Sainthood and revelatory discourse: an examination of the basis for the authority of Bayān in Mahdawī Islam
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| Format: | Abschlussarbeit Buch |
| Sprache: | English |
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Oxford
Regnum International
2003
Delhi ISPCK 2003 |
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| Online-Zugang: | Inhaltsverzeichnis |
| Beschreibung: | Die Abkürzung ISPCK steht für: Indian Society for Promoting Christian Knowledge |
| Beschreibung: | xxiv, 485 Seiten |
| ISBN: | 8172147287 |
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TABLE OF CONTENTS TABLE OF CONTENTS v ACKNOWLEDGMENTS xvii FOREWORD xix LIST OF ABBREVIATION S xxi TRANSLITERATION TABLE xxiii INTRODUCTION 1. Introduction 1-33 1 2. Statement of Problem 1 3. Process of Addressing Central Problem 4 4. Overview of Chapters 5 5. Review of Sources 5.1. Primary Sources 5.2. Secondary Sources 5.2.1. Sources by and on Ibn ‘Arabi 5.2.2. Recent MahdawT Works 5.2.3. Non-MahdawT Works on Mahdawiyya 5.2.4. General Recent Works on Sainthood 7 7 9 9 10 12 15 6. Identity of the Researcher and Motivation 6.1. Researcher’s Identity 6.2. Significance of the Deccan Context 6.3. Studies of Minorities and the Goal of the HMI 19 19 19 20 7. Historical Setting 20 8. Statement of Methodology 26 9. Transliteration of Foreign Terms 30 10. Dates 30
(vi) Sainthood and Revelatory Discourse 30 11. Notes on Footnotes 32 12. Appendices 32 13. Conclusion CHAPTER 1 KHAYÄL AND THE BASIS FOR BAYAN’S AUTHORITY WITHIN PHILOSOPHY IN ISLAM 1. Introduction 34-107 34 2. Definitions 2.1. Seekers of Knowledge and Philosophy in Islam 2.2. Mysticism and Muslim Mystics 2.3. Khayâl and Bayan 2.4. Khayâl, Heart (qalb) and Intellect ( 'aql) 2.5. Khayâl: Unveiling (kashj) on the Heart 3. Intellect and Heart: Means to Knowledge in Philosophy in Islam 3.1. Neoplatonism 3.2. Islamic Neoplatonism 3.3. Arab Philosophers 3.4. Abū Hāmid al-Ghazzālī 3.4.1. Al-Ghazzālī’s Multi-Faculty Soul 3.4.2. Light (nür) in Mystical Tradition 3.4.3. Light (ят-) and Transcendental Spirit in al-Ghazzālī 4. Ibn ‘Arabi: Background 4.1. Importance of Ibn ‘Arab! in Islamic History 4.2. Issue of the Influence of Philosophy on Ibn ‘Arab! 5. Two Aspects of Khayâl in Ibn ‘Arabi 5.1. God ‘Coming Down’ - Humans ‘Drawing Close’ 5.2. Khayâl Precedes Actuality 6. God’s Khayâl: Images of God who ‘Comes Down’ 6.1. Sheer Possibility 6.2. Cosmos 35 35 38 40 43 46 48 49 51 53 56 56 59 60 62 63 65 68 69 71 73 74
Table of Contents 6.3. Preserved Tablet {lawh al-mahfūz) and Tree (shajarat) 6.4. Farthest Mosque (masjid al-aqsa), Stage of Praise (maqãm al-mahmūd), and Tree of Ultimate Boundary {sidratal-muntaha) 6.5. Pre-existent Muhammad 7. Human Khayâl: Humans ‘Drawing Near’ 7.1. Human Heart: Embodying Sheer Possibility within Creation 7.2. Object of Human Khayal: ‘Drawing Near’ the maqãm 7.3. Object of Human Khayãl: ‘Drawing Near’ lawh al-mahfūz 7.3.1. Priority of lawh al-mahfūz over the Actual Book 7.3.2. Reason for the Focus on the lawh al-mahfūz 7.4. Object of Human Khayal: ‘Drawing Near’ Pre-existent Muhammad 7.4.1. Description of the Problem; Critique of Jeffrey 7.4.2. General Direction of Philosophical Sufism 7.4.3. Rationale for Using Traditional Language and Role Model 7.4.4. Cosmos Imaged by Humans who Exist (vjj) 78 80 82 84 84 86 88 90 92 93 93 95 96 97 8. Critique 8.1. Transcendent God and the Role ofImagination 8.2. Public and Private Revelations 101 101 103 9. Conclusion 105 CHAPTER 2 QUALIFICATION FOR THE PERFORMANCE OF BAYAN IN MAHDAWIYYA 108-183 1. Introduction 108 2. Background to Mahdawiyya 109
