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Understanding the Concept of Islamic Sufism
Journal of Education & Social Policy Vol. 1 No. 1; June 2014 Understanding the Concept of Islamic Sufism Shahida Bilqies Research Scholar, Shah-i-Hamadan Institute of Islamic Studies University of Kashmir, Srinagar-190006 Jammu and Kashmir, India. Sufism, being the marrow of the bone or the inner dimension of the Islamic revelation, is the means par excellence whereby Tawhid is achieved. All Muslims believe in Unity as expressed in the most Universal sense possible by the Shahadah, la ilaha ill’Allah. The Sufi has realized the mysteries of Tawhid, who knows what this assertion means. It is only he who sees God everywhere.1 Sufism can also be explained from the perspective of the three basic religious attitudes mentioned in the Qur’an. These are the attitudes of Islam, Iman and Ihsan.There is a Hadith of the Prophet (saw) which describes the three attitudes separately as components of Din (religion), while several other traditions in the Kitab-ul-Iman of Sahih Bukhari discuss Islam and Iman as distinct attitudes varying in religious significance. These are also mentioned as having various degrees of intensity and varieties in themselves. The attitude of Islam, which has given its name to the Islamic religion, means Submission to the Will of Allah. This is the minimum qualification for being a Muslim. Technically, it implies an acceptance, even if only formal, of the teachings contained in the Qur’an and the Traditions of the Prophet (saw). Iman is a more advanced stage in the field of religion than Islam. It designates a further penetration into the heart of religion and a firm faith in its teachings. -
Opening Statement
Opening Statement Dr. Nour Ali Tabandeh (MajzoobAliShah)1 Original SSNV Paper in Farsi The 1st Annual International Symposium on: Sey-yed Nourod-din Shah Nematollah Vali October 11-12, 2002 Morris Dailey Auditorium San Jose State University (SJSU), San Jose, California, USA In the Name of Allah, the Compassionate, the Merciful I am very delighted that a group of scholars are assembled in this spiritual and academic gathering to honor one of Iran’s greatest men of literature, ‘irfan (Sufism) and Islam. For my part, I appreciate and admire the efforts of all, especially Dr. Azmayesh, the founder and organizer of this gathering. 1 A brief biography of Dr. Nour Ali Tabandeh submitted along with the paper: His highness Dr. Hajj Nour Ali Tabandeh, Majzoob Alishah, the Qutb [Leader] of Nematollahi Order, was born 21st of Mehr, 1306 Hejri Solar, (October 13, 1927). His noble great grandfather, his highness Sultan Alishah Gonabadi (passed away 1327 Hijri lunar), was among the most famous "Orafa" and "Olama" of his time, and accordingly after him the Nematollahi Order became famous as the Nematollahi Gonabadi. Dr. Nour Ali Tabandeh received his theological education from his father, his highness Saleh Alishah. He later studied with the renowned religious scholars of Tehran, at University of Tehran, and later obtained his PhD degree from the University of Paris. In Paris, he also attended the classes of the late Islamic scholar and philosopher Professor Henry Corbin. Since Corbin was an expert in Islamic studies, academic research, and Sufism, including Nematollahi Gonabadi Order, Dr. Nour Ali Tabandeh and Professor Corbin undertook the task of collaborating a series of articles about this order. -
MEVLANA JALALUDDİN RUMİ and SUFISM
MEVLANA JALALUDDİN RUMİ and SUFISM (A Dervish’s Logbook) Mim Kemâl ÖKE 1 Dr. Mim Kemâl ÖKE Mim Kemal Öke was born in Istanbul in 1955 to a family with Central Asian Uygur heritage. Öke attended Şişli Terakki Lyceum for grade school and Robert College for high school. After graduating from Robert College in 1973, he went to England to complete his higher education in the fields of economics and history at Cambridge University. He also specialized in political science and international relations at Sussex, Cambridge, and Istanbul universities. In 1979 he went to work at the United Nation’s Palestine Office. He returned to Turkey in 1980 to focus on his academic career. He soon became an assistant professor at Boğaziçi University in 1984 and a professor in 1990. In 1983, TRT (Turkish Radio and Television Corporation) brought Öke on as a general consulting manager for various documentaries, including “Voyage from Cadiz to Samarkand in the Age of Tamerlane.” Up until 2006 he was involved in game shows, talk shows, news programs and discussion forums on TRT, as well as on privately owned channels. He also expressed his evaluations on foreign policy in a weekly syndicated column, “Mim Noktası” (Point of Mim). Though he manages to avoid administrative duties, he has participated in official meetings abroad on behalf of the Turkish Foreign Ministry. Throughout his academic career, Öke has always prioritized research. Of his more than twenty works published in Turkish, English, Urdu and Arabic, his writings on the issues of Palestine, Armenia, Mosul, and the Caliphate as they relate to the history of Ottoman and Turkish foreign policy are considered foundational resources. -
