Ficha catalográfica E82 Estudos em história da filosofia árabe e islâmica [recurso eletrônico] / ... more Ficha catalográfica E82 Estudos em história da filosofia árabe e islâmica [recurso eletrônico] / Tadeu M. Verza, Meline C. Sousa (orgs.
Ovaj tekst se bavi prijevodima djela Williama C. Chitticka na bosanski jezik, dajući o njima odre... more Ovaj tekst se bavi prijevodima djela Williama C. Chitticka na bosanski jezik, dajući o njima određene napomene, a prije toga iznoseći kraću biografiju njihova autora. U ovom radu se vidi da je u posljednje vrijeme došlo do učestalijeg prevođenja knjiga i članaka na bosanski jezik ovog čuvenog američkog istraživača klasične islamske filozofije i sufizma-u 2019. godini su objavljena tri prijevoda njegovih knjiga, pa možda ne bi bilo pretjerano reći da je riječ o svojevrsnom prevodilačkom zamahu. Pretpostavljamo da se razlog takve pojave krije u jednostavnosti Chittickovog jezika kojim na pitak, učen i akademski način nastoji predstaviti najdublje istine islama dok istovremeno njegovi spisi ne gube na sveobuhvatnosti i prilježnosti. Otuda je moguće govoriti o znatnom uticaju njegovih djela na bosansko čitalaštvo. Ključne riječi: William C. Chittick, biografija, prijevodi, knjige, članci, bosanski jezik, klasična islamska filozofija, sufizam. 'WILLIAM C. CHITTICK IN BOSNIA': BOOKS, ARTICLES AND INTERVIEWS IN BOSNIAN LANGUAGE This paper discusses translations of William C. Chittick's works into Bosnian language, giving certain remarks about them and providing a short biography of the author. The paper shows that numerous books and articles of this renowned American researcher 115 pregledni članak / review article UDK/UDC: 929:1Chittick, W. C.
Perhaps the closest parallel to the Johannine Logos in Islam is found in the notion of the "Muham... more Perhaps the closest parallel to the Johannine Logos in Islam is found in the notion of the "Muhammadan Reality" (al-ḥaqīqat al-muḥammadiyya). The term was probably first used by Ibn ʿArabī (d. 1240), but the earliest detailed explanation of what it implies was provided by Saʿīd ibn Aḥmad Farghānī (d. 1300), an outstanding student of Ibn ʿArabī's foremost propagator, Ṣadr al-Dīn Qûnawī. Farghānī wrote a dense, two-volume commentary on Ibn al-Fāriḍ's famous 760verse qasida, Naẓm al-sulûk. Deeply rooted in Islamic metaphysics, theology, and spiritual psychology, the commentary explains how the poet is describing Muhammad's eternal archetype in God as both the means whereby God creates the universe and the ultimate returning place of all things.