(viii) Sainthood and Revelatory Discourse 2.1. Mahdism in Islam 2.2. Mahdism in Indian Subcontinent 2.2.1. Emergence, Numbers and Distribution 2.2.2. Mystic Verses Political Goals of Mahdawiyya 2.2.3. Sufi Connections of Mahdawiyya 3. Importance of Bayan in Mahdawiyya 3.1. Bayan as Plain Report and Eloquent Discourse 3.2. Bayan as Revelation 4. Purpose of Bayãn 4.1. Believing Insiders in General 4.2. Non-Human Audiences of Bayãn 4.3. Successors of the Mahdi 5. Bayãn after Mahdī 5.1. Principle of Blind Following (taqlïd) of Mahdfs Bayãn 5.2. Possibility of Independent Bayãns 5.3. Reason for the Notional Adoption of taqfìd 6. Qualification for Bayãn: Mahdawï Pillars 6.1. Aspirant’s Question: Relation of Mahdawï Pillars to Bayãn 6.2. Different Lists of the Mahdawï Pillars 6.3. Harmonising the Lists of Mahdawï Pillars 6.4. Mahdawï Pillars and the Sufi Path 109 111 111 112 114 116 116 118 121 121 122 123 124 124 125 127 128 128 129 130 132 7. - First Pillar: the Rejection of the World (tark-e dünyâ) 133 7.1. Ascetic and Mystical Goals and tark-e dunyã 134 7.2. Contrasting Models of Leadership and tark-e dunya 137 8. Second Pillar: Seclusion from the Creation ( ‘uzlal az khalq) 140 8.1. Principle of Seclusion ('uzlat) in Şüfîsm 140 8.2. ‘Uzlat in Mahdawiyya 141 8.2.1 Separation from Friends and Strangers 142 8.2.2 Association with the Faithful (suhbat-e şădiqîn) 142
Table of Contents (¡x) 9. Third Pillar: Trust in God {tawakkul) 9.1. Tawakkul in Şûfrsm 9.1.1. Tawakkul as a Mystical State 9.1.2. Tawakkul and Voluntary Poverty 9.2. Tawakkul in Mahdawiyya 9.2.1. Tawakkul as Absence of Personal Possession 9.2.2. Tawakkul·. Means toGod-Orientation I47 147 147 148 I49 10. Fourth Pillar: Remembrance of God (dhikr) 10.1. Dhikr in Şûfîsrn: Influences 10.2. Method and Purpose of dhikr in Sufism 10.3. Dhikr in Mahdawiyya 10.3.1 Dhikr and Ritual Prayer {namãz) 10.3.2. Objects of dhikr: Gaining Knowledge 153 153 155 157 157 160 11. Fifth Pillar: Seeing God (dīdār-e khuda) ILL Concept of Seeing/Vision (ru’ya/ru’yd) in Sufism 11.1.1. Ru’yd in Hasan al-Başrî: Essence (dhāt) and Attribute (şifât) 11.1.2. Ru’yd in Abu Yazïd Bistāmī : Vision of Essence and Attribute 11.1.3. Insight from Ibn ‘Arabi : Khayâlî verses Actual Seeing 11.2. Seeing God in Mahdawiyya 11.2.1. Conditions and Grades of Seeing 11.2.2. Goal of Khayâlî Seeing 11.2.3. Dhikr: Way to Seeing the Unity of God {tawhïd) 11.3. Critique of Seeing 11.3.1. Lack of Firm Criteria for Seeing 11.3.2. Goal of Seeing: tawhïd 163 163 12. Sixth Pillar: Withdrawal from One’s Homeland Qiijrat az waţan) 12.1. Mahdi and Early Mahdawï Leaders 12.2. Hijrat after the Mahdī Time 12.3. Conditions for hijrat in Mahdawiyya 150 152 164 164 167 168 169 170 173 174 174 174 175 176 178 179
Sainthood and Revelatory Discourse (x) 12.3.1. Hostilities and Persecution 12.3.2. Excommunication 12.3.3. New Leaders and hijrat 13. Conclusion 179 180 182 ^2 CHAPTER 3 MAHDAWI BASIS FOR BAYÄN’S AUTHORITY IN RELATION TO QUR’AN 184-242 1. Introduction 184 2. Bayan Succeeds the Qur’an: Two Phases of Revelation 185 2.1. General Concept of Plain Qur’an (al-qur’an al-mubm) 185 2.2. Need for Experts Clarifying Qur’an 188 2.2.1. Jurists and Theologians 189 2.2.3. Philosophers Quasi-prophetic Knowledge of Şüfîs 191 2.3. Qur’an becoming mubīn through Bayan in Mahdawiyya 193 2.3.1. A Modem Mahdawï Murshid’s View 194 2.3.2. Descent of Qur’an and Bayan; Mahdawï Confession 194 2.3.3. Revelatory Bayan ‘Succeeds’ the Qur’an: Sūra al-Qiyāma 16-19 195 2.3.4. Mahdawï Comments on Sūra al-Qiyāma: Meaning of thumma 197 2.3.5. Revelatory Bayan identified with Mahdī 199 2.3.6. Qur’an and Bayan: Two Types of Revelatory to ‘Ims, Teachings 200 3. Qur’an and Bayan: Equipping Aspirants for Apologetics 201 3.1. Qur’an, Sunni -Shī‘ī Traditions and Bayan 202 3.1.1. Prophet’s Sunna Amplifies Qur’an 202 3.1.2. Shī ‘ī Traditions and Bayan 206 3.2. Bayan Bound by Qur’an not Schools of Law (madhhabs) 2Qg 3.2.1. A Note on madhhabs 7ՌԳ
