Artykuły w czasopismach na temat „ʻArabī”
Kliknij ten link, aby zobaczyć inne rodzaje publikacji na ten temat: ʻArabī.
Utwórz poprawne odniesienie w stylach APA, MLA, Chicago, Harvard i wielu innych
Sprawdź 29 najlepszych artykułów w czasopismach naukowych na temat „ʻArabī”.
Przycisk „Dodaj do bibliografii” jest dostępny obok każdej pracy w bibliografii. Użyj go – a my automatycznie utworzymy odniesienie bibliograficzne do wybranej pracy w stylu cytowania, którego potrzebujesz: APA, MLA, Harvard, Chicago, Vancouver itp.
Możesz również pobrać pełny tekst publikacji naukowej w formacie „.pdf” i przeczytać adnotację do pracy online, jeśli odpowiednie parametry są dostępne w metadanych.
Przeglądaj artykuły w czasopismach z różnych dziedzin i twórz odpowiednie bibliografie.
1
Lala, Ismail. "The Epistemic Status of Mystical Experience in Ibn ʻArabī’s Legal Reasoning". Religions 13, nr 11 (2.11.2022): 1051. http://dx.doi.org/10.3390/rel13111051.
Pełny tekst źródłaStreszczenie:
Arguably the most influential Sufi thinker in Islam, Muḥyī l-Dīn Ibn ʻArabī (d. 638/1240), views revelatory knowledge and mystical experience, what he terms ‘spiritual unveiling’ (kashf), as a form of continuing divine revelation that is bequeathed to the spiritual elite or saints (awliyā’). As the self-proclaimed ‘Seal of Saints’ (Khātam al-awliyā’), who is the mystical heir to the wisdom of Muḥammad, the ‘Seal of Prophets’ (Khātam al-anbiyā’), Ibn ʻArabī has a unique method of deriving legal rulings. Not only does he emphasise the inner aspect (bāṭin) of all rituals and forms of worship, like many of his sufi counterparts; he, rather uniquely, extracts legal rulings from mystical experience. This study investigates the importance of revelatory experience and spiritual unveiling in the thought of Ibn ʻArabī and his followers. It then looks at what role these play in Ibn ʻArabī’s jurisprudence and, specifically, how he determines that hands should be raised (rafʻ al-yadayn) during formal prayer (ṣalāt) because he was commanded to by the Prophet Muḥammad in a mystical vision. By considering this issue, the deeper question of the epistemic status of mystical experience for Ibn ʻArabī, and the intricate interplay between mystical experience and textual evidence in his thought is explored.
2
al-Akiti, Muhammad Ayman, i Zainul Abidin Abdul Halim. "A Glimpse on the Characteristics of Sufism and Its Major References in the Malay World". Jurnal Akidah & Pemikiran Islam 23, nr 1 (30.06.2021): 309–44. http://dx.doi.org/10.22452/afkar.vol23no1.9.
Pełny tekst źródłaStreszczenie:
Sufism (taṣawwuf) is one of three major discussions of Sunni scholars in the Malay world. These scholars have given an impressive focus to the discussion of Sufism which is a complement to the discussion of ‘aqidah and fiqh. As a result, they succeeded in generating new ideas in Sufism and contributing to the intellectual development of this discipline. This paper discusses the principle of Sufism by Malay Sunni Sufi scholars who follow the methodology of Imam al-Ghazālī and al-Shaykh al-Akbar Ibn ʻArabī al-Ḥātimī. The focus of discussion will be on how the Malay scholars understand the objective methodology of Sufism by al-Ghazālī and Ibn ʻArabī and how they make these objectives realized through the establishment of Sufism syllabus for the Malay community. It categorizes the Sufis into three levels where each of these levels has a text of study corresponding to it. This study also explains that the study of Sufism is based on the category of knowledge level and the level of students. This is as explained by the two figures. Thus, the study concludes that the contribution of Malay scholars has merged the concept of the level of knowledge and its students based on the thought of Imam al-Ghazālī with the concept of categorization of knowledge and its students by Imam Ibn ʻArabī al-Ḥātimī. At the same time, this study proves taṣawwuf kashfī that comes with the spread of Islam to the Malay world is never lost, but it continues to grow, and studied until now.
3
Iyer, Bharatwaj. "The Transimmanence of the Real: Ontological Pluralism in the School of Ibn ʻArabī". Religions 14, nr 7 (17.07.2023): 923. http://dx.doi.org/10.3390/rel14070923.
Pełny tekst źródłaStreszczenie:
This paper studies the concept of “ontological pluralism”, developed by Heidegger scholar Iain Thomson, in relation to the waḥdat al-wujūd framework of Ibn ʻArabī’s school. Heidegger’s ontological difference between being and entities, and the definition of being in excess of any particular entitative determination, calls for an ethic of pluralism and acceptance of the myriad ways in which being is encountered and understood. In my paper, this pluralism—and its conceptual foundation on the meaning and reality of being—is developed further through Ibn ʻArabī’s complex distinction and interpenetration between the Real’s transcendence (tanzīh) and immanence (tashbīh). The pluralistic and polysemic possibilities of this Akbarian “transimmanence” is compared with Heideggerian ontological pluralism, using Milad Milani’s recent Heideggerian approach to the study of Sufism. This comparison asks if elements of a robust pluralism cannot be found in an avowedly premodern metaphysical framework like that of Ibn ʻArabī, thereby attempting to trouble the uniqueness of the critical breaks in the history of modern Western thought. An attempt to develop a decolonial approach to the study of pluralism sees waḥdat al-wujūd and its later development not just as an object of historical analysis but as a theoretical framework that can positively inform our political and ethical concerns. This is why this paper brings together Heideggerian and Akbarian approaches to pluralism in their own terms. This combined conceptual framework is then used to bring to light the Akbarian pluralism in the life, death, and writings of subcontinental Sufis like Dārā Shikōh and Sarmad Kāshānī.
4
Abrahamov, Binyamin. "Ibn al-ʻArabī and Abū Yazīd al-Bistāmī". Al-Qanṭara 32, nr 2 (15.12.2011): 369–85. http://dx.doi.org/10.3989/alqantara.2011.v32.i2.261.