Napomena prevodioca: Vjerovatno najkontroverznije pitanje koje se veže za Ibn 'Arebījevo ime jest... more Napomena prevodioca: Vjerovatno najkontroverznije pitanje koje se veže za Ibn 'Arebījevo ime jeste ono o vaḥdetu-l-vudžūdu. Stoga smo odlučili iznijeti čitaocima u najkraćoj mogućoj formi glavne smjernice koje je za spomenuto pitanje ponudio William C. Chittick, jedan od najboljih poznavaoca Ibn 'Arebījevog mišljenja danas u svijetu. Prvi dio nosi naslov "Vaḥdetu-l-vudžūd i tevḥīd", gdje se objašnjava bliska veza između vaḥdetu-l-vudžūda i tevḥīda; drugi dio je naslovljen "Značenja pojma vaḥdetu-l-vudžūd", u kojem će se ukratko iznijeti razumijevanje ovoga izraza od strane Ibn 'Arebījevih poštovalaca i njegovih protivnika, a treći će se usredotočiti na glavnog oponenta Ibn 'Arebījevih stajališta, Ibn Tejmijju, zato je naslov tog dijela "Ibn Tejmijje i vaḥdetu-l-vudžūd". Na kraju, navest ćemo nekoliko naslova koje toplo preporučujemo zainteresiranim čitaocima, jer im mogu pružiti dodatne informacije i dublje razumijevanje ovog važnog, pa nekada i gorućeg pitanja. *** Ne postoji mnogo tehničkih pojmova sufizma koji su općepoznati kao
Tekst govori o životu i djelu perzijskog filozofa Afdal alDīna Kāshānīja, poznatog i kao Bābā Afd... more Tekst govori o životu i djelu perzijskog filozofa Afdal alDīna Kāshānīja, poznatog i kao Bābā Afdal. Prema autorovom mišljenju iznesenom na drugim mjestima, Bābā Afdal je najvažniji islamski filozof i ličnost koja zapravo ovaploćuje islamsku filozofsku tradiciju. Prvo se govori o životu ovog savremenika Suhrawardīja alMaqtūla, Ibn Rushda i Ibn 'Arebija, s tim da o njemu nema mnogo podataka. Zatim se izlažu Bābā Afdalova učenja. Njegov cilj bio je razjasniti prirodu potrage za mudrošću koja mora potaknuti svaku filozofiju dostojnu tog imena. Filozofija je za njega način života koji uključuje uvježbavanje duše i stjecanje vrlina. Nastojao je (u) svojim spisima potaknuti čežnju za izvorištem značenja, a to je inteligencija koja leži u srcu mudrosti. Naročito je zanimljiv način na koji tumači svoja stanovišta, s obzirom na to da prevladava izravan jezik koji ide u srce stvari. Nakon toga se govori o perzijskoj filozofiji te o izazovima prevođenja arapskih tehničkih termina. U nastavku autor daje kratke opise svih poznatih Kāshānījevih spisa, raspoređenih u šest kategorija, spominjući također patvorena djela. Možda paradoksalno, sama činjenica da je Bābā Afdal pisao prvenstveno na perzijskom jeziku objašnjava zašto je ostao donekle nepoznat unutar same perzijske filozofske tradicije. Otuda se važnost ovog rada ogleda u predstavljanju ove gotovo nepoznate ličnosti u povijesti islamske filozofije, posebno na bosanskom govornom području.
ŽIVA BAŠTINA: Prije svega, zahvaljujemo Vam se na izdvojenom vremenu i ukazanoj nam časti za ovaj... more ŽIVA BAŠTINA: Prije svega, zahvaljujemo Vam se na izdvojenom vremenu i ukazanoj nam časti za ovaj razgovor. Na početku, želimo Vas pitati kako objašnjavate to što se u jednoj maloj Bosni, koju ste posjetili, sve više prevode i čitaju Vaša djela? Prošle godine su objavljena tri prijevoda Vaših knjiga, a dosad je prevedeno više od dvadeset Vaših članaka.
