Academic literature on the topic 'Mysticism Islam'
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Journal articles on the topic "Mysticism Islam"
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Noer, Kautsar Azhari. "Tasawuf Dalam Peradaban Islam: Apresiasi dan Kritik." Ulumuna 10, no. 2 (November 5, 2017): 367–90. http://dx.doi.org/10.20414/ujis.v10i2.482.
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It is undeniable that Islamic mysticism (tasawuf) has important contribution to Islamic civilization development. But, its complicated and ‘wilderness’ teaching makes it always becomes the object of criticism especially from the scholars of fiqh.
Using historic-conceptual trace, this writing reveals the role of Islamic mysticism in developing Islamic civilization such as in philosophy, education, psychology, literature, dance and music. The fundamental concept of sufi wahdah al-Wujûd (the oneness of Being) gives contribution to solve problems related to modern science especially physic. Islamic mysticism like modern physic, teaches the awareness of unity and interrelationship among all things and events, occurrence of all phenomena in this universe as a manifestation of a basic unity.
However, its intricate teachings which is difficult to accept by ordinary people frequently lead to misunderstanding. To make thing worst, some practitioners of Islamic mysticism commercialize the spiritual value of the Islamic mysticism for a little price.
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Fuad, Khairul. "Take Apart in Sufistic Literature of Pre-Modern and Modern in West Kalimantan." Analisa 19, no. 1 (June 7, 2012): 55. http://dx.doi.org/10.18784/analisa.v19i1.155.
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<p><em>Islamic mysticism has colored the development of West Borneo literature, either pre- modern or modern literature. Sastra kitab is a form of pre-modern Islamic mysti- cism, whereas modern literature has been acostumed to form of Islamic mysticism in modern era. Islamic mysticism and literature has had mutual relationship to develop the discourse themselves. West Borneo that had deep correlation with Malay culture could not be free from Islam due to the identical of Malay and Islam. Acculturation of Malay-Islam has given significant influence for Malay culture, including Islamic mysticism literature that has developed discourse of West Borneo Literature. There- fore, Islamic mysticism literature as one side of globally frame of Islam that has given influence within Malay culture were needed to be researched to show the spirituality of West Borneo literature. Furthermore, methodological frame has had to apply as a scientific step to know West Borneo Islamic mysticism literature. This study uses library and field research in order to collect and describe the data.</em></p>
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Rubaidi, Rubaidi. "JAVA ISLAM: RELATIONSHIP OF JAVANESE CULTURE AND ISLAMIC MYSTISM IN THE POST-COLONIAL STUDY PERSPECTIVE." EL HARAKAH (TERAKREDITASI) 21, no. 1 (June 12, 2019): 19. http://dx.doi.org/10.18860/el.v21i1.6066.
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<pre><em><br /></em></pre><pre><em>This paper examines and shows at the same time about Javanese Islam (Islam Nusantara) which is typical of a few Muslims in the world. The characteristic in question is a combination of Javanese culture (Javanese original religion, Hindu and Buddhist) with the intrinsic dimension of Islam itself. This combination occurs because it is bound by a red thread called mysticism, which is between Javanese mysticism and Islamic mysticism </em><em>as</em><em> a compound. The two conception of mysticism is because the essence of mysticism actually contains the teachings of the unity (tauhid) of God. This encounter through mysticism allows for acculturation between Javanese culture and Islam. This thesis is based on the reconstruction of the thinking of Sufi teachers in the Majelis Shalawat Muhammad in Surabaya and Bojonegoro as a research base. The Sufi masters referred to were placed as sub-alternations which were prevalent in post-colonial studies. As a sub-altern, this paper is believed to better narrate the perpetrators of Islamic mysticism in understanding the dialectic between Islamic mysticism and original Javanese culture or Javanese mysticism itself. Their relations gave birth to what is called Javanese Islam which is typical in Indonesia.