Pełny tekst źródła
5
Küçük, Hülya. "Tasavvuf Literatüründe “Anne” Kavramı ve Mürşid Olarak Anneler: Türâbî (Biyolojik) Anneden İlâhî Anneye". Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 2023, nr 3 (maj 2023): 41–62. http://dx.doi.org/10.32739/ustad.2023.3.39.
Pełny tekst źródłaStreszczenie:
In Sūfī literature, there are many terms that include the word “mother/al-umm”. As limited to the subject of “spiritual guidance in Sufism in general and the guidance of the mother in particular” –without diving into other material about the concept of “mother” in Sūfī literature–, this article deals with the following main ideas: In the history of Sufism, there were examplary mothers such as Ibn Khafīf’s mother Umm Muḥammad; Ibn al-ʻArabī’s turābī (biological) mother Nūr, Ibn al-‘Arabī’s divine mother Fāṭima Bintu Ibnu’l-Muthennā and Kenan Rifāī’s mother Hatice Cenân Vâlide Sultân, who were described as “guides” in the literal sense. It is a remarkable detail that of these, Ibn Khafīf’s is known as al-Shayh al-Kabīr and Ibn al-Arabī is known as al-Shayh al-Akbar. That is to say that the leading figures of Sufism were brought up under the surveillance of their mothers. In addition to these mothers, all turābī mothers are the most worthy of the quality of being a guide (Murshid) having a major role in upbringing of her child, which begins before she/he is born. Besides, the mother is very sincere in all of her efforts to educate her child, not having any other intention than desiring happiness for him/her in this world and the hereafter. Thus, the hazards that al-Muḥāsibī warned about (i.e., slackness in respecting the rights of Allah while teaching/guiding others, falling into hypocrisy, and neglect to take his own lower-soul into account) do not pose a problem in mother’s education of her child. Keywords: Guidance, al-Ḥārith al-Muḥāsibī, Mother, Divine Mother, Abū Abdillah Ibn Khafīf, Ummu Muḥammad, Muḥyī al-dīn Ibn al-ʻArabī, Mother Nūr, Fāṭıma Bint Ibn al-Muthannā, Hatice Cenân Vâlide Sultân.
6
De Diego González, Antonio. "The Challenge of Muhammad Iqbal’s Philosophy of Khudi to Ibn ‘Arabi’s Metaphysical Anthropology". Religions 14, nr 5 (22.05.2023): 683. http://dx.doi.org/10.3390/rel14050683.
Pełny tekst źródłaStreszczenie:
The period between the publication of Asrār-i Khūdī (Secrets of the Self) in 1915 and The Reconstruction of Religious Thought in Islam in 1930 marked the consolidation of the philosophy of khūdī (self) from the perspective of the Indian philosopher Muhammad Iqbal. A philosophical project for the contemporary Islamic world that sought to overcome, from the acceptance of science and few elements of Western philosophy, the limitations of the Islamic tradition and, above all, of Sufism, which the author labels as pantheism. Among the deep dialogues he maintains with Islamic tradition, Iqbal carried out a very special one with Muḥyī l-Dīn Ibn ʻArabī (1165–1240), who was one of the most notorious mystics and philosophers of Islam. A metahistorical dialogue, in the form of a critique, that invites us to see the convergences and divergences in metaphysical and anthropological aspects of both authors.
7
Sayari, Saeideh, Mohd Zufri bin Mamat i Maisarah Bint Hasbullah. "Imago Dei: la perspectiva de Ibn ʻArabī a la luz de la tradición judeocristiana". Al-Qanṭara 41, nr 1 (24.09.2020): 255. http://dx.doi.org/10.3989/alqantara.2020.008.
Pełny tekst źródłaStreszczenie:
El concepto de la forma divina del ser humano es mencionado en varias descripciones en las tres religiones abrahámicas mayores. El enfoque tradicional judeocristiano de Imago Dei (La imagen de Dios) tiene tres perspectivas principales: sustantiva, funcional y relacional. Ibn ‘Arabī, como pensador y místico musulmán, explicó esta idea a través del concepto de espejo y otros dos conceptos, a saber, el ‘Hombre Perfecto’ y la vicegerencia de Dios. Consideró la forma divina del ser humano como un espejo a través del cual Dios se manifiesta. Este artículo ofrece una visión general comprensiva de la interpretación de Ibn ‘Arabī a la luz de los enfoques judeocristianos. La explicación de Ibn ‘Arabī incluye tres enfoques. A través del concepto del hombre perfecto, la explicación de Ibn ‘Arabī se acerca a la interpretación sustantiva, y a través del concepto de vicegerencia, revela la interpretación funcional. El artículo reconoce una interpretación relacional de la forma divina a través de algunas explicaciones contradictorias que pueden hallarse en sus libros. Este análisis de su explicación también arroja bastante luz sobre aspectos de su perspectiva antropológica.
8
Bajrić, Berin. "Literary-Historical Sources and Intertextual Matrix of Ali-Dede's Work Muḥaḍara al-ʼawāʼil wa musāmara al-ʼawāḫir". Prilozi za orijentalnu filologiju, nr 69 (18.01.2021): 87–108. http://dx.doi.org/10.48116/issn.2303-8586.2019.69.87.
Pełny tekst źródłaStreszczenie:
The famous Bosniak scholar Ali-dede Bosniak used verious literary, historical and scientific references in his work Muḥāḍara al-ʼawāʼil wa musāmara al- ʼawāḫir (Lectures on the first and last events). In this paper we present the list of such references and its number exceedes fifty units. We have to mention it is not a complete list and does not represent the entire referential framework of this author. A very significant feature of Ali-dede’s intertextual connection with other works is the diversity of areas and topics dealing with the literature to which Ali-dede refers. We have realised that this author refers not only to traditional and well-known Islamic scholars such as al-Suyūṭī and al-Ġazālī, for example, but also to many great Sufi authors, such as ʼIbn ʻArabī and al- Qūnawī, which reflects Ali-dede’s openness to diverse opinions and considerations of both Islam and the history of Islam.
9
Najeeb, Ghufran, Wajeeha Begum i Syeda Sumaiya. "Qurṣ-i-Shibb: A review on polyherbal Unani formulation in the management of Kathrat-i-Ṭamth (HMB)". Journal of Drug Delivery and Therapeutics 12, nr 1-S (15.02.2022): 180–85. http://dx.doi.org/10.22270/jddt.v12i1-s.5332.