Ibn al-ʿArabī is at once the most influential and the most controversial Muslim thinker to appear... more Ibn al-ʿArabī is at once the most influential and the most controversial Muslim thinker to appear over the past 800 years. The Sufi tradition looks back at him as 'the greatest master' (al-shaykh al-akbar), by which is meant that he was the foremost expositor of the inner teachings of Islam. Though modern scholarship is rightly skeptical about grandiose titles, there is plenty of evidence to suggest that this specific title is not completely out of line. On the quantitative side, Ibn al-ʿArabī's massive al-Futūḥāt al-Makkiyya ('The Meccan Openings') provides more text than most prolific authors wrote in a lifetime. Scores of his books and treatises have been published, and manuscripts of several hundred other works are scattered in libraries. 'Greatness,' however, is not to be judged by bigness, so we clearly need to look at the contents of all those pages. It is on the qualitative side of things that Ibn al-ʿArabī truly shines, not least because of his extraordinary erudition, consistently high level of discourse, constantly shifting perspectives, and diversity of styles, factors that contribute to making him one of the most difficult of authors. One might suspect that his works are difficult because he wrote unnecessarily complicated rehashes of earlier works. In fact, we are dealing with an approach to Islamic learning that is reminiscent of all that went before but also remarkably original, so much so that he has no real predecessors. Certainly, there were important authors during the previous century who also expressed philosophical, theological, juridical, and Sufi teachings with theoretical sophistication, but compared even to the greatest of these, such as Ghazālī, Ibn al-ʿArabī represents a radical break. Ghazālī speaks for much of the early Sufi tradition when he tells us that 'unveiling' (kashf)-that is, the unmediated knowledge that God bestows on His special friends-should not be set down in books (though he does not always follow his own advice). Ibn
Bu çalışma, ilimler tasnifi yazım geleneğinde yer alan belirgin ayrımlardan akıl-vahiy ilişkisini... more Bu çalışma, ilimler tasnifi yazım geleneğinde yer alan belirgin ayrımlardan akıl-vahiy ilişkisinin, İbnü'l-Arabî özelinde, entelektüel ile nakledilen bilgi ayrımı açısından değerlendirilmesini konu edinmektedir. Müellife göre her iki yaklaşım arasındaki temel ayrım, bilginin elde edilme yönteminde gizlidir. "Entelektüel" bilgi, dışarıdan yardım olmaksızın insanın benliğiyle erişilebildiği bilgiyken "nakledilen" ise vahiy gibi benliğin dışarıdan edindiği bilgidir. Bu bağlamda benlik ve öze yönelişe dair özgün temellendirmeler yapan müellif, taklit ve tahkikin ayrımına da dikkat çekmektedir. Chittick, kavramlar arası farklılıklara hassasiyetle açıklık getirmeye çalışırken ayrıca "Nefsini bilen Rabbini bilir" vecizesine atıfla gerek arif ve âlim ayırımı üzerinden bu tasnifi zenginleştirmekte gerekse 'arefe fiilinin dilde karşılığı olmamasından dolayı maksadın ihmal edilmesini vurgulamaktadır. Bunun sonucu olarak da bu vecizeyi "Nefsini tanıyan Rabbini tanır" olarak çevirmeyi tercih etmektedir. Sonuç olarak bu çalışma; hakîkate erişme konusunda entelektüel mirasın öncü ismi İbnü'l-Arabî üzerinden önemli anekdotlar sunarak hakîkate erişme konusunda gerekli eylem içinsürecivemotivasyonunuaçıklamaktadır. Ayrıca Prof. Dr. William C. Chittick'e gerek makalenin Türkçeye kazandırılmasındaki izni gerekse çeviri sürecindeki görüşmelerimize ayırdıkları vakitlerden dolayı kendilerine teşekkür ederim.
Rawḥ al-arwāḥ fi šarḥ asmāʾ al-malek al-fattāḥ (The repose of the spirits: explaining the names o... more Rawḥ al-arwāḥ fi šarḥ asmāʾ al-malek al-fattāḥ (The repose of the spirits: explaining the names of the All-Opening King), a 600-page masterpiece of Persian prose. The book may well be the most detailed exposition of divine and human love written in the 12th century, but it and its author were largely forgotten until Najib Māyel Heravi published the text in 1989. The only information we have about Aḥmad Samʿāni is provided by his paternal nephew, the well-known biographer Abuʾl-Saʿd ʿAbd-al-Karim b. Moḥammad Samʿāni (506-562/1113-66). He describes him in an account of the Samʿāni family in al-Ansāb and lists him as one of his 1,446 teachers in Montaḵab men moʿjam al-šoyuḵ. Aḥmad's father Manṣur (426-89/1035-96) was a prominent Hanafi jurist in Marv. During a stay in Mecca he became a Shafiʿi; when this became known upon his