MEVLANA JALALUDDİN RUMİ and SUFISM
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Transformations of Iran Sufism in the 12Th and 13Th Centuries
Journal of Social Science Studies ISSN 2329-9150 2020, Vol. 7, No. 2 Transformations of Iran Sufism in the 12th and 13th Centuries Seyed Mohammad Hadi Torabi PhD Research Scholar, University of Mysore, India E-mail: [email protected] Received: January 10, 2020 Accepted: March 20, 2020 Published: March 28, 2020 doi: 10.5296/jsss.v7i2.16760 URL: https://doi.org/10.5296/jsss.v7i2.16760 Abstract The 12th and 13th centuries are among the most important periods in the history of Sufism in Iran. During this period, the emergence of many great elders of Sufism and the establishment of the most famous ways and organized dynasty in Sufism by them, the formation of some of the most important treasures of Islamic Sufism, such as the dressing gown and the permission document of the dynasty, the systematic growth and development of the Monasteries as formal institutions and the social status of Sufis and the influence of Sufism in the development of Persian and Arabic prose and poetic, which in this study, briefly, the transformation and effects of Iranian Sufism are examined. Keywords: Cultural equations, Political equations, Religion, Sufism 1. Introduction Iranian Sufism, which has formed in the context of Islamic Sufism and its influence on the Sufism of the ancient religions in Iran, such as Zoroastrianism and Manichaean, has seen tremendous transformations over time, which undoubtedly caused cultural, political, social and even economic changes that have arisen in Iran has led to many ups and downs in the path of growth and excellence. Prior to the 12th century, Sufism continued to exist as a belief system based on knowledge and paths and a mystical view of religion, in which many groups and branches were formed, but differences of them were mostly in the field of thought and had little effect on the space of the community. -
Constantine: Friends and Other Strangers
CHAPTER TWO CONSTANTINE: FRIENDS AND OTHER STRANGERS Dreams Twenty-Five-Thirty-Nine 26 Mu!J,arram 852-7 Rabi' I 852 1 April 1448-11 May 1448 During the six documented weeks of his stay in Constantine, Zawawi hectically immersed himself in a farrago of business, per sonal, and spiritual affairs. The death of Safrawi posed a number of dilemmas, most immediately, the question of his spiritual sue- cession and Zawawi's relationship to his sufi brethren. Moreover, just being in Constantine with its assortment of new and stimulat ing people also contributed to Zawawi's frenzied state of activity. From Zawawi's standpoint there were interesting people of possi ble spiritual significance everywhere-in the mosque, at the city gate, at the public fountain. They all found their way into the Tul_ifa either as straightforward entries or as part of Zawawi's dream conversation with Mul_iammad. His domestic arrangements in Constantine at this time were especially complicated, and they induced considerable anxiety in Zawawi. He did not make matters better when he acquired a female slave whose morals were, he al leged, dubious. 1. Sioi FARAJ, THE Pswoo--CHRISTIAN Prior to his death Safrawi told Zawawi about a certain Sidi Faraj in Constantine. Good to his word, Zawawi went to look him up im mediately following Safrawi's funeral. The contrast between his late Shaykh and this new figure could not be stronger. Ever mind ful of the shari'a (Islamic law) and its observance, Shaykh al- Safrawi and his Bijayan followers were representatives of a grow ing movement in Ifriqiya toward formally organized sufi orders. -
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Opcion, Año 35, Nº 88 (2019):2899-2921 ISSN 1012-1587/ISSNe: 2477-9385 Problems of Texts In Quran and Torah: Suspicions of Quotation and the Originality of the Provisions 1Ra’ad Hameed Al-Baiati, 2Shihab Saleem Sadiq 1Al-Iraqia University 2Al-Imam Al-Adham University College Abstract The present paper concerns the religious beliefs and spiritual concepts. The paper attempts to be neutral and stands away from the religious and mythol- ogy sides. This is to achieve the scientifc and objective approach and to be neutral between the Qur’an and Torah as heavenly texts. It is worthy to say that over a long time, both of them have been subjects to be analyzed and criticized. The researchers should be neutral in tackling and analyzing the Biblical and the Qur’anic text, and to determine the suitability of each one in dealing with the contemporary event in terms of religious judgment according to the principles of interpretation and its signifcance to the addressees. The problem of the study may be summarized in the following questions: 1. Does the quotation in the religious text from human heritage (literary and ideologi- cal) have negative refections on the originality of the idea? 2. Do the Qur’anic and Biblical verse include literature issue or it is merely affecting with the old mythology? 