By Jawid Mojaddedi
Regardless of Rumi's (d. 1273) fresh emergence as a best-selling poet within the English-speaking global, primary questions on his teachings, comparable to the connection of his Sufi mysticism to the broader Islamic faith, stay contested. during this groundbreaking research, Jawid Mojaddedi reaches to the guts of the problem by means of analyzing Rumi's teachings on walaya (Friendship with God) in gentle of past discourse within the wider Sufi culture and juridico-theological Islam. Walaya isn't just principal to Rumi's teachings, yet varieties the foundation for the occasion of intimacy, verbal exchange with the Divine, and transcendence of traditional religiosity in his poetry. And but walaya is the element of Sufism which has confirmed the main tough to reconcile with juridico-theological Islam.
In addition to its specialize in Rumi, Beyond Dogma provides a perceptive research of the ancient improvement of the discourse on walaya within the formative centuries of Sufism. this era coincides with the time whilst juridico-theological Islam rose to dominance, as mirrored within the harmonizing efforts of theoretical Sufi writings, specially the manuals of the 10th and 11th centuries. Mojaddedi's research enables a nuanced and contextualized assessment of Rumi's teachings on walaya, which had already attracted various perspectives ahead of his time: from arguments in desire of its superiority to Prophethood, to promises of subordinate deference in the direction of the Prophetic history interpreted through juridico-theological students. within the approach, Beyond Dogma allows a clean review of the influential early Sufi manuals of their ancient context, whereas additionally highlighting the importance for juridico-theological students of basic dogma within the technique of consolidating their very own dominance.
Read or Download Beyond dogma : Rumi’s teachings on friendship with God and early Sufi theories PDF
Similar islam books
Today’s Arab global was once created at breathtaking pace. in precisely over 100 years following the dying of Mohammed in 632, Arabs had subjugated a territory with an east-west expanse more than the Roman Empire, they usually did it in approximately one-half the time. through the mid-eighth century, Arab armies had conquered the thousand-year-old Persian Empire, diminished the Byzantine Empire to little greater than a city-state dependent round Constantinople, and destroyed the Visigoth country of Spain.
Keep an eye on and Subversion makes a huge contribution to the research of Muslim societies usually, whereas additionally being a special examine of a overlooked zone – post-Soviet Tajikistan – a rustic gaining expanding significance within the foreign enviornment of significant Asia. The booklet provides an intimate view of this society, instructed via ethnographically accrued lifestyles histories, strangely together with men’s in addition to women’s.
Translated through Alexander D. Knysh
The writer of the Epistle on Sufism, Abu'l-Qasim al-Qushayri (376-465 H / 986-1074 CE), used to be a recognized Sunni Shafi'i Ash'ari student and mystic (Sufi) from Khurasan in Iran. His Epistle is one of the preferred Sufi handbook ever. Written in 437 H / 1045 CE, it has served as a main textbook for lots of generations of Sufi beginners right down to the current. al-Qushayri has given us an illuminating perception into the standard lives of Sufi devotees of the 8th to 11th centuries CE and the ethical and moral dilemmas they have been dealing with in attempting to strike a fragile stability among their ascetic and mystical convictions and the exigencies of existence in a society ruled by means of rank, wealth, and armed forces energy. In al-Qushayri's narrative, the Sufi 'friends of God' (awliya') are depicted because the actual, if uncrowned, 'kings' of this international, no longer these worldly rulers who seem to be lording it over the typical herd of believers. but, even the main complex Sufi masters aren't take salvation without any consideration. Miracle-working, regardless of how marvelous, can't warrantly the Sufi a 'favorite consequence' within the afterlife, for it can be yet a ruse at the a part of God who desires to try out the ethical integrity of his servant. within the Epistle, those and plenty of different Sufi motifs are illustrated via the anecdotes and parables that exhibit al-Qushayri's fellow Sufis in a large choice of contexts: struggling with starvation and thirst within the barren region, whereas acting pilgrimage to Makkah, partaking in 'spiritual auditions', reciting the Qur'an, waging warfare opposed to the 'infidel' enemy and their very own wishes, incomes their livelihood, meditating in a retreat, praying, operating miracles, interacting with the 'people of the market-place', their relations and friends, dreaming, and death.
- Muslimism in Turkey and Beyond: Religion in the Modern World (The Modern Muslim World)
- New Directions in Islamic Thought: Exploring Reform and Muslim Tradition
- Maslahah and the Purpose of the Law: Islamic Discourse on Legal Change from the 4th/10th to 8th/14th Century (Studies in Islamic Law and Society)
- The Armenians in the Medieval Islamic World: Medieval Cosmopolitanism and Images of Islamthirteenth to Fourteenth Centuries (Medieval Cosmopolitanism ... of Isam Thirteenth to Fourteenth Centuries)
- Islamic Philosophy from Its Origin to the Present: Philosophy in the Land of Prophecy (Suny Series in Islam)
- Fiqh-us-Seerah: Understanding the Life of Prophet Muhammad
Additional resources for Beyond dogma : Rumi’s teachings on friendship with God and early Sufi theories
This work indicates that he was ﬁrst and foremost a Suﬁ, but had also studied the religious sciences; although a Hanaﬁte rather than a Shaﬁ’ite, he was well qualiﬁed to write this kind of book with a similar agenda to his contemporary Qushayrī ’s Risāla. Like the Risāla, the Kashf al-maḥjūb has thematic and biographical parts. However, Hujwīrī includes most of his discussions of Friendship with God in the biographical part. 83 While the attributions often correspond appropriately to the individuals concerned, when there are extant writings of theirs available for reference, the historical existence in Hujwīrī’s time of such groups is unattested elsewhere.
Muhammad is frequently described as the ﬁrst among the Prophets by Rumi whose preferred interpretation of the title “Seal of the Prophets,” which is given to him in Qur’an 33/40,20 is that he surpassed the other Prophets: He was the seal (khatm): his generosity (jūd) Had not been matched, nor will it ever be. ”21 Further passages in the Fīhi mā fīh provide reinforcement of the view that Muhammad was the greatest of the Prophets. 24 That is certainly a notion to which Rumi alludes occasionally. 25 Therefore, the notion that Muhammad somehow preceded the rest of creation seems to be a concept which interested Rumi enough for him to make use of it for his own purposes, but not a doctrine to which he adhered absolutely.
However, it is important to recognize that the main reason not to call him a Suﬁ is to avoid anachronism, especially in view of the fact that Suﬁs in tenth-century Baghdad excluded him from their number for polemical reasons. 70 The academic world is indebted to the German scholar Bernd Radtke for a career devoted to the study of Tirmidhī ’s oeuvre. 71 This short work conﬁrms what is evident from Tirmidhī ’s other writings regarding his background, namely that he was well educated in the religious sciences, and traveled as a young man westward toward Mecca.