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. -
Sufism: in the Spirit of Eastern Spiritual Traditions
92 Sufism: In the Spirit of Eastern Spiritual Traditions Irfan Engineer Volume 2 : Issue 1 & Volume Center for the Study of Society & Secularism, Mumbai [email protected] Sambhāṣaṇ 93 Introduction Sufi Islam is a mystical form of Islamic spirituality. The emphasis of Sufism is less on external rituals and more on the inward journey. The seeker searches within to make oneself Insaan-e-Kamil, or a perfect human being on God’s path. The origin of the word Sufism is in tasawwuf, the path followed by Sufis to reach God. Some believe it comes from the word suf (wool), referring to the coarse woollen fabric worn by early Sufis. Sufiya also means purified or chosen as a friend of God. Most Sufis favour the origin of the word from safa or purity; therefore, a Sufi is one who is purified from worldly defilements. The essence of Sufism, as of most religions, is to reach God, or truth or absolute reality. Characteristics of Sufism The path of Sufism is a path of self-annihilation in God, also called afanaa , which means to seek permanence in God. A Sufi strives to relinquish worldly and even other worldly aims. The objective of Sufism is to acquire knowledge of God and achieve wisdom. Sufis avail every act of God as an opportunity to “see” God. The Volume 2 : Issue 1 & Volume Sufi “lives his life as a continuous effort to view or “see” Him with a profound, spiritual “seeing” . and with a profound awareness of being continuously overseen by Him” (Gulen, 2006, p. xi-xii). -
Kitāb Al-Aghālit by Abū 'Abd Al-Rahmān Al-Sulamī (D. 412
THE BOOK OF ERRORS: A CRITICAL EDITION AND STUDY OF KITĀB AL-AGHĀLIT BY ABŪ ‘ABD AL-RAHMĀN AL-SULAMĪ (D. 412/1021) by JAWAD ANWAR QURESHI (under the direction of Dr. Kenneth Honerkamp) ABSTRACT The Kitāb al-aghāliṭ (The Book of Errors) by Abū ‘Abd al-Raḥmān al-Sulamī (d. 412/1021) elucidates a number of errors in both thought and practice that a traveler of the Sufi path might fall into. This study presents a critical edition of the Arabic text of Kitāb al-Aghāliṭ produced from four manuscripts (three of which were previously uncatalogued), a detailed synopsis of the book, and addresses questions of authorship and the relationship between Kitāb al-aghāliṭ and the Kitāb al-luma‘ of Abu’l Naṣr al-Sarrāj (d. 378/988). The main manuscript used in forming the critical edition treats the Kitāb al-aghāliṭ as a section of another Sulamī work previously thought lost – Miḥan mashāyikh al-ṣufīyah (The Trials of the Sufi Masters) – a critical edition of which is included as an appendix. INDEX WORDS: Islam, Sufism, Malāmatīya, Abū ‘Abd al-Raḥmān al-Sulamī, Abu’l Naṣr al-Sarrāj, Kitāb al-aghāliṭ, Miḥan mashayikh al-ṣufiyah, Kitāb al-luma‘ Ghalatāṭ al-ṣūfiya. THE BOOK OF ERRORS: A CRITICAL EDITION AND STUDY OF KITĀB AL-AGHĀLIT BY ABŪ ‘ABD AL-RAHMĀN AL-SULAMĪ (D. 412/1021) by Jawad Anwar Qureshi A.B. University of Missouri-Columbia, 1999 A Thesis Submitted to the Graduate Faculty of The University of Georgia in Partial Fulfillment of the Requirements for the Degree MASTER OF ARTS ATHENS, GEORGIA 2002 © 2002 Jawad A. -
The Man with Two Heads - Part Two an Interview with Sheikh Ragip (Dr Robert Frager) by Craig Hamilton
The Man With Two Heads - Part Two An interview with Sheikh Ragip (Dr Robert Frager) by Craig Hamilton What Is Enlightenment (WIE): What is Ego? SHEIKH RAGIP: It's interesting that when Freud's writing was translated into English, what was translated as "the ego" is in German "das Ich" which means "the I." So our modern theories of personality are built on this notion that ego is the "I"; it's my sense of who I am, and Sufism would very much agree with this definition. Sufism explains that this sense of self, what it calls the "personal soul," is an outgrowth of our capacity to objectify ourselves, to see ourselves as objects. Now, our capacity to do that gives us tremendous power to act, to plan; it gives us tremendous control. But the problem is that when