Author
Qudsi, Arin Shawkat Salamah
Publication Place
Nevsehir Haci Bektas Veli University -
Nevsehir Haci Bektas Veli University
Subject
Umde religious studies journal (Online), 2021-12, Vol.4 (2), p.259-290
Type
kitap
Language
ara,eng
Digital
Yes
Manuscript
No
Library
Leitir Library
Library Asset ID
ISSN: 2667-4939, EISSN: 2667-4939, DOI: 10.54122/umde.983639
Record ID
cdi_doaj_primary_oai_doaj_org_article_ae5accb692e641e68f6521d0c7afc954
Library Location
DOAJ Directory of Open Access Journals
Notes
Although few details are given about the mother-child relationship in Sufi sources, both Sufis themselves and those known only as mothers of well-known Sufis often acted beyond the "traditional"1 images compatible with the concept of motherhood. Mothers have not always been an effective and powerful trigger for their children, and sometimes they have prevented their sons from traveling freely by taking advantage of the opportunity provided to them by the "mother's right" (hakku'l-valide), which is also mentioned by the strata writers, and the principle of respect for the mother. In the world of Sufism, uncles seem to have made a more effective contribution to the ideal of the supportive mother than mothers. This article was written as part of my postdoctoral research work, which I prepared in 2009 - 2010, under the supervision of Professor Binyamin Abrahamov, with support from the "Dangoor Program of Universal Monotheism" at Bar Ilan University (Israel). The word “classical” in the title refers to Fritz Meier's classification of Sufism, which divides Sufism into three main phases: pre-classical Sufism (from the second half of the II/VIII century to the beginning of the III/IX century), III. /IX. From the V./XI century. Classical Sufism dating back to the 11th century and ca. V./XI. post-classical Sufism that has continued since the end of the century. With the classical period, Sufism became "an almost complete set of spiritual sciences2" "as a whole acquired in homogeneity" [F. Meier, “The Mystic Path,” in The World of Islam: Faith, People, Culture, ed. Bernard Lewis (London: Thames & Hudson, 1976), 118]. Moreover, post-classical Sufism is distinguished mainly by the high values of visionary and occult experiences, the theory of a divine spark in man, and the Gnostic concept of the emanation of the world from God. During the post-classical period, Sufism managed to gain wide popularity, in contrast to its marginality in earlier periods (see Meier, “The Mystic Path”, 120). This use of terminology differs slightly from other determinations made by modern science. [see Tonaga Yasushi, “Sufism in the Past and Present,” Annals of Japan Association of Middle East Studies, 21 (2006), 12-13]. According to Meier's classification, Sufism in the classical and early post-classical periods is the main area of interest of this article.
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