Academic literature on the topic 'Waḥdat al- Wujūd (The Unity of Being)'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Waḥdat al- Wujūd (The Unity of Being).'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Waḥdat al- Wujūd (The Unity of Being)"
1
Knysh, Alexander. "Ibrāhīm al-Kūrānī (d. 1101/1690), an Apologist for waḥdat al-wujūd." Journal of the Royal Asiatic Society 5, no. 1 (April 1995): 39–47. http://dx.doi.org/10.1017/s1356186300013493.
Full textAbstract:
Few Islamic teachings can boast the fame, if not the notoriety, enjoyed by the doctrine of “unity of existence”, also known as “unity of being” (waḥdat al-wujūd). This controversialphilosophical doctrine became intimately associated with the towering figure of the Arabmystic of al-Andalus, Muḥyī'l-Dīn Ibn 'Arabī (d. 638/1240). Although Ibn 'Arabī himselfdoes not seem to have applied this ambiguous term to his loosely structured meta physical speculations, it gained wide currency among his followers starting from the celebrated Anatolian thinker Ṣadr al-Dīh al-Qūnawī (d. 673/1274).
2
Sumbulah, Umi. "Ibn Arabi’s Thought on Waḥdat Al-Wujud and its Relevance to Religious Diversity." Ulumuna 20, no. 1 (June 29, 2016): 29–50. http://dx.doi.org/10.20414/ujis.v20i1.793.
Full textAbstract:
This article explains the concept of waḥdah al-wujūd and its relevance to the diversity of religions and beliefs. The idea of the unity of being developed by Ibn ʽArabī is an explanation about the existence of every entity which prevails in the universe. It means that nothing has essential substance except God. Therefore, all things that exist in the universe, including the diversity of religions and the pluralistic paths of faith, are rooted in God. The diversity of God’s laws occurs only due to the diversity of the doctrines revealed to the different prophets and apostles. So, Ibn ʽArabī, who has the typical philosophical thought of Sufism manifested through waḥdah al-wujūd, is considered as the supporter of the idea about the unity of religions emphasizing the inner aspect and the qualities of faith. This idea will tighten the relationship among those who love each other "within" God.
DOI: http://dx.doi.org/10.20414/ujis.v20i1.793
3
Nasution, Ismail Fahmi Arrauf. "BUKU PANDUAN PENGKAFIRAN: Evaluasi Kritis Tibyān fī Ma’rifat al-Adyān karya Nūr al-Dīn al-Ranīrī." Jurnal THEOLOGIA 29, no. 1 (September 2, 2018): 59. http://dx.doi.org/10.21580/teo.2018.29.1.2313.
Full textAbstract:
<p class="Iabstrak"><strong>Abstract</strong>: <em>The aim of this article is to critically evaluate the thought of Nūr al-Dīn al-Ranīrī, particularly his thought in Tibyān fī Ma’rifat al-Adyān. The book contained his accusation of others as being a kafir. This Indian origin theologian explained the history of religions from the times of Adam to the times of Jesus. He claimed that those pre-Islamic religion had perverted. He discussed also Islamic theological schools such as Rafidi, Khawarij, Jabbariyah, Qadariyah, Jahmiyah, Murji'ah and Karamiyah. He said that those schools are perverted as well. According to him, only Ahl al-Sunnah wa ’l-jamā’ah is the right theology. He also discussed various ideologies and the practices of mysticism that have ever grown and claimed that those are perverted too, except the akhlaqi tasawwuf. This article reviews the historical background of Aceh chronically till this "guidance book of takfir" come into existence. For that cause, the content of Tibyān fī Ma’rifat al-Adyānwill is discussed in brief. Finally, the theological thought of al-Ranīrī regarding the unity of being. The article focuses on the criticism over the attack of al-Ranīrī against the concept of the unity of being held by Hamzah Fansūrī and Shams al-Dīn al-Sumatranī.