Mystical Teachings Research Articles

تحلیل انتقادی بخش اول زنده‌گی‌نامهٔ مولانا

The biographical account of Mowlana Jalaluddin Muhammad Balkhi, relying on ancient biographical sources and the general principle that the earliest manuscripts are the most authentic, has discredited many biographers who have not taken a critical and scientific approach to it. This research, based on credible sources, adopts a critical perspective on Mowlana's life, events, and experiences. The present study examines the first half of Mowlana’s life, which is divided into two parts: the first part covers Mowlana's birth until his education in jurisprudence and his role in delivering sermons and teaching sessions; the second part focuses on the development of ascetic Sufism with the guidance of Sayed Burhan al-Din Muhaqqiq Tirmidhi, which can be seen as a precursor to Mowlana’s later period of passionate mysticism. This research addresses the question: Was Mowlana the mystic, solely product of Shams Tabrizi's mystical teachings, or did the companionship of mentors like Sayed Burhan al-Din Muhaqqiq Tirmidhi, along with studying under teachers like Ibn al-Adim and others, as well as the influence of sociological factors such as political, social, geographical, and historical conditions, play an undeniable role in Mowlana's becoming a mystic? The findings indicate that despite the views of some Turkish and Western Rumi scholars, Mowlana’s birthplace was the city of Balkh, not Vakhsh. Additionally, Mowlana's process of spiritual asceticism and mystical path began before his meeting with Shams, guided by Burhan al-Din Muhaqqiq Tirmidhi.

«Я ОСТАЮСЬ НАЕДИНЕ СО СВОЕЙ ДУШОЙ…»: К ВОПРОСУ ОБ ИСТОЧНИКАХ ТРАКТАТА АЛ-ФА̄РА̄БӢ «О ПРИМИРЕНИИ ВЗГЛЯДОВ ДВУХ МУДРЕЦОВ»

The article peers at a problem of attribution in the texts quoted by faylasūf alFārābī in his book ‘The Harmony between Two Sages’. The author proves that regardless of modern Western scholars (P. Adamson, F. Zimmermann) opinion, al-Farabi knew thoroughly vulgate-version of apocrypha ‘Aristotle’s Theology’ well-known to the researchers, used by him while working at the text of ‘The Harmony…’. It also shows that sporadically the thinker referred to the fragments of ‘Elements of Theology’ by Proclus that were included into Arab Aristotle corpus. Separately the article discusses the role of ‘Theology’ by PseudoAristotle in establishment of eastern peripatetics’ mystical teachings.

Comparing the Roots of the Faculty of Imagination and Analyzing the Concepts of the Divine Names (Asma’ Allah al-Husna) in the Degrees of Human Existence from the Perspective of Ibn Arabi

This research examines and analyzes the roots of the faculty of imagination and the concepts of the Divine Names (Asma’ Allah al-Husna) in the degrees of human existence from the perspective of Muhyiddin Ibn Arabi. The transformations of theological and mystical concepts, from the advent of Islam to the medieval periods, especially in the realm of Sufism, have been accompanied by depth and evolution. From the 8th century CE, Islamic mystics in both the eastern and western parts of the Islamic world solidified and developed the theoretical foundations of Sufism. In the 12th century CE, Ibn Arabi, considering the cultural and intellectual context of his time, revisited mystical teachings and, utilizing the concepts of the faculty of imagination and the Divine Names, reinterpreted ideas such as the Perfect Man (Insan Kamil) and the unity of existence in a novel way. This research demonstrates that Ibn Arabi, by blending previous mystical concepts and employing the power of imagination, restructured and expanded the language of Sufism and the meaning of the Perfect Man. He succeeded in deeply analyzing the Divine Names, interpreting the existential ranks of humans, and presenting a new understanding of humanity’s place in the cosmic order. The goal of this article is to provide a comprehensive view of the impact of the faculty of imagination and the analysis of the Divine Names on the structure of mystical anthropology and to explain the key concepts of Sufism from Ibn Arabi’s perspective.

