An Enquiry Into Sufi Metaphysics
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Rituals of Islamic Spirituality: a Study of Majlis Dhikr Groups
Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Arif Zamhari THE AUSTRALIAN NATIONAL UNIVERSITY E P R E S S E P R E S S Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] This title is also available online at: http://epress.anu.edu.au/islamic_citation.html National Library of Australia Cataloguing-in-Publication entry Author: Zamhari, Arif. Title: Rituals of Islamic spirituality: a study of Majlis Dhikr groups in East Java / Arif Zamhari. ISBN: 9781921666247 (pbk) 9781921666254 (pdf) Series: Islam in Southeast Asia. Notes: Includes bibliographical references. Subjects: Islam--Rituals. Islam Doctrines. Islamic sects--Indonesia--Jawa Timur. Sufism--Indonesia--Jawa Timur. Dewey Number: 297.359598 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Cover design and layout by ANU E Press Printed by Griffin Press This edition © 2010 ANU E Press Islam in Southeast Asia Series Theses at The Australian National University are assessed by external examiners and students are expected to take into account the advice of their examiners before they submit to the University Library the final versions of their theses. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changesthat the author may have decided to undertake. -
An Interpretation of Kant's Political Philosophy in Light of His Critical-Regulative Method
DePaul University Via Sapientiae College of Liberal Arts & Social Sciences Theses and Dissertations College of Liberal Arts and Social Sciences 11-2011 Politics, history, critique: An interpretation of Kant's political philosophy in light of his critical-regulative method. Dilek Huseyinzadegan DePaul University, [email protected] Follow this and additional works at: https://via.library.depaul.edu/etd Recommended Citation Huseyinzadegan, Dilek, "Politics, history, critique: An interpretation of Kant's political philosophy in light of his critical-regulative method." (2011). College of Liberal Arts & Social Sciences Theses and Dissertations. 110. https://via.library.depaul.edu/etd/110 This Dissertation is brought to you for free and open access by the College of Liberal Arts and Social Sciences at Via Sapientiae. It has been accepted for inclusion in College of Liberal Arts & Social Sciences Theses and Dissertations by an authorized administrator of Via Sapientiae. For more information, please contact [email protected]. POLITICS, HISTORY, CRITIQUE: AN INTERPRETATION OF KANT’S POLITICAL PHILOSOPHY IN LIGHT OF HIS CRITICAL-REGULATIVE METHOD A Dissertation Presented in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy October 2011 By Dilek Huseyinzadegan Department of Philosophy College of Liberal Arts and Sciences DePaul University Chicago, Illinois Acknowledgements This dissertation would not have been possible without the help and support of many people. The Department of Philosophy at DePaul University provided a doctoral scholarship for eight years of graduate study. I thank the faculty for their help and support throughout this process, especially my dissertation director Avery Goldman, whose approach to Kant and his method inspired this project in the first place, my committee members Elizabeth Millàn, Kevin Thompson, and Rick Lee, whose graduate seminars gave rise to numerous fruitful discussions on German Idealism and Romanticism, history and politics, and critical theory. -
Anti-Jewish Tropes in Modern Philosophy Svenungsson, Jayne
Enlightened Prejudices : Anti-Jewish Tropes in Modern Philosophy Svenungsson, Jayne Published in: Rethinking Time : Essays on History, Memory and Representation 2011 Link to publication Citation for published version (APA): Svenungsson, J. (2011). Enlightened Prejudices : Anti-Jewish Tropes in Modern Philosophy. In H. Ruin, & A. Ers (Eds.), Rethinking Time : Essays on History, Memory and Representation (Vol. 9, pp. 279-290). Södertörn Philosophical Studies. Total number of authors: 1 General rights Unless other specific re-use rights are stated the following general rights apply: Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal Read more about Creative commons licenses: https://creativecommons.org/licenses/ Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. LUND UNIVERSITY PO Box 117 221 00 Lund +46 46-222 00 00 Published in Andrus Ers and Hans Ruin (eds.), Conceptualizing History: Essays on History, Memory and Representation, Södertörn Philosophical Studies 11, Huddinge: Södertörn University, 2011, 279–290. ISBN: 978-91-86069-32-2. -
