Word of the Day
Transmutation
Change the form or nature of
Wednesday, October 28, 2009
Tuesday, October 27, 2009
Teachings of Rumi by Andrew Harvey
"Teachings of Rumi" by Andrew Harvey is a simple, beautifully narrated, and nicely organized book on teachings of Rumi, one of the greatest mystic of Islam. Certainly Andrew Harvey has worked as a smart messenger of Rumi's message with touch of his intelligence in the form of recreation of message to make it understandable to today's reader.
"Teachings of Rumi" is divided into four different "movements" and it can be seen as a beautiful inter-connected "symphony" of mystical teaching. Those four "movements" are "The Call," "Be a Lover," "Ordeal," and "Union." According to Rumi's understanding these "movements" can be seen as stages of journey of soul towards its origin.
The first stage of the journey "The Call" is devoted to the beauty, glory, trails and demands of the stage of "Awakening." In this stage a person has to be committed to prayer and spiritual disciplines, which can deepen their understanding of truth within themselves. Andrew Harvey used the sources like "Aflaki's" - Biographics of Mystics, Letters, Odes, "What Is in It, Is in It" Rumi's Table Talk and Mathnavi. He carefully selected wonderful mystical instructions of Rumi to clarify the stage of awakening in the first phase "The Call."
For example, he uses instructions from Mathnavi:
The Wine and the Cup
The wine of divine grace is limitless
All limits come only from the faults of the cup
Moonlights flood the whole sky from horizon to horizon
How much it can fill your room depends on its windows
Grant a great dignity, my friend, to the cup of your life
Love has designed it to hold His eternal wine
Or from Aflaki, like
The Three Pearls
When God created the pure body of Adam he drew it out of the earth and breathed into it His sacred breath and said to Gabriel, "Take from the sea of My Omnipotence three pearls, place them on a plate of light, and present them to Adam so he can choose one. The three pearls were Reason, Faith and Humility.
Gabriel presented the plate to Adam and told him what God wanted. Adam illumined by the divine light, chose the pearl of Reason. Gabriel wanted to take back the plate with the two pearls it still held to the sea of Omnipotence, but, because of their heaviness, he did not have the strength to lift them. The pearls of Faith and Humility then said to him "We cannot separate ourselves from the holy company of our friend Reason, without him, we cannot establish ourselves firmly or even exist.....
Or from the Table Talk, like
Be Worthy of My Gifts
The Queen of Sheba sent a gift of forty horse-loads of gold to Solomon. When she came to Solomon's country, however, she saw the mountains and fields, and even the dust on the roads, were all pure gold. Day after day she rode on gold until gold lost all meaning or value for her.
When Solomon saw her gifts he laughed out loud, "I never asked for - or wanted - gifts of any kind. All I ask from you is to be worthy of the gifts I'll give you."
All these beautiful narrations selected by Andrew Harvey were thought provoking and certainly lit up the candle of awakening in my heart. There are lots of narrations with underpinning message of awakening which as a reader of the book I enjoyed.
Now I am heading towards the second phase "Be a lover" which is a journey into the heart. Where supreme secrets of love find the reasoning and logic behind his/her power of wisdom.
At this stage the lover understands and reasons behind his/her own creation and celebrates that understanding in his/her heart. In this section Andrew Harvey selected many of those of Rumi's thoughts which vividly describe the pain and agony in lover's mind to reach his/her destiny. Those thoughts of Rumi are very open ended and has lots of room for different interpretations and meanings depending on the background knowledge of the reader. In my understanding the pain of lover that Rumi describes is the pain of detachment of lover from the world to achieve the bigger destiny to be attached with the Creator. In is the process of transformation or losing human soul to be one with the universal soul.
Verses from Odes
It Itself Becomes Sign
The one to whom's unveiled the mystery of love exists no longer, but is annihilated in love. Place before the sun a burning candle, see how its shining disappears before those lights? The candle exists no longer, is transfigured into light. There are no more signs of it; it itself became a sign.
The third stage of movement is "Ordeal" which explores the nature, meaning and price of painful experiences of lover which prepare him/her for the Great Death, the Annihilation-in-love or in other words Ordeals prepare the person to be one with the God by surrendering human attributes to revitalize in God. The following thoughts express that stage:
"You want reality unmasked? Choose death.
Not the death that drags you to the tomb
The death that is a transmutation
So you at last change into the light.
"Teachings of Rumi" is divided into four different "movements" and it can be seen as a beautiful inter-connected "symphony" of mystical teaching. Those four "movements" are "The Call," "Be a Lover," "Ordeal," and "Union." According to Rumi's understanding these "movements" can be seen as stages of journey of soul towards its origin.
The first stage of the journey "The Call" is devoted to the beauty, glory, trails and demands of the stage of "Awakening." In this stage a person has to be committed to prayer and spiritual disciplines, which can deepen their understanding of truth within themselves. Andrew Harvey used the sources like "Aflaki's" - Biographics of Mystics, Letters, Odes, "What Is in It, Is in It" Rumi's Table Talk and Mathnavi. He carefully selected wonderful mystical instructions of Rumi to clarify the stage of awakening in the first phase "The Call."
For example, he uses instructions from Mathnavi:
The Wine and the Cup
The wine of divine grace is limitless
All limits come only from the faults of the cup
Moonlights flood the whole sky from horizon to horizon
How much it can fill your room depends on its windows
Grant a great dignity, my friend, to the cup of your life
Love has designed it to hold His eternal wine
Or from Aflaki, like
The Three Pearls
When God created the pure body of Adam he drew it out of the earth and breathed into it His sacred breath and said to Gabriel, "Take from the sea of My Omnipotence three pearls, place them on a plate of light, and present them to Adam so he can choose one. The three pearls were Reason, Faith and Humility.
Gabriel presented the plate to Adam and told him what God wanted. Adam illumined by the divine light, chose the pearl of Reason. Gabriel wanted to take back the plate with the two pearls it still held to the sea of Omnipotence, but, because of their heaviness, he did not have the strength to lift them. The pearls of Faith and Humility then said to him "We cannot separate ourselves from the holy company of our friend Reason, without him, we cannot establish ourselves firmly or even exist.....
Or from the Table Talk, like
Be Worthy of My Gifts
The Queen of Sheba sent a gift of forty horse-loads of gold to Solomon. When she came to Solomon's country, however, she saw the mountains and fields, and even the dust on the roads, were all pure gold. Day after day she rode on gold until gold lost all meaning or value for her.
When Solomon saw her gifts he laughed out loud, "I never asked for - or wanted - gifts of any kind. All I ask from you is to be worthy of the gifts I'll give you."
All these beautiful narrations selected by Andrew Harvey were thought provoking and certainly lit up the candle of awakening in my heart. There are lots of narrations with underpinning message of awakening which as a reader of the book I enjoyed.
Now I am heading towards the second phase "Be a lover" which is a journey into the heart. Where supreme secrets of love find the reasoning and logic behind his/her power of wisdom.
At this stage the lover understands and reasons behind his/her own creation and celebrates that understanding in his/her heart. In this section Andrew Harvey selected many of those of Rumi's thoughts which vividly describe the pain and agony in lover's mind to reach his/her destiny. Those thoughts of Rumi are very open ended and has lots of room for different interpretations and meanings depending on the background knowledge of the reader. In my understanding the pain of lover that Rumi describes is the pain of detachment of lover from the world to achieve the bigger destiny to be attached with the Creator. In is the process of transformation or losing human soul to be one with the universal soul.