Examining a Tuanku's Political Power in West Sumatra

This study examines the authority of a tuanku, a leader of the tarekat (mystical teaching) community in West Sumatra, Indonesia—a charismatic figure with a significant role in the region's socio‐ political landscape. He issues political statements or ‘political fatwa’ regarding a certain issue to help determine choices. As such, political leaders seek to win his favor for an advantage in political contests. Data were collected from in-depth interviews with teachers and congregational members of the tarekat community to examine a tuanku's charismatic authority in the socio-political dynamics. The study reveals that a tuanku’s influence is strong, his understanding of politics is closely related to the religious understanding of the tarekat school, and his charisma impacts the political choices of the tarekat community. This study contributes to the literature by providing evidence of a religious figure's charismatic authority in West Sumatra's socio‐political dynamics.

Leo Schaya Bağlamında Tasavvufta İçsel Dönüşüm

Leo Schaya [Sidi Abdul-Kuddus] (1916-1986), a member of the traditionalist school, is a significant researcher and author of the 20th century who carried out in-depth studies particularly on Islamic Sufism and Jewish mysticism. Born in Switzerland into a non-religious Jewish family, Leo develops a deep interest in Sufism to study Islamic mysticism following his encounter with Frithjof Schuon [Īsā Nūr al-Dīn] (1907-1998), a distinguished representative of Islamic spirituality in the West. He turns to Schuon, whom he values for his spiritual journey and sees as an experienced guide. He converts from his current religious belief and joins the Shadhiliyya order. As a result of his warm and visionary nature, during his travels, he gains knowledge about Islamic tradition and Sufism through his relationships with famous masters of Sufism such as Shaikh Muhammad at-Ta'dīl (d. 1371/1952) and Sufi thinkers like Titus Burckhardt [Sidi İbrahim] (1908-1984), who conducted theoretical studies on eastern doctrine. He perceives mystical teachings as a journey into the depths of the heart and soul in pursuit of a transcendent reality and truth. He sees them as a guide for human spiritual development and getting closer to Allah, representing the internal dimension of Islam. In his theory, overcoming the self or controlling ego-centered thoughts, the process of reaching divine love and truth, discovering one's true potential, killing one's self in this world of multiplicity to bring out the divine light within, and recognizing one's essence are all important. Furthermore, in the studies in which Schaya put his thoughts into writing, he associates certain Sufi concepts with other metaphysical principles and emphasizes the existence of a universal metaphysical understanding. The aim of this study is to analyze Leo Schaya's Sufi thought from a traditionalist perspective, to understand and evaluate the universal dimension he puts forward regarding Islamic tradition and mysticism. In other words, it is to investigate how Schaya's Sufi teachings provide guidance in the inner journey of humans and to delve into the universal dimension of his thoughts. For this purpose, document analysis, one of the qualitative research methods, has been used to examine the author's mystical teachings, and the data related to the subject has been collected. This data, categorized according to specific characteristics or themes, formed the general framework of the text. Schaya's inner teachings offer significant information on topics such as societal dynamics, spiritual interactions, and relationships between universal religious teachings. It is also seen that Schaya, rather than fully adopting the doctrines of traditionalist school pioneers, is in the effort to shape his own spiritual vision in an original way.

HUBUNGAN ANTARA ISLAM DAN SPIRITUALISME JAWA

Abstract
 Islam and Javanese spiritualism discuss the syncretic relationship between the two. This theme was raised because at present there are many who think that the teachings of Javanese spiritualism are not in accordance with the teachings of Islam. One of the reasons is the perception of the public who see that the teachings of spiritualism are thick with mystical teachings, superstitions, bid'ah, and so on. In fact, the teachings of Javanese spiritualism already existed and were taught at the same time as the arrival of Islam brought by Wali Songo. The da'wah strategy carried out by Wali Songo through culture has made Islam develop so rapidly and massively. In essence, Wali Songo did not change the entire Javanese cultural tradition, teachings that were in accordance with Islamic values ​​were maintained. Meanwhile, cultural traditions that are inconsistent with Islamic teachings are eliminated or replaced with Islamic values
 Appropriate theories and approaches are needed to find out more about Islam and Javanese spiritualism. The theory considered appropriate is to use perennial philosophy (philosophy of eternity), namely a view that every religion has a single and universal truth which forms the basis of all knowledge and religious doctrines or spiritualism. The concept of spiritualism is the culmination of a deep understanding of religion. The results of spiritualism give birth to attitudes of wisdom and justice in addressing problems and crises such as moral crises, harmony crises, environmental crises and so on.