return to Marv in 1075, he was exiled from the city but was welcomed by Neẓām-al-Molk (q.v.; d. 485/1092) in Nishapur, where he continued to teach until his return to Marv in 1086. He shared several students with Abu Ḥāmed Ḡazāli (q.v.; d. 505/1111). Three of his ten books that are mentioned by ʿAbd-al-Karim have been published: a commentary on the Qurʾan and two works on jurisprudence (feqh, q.v.). His first son, Moḥammad (466-510/1074-1116), ʿAbd-al-Karim's father, was a prominent teacher of jurisprudence but died before completing books in progress. His second son, Ḥasan (468-531/1076-1137), was a scholar who avoided public life. His third son, Aḥmad, was born nineteen years after Ḥasan and only two years before his father's death, at which point he was adopted by his brother Moḥammad. ʿAbdal-Karim was born when Aḥmad was nineteen, four years before the death of his father Moḥammad. Aḥmad, whom he usually calls "my uncle, the imam" (ʿammi al-emām), became his teacher in jurisprudence; for a time ʿAbd-al-Karim acted as his teaching assistant in the Neẓāmiya madrasa in Marv. At ʿAbd-al-Karim's request, Aḥmad took him to Nishapur in the year 529/1135, to study with prominent Hadith transmitters. After some months, Aḥmad returned to Marv, but ʿAbd-al-Karim continued his travels and did not return before his uncle's death (Samʿāni, Repose, pp. xiii-xxviii). The only other contemporary mentions of Aḥmad seem to be by Ebn ʿAsāker, who writes in about fifteen instances in Tāriḵ madinat Demashq that he received a Hadith from Aḥmad Samʿāni in Marv. Ebn ʿAsāker also mentions him as one of his 1,621 shaikhs in Moʿjam alšoyuḵ, giving him the title faqih and citing, as is his custom for all of his shaikhs, one Hadith that he had heard from him, in this case a Hadith about love (I, p. 128). Mentions of Aḥmad in later literature are rare and add nothing to the information provided by ʿAbd-al-Karim. Ḥājji Ḵalifa is one of the few authors to mention him by name-under Rawḥ al-arwāḥ. It should not be surprising that ʿAbd-al-Karim does not mention his uncle's book, given that he had no interest in Persian books or in any fields of learning other than Hadith and jurisprudence. He typically used the generic word ʿelm to mean knowledge of Hadith. He certainly considered his uncle an ʿālem, but even if Rawḥ-al-arwāḥ had been written in Arabic, he probably would have ignored it, since it pays no attention to the concerns of the Hadithtransmitters and jurists. Rather, it is a comprehensive presentation of Sufi teachings, thoroughly integrated with the Qurʾan, the Hadith, Ashʿarite theology (kalām), and mainstream Sunni scholarship. Despite the book's title and the stated purpose of explaining the divine names-a
It is increasingly difficult after Ibn ʿArabī (d. 638/1240) to differentiate the aims of the Sufi... more It is increasingly difficult after Ibn ʿArabī (d. 638/1240) to differentiate the aims of the Sufis from those of the philosophers. Mullā Ṣadrā (d. 1050/1640) offers a fine example of a thinker who synthesized the Sufi and philosophical methodologies in his voluminous writings. In Arrivers in the Heart he combines the precision of philosophical reasoning with the recognition (maʿrifa) of God and self that was central to the concerns of the Sufi teachers. In forty "effusions" (fayḍ) of mostly rhymed prose, he provides epitomes of many of the themes that he addresses in his long books. These include the concept and reality of existence, the Divine Essence and Attributes, God's omniscience, theodicy, eschatology, the worlds of the cosmos, spiritual psychology, divine and human love, disciplining the soul, and the nature of human perfection.
Sapiential Knowledge Institute (for Religious and Philosophical Studies) is a research and educat... more Sapiential Knowledge Institute (for Religious and Philosophical Studies) is a research and education institute through specialized studies, advanced teaching approaches and academic publications. Notes for Contributors contributors are invited to submit their manuscripts for consideration, or translation, by email or on desk, to the Editor. All manuscripts will be reviewed by academic referees. Articles are to fall between 4000 and 8000 words (including notes and references) and must adhere to the Journal's style. Papers
Ficha catalográfica E82 Estudos em história da filosofia árabe e islâmica [recurso eletrônico] / ... more Ficha catalográfica E82 Estudos em história da filosofia árabe e islâmica [recurso eletrônico] / Tadeu M. Verza, Meline C. Sousa (orgs.
