The torture of Hell which is one of the most controversial issues of beliefs related to eschatology has attracted many religious scholars and has challenged many clear-sighted scholars from different ...sciences. The mystics, philosophers, theologians, commentators, and other religious scholars have commented on this issue and expressed their own comprehension. Ibn Arabi and Imam Khomeini, two well-known mystics and thinkers of Islamic world, believe that humans will not have a permanent torture in Hell and they will be saved from it eventually, although their permanent position is in Hell. According to them, the eternity of being in Hell does not mean the eternity of torture and does not accord with it either. Humans who are caught up in Hell will reach the Almighty God’s mercy and are saved from the torture of Hell after experiencing it and being able to get God’s special grace. However, these two great thinkers have minor differences in this issue. This research with analytic method, while explaining and comparing these two viewpoints, criticizes and rejects their theory.
One can observe many Islamic and mystic representations in Persian miniatures the most salient of which are scenes depicting the Muhammad’s (P.B.U.H.) ascension (Miraj). The present study addresses ...certain key elements of Islamic mystic concepts represented in ascension-related miniatures. The aim has been examining the visual aspects concerning Islamic and mystic concepts and representations applied in the ascension-related Persian miniatures. The main questions include: what is the relationship between the mystic literature and the art of miniature and what are the characteristics of the mystic symbols used in the ascension-related miniatures. In this study, 20 ascension miniatures were studied in terms of composition, color symbolism, figures and bodies as well as key visual elements such as halos, Buraq*, winged human-angel and trees, plants, mountains, clouds and decorations. The methodology was descriptive-analytic. Also, data were mainly gathered based on library sources and visual documents.
The Journeys of a Taymiyyan Sufi explores the life and teachings of ʿImād al-Dīn Aḥmad al-Wāsiṭī (d. 711/1311), a little-known Ḥanbalī Sufi master from the circle of Ibn Taymiyya (d. 728/1328). The ...first part of this book follows al-Wāsiṭī’s physical journey in search of spiritual guidance through a critical study of his autobiographical writings. This provides unique insights into the Rifāʿiyya, the Shādhiliyya, and the school of Ibn ʿArabī, several manifestations of Sufism that he encountered as he travelled from Wāsiṭ to Baghdad, Alexandria, and Cairo. Part I closes with his final destination, Damascus, where his membership of Ibn Taymiyya’s circle and his role as a Sufi teacher is closely examined. The second part focuses on al-Wāsiṭī’s spiritual journey through a study of his Sufi writings, which convey the distinct type of traditionalist Sufism that he taught in early eighth/fourteenth-century Damascus. Besides providing an overview of the spiritual path unto God from beginning to end as he formulated it, this reveals an exceptional interplay between Sufi theory and traditionalist theology.
Rabi'a Al-Adawiya (ca. 717–801) and Julian of Norwich (ca. 1343–1416) offer fertile ground for comparative study, but they have yet to be studied together in depth. This article is the first ...sustained comparative analysis of these two crucial voices, each dominant in research on Islamic and Christian love respectively. There are powerful correspondences between the contemplatives' approaches to divine love. Both Julian and Rabi'a seek an apprehension of the ineffable Beloved in their prose and poetry respectively. Attention will rest primarily on these women's approaches to divine familiarity and indwelling; these approaches are enshrined in their prayer practice and in their imaged enclosures.
This paper looks at tariqa-based Sufism, the mystical aspect of Islamic practice, as an example of how archival thinking is used to traditionalize practices by way of religious memory. There is ...currently a lack of engagement in archival studies with religion and religious practices. Because we are aware of the ways that communities remember through embodied ritual as well as of the powerful relationship between affect and archiving, looking at how religious communities remember seems natural. Key archival concepts of provenance, authenticity, and original order can be seen to be at work in the ways in which Sufi communities seek to preserve both knowledge and spiritual experiences. This has led the author to conceive of tariqa-based Sufism as a system of conscious documentation of spiritual lineages, practices, sacred texts, and experiential knowledge of the Divine.
Abstract : This essay endeavors to look closely at the mystical theological anthropology of Hamzah Fansuri, the first and one of the greatest Sufi writers in the Malay world. Mystical anthropology is ...arguably the underlying theme of all Fansuri’s poems and he develops this mystical discourse on the theomorphic dignity of every human person, together with the dynamic of return to God, by using some quite original imageries and symbolisms of his own. However, Fansuri’s mystical theological anthropology belongs to the tradition of Ibn al-‘Arabī (the Wujūdiyyah doctrine), while his works also betray familiarity with and the influence of other great mystics of Islam, such as ‘Aṭṭār and Ḥāfiẓ. Key words : Fansuri, Islamic mysticism, Sufism, anthropology, union with God Abstrak : Tulisan ini mencermati antropologi mistik Hamzah Fansuri, seorang tokoh Sufi Melayu awal dan salah satu yang terbesar. Bisa dikatakan bahwa antropologi mistik adalah sebuah tema mendasar yang melandasi seluruh syair Fansuri. Fansuri mengembangkan wacana mistik mengenai martabat teomorfis manusia dan dinamika perjalanan manusia kembali menuju Tuhan, dengan menggunakan beberapa gambaran dan simbolisme yang cukup orisinil. Meskipun demikian, pemahaman antropologi teologis-mistis yang dikembangkan Fansuri termasuk dalam tradisi Ibn al-‘Arabī (ajaran Wujūdiyyah). Di samping itu, karya-karya Fansuri juga memperlihatkan keakrabannya dengan, dan pengaruh dari, para Sufi besar lainnya, misalnya ‘Aṭṭār dan Ḥāfiẓ. Kata kunci : Fansuri, Mistisisme Islam, Sufisme, antropologi, kesatuan dengan Tuhan
This article examines an esoteric text entitled Duʿāʾ al-Sabāsib al-Sabʿa (Prayer of the Seven Deserts/Wastelands) copied onto a colonial notebook in Zanzibar, probably sometime in the 1930s. The ...content of the text itself is examined and placed in the tradition of Islamic esotericism and occult writing, as well as against the backdrop of emerging Islamic modernism at the time. Three potential readings are offered of this particular copy of the Sabāsib, based on the materiality of the copy, the content and nature of the text, and the position of this type of invocation in colonial and post-colonial Zanzibar: 1) as part of a living tradition anchored in an existing knowledge tradition; 2) as an intellectual exercise to keep alive knowledge in the process of waning; 3) as a curated ethnographic piece in the colonial context. A tentative conclusion is that this text was written as part of a living tradition, especially in light of the fact that texts of this type are still in use in Zanzibar today.
