Podcast appearances and mentions of william chittick

The history of the concept of waḥdat al-wujūd finds its ‘point of rising' (maṭlaʿ) with the ideas of Ibn ʿArabī (d. 1240) on the singularity of al-ḥaqq and the ways in which that unique and absolute being is manifest in its many theophanies. Its limits (ḥudūd) and extension (inbisāṭ), however, go far beyond and reach into the very aesthetics of literature traditions across Islamicate and Persianate languages and cultures. A generation ago William Chittick indicated the significance of the reception of Ibn ʿArabī (d. 1240) in this context, and the sheer number of commentaries, marginalia, paratexts, and independent treatises that engages the metaphysics and devotional tradition of the Andalusian master testifies to a major commitment. The earliest presence of Ibn ʿArabī was in the poetry of Fakhr al-dīn al-ʿIrāqī (d. 1289), a devotee in the presence of the Suhrawardī Sufi Bahāʾ al-Dīn Zakarīyā (d. 1262) in Multan, followed by Chishtī and Kubravī masters already in the pre-Mughal period. We still have much to do to consider the literary heritage of early modern pre-colonial and colonial South Asia in terms of the broad long tradition of ḥikma, taṣawwuf, kalām, and ʿerfān. One of the decisive elements in this tradition is the way in which Persian and vernacular literary traditions negotiated the influence of Ibn ʿArabī and read his ideas in ways that conformed to their own aesthetics of presence and metaphysics of beauty. I will consider four case studies that modify and read Ibn ʿArabī in their own ways: the Mughal prince Dārā Shukoh (d. 1659), Bēdil (d. 1720) perhaps the greatest Indo-Persian poet, Mīr Dard (d. 1785) one of the pillars of Urdu poetry and the pivotal thinker of the new ‘Muḥammadan way' of Sufism, and the great Punjabi poet of the 18th century Bullheh Shah. None of these figures was a simple imitator or transmitter – literary traditions like philosophical ones acquire a dynamic that arises from creative misreadings and liminal interpretations as well as exciting new aesthetic formulations. In this way, we can consider how the metaphysics of the unity of existence and often its ethical and aesthetic implications were naturalised and transformed in the soil of Hindustān.

