The Sufi Path of Light Translated by Khalid Williams & Yousef Casewit
Abstract:
“Our Lord is Light; our holy Prophet is Light; our unswerving Islamic faith is Light; our Holy Qurʾān is Light; and our prayer is Light. Why then do you wish to live in darkness? Why do you aloofly imagine, with your delimited and narrow mind, that the Light is merely an abstract concept that cannot be seen?” inquires Shaykh Mohamed Faouzi al-Karkari. Divine Light, luminous vision (mushāhada), and mystical experience are central to the Qurʾānic revelation, the Hadith corpus, and the Sufi tradition. In this major contemporary treatise on Islamic spirituality, Shaykh al-Karkari provides a detailed esoteric commentary on the Light Verse (āyat al-nūr) as well as other verses concerning Light in the Qurʾān. He then highlights the centrality of luminous vision in the teachings of renowned Sufis of the Shādhiliyya order and beyond, including Abū Madyan and Abū Ḥāmid al-Ghazālī. The book concludes with a commentary on Ibn ʿAṭāʾ Illāh al-Iskandarī’s aphorisms on luminous vision. Throughout the treatise, the Shaykh identifies popular questions pertaining to contemporary Sufi practice and invites us to consider the challenges we face along the spiritual path. He proclaims, “You know Islam with your bodily idol, yet your spirit does not recognize it, for you are absent from witnessing the Lights of the Real and the Lights of His holy Messenger. You say, “I bear witness,” yet your insight is blotted out, your heart blind, and your inner heart rusted over. Your testimony is mere speech, not witnessing. Come with me, then, upon a voyage into the depths of pure meaning. Let us travel from one verse to another, until you come to know that the road has been one from the Messenger of God until today-the road named the Radiant Path, whose night is as bright as its day, from which none stray but those bound for”
By Mohammed Rustom (translator)
Ayn al-Qudat’s Tamhidat: An Ocean of Sufi Metaphysics in Persian
Edited by Mohammed Rustom
Abstract:
“Readers of William Chittick and Sachiko Murata’s writings often note their unique ability to discern and effectively communicate the visions of reality animating the various texts in Islamic thought that they study. This is surely because they do not see these works as mere repositories of ideas that make no demands on those who engage with them. Rather, they are akin to shoreless oceans inviting onlookers to plunge in, provided they have no hope of returning. In keeping with this characterization, and as a tribute to our beloved teachers and friends, in this article we would like to offer a drop from one of the deepest of these oceans belonging to the pre-modern period”
The Spirituality of the Sufi Path – William C. Chittick
ABSTRACT:
I understand Sufism as a dimension of the Islamic tradition that stresses the need to undergo spiritual transformation. Those who wanted to achieve transformation typically undertook specific practices and disciplines known as the Ṭarīqa (al-ṭarīqa), “the Path,” one of the words by which Sufism was commonly designated. Many guides on the Ṭarīqa never put pen to paper and were remembered only because of their influence on contemporaries or later generations. Others entered into the ranks of the most prolific authors of Islamic history. The primary literature is vast and extends into the modern period, with many Sufi teachers active today (Chittick 2000). Any attempt to survey the major branches of the Ṭarīqa, not to speak of the famous authors, would go far beyond the bounds allotted to this chapter. I can only hope to describe in barest terms the theory and practice of the Sufi path as explained in classical texts.
The Spiritual Meanings of the Hajj – Dr. Zafer Mian
Abstract :
“And [remember] when We assigned for Abraham the place of the House, [saying], “Ascribe no partners unto Me, and purify My House for those who circumambulate, and those who stand, and those who bow and prostrate. And proclaim the hajj among mankind: they shall come to thee on foot and upon all [manner of] lean beast, coming from all deep and distant mountain highways, that they may witness benefits for them and mention the name of God, during known days, over the four-legged cattle He has provided them. So eat thereof, and feed the wretched poor. Then let them be done with their untidiness, and fulfill their vows, and circumambulate the Ancient House.” (The Study Quran – Nasr, 2017)”
“White Death: Ibn ‘Arabi on the Trials and Virtues of Hunger and Fasting,” Journal of the American Oriental Society 141, no. 3 (2021): 577-586. – Atif Khalil
Abstract
“The article presents an analysis of Ibn al-ʿArabī’s (d. 1240) treatment of fasting and hunger as it appears in chapters 106 and 107 ofal-Futūḥāt al-makkiyya (Meccan revelations). In the process of examining this very short section of the encyclopedic text, the essay both draws out the deeper theological significance of hunger and fasting and highlights the virtues and trappings of the spiritual exercise in the mystic’s thought. An attempt is also made to situate some of Ibn al-ʿArabī’s ideas within the broader context of the earlier Sufi tradition to which he was heir”
