By Elizabeth Sirriyeh
'Abd al-Ghani al-Nabulusi (1641 to1731) was once the main impressive scholarly Sufi of Ottoman Syria. He was once considered as the prime non secular poet of his time and as an exceptional commentator of classical Sufi texts. on the renowned point, he has been learn as an interpreter of symbolic desires. in addition, he performed a vital function within the transmission of the lessons of the Naqshabandiyya within the Ottoman Empire, and he contributed to the eighteenth-century Sufi revival through his disciples. This pioneering ebook analyzes vital elements of al-Nabulusi's paintings and areas him within the historic context.
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Additional info for Sufi Visionary of Ottoman Damascus: 'Abd al-Ghani al-Nabulusi, 1641-1731
Ibn ¿ArabÎ was sitting in the courtyard, eating breakfast in the company of NÁbulusÎ’s mother, Zaynab. 2 The dream is symbolic of the close spiritual relationship between Ibn ¿ArabÎ and ¿Abd al-GhanÎ al-NÁbulusÎ. Interestingly, NÁbulusÎ’s father is absent from this happy family scene, completely displaced, whereas his mother occupies a central position due to her remarkable spiritual 18 THE SPIRITUAL SON OF IBN ¿ARABÍ qualities and her direct influence on the religiosity of his youth. NÁbulusÎ reflects on the place of Ibn ¿ArabÎ in his life: It is well-known that I draw upon the Shaykh’s words in all my states and that his books, in accord with the Qur’an, the Sunnah, and the consensus of the pious forefathers, are the pillar of my belief.
The list of masters, that he records many years later, goes back via Ab× Sa¿Îd al-BalkhÎ through a central Asian line to the dominating figure of KhwÁja ‘Ubayd AllÁh AËrÁr (d. 10 He was the disciple of Ya¿q×b CharkhÎ (d. 1447), who constitutes the usual final link before BahÁ’ al-dÎn Naqshband and the line of the earliest masters back to GhijduwÁnÎ. NÁbulusÎ submitted himself only briefly to the guidance of Ab× Sa¿Îd during what appears to have been a short stay by the master in Damascus before he departed on his journey homewards.
11 Consequently, those people who lived in a time in which they had not received revelation from a prophet could not be regarded as sinful in their deeds, and the same applied to those who lived in an isolated place cut off from information or who lived in dÁr al-Ëarb and did not make a hijra to dÁr al-IslÁm. For NÁbulusÎ this is the essential truth of sin from a legal perspective. But there is another type of reality, the reality of sin, in this case according to its inner divine dimension. It is this sense of reality with which NÁbulusÎ is primarily occupied and which leads him to the most complex theorising.
Sufi Visionary of Ottoman Damascus: 'Abd al-Ghani al-Nabulusi, 1641-1731 by Elizabeth Sirriyeh