</em></p><strong>Abstrak</strong>: Tulisan ini bertujuan melakukan evaluasi kritis atas pemikiran Nūr al-Dīn al-Ranīrī, khususnya dalam bukunya <em>Tibyān fī Ma’rifat al-Adyān. </em>Dalam buku tersebut dia mengkafirkan banyak pihak. Teolog asal India itu mengulas sejarah agama-agama sejak Adam hingga Isa al-Masih. Dia mengatakan agama-agama tersebut telah menjadi agama yang sesat setelah Islam muncul. Selanjutnya dia membahas aliran-aliran teologi seperti Rafidi, Khawarij, Jabariyah, Qadariyah, Jamamiyah, Murji’ah dan Karamiyah. Dia mengatakan semua aliran teologi tersebut adalah sesat. Menurutnya aliran yang benar hanya Ahl al-Sunnah wa ’l-Jamā’ah. Selanjutnya dia mengulas berbagai itikad dan praktik mistisme yang pernah berkembang dan mengatakan semua itu sesat kecuali aliran tasawuf akhlaqi. Tulisan ini mengulas tentang latar belakang Aceh secara kronologis hingga “buku panduan pengkafiran” tersebut hadir. Selanjutnya diulas secara ringkan isi <em>Tibyān fī Ma’rifat al-Adyān. </em>Terakhir dilakukan evaluasi kritis atas pandangan teologis al-Ranīrī tentang <em>Waḥdat al-Wujūd</em>. Tulisan ini berfokus pada kritik atas serangan al-Ranīrī terhadap pemikiran <em>Waḥdat al-Wujūd</em> yang dipegang oleh Hamzah Fansūrī dan Shams al-Dīn al-Sumatranī.
4
Lipton, G. A. "Ibn ‘Arabi and the Contemporary West." American Journal of Islam and Society 31, no. 4 (October 1, 2014): 140–44. http://dx.doi.org/10.35632/ajis.v31i4.1079.
Full textAbstract:
Although the thought of the Andalusian Sufi Muhyi al-Din ibn ‘Arabi (d.1240) has become increasingly popular in the West during the last century,only very recently has there been any attempt to analyze his contemporary reception.Isobel Jeffery-Street’s recent study on Ibn ‘Arabi in the West – withits dual focus on the Beshara School “for the study of esoteric education” andthe Muhyiddin Ibn ‘Arabi Society – offers a fecund starting place for suchanalysis, since these interrelated institutions have been two of the most significantsources for the growing Western recognition of Ibn ‘Arabi over thelast thirty years.Ibn ‘Arabi’s eclectic, unitive metaphysics has a long-standing and popularcorrelation with the so-called doctrine of waḥdat al-wujūd (the Unity of Existence[or Being]), although he never used such particular phraseology.1Nevertheless,the book’s conceptual lynchpin and that of the Beshara School itselfis formed around this idea, which the author blithely reifies as central to Ibn‘Arabi’s “complex Neo-Platonic Gnostic system” (p. 6, n. 13). As if directlyreflecting the variegated discourses from which Beshara emerged during the1970s, this study combines rather antiquated categorizations of “Oriental Sufism”(p. 6) with New Age rhetoric of global spiritual revival. Accordingly,Jeffery-Street aims ...
5
Cappello, Giuseppe. "Sufi-Vedāntic Interactions and Literary Interconnections in the Gulzār-i ḥāl by Banwālīdās." Eurasian Studies 18, no. 2 (March 26, 2021): 255–98. http://dx.doi.org/10.1163/24685623-12340095.