Fusûsü'l-hikem, Şeyh Muhyiddin İbnü'l-Arabî'nin (ö. 1240) en önemli eserlerinden biridir. Nakşu'l-Fusûs, Şeyh'in Fusûsü'l-hikem'inden belli başlı konularda bizzat yaptığı özettir. Nakdü'n-nusûs fî şerhi Nakşi'l-Fusûs, Abdurrahman Câmî'nin (ö. 1492) Şeyhin Fusûsü'l- hikem'inden yaptığı ihtisarın (ve devamında şerhin) adıdır. William Chittick, “İbnü'l Arabi'nin Nakşu'l-Fusûs'unu, Câmi'nin - bütün eserin tahmini olarak yüzde on beşini temsil eden - şerhinin özetiyle birlikte” ve yine Câmi'nin risalesini “…ana konular üzerine yapılmış başka metinlerden yaptığı ayrıntılı seçmelerden derlenmiş bazı alıntılarla birlikte, metnin daha iyi anlaşılması için gerekli bazı yorumlarda” bulunarak İngilizceye çevirmiştir. Turan Koç ise, Chittick'in bu metnini, onun imzası altında “Nakşu'l-Fusûs, İbnü'l-Arabî'nin Kendi Fusûsu'l-Hıkem Özeti” adıyla dilimize aktarmıştır. (İz Yayınları, İstanbul 2023) Bu kitabın İbnü'l-Arabî ile başlayıp, şarihleri ya da mütercimleri olarak Abdurrahman Câmî'den Chittick'e ondan Koç'a ulaşan değerli hikayesi, kitabın ilk sayfalarında verildiği için ayrıca üzerinde durmamıza gerek yoktur. Ancak bu isimlerden ve onların Fusûs ile olan hikayelerinden hareketle, şu “şahsi” kanaatimizi paylaşmak isteriz: Yukarıda zikrettiğimiz ve zikretmediğimiz onlarca ilgili isim dahil, bunların hepsi bizim için İbnü'l-Arabî tefekkürünün birer şarihi ya da mütercimi olmaktan çok daha fazlası, daha açık bir ifadeyle Şeyh'teki mana serüveninin uğranması zorunlu olan birer menzilidir. Zira Şeyh'in sözleri şerh ya da tercüme olarak yeniden nakledilirken, konu edindiğimiz kitaptaki örneğiyle Câmî ona bir eklemede bulunmuş, Chittick onun metnine, Koç da onunkine -açıklama ya da yorum tahtında- bir eklemede bulunmuştur. Dolayısıyla ilk söz şarihleri ve mütercimleri vasıtasıyla çeşitlenerek, renklenerek açılmıştır. Bu bağlamda mezkur kanaatimizi kendi zamanımızdaki isimler üzerinden somutlaştırarak söyleyecek olursak Ahmet Avni Konuk, Ali Selahaddin Yiğitoğlu, Hüseyin Şemsi Ergüneş, Mustafa Tahralı, Selçuk Eraydın, Mahmut Kanık, Turan Koç, Ekrem Demirli, Mehmet Bayrakdar, Mahmut Erol Kılıç… İbnü'l-Arabî'nin mana dünyasında birer rehber hükmündedir. Kitaba gelince: Koç'un da ifade ettiği üzere, mezkur risalenin “cirmi küçük, cürmü büyüktür.” Bu durum, ilgililerini onlarda ele alınan hususları “bilen birinin yardımıyla” okumaya mecbur eder. Bu esasta okurlara bölümlerin (fass) başlığında yer alan “kelime” kelimesinin lügat manasının farklı olduğu bildirilerek, Şeyh'in tefekküründeki özel terminolojiye öncelikle dikkat çekilir. Bu bağlamda Koç da, “İbnü'l-Arabî'nin kullanımında ‘kelime' ile kastedilen, ayırt edici özellikleri bakımından söz konusu peygamberin bizzat kendi özü (ayn) ya da hakikati ile ona ve ümmetine Allah tarafından bahşedilen şeydir. Kısaca, Kur'anî kökleri de olan bu ‘kelime'nin İbnü'l-Arabî'nin dil ve söyleminde çok derin ve ötelere uzanan anlam katları vardır. Nitekim Batı dillerinde, belli bazı yazarlar ve mütercimler, bu kelimenin içerdiği metafiziksel anlam boyutlarını göz önünde bulundurarak, onu ‘logos' sözcüğüyle karşılamaktadırlar.” kaydını düşmüştür. Şeyh'in Fusûsü'l-hikem'inden Nakşu'l-Fusûs'una değiştirmeden aktardığı bölümleri ve başlıkları Camî, Chittick ile Koç da takip etmiş; örneğin Hz. İsmail fassında “İsmail Aleyhisselam Zat İsimlerinden biri olan İlahî ‘Aliyy' (Yüceler Yücesi) İsminin mazharı, yani tezahür mahalli olduğundan, Şeyh (r.a.) bu İsmin sahip olduğu iki düzeyi, yani Zat'ın

Books & Resources that Yusuf Ogston found helpful.. The Poem ‘The Journey' by Mary OliverWomen who run with the Wolves' by Clarissa Pinkola EstesThe Poetry of HafizThe Poetry of Rumi‘Letter to a disciple' by Al Ghazali‘The Book of Assistance' by Iman al Haddad ‘Islam and the Destiny of Man' by Gai Eaton‘The Conference of the Birds' by Farid ud-Din Attar‘The Road to Makkah' by Muhammad AsadNovel ‘The Minaret' by Laila AbuLeila‘The Autobiography of Malcom X' (especially chapter on the Haj)‘The Vision of Islam' by William Chittick & Sachiko MurataDocumentary (available on Youtube) ‘The Alchemy of Happiness' (Life of Al Ghazali)Youtube talks and lectures by Abdul Hakim Murad (Cambridge Muslim College)Youtube talks and lectures by Hamza Yusuf (Zaytuna Institute)Support Blogging Theology on Patreon:https://www.patreon.com/BloggingtheologyMy Paypal Link: https://www.paypal.com/paypalme/bloggingtheology?locale.x=en_GBSupport this podcast at — https://redcircle.com/blogging-theology/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