Verses from Odes
It Itself Becomes Sign
The one to whom's unveiled the mystery of love exists no longer, but is annihilated in love. Place before the sun a burning candle, see how its shining disappears before those lights? The candle exists no longer, is transfigured into light. There are no more signs of it; it itself became a sign.
The third stage of movement is "Ordeal" which explores the nature, meaning and price of painful experiences of lover which prepare him/her for the Great Death, the Annihilation-in-love or in other words Ordeals prepare the person to be one with the God by surrendering human attributes to revitalize in God. The following thoughts express that stage:
"You want reality unmasked? Choose death.
Not the death that drags you to the tomb
The death that is a transmutation
So you at last change into the light.
(Odes)
Destruction Precedes Renewal
"A man started to break up the earth with a spade. A fool came and shouted at him: "Why are you ruining the soil?"
"You idiot!" the man cried, "go away and don't bother me! Understand the difference between destruction and growth.
How could this soil become a rose garden or wheat field before it's broken up and ruined and made ugly? How could it become orchards and harvest and leaves and fruit, before it is utterly destroyed and worn down?
Before you pierce an abscess with knife, how can it heal and how can you regain your health?
Until the doctor purifies your tumors with his cures, how can your illness disappear and true healing arrive?
When a tailor cuts up a cloth, piece by piece, does anyone go up to him and strike him and say, "Why have you torn up this beautiful satin; What can I do with scraps of torn-up cloth?"
Each time that builders come to repair an old building, don't they begin by destroying what was there before?
Look at the carpenter or the blacksmith or the butcher; with them too, you'll find destruction precedes renewal. If you don't subject wheat to the grinding millstone, how will bread ever come to decorate your table?" (Mathnavi)
The last movement in this symphony or mystical journey is "Union." It opens up endless possibilities for the seeker; which is celebrated from many different angles. "In Union, the journey to God has become the journey in God." Rumi makes it clear that such a journey has no end in any dimension, and that its mysteries are finally beyond the reach of any human expression or even understanding."
Here Andrew Harvey sums up the book with the collection of those thoughts of Rumi that work as streams of guidance and a sensitive reader can feel that Rumi's words can work as medium of transmission depending upon the gnosis, courage and experience of the reader to be fruitful.
The following thoughts of Rumi shows a glimpse of Andrew Harvey's selection to reflect the last stage of union.
Divine Pride
One day, someone asked Rumi, "We see that certain ancient sages were extremely proud - what does such pride mean?"
He replied, "In people of God, pride is a pride of divine greatness, and not a pride of opinions or passion, nor a presumption that arises from high spiritual rank. When the Imam Dja'far Sadiq, who purified his soul and paid no attention to caliphs and kings, was asked about this pride, he replied, "I myself am not proud. I have abandoned my own existence, the greatness of God has annihilated me and installed itself in place of my pride; the pride I am speaking of springs directly out of the heart of the greatness of God; as for me, in the middle of all this glory, I do not exist." (Aflaki)
This book is definitely worth a read and certainly triggered my thought process. After reading this book many questions arose in my heart about myself. To a certain extent this reading was quite helpful in answering some of the questions I often asked myself, such as, why people who love God go through the agony of pain? or why I feel lonely even when I am in the crowd? etc.
Saturday, October 24, 2009
Intellectual Traditions in Islam - My Closing Comments
I started reading this book "Intellectual Traditions in Islam" like an explorer who knew the homeland well but did not know the world beyond his or her own homeland. I understood many traditions of Prophet Mohammed (peace be upon him) but beyond that I was curious and inquisite to know Islam from points of views and interpretations. I wanted to understand the underpinning thought a little better. It was like a "mapwalk" from history to the current times. All the authors of the different essays worked as a travel route helping the reader to understand the origin of their interpretation of divine guidance and leaving the reader at the intersection to choose his or her own path further.
It is a wonderful book for all those people who share the same curiousity as mine. It requires an open mind of a reader, just like a traveller who sees the places with his or her own eyes and through the tales and stories of the host of the place. Certainly this book is worth a read, with an advanced dictionary beside you to fully comprehend the content of the book.
To create some ease for the readers I wrote some "Words of the Day" for better understanding of the content, using "Websters" and "Collins" Dictionaries and for Islamic terms I used "Dictionary of Islam" by Azim Nanji.
It is a wonderful book for all those people who share the same curiousity as mine. It requires an open mind of a reader, just like a traveller who sees the places with his or her own eyes and through the tales and stories of the host of the place. Certainly this book is worth a read, with an advanced dictionary beside you to fully comprehend the content of the book.
To create some ease for the readers I wrote some "Words of the Day" for better understanding of the content, using "Websters" and "Collins" Dictionaries and for Islamic terms I used "Dictionary of Islam" by Azim Nanji.
Sunday, October 18, 2009
Jihad
Word of the day
Jihad
As a general term, the struggle to create a just and divinely ordered society. The Quran refers to armed defence and justly executed warfare, for which Islam specifies the conditions of war and peace, the treatment of captives and negotiation and resolution of conflict.
In juristic writings Muslim scholars developed further the idea of jihad both as concerned with the defence of Muslim society and also as an extension of its borders. Such writings include extensive discussions of all aspects of warfare, including the notions of justifiable aggression, the authority for and conduct of war, the appropriate treatment of captives, including women, children and the elderly, and the role of arbitration and negotiation in bringing hostilities to an end.
Among Sufi Muslims and others, the idea of jihad as warfare represented incomplete understanding of the concept and interpretation of the Prophetic tradition. They emphasized the distinction between the lesser jihad, for war and defence, and the greater jihad, the struggle for mastery of one's own self to gain deeper spiritual understanding of the inner meaning of the faith.
In contemporary times Muslims have defined jihad in broader terms to encompass ideas of resistance to colonial rule, the struggle for emancipation and the fight against injustice and tyranny as well as ignorance. The term JIHADIST is now sometimes used in the media, to describe those who argue for and undertake war against the state or those they believe to be against the restoration of a true Muslim society and state. To such groups, Muslims and non-Muslims are equally culpable and therefore legitimate targets against whom violence and killing is justifiable.
Jihad
As a general term, the struggle to create a just and divinely ordered society. The Quran refers to armed defence and justly executed warfare, for which Islam specifies the conditions of war and peace, the treatment of captives and negotiation and resolution of conflict.
In juristic writings Muslim scholars developed further the idea of jihad both as concerned with the defence of Muslim society and also as an extension of its borders. Such writings include extensive discussions of all aspects of warfare, including the notions of justifiable aggression, the authority for and conduct of war, the appropriate treatment of captives, including women, children and the elderly, and the role of arbitration and negotiation in bringing hostilities to an end.
Among Sufi Muslims and others, the idea of jihad as warfare represented incomplete understanding of the concept and interpretation of the Prophetic tradition. They emphasized the distinction between the lesser jihad, for war and defence, and the greater jihad, the struggle for mastery of one's own self to gain deeper spiritual understanding of the inner meaning of the faith.