Full textAbstract:
Abstract This paper focuses on the Gulzār-i ḥāl by Banwālīdās (1662–3), a Persian adaptation of the Sanskrit allegorical drama Prabodhacandrodaya composed by Kṛṣṇamiśra (not long after 1065). It is also hypothesised that Banwālīdās may have used a Braj Bhāṣā version of the same text – by the poet Nanddās entitled Prabodhacandrodaya Nāṭaka (c. 1570) –, as intermediary with the original Sanskrit. Regardless of the source that our author used to realise his Gulzār-i ḥāl, the filter used to adapt Advaitic elements to the Islamic mystical context was the Waḥdat al-Wujūd (“Unity of Being”), or the tradition of mysticism that was heavily inspiring Sufi traditions of South Asia at that time. Moreover, a codicological analysis of the Gulzār-i ḥāl’s manuscript tradition has brought to light that both Hindu and Muslim readership received the text. In this paper, I will show that the interpretative engagement of Banwālīdās carried on a tradition of philosophical studies that did not consider Sufi and Vedāntic metaphysics as separated entities but as elements that – in dialogue with each other – searched for a common answer to the ultimate truth.
6
Sa'adah, Nailis, and Muhammad Asif. "TERJEMAH DAN TAFSIR DI JAWA AWAL ABAD KE-18." AL ITQAN: Jurnal Studi Al-Qur'an 6, no. 2 (December 24, 2020): 1–32. http://dx.doi.org/10.47454/itqan.v6i2.722.
Full textAbstract:
This study examines the text Terjemah dan Tafsir Surat al-Fatihah (TTSF) contained in the Bundel Naskah Kajen (Bundle of Kajen Manuscripts, BNK) which is attributed to Ahmad Mutamakkin's work. This study aims to describe the manuscript, present the edited text and analyze the translation methods and interpretation of the al-Fatihah verse contained in the BNK. This study uses a philological approach, translation theory and interpretation of al-Dhahabī's perspective. This research found: first, BNK's pension as the work of Ahmad Mutamakkin is very likely to be correct, because referring to Bizawie, the manuscript were written in 1705 AD, during Ahmad Mutamakkin life (1645-1740). Second, the interpretation of the al-Fatihah in the BNK is not like the interpretation of the al-Fatihah verse in general which tends to interpret the al-Fatihah in the context of reverting position (pelungguhan) each word of the al-Fatihah into the anatomy of the human body such as the crown, eye, breath, chest, heart, tongue, skin and other body parts to show the oneness (unity) of being between the servant and his god, which is classified as a ṣūfī naẓarī interpretation and appropriates the doctrine of waḥdah al-wujūd which was widely developed in the archipelago at that time. Furthermore, the implication of this study is that if this manuscript can be accepted as the work of Ahmad Mutamakkin, it means that the tafsīr writing traditions in Java had started earlier than the previous findings. Keywords: Terjemah dan Tafsir Surah al-Fatihah, Bundel Naskah Kajen, the doctrine of waḥdah al-wujūd.
7
Faruque, Muhammad U. "Sufism contra Shariah? Shāh Walī Allāh’s Metaphysics of Waḥdat al-Wujūd." Journal of Sufi Studies 5, no. 1 (May 23, 2016): 27–57. http://dx.doi.org/10.1163/22105956-12341282.
Full textAbstract:
This study analyzes the contested relationship between Sufism and the Shariah and Shāh Walī Allāh’s problematic of waḥdat al-wujūd. Some Sufis describe Sufism or taṣawwuf as the inner reality of the Shariah while others see it as the inward dimension of Islam. Drawing on a variety of classical sources, Walī Allāh stresses that accepting waḥdat al-wujūd does not mean one is being less faithful to the tenets of the Shariah, as it safeguards God’s transcendence vis-à-vis the world. Walī Allāh belabors to clarify various misconceptions that bedevil it. His views on waḥdat al-wujūd are largely in alignment with that of the school of Ibn ʿArabī, although he seems to add new dimensions to it at times. He also asserts that a Sufi sage’s (ḥakīm) understanding of the term differs from that of the uninitiate. In addition, he affirms that waḥdat al-wujūd does not negate the multiplicity of the cosmos, even though wujūd is one.
