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Editor in Cheief Transcendent Philosophy Journal is an academic Seyed G. Safavi peer-reviewed journal published by the London London Academy of Iranian Studies, UK Academy of Iranian Studies (LAIS) and aims to create a dialogue between Eastern, Western and Asistant Editor in Chief Islamic Philosophy and Mysticism is published in Seyed Sadreddin Safavi December. Contributions to Transcendent London Academy of Iranian Studies Philosophy do not necessarily reflect the views of the editorial board or the London Academy of Book Review Editor Iranian Studies. Sajjad H. Rizvi Exeter University, UK Contributors are invited to submit papers on the following topics: Comparative studies on Islamic, Editorial Board Eastern and Western schools of Philosophy, Philosophical issues in history of Philosophy, G. A‘awani, Iranian Institue of Philosophy, Iran Issues in contemporary Philosophy, Epistemology, A. Acikgenc, Fatih University, Turkey Philosophy of mind and cognitive science, M. Araki, Islamic Centre England, UK Philosophy of science (physics, mathematics, biology, psychology, etc), Logic and philosophical S. Chan, SOAS University of London, UK logic, Philosophy of language, Ethics and moral W. Chittick, State University of New York, USA philosophy, Theology and philosophy of religion, R. Davari, Tehran University, Iran Sufism and mysticism, Eschatology, Political Philosophy, Philosophy of Art and Metaphysics. G. Dinani, Tehran University, Iran P.S. Fosl, Transylvania University, USA The mailing address of the Transcendent M. Khamenei, SIPRIn, Iran Philosophy is: Dr S.G. Safavi B. Kuspinar, McGill University, Canada Journal of Transcendent Philosophy H. Landolt, McGill University, Canada 121 Royal Langford O. Leaman, University of Kentucky, USA 2 Greville Road Y. Michot, Hartford Seminary, London NW6 5HT Macdonald Center, USA UK M. Mohaghegh-Damad, Beheshti University, Tel: (+44) 020 7879 8613 Email: [email protected] Iran J. Morris, Boston College, USA Submissions should be sent to the Editor. Books S.H. Nasr, The George Washington University, for review and completed reviews should be sent to USA the Book Review Editor. All other communication S. Pazouki, Iranian Institue of Philosophy, Iran should be directed to the coordinator. Hasti Safavi, Exeter University, UK Transcendent Philosophy is published in C. Turner, University of Durham, UK December. Annual subscription rates are: H. Ziai, UCLA, USA Institutions, £60.00; individuals, £30.00. Please add £15.00 for addresses outside the UK. The Journal is also accessible online at: Editor www.iranianstudies.org. Shahideh Safavi, University of Nattingham Layout & Design © London Academy of Iranian Studies Mohamad A. Alavi, www.mediatics.net ISSN 1471-3217 Volume 19. December 2018 Transcendent Philosophy An International Journal for Comparative Philosophy and Mysticism Articles Theosophical Practical Ethics in Quran Seyed Salman Safavi and Seyed Sadreddin Safavi [7-40] Sa’d al-Dīn Ḥamūyah on the Concept of tawhīd Seyyed Shahabeddin Mesbahi [41-52] The Fedeli d’Amore in East and West: Rūzbihān Baqlī and Dante Rana Shieh [53-90] An Islamic Perspective of Leadership: Said Nursi and Sayyidhood Leadership Salih Yucel [91-116] An Overview of the Commentaries of the Rumi’s Mathnawī Mahvash Sadat Alavi [117-162] A Global Language for Happiness Rational vs. Religious Approach in the Novel of Hayy Ibn Yaqzan Nadia Maftouni [163-174] Suhrawardi on Philosophy of Light and Illuminationist Philosophy Qodratullah Qorbani [175-206] Transcendent Philosophy © London Academy of Iranian Studies Theosophical Practical Ethics in Quran Seyed Salman Safavi and Seyed Sadreddin Safavi London Academy of Iranian Studies, London Abstract This article addresses the theosophical1 approach to explaining the practical ethics in the Quran. It outlines the important points of Qur'anic ethics, including constructive ethics and unconstitutionality. The general framework