3. What are the factors that lead to those quotations? And have the time and the place any effect in those quotations? The paper aims at: a. Identifying the motives that lead the contemporary thought to consider the holy texts and to fnd out whether this consideration is to gain special benefts or it may cause perditions .b. -
Rumi and Haji Bektash Veli As Mediating Leaders in the Islamization of Anatolia 1100Ce–1350Ce
Rumi and Haji Bektash Veli as Mediating Leaders in the Islamization of Anatolia 1100ce–1350ce Kenneth Sawyer McCormick Seminary Introduction s an instructor of the history of Christianity serving a his paper explores the role of population of graduate students preparing for protestant Muslim guides, mediators, and ministries, I have sought to broaden my teaching to T Aincorporate more components of the history of Judaism and the interpreters who created spaces for history of Islam. We who are not scholars of either Judaism or of Islam must become better students of both, since our era shows hybrid religious thought and practice what happens when our joined and connected stories become in what is now central Turkey, before segmented and separated. Discussions of religious identity, hybridity, and dual belonging generally focus on the religious the imposition of a more precise Sunni responder, and on the experience of dual belonging. This paper explores the role of Muslim guides, mediators, and interpreters orthodoxy. who created spaces for hybrid religious thought and practice in what is now central Turkey, before the imposition of a more precise Mediating, interpreting, and adaptive leaders created social Sunni orthodoxy. spaces where hybrid identities could by turns resist, adapt, avoid, This essay will focus on the period between 1100 c.e. and and disguise, as well as enact and enforce the precision and con- 1350 c.e., tracking transformations from predominantly Greek trol of Sunni orthodoxy, depending on the need and the context. Christian to predominantly Turkish Muslim identity in territories Rumi’s broad Sufi vision and Haji Bektash Veli inclusive folkways which were nearly completely Christian (whether Greek, Syrian, each created inclusive cultural spaces, and each effectively incorpo- or Armenian) in the eleventh century, while in the first available rated old traditions with new to render viable composite religious Ottoman tax records from the beginning of the sixteenth century, identities. -
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 Decline of Buddhism in India
The Decline of Buddhism in India It is almost impossible to provide a continuous account of the near disappearance of Buddhism from the plains of India. This is primarily so because of the dearth of archaeological material and the stunning silence of the indigenous literature on this subject. Interestingly, the subject itself has remained one of the most neglected topics in the history of India. In this book apart from the history of the decline of Buddhism in India, various issues relating to this decline have been critically examined. Following this methodology, an attempt has been made at a region-wise survey of the decline in Sind, Kashmir, northwestern India, central India, the Deccan, western India, Bengal, Orissa, and Assam, followed by a detailed analysis of the different hypotheses that propose to explain this decline. This is followed by author’s proposed model of decline of Buddhism in India. K.T.S. Sarao is currently Professor and Head of the Department of Buddhist Studies at the University of Delhi. He holds doctoral degrees from the universities of Delhi and Cambridge and an honorary doctorate from the P.S.R. Buddhist University, Phnom Penh. The Decline of Buddhism in India A Fresh Perspective K.T.S. Sarao Munshiram Manoharlal Publishers Pvt. Ltd. ISBN 978-81-215-1241-1 First published 2012 © 2012, Sarao, K.T.S. All rights reserved including those of translation into other languages. No part of this book may be reproduced, stored in a retrieval system, or transmitted in any form, or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the written permission of the publisher. -