The Distinction Between Reason and Intuitive Knowledge in Spinoza's
The Distinction between Reason and Intuitive Knowledge in Spinoza’s Ethics Sanem Soyarslan Duke University While both intuitive knowledge (scientia intuitiva) and reason (ratio) are adequate ways of knowing for Spinoza, they are not equal. Intuitive knowledge has greater power over the passive affects than reason, and appreciating the nature of this superiority is crucial to understanding Spinoza‘s ethical theory. However, due to Spinoza‘s notoriously parsimonious treatment of the distinction between reason and intuitive knowledge in the Ethics, there has been little consensus in the literature regarding the nature of this distinction. Instead, several candidate interpretations have emerged, which can be broadly grouped under two categories: Form Interpretations (FI) and Content Interpretations (CI). According to the FI, which is held by scholars such as Yirmiyahu Yovel1 and Steven Nadler2, reason and intuitive knowledge are different only in terms of their form—that is, the process by which they are attained. Thus, the FI attributes the above epistemic asymmetry entirely to differences in the methods of cognition between intuitive knowledge and reason. By contrast, the CI, embraced by scholars such as Henry Allison3 and Edwin Curley4, holds that the two kinds of adequate knowledge differ not only in terms of their form, but also with regard to their content. More specifically, the CI maintains that reason involves the universal knowledge of the properties of things, whereas intuitive knowledge relates to the essence of things. I agree with the CI that reason and intuitive knowledge differ not only in form but also with respect to their content. Nevertheless, I believe there is an important gap in the CI: namely, although it maintains that adequate knowledge of the essences of things is limited to intuitive knowledge, it fails to flesh out precisely what these essences are taken to be. -
Telling the Untold Story
20 Telling the Untold Story Review of Merton and Sufism: The Untold Sto1y Edited by Rob Baker and Gray Henry. Louisville: Fons Vitae, 1999. 342 pages I $28.00 paperback Reviewed by Terry Graham "For the servant of God," wrote Thomas Merton in a poem based on the teachings of an early Sufi master, "Consolation is the place of danger," while "desolation is his home" and hi s being " is Nothingness" (290-91). Already in the rnid-1960s, when the monk had just entered on his most vigorous undertakings in the study of Sufism, he was able to tap into the essence of its doctrine and practice in an uncanny way. In the section of Raids 0 11 the Unspeakable ( 1966) devoted to poetic rendition of"Readings from Ibn Abbad," he managed in a haiku-like way to encapsulate the spirit of Sufism as embodied in the example of an Andalusian-born, Moroccan-trained Sufi saint li ving six centuries before. Ibn 'Abbaad was of special interest to Merton because of the probability that "he exercised ar least an indirect influence on the Spanish mystic St. John of the Cross" (d. 1591 ), teach ing "that it is in the night of desolation that the door to mystical union is secretly opened" (287). Over the course of the next few years hi s intellectual and spiritual understanding were to gradu ally catch up with his spontaneously incisive poetic insight, so that he was eventually able to enter into the actuality of the spiritual way which he had empatheticall y touched at the initial stage of hi s acquaintanceship. -
Reinterpretation of Tarekat and the Teachings of Sufism According to Said Nursi