of Qur'anic morality has also been identified. Keywords: Ethics, Quran, Islam, morality, positive ethics and negative ethics. Introduction This paper discusses the theosophical approach to Quranic practical ethics. One of the most important concepts in the holy Qur‘an is ethics. The Holy Qur‘an emphasizes ethics to the extent that some divide the teachings of the Holy Qur‘an into three main categories: the principles of religion, Islamic law, and ethics. Qur‘anic ethics must be interpreted using the comprehensive system provided in the Holy Qur‘an, and rather than through the framework of Greek philosophy. Qur‘an discusses positive and constructive ethics (hamidah) in comparison to negative and destructive behaviour. Qur‘anic ethics correspond to a set of human possibilities types. 8 Seyed Salman Safavi & Seyed Sadreddin Safavi Positive types include Muslims (muslimin), believers (mu‟minin), the God-wary (muttaqin), the virtuous (muhsinin), the righteous (salihin), the pious (abrar) and the truthful (sediqin). These are opposed to the negative types: disbelievers (kuffar), polytheists (mushrikin), hypocrites (munafiqin), those who go astray (dalin), transgressors (taghin), (mostakbirin) arrogant and the corrupt (mufsidin). Positive ethics are possessed by the positive types of humans, such this includes the ;‖ٔغبسعُن فی اىخٕش ― -‖as ―they are quick to do good believers, the altruistic, the thankful (shakirin), the patient (sabirin), the pure (tahirin) and the chaste (‗afifin). These types of muttaqin are opposed to the destructive behaviour displayed by the negative types of humans, such as the stubborn (‗anud), the ignorant (jahil), eager (haris), the greedy (haris), the unchaste (fasiq), the immoral (fajir), the liar (kadhab), the revealer of other peoples‘ personal secrets, and the holder of grudges. Qu‘ranic ethics result from the Qur‘anic understanding of the human being. The more exalted and illuminated the existential status of a human being, the more exalted and noble their ethics. In the same way, if the existential status of a human being is lowly, and more dark than illuminated, their ethics will also be closer to darkness, and further from light. Under the influence of the Holy Qur‘an, Muslim philosophers and mystics have produced many works on human ethics, such as Ghazzali‘s Ihya, Ansari‘s Manazil al-Sa'ireen, Ibn ‗Arabi‘s Futuhat, Rumi‘s Mathnawi, Awsaf al Ashraf - The Attributes of the Noble by Khwaja Nasir al-Din al-Tusi2, Mulla Sadra‘s Asfar3, Mulla Muhsin Faidh Kashani‘s Ihya‟ al-Ihya‟, and Mulla Ahmad Naraqi‘s Jami‟ al-Sa‟adat. Positive ethics are favourable ethics, praised by Allah in the Holy Qur‘an. The Qur‘an provides numerous examples of noble ethics, Theosophical Practical Ethics in Quran 9 and invites human beings towards such action. Those who adopt noble ethics are given glad tidings of rewards in this life and the next. Constructive and Positive ethics And the servants of the― :(حُغه عُيُک) Good behaviour .1 Beneficent Allah are they who walk on the earth in humbleness, and when the ignorant address them, they say: Peace.‖ (Surat al-Furqan, verse 63); “And when you are greeted with a greeting, greet with a better (greeting) than it or return it; surely Allah takes account of all things.‖(Surat al-Nisa,‟ verse 86); Surat Hud, verses 42-48;; Surat ash-Shu‟ara,‟ verses 27, 28, 58, 59, 61 and 62. 2. Repel evil with good: ―Repel evil with that which is better. We know that which they describe.‖ (Surat al-Mu‟minun, verse 96). ―and who are patient, seeking the Face of their Lord, establish their prayers, and spend of what We have given them in private and in public; and who repel evil with good. Theirs shall be the Ultimate Abode.‖ (Surat ar-Ra‟d, verses 22); “These shall be granted their reward twice, because they are steadfast and they repel evil with good and spend out of what We have given them.‖ (Surat al-Qasas, verse 54.) 