An Investigation Into the Prevalence of the Hindu Yogas in Sufism
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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. -
An Assessment on Some of the Opinions and Theological Convictions of Seyyid Burhaneddin (Rumi’S Master)
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 20, Issue 3, Ver. V1 (Mar. 2015), PP 79-86 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org An Assessment on Some of the Opinions and Theological Convictions of Seyyid Burhaneddin (Rumi’s Master) Osman Oral, PhD Assistant Professor of Kalam (Islamic Theology) Department of Basic Islamic Sciences Bozok University Faculty of TheologyYozgat, Turkey, 66000 Abstract: One of the main and the most important objectives of Kalam is to create a firm belief in people’s hearts, to keep this belief from the danger of doubts, and to effort for providing different methods and techniques in the light of the Qur'an and Sunnah in this way. The aim of Sufism is also to educate self-ego and to preserve the belief within this moral axis. Seyyid Burhaneddin Tirmidhi is an important Sufi who was born at the end of the XII century and lived in the first half of the XIII century. His significance comes from his being the first master of Rumi by teaching him theological and mystical aspect of Islam for a long time. This article examines theological opinions of Seyyid Burhaneddin who has a significant place in the Sufi circles and the Anatolian Islamic culture. Keywords: Seyyid Burhaneddin, Rumi, Sufism, Faith, Tirmidhi, Kayseri I. Introduction Science of Kalam, first of all explores the vahdâniyet among the God's essence and attributes.1 It also determines the principles of Islam about faith and actions through nass (the Qur‟an and the Sunnah) and builds them on the basis of rational method.2 Sufism brings the truths of Islamic Theology toward general issues into very simple level which let also everyone will be satisfied. -
Mewlana Jalaluddin Rumi - Poems
Classic Poetry Series Mewlana Jalaluddin Rumi - poems - Publication Date: 2004 Publisher: Poemhunter.com - The World's Poetry Archive Mewlana Jalaluddin Rumi(1207 - 1273) Jalal ad-Din Muhammad Balkhi (Persian: ?????????? ???? ?????), also known as Jalal ad-Din Muhammad Rumi (?????????? ???? ????), and more popularly in the English-speaking world simply as Rumi (30 September 1207 – 17 December 1273), was a 13th-century Persian[1][6] poet, jurist, theologian, and Sufi mystic.[7] Iranians, Turks, Afghans, Tajiks, and other Central Asian Muslims as well as the Muslims of South Asia have greatly appreciated his spiritual legacy in the past seven centuries.[8] Rumi's importance is considered to transcend national and ethnic borders. His poems have been widely translated into many of the world's languages and transposed into various formats. In 2007, he was described as the "most popular poet in America."[9] Rumi's works are written in Persian and his Mathnawi remains one of the purest literary glories of Persia,[10] and one of the crowning glories of the Persian language.[11] His original works are widely read today in their original language across the Persian-speaking world (Iran, Tajikistan, Afghanistan and parts of Persian speaking Central Asia).[12] Translations of his works are very popular in other countries. His poetry has influenced Persian literature as well as Urdu, Punjabi, Turkish and some other Iranian, Turkic and Indic languages written in Perso-Arabic script e.g. Pashto, Ottoman Turkish, Chagatai and Sindhi. Name Jalal ad-Din Mu?ammad Balkhi (Persian: ?????????? ???? ????? Persian pronunciation: [d?æl??læddi?n mohæmmæde bælxi?]) is also known as Jalal ad- Din Mu?ammad Rumi (?????????? ???? ???? Persian pronunciation: [d?æl??læddi?n mohæmmæde ?u?mi?]). -
The Concept of Generosity in Rumi's Mathnawi: an Analysis
THE CONCEPT OF GENEROSITY IN RUMI’S MATHNAWI: AN ANALYSIS BY SUZANA SUHAILAWATY MD. SIDEK A thesis submitted in fulfilment of the requirement for the degree of Doctor of Philosophy (Islamic and Other Civilization) International Institute of Islamic Thought and Civilization International Islamic University Malaysia JULY 2015 ABSTRACT This work examines generosity in the Mathnawi of Maulana Rumi. The thesis identifies fifteen stories not related directly to generosity in the Mathnawi. These were categorized into three groups: acts which are devoid of any generosity, sincere generosity, insincere generosity. These are mainly stories involving companions, saints and sometimes fables. The stories pertaining to the Prophet were used differently by Rumi. In some instances, he changed the gender of the person from that in the hadith and embellishes the stories with his own story. There are instances in which he takes two separate hadiths and make them one. In all cases, Rumi changes the scenario to make his own. The extensive change to the original does not allow us to call them hadith anymore. This dissertation shows that Rumi has spared no opportunity to show that generosity is extremely important in all its form and without being generous, one cannot reach the highest station in life. This is because the thesis shows that in Islam it does not only involve giving, but giving the best we have. ii ملخص البحث يقدم هذا البحث دراسة ملوضوع الكرم يف مثنوي موﻻنا جﻻل الدين الرومي. البحث يتناول مخسة عشر قصة من املثنوي ﻻ ترتبط بالكرم بشكل مباشر. مت تقسيم هذه القصص يف ثﻻث جمموعات: اﻷفعال اليت ختلو من الكرم، والكرم بإخﻻص والكرم بغري إخﻻص. -
