Ibn ʿArabī was an Andalusi Arab scholar, mystic, poet, and philosopher, extremely influential within Islamic thought. Out of the 850 works attributed to him, some 700 are authentic while over 400 are still extant. His cosmological teachings became the dominant worldview in many parts of the Muslim world.
Fakir, faqeer, or faqīr, derived from faqr, is an Islamic term traditionally used for Sufi Muslim ascetics who renounce their worldly possessions and dedicate their lives to the worship of God. They do not necessarily renounce all relationships, or take vows of poverty, but the adornments of the temporal worldly life are kept in perspective. The connotations of poverty associated with the term relate to their spiritual neediness, not necessarily their physical neediness.
Barzakh is an Arabic word meaning "obstacle", "hindrance", "separation", or "barrier". In Islam, it denotes a place separating the living from the hereafter or a phase/"stage" between an individual's death and their resurrection in "the Hereafter". It is also considered as a place where souls rest until the day of judgement. It bears resemblance to the Intermediate state in Christianity.
In Islamic philosophy, Sufi metaphysics is centered on the concept of وحدة, waḥdah, 'unity' or توحيد, tawhid. Two main Sufi philosophies prevail on this topic. Waḥdat al-wujūd literally means "the Unity of Existence" or "the Unity of Being." Wujūd, meaning "existence" or "presence", here refers to God. On the other hand, waḥdat al-shuhūd, meaning "Apparentism" or "Monotheism of Witness", holds that God and his creation are entirely separate.
Old Azeri is the extinct Iranian language that was once spoken in the northwestern Iranian historic region of Azerbaijan before the Turkification of the region. Some linguists believe the southern Tati varieties of Iranian Azerbaijan around Takestan such as the Harzandi and Karingani dialects to be remnants of Old Azeri. Along with Tat dialects, Old Azeri is known to have strong affinities with Talysh and Zaza language and Zaza and Talysh are considered to be remnants of old Azeri. Iranologist linguist W. B Henning demonstrated that Harzandi has many common linguistic features with both Talysh and Zaza and positioned Harzandi between the Talysh and Zaza.
Abdul Qadir Gilani was a Hanbali scholar, preacher, and Sufi leader who was the eponym of the Qadiriyya, one of the oldest Sufi orders.
Liu Zhi, or Liu Chih, was a Chinese Sunni Hanafi-Maturidi scholar of the Qing dynasty, belonging to the Huiru (Muslim) school of Neoconfucian thought. He was the most prominent of the Han Kitab writers who attempted to explain Muslim thought in the Chinese intellectual climate for a Hui Chinese audience, by frequently borrowing terminologies from Buddhism, Taoism and most prominently Neoconfucianism and aligning them with Islamic concepts. He was from the city of Nanjing. His magnum opus, Tianfang Xingli or 'Nature and Principle in the Direction of Heaven', was considered the authoritative exposition of Islamic beliefs and has been republished twenty-five times between 1760 and 1939, and is often referred to by Muslims writing in Chinese.
In Islamic theology, al-Insān al-Kāmil, also rendered as Insān-i Kāmil and İnsan-ı Kâmil (Turkish), is an honorific title to describe the Islamic prophet Muhammad. The phrase means "the person who has reached perfection", literally "the complete person". It is an important concept in Islamic culture of the prototype human being, pure consciousness, one's true identity, to be contrasted with the material human who is bound by their senses and materialism. The term was originally used by Sunni Sufis and is still used by them, but it is also used by Alawis and Alevis. This idea is based upon a hadith, which was used by Ibn Arabi, that states about Muhammad: "I was a prophet when Adam was between water and clay."
Ṣadr al-Dīn Muḥammad ibn Isḥāq ibn Muḥammad ibn Yūnus Qūnawī [alternatively, Qūnavī, Qūnyawī],, was a Persian philosopher, and one of the most influential thinkers in mystical or Sufi philosophy. He played a pivotal role in the study of knowledge—or epistemology, which in his context referred specifically to the theoretical elaboration of mystical/intellectual insight. He combined a highly original mystic-thinker, Muḥyī al-Dīn Ibn 'Arabī, whose arcane teachings Qūnavī codified and helped incorporate into the burgeoning pre-Ottoman intellectual tradition, on the one hand, with the logical/philosophical innovations of Ibn Sīnā, on the other. Though relatively unfamiliar to Westerners, the spiritual and systematic character of Qūnawī's approach to reasoning, in the broadest sense of the term, has found fertile soil in modern-day Turkey, North Africa and Iran not to mention India, China, the Balkans and elsewhere over the centuries.
Mohy al-Din is a male Muslim name composed of the elements Muhyi, meaning "reviver", and ad-Din, meaning "of the faith".
Abū al-Ḥakam ʿAbd al-Salām b. ʿAbd al Raḥmān b. Abī al-Rijāl Muḥammad b. ʿAbd al-Raḥmān al-Lakhmī al-Ifrīqī al-Ishbīlī was an Arab Sufi figure of Al-Andalus, considered to be one of the greatest Sufi masters and hadith scholars. He spread his teachings in the first half of the 12th century.
