erfan va namaz muhammad nasiri
Pizhūhishʹnāmah-i maʻārif-i Qurʼānī,
05/2020, Letnik:
11, Številka:
40
Journal Article
Recenzirano
Odprti dostop
Prayer is one of the manifestations of worship in different religions and the most prominent practice of worship in divine religions. What is of great importance to Islam is, on the one hand, the ...supreme status that this worship has in this religion, on the other hand, its layers of meaning and mystical and mystical secrets. In a glance at the Qur'an's appearance, God has spoken about prayer in more than 40 suras and more than 100 verses in the Qur'an, and Muslim mystics have revealed the secrets of this vast table.In the present study, in an analytical way, the esoteric aspects of this exegesis emphasize the unparalleled aspect of Divine Paradise Hieroglyphics, and in this regard, the secrets of purity, recitation, rebellion and other elements of prayer are sought through the Quranic verses to Make the order of the truth of prayer and the Koran availableFor the mystics, under any delegation of salat, the almighty God is a mystery and wisdom that cannot be found otherwise. And in fact prayer is a complex in which the colors are colorful, every color of the prophetic and therefore the two prayers of prayer in attendance, is very much the perfection of many prophets. In mysticism, as long as he is in prayer, he is committed to the attributes of all angels.
The most impressive Muslim mystic, Muḥyī al-Dīn Ibn ʿArabī (d. 638/1240), devotes a chapter in his book Fuṣūṣ al-ḥikam to Jesus. He emphasizes the divinity of Jesus and offers a distinctive ...viewpoint. In addition to two different expressions regarding Jesus’s divinity, by which some deny this divinity and some affirm it, similar to the Bible’s differences, he specifically focuses on the duality of reality (taḥqīq) and illusion (tawahhum) in relation to Jesus. Accordingly, Ibn ʿArabī views the divinity of Jesus as related to his aspect of reality (the identity that emerged in his human form) and regards the denial of his divinity as related to his aspect of illusion (his human form). This research investigates Ibn ʿArabī’s views on the divinity of Jesus. It adds that the evidence confirming Jesus’s divinity is not based on the general theory of the unity of being but instead points directly to Jesus’s divinity. The epistemological position of Ibn ʿArabī toward the theory of the “indwelling (ḥulūl) of God in Jesus” is discussed in light of his significant phrases.
Sorcery or Science? examines how two Sufi Muslim theologians who rose to prominence in the western Sahara Desert in the late eighteenth century, Sīdi al-Mukhtār al-Kuntī (d. 1811) and his son and ...successor, Sīdi Muḥammad al-Kuntī (d. 1826), decisively influenced the development of Sufi Muslim thought in West Africa.Known as the Kunta scholars, Mukhtār al-Kuntī and Muḥammad al-Kuntī were influential teachers who developed a pedagogical network of students across the Sahara. In exploring their understanding of “the realm of the unseen"—a vast, invisible world that is both surrounded and interpenetrated by the visible world—Ariela Marcus-Sells reveals how these theologians developed a set of practices that depended on knowledge of this unseen world and that allowed practitioners to manipulate the visible and invisible realms. They called these practices “the sciences of the unseen." While they acknowledged that some Muslims—particularly self-identified “white" Muslim elites—might consider these practices to be “sorcery," the Kunta scholars argued that these were legitimate Islamic practices. Marcus-Sells situates their ideas and beliefs within the historical and cultural context of the Sahara Desert, surveying the cosmology and metaphysics of the realm of the unseen and the history of magical discourses within the Hellenistic and Arabo-Islamic worlds. Erudite and innovative, this volume connects the Islamic sciences of the unseen with the reception of Hellenistic discourses of magic and proposes a new methodology for reading written devotional aids in historical context. It will be welcomed by scholars of magic and specialists in Africana religious studies, Islamic occultism, and Islamic manuscript culture.