On the Modern Politicization of the Persian Poet Nezami Ganjavi
Official Digitized Version by Victoria Arakelova; with errata fixed from the print edition ON THE MODERN POLITICIZATION OF THE PERSIAN POET NEZAMI GANJAVI YEREVAN SERIES FOR ORIENTAL STUDIES Edited by Garnik S. Asatrian Vol.1 SIAVASH LORNEJAD ALI DOOSTZADEH ON THE MODERN POLITICIZATION OF THE PERSIAN POET NEZAMI GANJAVI Caucasian Centre for Iranian Studies Yerevan 2012 Siavash Lornejad, Ali Doostzadeh On the Modern Politicization of the Persian Poet Nezami Ganjavi Guest Editor of the Volume Victoria Arakelova The monograph examines several anachronisms, misinterpretations and outright distortions related to the great Persian poet Nezami Ganjavi, that have been introduced since the USSR campaign for Nezami‖s 800th anniversary in the 1930s and 1940s. The authors of the monograph provide a critical analysis of both the arguments and terms put forward primarily by Soviet Oriental school, and those introduced in modern nationalistic writings, which misrepresent the background and cultural heritage of Nezami. Outright forgeries, including those about an alleged Turkish Divan by Nezami Ganjavi and falsified verses first published in Azerbaijan SSR, which have found their way into Persian publications, are also in the focus of the authors‖ attention. An important contribution of the book is that it highlights three rare and previously neglected historical sources with regards to the population of Arran and Azerbaijan, which provide information on the social conditions and ethnography of the urban Iranian Muslim population of the area and are indispensable for serious study of the Persian literature and Iranian culture of the period. ISBN 978-99930-69-74-4 The first print of the book was published by the Caucasian Centre for Iranian Studies in 2012. -
THE CHARACTERISTICS of USING POSSIBILITIES of DIFFERENT KINDS of REITERATIONS, POETIC ADDRESS and POETIC INQUIRIES in NABATI CREATIVITY Khadija Iskenderli1
Periódico do Núcleo de Estudos e Pesquisas sobre Gênero e Direito Centro de Ciências Jurídicas - Universidade Federal da Paraíba V. 9 - Nº 02 - Ano 2020 ISSN | 2179-7137 | http://periodicos.ufpb.br/ojs2/index.php/ged/index 573 THE CHARACTERISTICS OF USING POSSIBILITIES OF DIFFERENT KINDS OF REITERATIONS, POETIC ADDRESS AND POETIC INQUIRIES IN NABATI CREATIVITY Khadija Iskenderli1 Abstract: The characteristics of using couplets of phoneme even the whole possibilities of different kinds of poetics piece. Nonetheless Nabati is one reiterations, poetic address and poetic of the poets that used with great inquiries in his creativity were competence of expressive possibilities of investigated, the researches dedicated on literary addresses. The research showed Nabati poetry in the dissertation are that literary recital means are in the made out. This article describes that effect and mutual coherence on the basis tough we come across the concrete of complicated mechanism in the poems dissections in Nabati creativity, the of Nabati and creates the whole poetic poetics of the poet wasn.t investigated in system. There is a serious necessity to the completed form in terms of the main the comprehensive research of this parameters. Neverthelesss poetic system. accomplishing such an investigation world help to identify the parameters Introduction stipulated the distinctiveness of the In an exemplary piece of work poet’s literary heritage. The “Fuzuli creativity” monograph in the investigation showed that voice area of learning the poetics of the reiteration takes an important place in the classics of Azerbaijani literature the reiterations system of Nabati outstanding academic and author Mir diwan(selected poems of a poet) . -
A History of Ottoman Poetry
151 equal we must come down to modern times when the al- tered state of social matters renders it comparatively so much more easy for a Turkish woman to develop and express what intellectual gifts she may possess. The article on Fitnet Khanim in Fati'n Efendi's Tezkire is as usual of the slightest, and later writers such as Zihni Efendi the author of 'Famous Women', and Ahmed Mukh- tcir Efendi, who has compiled a little book entitled 'Our Poetesses,' have been able to add but little to his meagre details. This poetess, whose personal name was Zubeyde, belonged to a talented and distinguished family, her father, Mehemmed Es^ad Efendi, being Sheykh-ul-Islam under Mah- mud I, and her brother, Mehemmed Sherif Efendi, holding the same high office under '^Abd-ul-Hamid I. The father is said to have been skilled in music, an extraordinary accom- pHshmcnt in a member of the 'ulcma, while both he and his son were gifted, though in far less measure than his daughter, with poetic talent. Fitnet was unfortunate in her marriage, her husband, Dervish Efendi, who became a Qadi- ^Askcr of Rumelia under Seli'm III, being a man without ability and utterly unwortiiy of iiis brilliant wife. When it is added that I'itnct died in the year i 194 (1780), all that is known concerning her life-story has been told. 