In contemporary times Muslims have defined jihad in broader terms to encompass ideas of resistance to colonial rule, the struggle for emancipation and the fight against injustice and tyranny as well as ignorance. The term JIHADIST is now sometimes used in the media, to describe those who argue for and undertake war against the state or those they believe to be against the restoration of a true Muslim society and state. To such groups, Muslims and non-Muslims are equally culpable and therefore legitimate targets against whom violence and killing is justifiable.
McWorld
Word of the Day
McWorld
Term used by Mohammed Arkoun in Intellectual Traditions in Islam for describing the following:
McWorld
Term used by Mohammed Arkoun in Intellectual Traditions in Islam for describing the following:
- blind forces of globalization
- globalization, viewed from the perspective of United States and Western Europe
- characterized by its market economy, monetary system, technology, media and revelation in informatics which affects work and leisure, genetic engineering etc.
Impervious
Word of the day
Impervious
not capable of being affected or disturbed, incapable of being penetrated
Impervious
not capable of being affected or disturbed, incapable of being penetrated
Intellectual Traditions in Islam - 11th Essay
The Eleventh, and the last, essay "Present Day Islam Between it's tradition and globalization" by Mohammed Arkoun is the detailed analysis of globalization and its effects on today's world in general and its impact on Islamic world in particular.
He explained in detail what is globalization and how it upsets all known cultural, religious, philosophical and political and judicial traditions. How its monetary and technological forces achieve priority over ethical, spiritual and philosophical values.
After the collapse of Soviet Union, United States enjoyed the political domination and have control over global forces. Newly liberated nations faced by global forces and in danger of genocides, gave birth to the concept of humanitarian aid; which came with a baggage of languages, cultures, ecological equilibrium and customary codes and traditional solidarity of elite nations who were providing those aids, overriding the cultures, customs and codes of those nations who are receiving those aids. In other words economic, technological and monetary globalization for the desire of power and profit, stand in sharp contrast against the crisis of study of man and society. In Islamic context the rich philosophical traditions that were developed from the 8th century until the death of Ibn Rush (Averroes) have been lost.
Mohammed Arkoun raised the question of reforms in educational system in order to adapt them everywhere with the urgent needs of globalization. Other important question he asked was "Is Present Day Islam Impervious to Globalization?" He discussed the root causes of today's image of Islam and how Quranic concept of jihad was manipulated by some incomprehensible, anonymous decision makers with ethically irresponsible, murderous, physical violence supporter as a protest against structural violence of McWorld (blind forces of globalization). Promoters and manipulators of jihad and McWorld both have their own underpinning agendas. First one (jihad manipulators) want to bring back and revitalize vague religious mysteries and ruling bodies of clergy organized by the rank and traditional, historically suffocated rule. Whereas second (McWorld) wants to promote the market over the rights and spiritual aspirations of mankind.
Both those polarized notions of today's world need an alternative model which can integrate traditions and needs of globalization well. Arkoun gives a detailed account of suggestions on how this can be achieved which is worth reading.
He explained in detail what is globalization and how it upsets all known cultural, religious, philosophical and political and judicial traditions. How its monetary and technological forces achieve priority over ethical, spiritual and philosophical values.
After the collapse of Soviet Union, United States enjoyed the political domination and have control over global forces. Newly liberated nations faced by global forces and in danger of genocides, gave birth to the concept of humanitarian aid; which came with a baggage of languages, cultures, ecological equilibrium and customary codes and traditional solidarity of elite nations who were providing those aids, overriding the cultures, customs and codes of those nations who are receiving those aids. In other words economic, technological and monetary globalization for the desire of power and profit, stand in sharp contrast against the crisis of study of man and society. In Islamic context the rich philosophical traditions that were developed from the 8th century until the death of Ibn Rush (Averroes) have been lost.
Mohammed Arkoun raised the question of reforms in educational system in order to adapt them everywhere with the urgent needs of globalization. Other important question he asked was "Is Present Day Islam Impervious to Globalization?" He discussed the root causes of today's image of Islam and how Quranic concept of jihad was manipulated by some incomprehensible, anonymous decision makers with ethically irresponsible, murderous, physical violence supporter as a protest against structural violence of McWorld (blind forces of globalization). Promoters and manipulators of jihad and McWorld both have their own underpinning agendas. First one (jihad manipulators) want to bring back and revitalize vague religious mysteries and ruling bodies of clergy organized by the rank and traditional, historically suffocated rule. Whereas second (McWorld) wants to promote the market over the rights and spiritual aspirations of mankind.
Both those polarized notions of today's world need an alternative model which can integrate traditions and needs of globalization well. Arkoun gives a detailed account of suggestions on how this can be achieved which is worth reading.
Friday, October 16, 2009
Sunna
Word of the Day
Sunna
Custom, practice, particularly that associated with the exemplary life of the Prophet comprising his deeds, utterances; it is embodied in hadith.
Sunna
Custom, practice, particularly that associated with the exemplary life of the Prophet comprising his deeds, utterances; it is embodied in hadith.
Madrasa
Word of the Day
Madrasa
A college or seminary of higher Muslim learning, often attached to a mosque.
A Muslim institution of learning and study that evolved into a center for training in religious and legal sciences, particularly among sunnis. The establishment of such centers was initiated by Nazim-al-Mulk in the eleventh century through the Nizamiya Madrasa in Baghdad. It was specifically created and endowed for the training of sunni scholars and teachers. Over time madrasas became major legal and theological institutions throughout the Muslim world. Occasionally, the term is also used to designate, in general, schools or centers of learning that provide religious instructions. In contemporary Muslim societies the madrasa has also served as a starting point for developing an integrated wide-ranging curriculum for early childhood education. In certain parts of the Muslim world such institutions have also been exploited in order to indoctrinate students throug a narrow, ideologically driven agenda to instigate opposition to ruling governments and perceived alien influences in society.
(Reference Islamic Encyclopedia by Azim Nanji)
Madrasa
A college or seminary of higher Muslim learning, often attached to a mosque.
A Muslim institution of learning and study that evolved into a center for training in religious and legal sciences, particularly among sunnis. The establishment of such centers was initiated by Nazim-al-Mulk in the eleventh century through the Nizamiya Madrasa in Baghdad. It was specifically created and endowed for the training of sunni scholars and teachers. Over time madrasas became major legal and theological institutions throughout the Muslim world. Occasionally, the term is also used to designate, in general, schools or centers of learning that provide religious instructions. In contemporary Muslim societies the madrasa has also served as a starting point for developing an integrated wide-ranging curriculum for early childhood education. In certain parts of the Muslim world such institutions have also been exploited in order to indoctrinate students throug a narrow, ideologically driven agenda to instigate opposition to ruling governments and perceived alien influences in society.
(Reference Islamic Encyclopedia by Azim Nanji)
Thursday, October 15, 2009
Intellectual Traditions in Islam - 10th Essay
The tenth essay is about "Woman, Half the Man - The Crises of Male Epistemology in Islamic Jurisprudence" by Abdulaziz Sachedina
In this essay he mentions the two spheres of Sharia' one of which is Ibada (acts of honoring God) and the other is Mu'amalat (inter-human relationship). Muamalat or inter-relation among humans need re-thinking and reinterpretation of Quranic and Sunna sources according to changed social conditions, specially on personal status of Muslim women. Madrasas, that train ulema to interpret law, are traditionally male oriented and they disregard female voices, arguments connected with women's issues and human rights. In today's time it is only possible when women themselves participate in legal-ethical system of Islamic law.