This article turns to the trajectory of an often ignored figure in the history of French Islamology, Eva de Vitray-Meyerovitch. Through the trajectory and circuits of de Vitray's life and thought, it ...explores the ambiguity of a forgotten variety of twentieth-century French Islamology, one which attempted to make itself into a mystical study of mysticism and follow the internal logic of its object of study. This article considers the aspects of de Vitray's life and thought that cannot be purely reduced to the circuits of imperialism, or predestined to be a spiritualist search for the "mystical East" as the inferior other of the "rational West." It looks at the possibility of partial disidentifications from the Orientalist commitment to the European imperialist project, "moments of departure" from classic Orientalism. These can be found in the moments of identification with the mystics who are studied by Islamologists like de Vitray. The East, here in the form of Islamic mysticism, no longer functions as "a career" but rather enables possessive and colonial epistemological attitudes to be defied. Through de Vitray's biography, trajectory and works, I suggest that the Orientalist "type" she represents introduces a form of double-translation that does not make the studied object immediately available for colonial use or scholarly possession, but rather generates a transformative conversion of the translator and scholar whose position of mastery is "cast into dust," to use Rumi's words, and is transformed into a position of discipleship.
The Arab concept
al-ghayb
refers to the hidden, the unseen, the invisible. The term encompasses a range of important phenomena in Islam and in the everyday experiences of Muslims. The dominion of the ...unseen (
alam al-ghayb
) includes those parts of reality that cannot be seen simply because they are covered by other visible objects. It also refers to those phenomena that by their nature cannot be perceived (e.g. the face or throne of God, paradise, hell, the past, or the future), as well as those objects that are blocked from view by one’s perspective (Drieskens
2006
; Mittermaier
2011
; Suhr
2013
).
Al-ghayb
is important to the notion of
barzakh,
the intermediary realm between life and death; to the issue of veiling; to visions of deceased saints or dreams about the Prophet Muhammad as well as to the uncontrollable powers of jinn
,
angels, magic, the evil eye, and omens (Pandolfo
1997
; Rothenberg
2004
; Khan (
Cultural Anthropology
,
21
(6), 234-264,
2006
); El-Zein
2009
; Rytter (
The Journal of Royal Anthropological Institute
,
16
(1), 46-63,
2010
); Edgar
2011
; Taneja (
HAU: Journal of Ethnographic Theory
,
3
(3), 139–65,
2013
); Bubandt
2014a
; Suhr (
Journal of the Royal Anthropological Society
,
21
(1), 96–112,
2015
). The unseen, in other words, is in Islam infused with power and potential, but the lure of the territories of the unseen is also disturbing, troublesome, even dangerous. The seven contributions in this special issue trace invisibility as both wondrous potential and vexed problem in the lives of people in the modern Muslim world. They seek to enrich the study of Islam by discussing what it means to live with
al-ghayb,
and how this concept is reshaped through people’s experiences of the invisible in their lives. The contributions demonstrate how
al-ghayb
constitutes an entrenched, but also highly contested, part of Islamic experience. For the domain of
al-ghayb
evokes a series of paradoxical tensions. While
al-ghayb
is a marker of the unseen domains of reality, for the adept it signifies a supremely visible reality.
Al-ghayb
is also an all-determining locus of power; yet, due to its inaccessibility, it is often also a great source of indeterminacy in the lives of Muslims. While full of danger,
al-ghayb
is also a potential source of healing, protection, and resurrection. And lastly, while it is an all-determining omnipresence,
al-ghayb
nevertheless remains essentially unknowable, a consummate “Elsewhere” (Pandolfo
1997
; Mittermaier (
Journal of the Royal Anthropological Institute
,
18
(2), 247–265,
2012
); Bubandt
2014b
; Suhr (
Journal of the Royal Anthropological Society
,
21
(1), 96–112,
2015
); Rytter (
Ethnography
,
17
(2), 229-249,
2016
). The special issue explores these paradoxes in order to make a broader contribution to the study of invisibility in social studies. It argues that a focus on the ambiguities of
al-ghayb
within Islam offers an analytical point of departure for a wider exploration of the sensual, existential, spiritual and political interfaces and contradictions of visibility and invisibility within other religious and secular traditions as well. To this end, the contributions trace the contradictory poetics and politics of the invisible, suggesting that the realm of
al-ghayb
constitutes an alternative methodological and analytical entry point into an investigation of the contemporary politics of the gaze. The study of
al-ghayb
, we propose, entails an important critique of conventional notions of modernity as the “empire of the gaze”.