This has been one of the most requested subjects, it is finally time to talk about Mulla Sadra.Sources/Recommended Reading:Adamson, Peter (ed.) (2005). “The Cambridge Companion to Arabic Philosophy”. Cambridge University Press.Chittick, William (1998). "The Self-Disclosure of God: Principles of Ibn al-'Arabi's Cosmology". State University of New York Press.Kalin, Ibrahim (2005). “Knowledge in later Islamic Philosophy: Mulla Sadra on Existence, Intellect and Intuition”. Oxford University Press.Meisami, Sayeh (2013). “Mulla Sadra”. Makers of the Muslim World Series. OneWorld Academic.Sadr al-din al-Shirazi (2014). “Metaphysical Penetrations: A Parallel English-Arabic text”. Translated by Seyyed Hossein Nasr. Edited by Ibrahim Kalin. Islamic Translation Series. University of Chicago Press.Sadr al-din al-Shirazi (Mulla Sadra) (2003). “The Elixir of the Gnostics: A Parallel English-Arabic text”. Translated by William Chittick. Islamic Translation Series. University of Chicago Press.Sadr al-din al-Shirazi (Mulla Sadra) (1981). “The Wisdom of the Throne: An Introduction to the Philosophy of Mulla Sadra”. Translated by James W. Morris. Princeton University Press.Rizvi, Sajjad H. (2009). “Mulla Sadra and Metaphysics: Modulation of Being”. Routledge.Rustom, Mohammed (2013). “The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra”. State University of New York Press.#Philosophy #Islam #Mysicism Hosted on Acast. See acast.com/privacy for more information.

Hayal kırıklıklarımız bizi mutsuz ediyorsa; hiç hayal kurmayarak mutluluğumuzun önündeki bu engeli ortadan kaldırabilir miyiz? Böyle bir şey mümkün mü? İnsan hayal etmeden yaşayabilir mi? Elbette mümkün değil; insan hayal etmeden yaşayamaz! İnsanın yaradılışında, tabiatında var hayal kurma arzusu, hayal etme meyli... Hem de bir zafiyet olarak değil, bir kabiliyet olarak... Sıkıntı, hayallerimizi eni boyu belli bir dünya ile sınırlıyor olmamızda, hayal etmeyi mevcut halimizden memnuniyetsizliğimizin bir ifadesi, bir kaçış yolu olarak görmemizde... Hayallerimizin dünyada başlayıp biten ve bizin yaşadığımızdan, mevcut halimizden çekip kurtaracak ihtimaller olarak birer beklentiye dönüşmesinde... Sınırsız kabiliyetimizi sınırlı hedeflerle meşgul etmemizde... Somut beklentiler somut gerçekliklere tâbi, değişmesi için o gerçekliğin de değişmesi gerekiyor. Yani oturup hayal kurmakla hayatın döngüsü değişmiyor, beklentiler yerine gelmiyor. Böyle olunca; halinden memnun olmayanlar için, o halden çıkma umutlarının birer birer sönmesi hayalleri kırıyor, iç çöküntüler ortaya çıkarıyor. Ve o hayal kırıklıkları, o çöküntüler mutsuzlukların sebebi oluyor. “Ne zaman hayallerimin ardına takılsam önüme dünyanın gerçekleri çıkıyor!” diye isyan etti biri. “Belki de dünyanın engellerini aşacak hayaller kurmalısın!” dedi diğeri. İnsanın sayılı-sınırlı duyularıyla algıladığı dünya, gerçekliğin çok küçük ve yanıltıcı olmakla maruf bir parçasını temsil ediyor aslında. İnsanın bu dünyanın sınırlarının ötesine bakan bir tarafı da var. Biz oraya gayb diyoruz ve oradaki şeyleri bilinmez olarak görüyoruz. Öyle olmaya öyle ama insanın o alemle bir alışverişi olmadığı anlamına gelmiyor bu. Mesela gördüğümüz rüyaların o alemle bir irtibatı var, Efendimiz'in (sav) mübarek sözleriyle sabit bu. “Hayal alemi düşünceler, duyulan şeyler âlemine karşı daha geniştir. Çünkü bütün düşünülen şeyler, hayalden doğar. Fakat hayal âlemi de hayalin kendisinden var olduğu âleme göre dardır” diyor Hazreti Mevlana, ‘Fihi Ma Fih' te. Zihnimize düşen düşüncelerin, sezgilerin, kalbimize gelen ilhamların, duyuş ve hissedişlerin sayılı-sınırlı duyularımızdan türediğine inanabilir miyiz? Bizim, yani her birimizin en basit, en alelade, en gündelik şeyleri yaşarken bile hayal alemiyle ve ötesinde gayb alemiyle bir temasımız var. Dikkatimizi dünyanın duyularla gözlenebilir sınırlarının ve süfli heveslerinin ötesine kapalı tuttuğumuz için bu alışverişin mahiyetini kavrayamıyoruz çoğu zaman. Oysa baksak, iç gözümüzün, yani özümüzün, görüş kabiliyeti miktarınca sonsuza baktığını fark edebiliriz, idrak edebiliriz. Bir keramet de olmaz bu, kişiye özel bir şey de olmaz hatta; her birimizin, yani herhangi birimizin içindeki sonsuzluk penceresinin bize kendini gösterişi, hatırlatışı olur sadece. Hayalsiz yaşayamayız, zaten yaşamamalıyız. İnsanın bir büyük imkanıdır hayal kurabilme, hayalle bağ oluşturabilme kabiliyeti... O halde problem nerede diye soralım kendimize. William Chittick, ‘Tasavvuf' isimli kitabında düşüncelerimizin neden ölü doğabileceğine dair kritik bir tespit yapıyor: “Özbilinç ya da uyanık olma durumu nefsin hakimiyeti altında olduğu sürece, insanların güneşin ışığını görmeleri mümkün değildir.” Dünya kendi gerçekliğiyle sınırlı ve gerçeklikle uyumlu olmayan beklentilerimiz o sınırları değiştirmeye yetmiyor. Ancak içimizin penceresinden baktığımızda, o pencereden insana ve hayata baktığımızda, sezgilerimize dikkat kesildiğimizde, hayallerimizi sonsuza doğru yönelttiğimizde; kendimizi körleştiriyor olmamız dışında bizi sınırlayan bir şey kalmıyor ortada. Tek engel kendimiziz ve dünyaya sabitlediğimiz bakışlarımız aslında. Hayallerin hayatla bir bütün olduğu yerde, ne bir sınır olur, ne bir mutsuzluk ne de bir hayal kırıklığı kalır diyor arifler. Diyorlarsa öyledir. Görenedir görene, köre nedir köre ne?