</em><em></em></pre><pre><em> </em></pre><pre><em><br /></em></pre><pre><em><br /></em></pre><pre><em><br /></em></pre><pre><em>Makalah ini membahas dan menunjukkan pada saat yang sama tentang Islam Jawa (Islam Nusantara) yang merupakan ciri khas beberapa Muslim di dunia. Karakteristik yang dimaksud adalah kombinasi budaya Jawa (agama asli Jawa, Hindu dan Budha) dengan dimensi intrinsik Islam itu sendiri. Kombinasi ini terjadi karena diikat oleh benang merah yang disebut mistisisme, yaitu antara mistisisme Jawa dan mistisisme Islam yang merupakan senyawa. Dua konsepsi mistisisme adalah karena esensi mistisisme sebenarnya mengandung ajaran persatuan (tauhid) Tuhan. Pertemuan ini melalui mistisisme memungkinkan akulturasi antara budaya Jawa dan Islam. Tesis ini didasarkan pada rekonstruksi pemikiran guru sufi di Majelis Shalawat Muhammad di Surabaya dan Bojonegoro sebagai basis penelitian. Para guru sufi yang disebut ditempatkan sebagai sub-pergantian yang lazim dalam studi pasca-kolonial. Sebagai pengganti, makalah ini diyakini akan lebih baik menceritakan para pelaku mistisisme Islam dalam memahami dialektika antara mistisisme Islam dan budaya Jawa asli atau mistisisme Jawa itu sendiri. Hubungan mereka melahirkan apa yang disebut Islam Jawa yang khas di Indonesia.</em></pre>
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Aksan, Sahjad M. "Corak Epistemologi Mistis Neoplatonisme dalam Mistisisme Islam." Intizar 24, no. 2 (December 30, 2018): 33–50. http://dx.doi.org/10.19109/intizar.v24i2.3101.
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Mysticism is an inner struggle in search of light, clues and a way of chatting with the inner realm to reach knowledge through enlightenment. However, epistemically, mysticism is very personal, therefore it cannot be scientifically accountable. In the hands of Plotinus, mysticism seems to be living with its philosophical nuances, so that it is easily explained and adapted as one of the objects of philosophical study. Until now the legacy of the philosophy of Neoplatonism is still exists not only in the academy area, but also penetrated and became the understanding held by some Muslims who engaged in the world of Sufism both philosophical and moral. This indicates that there is freedom to have the people's horizons that can be adopted from anywhere while at the same time indicating the colors of Islamic thought. Understanding mysticism in Islam should indeed not be muzzled for any reason or to be confronted with Islamic understanding that is fiqh or fiqh oriented. Because, exploring Islamic mysticism which is recognized is influenced by the teachings of Neoplatonism, proves and teaches the people that there is a strong relationship between the conception of Shari'a and the conception of Sufism about worship so that they do not need to be contested because they have indicators that perfect the essence of tawhid and worship.
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Zhirtueva, Natalia S. "The material and the ideal in the context of typology of the world`s mystical doctrines." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 61 (2021): 104–14. http://dx.doi.org/10.37816/2073-9567-2021-61-104-114.
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The phenomenon of mysticism is one of the most controversial issues in modern humanities. We still lack generally accepted typology for mystical traditions of the world. The paper studies the issue of correlation between material and ideal beings, which constituted the basis of the most common typology of mystical doctrines. The research of mystical traditions, formed in Christianity, Islam and Buddhism is carried out on the basis of the comparative analysis methodology. The author comes to the conclusion that one may trace two stages in the mysticism’s development. The first one, ascetic, which favors the conflict-based opposition of spirit and matter, calls for renouncing the material and caring for it. At a later stage, the need to overcome the dualism of the spiritual and the material matures within the mystical teachings. There are two possible ways of development depending on the perception of the Absolute reality. Only the path of unification of “created” and “uncreated being” is possible in Christianity and Islam, which are based on the idea of the transcendental Absolute. In Christianity, it is achieved through the concepts of “deification of the flesh” (Orthodox Hesychasm) and “unity in Christ” (Catholic mysticism of love), and in Islam with the help of the “doctrine of love” (Sufism). Therefore integrative mystical traditions arise in transcendental and immanent mysticism. The basis of Buddhism is the idea of an immanent Absolute, which embodies the Integrity of being. In this way the holistic mystical traditions of Mahayana and Vajrayana are developed in the immanent mysticism. Thus, the mystical phenomenon has a historical measurement and its development must be considered in the context of evolution of a spiritual life of mankind.