Table of Contents 3.2.2. Rationalists and Traditionalists: Forerunners of madhhabs 210 3.2.3. Madhhabs and ‘Closing of the Doors of Personal Reasoning {ijtihād)' 2Ю 3.2.4. Mahdawï Critique of the madhhabs 212 3.2.5. Concealing Admission of Mahdawiyya as the New Path (rah) 216 3.2.6. Mahdi’s as ‘Master of madhahabs’ {sãhib al-madhahiV) 217 3.2.7. Canonical Law (sharVa) and the Ideal Muslim Community 219 3.2.8. Mahdawiyya as the ‘Ideal·Community’ Safeguarding True sharı ‘a 222 3.3. Bayan and the Science of Interpretation(tafsīr) 224 3.3.1. Sunna as Bayan and tafsīr 224 3.3.2. Esoteric Interpretation {ta’wïï) in the Background of Bâţiniyya 226 , 3.3.3. ‘Use’ of the Qur’an in Mahdawiyya 227 3.3.4. Mahdawï Bayan Transcending tafsīrs 230 3.4. Bayan.- ijtihād or a Form of Revelation{wahy) 236 3.4.1. Ijtihād Perceived Negatively 236 3.4.2. Wahy Defining Mahdi’s Bayan 237 3.5. Critique: Perspective from Reader-Response Theories 239 4. Conclusion 241 CHAPTER 4 MAHDAWI BASIS FOR BAYAN’S AUTHORITY IN RELATION TO PROPHET AND PROPHECY 243-302 1. Introduction 243 2. Saints: Heirs of the Prophet 244 3. General Comparison between Mahdi and Muhammad 246 3.1. Names 246 3.2. Characteristics 248 3.3. Miracles 250 3.4. Succession (khilāfa) 253
(xii) Sainthood and Revelatory Discourse 3.4.1. Meanings of Successor-ship (khilãfa) and Successor (khalifa) 3.4.2. Mahdi: the khatifa of God 3.4.3. Same Status {darja or martaba) and Different Tasks 4. Prophecy (nabûwat) and Sainthood (wilãyut) as Phases of Revelation 4.1. Clarification of Terms 4.1.1. Prophet {nabi) and Mediated Revelation (wahy) 4.1.2. Saint (wait) and Inspiration (ilhām) 4.1.3. Insight from Indian Şüfı Shaykh Ahmad Sirhindi 4.1.4. Meaning of wiläyat with Special Reference to al-Tirmidhi 4.2. Wiläyat in Mahdawiyya with Special Reference to Tirmidhi’s Insight 4.2.1. Mahdawiyya and Muhmmadan Sainthood 4.2.2. Mahdawi Thinking on Sainthood 4.2.3. Purpose of wiläyat in Mahdawiyya 254 256 258 261 261 261 262 264 265 267 268 269 273 5. Wiläyat as a Phase of Revelation: Development of Religion 275 5.1. Picture of Wheat 275 5.2. Prophet and Mahdi: Tasting of Bread 276 5.3. Prophet and Mahdī: Difference in Tasting of Bread278 5.4. Mahdi’s Mysterious Presence with the Prophet 279 6. Wiläyat ’s as a Phase of Revelation: Idea of Substance. (jawhar) շ8 j 6.1. Nabûwat and wiläyat: Aspects of Light (nür) or Substance (jawhar) շջշ 6.2. Mahdawi Arguments for wiläyat Priority over nabûwat 2£5 6.3. Wiläyat Considered ‘Better’ thannabûwat 287 7. World and God Orientation: A Critique 7.1. Angel Versus jawhar 29]
Table of Contenti 7.2. Mahdawï Confusion over Distinction between nabüwat and wilayat 7.3. Unacceptability of Revelation involving Effort 7.4. Unacceptability of the Idea of nabüwat Preceding wilayat 8. Wilayat Private Knowledge Seeking of the Special (khâşş) 8.1. Khâşş General Idea 8.2. Early Process of ‘Saint-Making’ 8.3. Mahdawï Murshids: Possessors of Special Knowledge 8.4. Exercise of Mahdawï Mushids’ Authority over Ordinary Mahdawïs 8.4.1. Mahdi’s Ruling in the Context of Withdrawal Qiijrat) 8.4.2. Bayan in Miyan NPmat’s Daira 8.4.3. Special Group Murids within theDaira 9. Conclusion ^xii^ 292 293 293 294 296 297 297 299 299 300 300 301 CHAPTER 5 MAHDAWI BASIS FOR BAYAN’S AUTHORITY IN RELATION TO GOD 303-371 1. Introduction 303 2. Images of God ‘Coming Down’ in Mahdawiyya 2.1. Cloud, Cosmos and Names 2.2. Preserved Tablet (Lawh al-mahfūz) 2.2.1. Context: Defence of Ibn ‘Arabī’s Writings 2.2.2. Mahdawï Defence of Ibn ‘Arabi in Wider Context of Şûfîsm 2.3. Real (haqq) and Throne ( arsh) 2.3.1. Indian Chishtī Şüfî: Hadrat Gēsūdarāz 2.3.2. Two Mahdawï Traditions on Gēsūdarāz 2.4. Pre-existent Mahdī and Prophet Muhammad 2.4.1. Issue of Pre-Existence 2.4.2. Historical Appearance of Mahdī 2.4.3. The Mahdī and Heavenly Ka‘ba 304 306 310 310 312 313 314 317 322 323 326 329