Pełny tekst źródłaStreszczenie:
Heavy flow during menstruation is called Menorrhagia or Heavy Menstrual Bleeding, is generally referred to excessive bleeding, either in duration or quantity of blood loss or both (> 8 days and/or >80 ml) at regular intervals. It can be associated with several conditions, including problems with the uterus, hormonal problems, or other conditions. While abundant bleeding may make it difficult to participate in normal daily life at certain times. But currently Several drugs and Hysterectomy is recommended for the treatment of HMB that has different side effects as well as gastrointestinal symptoms, liver disease, obesity, hypoestrogenic state and thromboembolic diseases. In classical texts Qurṣ-i-Shibb is used in the management of Kathrat-i-Ṭamth (Heavy Menstrual Bleeding) as this formulation has pharmacological activity such as ḥābis al-dam (haemostatic or haemostyptic), qābiḍ (astringent), mujafif (siccative), mugharrī (glutinous) and mubarrid (refrigerant). So, this review aims to explore the role of Qurs-i-Shibb in the management of Heavy Menstrual Bleeding. The ingredients of Qurs-i-shibb are shibb-i-yamāni, dam al-khwayn, gulnār each of them 10.5 gram, katīra 21 gram, samagh-i-ʻarabī 7 gram. These drugs having the properties of ḥābis al-dam, qābiz, mujaffif, mugharrī and mubarrid produce vasoconstriction and reduce heavy bleeding. The granules were formulated into 500 mg tablets. Three tablets thrice daily for 5days will help in reducing the bleeding.
Keyword: Kathrat-i-ṭamth; Heavy menstrual bleeding; Qurṣ-ī-Shibb; hemostatic, astringent.
10
Alhusni, Alhusni, Dody Sulistio i Edi Kurniawan. "PERSINGGUNGAN TASAWUF DAN HADIS DI NEGERI BAWAH ANGIN PADA ABAD KE-17". TAJDID: Jurnal Ilmu Ushuluddin 22, nr 1 (27.06.2023): 224–44. http://dx.doi.org/10.30631/tjd.v22i1.304.
Pełny tekst źródłaStreszczenie:
Indonesia-Malay scholars in the past have paid great attention to hadith, but a special work which prescribes hadiths with Sufism nuances, Shaykh Yusuf was the initial figure who started it. However, studies on Shaykh Yusuf’s tasawuf thought have so far focused more on tasawuf itself, paying little attention to hadith’s aspects. This article discusses the intersection of Sufism and hadith in Shurūṭ al-ʻĀrif al-Muḥaqqiq by Shaykh Yusuf, a work that elaborate two hadiths: qalb al-mu’min ʻarsh Allāh and man ʻarafa nafsah fahuwa ʻarafa rabbah. This paper shows that from the hadith of qalb al-mu’min ʻarsh Allāh emerged the key terms such as al-qalb, al-insān al-kāmil, al-iḥāṭah, al-maʻiyyah, and conditions al-ʻārif al-muḥaqqiq borrowed from earlier Sufis such as Junayd al-Baghdadi, al-Ghazali, Ibn ʻArabi and others. However, Shaykh Yusuf’s creativity lies in his elaboration of these five key terms as the basis for the intersection of hadith and tasawwuf in the hadith man ʻarafa nafsah fahuwa ʻarafa rabbah i.e. those who know themselves, then realize that they do not exist, all that exists is Being al-Ḥaqq, so that he also proceeds to become a perfect person, al-insān al-kāmil. Para ulama nusantara telah menaruh perhatian besar terhadap hadis, tetapi suatu karya khusus yang mensyarahkan hadis-hadis bernuansa tasawuf, Syaikh Yusuf merupakan tokoh awal yang mengawalinya. Hanya saja, kajian-kajian terhadap pemikiran tasawuf Syaikh Yusuf selama ini lebih difokuskan pada tasawuf itu sendiri, kurang memperhatikan aspek hadis. Tulisan ini mendiskusikan persinggungan tasawuf dan hadis dalam Shurūṭ al-ʻĀrif al-Muḥaqqiq karya Syaikh Yusuf, sebuah karya yang mensyarahkan dua hadis: qalb al-mu’min ʻarsh Allāh dan man ʻarafa nafsah fahuwa ʻarafa rabbah. Tulisan ini merupakan kajian pustaka dimana sumber utamanya dari bahan-bahan kepustakaan. Tulisan ini menyimpulkan bahwa dari hadis qalb al-mu’min ʻarsh Allāh muncullah istilah-istilah kunci seperti al-qalb, al-insān al-kāmil, al-iḥāṭah, al-ma‘iyyah, dan syarat-syarat al-‘ārif al-muḥaqqiq yang ia pinjam dari para sufi terdahulu seperi Junayd al-Baghdadi, al-Ghazali, Ibnu ‘Arabi dan lain-lain. Hanya saja, kreatifitas Syaikh Yusuf terletak pada elaborasinya terhadap kelima istilah kunci tersebut sebagai landasan terhadap persinggungan hadis dan tasawuf pada hadis man ʻarafa nafsah fahuwa ʻarafa rabbah, yakni orang yang kenal akan dirinya, maka sadar bahwa ia tidak ada, yang ada hanyalah Wujud al-Ḥaqq, sehingga ia berproses menuju insan paripurna, al-insān al-kāmil.
11
Halilović, Seid. "Theoretical Sufism: Periodization of the history of the discipline". Kom : casopis za religijske nauke 11, nr 1 (2022): 51–71. http://dx.doi.org/10.5937/kom2201051h.