Riphah international University Pakistan, Nov 2000. The Center for Theology & The Natural Sciences (CTNS) USA International Institute of Islamic Thought (IIIT) Islamabad, Pakistan Islamic Research Institute (IRI) International William C. Chittick (1943) es un filósofo, escritor, traductor e intérprete de textos filosóficos y místicos clásicos sobre el islam. Es mejor conocido por su trabajo sobre Rumi e Ibn Arabi y ha escrito extensamente sobre la escuela de Ibn Arabi y la filosofía y cosmología islámicas. .William C. Chittick nació en Milford, Connecticut en 1943. Como estudiante de pregrado en historia en el College of Wooster (Ohio), Chittick pasó el año académico 1964-1965 en el extranjero, estudiando historia islámica en la Universidad Americana de Beirut. Fue aquí donde entró en contacto por primera vez con el sufismo, ya que decidió escribir su estudio independiente de tercer año sobre el tema. Habiéndose familiarizado con los relatos estándar del sufismo, Chittick asistió a una conferencia pública sobre el tema a cargo de Seyyed Hossein Nasr, quien fue profesor visitante de Agha Khan en la Universidad ese año. La conferencia de Nasr profundizó el interés de Chittick por el sufismo hasta el punto de que finalmente decidió realizar estudios de posgrado en Teherán. Chittick comenzó su trabajo de posgrado en el programa de estudiantes extranjeros en la Facultad de Letras de la Universidad de Teherán en 1966. En 1974, obtuvo un doctorado en lengua y literatura persas bajo la supervisión de Nasr. Chittick luego comenzó a enseñar religión comparada en la Universidad Técnica de Aryamehr (ahora Universidad Tecnológica de Sharif) y, en 1978, se unió a la facultad de la Academia Imperial de Filosofía de Irán (ahora el Instituto de Filosofía de Irán). Poco antes de la revolución de 1979, regresó a los Estados Unidos con su esposa,Sachiko Murata , quien también se graduó en la Universidad de Teherán (PhD en Literatura Persa) y es profesora de Pensamiento Islámico y de Asia Oriental (confucianismo, budismo, taoísmo…). William Chittick es actualmente Profesor Distinguido en el Departamento de Estudios Asiáticos y Asiático-Americanos de la Universidad de Stony Brook. A principios de la década de 1980, Chittick se desempeñó como editor asociado de la Enciclopedia Iranica . Chittick es autor y traductor de treinta libros y más de ciento setenta y cinco artículos sobre pensamiento islámico, sufismo, chiismo y literatura persa. Sus libros más recientes incluyen: The Repose of the Spirits (SUNY Press, 2019), Divine Love: Islamic Literature and the Path to God ( New Haven: Yale University Press, 2013, seleccionado como Título Académico Destacado Elegido para 2013), In Búsqueda del corazón perdido: exploraciones en el pensamiento islámico (SUNY Press, 2012),Ciencia del cosmos, ciencia del alma (Oneworld, 2007), Ibn ‛Arabi: Heredero de los profetas (Oxford: Oneworld, 2005), Yo y Rumi: la autobiografía de Shams-i Tabrizi (FonsVitae, 2004), El elixir of the Gnostics (Brigham Young University Press, 2003), The Heart of Islamic Philosophy (Oxford University Press, 2001), Sufism: A Short Introduction (Oneword, 2000), The Self-Revelation of God: Principles of Ibn al-`Arabî's Cosmología(Prensa de la Universidad Estatal de Nueva York, 1998). Actualmente está trabajando en varios proyectos de investigación en Sufismo y Filosofía Islámica. Chittick imparte regularmente cursos sobre Islam, filosofía islámica, clásicos árabes sobre misticismo, poesía persa y otros cursos de estudios religiosos. En ocasiones dirige a estudiantes calificados en la lectura de textos árabes o persas primarios en Sufismo y Filosofía Islámica.

