By Elizabeth Sirriyeh
'Abd al-Ghani al-Nabulusi (1641 to1731) was once the main notable scholarly Sufi of Ottoman Syria. He used to be considered as the prime spiritual poet of his time and as an outstanding commentator of classical Sufi texts. on the renowned point, he has been learn as an interpreter of symbolic desires. furthermore, he performed a vital position 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 booklet analyzes vital facets of al-Nabulusi's paintings and areas him within the old context.
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Additional info for Sufi Visionary of Ottoman Damascus: 'Abd al-Ghani al-Nabulusi, 1641-1731
Nevertheless, it is likely that he and other critics were angered more by what they perceived as a threat to Islamic morality in their own day from the ‘questionable interpretations’ of latter-day followers of the ‘infidel mystics’, rather than by their original works. 67 At this point in time more study of the writings and debates of the period prior to the great eighteenth-century revival is needed in the hope of gauging how widely NÁbulusÎ’s ideas were shared by other Sufis and how much and what kind of theological opposition they aroused.
27 Whatever the difficult ethical implications of such beliefs about an élite of sinners, for NÁbulusÎ the real concern in the FatË is with the preservation of waËdat al-wuj×d and this is accomplished at the level of the ÊaqÎqa. ’28 As for the station (maqÁm) of repentance, according to the SharÎ¿a, this is marked by the penitent’s exchanging bad for good qualities 27 SUFI VISIONARY OF OTTOMAN DAMASCUS through God’s grace, but, according to the ÊaqÎqa, the station involves becoming familiar with the degrees of nearness to God.
9 TÁj al-dÎn’s branch of the Naqshabandiyya is sometimes referred to as the TÁjiyya. However, despite the apparent strong TÁjÎ influence on him, ¿Abd al-GhanÎ al-NÁbulusÎ does not trace his spiritual genealogy through a TÁjÎ chain (silsila). 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.
Sufi Visionary of Ottoman Damascus: 'Abd al-Ghani al-Nabulusi, 1641-1731 by Elizabeth Sirriyeh