Abdulaziz Sachedina went into detail in explaining traditional interpretations leading to women, half the man? it's sources and how it is out of context or derived from male dominated justice system. In his understanding, women will not get their proper position until they are part of interpreting women related matters in sharia and be the part of the rethinking process. Sharia will nto reflect proper interpretation of Islamic law until the women voices and participation are included to be useful for today's changed society.
It was a wonderful essay and as a women it was a joyous occasion for me to hear a male scholar expressing women's rights and addressing issues related to equality of women. I completely agree with him that women also need to take initiative in mastering Sharia, at least to justify their own proper position in society.
In this essay he mentions the two spheres of Sharia' one of which is Ibada (acts of honoring God) and the other is Mu'amalat (inter-human relationship). Muamalat or inter-relation among humans need re-thinking and reinterpretation of Quranic and Sunna sources according to changed social conditions, specially on personal status of Muslim women. Madrasas, that train ulema to interpret law, are traditionally male oriented and they disregard female voices, arguments connected with women's issues and human rights. In today's time it is only possible when women themselves participate in legal-ethical system of Islamic law.
Abdulaziz Sachedina went into detail in explaining traditional interpretations leading to women, half the man? it's sources and how it is out of context or derived from male dominated justice system. In his understanding, women will not get their proper position until they are part of interpreting women related matters in sharia and be the part of the rethinking process. Sharia will nto reflect proper interpretation of Islamic law until the women voices and participation are included to be useful for today's changed society.
It was a wonderful essay and as a women it was a joyous occasion for me to hear a male scholar expressing women's rights and addressing issues related to equality of women. I completely agree with him that women also need to take initiative in mastering Sharia, at least to justify their own proper position in society.
Intellectual Traditions in Islam - 9th Essay
The ninth essay is about "Some observations on the Religious Intellectual Milieu of Safawid Persia" by John Cooper.
Safawid dynasty was founded by Safi al-Din who was also the founder of Sufi order called Safawiyya. Works written during Safawids trace his linkage back to the seventh twelver Imam Musa Al-Kazim, but biographical literature before Safawid period does not mention any such linkage of Safi Al-Din with Twelver Shia Imam Musa Al-Kazim. Safawid cosolidated themselves with the Twelver Shias to retain the power and to avoid the pluralistic tendencies of Sufism of that time. Shia ulema came to take up the religious posts and madrasas became Shii Learning Centers. Many Shia Ulema were showing their attraction towards Sufism to please their Safawid masters. Some strongly independent Shia Ulema, such as Muqaddas Ardabili, opposed the Sufi notion of Wahdat al Wujud (unity of being) and condemned the Sufis as kafirs and zindiqs.
The Sufism of the 14th and 15th centuries had been thoroughly penetrated by the teaching of the Shaykh al Akbar Ibn al Arabi. Peripatetic Aristotelian philosophy was also widely studied. In short philosophical environment of Safawid of Persia was the mixture of Peripatetic (pertaining to the the Aristotelian Philosophy); Akbarian (after the tradition of Ibn Al Arabi) and Illuminations (After Al Suhrawardy).
John Cooper gave a very detailed account of history of Safawid and moving their identity from Sufis to Shia (Twelvers).
It was a difficult essay for me to read as John Cooper was presenting too many names at at time which was distracting the flow of thoughts required to fully comprehend the concept and understand the concepts he was trying to explain.
Safawid dynasty was founded by Safi al-Din who was also the founder of Sufi order called Safawiyya. Works written during Safawids trace his linkage back to the seventh twelver Imam Musa Al-Kazim, but biographical literature before Safawid period does not mention any such linkage of Safi Al-Din with Twelver Shia Imam Musa Al-Kazim. Safawid cosolidated themselves with the Twelver Shias to retain the power and to avoid the pluralistic tendencies of Sufism of that time. Shia ulema came to take up the religious posts and madrasas became Shii Learning Centers. Many Shia Ulema were showing their attraction towards Sufism to please their Safawid masters. Some strongly independent Shia Ulema, such as Muqaddas Ardabili, opposed the Sufi notion of Wahdat al Wujud (unity of being) and condemned the Sufis as kafirs and zindiqs.
The Sufism of the 14th and 15th centuries had been thoroughly penetrated by the teaching of the Shaykh al Akbar Ibn al Arabi. Peripatetic Aristotelian philosophy was also widely studied. In short philosophical environment of Safawid of Persia was the mixture of Peripatetic (pertaining to the the Aristotelian Philosophy); Akbarian (after the tradition of Ibn Al Arabi) and Illuminations (After Al Suhrawardy).
John Cooper gave a very detailed account of history of Safawid and moving their identity from Sufis to Shia (Twelvers).
It was a difficult essay for me to read as John Cooper was presenting too many names at at time which was distracting the flow of thoughts required to fully comprehend the concept and understand the concepts he was trying to explain.
Saturday, October 10, 2009
Intellectual Traditions in Islam - Eighth Essay
The Eighth essay in this book is "Reason and Mystical Experience in Sufism" by (Late) Annemarie Schimmel.
Annemarie Schimmel has focused her essay on how Sufis think about intellect and love. She gave many wonderful examples from Sufi traditions to highlight the difference between them. In Sufis' understanding intellect has to first think thoroughly and deeply about things, whereas love tries to jump into the heart of the matter without thinking of consequences. Sufis do not deny the importance of intellect but they think it is only useful to guide the behavior on the broad path of Sharia. She quoted Rumi who explains the role of intellect as a father who disciplines the child and sends him to school to learn so that the child can face the world in a better way where as nafs, the lower soul, is like a mother who wants to spoil the child and wants to keep him close so he shouldn't face the hardships in life.
In Annemarie's words, "Intellect has a very important role in human development, even though it has no right to enter the bridal chamber of love." She went ahead and gave plenty of example where superiority of love is clearly mentioned and intellect was left behind as weaker than love. She quoted hadith of Prophet Mohammed (p.b.u.h.) "...When he was asked how to behave in a certain case, he replied: Ask your heart for a fatwa; because it is the heart that gives the true answer to the problems which beset [trouble or harass constantly] human intellects."
According to Rumi "....Intellect is necessary to give us khabar; information, but what the heart craves is nazar, direct vision." Where Sufi writings are concern they are difficult for the general people to understand because their writing are reflection of their spiritual experience and words cannot completely explain their thoughts. Annemarie referred article by Sayyed Hossein Nasr in which he mentioned that it is not enough to read the text as they stand, we have to read the white between the lines, that is, we have to understand the meaning of the texts by being introduced to them by someone who has true experience. Annemarie ended this essay with a beautiful example given by Rumi summarizing the debate between intellect and love. "...He says: When you make a house for your chicken, a camel does not fit into it."