When I first learned this my nervous system went into shock. "The Sum of All Unveiling and Finding." I used to think it just meant "The Unity of All Being/Existence." My perception was upgraded by William Chittick and the Ibn 'Arabi Society. https://ibnarabisociety.org/presence-with-god-william-chittick Sufi Mystics are a very under-appreciated school of enlightenment. I know here in the West we occasionally quote Rumi and that's about it. Read these and tell me they don't profoundly shake you alive: "Infinite and never-ending self-disclosures of God." "All light is one but colors a thousandfold." "The water takes on the color of the cup." “Wherever you turn, there is the face of God.” "Know yourself and you shall know your Lord." "Only when the 'other' vanishes is there union." "Above all, what you need is high morals." "No one is more ignorant than he who seeks God. However, it remains for you to recognize Him." Our First Book ► https://highlevelperception.com SHOW NOTES

Where does love come from and where will it lead us? Throughout the years various answers have been given to these questions. In Divine Love: Islamic Literature and the Path to God (Yale University Press, 2013), William Chittick, professor at Stony Brook University, responds to these queries from the perspective of the rich literary traditions of Islam. He reveals how some Muslims explained the origins, life, and goal of love through a detailed investigation of authors writing in Persian and Arabic mainly from the eleventh to twelfth centuries. For these authors, love is manifest through the relationship between God and creation in all of its various iterations. Commentary and explanation are drawn from numerous sources beginning with the Qur’an but most extensively from Rashid al-din Maybudi’s Qur’an commentary, Unveiling of the Mysteries, and Ahmad Sam’ani’sRepose of the Spirits. In our conversation we discussed the role of the Persian Muslim tradition, the cosmological roles of Adam and Muhammad, the centrality of the heart in the spiritual psychology, states and stations, the macrocosm and microcosm, and the suffering of separation. Learn more about your ad choices. Visit megaphone.fm/adchoices

Where does love come from and where will it lead us? Throughout the years various answers have been given to these questions. In Divine Love: Islamic Literature and the Path to God (Yale University Press, 2013), William Chittick, professor at Stony Brook University, responds to these queries from the perspective of the rich literary traditions of Islam. He reveals how some Muslims explained the origins, life, and goal of love through a detailed investigation of authors writing in Persian and Arabic mainly from the eleventh to twelfth centuries. For these authors, love is manifest through the relationship between God and creation in all of its various iterations. Commentary and explanation are drawn from numerous sources beginning with the Qur’an but most extensively from Rashid al-din Maybudi’s Qur’an commentary, Unveiling of the Mysteries, and Ahmad Sam’ani’sRepose of the Spirits. In our conversation we discussed the role of the Persian Muslim tradition, the cosmological roles of Adam and Muhammad, the centrality of the heart in the spiritual psychology, states and stations, the macrocosm and microcosm, and the suffering of separation. Learn more about your ad choices. Visit megaphone.fm/adchoices

Where does love come from and where will it lead us? Throughout the years various answers have been given to these questions. In Divine Love: Islamic Literature and the Path to God (Yale University Press, 2013), William Chittick, professor at Stony Brook University, responds to these queries from the perspective of the rich literary traditions of Islam. He reveals how some Muslims explained the origins, life, and goal of love through a detailed investigation of authors writing in Persian and Arabic mainly from the eleventh to twelfth centuries. For these authors, love is manifest through the relationship between God and creation in all of its various iterations. Commentary and explanation are drawn from numerous sources beginning with the Qur’an but most extensively from Rashid al-din Maybudi’s Qur’an commentary, Unveiling of the Mysteries, and Ahmad Sam’ani’sRepose of the Spirits. In our conversation we discussed the role of the Persian Muslim tradition, the cosmological roles of Adam and Muhammad, the centrality of the heart in the spiritual psychology, states and stations, the macrocosm and microcosm, and the suffering of separation. Learn more about your ad choices. Visit megaphone.fm/adchoices