Millah: Jurnal Studi Agama Vol. 20, No. 2 (2021), pp 355-384 ISSN: 2527-922X (e); 1412-0992 (p) DOI: 10.20885/millah.vol20.iss2.art7 Reinterpretation of Tarekat and the Teachings of Sufism According to Said Nursi Cemal Sahin Hayrat Fondation, Istanbul, Turkey [email protected] Zaimul Asroor Universitas Islam Negeri Syarif Hidayatullah, Jakarta, Indonesia [email protected] Abstract In this modern-contemporary era, Muslims are often faced with the question, “Is it necessary to follow the teachings of the tarekat? Didn’t the tarekat (especially after al-Ghazali criticized the philosophical tradition) cause Muslims to decline and lose their critical power?” Moreover, some sufism teachings such as wahdatul wujud, wahdatus syuhud etc. Often considered as deviating from the pure teachings of Islam, especially by the Wahabi group. In order to answer some of these questions, the writer tries to present how Said Nursi responds in the interpretation of Risalah Nur. Nursi said that, "The present time is not the time of the tarekat." If it is not understood comprehensively, it will cause the reader to be inaccurate in concluding that generally Nursi rejects tarekat and some sufism teachings. That is why the writer wants to present which side of the teachings of tarekat and sufism that Nursi criticizes and what is his new offer. The research method that the author uses is library research with a socio-historical and descriptive-analysis approach using Risalah Nur as the primary source and several supporting books that are still related to the theme as a secondary source. The writer finds Millah Vol. -
An Analysis of Ibn Al-'Arabi's Al-Insan Al-Kamil, the Perfect Individual, with a Brief Comparison to the Thought of Sir Muhammad Iqbal
v» fT^V 3^- b An Analysis of Ibn al-'Arabi's al-Insan al-Kamil, the Perfect Individual, with a Brief Comparison to the Thought of Sir Muhammad Iqbal Rebekah Zwanzig, Master of Arts Philosophy Submitted in partial fulfillment of the requirements for the degree of Master of Arts Faculty of Philosophy, Brock University St. Catharines, Ontario © May, 2008 JAMES A GffiSON LIBRARY BROCK UNIVERSITY ST. CATHARINES ON 'I I,, >-•• Abstract: This thesis analyzes four philosophical questions surrounding Ibn al-'Arabi's concept of the al-iman al-kamil, the Perfect Individual. The Introduction provides a definition of Sufism, and it situates Ibn al-'Arabi's thought within the broader context of the philosophy of perfection. Chapter One discusses the transformative knowledge of the Perfect Individual. It analyzes the relationship between reason, revelation, and intuition, and the different roles they play within Islam, Islamic philosophy, and Sufism. Chapter Two discusses the ontological and metaphysical importance of the Perfect Individual, exploring the importance of perfection within existence by looking at the relationship the Perfect Individual has with God and the world, the eternal and non-eternal. In Chapter Three the physical manifestations of the Perfect Individual and their relationship to the Prophet Muhammad are analyzed. It explores the Perfect Individual's roles as Prophet, Saint, and Seal. The final chapter compares Ibn al-'Arabi's Perfect Individual to Sir Muhammad Iqbal's in order to analyze the different ways perfect action can be conceptualized. It analyzes the relationship between freedom and action. \ ^1 Table of Contents "i .. I. Introduction 4 \. -
Religion and Militancy in Pakistan and Afghanistan
Religion and Militancy in Pakistan and Afghanistan in Pakistan and Militancy Religion a report of the csis program on crisis, conflict, and cooperation Religion and Militancy in Pakistan and Afghanistan a literature review 1800 K Street, NW | Washington, DC 20006 Project Director Tel: (202) 887-0200 | Fax: (202) 775-3199 Robert D. Lamb E-mail: [email protected] | Web: www.csis.org Author Mufti Mariam Mufti June 2012 ISBN 978-0-89206-700-8 CSIS Ë|xHSKITCy067008zv*:+:!:+:! CHARTING our future a report of the csis program on crisis, conflict, and cooperation Religion and Militancy in Pakistan and Afghanistan a literature review Project Director Robert L. Lamb Author Mariam Mufti June 2012 CHARTING