Ovaj tekst se bavi prijevodima djela Williama C. Chitticka na bosanski jezik, dajući o njima odre... more Ovaj tekst se bavi prijevodima djela Williama C. Chitticka na bosanski jezik, dajući o njima određene napomene, a prije toga iznoseći kraću biografiju njihova autora. U ovom radu se vidi da je u posljednje vrijeme došlo do učestalijeg prevođenja knjiga i članaka na bosanski jezik ovog čuvenog američkog istraživača klasične islamske filozofije i sufizma-u 2019. godini su objavljena tri prijevoda njegovih knjiga, pa možda ne bi bilo pretjerano reći da je riječ o svojevrsnom prevodilačkom zamahu. Pretpostavljamo da se razlog takve pojave krije u jednostavnosti Chittickovog jezika kojim na pitak, učen i akademski način nastoji predstaviti najdublje istine islama dok istovremeno njegovi spisi ne gube na sveobuhvatnosti i prilježnosti. Otuda je moguće govoriti o znatnom uticaju njegovih djela na bosansko čitalaštvo. Ključne riječi: William C. Chittick, biografija, prijevodi, knjige, članci, bosanski jezik, klasična islamska filozofija, sufizam. 'WILLIAM C. CHITTICK IN BOSNIA': BOOKS, ARTICLES AND INTERVIEWS IN BOSNIAN LANGUAGE This paper discusses translations of William C. Chittick's works into Bosnian language, giving certain remarks about them and providing a short biography of the author. The paper shows that numerous books and articles of this renowned American researcher 115 pregledni članak / review article UDK/UDC: 929:1Chittick, W. C.
Perhaps the closest parallel to the Johannine Logos in Islam is found in the notion of the "Muham... more Perhaps the closest parallel to the Johannine Logos in Islam is found in the notion of the "Muhammadan Reality" (al-ḥaqīqat al-muḥammadiyya). The term was probably first used by Ibn ʿArabī (d. 1240), but the earliest detailed explanation of what it implies was provided by Saʿīd ibn Aḥmad Farghānī (d. 1300), an outstanding student of Ibn ʿArabī's foremost propagator, Ṣadr al-Dīn Qûnawī. Farghānī wrote a dense, two-volume commentary on Ibn al-Fāriḍ's famous 760verse qasida, Naẓm al-sulûk. Deeply rooted in Islamic metaphysics, theology, and spiritual psychology, the commentary explains how the poet is describing Muhammad's eternal archetype in God as both the means whereby God creates the universe and the ultimate returning place of all things.