Социокультурные ориентации студентов Белгородской области с нетрадиционной религиозностью (социологический опыт)

The relevance of studying the phenomenon of new (non-traditional) reli- gions and mystical teachings is due to changes in the religious landscape, which must be studied using new methodological developments of non-traditional religiosity. The article presents the results of the sociological research “How Belgorod Region Lives”, carried out by the Department of Ethno-demographic, Religious and Integration Pro- cesses of the RAS FNIC. The object of the research is students studying at four insti- tutions of higher education in Belgorod. The article is focused on the possible impact of the worldview foundations of non-traditional religiosity on some socio-cultural at- titudes of the students of the Belgorod region. To determine the level of non-traditional religiosity, we used a methodology based on methodological and methodical principles that allowed us to identify groups of respondents with non-traditional religiosity. The “practicing” and “non-practicing” typological groups were selected based on the re- sulting indicators of religious consciousness and religious behavior. The resulting in- dicator of religious consciousness consists of the following indicators: non-traditional religious beliefs, interest in non-traditional religions and teachings, and motivation for interest in non-traditional and mystical teachings. The resulting indicator of religious behavior: involvement in the vital activities of the practices of non-traditional religious teachings, awareness of the activities of non-traditional religions and mystical teach- ings, involvement in the vital activities of the practices of these religions and teachings. The group of interested in non-traditional religious teachings comprises 40% of the youth surveyed. Of these, 32% are “practitioners” and 68% are “non-practitioners”. The micro-environment influences attitudes towards religion, nationalities, faiths, mi- gration, etc. The “practicing” youth have significantly more acquaintances, relatives, and friends who study or practice these teachings compared to the “non-practicing” youth (30% and 10%, respectively). It should be noted that young people included in the practice of non-traditional, Eastern religions and teachings have a deeper motiva- tion of interest in these religious teachings, according to all key indicators. The results of the empirical analysis showed the impact of the respondent's non-traditional religi- osity on some religious, national, ethno-confessional, and migration orientations. It was revealed that in relation to religious organizations of traditional confessions, “practitioners” are more skeptical compared to “non-practitioners”. The “practition- ers” are more negative in their evaluations of the Russian Orthodox Church and Mus- lim communities, and they note the “clericalization” of public relations more than the “non-practitioners” group. In the sphere of national relations in the typological group “practitioners”, the level of tolerance towards ethno-confessional marriages is slightly higher than in the group of “non-practitioners”. In both groups the majority of respond- ents have a positive attitude towards representatives of other nationalities. The data recorded that almost half of the respondents expressed a desire to move to other regions of Russia. At the same time, a third of Belgorod residents in the groups “practicing” and “non-practicing” plan to leave the region for good. The reasons for migration in both groups are mainly of a professional nature: career growth and improvement of the quality of professional activity. Young people in the “practitioners” group are more motivated to move by all indicators compared to the “non-practitioners”. The interest in non-traditional, Eastern religions and mystical teachings among young people in Belgorod is significant, but at the same time has little effect on their life activities, as 40% are interested in these religious teachings, of which only 5% are fully included in the practices of these teachings.

Interreligious Peacebuilding and Minority Problems in Islamic Mystical Teachings

<p>Differences are a necessity that humans cannot deny, including differences in matters of belief and religion. Humans living side by side in a community should be able to create a harmonious, safe and peaceful life. However, harmonious relations between religious adherents are often disrupted for various reasons. Religious people, who should respect and care for one another, are often provoked so that differences, which should be understood as a necessity and a gift, sometimes fuel divisions. By using Library Studies, this study explores sources that can be used as arguments for religious people to respect each other and create peace, especially in Islamic mystical teachings. It can be concluded that peace and harmony are the hope of everyone, including those living in a country. Differences should not be used as an excuse to criticize each other and eradicate the existence of different groups; this research found that people must complement each other and realize the importance of maintaining unity, maintaining relationships in interacting and living together among religious communities. <strong></strong></p>

The History of Galilee, 1538–1949: Mysticism, Modernization, and War by Matthew M. Silver (review)