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Syakur, Abdus. "POLEMIK HARUN NASUTION DAN H.M. RASJIDI DALAM MISTISISME ISLAM." ULUL ALBAB Jurnal Studi Islam 19, no. 2 (December 28, 2018): 343–63. http://dx.doi.org/10.18860/ua.v19i2.5530.
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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.
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Roswantoro, Alim. "THE PHILOSOPHICAL STUDY OF IQBAL'S THOUGHT: The Mystical Experience and the Negation of The Self-Negating Quietism." Teosofia 6, no. 1 (June 15, 2017): 1. http://dx.doi.org/10.21580/tos.v6i1.1698.
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<span>The article tries to philosophically explore the Iqbal’s notion of mysticism and the mystic’s attitude in facing the world life. The exploration is focused on his concept of mystical experience and the negation of the self-negating quietism. And from this conception, this writing efforts to withdraw the implication to the passive-active attitude of the worldly life. It is the philosophical understanding of the Islamic mysticism in Iqbal’s philosophy as can be traced and found out in his works, particularly in his magnum opus, “The Reconstruction of Religious Thought in Islam”. Mysticism, in Iqbal’s understanding, is the human inner world in capturing reality as a whole or non-serial time reality behind his encounter with the Ultimate Ego. For him, there are two experiences, that is, normal one and mystical one. In efforts to understand mysticism, one has to have deep understanding of the basic characters of human mystical experience that is very unique in nature compared to human normal one.</span>
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Leaman, Oliver. "Philosophy vs. Mysticism: an Islamic Controversy." Royal Institute of Philosophy Supplement 32 (March 1992): 177–87. http://dx.doi.org/10.1017/s1358246100005725.
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Islamic philosophy makes a sharp distinction between different categories of believers. Some, and indeed most, believers follow Islam in an unquestioning and natural manner. They adhere to the legal requirements of the religion, carry out the basic rules concerning worship, pilgrimage, charity and so on, and generally behave as orthodox and devout Muslims. Some are more devout than others, and some occasionally behave in ways reprehensible to the teachings of Islam, but on the whole for the ordinary believer Islam presents no serious theoretical problems. There may well be practical problems in reconciling what they wish to do with what Islam instructs them to do, but this for most people is not something which leads them to question their faith as such. It merely leads them to wonder how to reconcile in a practical way the rival demands of religion and their personal wishes.
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Conde Solares, Carlos. "The Moral Dimensions of Sufism and the Iberian Mystical Canon." Religions 11, no. 1 (December 28, 2019): 15. http://dx.doi.org/10.3390/rel11010015.
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This study explores the shared spaces and common ground between the moral theosophies of Sufism and Christian mysticism in Spain. This article focuses on how Sufis, Carmelites and other mystical authors expressed spiritual concepts, establishing networks of mutual influence. Medieval and Golden Age mystics of Islam and Christianity shared a cultural canon based on universal moral principles. Both their learned and popular traditions used recurrent spiritual symbols, often expressing similar ethical coordinates. Spiritual dialogue went beyond the chronological and geographical frameworks shared by Christianity and Islam in the Iberian Peninsula: this article considers a selection of texts that contain expansive moral codes. Mystical expressions of Islam and Christianity in Spain are viewed as an ethical, cultural and anthropological continuum.
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Ebstein, Michael. "The Human Intellect: Liberation or Limitation?" Journal of Sufi Studies 8, no. 2 (October 22, 2020): 198–233. http://dx.doi.org/10.1163/22105956-bja10004.
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Abstract The article discusses various attitudes towards the human intellect (ʿaql) in classical Islamic mysticism, as reflected in key mystical writings composed from the third/ninth century to the rise of Ibn al-ʿArabī in the sixth/twelfth. It begins by presenting the basic challenge that the concept of ʿaql posed for the mystics of Islam and then proceeds to analyze diverse approaches to the intellect in works that were written in both the east (mashriq) and the west (al-Andalus). Special attention is given to the impact of Neoplatonism on mystical attitudes towards the intellect. The conclusion to the article offers general observations on the problem of ʿaql in classical Islamic mysticism, and attempts to explain the tendency of certain sixth/twelfth-century mystics who were exposed to Neoplatonic thought to reduce the role of the intellect in the mystical quest for God.
Dissertations / Theses on the topic "Mysticism Islam"
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Anwar, Etin. "Ibn Sīn̄ā and mysticism : a reconsideration." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28241.