you begin to say, "There is an 'I.' Here I am, an object," then by definition you're also separating yourself from the world. If I say, "I" or "me," that immediately assumes dualism. Because there's "I," therefore there has to be "other." But from the Sufi point of view, we're seeking unity - and that dualism, which is so powerful, is one of the greatest blocks to attaining unity. Who wants to give up "I"? We don't want to give ourselves up; we're terribly attached to this sense of "who I am”. So, fundamentally, the roots of the ego are this sense of separateness or individuality. We identify with this separateness instead of identifying with the soul, instead of identifying with the divine in us. -
Barriers to Education for Syrian Refugee Children in Jordan
HUMAN PREVENTING A LOST GENERATION: JORDAN RIGHTS “We’re Afraid For Their Future” WATCH Barriers to Education for Syrian Refugee Children in Jordan “We’re Afraid for Their Future” Barriers to Education for Syrian Refugee Children in Jordan Copyright © 2016 Human Rights Watch All rights reserved. Printed in the United States of America ISBN: 978-1-6231-33955 Cover design by Rafael Jimenez Human Rights Watch defends the rights of people worldwide. We scrupulously investigate abuses, expose the facts widely, and pressure those with power to respect rights and secure justice. Human Rights Watch is an independent, international organization that works as part of a vibrant movement to uphold human dignity and advance the cause of human rights for all. Human Rights Watch is an international organization with staff in more than 40 countries, and offices in Amsterdam, Beirut, Berlin, Brussels, Chicago, Geneva, Goma, Johannesburg, London, Los Angeles, Moscow, Nairobi, New York, Paris, San Francisco, Sydney, Tokyo, Toronto, Tunis, Washington DC, and Zurich. For more information, please visit our website: http://www.hrw.org “We’re Afraid for Their Future” Barriers to Education for Syrian Refugee Children in Jordan Summary ............................................................................................................................ 1 I. Background .................................................................................................................... 11 Syrian Displacement to Jordan ............................................................................................... -
Young Gamal Abdel Nasser 152
Making the Arab World Making the Arab World Nasser, Qutb, and the Clash That Shaped the Middle East Fawaz A. Gerges PRINCETON UNIVERSITY PRESS Princeton & Oxford Copyright © 2018 by Princeton University Press Published by Princeton University Press, 41 William Street, Princeton, New Jersey 08540 In the United Kingdom: Princeton University Press, 6 Oxford Street, Woodstock, Oxfordshire OX20 1TR press.princeton.edu Jacket photograph: Burning of the Muslim Brotherhood’s headquarters in Cairo, Egypt, in retaliation for an attempted assassination of President Gamal Abdel Nasser, October 27, 1954 / AP Photo Jacket design by Faceout Studio, Charles Brock All Rights Reserved ISBN 978-0-691-16788-6 Library of Congress Control Number: 2018930051 British Library Cataloging-in-Publication Data is available This book has been composed in Miller Text Printed on acid-free paper. ∞ Printed in the United States of America 10 9 8 7 6 5 4 3 2 1 As AlwAys, for NorA Contents Preface ix Introduction 3 1 Egypt’s “Liberal Age” 35 2 The Anti-colonial Struggle and the Dawn of Underground Politics 60 3 The Free Officers and the Ikhwan 77 4 The Birth of the Deep State and Modern Radical Islamism 126 5 Young Gamal Abdel Nasser 152 6 Young Sayyid Qutb 175 7 The Lion of the Arabs 187 vii viii contents 8 The Accidental Islamist? 214 9 Qutb’s al-Tanzim al-Sirri 236 10 The Decline of the Nasserist Project 284 11 Sadat’s Coup and the Islamist Revival 314 12 The Mubarak Era: Keeping the Ikhwan in the Freezer 343 Conclusion 390 Notes 407 Index 467 Preface this book sets out to explain how the opposing forces of Arab nationalism, spearheaded by the military, and the Islamists, led mainly by the Ikhwan (the Muslim Brothers), have shaped the development of postcolonial Arab politics. -
M. Van Bruinessen Najmuddin Al-Kubra, Jumadil Kubra and Jamaluddin Al-Akbar; Traces of Kubrawiyya Influence in Early Indonesian Islam
