Tag Archive for: Islam

Rethinking the Unio Mystica: From McGinn to Ibn ʿArabī

Research into the unio mystica has revealed what seems to be an area of “real discussion” between scholars of different traditions of mysticism, particularly those of Judaism, Christianity, and Islam. Although this research serves as a promising start to the dialogue among scholars, it has also raised many questions about a “shared moment” that is nevertheless expressed in “irreducibly diverse” and distinct ways in each tradition. What purpose, for instance, can generic cross-cultural categories serve when they mean little or nothing to scholars in each tradition? By contrast, tradition-specific vocabularies are profuse and often difficult to represent in interlinguistic contexts without significant explanation. The challenge of translating mystical texts, imagery, and ideas across cultures and linguistic traditions raises obvious concerns about the misrepresentation and distortion of traditions in an environment of post-colonial critique. Nevertheless, the continued promise of dialogue calls for specialists of these traditions—particularly non-western and non Christian traditions—to approach, assess, re-formulate, and even challenge the categories of mysticism from within the conceptual and theoretical horizons of the traditions that they research.

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LA NARRACIÓNCOMO PEDAGOGÍAFILOSÓFICA:EL CASO DE SUHRAWARDĪ

Entre los escritos de Šihāb al-Dīn Suhrawardī (m. 587/1191),fundador de la Escuela de la Iluminación y figura clave de la filosofía islámica post-aviceniana, se encuentran una serie de relatos visionarios. En el contexto de cada una de estas narrativas, Suhrawardī emplea numerosas imágenes simbólicas para transmitir varias ideas clave que marcan su filosofía. Dado su lenguaje concreto, estos relatos añaden una dimensión de profundidad que no es fácilmente discernible en las obras filosóficas estrictamente hablando de Suhrawardī, dada la dependencia de estas últimas de un lenguaje abstracto.

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Dreaming Sufism in the Sokoto Caliphate: Dreams and Knowledge in the Works of Shaykh Dan Tafa – Oludamini Ogunnaike

This article explores five remarkable works (currently in unpublished manuscript form) by ʿAbd al-Qādir b. Muṣṭafā (known as “Dan Tafa”) (1804–1864), a 19th-century West African Sufi scholar of the Sokoto Caliphate, to examine the ways in which dreams were (and are) theorized in the unique synthesis of Sufi, occult, philosophi- cal/medical, theological, and exegetical disciplines that characterized discourse about dreams and dream interpretation in Muslim West Africa on the eve of colonial con- quest. Concluding with a brief discussion of what these texts can tell us about Dan Tafa’s conceptions of cosmology, knowledge, and the human self, and the importance thereof for African and Islamic intellectual history, we will also consider the potential relevance of Dan Tafa’s work for the importance and onto-epistemological status of dreams in contemporary West African Sufi communities and attempt to understand why dreams have been and remain so important in these traditions.

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Returning to the Central Question of the Humanities: What Does it mean to be Human and to share Human consciousness?

Caner Dagli’s Metaphysical Institutions: Islam & the Modern Project is an interdisciplinary treatise on the nature of shared thinking—with an emphasis on interdisciplinary. What strikes the reader first and foremost is both the many topics Dagli covers—religion, modern philosophy, human consciousness, and of course Islam and modernity, inter alia—and the rationally coherent employment of various disciplines—from various subdisciplines of the humanities and social sciences to linguistics and the physical sciences by which he explores them. Dagli examines the modern academic project of defining and conceptualizing Islam

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Ayn al-Qudat – Muhammad U.Faruque and Mohammed Rustom (Stanford Encyclopedia of Philosophy – Winter 2024 ed)

ʿAyn al-Quḍāt was a first-rate philosopher, Sufi master, theologian, legal judge, poet, and scriptural exegete. He was a highly innovative author who wrote in both Arabic and Persian, and whose ideas in so many domains, from cosmology and metaphysics to epistemology and love theory, left an indelible mark upon later Islamic thought. His writings in Persian had a lasting influence upon various Sufi figures and orders in Persia, the Ottoman Empire, and particularly India, while his Arabic writings were studied in intellectual circles throughout the Muslim east into the early modern period, and were even influential during the time of the British Raj.

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What Muslim Scholars Talk About When They Talk About Love – Marion Katz

Scholars often assume that love is a concern alien to Islamic legal discourses. However, the composition of love poetry has been a core cultural competence of elite Muslims throughout the premodern history of Islamicate societies. In fact, love was a preoccupation across disciplines and genres. This article examines a work on love by an important if controversial fourteenth-century jurist, Taqī al-Dīn Ibn Taymīya. Ibn Taymīya associates love with obedience to God and with solidarity among the believers. He depicts love as cognitively based; while human beings are naturally inclined to various forms of infatuation, love can be redirected to its proper objects (primarily God, the Prophet Muhammad, and other believers) through correct religious instruction. While this understanding of love may seem to contrast with the more universalistic approach popularly associated with Sufism, it resonates with recent scholarship outside of Islamic studies that demonstrates the role of love in sustaining boundaries and hierarchy.

