INFLUENCE of VAHDAT UL-WOOJUDE PHILOSOPHY (UNITY of BEING) on NAKSHBANDIYA DOCTRINES Transformation Processes and Special Featu
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A Brief Life Sketch of Shaykh Ibn Arabi Al-Shaykh Al-Akbar
A Brief Life Sketch of Shaykh Ibn Arabi al-Shaykh al-Akbar Qaddas Allah Sirrahu It is well known that when our lord, master and beloved, the Prophet of Allah, Muhammad al-Mustafa saw went on a missionary tour to the city of Taif, he was rejected by its citizens. They pelted him with stones to the point where it was difficult for him to take his shoes off because of the encrusted blood on them. At one point, when the Prophet saw was sitting sad and dejected, the angel Gibril as appeared to him and informed him that if he wished, God would order the angels to topple the two mountains besides Taif onto the city to punish its citizens, most of whom belonged to the Tay tribe. As only the Mercy to the Worlds saw could answer, he had requested that the people of Taif be spared perchance they, or their descendents, might become believers. Through the baraka of the Beloved of Allah’s saw prayer, nearly six centuries after him, one of the greatest saints of Islam was born to a pious Arab family of the Tay tribe that was originally from Taif, but had settled in far away Murcia in al-Andalus, Spain. The name of the child was Muhammad ibn Ali ibn Arabi al-Tayi qs , who later came to be known as al-Shaykh al- Akbar Muhyi al-Din Ibn Arabi qs . al-Shaykh al-Akbar qs was born to a religious and influential family on Monday, the 17 th Ramadan 560 AH/28 th July 1165 CE . -
Mawlana and the West: with Special Reference to Translation
8536 Amin Karimnia et al./ Elixir Ling. & Trans. 46 (2012) 8536-8540 Available online at www.elixirpublishers.com (Elixir International Journal) Linguistics and Translation Elixir Ling. & Trans. 46 (2012) 8536-8540 Mawlana and the west: with special reference to translation Amin Karimnia 1, Mahboobeh Ebrahimzade 2 and Zahra Jafari 2 1Department of English Language, Fasa Branch, Islamic Azad University, Iran. 2Department of Translation Studies, Science and Research Branch, Islamic Azad University, Fars, Iran. ARTICLE INFO ABSTRACT Article history: The present paper attempts to investigate the influence of Mawlana, the 13th century Persian Received: 25 March 2012; poet, through translations done of his work in the West. Translation of Mawlana’s works Received in revised form: started in Germany in 1809. In 1881 Redhouse started translation of Mawlana in English, 15 May 2012; later other translators like Winfield in1887, Wilson in 1910, and Nicholson in 1935, created Accepted: 28 May 2012; their translations. Bark in 1995 created his version of the Masnavi according to Nicholson’s translation. Then, Helminski in 1994 and 1996 created his version. Helminski’s version like Keywords Bark’s was according to Nicholson’s translation. These translations caused Mawlana’s Mawlana, Red house, thoughts and works penetrate among the whole people of the world. Among them Winfield, Americans have bigger portions. Wilson, © 2012 Elixir All rights reserved. Nicholson, Bark and Helminiski. Introduction The third work by Rumi, Fihi ma Fihi [“In it is What is in Mawlana Jalal ud –Din Muhammad also known as Jalal ad it”], which collected by Rumi’s disciples contained Rumi’s - Din Muhammad Rumi was a 13th century Persian Muslim sermons and conversations (Chittick, 2005). -
The Titles of the Naqshbandi Golden Chain
For more books visit Facebook Group ‘SUFI LITERATURE’ or Click on the link https://m.facebook.com/groups/14641 63117130957 PDF made by ZAHID HUSSAIN DAR Email: [email protected] The Titles of the Naqshbandi Golden Chain The designation of the Naqshbandi Golden Chain has changed from century to century. From the time of Abu Bakr as-Siddiq (r) to the time of Bayazid al- Bistami (r) it was called as-Siddiqiyya. From the time of Bayazid to the time of Sayyidina Abdul Khaliq al-Ghujdawani it was called at-Tayfuriyya. From the time of Sayyidina ‘Abdul Khaliq al-Ghujdawan to the time of Shah Naqshband it was called the Khwajaganiyya. From the time of Shah Naqshband through the time of Sayyidina Ubaidullah al-Ahrar and Sayyidina Ahmad Faruqi, it was called Naqshbandiyya. Naqshbandiyya means to “tie the Naqsh very well.” The Naqsh is the perfect engraving of Allah’s Name in the heart of the murid. From the time of Sayyidina Ahmad al-Faruqi to the time of Shaikh Khalid al-Baghdadi it was called Naqshbandi-Mujaddidiyya. From the time of Sayyidina Khalid al- Baghdadi until the time of Sayiddina Shaikh Ismail Shirwani it was called the Naqshbandiyya-Khalidiyya. From the time of Sayyidina Isma’il Shirwani until the time of Sayyidina Shaikh ‘Abdullah ad-Daghestani, it was called Naqshbandi-Daghestaniyya. And today it is known by the name Naqshbandiyya-Haqqaniyya. The Chain Chapters: The Naqshbandi Sufi Way: History and Guidebook of the Saints of the Golden Chain© by Shaykh Muhammad Hisham Kabbani Prophet Muhammad ibn Abd Allah Abu Bakr as-Siddiq, -