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Ibn Sina has been the object of many contemporary studies, all of which have attempted to examine various angles of the possible connection between Ibn Sina and mysticism. These studies, however, have not fully explored Ibn Sina's understanding of mysticism; he is generally seen as the most rational philosopher who ever lived and, therefore, unlikely to have been a mystic in any sense. In response to this claim, the present study aims to reconsider Ibn Sina's connection with mysticism and to examine his own perception of this tradition.This thesis first looks at the various factors which may possibly have contributed to Ibn Sina's mystical thought. Two of these were his spiritual consciousness and the Shi'ite milieu of his times. The intellectual tradition in which Ibn Sina lived, and his exposure to different aspects of Islamic intellectual tradition, were another factor that shaped his mystical thought. This thesis also attempts to reread Ibn Sina's mystical works in order to reveal his methodological perspective on mysticism. Ibn Sina incorporates mystical experience in a symbolic narrative into his work. He also theorized about mystical experience, using S&dotbelow;ufi terms like mystical knowledge ('irfan) and love ('ihsq), and tried to explain these experiences in a systematic fashion.
Ibn Sina's main contribution to the field of mysticism is his attempt to reconcile and to connect the different traditions of Neoplatonism, gnosticism, and S&dotbelow;ufism. It is remarkable how these ideas fit into a common framework---that of mysticism. These ideas may possibly stem from his close understanding of and sympathy with S&dotbelow;ufi discourse. Ibn Sina also contributed to a new literary genre in S&dotbelow;ufi literature, most notably in his visionary recitals, which express a sort of mystical experience.
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Vakily, Abdollah. "Ali Shariati and the mystical tradition of Islam." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60680.
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This thesis presents Dr. Ali Shariati vis-a-vis the mystical tradition of Islam, focusing particularly on his inner spiritual and mystical orientation. Shariati is well known as a sociologist of religion, as a political activist, and as "the Teacher of Revolution" in Iran. Yet in his much neglected personal writings he reveals quite a different dimension of his being, a dimension which is clearly mystical in character. This study investigates the hidden mystical aspect of Shariati, and analyzes its relation to the other aspects of his personality. What is disclosed is the existence of a continuous struggle between Shariati's intellectual convictions and his spiritual intuitions, or rather between his mind and heart, as well as Shariati's repeated attempts to reconcile these two conflicting dimensions of his person.
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Wainwright, John Joseph. "Treading the path of salvation : the religious devotion of Shaqīq al-Balkhī, al-Ḥārith al-Muḥāsibī, and Abū Saʻīd al-Kharrāz." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:2844dccf-b479-42a2-92c6-54a3849b7f13.
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In the early ninth century Muslim renunciants developed the metaphor of devotion to God is a path to teach their disciples how to cultivate virtues that would enable them to escape attachment to the world. Alongside these virtues were ascetic practices, sometimes extreme, that demonstrated their commitment to God. The earliest example of this renunciant path is the ascetic manual Adab al-'ibadat attributed to Shaqiq al-Balkhi (d. 198/809-10). Al-Harith al-Muhasibi (d. 243/857-8) took exception to exaggerated practices of Shaqiq's path and insisted that religious devotion must adhere to the commands God gave in the Quran and in the Sunna. Unique in the ninth century, Muhasibi also insisted that God's commands were not limited to exterior actions, but included specific expectations of the interior dimension of religious devotion. Abu Sa'id al-Kharraz (d. 277/890-91 or 286/899) expanded the renunciant path of Saqiq's followers, but also responded to Muhasibi's censure and softened the more extreme practices of the renunciant path. He was firmly committed to the interior dimension of religious devotion, but gave no indication that he accepted Muhasibi's insistence that these virtues were incumbent. Rather, he argues that the noblest expression of these virtues exists only among God's friends, whose religious devotion has its origin in the excellence of their primordial condition. This thesis will introduce a conceptual hierarchy of religious devotion that facilitates the analysis and comparison of each of these authors. Current discussions of ninth-century Islamic piety are limited by inadequate definitions of asceticism and mysticism. A holistic approach to their religious devotion will provide tangible indicators of the ascetic or mystical orientation of their piety. This provides better parameters for discussing the relationship between asceticism and mysticism in the ninth century.