(xiv) Sainthood and Revelatory Discourse 2.4.4. Substance (jawhar), Spirit (nth) or Light (nūr) of Muhammad 2.4.5. Operation of nūr on Ka‘ba and Mahdī 2.5. Pre-existent Perfect Man as the First Manifestation of God 2.5.1. Total Affair {anır): General Idea 2.5.2. Amr in MahdawT Secret Document: baycid 2.5.3. Idea of the Perfect Man 3. Man ‘Drawing Close’: Khayãll Journey to God who ‘Comes Down’ 3.1. Jazbas and Khayãll Journey in Sufism 3.1.1. Prophet’s Nocturnal Journey (isrāj and Ascension (mi‘rāj ) 3.1.2. Prophet’s Journey: Model for Şûfis’ Khayãll Journey 3.1.3. Sufi Concept of Ecstasy (wajd) and its Relation to Jazbas 3.2. Jazbas and the Mahdawï Saints’ Khayãll Journey 3.2.1. Mahdī and Early Jazbas 3.2.2. Jazabas: Sign of Subjects’ Absence from World 3.3. Performing Hajj: Symbol of Khayãll Journey 3.3.1. Date of Mahdi’s Pilgrimage 3.3.2. Description of a Khayãll Journey 3.4. Goal: Attaining to the maqãm 3.5. States of Being and Object of Khayal 3.5.1. The Sheer Being or Sheer Possibility 3.5.2. Remembrance (dhikr) and Object of Knowledge 3.5.3. ‘Truth of Certainty’ (haqq al-yaqm) 3.6. Khayãll Journey and Institutionalisation of Saint-Making 3.6.1. Jazbas and Saint-Making 3.6.2. Prophet’s Journey: Structure for Khayal 3.6.3. Khayal: ‘Gift’ or ‘Achievement’ 4. Conclusion 332 334 336 336 338 339 345 345 346 346 348 349 349 351 354 354 355 357 361 361 362 364 366 366 367 368 Ղճր.
Table of Contents (xv) CONCLUSION 372-382 1. Summary 372 2. Conclusions 373 3. Broader Implications of the Study 377 4. Possibilities for Further Research of Mahdawiyya 380 4.1. Some Questions for Further Study 380 4.2. Study of the boyad 380 4.3. Other Potential Areas of Research 381 GLOSSARY 383-403 BIBLIOGRAPHY 1. Primary Sources 2. Secondary Sources 404-434 404 407 APPENDIX 1 DAIRA-E NAW 1. Background 2. The Text 435-443 435 436 APPENDIX 2 THE EARLY MAHDAWÏ LEADERS AND WRITERS CITED IN THIS THESIS 444-456 1. The Successors of the Mahd! 444 2. Writers of the Selected Mahdaw! Sources Consulted 447 APPENDIX 3 NOTES ON THE PRIMARY MAHDAWI SOURCES USED 457-485 1. Introduction 457 2. Writings of the Successors of the Mahd! 457 3. Writings of the Companions 461 4. Writings of theCompanions of theCompanions 466 5. Other Early Writers of Mahdaw!Sources 481 |
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TABLE OF CONTENTS TABLE OF CONTENTS v ACKNOWLEDGMENTS xvii FOREWORD xix LIST OF ABBREVIATION S xxi TRANSLITERATION TABLE xxiii INTRODUCTION 1. Introduction 1-33 1 2. Statement of Problem 1 3. Process of Addressing Central Problem 4 4. Overview of Chapters 5 5. Review of Sources 5.1. Primary Sources 5.2. Secondary Sources 5.2.1. Sources by and on Ibn ‘Arabi 5.2.2. Recent MahdawT Works 5.2.3. Non-MahdawT Works on Mahdawiyya 5.2.4. General Recent Works on Sainthood 7 7 9 9 10 12 15 6. Identity of the Researcher and Motivation 6.1. Researcher’s Identity 6.2. Significance of the Deccan Context 6.3. Studies of Minorities and the Goal of the HMI 19 19 19 20 7. Historical Setting 20 8. Statement of Methodology 26 9. Transliteration of Foreign Terms 30 10. Dates 30