This essay is a wonderful explanation of how Sufi perceive this world and why they are so difficult to understand by ordinary people. Her selection of examples to explain Sufis' approaches about things were outstanding. Certainly, it reflects her superior command and understanding of Sufi beliefs and practices. Annemarie is no more with us and this essay is just one of the extremely valuable literary contributions made by her. I strongly suggest to the readers of this review to read this essay in full, it is really an essay worth reading.
Annemarie Schimmel has focused her essay on how Sufis think about intellect and love. She gave many wonderful examples from Sufi traditions to highlight the difference between them. In Sufis' understanding intellect has to first think thoroughly and deeply about things, whereas love tries to jump into the heart of the matter without thinking of consequences. Sufis do not deny the importance of intellect but they think it is only useful to guide the behavior on the broad path of Sharia. She quoted Rumi who explains the role of intellect as a father who disciplines the child and sends him to school to learn so that the child can face the world in a better way where as nafs, the lower soul, is like a mother who wants to spoil the child and wants to keep him close so he shouldn't face the hardships in life.
In Annemarie's words, "Intellect has a very important role in human development, even though it has no right to enter the bridal chamber of love." She went ahead and gave plenty of example where superiority of love is clearly mentioned and intellect was left behind as weaker than love. She quoted hadith of Prophet Mohammed (p.b.u.h.) "...When he was asked how to behave in a certain case, he replied: Ask your heart for a fatwa; because it is the heart that gives the true answer to the problems which beset [trouble or harass constantly] human intellects."
According to Rumi "....Intellect is necessary to give us khabar; information, but what the heart craves is nazar, direct vision." Where Sufi writings are concern they are difficult for the general people to understand because their writing are reflection of their spiritual experience and words cannot completely explain their thoughts. Annemarie referred article by Sayyed Hossein Nasr in which he mentioned that it is not enough to read the text as they stand, we have to read the white between the lines, that is, we have to understand the meaning of the texts by being introduced to them by someone who has true experience. Annemarie ended this essay with a beautiful example given by Rumi summarizing the debate between intellect and love. "...He says: When you make a house for your chicken, a camel does not fit into it."
This essay is a wonderful explanation of how Sufi perceive this world and why they are so difficult to understand by ordinary people. Her selection of examples to explain Sufis' approaches about things were outstanding. Certainly, it reflects her superior command and understanding of Sufi beliefs and practices. Annemarie is no more with us and this essay is just one of the extremely valuable literary contributions made by her. I strongly suggest to the readers of this review to read this essay in full, it is really an essay worth reading.
Thursday, October 8, 2009
Intellectual Traditions in Islam - Seventh essay
The seventh essay in this book is about "Nasir Khusraw: Fatimid Intellectual" by Alice C. Hunsberger.
Alice has focussed her essay on Nasir Khusraw who was a well known philosopher and poet of 11th century. He is one of the beloved figure in Persian Literature. All his literary contributions are in Persian. He left three genre of writings. "Safar-nama" is a prose memoir of his travel. Safar nama is admired by the readers for its simplicity and straightforwardness in writing. It has his detailed observations of cities and their administrations, and sometimes added historical details to his narratives. Alice gave many wonderful stories from Safar Nama as examples.
The other genre of writing is his Diwan which is a collection of poetries of Nasir Khusraw. He uses poetries to give moral advice and hidden meaning of philosophies. His poetries make it possible to see his personality more completely. Main themes of his poetries are reason or intellect, and after his period of exile began, emotion of sadness reflect clearly through his poetries.
Nasir Khusraw shows clearly how he doesn't like ignorance in people. He is intolerant towards such people and uses words like donkeys, asses, silent fishes and noisy little birds etc. for them. In his poetries he reflects the conflicting emotions of man about this physical world which traps him but he still needs to be actively involved in this world as this world carries the important tools of learning true wisdom; those tools are reason and knowledge (aql and ilm).
His philosophies reflects the same theme of reason and knowledge in Wajh-e-Deen (Nasir Khusraw's philosophical work). He explains that "....animals act without knowledge, while angels know without acting. But humans must combine both knowledge and action, just as they represent a combination of animal bodies and angelic knowledge." That's where he also differs from Sufis. In Sufism reason or aql is considered as boundary and has to overcome or surpass it to get united with God. For Nasir Khusraw, reason is not something to be surpassed, in fact, it is a tool to increase knowledge and strengthening faith.
Alice, in this essay, gave many beautiful examples of Nasir Khusraw's work which are worth reading. I am feeling tempted to quote them all over here, but if I will do so then my review will turn into re-writing Alice's essay. So, I will avoid that and ecourage readers of this review to read the original essay of Alice C. Hunsberger. It is definitely an essay you must read - it's really worth reading.
Alice has focussed her essay on Nasir Khusraw who was a well known philosopher and poet of 11th century. He is one of the beloved figure in Persian Literature. All his literary contributions are in Persian. He left three genre of writings. "Safar-nama" is a prose memoir of his travel. Safar nama is admired by the readers for its simplicity and straightforwardness in writing. It has his detailed observations of cities and their administrations, and sometimes added historical details to his narratives. Alice gave many wonderful stories from Safar Nama as examples.
The other genre of writing is his Diwan which is a collection of poetries of Nasir Khusraw. He uses poetries to give moral advice and hidden meaning of philosophies. His poetries make it possible to see his personality more completely. Main themes of his poetries are reason or intellect, and after his period of exile began, emotion of sadness reflect clearly through his poetries.
Nasir Khusraw shows clearly how he doesn't like ignorance in people. He is intolerant towards such people and uses words like donkeys, asses, silent fishes and noisy little birds etc. for them. In his poetries he reflects the conflicting emotions of man about this physical world which traps him but he still needs to be actively involved in this world as this world carries the important tools of learning true wisdom; those tools are reason and knowledge (aql and ilm).
His philosophies reflects the same theme of reason and knowledge in Wajh-e-Deen (Nasir Khusraw's philosophical work). He explains that "....animals act without knowledge, while angels know without acting. But humans must combine both knowledge and action, just as they represent a combination of animal bodies and angelic knowledge." That's where he also differs from Sufis. In Sufism reason or aql is considered as boundary and has to overcome or surpass it to get united with God. For Nasir Khusraw, reason is not something to be surpassed, in fact, it is a tool to increase knowledge and strengthening faith.
Alice, in this essay, gave many beautiful examples of Nasir Khusraw's work which are worth reading. I am feeling tempted to quote them all over here, but if I will do so then my review will turn into re-writing Alice's essay. So, I will avoid that and ecourage readers of this review to read the original essay of Alice C. Hunsberger. It is definitely an essay you must read - it's really worth reading.
Wednesday, October 7, 2009
Da'wa
Word of the Day
DA'WA
In the Quran and among certain Muslim groups da'wa came to signify the summoning of people to the practice of true Islam as well as to a particular political cause, as in the case of the Abbasids in the eighth century. Among the Fatimids, the da'wa was the formal institution responsible for preaching and for education. Its use has continued to modern times among Muslims to indicate the continuing goal of preaching and inviting to Islam. The agent of the da'wa is called Dai.
DA'WA
In the Quran and among certain Muslim groups da'wa came to signify the summoning of people to the practice of true Islam as well as to a particular political cause, as in the case of the Abbasids in the eighth century. Among the Fatimids, the da'wa was the formal institution responsible for preaching and for education. Its use has continued to modern times among Muslims to indicate the continuing goal of preaching and inviting to Islam. The agent of the da'wa is called Dai.
