Tag Archive for: Islamic Philosophy

La gran cadena de laconciencia:Todaslas cosas poseenconciencia? –

Dr. C. Mohammed RustomProfesor de Pensamiento Islámico enla Universidad de Carleton, Canadá Traducción Karen Martnez García


Chinese Islam with Professor Naoki Yamamoto


“Caring for the Ill” – Kristin Zahra Sands


God will say on the Day of Resurrection, “O child of Adam, I was sick but you did not visit me.”  [The child of Adam] says, “My Lord, how could I visit you when you are the Lord of all beings?”  God says, “But didn’t you know that my servant so-and-so was sick and yet you did not visit him?  Did you not know that if you had visited him, you would have found me present with him? O son of Adam, I asked you for food but you did not feed me.”  [The child of Adam] says, “My Lord, how could I feed you when you are the Lord of all beings?”  God says, “Didn’t you know that my servant so-and-so asked you for food and you did not feed him?  If you had given him food, you would have found that in my presence.  O son of Adam, I was thirsty but you did not give me water.”  [The child of Adam] says, “My Lord, how could I give you water when you are the Lord of all beings?”  He says, “My servant so-and-so asked you for water but you did not give it to him.  If you had given him water, you would have found that in my presence.”

Sands_Caring For The Ill

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)”

The Spiritual Meanings Of The Hajj By Zafer Mian (1)

Qur’anic terminology, translation, and the Islamic conception of religion – Maria M Dakake


“A key question in the field of religious studies is the extent to which ‘religion’ as a concept ‘translates’ in various cultural contexts, with some arguing that it is a purely Western and academic construct. In this article, I argue that the Islamic understanding of religion as a universal category of human experience with various, distinct manifestations is similar to the concept of religion widely operative in the academic discipline of comparative religion; for this reason, Islamic terms related to religion can easily be translated into terminology broadly found in the study of religion, including the term ‘religion’ itself. I argue, however, that the apparent ease with which one can translate Islamic religious terminology may obscure some important nuances in the Islamic conception of religion that make it both distinct and internally coherent with its broader view of human nature and of its own particular religious system relative to others. Attentiveness to the semantic range and usage of some key terms in Qur’anic and Islamic terminology regarding religion yields a distinctly Islamic conception of religion that is independent of Western, academic theories of religion”


Ibn Arabi Treatise on the Knowledge of the Night of Power and it’s timings – Pablo Beneito and Stephen Hirtenstein

Night Of Power In Ibn Arabi - Pablo Benito

Review of Yousef Casewit’s “The Mystics of al Andalus” – Michele Petrone, Medieval Encounters 26 (2020)

Abstract :

“Before being a work on the life and thought of Barrajān, the book of Y. Casewit is a modern introduction to the mystical movements that sprung up in al-Andalus, starting from the tenth century. In this review I will avoid giving a summary of the work, which is already provided in a thoughtful preface to the book. What seems to be more important to note is the methodology the authoruses to describe the thought of Ibn Barrajān. Contemporary scholarly works on medieval Islamic thought seem to befocused on the reconstruction of networks. The circulation of diverse ideas in al-Andalus has been the object the attention of a number of studies, all reviewed by the author in the introduction of his book. This preliminary over- view is carried out not only as a state of the art. Casewit here dealt with the scholarship devoted to the reconstruction of a framework of historical and philosophical inquiry in tenth- to thirteenth-century al-Andalus. The issues of bāṭinism, Ismaili  influences, and the role of the Rasāil Ikhwān al-Ṣafāʾ  are synthetically discussed and establish a large framework for the following inquiry. The most important part of the preliminary phase of the research is the definition of the role (if any) played by al-Ghazālī in the formation of Ibn Barrajān’s thought”