Interview, “What is Contemplation?.” Journal of Contemplative Studies (hosted by Erin Burke). Dec. 01, 2023

Muhammad Faruque is the Inayat Malik Assistant Professor and a Taft Center Fellow at the University of Cincinnati and a Visiting Scholar at Harvard University. He is the author of Sculpting the Self: Islam, Selfhood, and Human Flourishing  (2021).

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M. F. Attar 2021 Review of Michael Noble’s “Philosophizing the Occult” – M. Fariduddin Attar

“Michael Noble’s Philosophizing the Occult lies at the intersection of two recent developments in Islamic studies: (1) the renewed appreciation for the philosophical and theological thought of the Sunnī theologian and polymath Fakhr al-Dīn al-Rāzī (d. 606/1210), a trend that has led to an exponential growth of studies devoted to this figure since the 2000s; and (2) the recent consolidation of a subfield devoted to the study of what was hitherto considered a marginal and problematic preoccupation of many Muslim thinkers, namely the occult sciences. The work is thus significant for two reasons. It aims to show how al- Rāzī’s controversial engagement with the astro-magical traditions of the period is a key element in the formation of his mature intellectual project and how the astrological tradition and the theories that underlie them stood alongside the disciplines of falsafa and kalām as major sources of the scientific, philosophical, and theological perspectives that emerged in the post-Avicennian period“

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Nearness to the Real: Sainthood as Ontological Proximity in the Thought of Dāwūd al-Qayṣarī -Arthur Schechter

Abstract:

“This article presents the theory of sainthood found in the writings of Dāwūd al-Qayṣarī (d. 751/1350), a major
commentator on the Sufi thought of Ibn ʿArabī (d. 638/1240). Building on previous philosophical interpretations of Ibn
ʿArabī’s thought to systematize the worldview now known as the “Oneness of Being” (waḥdat al-wujūd), Qayṣarī also developed a sophisticated theory of sainthood that not only described, but explained in detail what a saint was, how to become one, and what made the methods for doing so effective. After a historical introduction, I examine the principles of Qayṣarī’s hagiology in the broader context of his worldview, with special attention to his innovative use of philosophical language. Finally, my analysis of the spiritual path in Qayṣarī’s writings shows the consistency with which his account of Sufi wayfaring reflects these principles, according to which the acquisition of sainthood was a journey from the particular to the universal“

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“We are Not Our Brain: How Poets and Philosophers Saw the Immaterial Life of the Self.” Renovatio, Spring (2024) – Muhammad U Faruque

Abstract:

We live in an era in which the brain has come to signify the central component of human identity. It’s common to hear people blurt out statements like “our brains are wired to do XYZ,” or “the brain creates new ideas,” or “explain X to my brain” (instead of saying “explain X to me!”) to talk about their feelings, desires, experiences, and understanding. For a dyed-in-the-wool materialist who either believes there is no mind or soul or completely identifies the mind with the brain, it makes sense to replace the words “I” or “mind” with “brain.” While materialism arguably is not the dominant viewpoint in our culture, this nod to the brain puzzlingly persists when we should really be referring to the entire person/self of which the brain is a part. We unwittingly take the brain to be the center of our self, which has implications for the contours of human subjectivity, the source of our meaning, wonder, love, and beauty. Do such materialistic habits of describing ourselves render holistic conceptions of the human self involving body, soul, and spirit completely void?

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The Expansion of Consciousness during Mystical Experiences: The Example of Moses – Mona Jahangiri

Abstract:

“What happens in the brain during meditation? Neuroscientists such as Andrew Newberg, who studies religious experiences on the neural level, may provide an answer. He calls the devolution, which is similar to all mystical experiences in different faiths, self-transcendent experience (STE); in a further instance, he also calls it the feeling of Absolute Unitary Being (AUB). A more detailed consideration of related issues is done by examining the human expansion of consciousness in Islamic mysticism based on an event depicted in the Qur֓ desire to talk to or see God, his subsequent unconsciousness due to the awe of God, and his subsequent attainment of a new consciousness. The following paper will have a brief look at the case of Moses and aims to investigate the states of consciousness during such experiences. Here, an attempt will be made to trace and prove a connection between neuroscience and the mystical state of the feeling of union with God”


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Falsafa. Jahrbuch für islamische Religionsphilosophie

Mystik und Vernunfterkenntnisin der Schule Ibn ʿArabī’s

Abstract:


“Despite the fact that some of the main followers of the famous Spanish Muslim mystic Ibn ʿArabī (d. 638/1240) were well-versed in the discipline of philosophy, the school of Ibn ʿArabī is often not regarded in Western scholarship as a philosophical school in the usual sense of the term. This is because Ibn ʿArabī’s followers tend to tackle the central problems of philosophy through the medium of mystical and religious symbolism (all here positively understood). In order to properly present the teachings of the school of Ibn ʿArabī as a unified philosophical perspective, therefore, I will argue that their emphasis upon symbolic formulations are largely a means by which they can present well-known rational concepts, but in accessible and concrete language. This is not, of course, an endorsement of the simplistic view which says that religious symbolism or mysticism is merely philosophy clothed”

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Remembering Toshihiko Izutsu: Linguist,Islamicist, Philosopher – Atif Khalil

Abstract:

“The publication of this Festschrift in honor of Professors William Chittick and Sachiko Murata coincides with the 30-year death anniversary of Toshihiko Izutsu, who was one of their teachers and one of the most remarkable scholars of Islam of the last century. Like Henry Corbin (d. 1978), with whom he forged a close friendship, Izutsu saw himself first and foremost as a philosopher, and in his own particular case, as a “metaphysician of the word.”1 The designation symbolized both his fascination with language and a lifelong preoccupation with the nature of Being to the extent that it emerges as a Word (through the kun fa-yakūn, the creative fiat) out of the silence of the formless Absolute, Beyond Being, Non-Being, or Void. In conventional academic parlance, Izutsu might also be described as a philosopher of language, a designation not wholly inaccurate as long as we keep in mind the intricate, intimate relation he believed to exist between human speech, on the one hand, and Being as a repository of meaning, on the other“

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Evil, Suffering, and the Art of Listening in Islamic Philosophy

This was a lecture recently given for Global Philosophy Research Interest Group. Department of Philosophy, University of Toronto. Toronto, December 1st, 2023