Martydrom of al-Hallaj &amp; unity of the Existence: the Condemners and the Commenders

Ramli, Yusri Mohamad

doi:10.24035/ijit.03.2013.010

Cited by 4 publications

(2 citation statements)

References 2 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…Nevertheless, engagement in extreme ecstatic trances might lead to the condemnation and accusation of religious heresy ( zandaqa ) against Muslim Sufi‐mystics. For instance, in the tenth century, the Sufi mystic Mansour al‐Hallaj was sentenced to death in Baghdad because he claimed to be divine by uttering statements such as “I am the Truth” ( Ana al‐Haqq ), meaning (I am God) and “There is nothing inside/underneath my cloak except God” ( ma fi jubbati illa‐Allah ) (Ramli, 2013, 110; Massignon, 1982).…”

Section: Discussionmentioning

confidence: 99%

The invisible other: Rituals and Egyptian perception of the unknowable

el‐Aswad

2023

Anthropol of Consciousness

View full text Add to dashboard Cite

This paper is positioned within broader scholarly debates about ritual‐religious and psychological elements underlying the phenomenon of altered states of mind in Egyptian Muslim contexts. This research examines the intricate relationships between ritual, consciousness, and the unseen/unknowable world reflected in the imagination and practices of urban and rural communities belonging administratively to the city of Tanta in Egypt. This comparative study proposes that the image of the embodied invisible Other, in both benevolent and malevolent forms, impacts the state of consciousness of persons participating in two different rituals, the zikr (remembrance of God) and the zār (the exorcism of spirits). This inquiry concentrates on the transformation of the states of people's consciousness, namely the majzūb (those mystically attracted to God) and the malbūs (those possessed by spirits), through embodied engagement with the invisible Other that is made visible through participation in the ritual performances of the zikr and/or the zār. Rituals performed by Egyptians, particularly those who experience altered states of consciousness, display both a psychic (emotional) experience and an encounter with the invisible Other that may be depicted as divine or otherwise non‐divine. Each case of the zikr ritual and zār cult relates to its participants' perception of reality.

show abstract

Section: Discussionmentioning

confidence: 99%

The invisible other: Rituals and Egyptian perception of the unknowable

el‐Aswad

2023

Anthropol of Consciousness

View full text Add to dashboard Cite

show abstract

“…When experiencing God's drunkenness, al-Hallaj raved by saying I am the Truth (Anâ al-Hâqq). A number of sources mention that al-Hallaj syathahat was also taken by him before the moment of beheading him in front of many people 30 Unlike Abu Yazid Al-Busthami, by the rulers of the Abbasid Caliphate the expression al-Hallaj was considered to trigger conflict, in the end, he was considered as a heretic, and was sentenced to death. 31 In Java, also there is a figure who declared his ego to be God, namely Syekh Siti Jenar.…”

mentioning

confidence: 99%

Javanese Translation of Anâ Allâh: Study on the Javanese Translation in Qs. Thaha/20:9-15

Fauzan,

Wibowo,

Muhsin

et al. 2023

Khazanah

View full text Add to dashboard Cite

The purpose of this article is to reveal the Javanese translation of the word Anâ Allâh in QS. Taha/20: 9-15. To discuss the issue the author uses a critical content analysis and comparative analysis approach. The findings in this qualitative research are: first, the translators agreed to use Ingsun to translate Anâ Allâh. Second, they use Ingsun for Anâ Allâh because they want to dwell and honor Allah above everything, the Almighty. It is related to their understanding, awareness, and implementation of Javanese culture, unggah-ungguh (honorific speech). Third, they chose Ingsun to translate Anâ Allâh: philosophically, Ingsun is the Essence and Existence of God. Culturally ethically, Ingsun is only used by high-class people. An ordinary man who pronouns Ingsun for himself, shows that he is involved in conflict or doesn’t understand unggah-ungguh. Sufistically, Ingsun is a perfect word that represents a person's spiritual experience of uniting with his God. This research significantly contributes to the body of knowledge on ethical linguistics in religious texts, especially from a Javanese perspective which is relatively understudied by scholars of Islamic studies.

show abstract

Sufi terminology and aspects of interaction with symbols

Elyaboudi¹,

Zahid²,

Darir³

2019

Handbook of Terminology

View full text Add to dashboard Cite

The Sufi (mystical) experience is characterized by a constant quest for the divine secrets in the universe: the mysteries of life and death, soul and spirit, and the mind and the heart. This experience varies from one ʿĀrif (Gnostic, Sufi Knower) to another according to the relevant pattern of connection between the individual self (al-̱dāt al-fardiyya) of the Sufi and the global self of the supreme monism (al-ḏāt al-kulliyya li al-’uḥadiyya al-ʿulyā). It is clear that the universe or existence itself provide innumerable symbols and unfathomable signs. It is not surprising then that the Sufi discourse is founded on the ‘symbol’, which is a problematic word whose meaning is hidden in common speech and is, therefore, only grasped by the Sufis. Synonymous with a sign, whose meaning is hidden from a speaker because it is so subtle, it is also synonymous with a ‘hint’. Symbolism has spread through Sufi poetic and prose writings because it was needed. The Sufi express meanings and psychological sensations which are not within the expressive capacity of language. They long to transfer their experience, but this experience can only be expressed by using a set of symbols that hint but lack clarity. In this article we address the symbols employed by the Sufis to express their thoughts in translating the set of facts and secrets that Allah revealed to them after a long struggle. We formulate the problematics of this research as follows: How was it possible for the people of the Sufi Order to resort to symbolism, which usually indicates ambiguity and secretiveness, in coining terms to name the concepts and ideas that are inspired to them or that penetrate their inner souls? In this regard, we raise the following questions: Is the symbol a sign? a term? a word? an icon? a signal? a subtlety? a fragment (šaḏara)? a piece of wisdom (ḥikma)? a proverb? a metaphor? or a case of polysemy? Or is it all of this at the same time? What criteria enable Sufi words to contain both symbolic and terminological dimensions? What is the role of context (or pragmatic field) in identifying the essence of the Sufi symbol? How can we uncover the nucleus of the symbol from its external shell? How can we unveil the essence of symbols? What is the best approach to study symbols? Can we reduce symbols to semantic features following Rastier (1987), to highlight their essential meaning and extract their original nucleus? Or is this deconstructive approach useless in our treatment of the multifaceted symbol? We will consider orientalist approaches (through Louis Massignon’s model) in the study of Sufi terminological systems by identifying their links with Islamic and gnostic origins and considering their modes of transfer into Western languages.

show abstract

Martydrom of al-Hallaj & unity of the Existence: the Condemners and the Commenders

Cited by 4 publications

References 2 publications

The invisible other: Rituals and Egyptian perception of the unknowable

The invisible other: Rituals and Egyptian perception of the unknowable

Javanese Translation of Anâ Allâh: Study on the Javanese Translation in Qs. Thaha/20:9-15

Sufi terminology and aspects of interaction with symbols

Contact Info

Product

Resources

About