Experiencing Rumi and Pico
EXPERIENCING RUMI AND PICO: CONVERGING THOUGHTS, DIVERGING KNOWLEDGE A Thesis submitted to the faculty of AS 36 San Francisco State University In partial fulfillment of the requirements for • SU the Degree Master of Arts In Humanities by Parisa Soultani Sausalito, California December 2017 Copyright by Parisa Soultani 2017 CERTIFICATION OF APPROVAL I certify that I have read Experiencing Rumi and Pico: Converging Thoughts, Diverging Knowledge by Parisa Soultani, and that in my opinion this work meets the criteria for approving a thesis submitted in partial fulfillment of the requirement for the degree Master of Arts in Humanities at San Francisco State University. Carel Bertram Ph.D. Professor of Humanities <x_ Sandra Luft Ph.D. Professor of Philosophy EXPERIENCING RUMI AND PICO: CONVERGING THOUGHTS, DIVERGING KNOWLEDGE Parisa Soultani Sausalito, California 2017 Giovanni Pico della Mirandola (1463-1494) and Jalal ad-Din Muhammad Rumi (1207- 1273) came to similar conclusions while looking for answers to deep questions about the place of human in nature and her relationship to God. Both Rumi and Pico sought to approach this quest with an open mind that uses reason and experience rather than relying solely on traditional knowledge and religious doctrines, and they came to similar conclusions that put human concerns first in divine creation. While Pico remains reliant on reason and speaks in terms of philosophy, Rumi sees and speaks from another dimension: the path of direct experience expressed through poetry and allegory. I certify that the Abstract is a correct representation of the content of this thesis. Chair, Thesis Committee Date TABLE OF CONTENTS 1. -
The Perception of Human in the Theology of Jalalu'd-Din Al-Rumi
The Perception of Human in the Theology of Jalalu’d-Din al-Rumi (1207-1273) Ramazan Altintas Faculty of Theology University of Seljuk Abstract Jalalu’din al-Rumi is a Turkish sufi and was born in Balkh. He is one of the greatest of Sufi poets. The principal work of Rumi is his massive Mathnawi. Rumi is also a philosopher. He taught the Sufi doctrine that the chief end of life is to liberate oneself from human thoughts and wishes, human needs, and the outward impressions of the senses, so that one may become a mere mirror for the God. So bowdlerized an essence does one's mind become that it is as nearly as possible nothing, yet while in this state it can, by a union with the Divine Essence, mysteriously become the All. The general theme of Rumi's thought is essentially that of the concept of Tawhid. Rumi believed passionately in the use of music, poetry, and dance as a path for reaching God. For Rumi, God is the ground as well as the goal of all existence. For Rumi, religion was mostly a personal experience and not limited to logical arguments or perceptions of the senses. Rumi, God and Human I searched for God among the Christians and on the Cross and therein I found Him not.I went into the ancient temples of idolatry; no trace of Him was there. I entered the mountain cave of Hira and then went as far as Qandhar but God I found not. With set purpose I fared to the summit of Mount Caucasus and found there only 'anqa's habitation.Then I directed my search to the Kaaba, the resort of old and young; God was not there even. -
Jalal Al-Din Rumi's Poetic Presence and Past
“He Has Come, Visible and Hidden” Jalal al-Din Rumi’s Poetic Presence and Past Matthew B. Lynch The University of the South, USA Jalal al-Din Rumi (Jalal¯ al-Dın¯ Muh.ammad Rum¯ ı)¯ is best known as a mystic poet and promulgator of the Suftradition of Islam. During his lifetime, Jalal al-Din Rumi was a teacher in Islamic religious sciences, a prolifc author, and the fgurehead of a religious community that would come to be known as the Mevlevi Suforder. His followers called him “Khodavandgar” (an honorifc meaning “Lord”) or “Hazrat-e Mawlana” (meaning the “Majesty of Our Master,” often shortened to “Mawlana,” in Turkish rendered as “Mevlana”) (Saf 1999, 55–58). As with his appellations, the legacy and import of Rumi and his poetry have been understood in a variety