Gulen echoes the great teacher Rumi by telling is not to ignore the doctrine of causes, not to sit around heedlessly waiting for God's favor, but rather to continuously exert ourselves in order to transform this broken world into a world of peace and justice, in accordance with the Will of God. He neither denies reality by turning his back on modernity, nor does he fall into bitterness, incomprehension and fury. His message is essentially a message of peace and hope, a message that is best conveyed in The Statue of Our Souls.
This is a rare study of a late premodern Islamic thinker, Ibrahim al- Bājūrī, a nineteenth-century scholar and rector of Cairo's al-Azhar University. Aaron Spevack explores al- Bājūrī's legal, theological, and mystical thought, highlighting its originality and vibrancy in relation to the millennium of scholarship that preceded and informed it, and also detailing its continuing legacy. The book makes a case for the normativity of the Gabrielian Paradigm, the study of law, rational theology, and Sufism, in the person of al- Bājūrī. Soon after his death in 1860, this typical pattern of scholarship would face significant challenges from modernists, reformers, and fundamentalists. Spevack challenges beliefs that rational theology, syllogistic logic, and Sufism were not part of the predominant conception of orthodox scholarship and shows this scholarly archetype has not disappeared as an ideal. In addition, the book contests prevailing beliefs in academic and Muslim circles about intellectual decline from the thirteenth through nineteenth centuries.
Distinguished scholars in Islamic Studies, Middle Eastern Studies, and Modern Turkish Studies examine the life and thought of Bediuzzaman Said Nursi (1877–1960) using a variety of approaches—theological, philosophical, sociological, and historical—to shed new light on one of the most important thinkers and religious leaders in the modern Muslim world. Early in his life Nursi had hoped to save the Ottoman Empire from collapse, but after the empire gave way to the modern Turkish Republic, Nursi found himself in disagreement with the vision of a secular, Western-style state fostered by Turkey's new leadership and withdrew from public life. Deemed a potential threat to the young Republic, he was condemned to a life of exile and imprisonment. This isolation, however, allowed him to write the works that were to form the basis of a "faith movement" that would not only keep alive the Islamic religion in Turkey, but also in later decades would become one of the most important religious movements in contemporary Turkey and an inspiration to millions throughout the Muslim world. Contributors include Ibrahim M. Abu-Rabi>, Redha Ameur, Mehmet S. Aydin, Mucahit Bilici, Kelton Cobb, Dale F. Eickelman, Yvonne Yazbeck Haddad, Ayize Jamat-Everett, Metin Karabas ogûlu, Bilal Kus pinar, Oliver Leaman, S erif Mardin, Lucinda Allen Mosher, M. Sait Özervarlı, Taha 'Abdel Rahman, Fred A. Reed, Barbara Freyer Stowasser, S ükran Vahide, and M. Hakan Yavuz.
'Sayyidi Aala Hazrat the Qaadiri Gem’ presents some glimpses from the life of Sayyidi Aala Hazrat (Radi Allahu Anhu) in a very broad manner extracted from the renowned Hayaat e Aala Hazrat by Hazrat Malik ul Ulama Allama Zafrud’deen Bihari (Radi Allahu Anhu).
Syncretic Islam is a fascinating and brilliant study of the religious thought and career of one of the doyens of Muslim traditionalism in South Asia, Imam Ahmad Raza Khan Barelvi. An Islamic scholar, jurist and an Urdu poet, Ahmad Raza Khan was the founder of the Barelvi movement whose defining feature of thought is the active veneration of the Prophet as the most exalted of all beings. This work overviews and analyses the multiple facets constituting Ahmad Raza Khan's intellectual life and, in extension, the Barelvi school of thought in an eminently accessible manner. It is the story of a remarkable revivalist, born in the North Indian town of Bareilly during British India, who grew up to be hailed by his followers as the mujaddid, or reviver, of Islam in nineteenth-century India. A Pathan by descent, Hanafi by religious mores, Qadiri by disposition and Barelvi by nativity, Syncretic Islam captures the astounding contribution of Ahmad Raza Khan and attempts to explain his spiritual influence that still binds millions of people in the Indian subcontinent.
This volume explores and calls into question certain commonly held assumptions about writing and technological advancement in the Islamic tradition. In particular, it challenges the idea that mechanical print naturally and inevitably displaces handwritten texts as well as the notion that the so-called transition from manuscript to print is unidirectional. Indeed, rather than distinct technologies that emerge in a progressive series (one naturally following the other), they frequently co-exist in complex and complementary relationships – relationships we are only now starting to recognize and explore. The book brings together essays by internationally recognized scholars from an array of disciplines (including philology, linguistics, religious studies, history, anthropology, and typography) whose work focuses on the written word – channeled through various media – as a social and cultural phenomenon within the Islamic tradition. These essays promote systematic approaches to the study of Islamic writing cultures writ large, in an effort to further our understanding of the social, cultural and intellectual relationships between manuscripts, printed texts and the people who use and create them.
This book explores the institution of Sufism, the most dynamic face of Islam in the Indian subcontinent, as it sets out to study the mystical rituals and devotional practices that characterize Sufism's beliefs and traditions.
Muslim Spain gave rise to two unusual figures in the mystical tradition of Islam: Ibn Masarra (269/883-319/931) and Ibn al-ʿArabī (560/1165-638/1240). Representing, respectively, the beginning and the pinnacle of Islamic mysticism in al-Andalus, Ibn Masarra and Ibn al-ʿArabī embody in their writings a type of mystical discourse which is quite different from the Sufi discourse that evolved in the Islamic east during the 9th-12th centuries. In Mysticism and Philosophy in al-Andalus, Michael Ebstein points to the Ismāʿīlī tradition as one possible source which helped shape the distinct intellectual world from which both Ibn Masarra and Ibn al-ʿArabī derived. By analyzing their writings and the works of various Ismāʿīlī authors, Michael Ebstein unearths the many links that connect the thought of Ibn Masarra and Ibn al-ʿArabī to the Ismāʿīlī tradition.
