By Binyamin Abrahamov
The 2 theories of divine love which are tested during this publication have their foundations in Greek, Jewish, Christian and Muslim rules. Al-Ghazâlî (twelfth century) was once encouraged in general by means of Plato and Ibn Sina's teachings, whereas al-Dabbâgh (thirteenth century), who authorised a few Ghazâlîan notions, built a idea of divine love that may be traced again to Neoplatonism. either students created whole theories of divine love that come with definitions of affection, its motives and indicators, the how you can love God, God's love for guy, and types of affection. The ebook will curiosity scholars of theology, philosophy and mysticism ordinarily, and scholars of Islam specifically.
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Extra resources for Divine Love in Islamic Mysticism: The Teachings of al-Ghazali and al-Dabbagh
Rahab was the Canaanite prostitute who saved her family from certain death by helping the Hebrew army conquer Jericho by conspiring with the Hebrew spies (Josh. 2:1–21, 6:22–25). “The wife of Uriah” (the expression is probably intended to accentuate the scandal of David’s sexual intercourse with her) was the beautiful Bathsheba, whose husband (Uriah) king David arranged to have killed in battle so that he could have her for himself. Actually, at the time of the murder, king David had already impregnated Bathseba, whose lovely naked body he had ﬁrst seen while she bathed on a rooftop unsuspectingly before the horny royal voyeur (2 Sam.
What Clément meant, I think, is that she was no longer satisﬁed with purely psychological or philosophical matters. She wanted to move on into the mystical, into what the French feminist tradition calls the jouissance of orgasm, rapture, and religious ecstasy. So too here. I no longer want to study mystical literature. I now want to write it. But this, I would suggest, can be done today only in and through our own (post)modern forms of consciousness and criticism. There can be no return to some kind of premodern garden of religious belief and sexual innocence.
In the real world, gnostic truths offend, in the transgressive spaces of the classroom, they excite. No, such a classroom of gnostic epiphanies is not “the real world” at all. It is much more like a meditative ritual space for some still-unnamed mystical practice striving for a still-unnamed, unimagined freedom. It is our place of gnosis. The Essays The four chapter essays that follow are gnostic meditations, thought experiments designed to break what William Blake called the “mind forg’d manacles” of the mind, that is, those restricting assumptions and that systemic failure of imagination that deﬁnes the thought of those who can only reason or believe.