Jalal al-Din al-Suyuti, or al-Suyuti, was an Egyptian Sunni Muslim polymath of Persian descent. Considered the mujtahid and mujaddid of the Islamic 10th century, he was a leading muhaddith, mufassir, faqīh (jurist), usuli, sufi (mystic), theologian, grammarian, linguist, rhetorician, philologist, lexicographer and historian, who authored works in virtually every Islamic science. For this reason, he was honoured one of the most prestigious and rarest titles: Shaykh al-Islām.
The names and titles of Muhammad, names and attributes of Muhammad, Names of Muhammad are the names of the Islamic prophet Muhammad and used by Muslims, where 88 of them are commonly known, but also countless names which are found mainly in the Quran and hadith literature. The Quran addresses Muhammad in the second person by various appellations; prophet, messenger, servant (abd) of God.
Muhibullah Allahabadi, or Muhibb ullah Ilahabadi was a Sufi scholar who was active in Allahabad in northern India during the reign of the Mughul emperor Shah Jahan. He is noted as a leading proponent of the Sufi doctrine of Wahdat al-Wujud, sometimes called "Oneness of Being". Some Sufis consider that he was a saint.
Muḥyi al-Dīn Lārī, died 1521 or 1526–7, was a 16th-century miniaturist and writer, best known for his Kitab Futūḥ al-Ḥaramayn, a guidebook to the Islamic holy cities of Mecca and Medina.
Abū ʿAmr Muḥammad ibn ʿUmar ibn ʿAbd al-ʿAzīz al-Kashshī, died 941 or 951 or 978, known as al-Kashshi or as Kashshi, was a Twelver Shi'ite scholar specializing in biographical evaluation and hadith studies. He is the author of the Rijāl al-Kashshī, a major biographical work which ranks as one of the four main sources in the Shi'ite rijāl literature. Al-Kashshi's original work is now lost, but parts of it survive in an abridgement made by Shaykh Tusi (995–1067) called the Ikhtiyār maʿrifat al-rijāl.
Ehya or Vigil night is one of the most important traditions among Shia Muslims. According to most commentators, vigil for the purpose of night prayer, as it appears from Surah Al-Muzzammil of the Quran was obligatory for about a year at the beginning of Islam, and Muslims performed it alongside the Islamic prophet Muhammad. According to most Islamic jurists and commentators, after about a year, according to verse 21 of the same surah, God reduced this ruling and replaced it with tahajjud. Muslims observe Ehya or Vigil night on the nineteenth, twenty-first and twenty-third nights of the Islamic month of Ramadan.
Seghatoleslam, also spelled Seqat-ol-eslam, or Thiqat ul-Islam, is an honorific title within the Twelver Shia clergy. Historically, it denoted a scholar who had completed a certain level of religious education but had not yet attained the highest authority in the religious hierarchy, known as Ayatollah. In the recent past, it was typically conferred upon individuals who had completed Islamic seminary levels 1 and 2, obtaining a degree in Islamic jurisprudence (Fiqh) and theology. The title also signifies a trustworthy person respected by Muslims, reflecting a specific level of seminary knowledge.
Tanbih al-Ghabi bi-Tabri'at Ibn 'Arabi is a booklet written by the Shafi'i-Ash'ari scholar Jalal al-Din al-Suyuti as a response to the book Tanbih al-Ghabi ila Takfir Ibn 'Arabi by Burhan al-Din al-Biqa'i in which al-Suyuti defended Ibn 'Arabi against his critics in general, and against accusations of heresy and unbelief by al-Biqa'i in particular. Al-Suyuti said:
The scholars past and present have differed concerning Ibn 'Arabi, one group considering him a wali of Allah - and they are correct - such as Ibn 'Ata' Allah al-Sakandari and 'Afif al-Din al-Yafi'i, another considering him a heretic - such as a large number of the jurists - while others expressed doubts concerning him, among them al-Dhahabi in al-Mizan. Two opposed verdicts are reported from Shaykh 'Izz al-Din ibn 'Abd al-Salam, one attacking him, and one describing him as the Spiritual Pole (al-Qutb). What reconciles them is indicated by Shaykh Taj al-Din ibn 'Ata' Allah in Lata'if al-Minan, namely, that Shaykh 'Izz al-Din at the beginning acted in the fashion of jurists in passing quick judgment on the Sufis. When Shaykh Abu al-Hasan al-Shadhili went to pilgrimage and returned, he came to Shaykh 'Izz al-Din before entering his own house and conveyed to him the Prophet's ﷺ greeting. After that, Shaykh 'Izz al-Din humbled himself and began to sit in al-Shadhili's gatherings...
Seghatoleslam(also spelt Seqat-ol-eslam, and Thiqat ul-Islam) [Persian: ثقت الاسلام, Arabic: ثقة الاسلام] is derived from two Arabic words: ثقة, meaning trustworthy, and Islam [Arabic: اسلام] referring to the Islam's religion. Consequently, the word can be translated as Trustworthy of Islam.
