Written in /, Al-QushayriÆs Epistle on Sufism has served as a primary textbook for many generations of Sufi novices down to the present. It gives us an . Other translations of Qushayrī’s Risāla have appeared prior to this one. B. R. Von Schlegell’s, with an introduction by Hamid Algar: Principles of. This manuscript copy preserves Al-Risālah al-Qushayrīyah (Al-Qushayri’s epistle) , one of the best-known Sufi textbooks. Written in , the.
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Skip xufism main content. Log In Sign Up. Review of my annotated translation of al-Qushayri’s Epistle on Sufism. I think that bussadun translates in the present sufis, lithotdendron rather than kouralion, which has in fact been transliterated in the Downloaded from http: Note, moreover, that it is not presented as simply the Arabic rendering of the transliterated kouralion, since it is not just introduced by wa-huwa id estbut by wa-huwa f;-m: I hope that these remarks may be received as a small contribution to the future improvement of what is already a marvellous work of reference, the significance of which can hardly be overestimated.
I am glad to be able to record here my sincerest thanks to and great admiration for all those actively involved in this magnificent project. Translation, introduction, and notes by Xl D.
Reviewed by Muhammad Eissa London: Al-Qushayr;, who addressed his Ris: This translation with some minor reservations, to which I will return is complete and faithful to the original; it reads very well and renders this seminal work accessible to a broader audience than ever before.
A Short History Leiden: Brill,is already established as a standard sufiism. The lengthy introduction pp. This fatwa led to years of tribulation and exile for al-Qushayr. He composed the Ris: So I have composed this epistle for you [.
All his citations epistls the present translation are provided complete with chains quhayri transmission asn: These narratives affirm the centrality of Sufism as a living oral tradition resonating from the textual tradition of Islamic scholarship.
Its aim is to establish a virtue based ethics where virtue as correct perception leads to correct comportment and an intimate knowledge of God. They all agree that whoever is remiss in the rules of proper conduct or in striving for perfection and does not build his life on scrupulous piety and fear of God lies before God in whatever he claims. Such a person is deluded. Not only has he perished, himself, but also he has caused to perish those who were deluded by his lies. They have done so to protect their mysteries from being spread among those to whom they do not belong.
For their realities cannot be collected by self-exertion or acquired by any deliberate action. Among the terms are: Among the stations treated are: Aada strivingkhalwa spiritual retreat and 6uzla seclusiontaqw: God-warinesszuhd renunciationBamt maintaining silencekhawf fearraj: In general, this is a well done translation.
Al-Qushayri’s Epistle on Sufism
A few aspects of the presentation detract from its quality, however. Perhaps most noticeable is the fact that the transliteration of Arabic names and words is minimal. Why, for a scholarly work such as this, did The Center for Muslim Contribution to Civilization take this approach? It is also somewhat bothersome that the frequent Qur8: Other similar endeavours have employed italics to distinguish words considered as Divine revelation. A considerable body of scholarly translations of Sufi literature has appeared over the years, which can be profitably consulted.
The translation could perhaps have been more closely checked against the Arabic text and proofread. At times simple translation error arises; for example, on p. In the rest of the definition we see that nafas, A: The person in the state of unveiling rejoices in its attributes. As for the person in the state of witnessing, his self is erased by his knowledge of God.
It seems therefore that the third person pronoun Downloaded from http: At times, excerpts of the text are left untranslated. As in the passage just cited.
The Arabic text reads fa-B: The translation has skipped from the first to the second occurrence of B: Another example occurs on p. Cir ilayya, Allahu sh: Although the translation by Alexander Knysh may, here and there, leave a fellow-Arabist unsatisfied, it is on the whole the most complete and faithful translation into English of the original text in style and content to appear, and makes this seminal work of formative Sufsm accessible to a broader audience.
Principles of Sufism by al-Qushayr; Berkeley: Mizan Press,is a translation of only Chapter Three: The Stations of the Path maq: Also omitted are the chains of transmission—only the final narrator is cited—and there are few notes and minimal transliteration. Harris continued her work and completed the translation in Rabia Harris ed. This translation includes ql lengthy introduction by the sufismm and a Foreword by Seyyed Hossein Nasr. It cites the first and final narrators of each narration, and the missing references being presented in notes.
Transliteration is, again, minimal. Kenneth Honerkamp University of Georgia E-mail: Karthala,pp. In scholarly literature on the history of science in Islam, the connection between Sufism and science has qqushayri only marginal attention.
It attempts to show how Sufis and other religious figures contributed to shaping significant features of medical studies, the transmission of knowledge and literary works on medicine. Focusing mainly on the areas of Delhi and the Deccan, his study covers a long period from the establishment of the Delhi Sultanate to the end of the twentieth century.
Al-Qushayri – Wikipedia
Drawing on the methods epistpe social and historical anthropology, Speziale combines ethnographic research with textual analysis. The book is divided into three lengthy chapters. In the introduction, the author challenges the established theory, put forward by Western historians and Orientalists, of the negative impact of Sufism on medicine. By pointing out the absence of a clash between religion and scientific thought in.
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