Gotowa bibliografia na temat „Iban Devotional literature”

Abstract This article discusses the career of Muḥammad ibn Sulaymān al-Jazūlī (d. 869/1465), his compilation of Dalāʾil al-Khayrāt, and the place of this work in Jazūlite Sufism. The teachings of the Jazūliyya Sufi order emphasized intense spiritual devotion to the Prophet Muḥammad as a means of access to the Divine. As a manual of prayers and invocations on behalf of the Prophet, Dalāʾil al-Khayrāt became one of the most popular works of Islamic devotional literature. This widespread popularity was partly due to the Jazūliyya’s doctrinal connections with the Qādiriyya and Shādhiliyya Sufi orders. In Jazūliyya Sufi practice, the recitation of Dalāʾil al-Khayrāt and the prayers and litanies of the order were used to instill a “Muḥammadan” consciousness in the mind of the disciple. This higher consciousness was meant to serve as a compass of spiritual guidance for the “true seeker of God” (al-murīd al-ṣādiq), who aspired to the highest levels of Sufi knowledge.

This paper looks at the mystical topic of munājāt, or intimate dialogue, typically between a worshipper and their Lord, and how it relates to Ibn al-‘Arabī’s waḥdat al-wujūd (Unity of Being). The paper first works to situate munājāt within the current surrounding body of Sufi devotional literature and within the Islamic intellectual tradition. Then the paper goes on to examine how munājāt as prayer reflects and relates to Ibn al-‘Arabī’s larger metaphysical treatises, particularly waḥdat al-wujūd, using crucial concepts such as Barzakh, Imagination, and dhikr (remembrance). From this it may be understood that munājāt is direct communication occurring from God to Himself through the form of man.

Abstract The article investigates the social and cultural practices of Sira production and consumption in the later Middle Period. It probes into the place held by Sira regarding the veneration of the Prophet, especially in relation to Hadith. Its first part shows that in the Middle Period Sira was intended as a vast literary repository characterized by fluidity of format, diverse social fruition, and plurality of practices in transmission and consumption. It was a literary field characterized by narrative malleability and creativity, for which there was popular demand and scholarly dedication. The life and work of the Šāfiʿī scholar and Hadith expert Ibn Nāṣir al-Dīn al-Dimašqī (d. 842/1438), in particular his Ǧāmiʿ al-āṯār fī l-siyar wa-mawlid al-muḫtār (The Compilation of Traditions on the Life and Birth of the Chosen One) occupies the second part of the article. Here, Ǧāmiʿ al-āṯār is taken as a written exemplification of the tight relationship between Sira, Hadith and devotion to the Prophet typical of the period, of 14th-15th century Damascus in particular. Overall, the article argues that the intended meaning and use of a text as rich as Ǧāmiʿ al-āṯār can be fully grasped only when we put it in close conversation with the Hadith culture and veneration for the Prophet of the time. It suggests the existence of a pervasive “Sira culture” binding people in a relationship of meaning to their shared memories of the life of the Prophet. Such culture was nurtured by remembrance of the Prophet’s excellency and life milestones. It aimed at cultivating salvific feelings of love for the Prophet that would assure believers a secure place in the Afterlife.

This study is a theoretical research concerning Ibn Arabi's Sufi experience and his philosophy of the "
unity of being"
(also his poetical talent). I therefore adopted the historical and analytical methodologies to analyse and reply on the questions and suggestions I have raised in this paper. Both of the methodologies reveal the actual status of the Sufism of Ibn Arabi who came with a challenging sufi doctrine. Also, in the theoretical methodology I attempt to define Sufism by giving a panoramic history of it. I have also researched Ibn Arabi's status amongst his contemporaries for example, Al-Hallaj and Ibn Al Farid, and how they influenced him as a Sufi thinker during this time.

In the analytical study I explore the poems "
Tarjuman al Ashwaq"
of Ibn Arabi, of which I have selected some poems to study analytically. Through this I discovered Ibn Arabi's Sufi inclinations and the criticisms of various literary scholars, theologians, philosophers and also sufi thinkers, both from the East and the West. In this analysis I have also focused on the artistic value of the poetry which he utilized to promote his own doctrine "
the unity of being."