of forms. Jalal al-Din Rumi’s renown places him amongst the pantheon of great Persian-language poets of the classical Islamicate literary tradition that includes Hafez (see Hafez of Shi- raz, Constantinople, and Weltliteratur), Sadi, Attar, Nezami (see Nizami’s Resonances in Persianate Literary Cultures and Beyond), and Ferdowsi (see The Shahnameh of Ferdowsi). While all of these poets produced large bodies of literature, Rumi’s writing differs some- what in the circumstances of its production. His poetry was composed in front of, and for the sake of, a community of murids (murıds¯ ), or pupils, who relied on Rumi for his mystical teachings related to the articulation of Islam through the lens of love of the divine. At times, he delivered his ghazal (see The Shahnameh of Ferdowsi) poetry in fts of ecstatic rapture. -
Ottomans-Safavids-Mughals:Shared Knowledge and Connective Systems Francis Robinson the Boundaries of Modern Nation-States An
.. Ottomans-Safavids-Mughals:Shared knowledge and connective Systems Francis Robinson The boundaries of modern nation-states and the blinkered view of area studies scholarship have tended to obscure both important areas of shared experience and significant systems of connection between the Middle East and South Asia. If this is true of the structural characteristics of the Ottoman, Safavid and Mughal empires, of the ways in which their local, regional and imperial systems were articulated, and if this is also true of their commercial organisation and techniques of trade, this is no less true of the content of their systems of formal learning, of the nature of their major sources of esoteric understanding, and of the ways in which they were linked by the connective systems of learned and holy men. By comparing the curriculums taught in the madrasas of the three empires up to the end of the seventeenth century we will aim to reveal the differing balances maintained between the transmitted subjects (`ulum-i naqliyya/manqulat) and the rational subjects (`ulum-i `aqliyya/ma`qulat). We will also examine the extent to which madrasas adopted the same texts, and even used the same commentaries and annotations. That there were shared texts and commentaries was a consequence of the travels of scholars throughout the region. Often they journeyed in search of knowledge, but they did so too in search of both patrons to sustain their work and safety from oppression. The paths they 2 followed were the channels along which ideas came to be shared; the centres at which they congregated were the places from which ideas were broadcast. -
Imam Rabbani in the Writings of Bediuzzaman Said Nursi
Journal of Shanghai Jiaotong University ISSN:1007-1172 IMAM RABBANI IN THE WRITINGS OF BEDIUZZAMAN SAID NURSI Dr. Afroz Ahmad Bisati Senior Assistant Professor, Department of Islamic Studies, Islamic University of Science and Technology, Awantipora (Pulwama), Kashmir-192122 (India). Email: [email protected] Mobile: 6005846517 Abstract Bediuzzaman Said Nursi (1877-1960 AD) while evolving from old to new Said has been influenced by many thinkers, scholars, and Sufis. In his writings he frequently refers to personalities like Shaikh Abdul Qadir Jeelani, Imam Ghazalli, Imam Abu Hanifa, Shah Naqashband, Maulana Khalid and many others. However, most significant among them, whom Said Nursi refers to frequently and with added emphasis, is Shaikh Ahmad Sirhindi, Mujaddid Alf-i Thani , whom he prefers to address as Imam Rabbani. Said Nursi quotes, invokes and refers to Imam Rabbani frequently in his writings in order to substantiate the subject under discussion in his collection of Risale-i Nur . The present paper aims to identify and highlight the references on Imam Rabbani in the Writings of Said Nursi spread over in Risale-i Nur . The Risale-i Nur will serve as the primary source and the descriptive methodology will essentially be followed. Key words: Bediuzzaman Said Nursi, Risale-i Nur, Imam Rabbani, Naqashbandiyyah Silsilah, Naqashbandiyyah-Khalidiyyah Silsilah, Maktubat-i Imam Rabbani, Mujaddid Alf-i Thani. Introduction On his way to evolution to a mature thinker, scholar and a reformer of the highest order Said Nursi was influenced by many great personalities of the past and present. He mentions them in the writings spread over in Risale-i Nur . -
Arab Scholars and Ottoman Sunnitization in the Sixteenth Century 31 Helen Pfeifer
Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750 Islamic History and Civilization Studies and Texts Editorial Board Hinrich Biesterfeldt Sebastian Günther Honorary Editor Wadad Kadi volume 177 The titles published in this series are listed at brill.com/ihc Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750 Edited by Tijana Krstić Derin Terzioğlu LEIDEN | BOSTON This is an open access title distributed under the terms of the CC BY-NC-ND 4.0 license, which permits any non-commercial use, distribution, and reproduction in any medium, provided no alterations are made and the original author(s) and source are credited. Further information and the complete license text can be found at https://creativecommons.org/licenses/by-nc-nd/4.0/ The terms of the CC license apply only to the original material. The use of material from other sources (indicated by a reference) such as diagrams, illustrations, photos and text samples may require further permission from the respective copyright holder. Cover illustration: “The Great Abu Sa’ud [Şeyhü’l-islām Ebū’s-suʿūd Efendi] Teaching Law,” Folio from a dīvān of Maḥmūd ‘Abd-al Bāqī (1526/7–1600), The Metropolitan Museum of Art. The image is available in Open Access at: https://www.metmuseum.org/art/collection/search/447807 Library of Congress Cataloging-in-Publication Data Names: Krstić, Tijana, editor. | Terzioğlu, Derin, 1969- editor. Title: Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750 / edited by Tijana Krstić, Derin Terzioğlu. Description: Boston : Brill, 2020. | Series: Islamic history and civilization. studies and texts, 0929-2403 ; 177 | Includes bibliographical references and index. -
Dramatis Personae •
Dramatis Personae • Note: all dates are approximate. ALEXANDER THE GREAT (356– 323 bc). Macedonian ruler who, af- ter invading Central Asia in 329 bc, spent three years in the region, establishing or renaming nine cities and leaving behind the Bactrian Greek state, headquartered at Balkh, which eventually ruled territo- ries extending into India. Awhad al- Din ANVARI (1126– 1189). Poet and boon companion of Sultan Sanjar at Merv who, boasting of his vast knowledge, wrote that, “If you don’t believe me, come and test me. I am ready.” Nizami ARUDI. Twelfth- century Samarkand- born poet and courtier of the rulers of Khwarazm and of Ghor, and author of Four Discourses, in which he argued that a good ruler’s intellectual stable should include secretaries, poets, astrologers, and physicians. Abu Mansur Ali ASADI. Eleventh- century poet from Tus and follower of Ferdowsi. Working at a court in Azerbaijan, Asadi versified The Epic of Garshasp (Garshaspnameh), which ranks second only to Ferdowsi’s Shahnameh among Persian epic poems. Farid al- Din ATTAR (1145– 1221). Pharmacist and Sufi poet from Nishapur, who combined mysticism with the magic of the story- teller’s art. His Conference of the Birds is an allegory in which the birds of the world take wing in search of Truth, only to find it within themselves. Yusuf BALASAGUNI (Yusuf of Balasagun). Author in 1069 of the Wisdom of Royal Glory, a guide for rulers and an essay on ethics. Written in a Turkic dialect, Yusuf’s volume for the first time brought a Turkic language into the mainstream of Mediterranean civilization and thought. -
Facing the Industrial Revolution 4.0 with Sufistic Transpersonal Psychology
Advances in Social Science, Education and Humanities Research, volume 395 5th ASEAN Conference on Psychology, Counselling, and Humanities (ACPCH 2019) Advances in Social Science, Education and Humanities Research, volume 395 5th ASEAN Conference on Psychology, Counselling, and Humanities (ACPCH 2019) Facing the Industrial Revolution 4.0 with Sufistic Transpersonal Psychology Ivandianto University of Muhammadiyah Malang [email protected] Abstract: This article is a literature review that contains a perspective of Sufistic transpersonal psychology in dealing with industrial revolution 4.0. It consists of an explanation of the 4.0 industrial revolution and its impact on the education field. Transpersonal psychology is presented as an approach that offers a solution to some problems by adopting Sufistic psychology from Robert Frager. It can be concluded that in the perspective of Sufistic transpersonal psychology, humans can survive so as not to be crushed by their own time if they can reach their highest potential as a human being since they are created as the perfect creatures on earth. Humans can reach their highest potential by transforming their hearts, self, and souls until all three are of the highest quality. Keywords: transpersonal, Sufi, industrial revolution 4.0 Introduction It can be said that an educational system that can help In the history of the industrial revolution, the first produce people with the ability beyond technological stage, namely the 1.0 industrial revolution took place in sophistication is required. Clearly, technology develops the 18th century with the invention of steam engines over time by adopting the concept of humanitarian replacing human and animal labour. Then came the 2.0 devices, such as the logic system that exists in the human industrial revolution around 1900 with the presence of a brain.