Where does love come from and where will it lead us? Throughout the years various answers have been given to these questions. In Divine Love: Islamic Literature and the Path to God (Yale University Press, 2013), William Chittick, professor at Stony Brook University, responds to these queries from the perspective of the rich literary traditions of Islam. He reveals how some Muslims explained the origins, life, and goal of love through a detailed investigation of authors writing in Persian and Arabic mainly from the eleventh to twelfth centuries. For these authors, love is manifest through the relationship between God and creation in all of its various iterations. Commentary and explanation are drawn from numerous sources beginning with the Qur’an but most extensively from Rashid al-din Maybudi’s Qur’an commentary, Unveiling of the Mysteries, and Ahmad Sam’ani’sRepose of the Spirits. In our conversation we discussed the role of the Persian Muslim tradition, the cosmological roles of Adam and Muhammad, the centrality of the heart in the spiritual psychology, states and stations, the macrocosm and microcosm, and the suffering of separation. Learn more about your ad choices. Visit megaphone.fm/adchoices

Where does love come from and where will it lead us? Throughout the years various answers have been given to these questions. In Divine Love: Islamic Literature and the Path to God (Yale University Press, 2013), William Chittick, professor at Stony Brook University, responds to these queries from the perspective of the rich literary traditions of Islam. He reveals how some Muslims explained the origins, life, and goal of love through a detailed investigation of authors writing in Persian and Arabic mainly from the eleventh to twelfth centuries. For these authors, love is manifest through the relationship between God and creation in all of its various iterations. Commentary and explanation are drawn from numerous sources beginning with the Qur’an but most extensively from Rashid al-din Maybudi’s Qur’an commentary, Unveiling of the Mysteries, and Ahmad Sam’ani’sRepose of the Spirits. In our conversation we discussed the role of the Persian Muslim tradition, the cosmological roles of Adam and Muhammad, the centrality of the heart in the spiritual psychology, states and stations, the macrocosm and microcosm, and the suffering of separation. Learn more about your ad choices. Visit megaphone.fm/adchoices

What is the relationship between philosophy, mysticism, and scripture in the Islamic tradition? Mohammed Rustom, Associate Professor of Islamic Studies at Carleton University, has been thinking about this question for years. His intellectual curiosity is thoroughly explored in his book The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra (SUNY Press, 2012). Rustom introduces us to Muhammad b. Ibrahim al-Shirazi (d. 1640), better known as Mulla Sadra, and his theory of scriptural hermeneutics developed most explicitly in his book, The Keys to the Unseen (Mafatih al-ghayb). Through his reading of Mulla Sadra Rustom was trying to gather what kind of interpretive framework constituted a philosophical approach to the Qur’an. In The Triumph of Mercy, the Tafsir Surat al-Fatiha, a commentary on the opening chapter of the Qur’an, is used as a touchstone for exploring Mulla Sadra’s metaphysics, cosmology, theology, and soteriology. Through this study we see how Mulla Sadra was indebted to earlier figures in the Islamic intellectual tradition, such as Suhrawardi (1154-91) and Ibn al-Arabi (d. 1240). In my conversation with Rustom we discuss Islamic philosophy, the tafsir tradition, practical hermeneutics, God’s Essence and Attributes, the Muhammadan Reality, notions of existence or being, the significance of praise, and ideas about salvation, punishment, and hell. Our conversation also demonstrates how contemporary intellectual traditions are built through Rustom’s clear admiration for his mentors, such as Todd Lawson, William Chittick, and Michael Marmura. Learn more about your ad choices. Visit megaphone.fm/adchoices

