The Concept of Generosity in Rumi's Mathnawi: an Analysis
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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?]). -
An Investigation Into the Prevalence of the Hindu Yogas in Sufism
1 AN INVESTIGATION INTO THE PREVALENCE OF THE HINDU YOGAS IN SUFISM By Jalaledin Ebrahim M.A. Ph.D (c) http://jalaledin.blogspot.com Introduction With the recent proliferation of translations into English of the love poetry of Mevlana Jalaluddin Rumi and Hafez, Sufism, which is the esoteric or mystical dimension of Islam, has been widely considered, in the popular literature, a “ bhakti ” tradition, in which, “the aim of bhakti yoga is to direct toward God the love that lies at the base of every heart” (Smith, 1991, p. 32). On further investigation, a deeper appreciation of Sufism can be gained by comparing and contrasting the combinations (or lack thereof) of the Hindu yogas in the paths of several renowned Sufi Masters, such as Mansur Al- Hallaj (d. 992), Jalaluddin Rumi (d. 1273), Hafez (d. 1389), and Ibn al-Arabi (d.1240), who was known as the Shaykh al-Akbar, the greatest Sufi Master and the Seal of the Saints. 2 This paper seeks to explore the paths of these Sufi Masters within the framework of the four Hindu yogas and their relationship to the “stations of the heart” presented by a Sufi sheikh of the Jerrahi Order, Dr. Robert Frager, (1999) in “Heart, Self and Soul: The Sufi Psychology of Growth, Balance and Harmony.” Frager explains the contribution of Hakim al-Tirmidhi (d.ca. 932) to the theory of Sufism’s “four stations of the heart”: the breast, the heart, the inner heart and the innermost heart. Each of these stations houses a light. “The breast is the home of the Light of Practice of the outer forms of any religion. -
A Study on the Theory of God's Science of Maturidi School Cunping
Advances in Social Science, Education and Humanities Research, volume 328 4th International Conference on Humanities Science and Society Development (ICHSSD 2019) A Study On the Theory of God's Science of Maturidi School Cunping Yun School of Foreign Language, Northwest Minzu University, Lanzhou, Gansu, China, 730050 [email protected] Keywords: Islamic theology, The science of God, Maturidi school Abstract: Maturidi school is one of the two pillars of Sunni sect in Islamic theology. In the heated debate on Islamic dogmatics, Maturidi school unswervingly protected the authority of the Book and the reason and became the one of the founders of the Sunni theology. Maturidi school successfully applied dialectical principles to ensure the supremacy of the Scriptures and at the same time upheld the role of the reason. They maintained a more rational and tolerant attitude toward many issues, and it is called "Moderatism"by the Sunni scholars. The thought of Maturidi school spread all over Central Asian countries, Afghanistan, India, Bangladesh, Pakistan, Rome, Persian, Turkey, Egypt and China ,etc.. In today's globalized and diversified international situation, it is of great significance to enhance the study of Maturidi school's theological thought, especially it's theory of God's Science in order to promote ideological and cultural exchanges between our country and Muslim world and to enhance the mutual understanding. 1. Introduction Muslims began to argue about the fundamental principles of Islamic belief after the Prophet passed away. And some muslim scholars even touched upon the theological questions like the essence, attributes of Allah and the relationship between human and the universe in the influence of foreign cultures of Greece, Persia and Syria, and then "Ilm El-Kalam"(Islamic theology) came into being. -
Why Muslims Become Instruments of Terror?