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Islam, Saiyida zakiya hasna. "Bawa Muhaiyaddeen: A Study of Mystical Interreligiosity." Diss., Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/461176.
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ReligionPh.D.
The focus of the study is on the teachings of Bawa Muhaiyaddeen, the mystic saint whose tomb is in Coatesville, PA, which is the only Sufi shrine in North America. Much has been written on the community of Bawa’s followers whose main office is in the Bawa Muhaiyaddeen Fellowship in Philadelphia, PA, USA. However, as far as my research revealed, as to this date, no study has focused particularly on his teachings. The objective of this study is to initiate that. This study spotlighted on how this Sufi saint integrated the various religions in his teachings. His teachings are evidently premised on the Islamic concept of Tawhid. This aligns with the mystic perspective and thus is this study premised. Bawa’s vision is of a single truth emanating throughout creation through all space and time. This is a characteristic that mystics of all traditions appear to share. What makes Bawa unique among the known mystics is how he weaves in the various religions to convey his teachings. Thus, his teachings are a veritable pot pourri of ancient wisdom flowing from the Hindu Puranas to the Sufi teachings in Islam. In one way it can be viewed as a one-man inter-religious monologue. It is not so much the perennial message as looking at each tradition in a way that had eluded the believer before. Sufis of yore are known to use this method, but had remained within their own traditions. Bawa’s teachings are significant in his being a figure that is metaphorically described in a title of a Bawa Muhaiyaddeen Fellowship publication as the “Tree That Fell to the West”. Thus, spanning both the East and the West, his teachings became global in its reach and appears to be more relevant and accessible due to the nature of contemporary progression of our psyche. To situate Bawa the study has provided a very brief overview of the mystic perspective and a comparative sketch of mysticism in the West and Islam. Bawa being a Muslim mystic, a chapter on Islam and the Muslim world view and an insight into Sufism was deemed essential to comprehend the depth of Bawa’s teachings. It was also necessary to analyze the significance of the pioneering spirit of North America that is so consonant with the element of freedom that defines the mystic message that is essentially that of liberation. This is viewed as a vital component in the message of Bawa that served to capture the psyche of his followers. What is notable in Bawa’s teachings is how he integrates the popular ideas of different traditions to draw out a hidden significance that overturns the traditional way of how the listener had hitherto viewed them. He views the religions as sections, states, etc., that have to be experienced into the distillation of the truth in a manner of speaking. Each of these plays its part in the progression of every individual to the point of the ultimate realization to the Real. Bawa’s teaching methodology appears to be aligned to the tradition of the “holy men” who have come to light with the recent research of the past two decades. Bawa remains unique in his expansion, per se, in continuation of the model left as the legacy by those holy men that researcher Richard Eaton brought to our attention. An analysis of that legacy is provided as it will be conducive to understanding as to how the Sufi perspective centered on Tawhid brings in the terrain of multiple traditions. Bawa taught through discourses. Such teachings belong to the age old oral tradition. Thus, the teachings flow according to the teacher’s discernment of each individual’s needs in the audience. He would tell his followers that he provides the nourishment as per the need of each individual as he “sees” where each of his “children” are when they come to him. This translates into his perceptiveness of each person’s level of comprehension and his contouring his message to gear into that level for optimal learning. Bawa’s teachings can be described as a veritable ocean in its breadth and depth. The task was to attempt to draw manageable parameters for this research. As such, the usage of Hinduism is the sliver that has been chosen to analyze what and how Bawa conveyed his message. The focal point is that it is through the mystic perspective Bawa integrated diverse traditions to converge on the single point of the Islamic concept of Tawhid. What is shown here is that it is such a perspective that allowed Bawa to bring together the apparently diametrically opposite traditions of Hinduism and Islam through an interreligious journey that brings in a perspectival shift by expanding the psyche of the listener.
Temple University--Theses
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Curry, John Joseph. "Transforming Muslim mystical thought in the Ottoman Empire the case of the Shabaniyye order in Kastamonu and beyond /." Connect to resource, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1117560455.
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Batubara, Chuzaimah. "Islam and mystical movements in post-independence Indonesia : Susila Budhi Dharma (Subud) and its doctrines." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0017/MQ54979.pdf.
