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 editions, studies and commentaries on his works. Even more surprisingly, 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.
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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 editions, studies and commentaries on his works. Even more surprisingly, 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 conceals 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 effectiveness is not magic, however. At the centre, for it is surrounded by much precious information. 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 circulation and use through examples from different arenas. Chapter 2 focuses on historical dimensions based on manuscript copies spanning 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 technologies 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. It may require the murВЁd to situate the prayer, whenever they recite it, within a cluster of other prayers and formulae, or involve making precise additions at certain points in the text.
For example the Naqshbandi Shaykh Ahmed Yivlik d. Rauf was the great-grandson of Ismail Pasha d. They enquired whether these prayers could be made available in transliteration.
Rauf agreed and assigned two students to the task, one of whom could read Arabic. This student rendered the text into Hebrew 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 effect. 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 statement that they are a waqf of the majlis. Damascus, , pp. On Kitsan and for further details concerning the genesis of this publication, 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 studying and writing on the natural sciences and issues of faith.
Note that alNawawВЁ composed a daily wird and K. Historical examples of such recommendations are detailed below. Both are pocket versions. Osmanbey is a medical doctor who currently practises acupuncture.
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 cultural and social setting from which they emanate, with its associated practices and priorities.
A Prayer for Spiritual Elevation and Protection
It consists of 33 verses, invoking protection through particular Divine Names and phrases from the Quran. It is said that whoever reads the prayer with sincerity of heart and utter conviction, while making a specific plea, will have their wish granted. This precious book provides a definitive edition of the Arabic text based on a substantial number of the best manuscript copies, and a lucid translation. A transliteration is also provided for those unable to read Arabic. In addition, there is an illuminating analysis of the transmission, presentation and use of the prayer across the centuries.
Follow the Author
This time Ibn Arabi was travelling north; first they visited Medina and in they entered Baghdad. It was his first time that he passed through Syria, visiting Aleppo and Damascus. In developing his explanation of the perfect being, Ibn Arabi first discusses the issue of oneness through the metaphor of the mirror. Meaning two things; that since humans are mere reflections of God there can be no distinction or separation between the two and, without God the creatures would be non-existent.