8
Lohlker, Rüdiger. "ʿAbd al-Karīm al-Jīlī, Waḥdat al-Wujūd, and Reconfiguring Epistemology." Ulumuna 23, no. 1 (June 27, 2019): 1–23. http://dx.doi.org/10.20414/ujis.v23i1.362.
Full textAbstract:
This study introduces some new ideas into the study of ideas in Sufism. Taking al-Jīlī and, esp., his al-Insān al-kāmil as a starting point this study argues a holistic worldview following the concepts of the oneness of being (waḥdat al-wujūd) will be able to integrate – and to be integrated – into contemporary scientific concepts like chemical fluctuation, the new synthesis, and holobionts. This will lead to creating a general philosophy of being beyond the Western biases.
9
Saeedimehr, Mohammad. "Islamic Mysticism and Interreligious Dialogue." Poligrafi 25, no. 99/100 (December 23, 2020): 57–78. http://dx.doi.org/10.35469/poligrafi.2020.237.
Full textAbstract:
My aim in this paper is to investigate Islamic Mysticism and find out how and to what extent mystical views can build good grounds for a productive and fruitful interreligious dialogue. First, I provide a brief clarification of what I mean by the notions of ‘interreligious dialogue’ and ‘Islamic mysticism.’ Then, I explain three mystical principles as three bases for the promotion of interreligious dialogue. These are the metaphysico-theological principle of ‘the unity of existence’ (waḥdat al-wujūd), the anthropological thesis of fitra (primordial nature), and the hermeneutic method for interpreting the Qur’an. Finally, I explore the implications of these principles for interreligious dialogue and discuss the role of mystical teachings in promoting interreligious dialogue in two different, though interrelated, areas: doxastic and moral.
10
Suwito, Suwito. "RELASI CINTA DALAM TASAWUF." Jurnal THEOLOGIA 24, no. 2 (March 2, 2016): 201–22. http://dx.doi.org/10.21580/teo.2013.24.2.333.
Full textAbstract:
Abstract: This article discusses the relationship of love in the Sufi perspective. Opositorum Coindencia theory is used to dissect this relationṢip , so that the devil Sufism is seen as a "sparring partner" in human spiritual quality improvement activities. This article shows that the Sufi tradition mainly in Waḥdah al-Wujūd, using imaginal thinking mindset see and understand the duality (bipolar), even though this diversity is unity of opposites. In the context of Sufi, masculinity—whichstated that the dominant sociological—declared substantially have "weaknesses." Because masculinity will not appear if there is no femininity. While in the context of the birth of the universe and the form of anything that is in fact born out of the urge of love that goes on this feminine category. In other words, masculinity will not be born if it is not driven by the feminine aspect. This is the "mystery of immense power" aspect of femininity in Sufi discourse. Thus, there is nothing more superiority between these two aspects. Relation is equal based on and effect of love. Abstrak: Artikel ini membahas tentang relasi cinta dalam perspektif Sufi. Teori Coindencia Opositorum dipakai untuk membedah relasi ini, sehingga dalam Sufisme setan dipandang sebagai “sparing partner” manusia dalam melakukan kegiatan peningkatan kualitas ruhani. Artikel ini menunjukkan bahwa tradisi sufi terutama dalam tasawuf waḥdat al-wujūd, dengan menggunakan pola pikir imaginal thinking melihat dan memahami dualitas (bipolar), bahkan keragaman sekalipun ini adalah unity of opposites. Dalam konteks sufi, maskulinitas—yang dinyatakan yang secara sosiologis dinyatakan dominan itu— secara substansial memiliki “kelemahan”. Karena maskulinitas tidak akan muncul jika tidak ada femininitas. Sementara dalam konteks lahirnya wujud semesta dan apapun yang ada justru lahir karena dorongan cinta yang masuk pada kategori feminin ini. Dengan kata lain, maskulinitas tidak akan lahir jika tidak didorong oleh aspek feminin. Inilah “misteri kekuatan dahsyat” aspek femininitas dalam wacana sufi. Dengan demikian, tidak ada yang lebih superioritas antara dua aspek ini.Relasinya adalah setara berdasar dan akibat dari cinta. Keywords: Waḥdah al-Wujūd, sufi, feminitas, maskulini¬tas, ḥubb.
