Tag Archive for: Islam

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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Mullā Ṣadrā – Mukhtar H Ali: Introduction

Abstract:

Ṣadr ad-Dīn Muḥammad b. Ibrāhīm ash-Shīrāzī (1571–1640/980–1050), popularly known as Mullā Ṣadrā, is considered the culminating figure of Islamic philosophy in Persia. Born into an aristocratic family in Shīrāz, he was given the best education from an early age in the city of his birth. He then traveled to Isfahan to study under two of the greatest scholars of his time, Mīr Muḥammad Bāqir Dāmād Astarābādī (d. 1631/1041), with whom he studied philosophy and theology, and the enigmatic sage and jurist, Shaykh Bahāʾ ad-Dīn ʿĀmilī known as Shaykh Bahāʾī (d. 1620–21/1030) with whom he studied transmitted sciences and Qurʾānic exegesis. Having mastered both intellectual and transmitted sciences, he retreated to Kahak, a village outside of Qum, Iran, where he composed his magnum opus, al-Ḥikma al-mutaʿāliya fi l-asfār al-ʿaqliyya al-arbaʿa (Transcendent Philosophy on the Four Intellectual Journeys), popularly known as al- Asfār al-arbaʿa (The Four Journeys). He composed more than fifty works, but it was in the Asfār that he formulated a comprehensive philosophical system that integrated reason, revelation, and mystical experience. Mullā Ṣadrā’s school of “Transcendent Philosophy” (al-Ḥikma al-mutaʿāliya) synthesized several major streams of Islamic thought, including scholastic theology (kalām), Avicennan (d. 1037/428) Peripatetic philosophy (mashshāʾ), Suhrawardī’s (d. 1191/587) Illuminationist philosophy (ḥikmat al-ishrāq), and the Sufism of Ibn al-ʿArabī (d. 1240/638).

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The Divine Roots of Human Love – William C. Chittick

Abstract:

Ibn al-‘Arabi begins his long chapter on love (mahabba) in the Futuhat al-Makkiyya – as he begins most of the book’s 560 chapters – by citing relevant Qur’anic verses and prophetic sayings (II 322.16). He points out first that love is a divine attribute, and he lists several of the Qur’anic verses in which God is the subject of the verb ‘to love’. Fourteen of these verses mention those whom God loves and another twenty­three mention those whom God does not love. In every case, the objects of God’s love or lack of love are human beings. Indeed, the Qur’an associates love only with human beings among all creatures. Hence love is a key term if we are to understand what differentiates human beings from other created things. Most other divine attributes – such as life, knowledge, desire, power, speech, generosity, justice, mercy, and wrath – have no necessary connection with the human race.

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Pripovijedanje kao filozofskapedagogija: primjer Suhrawardīja

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

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Ibn Khaldūn Between Legal Theory and Legal Practice – Mourad Laabdi

Beyond his prevailing reputation as an historian of imposing stature, Abd al-RaAm:n Ibn Khald<n (d. 808/1406) was recognized by his contemporaries for his mastery of several other scholarly domains. A close friend and rival, Lisan al-Din Ibn al-Khatib(d. 776/1374), attributed to him books on logic and arithmetic, a commentary on a poem he had written on legal theory, and ‘several summaries of the books of Ibn Rushd, Ibn al-Kha3;b also appreciated his book on Islamic mysticism Shifa al-sa’il li-tahdh;b al-mas:8il (Healing of the seeker), and his commentary on Fakhr al-D;n al-R:z;’s (d. 606/1210) MuAaBBal afk:r al-mutaqaddim;n wa-l-muta8akhkhir;n min al-‘ulam:8 wa-l-Aukam: wa-l-mutakallim;n (Gleanings from the ideas of the early and late scholars, philosophers, and theologians). Ibn Khald<n’s fascination with

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La Grande chaîne de la conscience – Par Mohammed Rustom

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:

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NEKI SAVJETI I OPOMENE U POGLEDU ISLAMSKIH NAUKA1 – Mohammed Rustom, S engleskog preveo Haris DUBRAVAC

Sažetak: U ovom nevelikom tekstu Mohammed Rustom, redovni profesor islamskih nauka na Carleton univerzitetu
(Kanada), upućuje savjete koji su u vezi s napredovanjem kroz različite faze akademskog života u islamskim
naukama. Često su ti savjeti iz praktičnog domena zbog čega onome ko se osposobljava kao proučavalac mogu
biti od iznimne koristi, naročito studentima islamskih nauka. Pažljivom čitaocu neće promaći to da se kroz ovih
sedamdeset naputaka povremeno mogu vidjeti proplamsaji spoznaja stečenih autorovim marljivim proučavanjem
klasičnih tekstova iz islamske filozofije i sufizma, s tim što su iskazane na savremen način. Ovaj rad je objavljen u
dva različita časopisa i preveden je na perzijski jezik.

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Armando Montoya Jordán’s Review of Orfali, Khalil, and Rustom (eds.), Mysticism and Ethics in Islam (Journal of Islamic and Muslim Studies, 2024)

Is the science of ethics entirely separate from mysticism, or might mysticism be the foundation of ethics? Or, conversely, might mysticism be the fruit of a higher ethics? these and other such questions come to the fore in a variety of ways in this important volume, a commendable attempt to produce a historical and conceptual survey of the intersections between mysticism and ethics in Islam.

The book addresses the parameters of ethics within the Muslim tradition through the analyses of a variety of authors who wrote in languages as diverse as Arabic, Persian, Turkish, Urdu, Russian, and Chinese. Many of them, we learn, were not necessarily bound to the postulates of Greek philosophy, even though the latter did exert a tremendous influence on the
development of ethics in Islam by defining some of the key problems in the discipline.

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Why Self-Care Is Not Enough: The Nature of True Well-Being – Samuel Bendeck Sotillos

The notion of self-care—like its precursor, self-help—has emerged due to a spiritual vacuum in the contemporary world. The burgeoning mental health crisis that is prevalent today appears inseparable from the broader existential predicament facing humanity. Mainstream psychology and its therapies have not been able to address these challenges, in response to which we have seen the inevitable rise of self-care remedies. Across humanity’s diverse spiritual cultures, these have always been available, yet they were invariably grounded in a religious tradition and its sacred psychology. The more we are marginalized from such roots, the more self-care is required our current obsession with which is the unacknowledged search for wholeness due to modern people having lost their sense of the sacred

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