(vi) Sainthood and Revelatory Discourse 30 11. Notes on Footnotes 32 12. Appendices 32 13. Conclusion CHAPTER 1 KHAYÄL AND THE BASIS FOR BAYAN’S AUTHORITY WITHIN PHILOSOPHY IN ISLAM 1. Introduction 34-107 34 2. Definitions 2.1. Seekers of Knowledge and Philosophy in Islam 2.2. Mysticism and Muslim Mystics 2.3. Khayâl and Bayan 2.4. Khayâl, Heart (qalb) and Intellect ( 'aql) 2.5. Khayâl: Unveiling (kashj) on the Heart 3. Intellect and Heart: Means to Knowledge in Philosophy in Islam 3.1. Neoplatonism 3.2. Islamic Neoplatonism 3.3. Arab Philosophers 3.4. Abū Hāmid al-Ghazzālī 3.4.1. Al-Ghazzālī’s Multi-Faculty Soul 3.4.2. Light (nür) in Mystical Tradition 3.4.3. Light (ят-) and Transcendental Spirit in al-Ghazzālī 4. Ibn ‘Arabi: Background 4.1. Importance of Ibn ‘Arab! in Islamic History 4.2. Issue of the Influence of Philosophy on Ibn ‘Arab! 5. Two Aspects of Khayâl in Ibn ‘Arabi 5.1. God ‘Coming Down’ - Humans ‘Drawing Close’ 5.2. Khayâl Precedes Actuality 6. God’s Khayâl: Images of God who ‘Comes Down’ 6.1. Sheer Possibility 6.2. Cosmos 35 35 38 40 43 46 48 49 51 53 56 56 59 60 62 63 65 68 69 71 73 74
Table of Contents 6.3. Preserved Tablet {lawh al-mahfūz) and Tree (shajarat) 6.4. Farthest Mosque (masjid al-aqsa), Stage of Praise (maqãm al-mahmūd), and Tree of Ultimate Boundary {sidratal-muntaha) 6.5. Pre-existent Muhammad 7. Human Khayâl: Humans ‘Drawing Near’ 7.1. Human Heart: Embodying Sheer Possibility within Creation 7.2. Object of Human Khayal: ‘Drawing Near’ the maqãm 7.3. Object of Human Khayãl: ‘Drawing Near’ lawh al-mahfūz 7.3.1. Priority of lawh al-mahfūz over the Actual Book 7.3.2. Reason for the Focus on the lawh al-mahfūz 7.4. Object of Human Khayal: ‘Drawing Near’ Pre-existent Muhammad 7.4.1. Description of the Problem; Critique of Jeffrey 7.4.2. General Direction of Philosophical Sufism 7.4.3. Rationale for Using Traditional Language and Role Model 7.4.4. Cosmos Imaged by Humans who Exist (vjj) 78 80 82 84 84 86 88 90 92 93 93 95 96 97 8. Critique 8.1. Transcendent God and the Role ofImagination 8.2. Public and Private Revelations 101 101 103 9. Conclusion 105 CHAPTER 2 QUALIFICATION FOR THE PERFORMANCE OF BAYAN IN MAHDAWIYYA 108-183 1. Introduction 108 2. Background to Mahdawiyya 109
(viii) Sainthood and Revelatory Discourse 2.1. Mahdism in Islam 2.2. Mahdism in Indian Subcontinent 2.2.1. Emergence, Numbers and Distribution 2.2.2. Mystic Verses Political Goals of Mahdawiyya 2.2.3. Sufi Connections of Mahdawiyya 3. Importance of Bayan in Mahdawiyya 3.1. Bayan as Plain Report and Eloquent Discourse 3.2. Bayan as Revelation 4. Purpose of Bayãn 4.1. Believing Insiders in General 4.2. Non-Human Audiences of Bayãn 4.3. Successors of the Mahdi 5. Bayãn after Mahdī 5.1. Principle of Blind Following (taqlïd) of Mahdfs Bayãn 5.2. Possibility of Independent Bayãns 5.3. Reason for the Notional Adoption of taqfìd 6. Qualification for Bayãn: Mahdawï Pillars 6.1. Aspirant’s Question: Relation of Mahdawï Pillars to Bayãn 6.2. Different Lists of the Mahdawï Pillars 6.3. Harmonising the Lists of Mahdawï Pillars 6.4. Mahdawï Pillars and the Sufi Path 109 111 111 112 114 116 116 118 121 121 122 123 124 124 125 127 128 128 129 130 132 7. - First Pillar: the Rejection of the World (tark-e dünyâ) 133 7.1. Ascetic and Mystical Goals and tark-e dunyã 134 7.2. Contrasting Models of Leadership and tark-e dunya 137 8. Second Pillar: Seclusion from the Creation ( ‘uzlal az khalq) 140 8.1. Principle of Seclusion ('uzlat) in Şüfîsm 140 8.2. ‘Uzlat in Mahdawiyya 141 8.2.1 Separation from Friends and Strangers 142 8.2.2 Association with the Faithful (suhbat-e şădiqîn) 142
