The Mysticism Of Hamzah Fansuri Pdf Printer

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* * * In conclusion it might be asked why the later life of Islamic is so closely tied to Persia. The ethnic continuity of Persia from the pre-Islamic to the Islamic period, added to the elements of ancient Persian wisdom which were integrated into Islamic, is a main factor, as already mentioned. Biology In Context The Spectrum Of Life Pdf Printer. But there are some other factors of major importance that must be taken into consideration. Canon Pixma Mg 4200 Installation Guide.

Program Printer Canon Ip 2770. The first concerns Shi‘ism, which has played an important role in the cultivation of the 'intellectual sciences' throughout Islamic history'. Without wanting to be in anyway exclusive, we can say that in general during Islamic history whenever the central caliphate was powerful the 'transmitted sciences' ( al-‘ulum al-naqliyyah), and especially were encouraged while, when the power was transferred to local Shi‘ite rulers, Arab and Persian alike, the 'intellectual sciences' received greater official support. The history of the 4th/10th to the 6th/12th centuries from the Buyids to the Seljuqs displays fully this tendency. This is to be seen especially in the case of, which was more easily integrated into the structure of Shi‘ite religious sciences than the Sunni thanks mostly to the practice of ta’wil or spiritual hermeneutics in Shi‘ism, which enabled Hikmah to become absorbed into the inner dimensions of the religion. The position of Hikmah in Shi‘ite madrasahs and its banishment from for example the Nizamiyyah madrasah system during the Seljuq period attest to this fact. Of course this tendency did not mean a complete support of Hikmah in Shi‘ite circles, as is shown by the opposition shown against it by many of the Shi‘ite ‘ ulama’ throughout history.

Nor did it mean a complete opposition to Hikmah in Sunni circles, as can be seen in the official espousal of its cause by the early Abbasid caliphs and also its flourishing in the Maghrib during the 5th/11th and 6th/12th centuries. What marked the opposition to Hikmah in Sunni circles was not so much the intrinsic religious structure of as the adoption of Ash‘arite, which after the 4th/10th century became the official of the Sunni world, and the opposition of this particular school of to Falsafah and Hikmah. But of course even within the Sunni world this itself became more 'philosophical' from al- onward. Also, later schools of Sufism following Ibn ‘Arabi integrated elements of some of the sapiential doctrines of Hikmah such as Hermetic cosmology into their perspective. The fact that Shi‘ism provided a more favourable climate for the development of Hikmah is connected with a complex set of factors related to the structure of Shi‘ism itself including not only ta’wil but also the ever living role of the Imams, the universality of the Shi‘ite notion of walayah, the early encounter between the Shi‘ite Imams and members of other religious communities who were masters of the ancient traditional sciences, etc. Both Hermeticism and later Ishraqi theosophy readily found a congenial home for themselves within the world of Shi‘ism.

Moreover, the sayings of the Shi‘ite Imams as contained in the traditional collections such as the Usul al-kafi of Kulayni became, after the Holy Quran and Hadith, themselves a major source for metaphysical and theosophical knowledge and provided the most fecund themes for metaphysical meditation. The monumental theosophical work of Sadr al-Din Shirazi, Sharh usul al-kafi, proves the significance of this traditional source for the later development of Islamic. The gradual domination of Shi‘ism in Persia may therefore be considered as one of the important factors which enabled Islamic to survive and in fact flourish in Persia after the 6th/12th century. But despite its importance this could not have been the only factor because first of all there were Shi‘ite communities in the Arab lands and elsewhere in the Islamic world where there is to be observed nothing resembling the kind of development that occurred in Persia in the field of Hikmah. Secondly we do find many Persian philosophers and theosophers after the 6th/12th century who were, according to all recorded documents and historical indications, Sunnis. The same phenomenon is to be observed also in Muslim India where the interest in the doctrines of such men as Suhrawardi and Mulla Sadra was not by any means confined to Shi‘ite circles. Other factors must therefore have also played a role, of which one seems to us of special significance.