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A Comparative Analysis of the Mystical Approaches in Christianity and Islam

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A Comparative Analysis of the Mystical Approaches in Christianity and Islam A COMPARATIVE ANALYSIS OF THE MYSTICAL APPROACHES IN CHRISTIANITY AND ISLAM By MS.BISMA ILYAS CHEEMA 2011-GCUF-05410 Thesis submitted in partial fulfillment of the requirements for the degree of DOCTORATE OF PHILOSOPHY IN ISLAMIC STUDIES DEPARTMENT OF ISLAMIC STUDIES & ARABIC GC UNIVERSITY, FAISALABAD September 2014 1 ABSTRACT Mysticism generally means intuitive spiritual revelation and the belief that direct communion with God is achievable through human intuition. Almost all religions have their spiritual and mystical stances. So do Christianity and Islam, which are compared in the present study. In spite of the fact that these two religious traditions vary in some context yet in Mystical domain, both bear strong resemblances. Mystics of both faiths teach and preach the similar virtues of love, peace, unity and mutuality. The Holy books of both refer explicitly or inexplicitly to spirituality and to those have been blessed by spiritual insightfulness. Saint Paul was the first great Christian Mystic. However, Jesus Christ is called the founder of Christian mysticism. Christian mysticism is indebted to the Jewish heritage and Greek thought, especially to the writings of Dionysius, the Areopagite. John Scotus Erigena translated these writings and introduced them into Western Europe, whereas Saint Augustine further developed it. During the Dark Ages, mystical approaches in Christianity were criticized due to their emphasis on ritualistic purity and theological nature of Christian empire. Yet mysticism spread widely in that period as for the first time Christian mystics were given acknowledgement instead of persecution. In the main time, Islamic world saw an uninhibited growth of mysticism/ Sufism where we find Persian mystics like Al-Hallaj in about 900 A.D and later on Al-Ghazali, the Islamic philosopher. In 13th century Ibn al Arabi, Jalal al Din Rumi described desire of human soul for God. Sufism owes wholly to Prophetic model. In Sufism we find well-established Sufi orders and Sufi terminologies which are almost invisible in Christian mysticism. Islamic spiritualism exerted much influence on Europe and almost a century later, we find notable Christian mystics for example, Thomas a Kempis. Later on, there emerged Christian mystics in England and America. Since then a history of mystical parallelism came into observance. The present study has explored the history of mysticism to determine the mutual impact of various mystical schools in Christianity and Islam to allow a comparative and effective exploration of the fundamental doctrines. However, metaphysical experiences and contributions from both sides clearly bring to light certain contrasts as well which emphasize originality of Sufism. International scenario of the global village brought to light theory of clash of civilizations which compelled the scholars of the major religious doctrines to think about inter-faith dialogue. Thus the academia developed an interest in the pluralist world view and it was gradually realized that the Sufis or the men of esoteric learning were best suited for the task of Universal peace and harmony. 2 PREFACE Introduction Mysticism is labeled as the great spiritual current that runs through all religions. In widest sense, it is the consciousness of One Reality, which is called sometimes Wisdom, Light, Love or Nothing. Almost all world religions and cultures have mystical sect, for example, Kabala in Judaism. Hinduism has a wide range of philosophies and imbibes many mystical branches like Vedanta and yoga. Buddhism, Taoism and the Baha’ism all have mystical elements in them. Christian mystics are those monks who deliberately cut themselves off from society in order to practice religious values. Mystics are also there in Islamic tradition. Muslim mystics or Sufis always followed Sharia (Islam law) and Sunnah (customs of the Prophet (S.A.W.W). That is why, Sufis have always believed and thus justifiabely declared them to be God’s people. The Holy Quran also refers in several places to Sufis as the elect. They are His friends, on whom “no fear shall come and they shall not grieve.”(The Holy Quran, 10:63). The title was endowed firstly to the prophet as being elect for his sinlessness, inspiration and apostolic mission and secondly attached to certain Muslims, for their self-mortification, sincere devotion and firm attachment to the eternal realities. The Quranic saying “And (I am) in your own selves. Do you not then perceive” (The Holy Quran 51:21) invites the human beings to peep into themselves and to study those to do it. Mysticism has so much significance and vitality in Islam that without knowing some of its ideas and the forms they adopt, one cannot fully grasp Muhammadan religious life. Scope and Significance The academic research into the mystical realms is quite new, as in the past it was believed that mystical and esoteric truths and experiences were only reserved for the few initiated people and that the abstruse nature of spiritual occurrence