Path(S) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community”
“Path(s) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community” By Jaison Carter A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Anthropology in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Mariane Ferme, Chair Professor Charles Hirschkind Professor Stefania Pandolfo Professor Ula Y. Taylor Spring 2018 Abstract “Path(s) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community” by Jaison Carter Doctor of Philosophy in Anthropology University of California, Berkeley Professor Mariane Ferme, Chair The Mustafawiyya Tariqa is a regional spiritual network that exists for the purpose of assisting Muslim practitioners in heightening their level of devotion and knowledges through Sufism. Though it was founded in 1966 in Senegal, it has since expanded to other locations in West and North Africa, Europe, and North America. In 1994, protegé of the Tariqa’s founder and its most charismatic figure, Shaykh Arona Rashid Faye al-Faqir, relocated from West Africa to the United States to found a satellite community in Moncks Corner, South Carolina. This location, named Masjidul Muhajjirun wal Ansar, serves as a refuge for traveling learners and place of worship in which a community of mostly African-descended Muslims engage in a tradition of remembrance through which techniques of spiritual care and healing are activated. This dissertation analyzes the physical and spiritual trajectories of African-descended Muslims through an ethnographic study of their healing practices, migrations, and exchanges in South Carolina and in Senegal. By attending to manner in which the Mustafawiyya engage in various kinds of embodied religious devotions, forms of indebtedness, and networks within which diasporic solidarities emerge, this project explores the dispensations and transmissions of knowledge to Sufi practitioners across the Atlantic that play a part in shared notions of Black Muslimness. -
Inception and Ibn 'Arabi Oludamini Ogunnaike Harvard University, [email protected]
Journal of Religion & Film Volume 17 Article 10 Issue 2 October 2013 10-2-2013 Inception and Ibn 'Arabi Oludamini Ogunnaike Harvard University, [email protected] Recommended Citation Ogunnaike, Oludamini (2013) "Inception and Ibn 'Arabi," Journal of Religion & Film: Vol. 17 : Iss. 2 , Article 10. Available at: https://digitalcommons.unomaha.edu/jrf/vol17/iss2/10 This Article is brought to you for free and open access by DigitalCommons@UNO. It has been accepted for inclusion in Journal of Religion & Film by an authorized editor of DigitalCommons@UNO. For more information, please contact [email protected]. Inception and Ibn 'Arabi Abstract Many philosophers, playwrights, artists, sages, and scholars throughout the ages have entertained and developed the concept of life being a "but a dream." Few works, however, have explored this topic with as much depth and subtlety as the 13thC Andalusian Muslim mystic, Ibn 'Arabi. Similarly, few works of art explore this theme as thoroughly and engagingly as Chistopher Nolan's 2010 film Inception. This paper presents the writings of Ibn 'Arabi and Nolan's film as a pair of mirrors, in which one can contemplate the other. As such, the present work is equally a commentary on the film based on Ibn 'Arabi's philosophy, and a commentary on Ibn 'Arabi's work based on the film. The ap per explores several points of philosophical significance shared by the film and the work of the Sufi as ge, and their relevance to contemporary conversations in philosophy, religion, and art. Keywords Ibn 'Arabi, Sufism, ma'rifah, world as a dream, metaphysics, Inception, dream within a dream, mysticism, Christopher Nolan Author Notes Oludamini Ogunnaike is a PhD candidate at Harvard University in the Dept. -
Is Online Discussion a Viable Strategy for Higher Education in Developing Countries