Table of Contents (¡x) 9. Third Pillar: Trust in God {tawakkul) 9.1. Tawakkul in Şûfrsm 9.1.1. Tawakkul as a Mystical State 9.1.2. Tawakkul and Voluntary Poverty 9.2. Tawakkul in Mahdawiyya 9.2.1. Tawakkul as Absence of Personal Possession 9.2.2. Tawakkul·. Means toGod-Orientation I47 147 147 148 I49 10. Fourth Pillar: Remembrance of God (dhikr) 10.1. Dhikr in Şûfîsrn: Influences 10.2. Method and Purpose of dhikr in Sufism 10.3. Dhikr in Mahdawiyya 10.3.1 Dhikr and Ritual Prayer {namãz) 10.3.2. Objects of dhikr: Gaining Knowledge 153 153 155 157 157 160 11. Fifth Pillar: Seeing God (dīdār-e khuda) ILL Concept of Seeing/Vision (ru’ya/ru’yd) in Sufism 11.1.1. Ru’yd in Hasan al-Başrî: Essence (dhāt) and Attribute (şifât) 11.1.2. Ru’yd in Abu Yazïd Bistāmī : Vision of Essence and Attribute 11.1.3. Insight from Ibn ‘Arabi : Khayâlî verses Actual Seeing 11.2. Seeing God in Mahdawiyya 11.2.1. Conditions and Grades of Seeing 11.2.2. Goal of Khayâlî Seeing 11.2.3. Dhikr: Way to Seeing the Unity of God {tawhïd) 11.3. Critique of Seeing 11.3.1. Lack of Firm Criteria for Seeing 11.3.2. Goal of Seeing: tawhïd 163 163 12. Sixth Pillar: Withdrawal from One’s Homeland Qiijrat az waţan) 12.1. Mahdi and Early Mahdawï Leaders 12.2. Hijrat after the Mahdī Time 12.3. Conditions for hijrat in Mahdawiyya 150 152 164 164 167 168 169 170 173 174 174 174 175 176 178 179
Sainthood and Revelatory Discourse (x) 12.3.1. Hostilities and Persecution 12.3.2. Excommunication 12.3.3. New Leaders and hijrat 13. Conclusion 179 180 182 ^2 CHAPTER 3 MAHDAWI BASIS FOR BAYÄN’S AUTHORITY IN RELATION TO QUR’AN 184-242 1. Introduction 184 2. Bayan Succeeds the Qur’an: Two Phases of Revelation 185 2.1. General Concept of Plain Qur’an (al-qur’an al-mubm) 185 2.2. Need for Experts Clarifying Qur’an 188 2.2.1. Jurists and Theologians 189 2.2.3. Philosophers Quasi-prophetic Knowledge of Şüfîs 191 2.3. Qur’an becoming mubīn through Bayan in Mahdawiyya 193 2.3.1. A Modem Mahdawï Murshid’s View 194 2.3.2. Descent of Qur’an and Bayan; Mahdawï Confession 194 2.3.3. Revelatory Bayan ‘Succeeds’ the Qur’an: Sūra al-Qiyāma 16-19 195 2.3.4. Mahdawï Comments on Sūra al-Qiyāma: Meaning of thumma 197 2.3.5. Revelatory Bayan identified with Mahdī 199 2.3.6. Qur’an and Bayan: Two Types of Revelatory to ‘Ims, Teachings 200 3. Qur’an and Bayan: Equipping Aspirants for Apologetics 201 3.1. Qur’an, Sunni -Shī‘ī Traditions and Bayan 202 3.1.1. Prophet’s Sunna Amplifies Qur’an 202 3.1.2. Shī ‘ī Traditions and Bayan 206 3.2. Bayan Bound by Qur’an not Schools of Law (madhhabs) 2Qg 3.2.1. A Note on madhhabs 7ՌԳ
Table of Contents 3.2.2. Rationalists and Traditionalists: Forerunners of madhhabs 210 3.2.3. Madhhabs and ‘Closing of the Doors of Personal Reasoning {ijtihād)' 2Ю 3.2.4. Mahdawï Critique of the madhhabs 212 3.2.5. Concealing Admission of Mahdawiyya as the New Path (rah) 216 3.2.6. Mahdi’s as ‘Master of madhahabs’ {sãhib al-madhahiV) 217 3.2.7. Canonical Law (sharVa) and the Ideal Muslim Community 219 3.2.8. Mahdawiyya as the ‘Ideal·Community’ Safeguarding True sharı ‘a 222 3.3. Bayan and the Science of Interpretation(tafsīr) 224 3.3.1. Sunna as Bayan and tafsīr 224 3.3.2. Esoteric Interpretation {ta’wïï) in the Background of Bâţiniyya 226 , 3.3.3. ‘Use’ of the Qur’an in Mahdawiyya 227 3.3.4. Mahdawï Bayan Transcending tafsīrs 230 3.4. Bayan.- ijtihād or a Form of Revelation{wahy) 236 3.4.1. Ijtihād Perceived Negatively 236 3.4.2. Wahy Defining Mahdi’s Bayan 237 3.5. Critique: Perspective from Reader-Response Theories 239 4. Conclusion 241 CHAPTER 4 MAHDAWI BASIS FOR BAYAN’S AUTHORITY IN RELATION TO PROPHET AND PROPHECY 243-302 1. Introduction 243 2. Saints: Heirs of the Prophet 244 3. General Comparison between Mahdi and Muhammad 246 3.1. Names 246 3.2. Characteristics 248 3.3. Miracles 250 3.4. Succession (khilāfa) 253
