Sunnahmuakada.Wordpress.Com Sayyid Rami Al Rifai Issue #4
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
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. -
The Imperial Tomb Tablet of the Great Ming
The Imperial Tomb Tablet of the Great Ming 大明皇陵之碑 With translation into English, annotations and commentary by Laurie Dennis October 2017 The town of Fengyang 凤阳, to the north of Anhui Province in the heart of China, may seem at first glance to be an ordinary, and rather unremarkable, provincial outpost. But carefully preserved in a park southwest of the town lies a key site for the Ming Dynasty, which ruled the Middle Kingdom from 1368 until 1644. Fengyang is where the eventual dynastic founder lost most of his family to the plague demons. This founder, Zhu Yuanzhang 朱元璋, was a grieving and impoverished peasant youth when he buried his parents and brother and nephew on a remote hillside near the town that he later expanded, renamed, and tried (unsuccessfully) to make his dynastic capital. Though Zhu had to leave his home to survive in the aftermath of the burial, he was a filial son, and regretted not being able to tend his family graves. Soon after becoming emperor, he transformed his family’s unmarked plots into a grand imperial cemetery for the House of Zhu, flanked by imposing statues (see the photo above, taken in 2006). He ordered that a stone tablet be placed before the graves, and carved with the words he wanted his descendants to read and ponder for generation after generation. The focus of this monograph is my translation of this remarkable text. The stele inscribed with the words of Zhu Yuanzhang, known as the Imperial Tomb Tablet of the Great Ming 大明皇陵之碑, or the Huangling Bei, stands over 7 meters high and is borne on the back of a stone turtle. -
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. -
Sufi Interpretation
Course Syllabus EMT2641HF – Sufi Interpretaons of the Qur'an Emmanuel College Toronto School of Theology Fall 2018 Instructor Informaon Instructor: Sara Abdel-Laf, PhD Candidate Office Locaon: TBD Telephone: Office – TBD E-mail: [email protected] Office Hours: TBD Course Idenficaon Course Number: EMT2641HF Course Format: In-class Course Name: Sufi Interpretaons of the Qur'an Course Locaon: TBD Class Times: Wednesdays 9:00am – 11:00am Prerequisites: N/A Course Descripon This is a themac survey of Sufi exegesis of the Qu’ran. The course explores Sufi metaphysics, hermeneucs, epistemology and pracce as mediated through Sufi interacons with qur’anic meaning. Excerpts from the wrings of a wide range of Sufis and Muslim myscs are analyzed in the context of relevant qur’anic verses. Academic contribuons in the field of Sufism and Qur’anic Studies are used to invesgate the genre of Sufi qur’anic exegesis, pernent themes that inform Sufi theory and praxis, and the relaonship of Sufi scriptural interpretaons to qur’anic exegesis in the broader Islamic tradion. The course consists of lectures, readings and essay assignments. Method of Evaluaon: 40% Final Research Paper, 25% Midterm Paper, 15% Research Paper Proposal, 10% Class Parcipaon, 10% Reading Quizzes. Course Resources Required Course Texts/Bibliography 1. Krisn Zahra Sands, Sufi Commentaries on the Qur’an in Classical Islam (New York: Routledge, 2006). (Available online through the library website) 2. Sahl al-Tustari, Tafsir al-Tustari (Louisville KY: Fons Vitae, 2011). (Available for 1 download online through hp://altafsir.com/index.asp) 3. Abū al-Qāsim al-Qushayrī. -
Frequently Asked Questions
