Abstract:
Sažetak: Ovo je prijevod teksta koji tretira možda najpoznatiju simboličku pripovijest Shihāb al-Dīna Suhrawardīja (u. 587/1191), a to je njegovo djelo Āwāz-i par-i Jibrā’īl (Odjek Džibrilovog krila). Naime, među spisima Suhrawardīja, osnivača Škole prosvjetljenja i ključne ličnosti u postibnsīnāovskoj islamskoj filozofiji, nalazi se niz vizionarskih kazivanja, jer je korištenje
Dans son Essai sur l’homme, le poète britannique Alexander Pope proposait au XVIIIèsiècle une formulation succincte d’une ancienne doctrine philosophique de la réalité. Cette doctrine, à laquelle Arthur Lovejoy a donné le nom de “grande chaîne des êtres,” soutient que l’existence est une structure organique, entremêlée et hiérarchisée, reposant sur les degrés décroissants d’états de l’existence. La réalité vient de Dieu et elle part de Lui, l’Être Suprême; et elle vient trouver sa fin dans la plus infinitésimale des formes d’existence. Chaque élément du cosmos, y compris le cosmos lui-même, nourrit un lien vital avec les autres éléments qui en composent la grande chaîne. Pour citer Pope:
What is real, possible, and good when it comes to human beings thinking together about the real, the possible, and the good? In this book, these ultimate questions will be explored on their own terms, and will be made particular through a question that is often limited to history, anthropology, and religious studies, namely, “What is Islam?” is latter topic continues to attract a great deal of scholarly attention oriented toward establishing a “useful concept” of Islam or a guideline by which to judge something “Islamic,” but it has deep metaphysical implications far beyond this defini- tional question’s relevance to any particular research program. At root, the work at hand is both a philosophical treatise about shared thinking that uses the encounter between the Modern Project and Islam as an illustrative example, and also an exploration of the conceptualization of Islam in light of the metaphysics of consciousness and meaning.
Abstract:
In a world where people often relegate God to the realm of illusion and look on “trust in God” as a psychological crutch, to
speak about trust as an actual dimension of reality must seem odd. People would rather imagine that trust is something we should have in our favorite ideology, or perhaps science, or technology, or our doctors, or some politician. Most people agree that we should trust in change, given that the current situation is unsustainable. As an antidote to the fickleness of modern versions of trust, it may be useful to reflect on the views of Ibn Arabi (d. 1240), arguably the greatest of all Muslim theologians and philosophers. His insights into the manner in which human nature is utterly dependent on trust may help us understand why we are making a hash of our world, and why every change in which we trust eventually turns out for the worse. Before looking at what he has to say about trust, let me first provide some general background for those unfamiliar with the Islamic tradition
What do we mean by integration? Not only do I want to pose this question from the point of view of Sufi metaphysics, but also of other forms of metaphysics as well. Oneness in its absoluteness belongs to the Abso lute alone. It is only the One who is ultimately one. This is not a pleonasm, not simply a repeating of terms. It is the reassertion of a truth which we are easily apt to forget while we are seeking the One in Its reflections on lower levels of reality and on the plane of multiplicity. We must always remember this metaphysical truth: that oneness in its highest and absolute sense belongs only to God as the Absolute, to Brahman, Allah, the God-head, the Highest Reality, the Ultimate Reality. Precisely because of this truth, no benefit could be gained in our search for unity by being immersed only in multiplicity. In fact, without the One, multiplicity itself could not exist. It would be nonexistent, because multiplicity always issues from the One, always issues from the Supreme Principle. If we remember this truth, we shall then be able to understand what is truly meant by integration. Nearly everybody is in favor of integration these days, without bothering to search fully for its meaning. In the modern world attempts are often made to achieve integration by seeking to bring forces and elements together on a single plane of reality without recourse to the Transcendent Principle or a principle transcending the level in ques tion. But this is metaphysically impossible. It is only a higher principle that can integrate various elements on a lower level of reality. This truth is repeated throughout all of the levels of the hierarchy of the universe. Throughout the universe it is ultimately only the Divine Principle—God—who either by Himself, or possibly through His agents, makes possible the integration of a particular level of reality and the integra tion of that level itself into the whole of existence. On all levels, from the devas of the Brahmic world or the archangels or whatever corre sponding language you wish to use, to the lower angelic world, to
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Ayn al-Qud~t on Satan as Tragic Lover
Abstract:
Like every student of Sufism, I have always benefited from Professor Danner’s scholarship, particularly his pathbreaking translation of and commentary upon Ibn ʿAṭāʾ Allāh’s Ḥikam or Aphorisms. I also spent a good deal of time as a graduate student reading his 1970 Harvard University PhD thesis on Ibn ʿAṭāʾ Allāh, and since then have had many opportunities to delve into his writings, such as his still unmatched survey article on the development of Sufism that was published in 1987 in the first volume of Seyyed Hossein Nasr’s excellent edited collection of articles entitled Islamic Spirituality. One of the motifs recurrent in Professor Danner’s thoughtful and carefully documented research is the role of the spiritual master along the Sufi path. This makes perfect sense, given how much time he spent reading the great masters of the Sufi tradition and meditating on the significance of the student-teacher relationship in various traditional and modern Sufi contexts. In one of his articles going back to
“Dans son Essai sur l’homme, le poète britannique Alexander Pope proposait au XVIIIèsiècle une formulation succincte d’une ancienne doctrine philosophique de la réalité. Cettedoctrine, à laquelle Arthur Lovejoy a donné le nom de “grande chaîne des êtres,” soutientque l’existence est une structure organique, entremêlée et hiérarchisée, reposant sur lesdegrés décroissants d’états de l’existence. La réalité vient de Dieu et elle part de Lui, l’ÊtreSuprême; et elle vient trouver sa fin dans la plus infinitésimale des formes d’existence.Chaque élément du cosmos, y compris le cosmos lui-même, nourrit un lien vital avec lesautres éléments qui en composent la grande chaîne. Pour citer Pope“
Abstract:
“The hagiography of the Chinese branch of the Naqšbandīya order of Islamic mysticism called Ǧahrīya has been recorded, in the nineteenth and early twentieth centuries , in some Arabic and Persian language texts. These include stories about the founder of the Sufi order, Ma Mingxin (d. 1781), and his successors in the first few generations and many of the literary units revolve around the contemplative discipline declared obligatory for the followers of the brotherhood. Ma Xuezhi gives a description, in his Kitāb al-Ǧahrī, of the works which include practices believed to have been transmitted to Mingxin during his sojourn on the Arab peninsula. Besides offering a positivist approach description of the practices on the basis of the hagiographical writings, some codicological reflections will also be included in the presentation“
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