What is the relationship between philosophy, mysticism, and scripture in the Islamic tradition? Mohammed Rustom, Associate Professor of Islamic Studies at Carleton University, has been thinking about this question for years. His intellectual curiosity is thoroughly explored in his book The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra (SUNY Press, 2012). Rustom introduces us to Muhammad b. Ibrahim al-Shirazi (d. 1640), better known as Mulla Sadra, and his theory of scriptural hermeneutics developed most explicitly in his book, The Keys to the Unseen (Mafatih al-ghayb). Through his reading of Mulla Sadra Rustom was trying to gather what kind of interpretive framework constituted a philosophical approach to the Qur’an. In The Triumph of Mercy, the Tafsir Surat al-Fatiha, a commentary on the opening chapter of the Qur’an, is used as a touchstone for exploring Mulla Sadra’s metaphysics, cosmology, theology, and soteriology. Through this study we see how Mulla Sadra was indebted to earlier figures in the Islamic intellectual tradition, such as Suhrawardi (1154-91) and Ibn al-Arabi (d. 1240). In my conversation with Rustom we discuss Islamic philosophy, the tafsir tradition, practical hermeneutics, God’s Essence and Attributes, the Muhammadan Reality, notions of existence or being, the significance of praise, and ideas about salvation, punishment, and hell. Our conversation also demonstrates how contemporary intellectual traditions are built through Rustom’s clear admiration for his mentors, such as Todd Lawson, William Chittick, and Michael Marmura. Learn more about your ad choices. Visit megaphone.fm/adchoices

What is the relationship between philosophy, mysticism, and scripture in the Islamic tradition? Mohammed Rustom, Associate Professor of Islamic Studies at Carleton University, has been thinking about this question for years. His intellectual curiosity is thoroughly explored in his book The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra (SUNY Press, 2012). Rustom introduces us to Muhammad b. Ibrahim al-Shirazi (d. 1640), better known as Mulla Sadra, and his theory of scriptural hermeneutics developed most explicitly in his book, The Keys to the Unseen (Mafatih al-ghayb). Through his reading of Mulla Sadra Rustom was trying to gather what kind of interpretive framework constituted a philosophical approach to the Qur’an. In The Triumph of Mercy, the Tafsir Surat al-Fatiha, a commentary on the opening chapter of the Qur’an, is used as a touchstone for exploring Mulla Sadra’s metaphysics, cosmology, theology, and soteriology. Through this study we see how Mulla Sadra was indebted to earlier figures in the Islamic intellectual tradition, such as Suhrawardi (1154-91) and Ibn al-Arabi (d. 1240). In my conversation with Rustom we discuss Islamic philosophy, the tafsir tradition, practical hermeneutics, God’s Essence and Attributes, the Muhammadan Reality, notions of existence or being, the significance of praise, and ideas about salvation, punishment, and hell. Our conversation also demonstrates how contemporary intellectual traditions are built through Rustom’s clear admiration for his mentors, such as Todd Lawson, William Chittick, and Michael Marmura. Learn more about your ad choices. Visit megaphone.fm/adchoices

What is the relationship between philosophy, mysticism, and scripture in the Islamic tradition? Mohammed Rustom, Associate Professor of Islamic Studies at Carleton University, has been thinking about this question for years. His intellectual curiosity is thoroughly explored in his book The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra (SUNY Press, 2012). Rustom introduces us to Muhammad b. Ibrahim al-Shirazi (d. 1640), better known as Mulla Sadra, and his theory of scriptural hermeneutics developed most explicitly in his book, The Keys to the Unseen (Mafatih al-ghayb). Through his reading of Mulla Sadra Rustom was trying to gather what kind of interpretive framework constituted a philosophical approach to the Qur’an. In The Triumph of Mercy, the Tafsir Surat al-Fatiha, a commentary on the opening chapter of the Qur’an, is used as a touchstone for exploring Mulla Sadra’s metaphysics, cosmology, theology, and soteriology. Through this study we see how Mulla Sadra was indebted to earlier figures in the Islamic intellectual tradition, such as Suhrawardi (1154-91) and Ibn al-Arabi (d. 1240). In my conversation with Rustom we discuss Islamic philosophy, the tafsir tradition, practical hermeneutics, God’s Essence and Attributes, the Muhammadan Reality, notions of existence or being, the significance of praise, and ideas about salvation, punishment, and hell. Our conversation also demonstrates how contemporary intellectual traditions are built through Rustom’s clear admiration for his mentors, such as Todd Lawson, William Chittick, and Michael Marmura. Learn more about your ad choices. Visit megaphone.fm/adchoices