Journal of Social Sciences and Humanities 203 SHAH ABDUL LATIF BHITAI, LALON SHAH AND QAZI NAZRUL ISLAM’S CONTRIBUTTION TO SUFISM Mohammad Abu Tayyub Khan* Abstract: Shah Abdul Latif Bhitai (1688-1752) is undeniably the greatest Sufi poet of Sindhi Language. His nearest Bengali language bards are Lalon Shah and Qazi Nazrul Islam of Bangladesh. Shah Abdul Latif was born in an illustrious family in 1102 Hijri i.e. 1688 A.D. at Bhainpur, a village near Khatian Halla Taluka district Hyderabad, Sindh. His father Syed Habibullah himself was an outstanding Sufi poet. His forefather had migrated to Sindh from Arab peninsula and his descent is traced back to Prophet Mohammad (Peace upon him). In Bangla literature Fakir Lalon Shah (1774-1890) and Qazi Nazrul Islam (1899- 1976) are two most popular poets and maestros who have become famous for their respective mystical trends in folklores and modern songs. They made most of the mystic rhymes of their own like Shah Latif Bhitai. Lalon Shah and Qazi Nazrul Islam shared Shah Abdul Latif Bhittai’s School of Sufism and search for divine union with Great Self. They allegorically employed heroines from local folk stories in their poetry to expound complicated and abstract ideas of Sufism to the masses. The trio evidently appears to have benefited from the most revered and read mystic poet Maulana Rumi across the globe. * Dr Muhammad Abu Tayyub Khan, Assistant Professor, Department of Bangali, University of Karachi, Karachi, Pakistan 204 Shah Abdul Latif Bhitai, Lalon Shah and Qazi Nazrul Islam’s Contribution to Sufism Mysticism and Sufism Sufism has been described differently by scholars but they all consider it as being the inner, esoteric, mystical, or purely spiritual dimension of the religion of Islam. -
Rumi from the Viewpoint of Spiritual Psychology and Counseling
SPIRITUAL PSYCHOLOGY AND COUNSELING Received: August 5, 2015 Copyright © 2016 EDAM Revision received: October 12, 2015 eISSN: 2458-9675 Accepted: November 13, 2015 spiritualpc.net OnlineFirst: February 5, 2016 DOI 10.12738/spc.2016.1.0001 February 2016 1(1) 9-25 Original Article Rumi from the Viewpoint of Spiritual Psychology and Counseling Çınar Kaya1 Marmara University Abstract Rumi was a renowned Sufi, spiritual teacher, and poet who has attracted both scholarly and non-scholarly attention all over the world. This paper aims to present Rumi’s life and his works and contributions in the fields of thought and spirituality within themes of potential importance for both general and spiritually oriented counseling by providing some biographical details to further the understanding of his personal development as well as his approaches and contributions regarding human nature, Sufism, asceticism, love, “nothingness” within unity, and death. A biographical analysis of Rumi’s own psychological transformation by Arasteh has also been presented. This paper also discusses the possibility of benefitting from Rumi texts as a resource for both spiritually oriented counseling and counseling in general, especially in the form of bibliotherapy, and attempts to outline the prospects and challenges of benefitting from Rumi and Sufi resources in general for psychotherapy and counseling. Keywords Rumi • Masnavi • Spirituality • Counseling • Psychotherapy Manevi Psikoloji ve Danışma Perspektifinden Mevlana Öz Bu çalışmada Mevlana’nın hayatı, eserleri ve düşünce ve maneviyat alanlarındaki katkıları, gerek genel an- lamda psikolojik danışmanlık; gerekse manevi yönelimli psikolojik danışmanlık süreçleri açısından dikkate değer bulunabilecek temalar altında sunulmaya çalışılmaktadır. Yaşam öyküsü Mevlana’nın kişisel bağla- mının anlaşılmasına katkı sağlayacak şekilde aktarılmaya çalışılmıştır. -
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. -
An Analysis of Al-Hakim Al-Tirmidhi's Mystical
AN ANALYSIS OF AL-HAKIM AL-TIRMIDHI’S MYSTICAL IDEOLOGY BASED ON BOOKS: BADʼU SHAANI AND SIRAT AL-AWLIYA Kazem Nasirizare, Ph.D. Candidate in Persian Language and Literature University of Zanjan, Iran Mehdi Mohabbati, Ph.D. Professor. at Department of Persian Language and Literature University of Zanjan Abstract. Abu Abdullah Muhammad bin Hasan bin Bashir Bin Harun Al Hakim Al-Tirmidhi, also called Al- Hakim Al-Tirmidhi, is a Persian mystic living in the 3rd century AH. He is important in the history of Persian literature and the Persian-Islamic mysticism due to several reasons. First, he is one of the first Persian mystics who has significant works in the field of mysticism. Second, early instances of Persian prose can be identified in his world and taking the time that he was living into consideration, the origins of post-Islam Persian prose can be seen in his writings. Third, his ideas have had