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Henry Corbin, Creative Imagination in the Sufism of Ibn Arabi

The human soul, whose initiation the recitals “image,” has itself the structure of a pair, formed of the practical intellect and the contemplative intellect. In its superior state, the state of intimacy with the Angel of Knowledge and Revelation, the second of these “terrestrial angels,” the contemplative in tellect, is qualified as intellectus sanctus and prophetic spirit. § 1. Between Andalusia and Iran AflatBn). Ibn ‘Arab! was to be surnamed the Platonist, the “son of Plato” (Ibn AflafUn). This clarifies certain coordinates of the spiritual topography which we are here trying to establish. Anticipating the projects of Gemistos Pletho and Marsilio Ficino, this oriental Platonism, this Zoroastrian Neoplatonism of Iran escaped the rising tide of Aristotelianism which invaded the Latin Middle Ages and for several centuries determined not only their philosophy but also their world feeling. Accordingly, when in Cordova the young Ibn t ArabI attended the funeral of Averroes, the great master of medieval Aristotelianism, the melancholy scene becomes transfigured into a symbol which we shall do well to consider attentively.

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Intellectual Imperialism: Definition, Traits, and Problems – Syed Farid Alatas

Imperialism is not confined to the political or economic aspects of the historical process. Rather, it is to be considered as a cluster. A phenomenon such as imperialism is a cluster of different aspects of human undertakings. What is usually discussed is economic and political imperialism. In this paper, however, we turn to intellectual imperialism, first describing what it is, and second enumerating the problems connected with it. Intellectual imperialism has, among other things, resulted in a displacement of attention from issues that should be of vital concern to Asian and African societies. The emancipation of the mind from the shackles of intellectual imperialism is the major condition for the development of a creative and autonomous social science tradition in developing societies.

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Philosophical Sufism: An Introduction to the School of Ibn al-ʿArabī

Analyzing the intersection between Sufism and philosophy, this volume is a sweeping examination of the mystical philosophy of Muḥyī-l-Dīn Ibn al-ʿArabī (d. 637/1240), one of the most influential and original thinkers of the Islamic world. This book systematically covers Ibn al-ʿArabī’s ontology, theology, epistemology, teleology, spiritual anthropology and eschatology. While philosophy uses deductive reasoning to discover the fundamental nature of existence and Sufism relies on spiritual experience, it was not until the school of Ibn al-ʿArabī that philosophy and Sufism converged into a single framework by elaborating spiritual doctrines in precise philosophical language. Contextualizing the historical development of Ibn al-ʿArabī’s school, the work draws from the earliest commentators of Ibn al-ʿArabī’s oeuvre, Ṣadr al-Dīn al-Qūnawī (d. 673/1274), ʿAbd al-Razzāq al-Kāshānī (d. ca. 730/1330) and Dawūd al-Qayṣarī (d. 751/1350), but also draws from the medieval heirs of his doctrines Sayyid Ḥaydar Āmulī (d. 787/1385), the pivotal intellectual and mystical figure of Persia who recast philosophical Sufism within the framework of Twelver Shīʿism and ʿAbd al-Raḥmān Jāmī (d. 898/1492), the key figure in the dissemination of Ibn al-ʿArabī’s ideas in the Persianate world as well as the Ottoman Empire, India, China and East Asia via Central Asia. Lucidly written and comprehensive in scope, with careful treatments of the key authors, Philosophical Sufism is a highly accessible introductory text for students and researchers interested in Islam, philosophy, religion and the Middle East.

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Review of Yousef Casewit’s The Divine Names – Arthur Schechter, Journal of Islamic and Muslim Studies

Abstract:

The near-total neglect in modern Western scholarship of ʿAfīf al-Dīn Sulaymān b. ʿAlī al-Tilimsānī (d. 690/1291) is as baffling as it is regrettable. A prolific mystical author and giſted poet, he not only studied with both the leading luminary of later Sufism Muḥyī al-Dīn Ibn ʿArabī (d. 638/1240)and his stepson Ṣadr al-Dīn Qūnawī (d. 673/1274) but was himself the son-in-law of the firebrand “monist” Sufi Ibn Sabʿīn (d. 669/1258). though a fellow student under Qūnawī of the renowned poet Fakhr al-Dīn al-ʿIrāqī (d. 688/1289) as well as other Ibn ʿArabian scholars such as Saʿīd al-Dīn al-Farghānī (d. 699/1300) and Muʿayyad al-Dīn al-Jandī (d. 688/1289), he also studied hadith under Imām al-Nawawī (d. 676/1277). None other than Ibn Taymiyyah (728/1328) lambasted him for disbelief while nevertheless confessing the exceptional quality of his verse. And though hailing from Morocco, he even learned Persian in Konya during the time of Jalāl al-Dīn Rūmī (672/1273) and most likely made his personal acquaintance. Indeed, it seems incomprehensible how a figure so uniquely positioned in his world as Tilimsānī could have remained without an entire article devoted to him in the Encyclopedia of Islam

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