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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. -
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. -
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. -
Developing and Validating Happiness Instrument
https://doi.10.30874/ksshr.34 Psychometric Properties for Well-being: Developing and Validating Happiness Instrument Ateerah A.R. 1, Lukman, Z.M. 2, Amanina, A.R3 1 University of Malaysia Kelantan, Malaysia. 2 University of Sultan Zainal Abidin, Terengganu. 3MARA University of Technology, Kelantan Branch. [email protected], [email protected], [email protected] Abstract. There are various factors that make human beings feel happy, one of them is possessing a good psychological well-being that they had. The purpose of this study was to identify an element of happiness that fulfil human’s necessity in their life, then develop the happiness measurement to an appropriate instrument. This research was conducted in different states in Malaysia using a survey method with quantitative approach. The number of samples of about 475 Malaysian from various stages of age using the purposive sampling technique. Data of happiness instrument was obtained through Al-Ghazali’s concept of happiness which includes religious knowledge, righteous practices and individual aspect and they act as the independent variables. Meanwhile, happiness itself acts as the dependent variable. The findings were then analysed using SPSS and PLS. Based on the structural equation modelling, the study found that religious knowledge, practices, and individual constructs have significant relationship with happiness. The average variance extracted (AVE) values ranges between 0.501 0.615, which is an acceptable valid range. It can be observed that there is a significant relation between individual construct and happiness (t=2.817, p<0.005), practices and happiness (t=6.805, p<0.000), and religious knowledge and happiness (t=3.947, p<0.000). -
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. -
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. -
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. -
THE DIFFICULTIES of LEARNING of the IRFAN ODES (By the Example of Khakani's Irfan Odes)
International Journal of Advanced Science and Technology Vol. 29, No. 5, (2020), pp. 1340-1345 THE DIFFICULTIES OF LEARNING OF THE IRFAN ODES (By the example of Khakani's irfan odes) Kamola Jumaeva Kamola Jumaeva - Tashkent State Institute of Oriental Studies Republic of Uzbekistan Abstract The donation of religious and secular scholars from Central Asia to the development of science and spirituality is known and popular. The representatives of the literature created by our ancestors remain a mystery and secrets, and it is hard to say that their role and significance are still well-known enough in the global social and spiritual development. The Irfan literature and the ideas put forward in this literature can be evidence to our opinion. In this article, the emergence of irfan literature, its entrance into the palace literature, and the factors that motivated it, and the specific difficulties of the irfan odes, are illustrated in the example of Khakani Shirvani. Keywords--- The Koran, Hadith, Alisher Navoi, Nizami Ganjavi, Abu Hamid Ghazzali, Khakani Shirvani, Irfan Sufism. 1. Introduction The development of the culture of the Muslim region began a new phase of spiritual perfection since the beginning of the XII century. It is well known that the X-XIth centuries was a time when logical thinking and science came to the forefront, and the principle of reasoning was dominant. The great scholar of the new era Abu Hamid Ghazzali (1058-1111), who can be recognized as the founder of the new stage, was one of the representatives of this principle -
From Rabi`A to Ibn Al-Färich Towards Some Paradigms of the Sufi Conception of Love
From Rabi`a to Ibn al-Färich Towards Some Paradigms of the Sufi Conception of Love By Suleyman Derin ,%- Submitted in accordance with the requirements for the degree of doctor of philosophy Department of Arabic and 1Viiddle Eastern Studies The University of Leeds The candidate confirms that the work submitted is his own work and that appropriate credit has been given where reference has been made to the work of others. September 1999 ABSTRACT This thesis aims to investigate the significance of Divine Love in the Islamic tradition with reference to Sufis who used the medium of Arabic to communicate their ideas. Divine Love means the mutual love between God and man. It is commonly accepted that the Sufis were the forerunners in writing about Divine Love. However, there is a relative paucity of literature regarding the details of their conceptions of Love. Therefore, this attempt can be considered as one of the first of its kind in this field. The first chapter will attempt to define the nature of love from various perspectives, such as, psychology, Islamic philosophy and theology. The roots of Divine Love in relation to human love will be explored in the context of the ideas that were prevalent amongst the Sufi authors regarded as authorities; for example, al-Qushayri, al-Hujwiri and al-Kalabadhi. The second chapter investigates the origins Of Sufism with a view to establishing the role that Divine Love played in this. The etymological derivations of the term Sufi will be referred to as well as some early Sufi writings. It is an undeniable fact that the Qur'an and tladith are the bedrocks of the Islamic religion, and all Muslims seek to justify their ideas with reference to them.