Dissertations / Theses on the topic "Waḥdat al- Wujūd (The Unity of Being)"
1
Sahib, Muzdalifah. "Shayh Yusuf Al-Maqassari's literary contribution with a special attention to his Matalib Al-Salikin (The Quests of the spiritual seekers)." Thesis, 2019. http://hdl.handle.net/10500/27388.
Full textAbstract:
The importance of this research on the life of Shaykh Yūsuf‟s life and legacy is eviden t from the
depth of the reports on "Shaykh Yūsuf al-Maqassarī’s literary contribution with a special attention
to his Maṭālib al-Sālikῑn [The Quests of the Spiritual Seekers].” We contend that without a
comprehensive knowledge of it, some of the subtleties and nuances of the Shaykh as well as his
treatises will remain concealed from us.
I utilised the comprehensive religious historical and philological approaches following the
methodology of Sultan, Nabilah Lubis, and Suleman Essop Dangor to complement al-Maqassarī‟s
history, his literary contribution in general and to gain the essence of his Maṭālib al-Sālikῑn through
commentaries. I also used hermeneutic‟s theory for interpreting some of the texts.
Shaykh Yūsuf (1626-1699) is considered a national hero of Indonesia and South Africa. His
movements from Gowa South Sulawesi to other countries including the Middle East were
motivated by his wish to deepen his understanding of Islamic mysticism. This was supported by his
local teachers and the needs of Gowa Kingdom for a qualified Islamic scholar to convert its
animistic society into real and fervent Muslims. This responsibility fostered in him a sense of
bravery and adventure, and he ended up wandering around the world in search of knowledge. In
their purpose to rule the East Indian countries and remove his influence over his fellow citizens,
the Dutch banished Shaykh Yūsuf initially to Ceylon and then to Cape of Good Hope, South Africa
(1684-1699). He left behind a large body of literary contributions, many of them still preserved at
UB Leiden and the National Library of Jakarta.
His Maṭālib al-Sālikῑn holds a special place among his literary contributions. It discusses three
important issues that are illustrated with parables which should be understood by spiritual seekers;
namely tawḥῑd, ma‘rifa, and „ibāda {Divine Knowledge, Divine Recognition and Worship]. They
constitute a tree with leaves, branches, and fruit. Its practitioners are directed to the Oneness of
God and to none other. These teachings have become a foundation of his reformist ideas and a
basis to build his Islamic community in South Africa and finally to be implemented in his own ṣūfī
order, Ṭarīqat al-Yūsufiyya/Khalwatiyyat al-Yūsufiyya.Religious Studies and Arabic
D. Litt. et Phil. (Islamic Studies)
Books on the topic "Waḥdat al- Wujūd (The Unity of Being)"
1
Nair, Shankar. Muḥibb Allāh Ilāhābādī on Ontology. Edited by Jonardon Ganeri. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199314621.013.1.
Full textAbstract:
This article reconsiders the debate among Indian Muslim intellectuals regarding the philosophical doctrines of waḥdat al-wujūd (“unity of being”) and waḥdat al-shuhūd (“unity of witnessing”). With a view to reconstructing some of the broader Muslim scholarly networks that characterized the early modern subcontinent, I turn to Muḥibb Allāh ibn Mubāriz Ilāhābādī’s (1587–1648 c.e.) Arabic treatise on ontology, al-Taswiya bayna al-ifāda wa’l-qabūl, and the series of commentaries attached to it. An analysis of this treatise allows for the exploration of one of the foundational topics in Islamic metaphysics: the conceptual distinction between “quiddity” (māhiyya) and “being” or “existence” (wujūd). Through surveying the rival philosophical views given voice in the treatise—hailing from the Peripatetic, Ash‘arī, Illuminationist, “wujūdī,” and other traditions and involving such important Indian Muslim thinkers as Mullā Maḥmūd al-Jawnpūrī and Khwāja Khwurd—I hope to offer some early steps toward a fuller appreciation of the diverse currents of premodern South Asian Islamic philosophical debates, which extend far beyond the mere wujūd-versus-shuhūd dichotomy that has problematically preoccupied modern historians.