Pełny tekst źródłaStreszczenie:
Theoretical Sufism is an ontology formulated by prominent Muslim mystics. They are primarily known for their intuitive experiences in the highest realms of total existence. In the light of the final intuitions, these mystics got the opportunity to present a new system of ontology, that is, mystical knowledge about the problem of being in general. The answer to the questions about what reality is and how it really exists they provided through their spiritual experiences when they directly, with the eye of the heart, saw the most hidden secrets of existence and on that basis they built a system of knowledge about all lower levels of the universe. Muslims had intuitive knowledge with ontological content ever since the earliest period of the emergence of Islam. However, the results of their mystical effort, when ontological and metaphysical questions are involved, were not united in a separate study discipline. The discipline, which would be called theoretical Sufism, was officially established in the 13th century by the famous Ibn ʻArabī, and his students and influential representatives of his school will continuously improve and strengthen the structural order of the new ontological discipline in the cognitive tradition of Islam. At the beginning of the 17th century, Mullā Ṣadrā Shīrāzī made one of the biggest turning points in the history of Muslim thought when, in his new philosophical school, which he called transcendent philosophy, he proved the truth of the ontological principles of theoretical Sufism with grounded philosophical demonstrations. Mullā Ṣadrā himself explained that by uniting Islamic philosophy and theoretical Sufism, he actually completed the mission of philosophy and metaphysics in general.
12
Halilović, Seid. "What is theoretical Sufism: The relationship between theoretical and practical Sufism". Kom : casopis za religijske nauke 11, nr 2 (2022): 55–78. http://dx.doi.org/10.5937/kom2202055h.
Pełny tekst źródłaStreszczenie:
Mystical heritage in Islam is firmly grounded on the holy teachings of Qur'an, which is why it relatively quickly established itself as a popular cultural trend in early Muslim societies. However, until the 13th century, Muslims had developed exclusively the teachings of practical Sufism in their mystical schools, and in that period theoretical Sufism did not take the form of an independent discipline. It was not until Ibn ʻArabī and his influential disciples began to write about a systematized ontology based on the credibility of mystical intuition that theoretical Sufism became a new discipline in the educational centers of classical Islamic knowledge. Finally, in the 17th century, Mullā Ṣadrā masterfully united the two schools -theoretical Sufism and Islamic philosophy -and they have had the same method and content to this day. This paper will not talk about the periodization of the history of theoretical Sufism, but here we explain in detail what exactly theoretical Sufism means. We will analyze internal elements of this discipline and the way in which they are interconnected. First, we will explain why we divide Sufism into theoretical and practical Sufism, and after analyzing their mutual influence, we will offer a precise definition of these two mystical disciplines in Islam. Respecting the methodological practice of Muslim scholars in their introductory studies on various Islamic disciplines, in the second part of the paper we answer questions about what is the subject of theoretical Sufism and what problems are discussed in this discipline. Finally, we will also analyze the criterion in this discipline, with the help of which we check the truth and falsity of judgments about mystical experiences.
13
Ibrahim, Zakyi. "The Question of (Mis)interpreting the Qur’ān by Muslims". American Journal of Islam and Society 29, nr 2 (1.04.2012): i—viii. http://dx.doi.org/10.35632/ajis.v29i2.1199.
Pełny tekst źródłaStreszczenie:
Although the Qur’ān calls Muslims to make peace with their enemies(Qur’ān 8:61‒62), some early Qur’ān exegetes1 interpret that to be abrogatedby subsequent war verses (Qur’ān 9:5; Qur’ān 9:12‒13). This,according to a sound methodology, is a misinterpretation. So why is theQur’ān often taken out of context on many issues, and on peace and warinjunctions in particular? In other words, why does misunderstanding seemso pervasive among Muslims of different generations on different matters?This is certainly one of the most important questions in the context of intellectualdiscussion about the Qur’ān and Islam for at least two reasons:1. The consequences of this question effectively undermine all genuineefforts to both divorce Qur’ān or Islam from the misconducts ofsome Muslims on several fronts, and to convey its universallypositive messages.2. The implications of this question appear to lend some credence tothe claims and analyses of those who see the pervasive nature ofthis misunderstanding as truly representing Islam ‒ one that, in theireyes, has to be considered rather genuine. Here, their underlyingpresumption is that there is no “misunderstanding” of the Qur’ān,for the very fact of its pervasiveness means that it must be the truerepresentation.The following are some honest attempts to offer a much-needed explanationin the face of these two potent and critical observations, but notas a way to justify the problem. Although the pervasive nature of misunderstandingthe Qur’ān may be overplayed (one always finds dissentingvoices that tend to offer more logical and supported opinions ‒ in thiscase, al-Ṭabarī or Ibn al-ʻArabī, the Jurist), it is true that Muslims rarelyacknowledge it as a problem, hardly address it adequately, or even contemplateits negative implications for Islam. The misguided understanding ofthe verses of peace and war, for example, came about through a delicate interplayof at least three factors ‒ namely, interpretive methodology, culturalenvironment, and ideological pursuits ‒ each of which is analyzed below ...
14
Valjevac, Mensur. "The perfect man (al-insa:n al-ka:mil) in the quranic exegesis, hadith tradition and taṣawwuf". Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), nr 21 (15.12.2023): 199–213. http://dx.doi.org/10.51728/issn.2637-1480.2023.199.
Pełny tekst źródłaStreszczenie:
The Qur’anic verses and prophetic traditions confirm the physical, ethical and universal perfection of a man. The highest level of perfection belongs to Prophet Muhammad, peace be upon him, and to his righteous successors. Every man, according to the Sufi teaching, can potentially become perfect, while the main purpose of a perfect man is to serve others making them happy in this world and hereafter. Perfect men are teachers and guides to other people. Inspired with other Sufi scholars, Bosnian Sufis wrote about the Perfect Man. Their teachings greatly relied upon Ibn ʻArabi and Al-Ru:mi. They clearly deny any form of pantheism, panentheism, anthropomorphism (a combination of God and man), the embodiment of the God, the God becoming a man etc. Shaykh Mustafa Colic, in his teaching of the Perfect Man uses a new term in the Bosnian language 'Allah's Revealed Entirety'. His teaching, also, relies on the teaching of early Sufis but it contains some new aspects as well. Keywords: taṣawwuf, the Perfect Man, Ibn ʻArabi:, Sheikh Mustafa Colic (Čolić), Allah’s Revealed Entirety.
15
Anis, Fatihunnada, i Nailil Huda. "Kefasihan Bahasa Hadis Nabi dalam Perubahan Kata Kerja". Buletin Al-Turas 25, nr 2 (29.11.2019): 265–86. http://dx.doi.org/10.15408/bat.v25i2.12463.