Frequently Asked Questions (All these below questions have been answered by His Holiness Riaz Ahmed Gohar Shahi) 1. Who is superior among Muslims, Jews and Christians in your perception? 2. Is spiritualism only confined to Islam? 3. Why it is necessary to have permission of heart meditation before starting this practice? 4. What is Muraqaba ( vigilance or transcendental meditation)? 5. How many spiritual entities/ souls are there in a human body and what are their names? 6. What are the functions of spiritual entities inside the human body? 7. Sarkar, Imam Mahdi will have miracles (karamat) by which people from every religion will recognize him. On the other hand, Dajjal will also have satanic powers e.g. resurrecting the dead. How a believer of miracles (karamat) can distinguish between miracles (karamat) of Mahdiat and tricks of Dajjal? 8. What is the quantity of inner/spiritual and apparent zikr (chanting)? 9. Is it possible to have vision of Prophet Muhammad (SAW) without purifying the Self? Is it also necessary to purify Nafs/self for vision of other prophets and walis (saints)? 10. There has not been any credible announcement established regarding Imam Mahdi [AS]; are the circumstances leading towards this direction that Imam Mahdi [AS] will come in front of the world and make a clear announcement? 11. Please explain about the ‘images’ on Moon, Sun & the Holy Black Stone (Hijr-e-Aswad)? 12. What your teachings are, and what people are actively against you? ?(سید) How the Wali/Saint can become Sayed .13 1. Who is superior among Muslims, Jews and Christians in your perception? There is a belief in every religion that its Prophet has supreme dignity, and the very same belief became the reason of wars among men of book. -
ISSN: 2147-0405 Number 1 ÇANAKKALE 2011
ISSN: 2147-0405 Number 1 ÇANAKKALE 2011 IBN AJIBA’S WAY OF INTERPRETING DOGMATA WITH INTEGRITY OF SHARIA AND HAQIQA G Ǧǣ̷Ǥ Citation/©: ǡ Ǥǡ (2011). ǯ Ǥ Journal of Intercultural and Religious Studies. 1 ȋͳȌǡͷǦͺͺǡ.Ǥ ABSTRACT ǯ ǡ haqiqaǤ haqiqa Ǥ ǡ ayatahadeethǤmufassirǡ Ǧ ǡ haqiqaǡ ǡ haqiqaǤ haqiqa ǡ Keywords: ǡǡǡhaqiqaǡǤ ǤǡÇÇǡ Ǥ Introduction ȋ Ȍ ǡ ǯǤǡ Ǥǡ Ǥ ǯǯǡ ǡ Ǥ ǯ 1 Ǥ ǯ ǯǤ ǡ ǯ Ǥ Ǧ Áǯ ȋǡ ʹͲͳͲǡ ʹͳǦʹͺͳȌ ǯ Ǥ ǣ ǯǤ ǡ Ǥ ǡǢǡ Ǥ ǡ ǯ ǡ ȋ ǡ ʹͲͲͷǡʹǦʹȌǤ ǡ ȋ ǡʹͲͲʹǡͶȀͳͻȌǤ Ikazu'l-Himem fî ferhi'l-Hikemel-Futuhâtu'l-Ilahiyye fî ferhi'l-Mebâhisi'l-Asliyyeǡ el-Bahru'l-Medid fî Tefsiri'l-Kur'ani'l-Mecid. Dzdz ǤǤ ǡ ǡ ǡ Ǥ 1 Ǥ Áǡ Ǥ ǡ Câmiu'l-Beyân an Te’vili Âyi’l-Kur’ân ȋǣ ǤòǦÁȌǡʹͲͲ͵ǡͳǤǡͳȀʹʹǢÁǡǤǡ el- Mu'cemu'l-Kebîr ȋǤǣ Á ò ǦÁȌǤ ʹͲͲʹǡ Ǥ ͳͲͳͲǢ Ǥ ºÁǡ ð ò Ǥ ǡ Meâlimu’t-Tenzîl ȋǣ Ǧ Ǧ Ȍǡ ʹͲͲʹǡ ͳȀ͵ͷǢ ferhü's-Sünne ȋǣ Ǧ ðȌǡ ʹͲͲ͵ǡͳȀʹͳͶȋǤͳʹʹȌǡG ǡð Ǥ ǤǦÁǡ Sahihu Ibn Hibban bi Tertibi Ibn BelabânȋǤǣȌǡͳͻͻǡͳȀʹǡȋǤͷȌǢð ̵ǡǤǦǦÁÁǦÁǡ Musnedu Ebî Ya'lâ el-Mevsilî ȋǤǣ ȌǡǯǦǯǦ ǡͳͻͻͺǡͳǤǡǤͷͳʹǢ Áǡ ÁǡMecmaü'z-Zevâidve Menbau'l-FevâidǡͳͻͺʹǡȀͳͷʹǤ 64 ǡ ǯ ǡ ǡ ǡ ǯ Ǥ Ǥ A. Concepts of Sharia and Haqiqa ǤfǯDzdzDz dz 2 3 Ǥ Ǥ fǡçǡçǯ Ǥ ǡ 4 Ǥ 1. In Qur’an and Sunnah: çǯ ǯǤ ǯ ǡ Dzdz 5 Ǥ DzǦ dz 6 ǯǤ 7Ǥ 8 9 ǡ Ǥ ǡ DzdzDzdzȋðǯǡͳ͵ͲͻȌǤ 2 G ǡ Ǥ ò Ǥ ǡ Lisânu'l-Arab -
Understanding Sufism
Abstract This thesis addresses the problem of how to interpret Islamic writers without imposing generic frameworks of later and partly Western derivation. It questions the overuse of the category “Sufism” which has sometimes been deployed to read anachronistic concerns into Islamic writers. It does so by a detailed study of some of the key works of the 13th century writer Ibn ‘Ata’ Allah (d. 709/1309). In this way it fills a gap in the learned literature in two ways. Firstly, it examines the legitimacy of prevalent conceptualisations of the category “Sufism.” Secondly, it examines the work of one Sufi thinker, and asks in what ways, if any, Western categories may tend to distort its Islamic characteristics. The methodology of the thesis is primarily exegetical, although significant attention is also paid to issues of context. The thesis is divided