Cet article examine un texte ésotérique intitulé Duʿāʾ al-Sabāsib al-Sabʿa (Prière des sept déserts/terrains vagues) lequel fut copié sur un cahier colonial de Zanzibar, probablement pendant les années 1930. Le contenu du texte est étudié et situé au sein de la tradition de l'ésotérisme islamique et de l'écriture occulte, ainsi que dans le contexte du modernisme islamique émergeant à l'époque. Trois lectures potentielles sont proposées de cet exemplaire particulier du Sabāsib, en fonction de la matérialité de l'exemplaire, du contenu et de la nature du texte, de la position de ce type d'invocation au Zanzibar colonial et postcolonial, à savoir : 1) une partie de la tradition vivante ancrée dans un savoir traditionnel existant ; 2) un exercice intellectuel pour ranimer un savoir en voie de disparition ; 3) un objet de collection muséale et ethnographique dans un contexte colonial. Une conclusion provisoire est que le texte en question a été rédigé dans le cadre d'une tradition vivante, compte tenu en particulier du fait que ce genre de textes est toujours en usage à Zanzibar aujourd'hui.
Manichaean religion founded by Mani is a Gnostic religion, which is considered as a mystical cult. The basic principle of religion is the descent of soul from the heaven and become imprisoned in the ...material world; the duty of mankind is to get rid of this wicked world by the mean of piety and forbearance, so that save his trapped soul from this prison along with the purity of his heart. Like Gnostics, Manicheans had a dualistic view, and considered the path of salvation through the achievement of Gnosis or wisdom; such wisdom is brought to human by the messengers of God and divine saviors. Some principles of Manichaean beliefs and Islamic mysticism are the same, including the idea of "Perfect Man". The "Perfect Man" in Islamic mystical beliefs is very close to “Hormazd-bagh” or the “First Man” in Manichaeism, so that some believe that the origin of the idea of "Perfect Man" is Manichaeism
Harun Nasution is known as a pioneer of academic Islamic studies in Indonesia, including the study of Islamic mysticism. However, H.M. Rasjidi criticized Harun Nasution. H.M. Rasijidi by assuming his ...views deviate from Islamic teachings. Based on this polemic, this paper focused on two main topics. First, the problem of legitimacy of Islamic mysticism. Second, al-ittiḥâd. This paper used a descriptive-analysis method with reference to the works of Harun Nasution and H.M. Rasjidi as primary data. Then, the data is compared by referring to supporting references to analyze their views further. This paper shows two conclusions according to the focus of this paper. First, H.M. Rasjidi considers that Islamic mysticism is not in accordance with Islamic teachings, because it emphasizes the aspects of influence from outside Islam. While, Harun Nasution viewed mysticism as an important aspect of Islam, because it was considered to have a strong source from the al-Qur’ân dan Ḥadîth. Second, Harun Nasution views that al-ittiḥâd is the main goal of Islamic mysticism which philosophically describes the bond of servants to God. While, H.M. Rasjidi rejects the concept of al-ittiḥâd and is deemed deviating from Islamic teachings because it is considered to equate God with beings.
Sûfîlik ve şiîlik günümüzde birbirlerinden ayrı iki düşünce sisteminin adı olsa da, Şîa’nın imam gördüğü şahsiyetlerle, sûfîlerin velî gördüğü bazı zâtların ortak olması, iki ekolün imâmete/velâyete ...benzer bir yaklaşım içerisinde bulunmalarını mümkün kılmaktadır. Bu doğrultuda sûfî ve şiîlerin bilgi açısından insanları sınıflandırma şekilleri incelendiğinde birbirlerine yakın görüşler ürettikleri ortaya çıkmaktadır. Her iki ekolün insan sınıflandırmasında avam, havas ve havasü’l-havas diyebileceğimiz üçlü sınıflandırma göze çarpmaktadır. Bu sınıflandırmanın epistemolojik açıda yapıldığı görülmektedir. Bu bağlamda bilgiye ulaşabilme noktasında havasü’l-havasın duyu ötesi bilgiye ulaşabilirliği benimsenirken, diğer insanların standart bilgi kaynaklarının dışına çıkamayacağı kabul edilir. Havasü’l-havas teriminin sûfî düşüncede peygamberler ve velîleri, şiî düşüncede ise peygamberler ve imamları içine alması, bu iki düşünce sisteminin birbirlerine olan etkisi olarak düşünülebilir.
PDF
