Recognized as the Spiritual Master par excellence al-Shaykh alAkbar , he has been a source of inspiration and a definitive reference point for the Muslim mystical tradition from Andalusia to China for more than eight centuries. This book provides a lucid English translation and an edited Arabic text of this beautiful and powerful prayer. It includes a transliteration for those unable to read Arabic, who wish to recite the prayer in the original language. It gives full details of generations of well-known scholars and Sufi masters who have transmitted the prayer, providing an intimate and fascinating insight into Islamic history. Source: the full-text of the book can be viewed here. Reverts Corner.
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British Library Cataloguing in Publication Data. A catalogue record for this book is available from the British Library. Thanks are also due to Stephen Hirtenstein and Michael Tiernan. Christian Europe, which since the Middle Ages had passionately studied so many Arabic authors, was for a long time unaware of him.
In contrast, the last few decades of the twentieth century have seen a sudden increase in the number of translations, critical edi- tions, studies and commentaries on his works. Even more surpris- ingly, their audience has gradually extended to encompass readers who, a priori, have felt no particular attraction to Islamic culture, and indeed appeared to have no reason to be interested in writings of such intimidating depth.
It is not addressed to the intellect alone. Yet the reality is utterly different. They are inspired invocations, each structured around a series of Divine Names.
Every Name con- ceals secrets and powers that are its own: it must arise at a precise moment in the recitation in order for it to be effective. Such effec- tiveness is not magic, however. At the centre, for it is surrounded by much precious informa- tion. Suha Taji-Farouki does not limit herself simply to establishing the text with rigorous exactitude, and providing a translation and transliteration of it.
Based upon many testimonies and from her own observations, she shows above all that the practice of the Dawr lives on today in very diverse milieux. Of those that do not make such an attribution, none attribute it to any other author. This study examines three major aspects of the prayer. Chapter 1 explores its contemporary life, providing an indication of its cir- culation and use through examples from different arenas. Chapter 2 focuses on historical dimensions based on manuscript copies span- ning the last four centuries, exploring facets of the presentation and transmission of the prayer.
This chapter also provides a translation of the prayer, an Arabic text resulting from a considered evaluation of copies reviewed, and a transliteration. Finally, an Appendix sets out details of manuscript copies and chains of transmission discussed. Two exceptions can be mentioned. The term dawr pl. In our sources the term dawr is applied both to our prayer as a whole, and to its individual verses. Thus some copies e.
D, pp. The other is visible, open and public, a destiny arising out of the shattering of traditional systems and modes in the acquisition and transmission of religious knowledge in Muslim societies, and driven by the impacts of print and other modern information tech- nologies alongside mass literacy. In general terms, while it appears in some of the many collections of prayers readily available across the Muslim world today, the Dawr is not as well known as other, comparable, prayers.
For example the Naqshbandi Shaykh Ahmed Yivlik d. Rauf was the great-grandson of Ismail Pasha d. They en- quired whether these prayers could be made available in translit- eration. Rauf agreed and assigned two students to the task, one of whom could read Arabic. This student rendered the text into Heb- rew transliteration his native tongue , and from that into English transliteration they had no knowledge of a transliteration system for Arabic.
Rauf corrected and completed the text with diacritical marks, and it was distributed to all involved in Beshara. He did not give guidelines for its recitation, but emphasised its protective ef- fect. Cole, ed. Most, ed. Held at a time when families gather at home for lunch after the Friday prayer, attendance at this majlis established in is not substantial. A substantial amount of text was completed in forty minutes. At its end, he emphasised to the majlis the importance of reading the Dawr frequently, at least once a day.
Pamphlets such as these two carry a state- ment that they are a waqf of the majlis. Damascus, , pp. On Kitsan and for further details concerning the genesis of this publica- tion, see below. See pp. For a partial list of his publications, see Ahmad b. He acquired literacy skills late in life, and dedicated himself to study- ing and writing on the natural sciences and issues of faith. Historical examples of such recommendations are detailed below.
Both are pocket versions. Osmanbey is a medical doctor who currently practises acu- puncture. One thousand copies were published, the majority distributed free in Damascus in , the remainder in Istanbul. Dar al-Bayruti has planned a reprint, which Kitsan has stipulated must also be distributed free. See M. Meral Arim and Judy Kearns Cheltenham, Istanbul, p. Any discussion of such chains must pay due attention to the cul- tural and social setting from which they emanate, with its associated practices and priorities.
He left an important diwan. A student of hadith, he visited Cairo and lived in Aleppo. He was outstanding in piety, humbleness and charitableness, and never left the Hijaz.
He returned to the north of the country on either side of a visit to Baghdad in , and between late and late he stayed several times or possibly settled continuously in Damascus.
He was well known for his piety, probity and love of the good. Makram b. They returned to Damascus in His reputation and particularly his expertise in hadith90 became known beyond Syria, especially in the Hijaz.
He was not as celebrated as his father. After his early education in Dimyat, he moved to al-Azhar. Like him, he too made several extensive journeys, moving especially be- tween Jerusalem and Cairo, where he died. He travelled to Tripoli and from there to al-Azhar in Cairo.
While travelling by sea to visit his mother he was cap- tured and taken to Malta, where he was held for over two years. He engaged there in a lengthy debate on matters of Muslim belief with Christian monks, among them one with some knowledge of Arabic. This monk eventually gave up the debate defeated, aston- ished that such knowledge could be held by someone young enough to be his grandson.
A vision he had eventually sealed his release and he made for Egypt, travelling from there to the Hijaz several times. He was celebrated for his baraka and the fact that he frequently saw the Prophet in dreams. Once permission was received, he began. It was he who brought me to live in Damascus, and gave me per- mission to guide elite and common folk alike. His writings some in Arabic, others Ottoman Turkish include a work on the excellence of Syria, and a diwan.
Initiation into the prayer was thus as much a case of participating in the spiritual lineage anchored in its saintly author and transmitted through a living shaykh. Yahya lists a number of such chains which can be compared with the six examined here. This is not the whole story, however. Note also that Ulu Cami Bursa is irrelevant.
All of the copies surveyed here are thus relatively late. It may well be that ear- lier copies can be uncovered: Yahya, Histoire, 1, p. For additional copies of some of the commentaries referred to here and further commentaries on the prayer held in collections outside of Turkey, see Yahya, Histoire, 1, pp.
See Richard J. For example, I. Esad Efendi is dated from AH to For example, M. See ibid. In setting out their chains of transmission, some of our sources explicitly use the term sanad. The author points to the prestige attached to scholarly pedigrees in the form of chains of transmission, and the concern of the learned elite to emphasise them as an integral part of their strategies of social survival, advanced through cultural practices associated with knowledge.
Yahya, Histoire, 1, p. Ihsan Abbas Beirut, , II, p. Mazin b.
Prayer for Spiritual Elevation & Protection
A Prayer for Spiritual Elevation and Protection
By Muhyiddin Ibn 'Arabi. Of those that do not make such an attribution, none attribute it to any other author. This study examines three major aspects of the prayer. Chapter 1 explores its contemporary life, providing an indication of its circulation and use through examples from different arenas. This chapter also provides a translation of the prayer, an Arabic text resulting from a considered evaluation of copies reviewed, and a transliteration.