Pełny tekst źródłaStreszczenie:
Temuan penelitian ini adalah pola peralihan atau ʻudūl dalam hadis adalah salah satu karakteristik sastrawi dari hadis. Peralihan kata kerja, baik dalam jenis kata kerja yang satu wazan maupun antar kata kerja yang berbeda, bukanlah suatu penyimpangan kebahasaan. Pendekatan pragmatik menemukan alasan-alasan yang tepat dalam pola peralihan tersebut. Tulisan ini akan menguatkan seri penelitian Sahrawi dalam “Al-Tadāwulīyah ʻInd ʻUlamāʼ al-ʻArab” (2005) dan Abdul-Raof melalui tulisannya dalam jurnal Language berjudul “Arabic Rhetoric: A Pragmatic Analysis” (2009) yang menegaskan bahwa pola perubahan kata dalam teks keagamaan Alquran dan hadis merupakan keistimewaan keduanya, bukan titik kelemahan. Hal ini didasari pada kerangka teori ilmu simantik dan pragmatik yang melingkarinya. Penelitian ini bersifat kualitatif yang bersifat penelitian pustaka (library research) menggunakan pendekatan ilmu dilālah yang diterapkan Ghayyats Baboo melalui tulisannya dalam jurnal Dirāsat fī al-Lughah al-‘Arabīyah wa Adabihā berjudul Dilālat Al-ʻudūl fī Siyāgh al-Af‘āl (2013). This article strengthens Sahrawi's research series in "Al-Tadāwulīyah ʻInd ʻUlamāʼ al-ʻArab" (2005) and Abdul-Raof in his article in Language Journal entitled "Arabic Rhetoric: Pragmatic Analysis" (2009) which determines the pattern of changes in the words in the religious texts of the Qur'an and hadith is an advantage, not a weakness. This is based on the semantic theory of evolution and the pragmatics surrounding it. It is qualitative research with library research methdo that uses scientific research applied by Ghayyats Baboo through his writings in the Dirāsat fī al-Lughah al-‘Arabīyah wa Adabihā Journal entitled Dilālat Al-ʻudūl fī Siyāgh al-Af‘āl (2013). The finding of this study is the pattern of transition or ʻudūl in the hadith is one of the literary characteristics of the hadith. The transition of verbs, both in the type of verb that is one wazan or between different verbs, not a language deviation. The pragmatics theory is finding the right reasons in the transition pattern.
16
Küçük, Hülya. "“Nefsini/Kendini Tanıyan Rabbini de Tanır” Sözünün Tasavvuf ve ʻİlmü’t- Teşrîh (Anatomi İlmi) Zâviyelerinden Şerhi". Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 1, nr 1 (maj 2022): 129–41. http://dx.doi.org/10.32739/ustad.2022.1.21.
Pełny tekst źródłaStreszczenie:
The saying of “Man ʻarafa nafsah, fa-ḳad ʻarafa rabbah: He who knows himself, knows his Lord.” contains indications both to the body and the soul, since the human being’s self is formed as al-ḳālib/djism (body), and al-rūḥ (soul). This sentence is known from the ancient times in different styles. It is also referred frequently in Sufism, and even known as a Ḥadīth. This saying is important from the aspect of purification of the lower soul as well as from the aspect of the Science of Anatomy and unity of being. We can even say that in order to understand this saying, these three aspects should be considered together in a consequent form, and that is: Human being’s search for finding his Lord is bound to his practices of purification of his soul from bodily and worldly desires in a sufficient degree. When this is done, he will begin to see God even in his wordly body, since his body consists of extra-ordinary particulars, forms, organs and and their functions. After gaining this sight, he will also comprehend that his Lord is far from being known in His essence, since His essence is above all definitions and above limitations of human being’s intellect. He can only be known partly through his names and attributes.
17
Halilović, Seid. "Theoretical Sufism and Sharia regulations". Kom : casopis za religijske nauke 12, nr 1 (2023): 67–86. http://dx.doi.org/10.5937/kom2301067h.
Pełny tekst źródłaStreszczenie:
Sharia means formal regulations on legal and ethical issues, that is, God's commandments and prohibitions that a Muslim should follow in the everyday contexts of his physical life. If someone does not thoroughly implement the Sharia regulations, such as the regulations on prayer or fasting, he will not be able to properly approach the sphere of spirituality and it will even be meaningless to talk about the results of his spiritual and mystical development. Therefore, he will not have credible intuitive power and the most refined ontological and metaphysical secrets of the universe, which are discussed in theoretical Sufism, will not be revealed to him. The most prominent representatives of theoretical Sufism assure us that Islamic jurisprudence and ethics are a necessary introduction to valid mystical experiences and that it is necessary to adhere to all Sharia regulations because they are a condition for success both at the beginning and in all later stages of the mystical journey. They warn that the slightest neglect of the importance of God's precepts in the form of Sharia will be the cause of the mystic's spiritual downfall. By analyzing the content of the reference works of the members of Ibn ʻArabī's school of theoretical Sufism, we will see that Sharia plays the role of the guardian of the mystic's intuitive experiences. The guardian will not allow the spiritual traveler in the protected area to be endangered and will protect his pure mystical knowledge from being discredited and distorted. We will also realize that all formal Sharia regulations actually hide deep spiritual secrets. If we approach the analysis of Sharia regulations in their esoteric layers with a grounded mystical methodology, we will understand that the original mystical teachings of Islam are hidden in the Sharia itself and at the heart of the Sharia rituals in which the Muslim affirms his ontological need to repentantly obey and serve the absolute being of God.
18
Ersönmez, Hüseyin, i Yasin Özden. "Câhiliye Dönemi Arap Şiirinde Mersiyenin İlk Örnekleri: Besûs Savaşı Çerçevesinde Mühelhil b. Rebîa’da Mersiye Teması". Journal of The Near East University Faculty of Theology 9, nr 1 (15.06.2023): 84–96. http://dx.doi.org/10.32955/neu.ilaf.2023.9.1.06.