Napomena prevodioca: Vjerovatno najkontroverznije pitanje koje se veže za Ibn 'Arebījevo ime jest... more Napomena prevodioca: Vjerovatno najkontroverznije pitanje koje se veže za Ibn 'Arebījevo ime jeste ono o vaḥdetu-l-vudžūdu. Stoga smo odlučili iznijeti čitaocima u najkraćoj mogućoj formi glavne smjernice koje je za spomenuto pitanje ponudio William C. Chittick, jedan od najboljih poznavaoca Ibn 'Arebījevog mišljenja danas u svijetu. Prvi dio nosi naslov "Vaḥdetu-l-vudžūd i tevḥīd", gdje se objašnjava bliska veza između vaḥdetu-l-vudžūda i tevḥīda; drugi dio je naslovljen "Značenja pojma vaḥdetu-l-vudžūd", u kojem će se ukratko iznijeti razumijevanje ovoga izraza od strane Ibn 'Arebījevih poštovalaca i njegovih protivnika, a treći će se usredotočiti na glavnog oponenta Ibn 'Arebījevih stajališta, Ibn Tejmijju, zato je naslov tog dijela "Ibn Tejmijje i vaḥdetu-l-vudžūd". Na kraju, navest ćemo nekoliko naslova koje toplo preporučujemo zainteresiranim čitaocima, jer im mogu pružiti dodatne informacije i dublje razumijevanje ovog važnog, pa nekada i gorućeg pitanja. *** Ne postoji mnogo tehničkih pojmova sufizma koji su općepoznati kao
Tekst govori o životu i djelu perzijskog filozofa Afdal alDīna Kāshānīja, poznatog i kao Bābā Afd... more Tekst govori o životu i djelu perzijskog filozofa Afdal alDīna Kāshānīja, poznatog i kao Bābā Afdal. Prema autorovom mišljenju iznesenom na drugim mjestima, Bābā Afdal je najvažniji islamski filozof i ličnost koja zapravo ovaploćuje islamsku filozofsku tradiciju. Prvo se govori o životu ovog savremenika Suhrawardīja alMaqtūla, Ibn Rushda i Ibn 'Arebija, s tim da o njemu nema mnogo podataka. Zatim se izlažu Bābā Afdalova učenja. Njegov cilj bio je razjasniti prirodu potrage za mudrošću koja mora potaknuti svaku filozofiju dostojnu tog imena. Filozofija je za njega način života koji uključuje uvježbavanje duše i stjecanje vrlina. Nastojao je (u) svojim spisima potaknuti čežnju za izvorištem značenja, a to je inteligencija koja leži u srcu mudrosti. Naročito je zanimljiv način na koji tumači svoja stanovišta, s obzirom na to da prevladava izravan jezik koji ide u srce stvari. Nakon toga se govori o perzijskoj filozofiji te o izazovima prevođenja arapskih tehničkih termina. U nastavku autor daje kratke opise svih poznatih Kāshānījevih spisa, raspoređenih u šest kategorija, spominjući također patvorena djela. Možda paradoksalno, sama činjenica da je Bābā Afdal pisao prvenstveno na perzijskom jeziku objašnjava zašto je ostao donekle nepoznat unutar same perzijske filozofske tradicije. Otuda se važnost ovog rada ogleda u predstavljanju ove gotovo nepoznate ličnosti u povijesti islamske filozofije, posebno na bosanskom govornom području.
ŽIVA BAŠTINA: Prije svega, zahvaljujemo Vam se na izdvojenom vremenu i ukazanoj nam časti za ovaj... more ŽIVA BAŠTINA: Prije svega, zahvaljujemo Vam se na izdvojenom vremenu i ukazanoj nam časti za ovaj razgovor. Na početku, želimo Vas pitati kako objašnjavate to što se u jednoj maloj Bosni, koju ste posjetili, sve više prevode i čitaju Vaša djela? Prošle godine su objavljena tri prijevoda Vaših knjiga, a dosad je prevedeno više od dvadeset Vaših članaka.