'I'lie unlucky union of the poetess with Dervish I'^feiuli lias formed a text for more than one subseijuent writer. 'I liiis '\v./.r\ Molla, who lloiiiisiud (liiiiiii; tlu' cailiri part of the niiu;t(:(:iith century, when upbraiding the 'Sphere' in hi'i Milinet-Kirslian for its ill-treat nicnl of poets as a race, marvels why this malicious powei should have niadi- 'an ass lil:i- i)(ivisli Fleiidi' the hiisbaml oj l-'itnet, aihhiij; how nilineet il \v,|-; thai she shnuld be the wile ol thai oldni.in. -
Hilal Bey Mosque in Kūm Al-Nūr, Daqahlia (Egypt): a Historic and Architectural Study
Fayoum University Faculty of Archaeology HILAL BEY MOSQUE IN KŪM AL-NŪR, DAQAHLIA (EGYPT): A HISTORIC AND ARCHITECTURAL STUDY Mohamed H. METWALLEY Faculty of Archaeology, Aswan University, Egypt E.mail: [email protected] الملخص ABSTRACT يعد جامع هﻼل بك 1270ه (1853م)، بقرية كوم This article documents and analyzes the 19th century النور مركز ميت غمر بمحافظة الدقهلية، أحد الجوامع ,historic mosque of Hilal Bey mosque in al-Daqahlia within the Egyptian Delta. It was built according to the المشيد علي الطراز المصري ’المحلي‘ الذي ساد Egyptian provincial ‘local’ pattern that prevailed in خﻼل القرن التاسع عشر الميﻼدي بمصر، وهو أحد Egypt during the 19th century onwards. The founder is أهم المساجد اﻷثرية بمحافظة الدقهلية. منشيء هذا Hilal Bey, a member of the Majlis Shura al-nuwāb at the الجامع هو هﻼل بك عضو مجلس الشوري في عهد ,time of Khedive Isma'il. The mosque was built الخديوي إسماعيل. الجامع ذو مسقط مستطيل، يتبع according to the existed foundation inscription in 1270 A.H. (1853). It is located in the village of Kūm Al-nūr, التخطيط المحلي المكون من ثﻼثة أروقة أو بﻼطات which belongs to the Mīt Ghamr city at the province of دون صحن أو دورقاعة، وقسم الجامع إلي ثﻼثة أروقة .al-Daqahlia, northern Egypt موازية لجدار القبلة أكثرها اتسا ًع ا الرواق اﻷوسط The plan of the mosque forms a rectangular prayer hall بواسطة بائكتين من العقود، وكل بائكة مكونة من without courtyard. The prayer hall consists of three أربعة عقود مدببة ذو مركزين، ويغطي الجامع سقف aisles ‘riwaqs’ divided by two arcades with pointed خشبي من براطيم خشبية، كما يحتوي الجامع علي arches. -
Varieties of South Asian Islam Francis Robinson Research Paper No.8
Varieties of South Asian Islam Francis Robinson Research Paper No.8 Centre for Research September 1988 in Ethnic Relations University of Warwick Coventry CV4 7Al Francis Robinson is a Reader in History at the Royal Holloway and Bedford New College, University of London. For the past twenty years he has worked on Muslim politics and Islamic institutions in South Asia and is the author of many articles relating to these fields. His main books are: Separatism Among Indian Muslims: The Politics of the United Provinces' Muslims 1860-1923 (Cambridge, 1974); Atlas of the Islamic World since 1500 (Oxford, 1982); Islam in Modern South Asia (Cambridge, forthcoming); Islamic leadership in South Asia: The 'Ulama of Farangi Mahall from the seventeenth to the twentieth century (Cambridge, forthcoming). Varieties of South Asian Islam1 Over the past forty years Islamic movements and groups of South Asian origin have come to be established in Britain. They offer different ways, although not always markedly different ways, of being Muslim. Their relationships with each other are often extremely abrasive. Moreover, they can have significantly different attitudes to the state, in particular the non-Muslim state. An understanding of the origins and Islamic orientations of these movements and groups would seem to be of value in trying to make sense of their behaviour in British society. This paper will examine the following movements: the Deobandi, the Barelvi, the Ahl-i Hadith, the Tablighi Jamaat, the Jamaat-i Islami, the Ahmadiyya, and one which is unlikely to be distinguished in Britain by any particular name, but which represents a very important Islamic orientation, which we shall term the Modernist.2 It will also examine the following groups: Shias and Ismailis. -
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.