3. Doing good: ―And for everyone is a direction for which he turns. So race in goodness. And wherever you are, Allah will bring you all together. He has power over all things.‖ (Surat al-Baqarah, verses 148); Surat Al-„Imran, verse 115; Surat an-Nahl, verse 30; Surat al- Ta-Ha, verse 112; Surat al-Mu‟minun, verse 96; Surat al-Qasas, verse 54. 4. Hasten unto good deeds: “They believe in Allah and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten in (all) good works: They are in the ranks of the righteous.‖ (Surat Al-„Imran, verses 114); Surat al-Ma‟idah, verse 48; Surat at- 10 Seyed Salman Safavi & Seyed Sadreddin Safavi Taubah, verse 100; Surat al-Anbiya,‟ verse 90; Surat al-Mu‟minun, verses 56 and 61; Surat Fatir, verse 32; Surat al-Waqi‟ah, verses 10 to 15. 5. Wisdom: ―Our Lord, send among them a Messenger from them who shall recite to them Your verses and teach them the Book and wisdom, and purify them; You are the Mighty, the Wise.‖ (Surat al- Baqarah, verses 129); ―Allah has surely been gracious to the believers when He sent among them a Messenger from themselves to recite to them His verses, to purify them, and to teach them the Book and the Wisdom (prophetic sayings), though before that they were in clear error‖ (Surat Al-„Imran, verses 164); Surat an-Nisa,‟ verse 113; Surat an-Nahl, verse 125; Surat al-Isra,‟ verse 39; Surat al-Ahzab, verse 34. 6. Creating peace between people: ―There is no good in much of their confiding, except for he who bids to charity, honor, or peace- making between people. Whosoever does that for the sake of the pleasure of Allah. We shall give him a great wage.‖ (Surat an-Nisa, verse 114); Surat al-Hujurat, verses 9 and 10. 7. Truthfulness: Surat al-Ahzab, verse 23; Surat al-Baqarah, verse 177; Surat Al-„Imran, verse 17; Surat al-Ma‟idah, verse 119; Surat at-Taubah, verse 119; Surat al-Ahzab, verse 8. 8. Debating in the best manner: ―Tell My worshipers, that they should say words that are the finest, Satan would arouse discord among them; he is the clear enemy of mankind.‖(Surat al-Isra,‟ verse 53);; Surat Fussilat, verse 33.
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  • Sufism and Music: from Rumi (D.1273) to Hazrat Inayat Khan (D.1927) Grade Level and Subject Areas Overview of the Lesson Learni

    Sufism and Music: from Rumi (D.1273) to Hazrat Inayat Khan (D.1927) Grade Level and Subject Areas Overview of the Lesson Learni

    Sufism and Music: From Rumi (d.1273) to Hazrat Inayat Khan (d.1927) Grade Level and Subject Areas Grades 7 to 12 Social Studies, English, Music Key Words: Sufism, Rumi, Hazrat Inayat Khan Overview of the lesson A mystic Muslim poet who wrote in Persian is one of American’s favorite poets. His name is Mevlana Jalaluddin Rumi (1207-1273), better known a Rumi. How did this happen? The mystical dimension of Islam as developed by Sufism is often a neglected aspect of Islam’s history and the art forms it generated. Rumi’s followers established the Mevlevi Sufi order in Konya, in what is today Turkey. Their sema, or worship ceremony, included both music and movement (the so-called whirling dervishes.) The Indian musician and Sufi Hazrat Inayat Khan (1882-1927) helped to introduce European and American audiences to Sufism and Rumi’s work in the early decades of the twentieth century. This lesson has three activities. Each activity is designed to enhance an appreciation of Sufism as reflected in Rumi’s poetry. However, each may also be implemented independently of the others. Learning Outcomes: The student will be able to: • Define the characteristics of Sufism, using Arabic terminology. • Analyze the role music played in the life of Inayat Khan and how he used it as a vehicle to teach about Sufism to American and European audiences. • Interpret the poetry of Rumi with reference to the role of music. Materials Needed • The handouts provided with this lesson: Handout 1; The Emergence of Sufism in Islam (featured in the Handout 2: The Life and Music of Inayat Khan Handout 3: Music in the Poems of Rumi Author: Joan Brodsky Schur.