into two parts. Part One sets up the problem of Sufism as an organizational category in the literature. In doing so, this part introduces the works of Ibn ‘Ata’ Allah, and justifies the selection from his works for the case study in Part Two. Part Two provides a detailed case study of the works of Ibn ‘Ata’ Allah. It opens with some of the key issues involved in understanding an Islamic thinker, and gives a brief overview of Ibn ‘Ata’ Allah’s life. This is followed by an examination of materials on topics such as metaphysics, ontology, epistemology, eschatology, ethics, and soteriology. In each case it is suggested that these topics may be misleading unless care is taken not to import Western conceptuality where it is not justified by the texts. -
Yi Tian Tu Long Ji
Unedited Version Yi Tian Tu Long Ji (Heavenly Sword Dragon Slaying Saber) by Jin Yong Translators: Athena, Meh, Faerie Queen, Huang Yushi, SmokeyTheBear, Qiu Shuyi, Efflix, Hugh (aka IcyFox), Huang Rong, Frans Soetomo Editors: Han Solo Elif Kaya Disclaimer This work is an unofficial fan translation of Jin Yong’s Yi Tian Tu Long Ji. The Copyright owner is Jin Yong and the publisher of his original Chinese text. The copyright owner of the English translations posted here is the respective translator(s). No part of this translation may be reproduced or stored in a retrieval system, or transmitted in any form or by any means without the prior written permission of the copyright owner(s) nor be otherwise circulated for commercial purpose. This translation is from the 2nd Edition. Unedited Version Table of Contents Chapter 11 - A woman whose tongue is sharp as spear ................................................. 235 (Translated by Meh and Huang Yushi*) ....................................................................... 235 Chapter 12 - Needles and Prescriptions for Diseases Beyond Cure ............................... 259 (Translated by Huang Yushi*) ...................................................................................... 259 Chapter 13 - No Regrets for Second Chances ................................................................ 297 (Translated by Huang Yushi*, SmokeyTheBear and Qiu Shuyi) .................................. 297 Chapter 14 - Meeting Zhongshan Wolf* Along the Way ................................................. -
The Removal of Confusion
The Removal of Confusion The Removal of Confusion Concerning the Flood of the Saintly Seal A╕mad al-Tijānī A Translation of Kāshif al-Ilbās ‘an Faydat al-Khatm Abī al-‘Abbās by Shaykh al-Islam Al-╔ājj Ibrāhīm b. ‘Abd-Allah Niasse Biography of Author By Sayyid ‘Alī Cisse Introduction By Shaykh ╔asan B. ‘Alī Cisse ╔adīth Analysis By Shaykh Tijānī B. ‘Alī Cisse Translation By Zachary Wright, Muhtar Holland and Abdullahi El-Okene FONS VITAE 2009 copyright page TaBle of Contents Acknowledgements vii Background to the Text ix Note on Translation xxi Biography of Authors xxiii AraBic Transliteration Key xxvii Introduction to the 2001 AraBic Edition By Shaykh ╔asan Cisse xxix Biography of the Author, Shaykh IBrāhīm Niasse xxxiii Author’s Foreword lvii General Introduction 1 Section I 1 Concerning the Reality of Sufism 23 2 The Excellence of Allah’s RememBrance (dhikr) 38 3 Congregating for the RememBrance and Awakening the Desire for Reading the Qur’ān 56 Section II 1 Mention of the Flood (Fay╓a) within the Tijāniyya 81 2 Spiritual Experiences (adhwāq) and their Foundation in the Qur’ān and Sunnah 111 3 The Sphere of Spiritual Training in the Tariqa Tijāniyya 122 v vi THE REMOVAL OF CONFUSION Section III 1 Warning Against Criticizing the Spiritual Elite, and Those for Whom Criticism in Permissible 135 2 Seeking the Shaykh, his Character and the State of Discipleship 159 3 The Vision of Allah 177 Conclusion Our Confidant Reliance on the Tijānī Spiritual Path 193 Author’s Appendix Introduction: On Spiritual Training and Saintly Authority 205 Appendix -