Reviewed by: The History of Galilee, 1538–1949: Mysticism, Modernization, and War by Matthew M. Silver Lawrence Frizzell The History of Galilee, 1538–1949: Mysticism, Modernization, and War. By Matthew M. Silver. (Lanham: Lexington Books. 2022 Pp. ix, 391. $125.00. ISBN 978-1-7936-4942-3.) The two-volume History of Galilee begins with the period 47 BC to 1260 AD: From Josephus and Jesus to the Crusades (Lexington Books, 2021) and the volume under review. The author, a professor of Jewish history and world history at the Max Stern Yezreel Valley College and the University of Haifa, presents this work "based on principles of liberal humanism and inter-faith dialogue" (p. 5). This volume moves from sixteenth-century Kabbalistic mysticism in Safed to "the 1948 events known as Israel's War of Independence or the Palestinian Nakba" (p. 1). Silver notes "… Galilee's history attains singular import in world history as the place where monotheism multiplied" (p. 1). The prominence of Galilee in Jewish thought relates to the centers of study developed after the disastrous result of two revolts against the Romans. Unable to return to Jerusalem, Jewish scholars founded academies in Galilee. In medieval Spain the life of Rabbi Shimon bar Yohai (Rashbi), a hero of the second revolt (132–135 AD), was idealized. Scholars in the mystical traditions of Judaism looked to Rashbi as their hero. As healer and martyr he was portrayed in ways that seem to provide an equivalent to Jesus of Nazareth. Tracing Jewish mystical teachings to this period, the Zohar (Book of Splendor) was attributed to him. With their imagined background of Galilee, Spanish Jewish mystics prepared for Jews exiled from Spain to return to the area where Rashbi was buried. In the Sixteenth century the mystical traditions developed by Isaac Luria, linked with Joseph Karo's Set Table of Jewish Law, exercised enormous influence on Jews of Europe. The chapter "Ottoman Galilee" begins with the rule of a Druze prince Emir Fakhr al-Din about 1622. He paid tribute to the Ottoman empire but, facing its army and navy, he fled to Florence under Medici auspices. He dreamed of leading a crusade to recover his dominance in Palestine. The Franciscans are mentioned in this context, for the only time in this book. Captured by the Ottomans, Fakhr al-Din was executed in 1635. Orthodox Jews from eastern Europe and from within the Ottoman Empire became immigrants to Safed and Tiberias. They included members of Hasidic communities, followers of the Baal Shem Tov. Chapter 3, "The Quest for Historical Galilee," portrays the increasingly secular images of Jesus in his home region. Silver reviews the works of David F. Strauss, Ernest Renan, and Albert Schweitzer's evaluation of this quest. Silver includes Abraham Geiger, founder of Reform Judaism, and Heinrich Graetz, for whom Jesus was a country yokel pitted against the sophisticated teachers in Jerusalem. The review of the last century moves from Joseph Klausner's 1922 "biography" of Jesus to Richard Horsley and John Hanson's Bandits, Prophets and Messiahs (1985) and Reza Aslan's Zealot (2013). Silver follows Horsley to question "[t]he pertinence of [End Page 387] Zealotry to the specific period of Jesus's life in Galilee, its impetus, and its scope" (p. 201). In contrast to European gentiles, "Americans have had a manifest tendency to see the Holy Land, its past and ongoing development, through their own American frames" (p. 202). Silver reviews the Protestant "lives of Jesus" in the nineteenth century and then looks at "the American pilgrimage scene in Israel today" (p. 204). Protestants are not impressed with the traditional shrines (in the hands of Orthodox and Catholic clergy) but seek "the fifth Gospel in Galilee" (p. 210), where these pilgrims feel most at home (p. 228). Chapter 4, "Zionist Pioneering Galilee," describes the migration of Jews, especially from Eastern Europe, with return to the land to develop its agricultural potential, with less emphasis on piety than earlier immigrants had. Chapter 5, "The Fight for Galilee, 1948," begins with mini-biographies of a prominent Arab fighter, Fawzi al-Qawuqii, a native of Tripoli and leader of the Arab Liberation Army, and a Jewish native of Galilee...