Taqiyya
Word of the Day
TAQIYYA
In Shi'ism, the practice of not openly expressing one's faith and religious affiliation as a form of self-protection in situations of compulsion and persecution.
Reference "Dictionary of Islam" - Azim Nanji - Penguin Reference Library
TAQIYYA
In Shi'ism, the practice of not openly expressing one's faith and religious affiliation as a form of self-protection in situations of compulsion and persecution.
Reference "Dictionary of Islam" - Azim Nanji - Penguin Reference Library
Intellectual Traditions in Islam - Sixth Essay
The sixth essay is titled "Intellectual Life among the Ismailis: An Overview" by Farhad Daftary.
In his paper, Dr. Daftary mentions the Shia Imami Ismaili perspective in detail and their intellectual contributions to the rich Islamic intellectual traditions. The early Ismailis laid the foundation of intellectual tradition which were further developed during the Fatimid and subsequent periods in Ismaili history. The focus of this essay is on Ismaili activities in medieval times; and their contribution toward philosophy, law, historiography and certain distinct traditions and institutions of learning.
In 909 early Ismaili da'wa was successful in establishing the Fatimid State in North Africa which extended further to Egypt, Palestine, the Hijaz and Syria. This posed the Shi'i challenge to Abbassid authority and sunni interpretation of Islam. This resulted in Fatimid Caliph, who was also the Ismaili Imam, to become the spiritual spokesman of Shia Islam in general and the Abbassid Calip became the mouthpiece of Sunni Islam. Now Ismailis could freely practice their faith in the Fatimid State, but they continued to observe Taqiyya (secrecy) outside the Fatimid State as they were target of persecution.
Ismaili da'wa, whose main focus was the central authority of Imam and esoteric (Batin) understanding of Quran, continued. As a ruling authority of Fatimid State, Ismaili Law was written by Qadi-al-Nu'man, which was closely analyzed and examined by Fatimid Caliph Imam Al-Muizzz, and which was later used as legal code of the Fatimid State.
During Fatimid Caliphate, the leaders of the state involved themselves in historiography. Numerous histories of the Fatimid State and dynasty were compiled by contemporary historians, both Ismailis as well as non-Ismailis. Today we don't have much from the Fatimid Period, except few fragments of those works, because when Ayyubids succeeded the Fatimids in Egypt, they destroyed the renowned Fatimid libraries. During the Ismaili Nizar rule in Persia, Hasan Bin Sabah established a library in Alamut and later major Nizari fortresses in Persia and Syria were well equipped with lots of books, documents and scientific instruments.
Many Sunnis, Twelver Shi'is and even non-Muslims were benefited by Nizari contribution toward learning. Especially during Mongol invasion of Central Asia, scholars like Nasir al din Tusi, who used Nizari library for about three decades, made important contribution in Nizari thought of the late Alamut period.
After destruction of Nizari State by Mongols, Ismailis were scattered. In 15th century Ismaili da'wa revived in Anjudan and shared some common esoteric traditions in Islam with Sufism. In 17th century Ismaili Da'wa got success in Central Asia and India and rich "Ginanic Tradition" was added to intellectual heritage of Ismailis.
In his paper, Dr. Daftary mentions the Shia Imami Ismaili perspective in detail and their intellectual contributions to the rich Islamic intellectual traditions. The early Ismailis laid the foundation of intellectual tradition which were further developed during the Fatimid and subsequent periods in Ismaili history. The focus of this essay is on Ismaili activities in medieval times; and their contribution toward philosophy, law, historiography and certain distinct traditions and institutions of learning.
In 909 early Ismaili da'wa was successful in establishing the Fatimid State in North Africa which extended further to Egypt, Palestine, the Hijaz and Syria. This posed the Shi'i challenge to Abbassid authority and sunni interpretation of Islam. This resulted in Fatimid Caliph, who was also the Ismaili Imam, to become the spiritual spokesman of Shia Islam in general and the Abbassid Calip became the mouthpiece of Sunni Islam. Now Ismailis could freely practice their faith in the Fatimid State, but they continued to observe Taqiyya (secrecy) outside the Fatimid State as they were target of persecution.
Ismaili da'wa, whose main focus was the central authority of Imam and esoteric (Batin) understanding of Quran, continued. As a ruling authority of Fatimid State, Ismaili Law was written by Qadi-al-Nu'man, which was closely analyzed and examined by Fatimid Caliph Imam Al-Muizzz, and which was later used as legal code of the Fatimid State.
During Fatimid Caliphate, the leaders of the state involved themselves in historiography. Numerous histories of the Fatimid State and dynasty were compiled by contemporary historians, both Ismailis as well as non-Ismailis. Today we don't have much from the Fatimid Period, except few fragments of those works, because when Ayyubids succeeded the Fatimids in Egypt, they destroyed the renowned Fatimid libraries. During the Ismaili Nizar rule in Persia, Hasan Bin Sabah established a library in Alamut and later major Nizari fortresses in Persia and Syria were well equipped with lots of books, documents and scientific instruments.
Many Sunnis, Twelver Shi'is and even non-Muslims were benefited by Nizari contribution toward learning. Especially during Mongol invasion of Central Asia, scholars like Nasir al din Tusi, who used Nizari library for about three decades, made important contribution in Nizari thought of the late Alamut period.
After destruction of Nizari State by Mongols, Ismailis were scattered. In 15th century Ismaili da'wa revived in Anjudan and shared some common esoteric traditions in Islam with Sufism. In 17th century Ismaili Da'wa got success in Central Asia and India and rich "Ginanic Tradition" was added to intellectual heritage of Ismailis.
Monday, October 5, 2009
Salafi
Word of the Day
Salafi (Salafiya)
A reform movement initiated by Jamal Al Din Afghani and Muhammad Abduh in the nineteenth century. One of the major goals was to show that the original message and teachings of Islam could be reconciled with knowledge developed by contemporary science and thought. Appealing to the tradition of the "elders" at the beginning of Islam, they "argued" for a return to what they perceive to be a spirit of openness and dynamic interpretations. In due course, however, among some of their followers, these ideas have been extended to emphasize the "normativeness" of the original tradition and to show a lesser regard for the historical contexts and development that govern muslim practices and beliefs.
Reference "Dictionary of Islam" by Azim Nanji - Penguin Reference Library
Salafi (Salafiya)
A reform movement initiated by Jamal Al Din Afghani and Muhammad Abduh in the nineteenth century. One of the major goals was to show that the original message and teachings of Islam could be reconciled with knowledge developed by contemporary science and thought. Appealing to the tradition of the "elders" at the beginning of Islam, they "argued" for a return to what they perceive to be a spirit of openness and dynamic interpretations. In due course, however, among some of their followers, these ideas have been extended to emphasize the "normativeness" of the original tradition and to show a lesser regard for the historical contexts and development that govern muslim practices and beliefs.
Reference "Dictionary of Islam" by Azim Nanji - Penguin Reference Library
Intellectual Traditions in Islam - Fifth Essay
The fifth essay is about "The Limits of Islamic Orthodoxy" presented by Norman Calder.
