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In: Ethics and Spirituality in Islam
In: Locating Hell in Islamic Traditions
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Abstract

The Mīzān kubrā by 'Abd al-Wahhāb al-ShaAErānī (d. 973/1565) was cited by nineteenth-century Muslim scholars to support a wide range of mutually exclusive conceptions of religious authority. In the twentieth century, modern students of Islamic law have given different assessments of ShaAErānī's view of the relationship between the madhāhib: while some stress its innovativeness and potential for legal reform, others regard it as a conservative restatement of scholastic tradition. In substantial agreement with the latter view, I discuss some of ShaAErānī's theories, focusing on the significance of his peculiar blending of Sufi and legal discourses for the cultural history of Islam in the early Ottoman period. I argue that ShaAErānī's aim is to bring Ibn 'Arabī's spiritual hermeneutics of the revelation into line with the "age of taqlīd." As a "legal theorist" no less than a h agiographer, ShaAErānī was an imaginative and reliable witness of the religious values and mentalités of his time. Far from calling into question the established system of the legal schools, he assigned a pivotal role to the metaphysical validation of ikhtilāf in order to strengthen a pluralist view of mainstream Islam.

In: Islamic Law and Society
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Abstract

The “Muḥammadan heritage” crosses all aspects of the multifaceted work of the Damascene scholar ʿAbd al-Ghanī al-Nābulusī (d. 1143/1731), and helps to understand its coherence and unity: the doctrine of “Muḥammadan reality” (ḥaqīqa muḥammadiyya) plays a central role in his metaphysics, as an articulation between the invisible world and the visible one; his interpretation of the sunnah guides the “merciful” understanding of the law that guides his activity as a jurist; and the poetic praise of the Prophet (madīḥ nabawī) not only occupies an important place in his Dīwān, but gives us a key to understanding his conception of poetry.

In this chapter I concentrate on the literary and aesthetic dimension of the presence of the Prophet in the work of Nābulusī. Starting from his discussion of the relationship between “reality” (ḥaqīqa) and “metaphor” (majāz) in the vision of the Prophet in dream, I will examine two aspects that characterise Nābulusī’s contribution to the material and immaterial “legacy” relating to the worship of the Prophet. The first is the relation between the tamthīl, the pictorial representation, in the religious experience, and the takhyīl, the “production of images” by the words, in the poems in honour of the Prophet. The second is the place of the poetic madīḥ genre, between lyrical love and mystical poetry. The representation and appropriation of Muḥammad’s legacy in the adab of Nābulusī has been the source of theological and juridical conflicts since his lifetime. With the nahḍa, Nābulusī’s madīḥ was exposed to a literary critique influenced by the redefinition of the boundaries between religion and literature and between sacred love and secular love, while remaining a classic of this poetic genre.

Open Access
In: The Presence of the Prophet in Early Modern and Contemporary Islam
In: Adab and Modernity
Studia Islamica was created in 1953 by Robert Brunschvig and Joseph Schacht. Brill publishes this journal from 2013 on. Studia Islamica offers to the learned public, and not to Islamic scholars only, papers written by qualified specialists on subjects from all sections of the vast field of Islamic studies. Special attention is paid to discussions of method to comprehensive views, and to new conclusions.
Issues are available in print and online from 2011 onwards.

Studia Islamica (SI) a été crée en 1953 par Robert Brunschvig et Joseph Schacht. Brill publie cette revue scientifique depuis 2013. Studia Islamica propose au public intéressé, et pas seulement aux universitaires dans le champ des recherches islamiques, des articles écrits par des qualifiés sur des sujets concernant toutes les sections du vaste domaine des études islamiques. Une attention particulière est accordée aux discussions de méthode, aux vues globales et aux nouvelles conclusions.
Les fascicules sont disponibles en version papier et en ligne à partir de 2011.
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