Emir Abd al-Qadir al-Jazairi and the legacy of Ibn Arabi in Ottoman Damascus

The article analyzes the late period of the life of the hero of the anti-French struggle in Algeria, Emir Abd al-Qadir al-Jazairi (1808—1883) in Ottoman Damascus in 1855—1883. Refusing to continue the fight against the French colonialists after being released from captivity and moving to Ottoman possessions, Abd al-Qadir devoted his later life to charity and teaching the mystical teachings of Muhyi al-Din Ibn Arabi (1165—1240). The activities of Abd al-Qadir in Ottoman Damascus were inscribed in the moral, religious and political context of his era, when the Ottoman Empire was subjected to increasing pressure from the European powers. Abd al-Qadir sought to find an Islamic response to this external challenge through spiritual perfection based on the teachings of Ibn Arabi. Abd al-Qadir al-Jazairi from a young age belonged to the followers of Ibn Arabi and therefore perceived his life in Damascus not as an exile, but as a way of approaching the comprehension of the mystical insights of Ibn Arabi, who at one time also lived for many years in Damascus where he was buried. In Damascus, Abd al-Qadir enjoyed great spiritual authority and provided patronage to his countrymen — immigrants from Algeria and other countries of the Maghreb. The circle of his chosen disciples was also replenished with local Syrian ulama. Under the influence of Abd al-Qadir, close relations were established between immigrants from Algeria and local Sufis on the basis of Islamic mysticism. The intellectual activity of the circle of followers of Abd al-Qadir in Damascus contributed to the strengthening of the position of Sufism in Ottoman Syria on the basis of the spiritual convergence of the beliefs of the followers of various Islamic mystical teachings.

Teorijski sufizam i šerijatski propisi

Sharia means formal regulations on legal and ethical issues, that is, God's commandments and prohibitions that a Muslim should follow in the everyday contexts of his physical life. If someone does not thoroughly implement the Sharia regulations, such as the regulations on prayer or fasting, he will not be able to properly approach the sphere of spirituality and it will even be meaningless to talk about the results of his spiritual and mystical development. Therefore, he will not have credible intuitive power and the most refined ontological and metaphysical secrets of the universe, which are discussed in theoretical Sufism, will not be revealed to him. The most prominent representatives of theoretical Sufism assure us that Islamic jurisprudence and ethics are a necessary introduction to valid mystical experiences and that it is necessary to adhere to all Sharia regulations because they are a condition for success both at the beginning and in all later stages of the mystical journey. They warn that the slightest neglect of the importance of God's precepts in the form of Sharia will be the cause of the mystic's spiritual downfall. By analyzing the content of the reference works of the members of Ibn ʻArabī's school of theoretical Sufism, we will see that Sharia plays the role of the guardian of the mystic's intuitive experiences. The guardian will not allow the spiritual traveler in the protected area to be endangered and will protect his pure mystical knowledge from being discredited and distorted. We will also realize that all formal Sharia regulations actually hide deep spiritual secrets. If we approach the analysis of Sharia regulations in their esoteric layers with a grounded mystical methodology, we will understand that the original mystical teachings of Islam are hidden in the Sharia itself and at the heart of the Sharia rituals in which the Muslim affirms his ontological need to repentantly obey and serve the absolute being of God.

Неуловимый Гермес: к вопросу об идентификации Гермеса и Тота и мистериальном характере герметизма

The article treats the history of the identification of the Greek Hermes and the Egyptian Thoth, which eventually brought to existence the figure of Hermes Trismegistus, the founder of Hermeticism. The treatment of the complex genesis of this figure is connected with the solution of an important question for understanding the phenomenon of Hermeticism: what significance did Hermeticism grant to the mystery component? The problem stems from the structure of the Hermetic Corpus itself, which consists of philosophical texts of Greek origin and esoteric texts dating back to the Egyptian tradition. The history of Hermeticism is traced in the article as the history of the mutual influence of Ancient Egypt and Ancient Greece. Through the figure of Pythagoras I establish a connection between Pythagoreanism, Hermes and Egyptian mysteries. Plato, then, gives an original view of Hermes and Thoth; the next step is a transition to the Hellenistic Egypt, where the two deities were identified. The final step is the first evidence of Hermes Trismegistus and its origin. The article examines the reasons and possibilities for such an identification: the main functions of Hermes and Thoth, which at first glance are identical, present some discrepancies. First, the function of psychopompos: I draw attention to the concept of memory, power upon which is unique to the Greek Hermes; second, the power upon word, logos: while Hermes has the realm of the spoken word, Thoth is associated with the written text and thus magic (magical Egyptian practices are based on the power of the written word). The metamorphosis of Hermes from god to daimon and, finally, to man is also important (on the basis of the evidence of Plato and later hermetic mythology): this provided Hermes with the opportunity to become a central figure and conductor of mystical teachings, like Orpheus.