In this presentation Norman Calder gave details of his observations and knowledge about Islamic "Orthodoxy", meaning "right teaching" in Islam, with a disclaimer that he is writing only his observations and not judging right or wrong for anyone. In this essay he talks about Islamic Orthodoxy in general and sunni belief of right teaching, in specific.
To clarify these orthodoxies, he categorizes religious beliefs for all people in all times into five groups:
Within Islam, Shia fall under "charisma"; philosophers (Al-Farabi and Avicenna) and Mu'tazila fall under "reason", sufis fall under "gnosis" and sunnis lies somewhere between "scripture" and "community."
Then Norman Calder focuses his observations specifically on sunni interpretation of orthodoxy (right beliefs) and their limits. Those beliefs are derived from "Qisas al Anbiya" (tales of prophets); "Sirat al-nabi"; Quran; hadiths; Fiqh (Islamic Law); Kalam (Islamic Theology); and Tafsir (commentaries on Quran and Hadith).
These kinds of boundaries have room for all kinds of interpretations, but in reality when someone gives his own understanding of Quran or Hadith that Tafsir or commentary is usually questioned and becomes open to accusations if it deviates from commentaries of previous well established commentators.
Norman Calder concludes about traditional sunni orthodoxy as "...that sunni Islam is primarily a religion of community, scripture and gnosis, marginally fo reason, and hardly at all of charisma."
In contemporary world in 19th century, a man named Muhammad 'Abduh wanted to bring reforms in Islam to make it relevant to the mdoern world. He brought this notion that intellectual traditions of the past are of no use for today's world so they should go back to the beginning and start from the Quran. He represented the Salafi tendency in Islam and played a major role in shrinking the rich intellectual traditions of Islam.
In this presentation Norman Calder gave details of his observations and knowledge about Islamic "Orthodoxy", meaning "right teaching" in Islam, with a disclaimer that he is writing only his observations and not judging right or wrong for anyone. In this essay he talks about Islamic Orthodoxy in general and sunni belief of right teaching, in specific.
To clarify these orthodoxies, he categorizes religious beliefs for all people in all times into five groups:
- Scripture - means reaching God through scriptures, that God has revealed
- Community - means correct belief can be articulated through those communities which are chosen and guarded by God
- Gnosis - reaching God through mystic knowledge and having direct communication with God
- Reason - understanding God through reasons - all philosophers fall into this category
- Charisma - communities who believe that God has appointed, throughout the generations, one particular person to express and guard His message; this person has Charismatic knowledge of God and he defines right belief for people.
Within Islam, Shia fall under "charisma"; philosophers (Al-Farabi and Avicenna) and Mu'tazila fall under "reason", sufis fall under "gnosis" and sunnis lies somewhere between "scripture" and "community."
Then Norman Calder focuses his observations specifically on sunni interpretation of orthodoxy (right beliefs) and their limits. Those beliefs are derived from "Qisas al Anbiya" (tales of prophets); "Sirat al-nabi"; Quran; hadiths; Fiqh (Islamic Law); Kalam (Islamic Theology); and Tafsir (commentaries on Quran and Hadith).
These kinds of boundaries have room for all kinds of interpretations, but in reality when someone gives his own understanding of Quran or Hadith that Tafsir or commentary is usually questioned and becomes open to accusations if it deviates from commentaries of previous well established commentators.
Norman Calder concludes about traditional sunni orthodoxy as "...that sunni Islam is primarily a religion of community, scripture and gnosis, marginally fo reason, and hardly at all of charisma."
In contemporary world in 19th century, a man named Muhammad 'Abduh wanted to bring reforms in Islam to make it relevant to the mdoern world. He brought this notion that intellectual traditions of the past are of no use for today's world so they should go back to the beginning and start from the Quran. He represented the Salafi tendency in Islam and played a major role in shrinking the rich intellectual traditions of Islam.
Sunday, October 4, 2009
Mu'tazila
Word of the Day
MU'TAZILA
A school of Muslim thought that flourished in the ninth century at the court of the Abbasid Caliph Al-Mamun. Applying rationalist methods of discourse derived from Greek philosophy to questions of Muslim doctrine and Quranic interpretation. The Mu'tazila argued for the idea of the absolute Unity of God, the justice of God, the temporality of creation, free will, and createdness of Quran. Al-Mamun supported those views and sought to impose them on other scholars. His policy was resisted and failed in its purpose, being reversed by his successor. The Mu'tazila produced some outstanding scholars, whose intellectual influence continued long after the movement's demise.
Reference: Dictionary of Islam - Azim Nanji - Penguin Reference Library
MU'TAZILA
A school of Muslim thought that flourished in the ninth century at the court of the Abbasid Caliph Al-Mamun. Applying rationalist methods of discourse derived from Greek philosophy to questions of Muslim doctrine and Quranic interpretation. The Mu'tazila argued for the idea of the absolute Unity of God, the justice of God, the temporality of creation, free will, and createdness of Quran. Al-Mamun supported those views and sought to impose them on other scholars. His policy was resisted and failed in its purpose, being reversed by his successor. The Mu'tazila produced some outstanding scholars, whose intellectual influence continued long after the movement's demise.
Reference: Dictionary of Islam - Azim Nanji - Penguin Reference Library
Intellectual Traditions in Islam - Fourth Essay
The fourth essay is about "The Rational Traditions in Islam" by Muhsin Mahdi. He has divided rational traditions into two perspectives: Historical and Contemporary.
In historic perspective he talks about the French Encyclopaedist and their rationalism in detail which had great impact on some philosophers like Abu-Bakr Muhammad al Razi who opposed all forms of human authority in matters of knowledge even that of Prophets. His rational argument denies the special connectivity between Prophets and Divinity. He was responded to by Abu-Hakim al Razi.
All these rational debates resulted in two terms, one we can call extreme rationalism where anything which is religious was denied, and the other, rationalism which has, more or less, dedicated itself to trying to make sense. There were other Philosophers who said you can understand everything in complete rational terms but it may take hundreds or thousands of years to completly understand the reason behind everything. They acknowledge connectivity between Divine Authorities and Divinity (God). They believe that Prophets and divine authorities know the shortcuts so we can achieve results of our search in a given human life time.
Some other historic rational traditions talked about primary source of rationality. In Muhsin Mahdi's words "------the genuine rational tradition never says that there is nothing beyond reason because in almost in every case the doctine is that something must have generated reason, something must have been at the begining and that could not be the reason that we know.----It is the doctrine of the source, that there is a source of this expanded notion of reason, but that the source itself cannot be reason as we understand."
The other perspective which is marked by the present period, is considered as modern Islamic thought named as "the new wisdom". It tries to integrate a number of strands fro earlier Islamic thoughts and theologies mainly Mu'tazali theology. In course of development of New Wisdom, which was growing in Persia, got impacted by Ithna-Ashari or Twelver Shia's majority. Then Nasir al Din al Tusi's efforts added Mysticism and its thoughts in New Wisdom. Now New Wisdom is considered as complition of philosophy of rational thoughts; which can be attained through private illumination which could be in dream and visions. According to the author of this article "---The New Wisdom has a basic flaw, which was its fatal neglect of political and social problems." Weakness in New Wisdom is that it emphasizes on individual withdrawal rather than communal participation, and individual ethics than communal ethics. This was attacked by contemprory thinker Muhammad Iqbal (Allama Iqbal) who was completly inspired by modern European thoughts and started to look Islam through European prospective, which resulted in praising everything what Muslims had done in past which is useful for the modern world, but this limited Islam to one phase of history. According to author, Iqbal believed that something should be given to muslim to be proud of; and he ended up in claiming that Europe today is a hindrance in the way of man's ethical advancement. He tried to create spiritual democracy by taking best of technical and scientific advancements of Europe and best of ethics of Islam. But he was lacking the real thinking about political and social problems of his time.