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Yuningsih, Yeni Ratna. "The mystical element in Mīkhāīl Nuaymah's literary works and its affinity to Islamic mysticism /." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29848.
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This thesis investigates the mystical elements in Mikha'il Nu`aymah's literary works and their affinity to Islamic mysticism, elaborating in particular on the notions of oneness of being and the transmigration of soul. These two themes are the more prevalent ones in Nu`aymah's mystical thought when compared to such other themes as love and asceticism, which can also be found in his works.However, the notion of oneness of being seems to be the basis of his mystical concepts as well as the goal to which other themes are directed. The notion of the transmigration of soul is therefore developed by Nu`aymah in the context of the idea of oneness of being. The mystical thoughts of Mikha¯'il Nu`aymah concerning the two notions above, are to be found in a number of his works, such as Zad al-Ma'ad, al-Marah&dotbelow;il, The Book of Mirdad, Liqa', his autobiography Sab`un and his collections of poems Hams al-Jufun .
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DaCrema, Norma. "TRANSCENDING THE FEMININE: NEGOTIATING GENDER IN THE MYSTICISM OF IBN AL-‘ARABĪ AND FRANCIS OF ASSISI." Diss., Temple University Libraries, 2015. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/313501.
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ReligionPh.D.
Explorations of how "the feminine" functions in the systematic mystical theology of Ibn al-ʿArabī (1165-1240) begin, in English, with Reynold Nicholson's early 20th century analysis of Tarjumān al-Ashwāq and extend through the work of dozens of scholars since then, most notably Henry Corbin, Toshihiko Izutsu, William Chittick, Sachiko Murata and Sa'diyya Shaikh. (Of course, one could argue that such studies in Arabic reach back as far as his foremost disciple al-Qunawi, and his foremost critic, Ibn Tamiyya. St. Francis of Assisi (1181-1226) shares with the Shaykh a general historical context as well as a famously passionate devotion to mystical practice as a strategy for achieving proximity to God. He, too, has engendered scholarly interest in his attitude toward women and the feminine as intrinsic to making that ascent, and not just among his earliest hagiographers, but through hundreds of interpreters since, most recently André Vauchez and Jacques Dalarun. Yet, despite generations of scholarship on that point, a comparative study of these two mystics has yet to be published. "Transcending the Feminine: Negotiations of Gender in the Mysticism of Ibn al-ʿArabī and Francis of Assisi" endeavors to fill that gap, and in so doing to unpack the distinctive aspects of the saint's and the Shaykh's mystical approaches, demonstrating intersections as well as departure points. Instrumental to that task are the conclusions of feminist scholars focusing on either man, but also--because the question of the feminine is so intimately associated in mystical texts with physical and spiritual desire--such an endeavor is relevant to the psychoanalytical approach to medieval religious texts, one made possible by Sigmund Freud and particularly Jacques Lacan, and then expanded upon by Luce Irigaray and Amy Hollywood. The pathway linking Francis and Ibn al-ʿArabī traverses their mysticisms, their use of metaphorical language, their specific constructions of gender, theologically and poetically, and their surprisingly complementary strategies for underscoring how the physical body emerges as crucial to the mystical ascent. Accordingly, this dissertation navigates the intriguing space in between the two--that is, in Ibn al-ʿArabī's phrasing, the barzakh where the ultimate priorities of one virtually touch those of the other, yet in a way that preserves their contradictions.
Temple University--Theses
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Armstrong, Amatullah. "The artist transformed : Sufi views on the development of the self and art." Thesis, Queensland University of Technology, 1997.
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Abu Madyan Shu'ayb, the exalted Sufi Shaykh of twelfth century North Africa and a contemporary of Shaykh Muhyi-d-Din Ibn al' Arabi, used to say to his disciples, "Feed us with fresh meat." He did not want them to merely relate what another person had to say about Knowledge of Allah. He wanted his disciples, those who struggled on the Sufi Path, to bring forth from the depths of their own hearts that particular Knowledge which Allah had given to each
of them. Shaykh Ibn al-'Arabi often quotes the famous Sufi axiom, "Selfdisclosure never repeats Itself" that is, Allah never reveals or unveils Himself in the same manner in two successive moments to any two creatures within His Creation - ever. The Artist Transformed: Sufi Views on the Development of the Self and Art is a meal containing portions of the fresh meat about which Shaykh Abu Madyan Shu'ayb used to speak. The meat is neither raw nor undercooked nor burned. It is fresh in that it brings forth, for the first time, certain aspects of the Spiritual
Doctrine and Methods of Tasawwuf, explaining them and then relating them to the Sufi artist and his world. This meal is not to everyone's taste. It will only be agreeable, health giving and even delicious to those men and women who genuinely yearn for and seek Knowledge of the Divinity.
