By Elizabeth Sirriyeh
'Abd al-Ghani al-Nabulusi (1641 to1731) was once the main amazing scholarly Sufi of Ottoman Syria. He used to be 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. furthermore, he performed a very important 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 publication analyzes very important features of al-Nabulusi's paintings and areas him within the historic context.
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Extra info for Sufi Visionary of Ottoman Damascus: 'Abd al-Ghani al-Nabulusi, 1641-1731
The heart has a key role to play in making the believer conscious of evil acts. It is then necessary to dissociate oneself from bad company and to persevere until correct conduct is maintained and the sin is no longer committed. There is an acknowledgement that would be readily admitted in Sufi circles that it is hard never to re-offend and natural if lapses do occur. However, one must persist, until the sin is rejected completely. QushayrÎ stresses the need for a combination of deep feeling and determined action: When a man abandons major sin, loosens from his heart the bond of persistence and firmly intends not to return to sin, at that moment true remorse comes to his heart.
YÁd dÁsht (recollection), concentration upon the divine presence in a condition of dhawq, foretaste, intuitive anticipation or perceptiveness, not using external aids. 5. HÏsh dar dam (awareness while breathing). The technique of breath control. ’ One must not exhale in forgetfulness or inhale in forgetfulness. 6. Safar dar waÕan (journeying in one’s homeland). This is an interior journey, the movement from blameworthy to praiseworthy qualities. Others refer to it as the vision or revelation of the hidden side of the shahÁda.
NÁbulusÎ attempts to clarify this by stating that any worshipper who repents has forgotten about God’s Being, that it is God who made him and made his repentance, and forgetfulness is a sin that requires repent-ance. 25 This rather tortuous argument presents the act of repentance itself as a moral problem because it implies that the repentant sinner is forgetful of God in His universally creative role and, consequently, it can be a sin even to repent of sins. A few years later NÁbulusÎ came to believe that he had himself joined the category of the elect who are conscious that it is God who creates their repentance.