): The Sage Learning of Liu Zhi: Islamic Thought in Confucian Terms by Sachico Murata, William Chittick, Tu Weiming and Seyyed Hossein Nasr Review by: Qaiser Shahzad and Qaisar Shahzad Source: Islamic Studies, Vol. 50, No. 3/4 (Autumn - Winter 2011), pp. 474-480 Published by: Islamic Research Institute, International Islamic University, Islamabad Stable URL: https://www.jstor.org/stable/41932612 Accessed: 10-05-2019 08:46 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms Islamic Research Institute, International Islamic University, Islamabad is collaborating with JSTOR to digitize, preserve and extend access to Islamic Studies This content downloaded from 222.29.122.77 on Fri, 10 May 2019 08:46:49 UTC All use subject to https://about.jstor.org/terms 474 B00K heviews promulgated by President Bush in December 2001. The writers have also covered the British and American diasporic Muslims' response to the media ghetto where they are reduced into familiar types. I;or example, the prominent British 'Muslim comedian' Shazia Mirza attracted popular acclaim due to her onstage performances that she always performs wearing a black hijab. She has a knack for squeezing humour out of the most uncomfortable social situations in which Muslims are often typecast. -
Death and the World of Imagination–Ibn 'Arabi's Eschatology
DEATH AND THE WORLD OF IMAGINATION: IBN AL-CARABÏ'S ESCHATOLOGY Teachings about eschatology or the "return" (al-mctad) to God make up the third of the three principles of Sunni Islam, after Divine Unity (al-tawhììd) and prophecy (al-nubuwwa). Those Sufis who discuss eschatology cover a wide variety of topics, two of the most important being the "voluntary return" (al· rujü al-ikhtiyärT) and the "compulsory return" (al-rujif al-idfirari)1; the first deals with the path of attaining spiritual perfection in this life, the second with the nature of physical death and bodily resurrection.2 The great Ibn al-c Arabi (d. 638/1240) discusses both topics voluminously and sets the stage for all subsequent treatments by Sufis, philosophers, and theologians down to recent times. In the present article an attempt will be made to outline a few of his teachings on the compulsory return and suggest how they fit into his overall world view. Revelation and Reason Sufi teachings are often looked upon as a departure from "orthodox" Islam, but in most cases this view rests upon a misuse of the term "orthodoxy" and an ignorance of the exact content of the teachings in question. More careful examination tends to support the thesis of Stephen Katz and others as to "The 'Conservative' Character of Mystical Experience"3; the specifically Sufi explana- tions of Islamic teachings are not made to subvert the dogma but to support it and to open the way to faith for those individuals who find the unidimensional explanations offered by the theologians and jurists intellectually or spiritually stultifying. -
The Influences of Jalal Al-Din Rumi in Seyyed Hossein Nasr’S Sufi Diagnosis of the Environmental Crisis
WHAT WAS SAID TO THE ROSE THAT MADE IT OPEN WAS SAID TO ME, HERE, IN MY CHEST: THE INFLUENCES OF JALAL AL-DIN RUMI IN SEYYED HOSSEIN NASR’S SUFI DIAGNOSIS OF THE ENVIRONMENTAL CRISIS BY CORY WENSLEY BA, St. Francis Xavier University, 2013 A Thesis Submitted to Saint Mary’s University, Halifax, Nova Scotia In Partial Fulfillment of the Requirements for The Degree of Master of Arts in Theology and Religious Studies January, 2015, Halifax, Nova Scotia Copyright Cory Lee Wensley Approved: Dr. Syed Adnan Hussain Supervisor Approved: Dr. Anne Marie Dalton Examiner Approved: Dr. Linda Darwish Reader Table of Contents Abstract ........................................................................................................................................... 3 Introduction ..................................................................................................................................... 5 Genealogical Methodology ........................................................................................................... 10 Chapter One: Literature Review ................................................................................................... 20 Chapter Two: Jalal al-Din Rumi’s Understanding of the Natural Environment and Humanity’s Relationship with It ....................................................................................................................... 53 Chapter Three: Seyyed Hossein Nasr’s Sufi Diagnosis of the Environmental Crisis .................. 82 Conclusion ................................................................................................................................. -
A Thesis for the Decree of Ph.D., in the University of Edinburgh By
"MQLINOS AM) THE IMPLICATIONS OF THE SPIRIT OF QUIETISM. n A Thesis for the Decree of Ph.D., in the University of Edinburgh by. H. A. A^new, M.A. , BJL., Research Student in the Dejrt., of Ecclesiastical History (Faculty of Divinity) in the University. OCTOBER CONTENTS. CHAPTER. PAGE Int r o due t i on. 1 1. Hoots of Quietism: Neoplatonism, Dionysius. 3 2. Islamic Mysticism & Passivism in (a) the East; (b) Spain. Jewish influences. 21 3. Golden age of Mysticism (a) Spain; (b) The Netherlands. 43 4. The Alumbrados of Spain. 6? 5. The Illuminati of Italy. 88 6. Miguel Molinos: Valencia, Rome. 118 7. His Works. 137 8. The Growing Opposition. 163 9. The Trial. 179 10. Quietism in France. 200 11. Permanent worth of Quietism. 214 BIBLIOGRAPHY. INTRODUCTION: Beneath the anti-Reformation rigourism of the 17th century Spain and Italy, a school or thought was developing - and teaching men a doctrine of stillness and non-resistance. This is the school whose history and aims we now propose to investigate. The principal idea of this research is not only to judge the immediate influences which caused Molinos to expound his doctrine of Quietism, but to trace the close cultural contacts between the old and the new, and to draw attention to that particular mystical and semi-mystical atmosphere to which Spain was exposed by reason of its geographical and political position. As this thesis is only a chapter in the history of movements I have not attempted to do more than briefly outline the antique elements which might help to further our under standing of this growth of Quietism and the quietistic spirit in the 17th Century. -
History of Islamic Philosophy Henry Corbin
History of Islamic Philosophy Henry Corbin Translated by Liadain Sherrard with the assistance of Philip Sherrard KEGAN PAUL INTERNATIONAL London and New York in association with ISLAMIC PUBLICATIONS for THE INSTITUTE OF ISMAILI STUDIES London The Institute of Ismaili Studies, London The Institute of Ismaili Studies was established in 1977 with the object of promoting scholarship and learning on Islam, in the historical as well as contemporary context, and a better understanding of its relationship with other societies and faiths. The Institute's programmes encourage a perspective which is not confined to the theological and religious heritage of Islam, but seek to explore the relationship of religious ideas to broader dimensions of society and culture. They thus encourage an inter-disciplinary approach to the materials of Islamic history and thought. Particular attention is also given to issues of modernity that arise as Muslims seek to relate their heritage to the contemporary situation. Within the Islamic tradition, the Institute's programmes seek to promote research on those areas which have had relatively lesser attention devoted to them in secondary scholarship to date. These include the intellectual and literary expressions of Shi'ism in general, and Ismailism in particular. In the context of Islamic societies, the Institute's programmes are informed by the full range and diversity of cultures in which Islam is practised today, from the Middle East, Southern and Central Asia and Africa to the industrialized societies of the West, thus taking into consideration the variety of contexts which shape the ideals, beliefs and practices of the faith. The publications facilitated by the Institute will fall into several distinct categories: 1 Occasional papers or essays addressing broad themes of the relationship between religion and society in the historical as well as modern context, with special reference to Islam, but encompassing, where appropriate, other faiths and cultures.