From the Sufi perspective, fresh and spontaneous Knowledge,
which enters the purified human heart in the flash of a second, is the only knowledge worthy of being called True Knowledge. This endless unfolding of True Knowledge from the Essence Itself is Real Islam; the Total and Perfect Submission to Allah and the Unconditional Love of Him which marks the final unending stage in the Holy Prophet Muhammad's Art and Science of Self-Transformation. "Islam is a spiral, having its beginning with us in the law
of the community and its end is with God in infinitude.
Anyone ascending this ladder continues towards God in infinitude. Thus, every moment, he gains increased knowledge and consequently surrenders himself, more and more, to God ... This is not idealistic talk, because it has a practical beginning that is placed firmly on the ground in order to lead everyone upwards in itlaq, infinitude, at varying degrees of achievement, each according to his level of knowledge. Everyone is ascending this ladder; 'Above every knowledgeable one is another who is even more knowledgeable' ([The Holy Qur'an] 12:76), until knowledge itself culminates with [God] the 'Knowledgeable of all the unknown' ([The Holy Qur'an] 9:78)." This Art and Science of Self-Transformation is known as Tasawwuf. Within Tasawwuf True Knowledge is called ma 'rifa. It indicates Heart Knowledge not head knowledge. Ma 'rifa cannot be learned. It is the Knowledge which is not to be found in books. Ma 'rifa is the very core of Tasawwuf. This thesis concentrates upon the Art and Science
of Transformation and the Spiritual Methods which aim at purifying the heart in readiness to receive ma 'rifa.
From the Sufi viewpoint, the here below cannot be understood
without Illumination from Above. Therefore, all Sufi writings begin from Above, from the Source, from Allah. There is a distinction to be made between Sufi writings and writings about Sufism. Sufi writings refer to works by people who are themselves initiates of a Sufi Tariqa (Path or Order). They are writings from the inside. In contrast, writings about Sufism are studies and observations from the
outside, by people who are not connected to a Sufi Tariqa. This thesis has been researched and written from within the Living Tradition of Tasawwuf by a Western initiate in an authentic Sufi Tariqa, the Tariqa al-Burhaniyya ad-Dasuqiyya ash-Shadhiliyya. Thus the scope of this thesis is to examine both the Spiritual Doctrine and Methods which permeate the traditional world of the Sufi artist. Every moment of his existence and every aspect of the world in which he lives and creates are penetrated and permeated by the Divine Word of the Holy Qur'an. Therefore, the Spiritual Doctrine and Methods of Tasawwuf, which spring directly from the Holy Qur'an, are the central concern of this thesis.
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Peat, Campbell. "Presuppositions in mystical philosophies : an examination of the mystical philosophies of Sankara and Ibn Arabi." Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Religious Studies, c2011, 2011. http://hdl.handle.net/10133/3102.
Full textAbstract:
This study is a comparison of the philosophical systems composed by the Indian
philosopher Sankara (788-830 CE), and the Muslim mystic, Ibn Arabi (1165-1240 CE).
The primary thesis found in this study is that the conceptual systems constructed by
Sankara and Ibn Arabi are not perfectly new creations derived from the core of their
mystical realizations. Rather, they contain fundamental pre-existing principles, concepts,
and teachings that are expanded upon and placed within a systematic philosophy or
theology that is intended to lead others to a state of realization. A selection of these
presuppositions are extracted from within each of these thinkers’ philosophical systems
and employed as structural indicators. Similarities are highlighted, yet the differences
between Sankara and Ibn Arabi’s thought, witnessed within their philosophical systems,
lead us to the conclusion that the two mystics inhabited different conceptual space.iv, 195 leaves ; 29 cm
Books on the topic "Mysticism Islam"
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Jaʻfarī, Muḥammad Taqī. Positive mysticism. Tehran: Allameh Jafari Institute, 2005.