2
Fena, Fatima. Haji Mullā Hādī Sabzawārī (d. 1878),. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199917389.013.29.
Full textAbstract:
Ḥājj Mullā Hādī Sabzawārī (1212/1797 or 1798–1289/1873), was one of the major followers and commentators of Mullā Ṣadrā’s transcendent philosophy. Sabzawārī’s profound understanding of the transcendent philosophy and his skill in teaching and commenting upon it was such that after Mullā Ṣadrā himself, Sabzawārī is generally considered to have played one of the most important roles in the development and propagation of this school. The most important work of Sabzawārī is the Ghurar al-farāʾid and his own commentary upon it is a relatively systematic summary of introduction to Mullā Ṣadrā’s magnum opus, the Asfār. The chapter introduces and analyzes the major principles and foundations of Sabzawārī’s philosophical thought, including the three fundamental principles of the ontology of the transcendent philosophy: the primacy of existence (aṣālat al-wujūd), the unity of the reality of existence (waḥdat ḥaqīqat al-wujūd), and gradation in the levels of being (tashkīk al-wujūd).
3
Nguyen, Martin. Sufi Theological Thought. Edited by Sabine Schmidtke. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199696703.013.011.
Full textAbstract:
This article discusses Sufism’s engagement with scholastic theology and the development of theological doctrines that are distinctive to particular traditions within Sufism. In respect to the former, attention is paid to how Sufi texts addressed, explicitly and implicitly, major questions such as the nature of God, the soul, cosmology, theodicy, prophecy, soteriology, and eschatology. Issues of special importance to Sufi worldviews, such as walāya/wilāya (‘friendship with God’) and miracles are also covered. In regards to distinctive Sufi doctrines, the article examines various understandings of the states and stations of the Sufi path (ṭarīqa) as well as notions of experiential knowledge (maʿrifa), divine union and encounters, oneness of being (waḥdat al-wujūd), and love (maḥabba, ʿishq). Also addressed are the mystical refigurations of notable religious personalities such as the Prophet Muhammad and Iblīs. The article closes with a brief look at socially deviant renunciant movements that develop in response to the institutionalization of Sufism.
Book chapters on the topic "Waḥdat al- Wujūd (The Unity of Being)"
1
Matsumoto, Masumi. "Secularisation and Modernisation of Islam in China: Educational Reform, Japanese Occupation and the Disappearance of Persian Learning." In Islamic Thought in China. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474402279.003.0007.
Full textAbstract:
This chapter describes the rise of modern Islamic schooling in China and the disappearance of the traditional curriculum, partially based on Persian textbooks on the unity of being (wahdat al-wujūd). In the 1920s and 1930s, Islamic reformism became popular among city dwellers in the Chinese coastal regions. They wanted to foster bilingual (Chinese and Arabic) religious and educational leaders who accepted modern schooling, to require Chinese literacy of Muslim students and to promote nation building against foreign pressures. They judged that the traditional learning in both Arabic and Persian was both too time-consuming and ineffective in legitimizing Sino-Muslims’ presence in Chinese society. In Japan’s occupied area during the Anti-Japanese War, however, Persian learning was preserved by some non-political members of Sino-Muslim society. Persian learning is now rapidly disappearing in China, especially since the political turmoil of the Anti-Rightist Campaign and the Cultural Revolution.