(xii) Sainthood and Revelatory Discourse 3.4.1. Meanings of Successor-ship (khilãfa) and Successor (khalifa) 3.4.2. Mahdi: the khatifa of God 3.4.3. Same Status {darja or martaba) and Different Tasks 4. Prophecy (nabûwat) and Sainthood (wilãyut) as Phases of Revelation 4.1. Clarification of Terms 4.1.1. Prophet {nabi) and Mediated Revelation (wahy) 4.1.2. Saint (wait) and Inspiration (ilhām) 4.1.3. Insight from Indian Şüfı Shaykh Ahmad Sirhindi 4.1.4. Meaning of wiläyat with Special Reference to al-Tirmidhi 4.2. Wiläyat in Mahdawiyya with Special Reference to Tirmidhi’s Insight 4.2.1. Mahdawiyya and Muhmmadan Sainthood 4.2.2. Mahdawi Thinking on Sainthood 4.2.3. Purpose of wiläyat in Mahdawiyya 254 256 258 261 261 261 262 264 265 267 268 269 273 5. Wiläyat as a Phase of Revelation: Development of Religion 275 5.1. Picture of Wheat 275 5.2. Prophet and Mahdi: Tasting of Bread 276 5.3. Prophet and Mahdī: Difference in Tasting of Bread278 5.4. Mahdi’s Mysterious Presence with the Prophet 279 6. Wiläyat ’s as a Phase of Revelation: Idea of Substance. (jawhar) շ8 j 6.1. Nabûwat and wiläyat: Aspects of Light (nür) or Substance (jawhar) շջշ 6.2. Mahdawi Arguments for wiläyat Priority over nabûwat 2£5 6.3. Wiläyat Considered ‘Better’ thannabûwat 287 7. World and God Orientation: A Critique 7.1. Angel Versus jawhar 29]
Table of Contenti 7.2. Mahdawï Confusion over Distinction between nabüwat and wilayat 7.3. Unacceptability of Revelation involving Effort 7.4. Unacceptability of the Idea of nabüwat Preceding wilayat 8. Wilayat Private Knowledge Seeking of the Special (khâşş) 8.1. Khâşş General Idea 8.2. Early Process of ‘Saint-Making’ 8.3. Mahdawï Murshids: Possessors of Special Knowledge 8.4. Exercise of Mahdawï Mushids’ Authority over Ordinary Mahdawïs 8.4.1. Mahdi’s Ruling in the Context of Withdrawal Qiijrat) 8.4.2. Bayan in Miyan NPmat’s Daira 8.4.3. Special Group Murids within theDaira 9. Conclusion ^xii^ 292 293 293 294 296 297 297 299 299 300 300 301 CHAPTER 5 MAHDAWI BASIS FOR BAYAN’S AUTHORITY IN RELATION TO GOD 303-371 1. Introduction 303 2. Images of God ‘Coming Down’ in Mahdawiyya 2.1. Cloud, Cosmos and Names 2.2. Preserved Tablet (Lawh al-mahfūz) 2.2.1. Context: Defence of Ibn ‘Arabī’s Writings 2.2.2. Mahdawï Defence of Ibn ‘Arabi in Wider Context of Şûfîsm 2.3. Real (haqq) and Throne ( arsh) 2.3.1. Indian Chishtī Şüfî: Hadrat Gēsūdarāz 2.3.2. Two Mahdawï Traditions on Gēsūdarāz 2.4. Pre-existent Mahdī and Prophet Muhammad 2.4.1. Issue of Pre-Existence 2.4.2. Historical Appearance of Mahdī 2.4.3. The Mahdī and Heavenly Ka‘ba 304 306 310 310 312 313 314 317 322 323 326 329
(xiv) Sainthood and Revelatory Discourse 2.4.4. Substance (jawhar), Spirit (nth) or Light (nūr) of Muhammad 2.4.5. Operation of nūr on Ka‘ba and Mahdī 2.5. Pre-existent Perfect Man as the First Manifestation of God 2.5.1. Total Affair {anır): General Idea 2.5.2. Amr in MahdawT Secret Document: baycid 2.5.3. Idea of the Perfect Man 3. Man ‘Drawing Close’: Khayãll Journey to God who ‘Comes Down’ 3.1. Jazbas and Khayãll Journey in Sufism 3.1.1. Prophet’s Nocturnal Journey (isrāj and Ascension (mi‘rāj ) 3.1.2. Prophet’s Journey: Model for Şûfis’ Khayãll Journey 3.1.3. Sufi Concept of Ecstasy (wajd) and its Relation to Jazbas 3.2. Jazbas and the Mahdawï Saints’ Khayãll Journey 3.2.1. Mahdī and Early Jazbas 3.2.2. Jazabas: Sign of Subjects’ Absence from World 3.3. Performing Hajj: Symbol of Khayãll Journey 3.3.1. Date of Mahdi’s Pilgrimage 3.3.2. Description of a Khayãll Journey 3.4. Goal: Attaining to the maqãm 3.5. States of Being and Object of Khayal 3.5.1. The Sheer Being or Sheer Possibility 3.5.2. Remembrance (dhikr) and Object of Knowledge 3.5.3. ‘Truth of Certainty’ (haqq al-yaqm) 3.6. Khayãll Journey and Institutionalisation of Saint-Making 3.6.1. Jazbas and Saint-Making 3.6.2. Prophet’s Journey: Structure for Khayal 3.6.3. Khayal: ‘Gift’ or ‘Achievement’ 4. Conclusion 332 334 336 336 338 339 345 345 346 346 348 349 349 351 354 354 355 357 361 361 362 364 366 366 367 368 Ղճր.