our future About CSIS—50th Anniversary Year For 50 years, the Center for Strategic and International Studies (CSIS) has developed practical solutions to the world’s greatest challenges. As we celebrate this milestone, CSIS scholars continue to provide strategic insights and bipartisan policy solutions to help decisionmakers chart a course toward a better world. CSIS is a bipartisan, nonprofit organization headquartered in Washington, D.C. The Center’s 220 full-time staff and large network of affiliated scholars conduct research and analysis and de- velop policy initiatives that look into the future and anticipate change. Since 1962, CSIS has been dedicated to finding ways to sustain American prominence and prosperity as a force for good in the world. After 50 years, CSIS has become one of the world’s pre- eminent international policy institutions focused on defense and security; regional stability; and transnational challenges ranging from energy and climate to global development and economic integration. -
DAM Collection 20180718
SUPREME COURT OF PAKISTAN DAIMER BASHA AND MOHMAND DAM FUND ACCOUNT LIST OF DONOR FOR 18TH JUL-18 RECEIPT Bank Depositor Name Amount AL BARAKA BANK (PAKISTAN) LTD MUHAMMAD BILAL 50.00 AL BARAKA BANK (PAKISTAN) LTD MUHAMMAD SALEEM 100.00 AL BARAKA BANK (PAKISTAN) LTD MUHAMMAD HANIF 100.00 AL BARAKA BANK (PAKISTAN) LTD USMAN AMJAD 100.00 AL BARAKA BANK (PAKISTAN) LTD MUHAMMAD SAJJAD 200.00 AL BARAKA BANK (PAKISTAN) LTD MUHAMMAD RAFI 200.00 AL BARAKA BANK (PAKISTAN) LTD SAJJAD NAEEM 200.00 AL BARAKA BANK (PAKISTAN) LTD KANWAL RANI 500.00 AL BARAKA BANK (PAKISTAN) LTD MUZAFFAR ALI 500.00 AL BARAKA BANK (PAKISTAN) LTD MUHAMMAD TARIQ JAMAL 1,000.00 AL BARAKA BANK (PAKISTAN) LTD KUBRA RIAZ 1,000.00 AL BARAKA BANK (PAKISTAN) LTD SADIA NAEEM 1,000.00 AL BARAKA BANK (PAKISTAN) LTD MUHAMMAD AHSAN 2,000.00 AL BARAKA BANK (PAKISTAN) LTD MUHAMMAD SAEED ULLAH 3,000.00 AL BARAKA BANK (PAKISTAN) LTD ADC OPERATIONS 4,030.00 AL BARAKA BANK (PAKISTAN) LTD BASHEER MUHAMMAD 5,000.00 AL BARAKA BANK (PAKISTAN) LTD OMER KHAN 5,000.00 AL BARAKA BANK (PAKISTAN) LTD ZOHRA 8,000.00 AL BARAKA BANK (PAKISTAN) LTD MUHAMMAD FURQAN AHMED 10,000.00 AL BARAKA BANK (PAKISTAN) LTD DEKO SPORTS INTERNATIONAL 10,000.00 AL BARAKA BANK (PAKISTAN) LTD AR NIS MUFEX INDUSTRY 10,000.00 AL BARAKA BANK (PAKISTAN) LTD MUHAMMAD RIAZ 10,000.00 AL BARAKA BANK (PAKISTAN) LTD MAHFOOZ ELAHI 10,000.00 AL BARAKA BANK (PAKISTAN) LTD ROSHAN ARA CHOHAN 15,000.00 AL BARAKA BANK (PAKISTAN) LTD TAHIR AZIZ 20,000.00 AL BARAKA BANK (PAKISTAN) LTD MUHAMMAD USMAN ANSARI 25,000.00 AL BARAKA BANK (PAKISTAN) -
The Meaning of Nafs in the Qur'an Based on Quraish Shihab's Interpretation
The Meaning of Nafs in the Qur’an Based on Quraish Shihab’s Interpretation 1Alpaqih Andopa, 2Hardivizon, 3Nurma Yunita Institut Agama Islam Negeri (IAIN) Curup [email protected] [email protected] [email protected] Abstract: the word nafs (soul) in the context of human speech shows a side in human that has good and bad potential. In the Qur'an, nafs is mentioned 295 times. The type of this research is librarry research, namely research through library data that is representative and relevant to the research object in the form of notes, transcripts, books, interpretation books, and Arabic language dictionaries etc. The collection of research data is obtained by collecting and analyzing data relating to the nafs and books relating to human personality data sources using primary data, secondary data, and tertiary data. The research method used in this research is the method of Maudhu'i's (thematic) of interpretation that is interpreting the Qur’an according to a particular theme or topic. The results of this study indicate that the meaning of first nafs is the power of lust anger and stomach contained in the human soul and is the source of the emergence of despicable morals. As for the second meaning, nafs is a spiritual soul that is lathif, spiritual and rabbani. This nafs in the second sense is what constitutes human rights which distinguishes from animals and other creatures. He classified the Nafs into three, those are: First, Al-Nafs al-Muthmainnah, namely: A clear and bright soul with the remembrance of Allah and eradication of the influence of lust and despicable qualities; second, al- Nafs al-Lawamah, namely the soul that regrets itself; third, al-Nafs al- Amarah, which is the soul that always commands evil. -