Ibn al-ʿArabī is at once the most influential and the most controversial Muslim thinker to appear... more Ibn al-ʿArabī is at once the most influential and the most controversial Muslim thinker to appear over the past 800 years. The Sufi tradition looks back at him as 'the greatest master' (al-shaykh al-akbar), by which is meant that he was the foremost expositor of the inner teachings of Islam. Though modern scholarship is rightly skeptical about grandiose titles, there is plenty of evidence to suggest that this specific title is not completely out of line. On the quantitative side, Ibn al-ʿArabī's massive al-Futūḥāt al-Makkiyya ('The Meccan Openings') provides more text than most prolific authors wrote in a lifetime. Scores of his books and treatises have been published, and manuscripts of several hundred other works are scattered in libraries. 'Greatness,' however, is not to be judged by bigness, so we clearly need to look at the contents of all those pages. It is on the qualitative side of things that Ibn al-ʿArabī truly shines, not least because of his extraordinary erudition, consistently high level of discourse, constantly shifting perspectives, and diversity of styles, factors that contribute to making him one of the most difficult of authors. One might suspect that his works are difficult because he wrote unnecessarily complicated rehashes of earlier works. In fact, we are dealing with an approach to Islamic learning that is reminiscent of all that went before but also remarkably original, so much so that he has no real predecessors. Certainly, there were important authors during the previous century who also expressed philosophical, theological, juridical, and Sufi teachings with theoretical sophistication, but compared even to the greatest of these, such as Ghazālī, Ibn al-ʿArabī represents a radical break. Ghazālī speaks for much of the early Sufi tradition when he tells us that 'unveiling' (kashf)-that is, the unmediated knowledge that God bestows on His special friends-should not be set down in books (though he does not always follow his own advice). Ibn
Bu çalışma, ilimler tasnifi yazım geleneğinde yer alan belirgin ayrımlardan akıl-vahiy ilişkisini... more Bu çalışma, ilimler tasnifi yazım geleneğinde yer alan belirgin ayrımlardan akıl-vahiy ilişkisinin, İbnü'l-Arabî özelinde, entelektüel ile nakledilen bilgi ayrımı açısından değerlendirilmesini konu edinmektedir. Müellife göre her iki yaklaşım arasındaki temel ayrım, bilginin elde edilme yönteminde gizlidir. "Entelektüel" bilgi, dışarıdan yardım olmaksızın insanın benliğiyle erişilebildiği bilgiyken "nakledilen" ise vahiy gibi benliğin dışarıdan edindiği bilgidir. Bu bağlamda benlik ve öze yönelişe dair özgün temellendirmeler yapan müellif, taklit ve tahkikin ayrımına da dikkat çekmektedir. Chittick, kavramlar arası farklılıklara hassasiyetle açıklık getirmeye çalışırken ayrıca "Nefsini bilen Rabbini bilir" vecizesine atıfla gerek arif ve âlim ayırımı üzerinden bu tasnifi zenginleştirmekte gerekse 'arefe fiilinin dilde karşılığı olmamasından dolayı maksadın ihmal edilmesini vurgulamaktadır. Bunun sonucu olarak da bu vecizeyi "Nefsini tanıyan Rabbini tanır" olarak çevirmeyi tercih etmektedir. Sonuç olarak bu çalışma; hakîkate erişme konusunda entelektüel mirasın öncü ismi İbnü'l-Arabî üzerinden önemli anekdotlar sunarak hakîkate erişme konusunda gerekli eylem içinsürecivemotivasyonunuaçıklamaktadır. Ayrıca Prof. Dr. William C. Chittick'e gerek makalenin Türkçeye kazandırılmasındaki izni gerekse çeviri sürecindeki görüşmelerimize ayırdıkları vakitlerden dolayı kendilerine teşekkür ederim.
Rawḥ al-arwāḥ fi šarḥ asmāʾ al-malek al-fattāḥ (The repose of the spirits: explaining the names o... more Rawḥ al-arwāḥ fi šarḥ asmāʾ al-malek al-fattāḥ (The repose of the spirits: explaining the names of the All-Opening King), a 600-page masterpiece of Persian prose. The book may well be the most detailed exposition of divine and human love written in the 12th century, but it and its author were largely forgotten until Najib Māyel Heravi published the text in 1989. The only information we have about Aḥmad Samʿāni is provided by his paternal nephew, the well-known biographer Abuʾl-Saʿd ʿAbd-al-Karim b. Moḥammad Samʿāni (506-562/1113-66). He describes him in an account of the Samʿāni family in al-Ansāb and lists him as one of his 1,446 teachers in Montaḵab men moʿjam al-šoyuḵ. Aḥmad's father Manṣur (426-89/1035-96) was a prominent Hanafi