The role of embodied cultural capital on the development of social capital and spiritual health from the perspective of religion and negative Islamic teachings

One of the contexts for the development of social capital and spiritual health is cultural capital. The relationship between religion as an independent variable and social capital as a dependent variable has been analysed. This article aims to analyse the role of cultural capital in the development of social capital and spiritual health from the perspective of religion and negative Islamic teachings. This study attempts to answer the question, ‘what is the role of cultural capital on the development of social capital and spiritual health from the perspective of negative Islamic teachings?’ In this article, an attempt has been made to compare the negative aspect of education in the form of the Qur’anic concept of ‘cultivation’, with its positive aspect in terms of principles, approach and method, in order to return to the model arising from Qur’anic and mystical teachings. The research method is descriptive and analytical, and data processing is interpretive and critical. Data collection has been performed utilising documentary and library study methods. The research findings demonstrate that ‘ethics, science, values, norms, rituals and art’ are the most important elements of embodied cultural capital, which are effective in the development of social capital.Contribution: Therefore, there is a substantial relationship between religion, negative Islamic teachings, the development of embodied cultural capital and the development of social capital and spiritual health.

THE ESTABLISHMENT OF SUFIS AND PHILOSOPHICAL DOCTRINE IN CENTRAL ASIA

The mystical-philosophical doctrines of Central Asia are not just a general term, but include the study of certain issues in the universe and man, nature and society within the circle of philosophy and mysticism, as well as problem analysis and methodology. This article examines the mystical and philosophical teachings in Central Asia.

Mystical handbooks of the late middle ages

Mystical handbooks, or how-do-it books describing the path to union with God, was a genre that arose in Western Europe in the 12th century and lasted into the Early Modern period. These works, though rarely original, have often been overlooked, but they played an important role in disseminating mystical teaching to an increasingly broad audience. Many religious writers contributed to the genre: Benedictines, Cistercians, Carthusians, Dominicans, and so on. This article concentrates on the Franciscan friars, who played a major part in the production and spread of the handbooks.

FUNDAMENTALS AND IDEOLOGICAL CONTENT OF THE CREATION OF Y.V. GOETHE'S "WEST-EAST COLLECTION OF POEMS"

Background. The article tells about the work of the famous German writer Johann Wolfgang Goethe and about the history of the creation of the famous "West-Eastern Divan". Methods. The famous German writer Johann Wolfgang Goethe (1749-1832) was a poet, playwright, literary critic, jurist, orientalist, historian and philosopher, painter, theater critic, naturalist, and scientist and statesman who made discoveries in biology and mineralogy. He was one of the first to use the term "world literature." His 143-volume artistic and scientific legacy includes his works such as Faust, The Sufferings of Young Werther, West-east collection of poems, Muhammad (peace and blessings of Allaah be upon him), Tawrida Iphigenia, Roman Elegies, Torquato Tasso, "The Evolution of Nabotot", "The Magic Whisper", "Information about Color", as well as more than three thousand poems have attracted the attention of readers around the world. Results. In particular, Goethe's main idea in his artistic heritage was to bring together the cultures of all the peoples of the world and to open the way to world literature. "West-east collection of poems" brought him a lot of fame. At that time, the poet was 70 years old. Discussion. Before Goethe created the "West-east collection of poems" (or “Mag‘ribu Mashriq devoni”), he began to study the Qur'an, the holy book of Islam, which the Orient worships. At that time, the Qur'an was translated into German, as well as into Latin, English and French. Although the poet was still young, more precisely, twenty-four years old, he studied these translations by comparing them because he knew all the languages listed above. He even mastered the Arabic orthography, through which he tried to understand and study the essence of the verses of the Qur'an. He also took a keen interest in studying the life of Muhammad (peace and blessings of Allaah be upon him) and the hadeeths that are his sayings. The full manuscript of Surat an-Nas, written by Goethe in Arabic, includes "Allah," "Muhammad, may Allah bless him and grant him peace." The manuscript is still housed in the House Museum in Weimar, Germany. Conclusion. Thus, Goethe, who from an early age was interested in the languages, history, literature, religious and philosophical views, customs and traditions of the peoples of the East, wrote the "West-east collection of poems", primarily under the influence of the Qur'an and hadiths, mystical teachings. as well as in the interpretation of the ghazals of such famous representatives of Eastern poetry as Rudaki, Firdavsi, Hafiz Sherozi, Saadi, Anvari, Nizami, Rumi, Jami, Navoi. He even chose the oriental nickname "Hotam" to create it