Pełny tekst źródłaStreszczenie:
Bu çalışmamızda Câhiliye dönemi Arap şiirinin en önemli isimlerinden birisi olan Mühelhil b. Rebîa ve şiirlerindeki mersiye teması ele alınmıştır. Bu bağlamda ilk olarak şairin hayatını ele aldığımız başlık altında ismiyle ilgili aktarılan rivayetlerin değerlendirilmesi yapılmıştır. Daha sonra şairin hayatına dair genel bilgiler aktarılmıştır. Mühelhil, gençlik dönemini kadınlarla eğlence ortamlarında geçirmiştir. Kardeşi Küleyb’in öldürülmesi Mühelhil’in hayatında köklü bir değişime sebep olmuştur. Küleyb’in öldürülmesinden sonra eğlence hayatını terk eden Mühelhil, kardeşinin intikamını almak için mücadele etmiştir. Çalışmamızın birçok yerinde de temas ettiğimiz gibi Mühelhil’in şiirlerindeki ana tema kardeşi Küleyb için yazdığı mersiyelerden oluşmaktadır. Mersiye “bir kişinin ölümü üzerine duyulan acıyı ve üzüntüyü anlatmak ve ölen kişinin erdemlerini, iyi yönlerini dile getirmek maksadıyla ölen kişiyi methedecek şekilde yazılan şiirlere” denmektedir. Bu anlamda Arap şiirindeki ilk mersiye örneklerine Mühelhil b. Rebîa’da rastlamaktayız. Mühelhil mersiyelerinde kardeşinin katiline karşı tehditlere yer vermiştir. Bunun yanı sıra hamâse ve az miktarda da gazel söylemiştir. Mühelhil’in şiirlerinde ince duygular ve hüzün göze çarpmaktadır. Bu duygularla bezenmiş olan şiirleri yapmacıklıktan da uzaktır. Mühelhil’in şiirlerindeki metodu, kendisinden sonra gelen şairler tarafından da takip edildiği rivayet edilmektedir. Bu durum da Mühelhil’in şiir alanındaki yetkinliğini göstermektedir. Mühelhil’in şiirlerindeki diğer bir önemli tema ise Besûs Savaşı’dır. Kardeşi Küleyb’in öldürülmesi üzerine Bekr ve Tağlib kabileleri arasında başlayan ve çok uzun yıllar süren bu savaş Eyyâmu’l-ʻArab’ın da (Arap savaşları) en önemlilerinden birisi sayılmaktadır. Savaş, ismini Arap kültüründe أَشْأَمُ مِنَ البَسُوسِ “Besûs’tan daha uğursuz” şeklinde darb-ı mesele konu olan Besûs isimli bir kadından almaktadır. Besûs ile Mühelhil’in kardeşi Küleyb arasındaki problem, iki kabileyi karşı karşıya getirmiş ve savaşa sebep olmuştur. Kardeşinin ölümünden önce eğlenceyle vaktini geçiren Mühelhil, kardeşinin ölümüyle birlikte kendi hayatı için yeni bir döneme girmiştir. Mühelhil bir taraftan intikam duygusuyla hareket ederken diğer taraftan da bu duygularını şiirlerine yansıtmıştır. Mühelhil’in şiirlerini okuduğumuzda onun çok fazla heyecanlı olduğunu görürüz. Mühelhil’in kardeşi için yazdığı mersiyesi Câhiliyede gördüğümüz mersiye şiirleriyle benzerlik göstermektedir. Şiirlerinde gözyaşı ve savaş iç içe geçmiştir. Kimi zaman ifadelerde incelik ve duygusallık hakimken kimi zaman sert bir tarza büründüğünü görmekteyiz. Şair, şiirlerinde kardeşine seslendiğinde ve onun acısını hissettiğinde daha yumuşak bir üslup kullanırken; kardeşinin ölümünden, öcünün alınmasından ve düşmanlarından bahsederken ise ifadeleri bir anda sertleşebilmektedir. Araştırmamızın ilgili yerlerinde Mühelhil’in divanından mersiye örnekleri verilerek zikrettiğimiz bu hususlara dikkat çekilmeye çalışılmıştır. Mühelhil’in edebiyat kitaplarında dağınık olarak bulunan şiirleri ilk olarak Talâl Harb tarafından bir araya getirilerek yayınlanmış daha sonraları ise Antuvân Muhsin el-Kavvâl tarafından tahkik ve şerh edilmiştir. Zikri geçen her iki divan da araştırmamız boyunca kullanılmıştır Genel olarak şunu diyebiliriz ki, bu çalışmada Arap şiirinde mersiye türünün temellerini atan Mühelhil’in hayatı üzerinde durularak Eyyâmu’l-ʻArab’a dair özellikle de Besûs Savaşı’yla ilgili bazı bilgiler aktarılmıştır. Daha sonra Mühelhil’in Arap şiirindeki konumuna dikkat çekilmiş son olarak da şairin divanından mersiye örnekleri tespit edilerek Türkçe çevirileriyle birlikte bazı değerlendirmeler yapılmıştır.
19
Crespo, Ana. "LA CUALIDAD DEVELADORA DE LA IMAGINACIÓN: EN BUSCA DE LOS TESOROS DE LOS COLORES". El Azufre Rojo, nr 10 (30.07.2022). http://dx.doi.org/10.6018/azufre.534351.
Pełny tekst źródłaStreszczenie:
Resumen: Abordamos el significado simbólico del color en Ibn ʻArabī, planteando la relación entre color, imaginación y Luz Muhammadí, y la importancia de los diseños cromáticos, forma, ritmo y armonía, en la recomposición de la Luz Muhammadí y en la culminación del viaje interior.Se revisan conceptos akbaríes desde la óptica de las artes plásticas y del creador actual. Metodología creadora, percepción o intención creadora están en la base de la sutil cosmología del maestro.Junto a una presentación general de la casuística del color, ahondamos en un recorrido en diferentes niveles simbólicos de ciertos colores en un viaje imaginal de develamiento a través de diferentes esferas cromáticas y universos simbólicos de estos colores, cuyas variadas cualidades se activan en contacto armónico con otros colores.Profundizamos en la cualidad simbólica del color rojo y en la función esencial de la himma, voluntad espiritual creadora, en este viaje interior de develamiento, en el que Ibn ʻArabī alienta a avanzar sin detenerse en el embeleso de los estados, hacia la estación radiante del Azufre Rojo, el ser convertido en pura creatividad transformadora.