Kader e-ISSN: 2602-2710 Cilt: 16, Sayı: 2, 2018, ss. 229-240 Volume: 16, Issue: 2, 2018, pp. 229-240 WHY MUSLIMS BECOME INSTRUMENTS OF TERROR? Ramazan BİÇER Prof. Dr., Sakarya Üniversitesi İlahiyat Fakültesi, Sakarya Professor Doctor, Sakarya University Faculty of Theology, Sakarya [email protected] orcid.org/0000-0003-1501-2103 Abstract The Thesis states Global Terrorism, is a global project that has no direct place or time is an interesting approach. Although the reason of terrorism has been come down to difference between civilizations and religions; that is not the case. Another reason which is argued is that Muslims are unable to integrate into Western societies. However this is not unique to Muslims, it is also a problem for non- Muslim immigrants. Another problem is whether Islam is compatible with democracy or not. Most of the Islamic countries have despotic and oppressive regimes which are economically, politically and socially unstable. However this has nothing to do with Islam. Hundreds years of colonization did not let democratic values and institutions to develop in these countries. Lack of non-governmental organizations in Islamic world; caused these countries to become either a secular despotic or an Islamic oppressive regime. Both situations create an environment for radical groups to exist. To eradicate terrorism, one has to look for its political and economical reasons. The despotic regimes in Islamic countries have to be removed and some Western countries should change their mentality while dealing with terrorism. Although Muslims were blamed for being terrorists; they are the ones who get more damage from terrorism. -
Tawaqquf and Acceptance of Human Evolution
2 | Theological Non-Commitment (Tawaqquf) in Sunni Islam and Its Implications for Muslim Acceptance of Human Evolution Author Biography Dr. David Solomon Jalajel is a consultant with the Prince Sultan Research Institute at King Saud University and holds a PhD in Arabic and Islamic Studies from the University of the Western Cape. Formerly, he was a lecturer in Islamic theology and legal theory at the Dar al-Uloom in Cape Town, South Africa. His research interests concern how traditional approaches to Islamic theology and law relate to contemporary Muslim society. He has published Women and Leadership in Islamic Law: A Critical Survey of Classical Legal Texts (Routledge), Islam and Biological Evolution: Exploring Classical Sources and Methodologies (UWC) and Expressing I`rāb: The Presentation of Arabic Grammatical Analysis (UWC). Disclaimer: The views, opinions, findings, and conclusions expressed in these papers and articles are strictly those of the authors. Furthermore, Yaqeen does not endorse any of the personal views of the authors on any platform. Our team is diverse on all fronts, allowing for constant, enriching dialogue that helps us produce high-quality research. Copyright © 2019, 2020. Yaqeen Institute for Islamic Research 3 | Theological Non-Commitment (Tawaqquf) in Sunni Islam and Its Implications for Muslim Acceptance of Human Evolution Abstract Traditional Muslims have been resistant to the idea of human evolution, justifying their stance by the account of Adam and Eve being created without parents as traditionally understood from the apparent (ẓāhir ) meaning of the Qur’an and Sunnah. The account of the creation of these two specific individuals belongs to a category of questions that Sunni theologians refer to as the samʿiyyāt, “revealed knowledge.” These are matters for which all knowledge comes exclusively from Islam’s sacred texts. -
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. -
Philosophy 103
Philosophy 103 PREREQUISITES FOR THE FORMATION OF AbU MANSUR AL-MATURIDI’S TEACHING AND ITS INFLUENCE ON THE SPIRITUAL KNOWLEDGE OF KAZAKHS Karatyshkanova K.R., Myrzabekov M.M. Kh.A. Yasawi International Kazakh-Turkish University, Turkistan, e-mail: [email protected], [email protected] The article outlines the prerequisites for the formation of religious views of the great scientist Abu Mansur al-Maturidi and the role of the environment, the time and space where he lived, and where various religions and cultures coexisted. Special attention is paid to the comparative analysis of the text of Abu Mansur al-Maturidi’s book “Kitab al-Tawhid” and the dogmas of such religions as Zoroastrism, Manichaeism, Christianity, Judaism, Buddhism, Tengrianism. The characteristics of various debates and ideological discussions aimed at forming the principles of the teachings of Abu Mansur al-Maturidi are given. It is claimed that the source of the worldview of Kazakh thinkers is the teaching of Abu Mansur al-Maturidi, who was able to synthesize issues of religion and morality. Keywords: ideological environment, murgia, scholars of Hanafi, Abu Mansur al-Maturidi, morality, spiritual knowledge, madrasah, Kazakh thinkers Abu Mansur al-Maturidi, popularly known great importance to these religions by devot- as “Imam-l-Mutakallimin Alamu-l-Huda”, ing a separate chapter to them, analyzing their “Raisu-s-Sunnah”, “Musakhihu Ahadi-l-Mus- creeds and dogmas. limin”, “Imamu Zahid”, “Raisu Aһli-s-Sunna”, By the way, even supporters of the dualism “Mahdiu-l-Umma” [1, s. 94] is a great theolo- of Zoroastrianism and Manichaeism left a deep gian, born in the city of Maturid, near Samar- impression on the territory Maverannahr. -
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 .