An Examination of Nietzsche's Critique of Art and Th
Evening Twilight of Art: An Examination of Nietzsche’s Critique of Art and the Aesthetic Tradition Aleksandra Subic Thesis submitted to the Faculty of Graduate and Postdoctoral Studies in partial fulfillment of the requirements for the Doctorate in Philosophy Degree in Philosophy Department of Philosophy Faculty of Art University of Ottawa Aleksandra Subic, Ottawa, Canada, 2015 Abstract Since the earliest reception of his thought Nietzsche’s name has been consistently associated with a certain valorization of art that is taken to be central to his work and his overall concerns. Even a brief overview of Nietzsche literature will speak to the fact that Nietzsche is held in general to be the quintessential philosopher of art, the thinker who holds art to be a central aspect of life lived well and of culture ‘well turned out’. The broad aim of this study is to offer an alternative reading of Nietzsche’s thought on art that will suggest a need to re-examine this generally accepted consensus concerning Nietzsche’s philosophy; it is to recognize the deep suspicion and at times hostility that Nietzsche displays towards art and artists, to uncover philosophical argument and assumptions underlying this suspicion, to bring to surface his thoroughgoing and consistent attempt to uncover the power configurations and presupposition which, Nietzsche believed, underpinned not just a particular kind of art or work of art, but art in general, and finally to view this tendency as something deeply connected to other areas of his thought. While bringing to surface this much neglected aspect of Nietzsche’s treatment of art, I show that his critique may turn out to be quite radical and far reaching, inasmuch as Nietzsche goes perhaps further than Hegel in diagnosing the death of art, and because he systematically attempts to undermine, negate, and expose as self-defeating or life-denying not only the conception of art conceived by the aesthetic tradition, but also modern artistic practices and the consumption of art as a cultural good. -
The 'Irfan of the Commander of the Faithful, Imam Ali (A)'
Religious Inquiries Volume 3, No. 5, Winter and Spring 2014, 5-20 The ‘Irfan of the Commander of the Faithful, Imam Ali (a)’ Muhammad Legenhausen1 All of the major branches of Islamic mysticism, ‗irfān, refer to Imam ‗Ali (‗a) as a major source for their teachings and practices. Hence, we begin with a review of how the mystics viewed Imam ‗Ali (‗a). After this we consider some controversies about the nature of ‗irfān and its relationship to Sufism, for the terms have been used in different ways. Then we turn to the sources on the basis of which claims may be defended about the ‗irfān of Imam ‗Ali (‗a). The conclusion is that the ‗irfān of Imam ‗Ali (‗a) may be characterized by the following features: (1) ‗irfān consists of both knowledge by presence and conceptual knowledge of God. The conceptual knowledge may be divided into theoretical and practical knowledge as reflections upon the experiential knowledge of God and the way of achieving and deepening it; (2) the way to ‗irfān is the path from the outward to the inward, from ẓāhir to bāţin; (3) Imam ‗Alī (‗a) is a fully realized human being who has achieved this knowledge at its most profound level, and who serves as a guide in this quest for those who seek God; (4) the knowledge possessed by the Imam makes him a place for the manifestation of the divine Names and Attributes; (5) the way requires God-wariness (taqwā), renunciation of the world, setting one‘s sights on the ultimate goal, worship, obedience, the acquisition of virtue, and self- knowledge; through the remembrance (dhikr) and contemplation (fikr) of God one polishes the heart and sets out on the inner journey; (6) the way is perilous.