Table of Contents (xv) CONCLUSION 372-382 1. Summary 372 2. Conclusions 373 3. Broader Implications of the Study 377 4. Possibilities for Further Research of Mahdawiyya 380 4.1. Some Questions for Further Study 380 4.2. Study of the boyad 380 4.3. Other Potential Areas of Research 381 GLOSSARY 383-403 BIBLIOGRAPHY 1. Primary Sources 2. Secondary Sources 404-434 404 407 APPENDIX 1 DAIRA-E NAW 1. Background 2. The Text 435-443 435 436 APPENDIX 2 THE EARLY MAHDAWÏ LEADERS AND WRITERS CITED IN THIS THESIS 444-456 1. The Successors of the Mahd! 444 2. Writers of the Selected Mahdaw! Sources Consulted 447 APPENDIX 3 NOTES ON THE PRIMARY MAHDAWI SOURCES USED 457-485 1. Introduction 457 2. Writings of the Successors of the Mahd! 457 3. Writings of the Companions 461 4. Writings of theCompanions of theCompanions 466 5. Other Early Writers of Mahdaw!Sources 481 |
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| spelling | Singh, David Emmanuel 1961- Verfasser (DE-588)108421900X aut Sainthood and revelatory discourse an examination of the basis for the authority of Bayān in Mahdawī Islam David Emmanuel Singh Oxford Regnum International 2003 Delhi ISPCK 2003 xxiv, 485 Seiten txt rdacontent n rdamedia nc rdacarrier Die Abkürzung ISPCK steht für: Indian Society for Promoting Christian Knowledge Dissertation University of Oxford 2006 Offenbarung (DE-588)4043365-1 gnd rswk-swf Sufismus (DE-588)4058522-0 gnd rswk-swf Islam (DE-588)4027743-4 gnd rswk-swf Sekte (DE-588)4077343-7 gnd rswk-swf Philosophie (DE-588)4045791-6 gnd rswk-swf Indien (DE-588)4026722-2 gnd rswk-swf (DE-588)4113937-9 Hochschulschrift gnd-content Indien (DE-588)4026722-2 g Islam (DE-588)4027743-4 s Sekte (DE-588)4077343-7 s Offenbarung (DE-588)4043365-1 s Philosophie (DE-588)4045791-6 s Sufismus (DE-588)4058522-0 s DE-604 Digitalisierung UB Bamberg - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=032488712&sequence=000001&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis |
| spellingShingle | Singh, David Emmanuel 1961- Sainthood and revelatory discourse an examination of the basis for the authority of Bayān in Mahdawī Islam Offenbarung (DE-588)4043365-1 gnd Sufismus (DE-588)4058522-0 gnd Islam (DE-588)4027743-4 gnd Sekte (DE-588)4077343-7 gnd Philosophie (DE-588)4045791-6 gnd |
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| title | Sainthood and revelatory discourse an examination of the basis for the authority of Bayān in Mahdawī Islam |
| title_auth | Sainthood and revelatory discourse an examination of the basis for the authority of Bayān in Mahdawī Islam |
| title_exact_search | Sainthood and revelatory discourse an examination of the basis for the authority of Bayān in Mahdawī Islam |
| title_exact_search_txtP | Sainthood and revelatory discourse an examination of the basis for the authority of Bayān in Mahdawī Islam |
| title_full | Sainthood and revelatory discourse an examination of the basis for the authority of Bayān in Mahdawī Islam David Emmanuel Singh |
| title_fullStr | Sainthood and revelatory discourse an examination of the basis for the authority of Bayān in Mahdawī Islam David Emmanuel Singh |
| title_full_unstemmed | Sainthood and revelatory discourse an examination of the basis for the authority of Bayān in Mahdawī Islam David Emmanuel Singh |
| title_short | Sainthood and revelatory discourse |
| title_sort | sainthood and revelatory discourse an examination of the basis for the authority of bayan in mahdawi islam |
| title_sub | an examination of the basis for the authority of Bayān in Mahdawī Islam |
| topic | Offenbarung (DE-588)4043365-1 gnd Sufismus (DE-588)4058522-0 gnd Islam (DE-588)4027743-4 gnd Sekte (DE-588)4077343-7 gnd Philosophie (DE-588)4045791-6 gnd |
| topic_facet | Offenbarung Sufismus Islam Sekte Philosophie Indien Hochschulschrift |
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