Against the sweeping backdrop of South Asian history, this is a story of journeys taken by sixteenth-century reformist Muslim scholars and Sufi mystics from India to Arabia. At the center is the ...influential Sufi scholar Shaykh Ali Muttaqi and his little-known network of disciples. Scott Kugle relates how Ali Muttaqi, an expert in Arabic, scriptural hermeneutics, and hadith, left his native South Asia and traversed treacherous seas to make the Hajj to Mecca. Settling in Mecca, he continued to influence his homeland from overseas. Kugle draws on his original translations of Arabic and Persian manuscripts, never before available in English, to trace Ali Muttaqi's devotional writings, revealing how the Hajj transformed his spiritual life and political loyalties.The story expands across three generations of peripatetic Sufi masters in the Mutaqqi lineage as they travel for purposes of pilgrimage, scholarship, and sometimes simply for survival along Indian Ocean maritime routes linking global Muslim communities. Exploring the political intrigue, scholarly debates, and diverse social milieus that shaped the colorful personalities of his Sufi subjects, Kugle argues for the importance of Indian Sufi thought in the study of hadith and of ethics in Islam.We are proud to announce that this book is freely available in an open-access enhanced edition thanks to TOME (Toward an Open Monograph Ecosystem)—a collaboration of the Association of American Universities, the Association of University Presses, and the Association of Research Libraries—and the generous support of Emory University and the Andrew W. Mellon Foundation. Learn more at the TOME website: openmonographs.org.The open-access enhanced edition of Hajj to the Heart can be found here: https://manifold.ecds.emory.edu/projects/hajj-to-the-heart
The aim of this article is to trace the origins of some of the key concepts of Ibn Arabi’s metaphysics and cosmology in earlier Andalusian Sufi masters. Within the context of the seminal works on Ibn ...Arabi’s cosmology and metaphysics produced from the second half of the 20th century onwards and through a comparison of texts by the Sufi masters Ibn Masarra and Ibn Barrajān, we will see which elements are taken from previous sources and how they are transformed or re-interpreted by Ibn ʿArabī in a philosophical-mystical system that would become the point of reference for the later Eastern and Western Sufi tradition.
Against the sweeping backdrop of South Asian history, this is a story of journeys taken by sixteenth-century reformist Muslim scholars and Sufi mystics from India to Arabia. At the center is the ...influential Sufi scholar Shaykh Ali Muttaqi and his little-known network of disciples. Scott Kugle relates how Ali Muttaqi, an expert in Arabic, scriptural hermeneutics, and hadith, left his native South Asia and traversed treacherous seas to make the Hajj to Mecca. Settling in Mecca, he continued to influence his homeland from overseas. Kugle draws on his original translations of Arabic and Persian manuscripts, never before available in English, to trace Ali Muttaqi's devotional writings, revealing how the Hajj transformed his spiritual life and political loyalties. The story expands across three generations of peripatetic Sufi masters in the Mutaqqi lineage as they travel for purposes of pilgrimage, scholarship, and sometimes simply for survival along Indian Ocean maritime routes linking global Muslim communities. Exploring the political intrigue, scholarly debates, and diverse social milieus that shaped the colorful personalities of his Sufi subjects, Kugle argues for the importance of Indian Sufi thought in the study of hadith and of ethics in Islam. We are proud to announce that this book is freely available in an open-access enhanced edition thanks to TOME (Toward an Open Monograph Ecosystem)—a collaboration of the Association of American Universities, the Association of University Presses, and the Association of Research Libraries—and the generous support of Emory University and the Andrew W. Mellon Foundation. Learn more at the TOME website: openmonographs.org. The open-access enhanced edition of Hajj to the Heart can be found here: https://manifold.ecds.emory.edu/projects/hajj-to-the-heart
Islamic art is often misrepresented as an iconophobic tradition. As a result of this assumption, the polyvalence of figural artworks made for South Asian Muslim audiences has remained hidden in plain ...view. This book situates manuscript illustrations and album paintings within cultures of devotion and ritual shaped by Islamic intellectual and religious histories. Central to this story are the Mughal siblings, Jahanara Begum and Dara Shikoh, and their Sufi guide Mulla Shah. Through detailed art historical analysis supported by new translations, this study contextualizes artworks made for Indo-Muslim patrons by putting them into direct dialogue with written testimonies.
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