Abstract: We discuss the symbolic meaning of colour in Ibn ʻArabī's work, considering the relationship between colour, imagination and Muhammadī Light, and the importance of chromatic designs, form, rhythm and harmony in the recomposition of the Muhammadī Light and in the culmination of the inner journey.Akbarian concepts are reviewed from the point of view of the visual arts and the present-day creator. Creative methodology, perception or creative intention are at the basis of the master's subtle cosmology.In addition to a general presentation of the casuistry of colour, we delve into a journey through the different symbolic levels o fcertain colours in an imaginary journey of unveiling through different chromatic spheres and symbolic universes of these colours, whose varied qualities are activated in harmonious contact with other colours.We delve into the symbolic quality of the colour red and the essential function of the himma, the creative spiritual will, in this inner journey of unveiling, in which Ibn ʻArabī encourages to move forward without stopping in the rapture of states, towards the radiant station of Red Sulphur, the being turned into pure transformative creativity.
20
Otero Villena, Almudena. "O UN E O MÚLTIPLE: AS XEOGRAFÍAS DA FALA". El Azufre Rojo, nr 10 (31.07.2022). http://dx.doi.org/10.6018/azufre.534821.
Pełny tekst źródłaStreszczenie:
Resumen: O texto segue os pasos de Ibn ʻArabī na súa viaxe cara a Oriente: camiño exterior que é tamén interior, que atravesa as da xeografías da lingua e acaba por devir itinerario circular. Abstract: The text follows the steps of Ibn ‘Arabī on his journey to the East: an outer path which is also an inner path, that crosses the geographies of language and becomes at the end a circular journey.
21
Marconi, Maurizio. "MAESTRO ESTERIORE E MAESTRO IMMAGINATO IN UN’OPERA POCO NOTA DI IBN ʻARABĪ". El Azufre Rojo, nr 9 (13.12.2021). http://dx.doi.org/10.6018/azufre.504121.
Pełny tekst źródłaStreszczenie:
Riassunto: In questo breve studio viene esposto ciò che Ibn ʿArabī ha scritto riguardo al Maestro immaginato in un’opera redatta per rispondere ai quesiti che gli erano stati posti da un suo compagno, Yūsuf ibn Ibrāhīm al-Kurdī, in merito all’insegnamento ricevuto dal suo Maestro ʿAlī al-Kurdī. Nel suo chiarimento Ibn ʿArabī prende spunto da quella che era l’iniziale comprensione di Yūsuf per portarlo gradualmente a capire come la questione sia assai più complessa. Abstract: In this short study deals with what Ibn ʿArabī wrote about the imagined Master in a work written to answer the questions posed by his companion, Yūsuf ibn Ibrāhīm al-Kurdī, regarding the teaching received from his Master ʿAlī al-Kurdī. In his clarification Ibn ʿArabī takes inspiration from what was Yūsuf ’s initial understanding to gradually make him understand how the question is much more complex.
22
Marconi, Maurizio. "TRADUZIONE DEL LIBRO DELL’ESSENZA DI CIÒ CHE È INDISPENSABILE PER L’ASPIRANTE DI IBN ʻARABĪ". El Azufre Rojo, nr 11 (15.10.2023). http://dx.doi.org/10.6018/azufre.589031.
Pełny tekst źródłaStreszczenie:
Resumen: traducción del libro Kunh mā lā budda li-l-murīd min-hu, "La esencia de lo indispensable para el aspirante [en la vía del sufismo]" de Ibn ʿArabī. El libro se presenta como una respuesta escrita a un aspirante a la Vía que había preguntado a Ibn ʿArabī qué debía hacer; limitarse a la esencia de lo indispensable no fue una elección del autor sino lo que el propio aspirante había pedido, como se desprende de las primeras líneas del texto. Probablemente se trataba de un aspirante aún sin Maestro, ya que de otro modo, el autor no le habría exhortado en su respuesta a que buscara uno ni se habría dirigido a él.
Las indicaciones que proporciona Ibn ʿArabī no se presentan como recomendaciones, sino como obligaciones que el aspirante está obligado a observar en la medida de lo posible, y que tienen su base en el Corán o en la tradición profética, que son por otra parte las referencias básicas para un aspirant en ausencia de la guía de un Maestro. Aspirar a la Vía no significa omitir las prescripciones de la Ley exotérica (šariʿa), al contrario exige su más completa observancia.
Abstract: translation of the book Kunh mā lā budda li-l-murīd min-hu, "The Essence of the Indispensable for the Aspirant [on the Way of Sufism]" by Ibn ʿArabī. The book is presented as a written response to an aspirant to the Way who had asked Ibn ʿArabī what he should do; limiting himself to the essence of what is indispensable was not the author's choice but what the aspirant himself had requested, as is evident from the opening lines of the text. He was probably an aspirant without a Master as yet, otherwise the author would not have exhorted him in his reply to seek one, nor would he have addressed him.
The indications given by Ibn ʿArabī are not presented as recommendations, but as obligations which the aspirant is obliged to observe as far as possible, and which have their basis in the Qur'an or in the prophetic tradition, which are otherwise the basic references for an aspirant in the absence of the guidance of a Master. Aspiring to the Way does not mean omitting the prescriptions of the exoteric Law (šariʿa), on the contrary it demands their fullest observance.
23
Marconi, Maurizio. "EDIZIONE DEL KITĀB KUNH MĀ LĀ BUDDA LI-L-MURĪD MIN-H DI IBN ʻARABĪ". El Azufre Rojo, nr 11 (15.10.2023). http://dx.doi.org/10.6018/azufre.589051.
Pełny tekst źródła
24
Norah Abdullah Al-Sohebani, Amal Othman Al- Atta. "Reference in selected articles of Dr. Ibrahim Al Turki's book " Wafq al- tawqīt al- ʻArabī": الإحالة في مقالات مختارة من كتاب "وفق التوقيت العربي" للدكتور إبراهيم التركي". Arab Journal of Sciences & Research Publishing 5, nr 4 (30.12.2019). http://dx.doi.org/10.26389/ajsrp.n261018.