significant impacts on Mysticism, Sufism, and consequently, in the Persian mystical literature; thus, understanding and analyzing his viewpoints and works is of significant importance for attaining a better picture of Persian mystical literature. The current study attempts to analyze Al-Tirmidhi’s mystical ideology based on his two books: Bad’u Shanni Abu Abdullah (The Beginning of Abu Abdullah’s Journey) and Sirat Al-Awliya (Road of the Saints). Al-Tirmidhi’s ideology is going to be explained through investigating and analyzing his viewpoints regarding the manner of starting a spiritual journey, the status of asceticism and austerity in a spiritual journey, transition from the ascetic school of Baghdad to the Romantic school of Khorasan. -
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. -
Sufi Reform and the Mystical Ideology of Divine Unity
Peshawar Islamicus Sufi Reform and the Mystical.. July- Dec, 2012 Sufi Reform and the Mystical Ideology of Divine Unity * 0F Soraya Khodamoradi Abstract Referring to theoretical, practical and institutional transformation in Sufism during the eighteenth century, the concept of Sufi reform has prompted much debate in recent scholarly literature. Concentrating on the Indian subcontinent after the late sixteenth century, this paper ventures to reveal a confusion, among both those who affirm the occurrence of such Sufi reform and those who refute it, between the two notions of wa╒dat al-wuj┴d (“Unity of Being”) and hama ┴st (“Everything is He”). The former notion originated in the thought of the medieval Sufi, Ibn al-‘Arabi (d. 1240), while the latter was primarily an Indian response to the former concept. Through analyzing the semantics of these two notions within the context of Indian Sufism, the current paper argues that what is criticized by Sufi reformists from the seventeenth century onwards was not exactly the doctrine of the Unity of Being, as it had been formulated by Ibn al-‘Arabi and his commentators, but rather, it was the Indian reception of it represented in the idea of hama ┴st. Accordingly, it is argued that reference to the continuity of the idea of wa╒dat al-wuj┴d in the modern era by the opponents of the appearance of a Sufi reformism in the eighteenth century cannot adequately justify their position. I. Introduction The subject of Sufi reform in the eighteenth century has been a controversial issue in academia for several decades. On one side, most historians have considered the thirteenth century, or fifteenth at best, to have heralded the end of the history of Sufism, classifying the periods that followed as the time of Sufi decline, which lacks any 1 noticeable change in Sufism.1F Some scholars, such as Bernd Radtke and R. -
Institute of Islamic Studies – Mcgill University
Institute of Islamic Studies – McGill University Rula J. Abisaab Winter 2017 F. 2:35-5:25 Morris Hall, Rm. 328 Office Hrs: T. 3:10-4:00 & F. 1:45-2:35 e-mail: [email protected] ISLA 511 The Islamic Civilization-Medieval Period, 945-1500 Course Description The course explores the formation of medieval Islamic cultures in distinct geographical settings, particularly Arabia, Mesopotamia, Persia, the Fertile Crescent/Syria, Egypt, and North Africa. It examines the transformation of the Caliphate and the evolution of provincial dynasties under new socio-economic and political conditions. It sheds light on diverse and shifting notions of piety, religious orthodoxy, and political authority. The integration of Arab, Berber, Mongol, Persian, and Turkish dynasties into the context of a unified Islamic history represents a noteworthy historiographical problem: How can the major historical shifts of the medieval period and the co-existence of caliphate(s) and sultanate(s) be adequately conceptualized and understood? How do different original historical documents (tarikh, adab, rihla/safarnameh, nasihat-nameh, ...etc) of the period represent and articulate these shifts? In this respect, the course offers students the chance not only to study the trajectory of medieval Islamic history, but also to examine the way modern historians, particularly in the West, have theorized about Islamic states and societies. It gives them an opportunity to investigate the arguments, which dominate the field today. McGill University values academic integrity. Therefore all students must understand the meaning and consequences of cheating, plagiarism and other academic offences under the Code of Student Conduct and Disciplinary Procedures (see http://www.mcgill.ca/integrity for more information).