Muhsin Mahdi thinks what is most hazardous today is that we don't think of Islam as a whole, rather limit it to certain phase of history which is already over.
He ended the essay with a question, what will we do as we approach the end of 20th century?
In historic perspective he talks about the French Encyclopaedist and their rationalism in detail which had great impact on some philosophers like Abu-Bakr Muhammad al Razi who opposed all forms of human authority in matters of knowledge even that of Prophets. His rational argument denies the special connectivity between Prophets and Divinity. He was responded to by Abu-Hakim al Razi.
All these rational debates resulted in two terms, one we can call extreme rationalism where anything which is religious was denied, and the other, rationalism which has, more or less, dedicated itself to trying to make sense. There were other Philosophers who said you can understand everything in complete rational terms but it may take hundreds or thousands of years to completly understand the reason behind everything. They acknowledge connectivity between Divine Authorities and Divinity (God). They believe that Prophets and divine authorities know the shortcuts so we can achieve results of our search in a given human life time.
Some other historic rational traditions talked about primary source of rationality. In Muhsin Mahdi's words "------the genuine rational tradition never says that there is nothing beyond reason because in almost in every case the doctine is that something must have generated reason, something must have been at the begining and that could not be the reason that we know.----It is the doctrine of the source, that there is a source of this expanded notion of reason, but that the source itself cannot be reason as we understand."
The other perspective which is marked by the present period, is considered as modern Islamic thought named as "the new wisdom". It tries to integrate a number of strands fro earlier Islamic thoughts and theologies mainly Mu'tazali theology. In course of development of New Wisdom, which was growing in Persia, got impacted by Ithna-Ashari or Twelver Shia's majority. Then Nasir al Din al Tusi's efforts added Mysticism and its thoughts in New Wisdom. Now New Wisdom is considered as complition of philosophy of rational thoughts; which can be attained through private illumination which could be in dream and visions. According to the author of this article "---The New Wisdom has a basic flaw, which was its fatal neglect of political and social problems." Weakness in New Wisdom is that it emphasizes on individual withdrawal rather than communal participation, and individual ethics than communal ethics. This was attacked by contemprory thinker Muhammad Iqbal (Allama Iqbal) who was completly inspired by modern European thoughts and started to look Islam through European prospective, which resulted in praising everything what Muslims had done in past which is useful for the modern world, but this limited Islam to one phase of history. According to author, Iqbal believed that something should be given to muslim to be proud of; and he ended up in claiming that Europe today is a hindrance in the way of man's ethical advancement. He tried to create spiritual democracy by taking best of technical and scientific advancements of Europe and best of ethics of Islam. But he was lacking the real thinking about political and social problems of his time.
Muhsin Mahdi thinks what is most hazardous today is that we don't think of Islam as a whole, rather limit it to certain phase of history which is already over.
He ended the essay with a question, what will we do as we approach the end of 20th century?
Thursday, October 1, 2009
ADAB
Word of the Day
ADAB
An Arabic term employed in Muslim thought and literature that has many connotations associated with intellectual, literary, moral and ethical discourse and the value of norms of human conduct. In its practical aspect, it can refere to appropriate qualities necessary for proper personal behavior, upbringing and mode of conduct in daily life and social interactions. It also stands for the cultivation of knowledge and literary learning that signifies humanistic value of individual achievement. In its literary aspect ADAB signifies the material and spiritual culture generated in writing and other artistic accomplishments.
(Reference: Dictionary of Islam by Azim Nanji, Published by Penguin Books)
ADAB
An Arabic term employed in Muslim thought and literature that has many connotations associated with intellectual, literary, moral and ethical discourse and the value of norms of human conduct. In its practical aspect, it can refere to appropriate qualities necessary for proper personal behavior, upbringing and mode of conduct in daily life and social interactions. It also stands for the cultivation of knowledge and literary learning that signifies humanistic value of individual achievement. In its literary aspect ADAB signifies the material and spiritual culture generated in writing and other artistic accomplishments.
(Reference: Dictionary of Islam by Azim Nanji, Published by Penguin Books)
Intellectual Traditions in Islam - Third Essay
Third essay in the book is about "Scientific and Philosophical Enuiry: Achievements and Reaction in Muslim History." Presented by Oliver Leaman.
After Prophet Muhammed S.A.S. when Islamic empire expanded widely and exposed to different civilizations which had more sophisticated ideas about theology, medicine, astronomy and mathematics, posed the challege to Muslims on how to react to those ideas, without compromising their believes and traditions. Lots of debates were started and questions like; How far can an Islamic philosophy or science can borrow from outside of Islam and incorporate that philosophy or science to produce something which is specifically Islamic? In quest of those inquries many wonderful ideas and philosophical veiws came into picture. Thinkers like Ibn Rushd(Averroes), Ibn-Sina (Avicena) and al-Farabi brought wonderful philosophical treasures to Islamic traditions. On the other hand emergence of ADAB highlighted ethics in Islam, which were used as the means to address the diversity of context and people.Philosophies and sciences developed at that times were widely read and used to improve the quality of life of the people. Places like Andalus in Spain became knowledge hub for the world. Oliver Leaman mentions this as "----anybody in Europe who wanted to know any thing scientific had to go to Andalus, and there are many accounts in Latin litrature of how a particular problem remained unsolvable, untill somebody turned up from Andalus and suddenly the problem was solved. Thus Islamic Spain had a reputation for several hundred years of being the real highpoint of philosophical, scientific, technical and methematical knowledge."
After Prophet Muhammed S.A.S. when Islamic empire expanded widely and exposed to different civilizations which had more sophisticated ideas about theology, medicine, astronomy and mathematics, posed the challege to Muslims on how to react to those ideas, without compromising their believes and traditions. Lots of debates were started and questions like; How far can an Islamic philosophy or science can borrow from outside of Islam and incorporate that philosophy or science to produce something which is specifically Islamic? In quest of those inquries many wonderful ideas and philosophical veiws came into picture. Thinkers like Ibn Rushd(Averroes), Ibn-Sina (Avicena) and al-Farabi brought wonderful philosophical treasures to Islamic traditions. On the other hand emergence of ADAB highlighted ethics in Islam, which were used as the means to address the diversity of context and people.Philosophies and sciences developed at that times were widely read and used to improve the quality of life of the people. Places like Andalus in Spain became knowledge hub for the world. Oliver Leaman mentions this as "----anybody in Europe who wanted to know any thing scientific had to go to Andalus, and there are many accounts in Latin litrature of how a particular problem remained unsolvable, untill somebody turned up from Andalus and suddenly the problem was solved. Thus Islamic Spain had a reputation for several hundred years of being the real highpoint of philosophical, scientific, technical and methematical knowledge."
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