Pełny tekst źródłaStreszczenie:
The present paper tackles the impact of grammatical reference on the shaping of the textual structure in terms of fulfilling its grammatical coherence and semantic relationships. The researcher has taken three essays from Ibrahim Al Turki's book " Wafq al- tawqīt al- ʻArabī ": "Paradox, Balance, and Transformation." The paper has relied on a modern linguistic theoretical framework, known as text linguistics. An analytical descriptive approach has been used by the Researcher to highlight and analyze types of references contained in the corpus being studied from a grammatical and semantic perspective in a manner related to the content and purposes of the author. The study, in general, has reached significant results, which can be summed up into the interplay of grammatical reference and the construction of the text, with an emphasis on ensuring its grammatical cohesion and semantic coherence. In addition, it plays a role in the conciseness of language and conveys the stances of the text author in relation to its theme, through linguistic and grammatical devices to express difference, paradox, agreement, transgression and other relations.
25
Antón Pacheco, José Antonio. "ABENÁRABI Y LA HERMENÉUTICA". El Azufre Rojo, nr 11 (16.10.2023). http://dx.doi.org/10.6018/azufre.589151.
Pełny tekst źródłaStreszczenie:
Resumen: A la hora de analizar a Abenáranbi desde una dimensión filosófica, creemos que la hermenéutica desempeña un papel privilegiado1. Por eso haremos un breve acercamiento a su figura en cuanto genuino representante de la hermenéutica filosófica. Nos referimos a la hermenéutica restauradora o hermenéutica espiritual, es decir, aquella exégesis que hace presente el sentido interpretado y lo restaura para su asunción por parte del intérprete. Esto es, repite el contenido y lo actualiza. La tarea esencial de la hermenéutica consiste en adivinar el sentido y reconstruirlo.
Abstract: “Ibn ʻArabī and Hermeneutics”. When analysing Ibn ‘Arabī from a philosophical dimension, we believe that hermeneutics plays a privileged role. That is why we will make a brief approach to his figure as a genuine representative of philosophical hermeneutics. We mean restorative or spiritual hermeneutics, exegesis that makes the interpreted meaning present and restores it for its assumption by the interpreter. That is, it repeats and actualizes the content. The essential task of hermeneutics is to determine the meaning and reconstruct it.
26
Marconi, Maurizio. "EDIZIONE DEL KITĀB AL-AMR AL-MUḤKAM AL-MARBŪṬ FĪ- MĀ YALZAM AHL ṬARĪQ ALLĀH MIN AL-ŠURŪṬ DI IBN ʻARABĪ". El Azufre Rojo, nr 11 (15.10.2023). http://dx.doi.org/10.6018/azufre.588951.
Pełny tekst źródłaStreszczenie:
Resumen: Edición crítica del Edición crítica del al-Amr al-muḥkam al-marbūṭ fī-mā yalzamu ahl ṭarīq Allah taʿālā min aš-šurūṭ de Ibn ʿArabī.
Abstract: Critical edition of al-Amr al-muḥkam al-marbūṭ fī-mā yalzamu ahl ṭarīq Allah taʿālā min aš-šurūṭ of Ibn ʿArabī.
27
Marconi, Maurizio. "ESEMPI DI PAGINE DEI MANOSCRITTI UTILIZZATI PER L'EDIZIONE DEL KITĀB KUNH MĀ LĀ BUDDA LI-L-MURĪD MIN-HU DI IBN ʻARABĪ". El Azufre Rojo, nr 11 (15.10.2023). http://dx.doi.org/10.6018/azufre.589021.
Pełny tekst źródłaStreszczenie:
Resumen: anexo con imágenes de los manuscritos utilizados para la edición del Kunh mā lā budda li-l-murīd min-hu de Ibn ʿArabī.
Abstract: appendix with images of the manuscripts used for the edition of the Kunh mā lā budda li-l-murīd min-hu of Ibn ʿArabī.
28
Marconi, Maurizio. "ESEMPI DI PAGINE DEI MANOSCRITTI UTILIZZATI PER L'EDIZIONE DEL KITĀB AL-AMR AL-MUḤKAM AL-MARBŪṬ FĪ- MĀ YALZAM AHL ṬARĪQ ALLĀH MIN AL-ŠURŪṬ DI IBN ʻARABĪ". El Azufre Rojo, nr 11 (16.10.2023). http://dx.doi.org/10.6018/azufre.588831.
Pełny tekst źródłaStreszczenie:
Abstract: Annex with the images of the manuscripts used for the edition of the Kitāb al-amr al-muḥkam al-marbūṭ fī maʿrifat mā yaḥtāğu ilay-hi ahl ṭarīq Allah taʿālā min al-šurūṭ. Resumen: Anexo con las imágenes de los manuscritos utilizados para la edición del Kitāb al-amr al-muḥkam al-marbūṭ fī maʿrifat mā yaḥtāğu ilay-hi ahl ṭarīq Allah taʿālā min al-šurūṭ. Abstract: Annex including images of the manuscripts used for the edition of the Kitāb al-amr al-muḥkam al-marbūṭ fī maʿrifat mā yaḥtāğu ilay-hi ahl ṭarīq Allah taʿālā min al-šurūṭ.
29
Hagåsen, Lennart. "Hälsingska ortnamn på -åck, -uck med sörmländska motsvarigheter". Namn och bygd 111 (16.12.2023). http://dx.doi.org/10.69489/nob.v111i.23377.
Pełny tekst źródłaStreszczenie:
This article aims to demonstrate how the final element of some place-names with a modern or reconstructed older pronunciation [-ɔk], [-ok], [-ʊk] can be traced back phonetically to the appellative vik ʻbay, inlet, coveʼ. In the province of Södermanland there are six place-names in which [-ɔk] appears in both modern pronunciation and in older spellings, rendered there as -aak, -ack, etc. In a majority of cases the names later took the form -åker (åker ʻarable landʼ). In the province of Hälsingland the final element of three of the names was phonetically replaced by [-ɪk], and given an orthography accordingly. The [-ɪk] element occurs in several place-names throughout the region, all of which can be traced back to vik. The older spellings of the two remaining names – now lost – seem to indicate an [-ɔk], [-ok] pronunciation. Certain appellatives, personal names and other place-names appear to have undergone a similar phonological development and are presented here as evidence. The first elements of the majority of the Södermanland place-names were previously discussed by another onomastician, and in the current study the first elements of the Hälsingland names have been scrutinised by the author. All of the eleven Hälsingland and Södermanland names occur quite close to bays or inlets that either still exist or have dried up owing to land uplift.