M. van Bruinessen Najmuddin al-Kubra, Jumadil Kubra and Jamaluddin al-Akbar; Traces of Kubrawiyya influence in early Indonesian islam In: Bijdragen tot de Taal-, Land- en Volkenkunde 150 (1994), no: 2, Leiden, 305-329 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com09/26/2021 02:48:13PM via free access MARTIN VAN BRUINESSEN Najmuddin al-Kubra, Jumadil Kubra and Jamaluddin al-Akbar Traces of Kubrawiyya Influence in Early Indonesian Islam The Javanese Sajarah Banten rante-rante (hereafter abbreviated as SBR) and its Malay translation Hikayat Hasanuddin, compiled in the late seventeenth or early eighteenth century but incorporating much older material, consist of a number of disparate narratives, one of which tells of the alleged studies of Sunan Gunung Jati in Mecca.1 A very similar, though less detailed, account is contained in the Brandes-Rinkes recension of the Babad Cirebon. Sunan Gunung Jati, venerated as one of the nine saints of Java, is a historical person, who lived in the first half of the 16th century and founded the Muslim kingdoms of Banten and Cirebon. Present tradition gives his proper name as Syarif Hidayatullah; the babad literature names him variously as Sa'ad Kamil, Muhammad Nuruddin, Nurullah Ibrahim, and Maulana Shaikh Madhkur, and has him born either in Egypt or in Pasai, in north Sumatra. It appears that a number of different historical and legendary persons have merged into the Sunan Gunung Jati of the babad. Sunan Gunung Jati and the Kubrawiyya The historical Sunan Gunung Jati may or may not have actually visited Mecca and Medina. -
Persian Manuscripts
: SUPPLEMENT TO THE CATALOGUE OF THE PERSIAN MANUSCRIPTS IN THE BRITISH MUSEUM BY CHARLES RIEU, Ph.D. PRINTED BY ORDER OF THE TRUSTEES Sontion SOLD AT THE BRITISH MUSEUM; AND BY Messrs. LONGMANS & CO., 39, Paternoster Row; R QUARITCH, 15, Piccadilly, W.j A. ASHEE & CO., 13, Bedford .Street, Covent Garden ; KEGAN PAUL, TRENCH, TRUBNER & CO., Paternoster House, Charing Cross Eoad ; and HENEY FROWDE, Oxford University Press, Amen Corner. 1895. : LONDON printed by gilbert and rivington, limited , st. John's house, clerkenwell, e.g. TUP r-FTTY CFNTEf ; PEE FACE. The present Supplement deals with four hundred and twenty-five Manuscripts acquired by the Museum during the last twelve years, namely from 1883, the year in which the third and last volume of the Persian Catalogue was published, to the last quarter of the present year. For more than a half of these accessions, namely, two hundred and forty volumes, the Museum is indebted to the agency of Mr. Sidney J. A. Churchill, late Persian Secretary to Her Majesty's Legation at Teheran, who during eleven years, from 1884 to 1894, applied himself with unflagging zeal to the self-imposed duty of enriching the National Library with rare Oriental MSS. and with the almost equally rare productions of the printing press of Persia. By his intimate acquaintance with the language and literature of that country, with the character of its inhabitants, and with some of its statesmen and scholars, Mr. Churchill was eminently qualified for that task, and he availed himself with brilliant success of his exceptional opportunities. His first contribution was a fine illuminated copy of the Zafar Namah, or rhymed chronicle, of Hamdullah Mustaufi (no. -
A Guide to Practical Irfan Stage 1
A Guide to Practical Irfan Stage 1 (Based on the lessons delivered by Sh. Mansour Leghaei at Imam Husain Islamic Centre-Australia) What is Irfan and why should I study it? Irfan is a ‘gnostic’ discipline and study of how man can reach higher heights in the realm of spirituality within the domain of Islam. It is a systematic method of gaining the knowledge, skills and tools to build the ‘self’ in this world for the benefit of the Hereafter. Irfan is a study of how man can make better sense of the realities of this world and beyond, to capitalise on the abundant blessings poured down upon man in this world. This then awakens the student in a world where people are still asleep, to get up, prepare for the journey and begin the path as a traveller travelling towards the absolute Al-mighty Allah (swt). Urafa (those emersed greatly in this discipline) believe that there are certain obstacles in our life in this world that prevent one from fully realising and achieving their ultimate goals. By studying Irfan, one gains the vision to see these obstacles and the means to avoid them at the same time taking maximum advantage of what has been provided by Allah (swt) in this path. For example, pleasing an animal by feeding it for the sake of Allah (swt) the Lord of the Worlds would help untie problems and ease our journey. All in all, whatever we do, even by just breathing we are indebted to Allah (swt). So one must practise appreciation and gratitude for the infinite blessings bestowed on man and his environment which has been made subservient to him.