jurist in Marv. During a stay in Mecca he became a Shafiʿi; when this became known upon his return to Marv in 1075, he was exiled from the city but was welcomed by Neẓām-al-Molk (q.v.; d. 485/1092) in Nishapur, where he continued to teach until his return to Marv in 1086. He shared several students with Abu Ḥāmed Ḡazāli (q.v.; d. 505/1111). Three of his ten books that are mentioned by ʿAbd-al-Karim have been published: a commentary on the Qurʾan and two works on jurisprudence (feqh, q.v.). His first son, Moḥammad (466-510/1074-1116), ʿAbd-al-Karim's father, was a prominent teacher of jurisprudence but died before completing books in progress. His second son, Ḥasan (468-531/1076-1137), was a scholar who avoided public life. His third son, Aḥmad, was born nineteen years after Ḥasan and only two years before his father's death, at which point he was adopted by his brother Moḥammad. ʿAbdal-Karim was born when Aḥmad was nineteen, four years before the death of his father Moḥammad. Aḥmad, whom he usually calls "my uncle, the imam" (ʿammi al-emām), became his teacher in jurisprudence; for a time ʿAbd-al-Karim acted as his teaching assistant in the Neẓāmiya madrasa in Marv. At ʿAbd-al-Karim's request, Aḥmad took him to Nishapur in the year 529/1135, to study with prominent Hadith transmitters. After some months, Aḥmad returned to Marv, but ʿAbd-al-Karim continued his travels and did not return before his uncle's death (Samʿāni, Repose, pp. xiii-xxviii). The only other contemporary mentions of Aḥmad seem to be by Ebn ʿAsāker, who writes in about fifteen instances in Tāriḵ madinat Demashq that he received a Hadith from Aḥmad Samʿāni in Marv. Ebn ʿAsāker also mentions him as one of his 1,621 shaikhs in Moʿjam alšoyuḵ, giving him the title faqih and citing, as is his custom for all of his shaikhs, one Hadith that he had heard from him, in this case a Hadith about love (I, p. 128). Mentions of Aḥmad in later literature are rare and add nothing to the information provided by ʿAbd-al-Karim. Ḥājji Ḵalifa is one of the few authors to mention him by name-under Rawḥ al-arwāḥ. It should not be surprising that ʿAbd-al-Karim does not mention his uncle's book, given that he had no interest in Persian books or in any fields of learning other than Hadith and jurisprudence. He typically used the generic word ʿelm to mean knowledge of Hadith. He certainly considered his uncle an ʿālem, but even if Rawḥ-al-arwāḥ had been written in Arabic, he probably would have ignored it, since it pays no attention to the concerns of the Hadithtransmitters and jurists. Rather, it is a comprehensive presentation of Sufi teachings, thoroughly integrated with the Qurʾan, the Hadith, Ashʿarite theology (kalām), and mainstream Sunni scholarship. Despite the book's title and the stated purpose of explaining the divine names-a
It is increasingly difficult after Ibn ʿArabī (d. 638/1240) to differentiate the aims of the Sufi... more It is increasingly difficult after Ibn ʿArabī (d. 638/1240) to differentiate the aims of the Sufis from those of the philosophers. Mullā Ṣadrā (d. 1050/1640) offers a fine example of a thinker who synthesized the Sufi and philosophical methodologies in his voluminous writings. In Arrivers in the Heart he combines the precision of philosophical reasoning with the recognition (maʿrifa) of God and self that was central to the concerns of the Sufi teachers. In forty "effusions" (fayḍ) of mostly rhymed prose, he provides epitomes of many of the themes that he addresses in his long books. These include the concept and reality of existence, the Divine Essence and Attributes, God's omniscience, theodicy, eschatology, the worlds of the cosmos, spiritual psychology, divine and human love, disciplining the soul, and the nature of human perfection.
Sapiential Knowledge Institute (for Religious and Philosophical Studies) is a research and educat... more Sapiential Knowledge Institute (for Religious and Philosophical Studies) is a research and education institute through specialized studies, advanced teaching approaches and academic publications. Notes for Contributors contributors are invited to submit their manuscripts for consideration, or translation, by email or on desk, to the Editor. All manuscripts will be reviewed by academic referees. Articles are to fall between 4000 and 8000 words (including notes and references) and must adhere to the Journal's style. Papers
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