«ДЕРЕВЬЯ КАЧАЮТСЯ БЕЗ ВЕТРА»: РЕЦЕПТИВНЫЙ И ИНТЕРТЕКСТУАЛЬНЫЙ ЖЕСТ ДЕНИСА ТРЕТЬЯКОВА («ЦЕРКОВЬ ДЕТСТВА»)

The article is based on the hypothesis of Yu. Kristeva on gesture as a semiotic text. The text of Denis Tretyakov’s song “Trees (Trees swing without wind)” is considered as a receptive and intertextual gesture. Оbservations made in this article offer the key to this text / gesture: step by step reconstruction of its creative communication with fragments of religious and mystical teachings (Kabbalah, Crowlianism, etc.), literary and journalistic works (“Apollo Bezobrazov” by B. Poplavsky, “Trees took the form of wind” by W.S. Burroughs). As a result, it is established that all the problematic and thematic fields and connections of the text are transferred to the cosmic sphere, and this allows its author to create a universal ontological model of the world.

Unsur-Unsur Kontroversial dan Penghinaan Terhadap Agama Islam dalam Suluk Gatholoco

Suluk Gatholoco is a Javanese text classified as the type of suluk which contains the concepts of Islamic mystical teaching or sufism. The text of the Suluk Gatholoco is presented in a very controversial debate between Koran teachers, they are Kasan Mustahal, Kasan Besari, Ki Dul Jalal and Gatholoco. The debate also took place between Gatholoco and Dewi Perjiwati, a woman who lived in Kresna Cemara cave. She later would become Gatholoco’s wife. Suluk Gatholoco is transcripted into Latin script in Javanese. Suluk Gatholoco published in macapat forms by Tan Khoen Swie in 1959. Suluk Gatholoco become very controversial because the content of the text considered contempt for Islam. Translation and interpretation is needed to identify and classify the content of Suluk Gatholoco in order to find out the content which is contempt for Islam. Literary research method used to understand and interpret the text of Suluk Gatholoco is hermeneutic. Based on this research it can be known that Suluk Gatholoco is proven to contain elements of contempt for Islam.

Islam and Syncretism in Java: Reflections on the Thought of Geertz and Woodward

This article aims to revisit the concept of Javanese Islam in the thinking of Clifford Geertz and Mark R Woodward. This study is not a comparative study of the two figures but rather a criticism of Geertz's thinking using Woodward's thinking. Geertz stated that Islam in Java is considered a practice that deviates from Islamic values ​​and teachings. Geertz's grouping of religious typology, namely Priyayi, Abangan, and Santri, is also problematic. Priyayi and abangan groups are considered followers of mystical teachings (kejawen), while the santri group adheres to pure Islam. Meanwhile, Woodward explains Javanese Islam with the theory of mystical Islam (Islamic Sufism). Woodward divides it into three essential characteristics: first, to believe in God Almighty, second, to be mystical, and third, to have a syncretic character. According to Woodward, there is only one Javanese religion, and the binding factor is Islam, not Java, as Geertz’s statement.

АЛИШЕР НАВОИЙ ИЖОДИДА ФАҚРЛИК МАҚОМИ ВА ФАҚИР ОБРАЗИНИНГ БАДИИЙ ТАЛҚИНИ

This article examines the artistic interpretations of the status and images of poverty in mystical teaching in the works of Alisher Navoi. The author of the article has first studied the definitions of the status of poverty in Islamic history, the latest mystical teachings, and other areas of thought and opinion. The history and definitions of the word «Faqr» were written by the first authors of mysticism, such as Abu Nasr Sarraj, Abu Talib Makki, Shahabuddin Suhrawardi and Ali ibn Usman Hujviri, as well as from the representatives of the Naqshbandi sect belongs to Alisher Navoi, Khoja Bahauddin Naqshband. In addition, special encyclopedic dictionaries of authors such as Sayyid Ja'far Sajjadi, Abdulboki Hiylaman, Aliakbar Dehhudo and Sulaymon Uludagh were used. Then attention is paid to the various interpretations of poverty in mystical literature. Alisher Navoi's own works were mostly used for comparative interpretations in fiction. Navoi's lyrical works were selected as the main object of analysis, and the ideas in the works of friends and prose before him were involved in a comparative analysis. Navoi's views on the reality of his work are surrounded by artistic interpretations of images such as the poor, the gado, the dervish, which they embody. At the end of the article summaries are made