made it relatively secretive and confidential. Hence mysticism remained confined to the monasteries and the khanqahs and the general public always responded to it with a feeling of awe and skepticism. But due to the inevitable 3 change of the world view from modernism to post modernism, certain non-go areas of knowledge have become populated. There lurks a fear that the civilizations are going to see the ultimate clash and that the history is to be ended soon. To the surprise of every one it was discovered that the religions of the world were for the most part compatible with each other and a pluralistic approach could affect the universal peace and harmony. It was under these ideas that the academia took interest in the pluralist world view and it was gradually discovered that the path of Sufis or the men of esoteric learning was best suited for the task of universal harmony. Mysticism has flourished along the historical vicissitude among people of different cultures and religions and it has transcended the boundaries that define nations and nation states. As such, a comprehensive study of the mystical doctrines and practices is available. The topic under reference deals with only two major religions of the world. The religion is more than just a body of do’s and don’ts. Its defining parameters include the provision of a code of life with certain cultural and social nuances. So the mystical approaches in Christianity and Islam can also be compared. Instead of exploring all the dimensions the study has compared the doctrinal, experiential and ethical dimensions of each tradition. Since the area of mysticism generally entails a trans-worldly encounter, it is important to take seriously the claims of mystics, describing them at face value. The study unfolds as fellows: • A brief survey of the history of mysticism and its development in various ages. • A description of the development of the Islamic tradition and some of its characteristics. • A description of the Christian tradition in mysticism. • A comparative analysis of both traditions • Concluding remarks highlighting the similarities and differences of each. This study has compared the mystical tradition in Christianity and Islam. Ignoring the contrasting features of each, the study has not reduced one religious tradition to the other. But rather by comparing the Islamic tradition, which offers a clearly elaborated process and technique for mystical experience, mystical tradition of the Christians will also be studied in depth. The historical origins and the complex mythology of the two mystical traditions may be distinct for both, the concept and objectives of the spiritual experiences, bear a great deal of resemblances. 4 The research has entailed the study of primary religious texts as well as secondary resources and interpretations and has thus provided a blue-print for a more coherent understanding of comparative religion. This comparative work involves substantial citing from both traditions. A deliberate effort is made not to read those texts which highlight our own cultural and religious biases. Rather the study is limited to those writings that are relatively clear and non-controversial. Consequently, the comparative analysis brings to light a deeper grasp of the mystical dimensions of the two religions. By use of primary sources,the Bible, the Quran, Hadith and writings of those such as Al-Ghazali and Rumi,and Christian writings like Letters of Saint Paul and Confessions of Saint Augustine etc. alongwith secondary sources, this study analyzes the origin of mysticism in Christianity and Islam and finally draws a comparative analysis of the mystical approaches in Christianity and Islam. Hypothesis a) In Islam, mysticism is accepted as a legitimate spiritual phenomenon. b) Mysticism is not ackhowledged in Islam c) Christianity holds similar origin, faith and experiences in mysticism like Islam. d) Christian mysticism does not propound similar ideas. e) Islam believes in spirituality/Sufism but it does not approve of any super-natural mystic experience as a legitimate religious experience. 5 Review of Literature: Since the topic does not take into account any particular historical referentiality, I have started reading different texts of the Islamic Mystical tradition of various periods as well as the Christian mystical records. The revealed books of both the traditions have certain points that pose the esoteric and impenetrable truths as challenges to human thought.The first English translation of The Bible from Latin by a 14th centuary theologian John Wycliffe is studied. However in modern King James Version of Bible which mentions hundered of differences from the old version, is widely consulted. Bibles of Saint Barnabas and of Saint Thomas are trusted for their Mystical interpretation. Translation of the Holy Quran by Abullah Yousaf Ali and by Abdalhaqq and Aisha Bewley are consulted wherever required. Since mystical showing and telling i.e. experimentation and theorization is not readily given or understandable in the ordinary sense of the word, a researcher has tried to find the explanation of one profundity through the insightfulness of another reliable resource.
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