It is well-known that Rumi (d. 1273) was a great lover of the Prophet Muhammad. This is best typiﬁed in such verses as the ones with which the present article begins. Given our knowledge of the devotion to the Prophet that we ﬁnd in Rumi’s writings and in the works of many other Suﬁ authors, I would here like to discuss the views of another major devotee of the Prophet. His name was Abu’l Ma‘ali ‘Abd Allah al-Miyanji,and is most commonly known as ‘Ayn al-Qudat Hamadani……Everything_Muhammad_The_Image_of_the_Pro
Modern scholars have been interested in the great Persian Sufi martyr ʿAyn al-Quḍāt Hamadānī (d. 525/1131) for over six decades. Despite this fact, many aspects of his life and thought still remain terra incognita. Our knowledge of the circumstances surrounding his death is a case-in-point. Although we have a fairly good understanding ofthe factors which led to ʿAyn al-Quḍāt’s demise, there are other “causes” which simultaneously complement and problematize this understanding. Chief amongst these are the underlying reasons for ʿAyn al-Quḍāt’s critique of the Seljuk government, as well as something which ʿAyn al-Quḍāt saw as a more subtle cause for his death several years before his anticipated state execution.….Ayn_al-Qudat_between_Divine_Jealousy_and
Abū l-Ḥasan al-Shushtarī’s (d. 668/1269) heretofore unedited and unstudied treatise, “On the Limits [of Theology and Sufism]” (R. al-Quṣāriyya) is a succinct account of the celebrated Andalusī Sufi poet’s understanding of the relationship between discursive knowledge (ʿilm) of the rational Ashʿarite theologians, direct and unitive recognition (maʿrifa) of the Sufis, and verified knowledge (taḥqīq) of the monist Realizers. Following a broad discussion of the major trends in Sufism that form the background out of which Shushtarī emerges, this article analyzes the Quṣāriyya and presents a full English……………Shushtaris_Treatise_on_the_Limits_of_The
The origins of the academic study of Sufism in Western scholarship
may be retraced to the second half of the 18th century, with the first
independent work on the subject appearing in 1819 by Lt. James W.
Graham (d. 1845), an officer working on the staff of Sir John Malcolm (d.
1833), a scholar-general in the British colonial army. Originally delivered….
“The Sevillan thinker Ibn Barrajān (Abū al-Ḥakam ʿAbd al-Salām b. ʿAbd al-Raḥmān b. Abī al-Rijāl Muḥammad b. ʿAbd al-Raḥmān al-Lakhmī al-Ifrīqī al- Ishbīlī, d. 536/1141), much like his Cordoban predecessor Ibn Masarra al-Jabalī (d. 319/931), has appeared in modern scholarship mostly as a silhouette in the penumbra of the great Sufi thinker Muḥyī al-Dīn Ibn al-ʿArabī (d. 638/1240). Among the many merits of this monographic study by Yousef Casewit, currently”
There are complete translations of the Mathnawí in Turkish, Arabic, and Hindustani, but only the first two of the six
Books of the poem have hitherto been made accessible in their entirety to European readers, though a number of extracts from
Books III–VI are translated in E. H. Whinfield’s useful abridgment. While it may seem surprising that a work so celebrated,
and one which reflects (however darkly at times) so much of the highest as well as the lowest in the life and thought of the……
It has indeed been a blessing to sit with the great Kenan Rifai’s com
mentary upon book one of Mevlana’s Mesnevi Spending time with this
book naturally led me to Kenan Rifai’s explanation of a famous tale in
the centered around ‘Ali b. Abi Talib. The tale is retold from………