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: -
Khiḍr in the Interpretation of Sūrah Al-Kahf Verse 60-85
CHAPTER II MYTHOLOGY1 OF KHID{R IN ISLAM A. The description of Khid}r in Religious Literature We may be thinking, what God's purpose by creating all impossibility in a state of human knowledge about why the world is filled with something that not same, about the degree, human life and individual selfhood? Oftentimes we see something that is not reasonable and therefore all the fascination will always be born. Khid}r is always identified as the mysterious figure. Therefore, since the first until now is still repeatedly raised questions about his whereabouts, whether he is a prophet or guardian (wali<), whether he is alive or dead, whether he is the child of Adam or never had a father or a mother, and so on. Need to understand about figure of Khid}r, directly proportional to our belief that Khid}r is form one of the prophets of God that must be believed by all Musli<ms. This role is important, because it deals with the strengthening of our faith, because confidence will dismiss any confusion. We might be asked about the people who should we believe when we never know how that person has, and why should we believe and what impact will we get. a) Controversy about Descent and Biographical Data of Khid}r There is no mention of any agreement on the truth of the figure of Khid}r, Ibnu ‗Abbās said his real name is Balya bin Malka>n bin Fali<gh bin 1 The term mythology can refer either to a collection of myths (a mythos, e.g., Inca mythology) or to the study of myths (e.g., comparative mythology). -
Imperial Tombs of the Ming and Qing Dynasties
WHC Nomination Documentation File Name: 1004.pdf UNESCO Region: ASIA AND THE PACIFIC __________________________________________________________________________________________________ SITE NAME: Imperial Tombs of the Ming and Qing Dynasties DA TE OF INSCRIPTION: 2nd December 2000 STATE PARTY: CHINA CRITERIA: C (i) (ii) (iii) (iv) (vi) DECISION OF THE WORLD HERITAGE COMMITTEE: Criterion (i):The harmonious integration of remarkable architectural groups in a natural environment chosen to meet the criteria of geomancy (Fengshui) makes the Ming and Qing Imperial Tombs masterpieces of human creative genius. Criteria (ii), (iii) and (iv):The imperial mausolea are outstanding testimony to a cultural and architectural tradition that for over five hundred years dominated this part of the world; by reason of their integration into the natural environment, they make up a unique ensemble of cultural landscapes. Criterion (vi):The Ming and Qing Tombs are dazzling illustrations of the beliefs, world view, and geomantic theories of Fengshui prevalent in feudal China. They have served as burial edifices for illustrious personages and as the theatre for major events that have marked the history of China. The Committee took note, with appreciation, of the State Party's intention to nominate the Mingshaoling Mausoleum at Nanjing (Jiangsu Province) and the Changping complex in the future as an extention to the Imperial Tombs of the Ming and Qing dynasties. BRIEF DESCRIPTIONS The Ming and Qing imperial tombs are natural sites modified by human influence, carefully chosen according to the principles of geomancy (Fengshui) to house numerous buildings of traditional architectural design and decoration. They illustrate the continuity over five centuries of a world view and concept of power specific to feudal China.