“U islamu su se razvila složena i prefnjena kosmološka učenja kako na osnovu islamskih izvora tako irazličitih domaćih svjetonazora predislamskih društava. Ono što islamsku kosmologiju čini izrazito islamskom jestečinjenica da ishodišno kur’ansko gledište objedinjuje i usklađuje preuzete koncepte. Izraz “islamska kosmologija”se može općenito razumjeti u značenju svjetonazora zabilježenog u Kur’anu i Hadisu te prihvaćenog izričito ilineizričito od strane većine muslimanâ. Užê se odnosi na različite teorije univerzuma koje su postepeno razvilimuslimanski mislioci. Autor u ovom pregledu navodi neke temeljne premise islamskih kosmoloških teorijapokušavajući opisati islamski kosmos onakav kakav su opažali muslimanski kosmolozi. On to čini govoreći o Bogui kosmosu, dva lûka postojanja i ljudskim bićima u kosmosu u smislu njihova namjesništva imajući u vidu da jeosnovni cilj kosmologije pokazati kako se božanska svojstva očituju u makrokosmosu i mikrokosmosu“Islamska_kosmologija
“I tried to imagine how the authors of the old texts that I read would have reacted to the phrase “the silence of God.” Probably they would have muttered, “Try listening for once.” Or they might have quoted the Qur’anic verse, “They have hearts but they do not understand with them, they have eyes but they do not see with them, theyhave ears but they do not hear with them”(7:179).The word silence (in Arabic,śamt ) is the opposite of speech (kalām). Muslim theologians and philosophers consider speech an essential attribute ot the divine reality. In other words, by deﬁnition, God speaks, constantly and forever, whether or not there are listeners to hear. In the”The_Sound_of_Silence
“More than any other Muslim thinker, Ibn ¡Arabi dedicated his teachings to clarifying the presence of the divine wisdom in all things and the human necessity of conforming to that wisdom. The arguments he offers are at once metaphysical and scrip- tural, cosmological and psychological, scientific and ethical. He addresses every dimension of human and cosmic existence and speaks constantly of the inherent goodness of all of creation and the human duty to respect the rights (huq¬q) of all creatures – not simply the rights of God and the rights of our fellow beings. If there is a single scriptural theme to his writings, after tawh¨d, it is certainly the prophetic saying: “Give to each that has a right”The Wisdom Of Animals (Chittick)
Arabic and Persian terms have been transliterated in accordance with the system employed by the (), with the following major exceptions: (1) no distinction is made in transliterating consonants shared between Arabic and Persian; (2) complete transliterations of book and article titles have been retained throughout; (3) in contexts where transliteration is not an absolute necessity (i.e., book/article titles and technical expressions), certain terms that appear on the word list, namely hajj, imam……In_Search_of_the_Lost_Heart_Explorations
The martyrdom of the Imam Husayn can hardly be called a major theme of Rumi’s works; in over 50,000 couplets he refers to it less than twenty times. Nevertheless, these few lines are sufficient to suggest how the events of Karbala’ were viewed not only by Rumi’s, this great representative of the………….
Western studies of Islam have paid relatively little attention to love. Early scholars
were heirs to a long history of European animosity toward this upstart religion and tended to
assume that love was a Christian monopoly. When Muslim writing on love did come to their
attention, they typically considered it peripheral or borrowed, often by classifying it as “Sufi.”
As Carl Ernst explains, “The term Sufi-ism was invented at the end of the eighteenth century, as
an appropriation of those portions of ‘Oriental’ culture that Europeans found attractive.
“William Chittick, currently professor of religious studies at the State University of New York (Stony Brook), is an internationally renowned expert on Islamic thought. His contributions to the fields of Sufism and Islamic philosophy have helped paint a clearer picture of the intellectual and spiritual landscape of Islamic civilization from the seventh/thirteenth century onwards. Yet Chittick is not simply concerned with discussions in Islamic thought as artifacts of premodern intellectual history. His vast knowledge of the Islamic intellectual tradition serves as the platform from which he seeks to address a broad range of contemporary issues. In this short essay, I will outline Chittick’s writings on the self within the context of his treatment of cosmology. Rather than being outdated ways of looking at the universe and our relationship to it, Chittick argues that traditional Islamic cosmological teachings are just as pertinent to the question of the self today as they were yesterday.”Equilibrium and Realization - William Chittick on Self and the Cosmos by Muhammad Rustom
“Muslim scholars who talked about love agreed that it is indefinable. In discussions of human love, they typically limited themselves to describing its symptoms, characteristics, and consequences. They summarized these along the lines of “yearning for union.” By using the word union, they were saying that the goal of lovers is to come together, not to stay apart. They understood love as the energy that brings about the encounter of God and man…”Themes_of_Love_in_Islamic_Mystical_Theology_Chittick-libre
Prof. William Chittick discusses the inner meaning of the bodily positions of the Salah.