What is the relationship between philosophy, mysticism, and scripture in the Islamic tradition? Mohammed Rustom, Associate Professor of Islamic Studies at Carleton University, has been thinking about this question for years. His intellectual curiosity is thoroughly explored in his book The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra (SUNY Press, 2012). Rustom introduces us to Muhammad b. Ibrahim al-Shirazi (d. 1640), better known as Mulla Sadra, and his theory of scriptural hermeneutics developed most explicitly in his book, The Keys to the Unseen (Mafatih al-ghayb). Through his reading of Mulla Sadra Rustom was trying to gather what kind of interpretive framework constituted a philosophical approach to the Qur’an. In The Triumph of Mercy, the Tafsir Surat al-Fatiha, a commentary on the opening chapter of the Qur’an, is used as a touchstone for exploring Mulla Sadra’s metaphysics, cosmology, theology, and soteriology. Through this study we see how Mulla Sadra was indebted to earlier figures in the Islamic intellectual tradition, such as Suhrawardi (1154-91) and Ibn al-Arabi (d. 1240). In my conversation with Rustom we discuss Islamic philosophy, the tafsir tradition, practical hermeneutics, God’s Essence and Attributes, the Muhammadan Reality, notions of existence or being, the significance of praise, and ideas about salvation, punishment, and hell. Our conversation also demonstrates how contemporary intellectual traditions are built through Rustom’s clear admiration for his mentors, such as Todd Lawson, William Chittick, and Michael Marmura. Learn more about your ad choices. Visit megaphone.fm/adchoices

The subject of this lecture by William Chittick is love in the Qur'anic worldview and is based on material Chittick has collected for a new book he is working on.The lecture centers around a ubiquitously well known verse in the Qur'an, a verse described by Sam'ani as a "body-melting, heart-burning" verse: "He loves them, and they love Him." It's a verse which Chittick has touched upon again and again in his many works and which he turns to with a more focused intent in this particular lecture. Chittick's lectures are a delight to attend as he weaves beautifully insightful tapestries of traditional Islamic thought in a very expressive manner. He also has a wonderful sense of humor that comes through in his physical expressiveness and his turn of phrase. Note: At this particular lecture, his microphone was not working well and so the audio volume is very low and the background sounds are quite loud - I've tried to boost the audio to compensate but it may be necessary for listeners to turn up the volume considerably to clearly hear the lecture. I approached him for permission after the lecture to make this available online and he graciously granted it. The lecture is also available as a podcast. You can listen to it here or here or subscribe/listen to it as a podcast in iTunes.The recording of the lecture was made by a good friend (Adill Hissan). Many thanks to him for making it available for this podcast.

Several years ago William Chittick gave a lecture at our local university on Ahmad Sam'ani's view of Adam's fall as elaborated in Sam'ani's work, "The Ease of Spirits in Explaining the Names of the All-Conquering King" ("Rawh al-arwah fi sharh asma' al-malik al-fattah").It's a fascinating and beautiful lecture (reflective of the excellence of Chittick's work in general) and I have wanted for some time to make it available online but did not feel right doing so without first obtaining Chittick's permission. I was recently put in contact with him and he has very graciously, granted permission. The lecture is now available as a podcast. You can listen to the first part or it here or at islamfrominside.com (or click the title of this post to link to the audio) or subscribe/listen to it as a podcast in iTunes or any other podcast aggregrator. Due to file size, I've divided the audio into three parts. The other two parts will follow.The theme of the lecture is God's Mercy and is elucidated through a beautifully detailed and nuanced exposition of Sam'ani's commentary on the fall of Adam. Sam'ani's audience were Muslims who followed and reflected the values of a society where the practical and legal injunctions of Islam were routinely and regularly observed - where the external aspects of the faith were well established and evident in the lives of the people and society in general. While the external, shariah/fiqhi aspect of the religion highlight God's commanding, kingly and legislative qualities, Sam'ani's work had the purpose of illuminating the internal, more esoteric aspects of the faith - focusing especially on the precedence of God's mercy over His wrath, illuminating for his readers aspects of the religion that are often veiled by the more visible external form.Note: A revised/updated version of this lecture is available in written form in chapter 9 of Chittick's book "Sufism: A Short Introduction".- Irshaad Hussain

Part 2 of William Chittick's lecture on Ahmad Sam'ani's view of the fall of Adam. You can listen to it here or at Islamfrominside.com (click here to link to the audio) or subscribe/listen to it as a podcast in iTunes or any other podcast aggregrator. The last part will follow.

Part 3 of William Chittick's lecture on Ahmad Sam'ani's view of the fall of Adam. You can listen to it here or at Islamfrominside.com (click here to link to the audio) or subscribe/listen to it as a podcast in iTunes or any other podcast aggregrator. This is the final part of the audio.