Tag Archive for: Islamic Mysticism

Humility, Self-Naughting, and Self-Transcendence: A View from the Islamic Mystical Tradition, in Humility: A History, ed. J. Steinberg (Oxford: Oxford University Press, 2025), 93-106 By Atif Khalil

Muslims understand humility (Arabic: khushu’ /tawadu’) to be inseparable from the servitude to God (‘ubudiyya) that is demanded of them by their faith. The defining place of the virtue in Islamic ethics is underscored by the fact that the sin of the two archetypes of wrongdoing in the Quran–Pharoah and Iblis (Satan)–was pride. With that said, humility can be conceived in two complementary ways in the Muslim tradition. When viewed through the lens of a dualistic theology that separates God from the world, humility involves a shift on a spectrum away from the soul’s natural inclination toward feelings of conceit and self-importance. This movement, however, must halt somewhere near the center-point of humility, and not extend into the domain of self-loathing, since the latter is marked by a narcissism of self-hate and self-denigration, unlike pride, which is marked by a narcissism of self-aggrandizement. In Islamic mysticism, particularly from the vantage point of the doctrine of the unity of being, the movement of self-naughting must continue, but now it must do so vertically, upward, toward self transcendence, self-forgetting, and ultimately self-effacement in the divinity. Only then is humility obtained in its fullness as a state of nothingness before the all-consuming in unity of God. This is not a nothingness where the ego is abased as much a nothingness where the ego, like a mirage, is recognized to be unreal. There is a humorous story of an imam of a mosque who, for some reason or another, was overcome one day by a feeling of great humility. It became so intense that it caused him to fall into prostration. As he was on the ground, with his forehead on the prayer rug, he kept repeating, “Oh God, I am nothing. Oh Lord, I am nothing. ” The muezzin (the individual commissioned with the task of making the call to prayer five times a day)

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Ibn Arabi on the Ontology of Trust – William C. Chittick

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

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Al-Daghistani, R. (2023): “Tawwakul and rajāʾ The Concepts of Trust and Hope (in God) from an Islamic-Mystical Perspective”

Abstract:

This article illustrates the concepts of trust (tawakkul) and hope (rajā’) from an Islamic- mystical perspective. To do so, I will first reflect on the term »Islamic mysticism« and methodologically question its legitimacy. Given this background I will then approach the term »Sufism« (taṣawwuf) and try to briefly highlight its main character as a »spir- itual science« and »mystical way«, consisting of different »states« and »stations«, among which »trust«and »hope« occupy important positions. I will next attempt to illuminate trust and hope in the context of Islamic mysticism (Sufism), by referring to some classical Sufi authors and their understandings of both terms. The study will finish with some concluding remarks on trust and hope.

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The Integration of the Soul – Seyyed Hossein Nasr

Abstract:

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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Fasting in Early Sufi Literature [Oxford Journal of Islamic Studies] – Atif Khalil

Abstract:

In Plato’s Phaedo we encounter a dialogue between Socrates and Cebes around the nature of the soul and its relation to the body. The soul we learn is divine-like, deathless, intelligent, uniform, indissoluble and of course invisible, while the body in contrast is mortal, multiform, changing, soluble and visible. If the body gains mastery over the soul it is bound to drag it down into the sludge and sediment of the lower, material world through the tentacles of desire, and embroil it in confusion and dizziness. On the other hand, if the soul frees itself from the allure of the transient pleasures offered to it by the senses, and in turn gains mastery over the body by assuming its proper and naturally ordered relation to it, then the soul will be prepared for its own inevitable departure and ascent, and thereby, its eternal felicity. Philosophy

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“Ḥāl (State) in Sufism,” Encyclopedia of Islam Three (Brill)

“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”

Review of The Pure Intention: On the Knowledge of the Unique Name by Ibn `Aṭā’ Allāh (trans. K. Williams; Cambridge: Islamic Texts Society) in JIMS 6, no. (2021): 108-114

Review of Sainthood and Authority in Early Islam: Al-Hakim al-Tirmidhi’s Theory of wilaya and the Reenvisioning of the Sunni Caliphate by Aiyub Palmer in JIMS 5, no. 2 (2020): 88-93

Introduction to Islamic Metaphysics: A Contemporary Sufi Treatise on the Secrets of the Divine Name – Yousef Casewit

Abstract:

“In this masterful treatise of Sufi spirituality and metaphysics, Shaykh Mohamed Faouzi al-Karkari maps out the mystical journey to God as an initiatic progression through seven degrees of realization, or readings, of the divine Name Allāh. These seven degrees encapsulate what it means to read in the Name of the Lord, letter by letter, syllable by syllable, until the Hu, Lahu, Lillāh, ilāh, Allāh, Alif, and the Treasure-Dot are inwardly realized in the heart of the wayfarer. The Shaykh guides the reader from secret to secret, or reading to reading, devoting ten subchapters to each degree of the divine Name. Written with both metaphysical rigor and poetic elegance, the book comprises seventy short chapters that correspond to the seventy veils of Light and darkness between God and creation. Throughout the book, he emphasizes the centrality of directly witnessing the Divine Light, the indispensability of a living spiritual master, the dynamic between transcendence and immanence, the purification of the heart, and wholehearted commitment to practicing the Sunna and continuous invocation as a means of attaining direct knowledge of God. Describing the fruit of wayfaring, the Shaykh proclaims: “[It is] a matter of sheer fruitional experience, tasted only by those who plunge the depths of the kernel of the heart..”

Actionless Action – Mohammed Rustom

Abstract:

“It has indeed been a blessing to sit with the great Kenan Rifai’s commentary upon book one of Mevlana’s Mesnevi .Spending time with this book naturally led me to Kenan Rifai’s explanation of a famous tale in the Mesnevi  centered around ‘Ali b. Abi Talib tale is retold from Islamic tradition and is cast in Mevlana’s unique terms and worldview. The long and short of the story is as follows: in the heat of a one-on-one encounter with an enemy of Islam, ‘Ali gained the upper hand and thru this opponent to the ground. Just as he was about to finish him off withone blow from his sword, the enemy spat at ‘Ali’s face. When this happened, ‘Ali immediately dropped his sword and walked away. This per-plexed his enemy, and led him to ask ‘Ali in earnest why he had not killed him at that very moment. ‘Ali then speaks, telling the enemy that he only fights for the sake of God. But, when the man insulted him by spitting at him, the possibility that it would become a personal affair had presented itself to him. So he walked away from the situation. ‘Ali then explains that he never acts out of self-interest, but only for, in, and through God“

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