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Singh, Nagendra Kr. Islamic mysticism in India. New Delhi: A.P.H. Pub. Corp., 1996.
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Pārīzī, Muḥammad Ibrāhīm Bāstānī. Bārgāh-i Khānqāh dar kavīr-i haft kāsah. Tihrān: Nashr-i ʻIlm, 2005.
Find full textBook chapters on the topic "Mysticism Islam"
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McGregor, Richard J. "Mysticism in Islam." In Encyclopedia of Sciences and Religions, 1381–83. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1461.
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Osborne, Lauren E. "Mysticism and Music." In Hearing Islam, 127–38. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003168775-12.
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Sviri, Sara. "Mysticism in early Islam." In Routledge Handbook on Early Islam, 223–37. New York, NY: Routledge, 2018.: Routledge, 2017. http://dx.doi.org/10.4324/9781315743462-14.
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Milani, Milad, and Marley Krok. "The Paradox of Gendered Holiness in Islamic Mysticism." In Islam, Civility and Political Culture, 157–80. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-56761-3_8.
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Mukherjee, Soumen. "Islam, Yoga, and Sāmyavāda: Allama Iqbal and Kazi Nazrul Islam on Nationalism, Metaphysics, and Existence." In Religion, Mysticism, and Transcultural Entanglements in Modern South Asia, 65–101. Cham: Springer International Publishing, 2024. http://dx.doi.org/10.1007/978-3-031-49637-0_3.
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"Mysticism:." In Exploring Islam, 195–204. Fortress Press, 2021. http://dx.doi.org/10.2307/j.ctv1khdptp.22.
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"Islamic Mysticism." In Islam, Judaism, and Zoroastrianism, 324. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_100287.
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"ASCETICISM AND MYSTICISM OF ISLĀM." In Islam, 123–51. Routledge, 2013. http://dx.doi.org/10.4324/9781315888132-13.
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Cook, David. "Teaching Islam, Teaching Islamic Mysticism." In Teaching Mysticism, 88–102. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199751198.003.0006.
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William Harmless, S. J. "Mysticism and Islam: Rumi." In Mystics, 158–88. Oxford University Press, 2007. http://dx.doi.org/10.1093/acprof:oso/9780195300383.003.0008.
Full textConference papers on the topic "Mysticism Islam"
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TÜRK, Osman, and Fatma KOÇ. "DETERMINATION OF SIMPLE TIME NOTIFICATION (NEWS) MODES IN NURETTIN TOPÇU'S "ISLAM AND HUMAN MEVLANA AND MYSTICISM"." In III. International Research Congress ofContemporary Studiesin Social Sciences. Rimar Academy, 2021. http://dx.doi.org/10.47832/rimarcongress3-12.
Full textAbstract:
Language is the symbol of being a human. Language, which is the necessity of being a human, the development of thought and emotion, the indispensability of respect and love, is a legacy that nations have inherited from the past to the present and the future. It is a known fact that individuals speaking the same language have the same background, culture and values, that is, a common destiny. Language occurs by carrying the traces of a society. It clearly embodies the values and social elements, beliefs and traditions of our nation and plays an important role in conveying the above-mentioned things to future generations with the help of the language of which it is a part. News modes constitute the scope of this study. In the study, the predicates of the sentences used in Nurettin Topçu's work titled "Islam and Human Mevlana and Sufism" were determined and indicated according to the page and line numbers of the determined times. In the research, simple news moods (seen past tense, learned past tense, present tense, future tense, present tense) identified in the novel were examined. The page numbers and line numbers of the detected news modes are given. The frequency degrees of the modes we detected are also given. In this study, it is important to recognize the news moods in their daily lives and to use these moods in a healthy communication, in accordance with the grammatical structure of the language
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Janis, Yanice, and Yan Okhtavianus Kalampung. "The Dialogue of Mysticisms as an Indonesian Islam-Christian Approach on Interfaith Relation." In Proceedings of the 1st Annual Internatioal Conference on Social Sciences and Humanities (AICOSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/aicosh-19.2019.20.
Full textReports on the topic "Mysticism Islam"
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Habib, Madelain. The doctrine of the Naqshabandi order: a study of mysticism in Islam. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.59.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.
Full textAbstract:
Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).