Concepts of mysticism and linkage debates
If some of the concepts related to theology and jurisprudential debate, or the struggle over the true meaning in the texts of Islam, had some of their effectiveness stopped, many of the concepts related to Sufism remained, producing its effects, spreading its influence, and breaking up much of the deadlock.
A concept such as “overflow” is still widely circulated, and its uses expand according to the new topics generated by the field of Sufism, as well as “intuition” which is shared by Sufism associated with the Islamic heritage, as well as Sufism generated by Christian boiling, and it is one of the concepts used in the kit of the French philosopher Conceptual “Bergson”, and he is the philosopher whose relationship of philosophy with Sufism has been devoted to a lot of research, including a research by Sadiq Jalal Al-Azm with his additional study “Sufism at Bergson”. His point of contact with existential relationships, his cosmic intuition, and his open horizons towards the unseen.
Sufism has its relationships with moving concepts, fused with the experience of the self, then every definition of the essential meaning of Sufism is a subjective experience, intuitive energy, or existential anger… Bergson writes about Sufism: “In our opinion, the goal of Sufism is a connection to the creative effort that emerges from life, and the mystic The great is that person who transcends the boundaries that I drew for the human kind, his materialism.
Al-Azm explains the meaning of “mystical intuition,” an effective concept even today, and writes: “Sufi intuition reveals to its owner what the absolute metaphysical truth is in a direct manner that does not depend on perceptions or on the mind and ideas at all.”… Sufi intuition is a transgression of the usual research paths, as it has “intensification and extension.” And complete Sufism is considered “extreme knowledge achieved by the mind”… Sufism does not exclude the mind, but rather does not limit it, as it is among several research mechanisms, but the mind is not stronger than Bergson’s intuition.
In the “Contemporary Philosophies” quarterly magazine, Professor at the Lebanese University, Abdo Shehitli, published in 2009 a distinguished research entitled: “Intuitive Experience and Creativity in Bergson’s Philosophy,” in which he generously explains Bergson’s intuitive experience, and its essence: “The truth of existence is not reached by generalization. It can only be given through experience, and this experience is called external perception when it comes to a material subject, and it takes the name of intuition when it is called thought. Where does this intuition lead? Only he can answer that.
Intuition is a space of manifestation and repetition of choice and rejection of moving and canceling, because intuition does not produce a fixed truth, but rather a space of truth through which new developments of visions, mutations of meanings, and meteors of truths that are always emerging and difficult to steadfastness and stagnation move.
Sufism is more comprehensive than the concept, because it was able to operate in more than one culture. Philosophies used some of the concepts of Sufism originally creeping from the East. Many Sufi concepts entered European philosophy, especially in the 19th and 20th centuries, and when “existentialism” ascended, some Arab thinkers saw that there are connections and intersections between “existentialism” and “sufism.” In 1982, Abd al-Rahman Badawi published his book: “Humanity and Existentialism in Arab Thought,” so that the Sufism situation is an example of the strength of its energy that did not end, but rather remained thriving in the worlds of Arabs and some Muslims despite For ten centuries… The most prominent link – according to Badawi – between Sufism and existentialism: “Between both tendencies there are deep connections in principle, method and purpose, both of which start from self-existence and establish from its categories general conditions of existence, and thus make existence prior to essence against every conceptual philosophy.”
The outcome of the writing is that Sufism, in its deep meaning, is still effective, as it spreads its transformed concepts competing with the glow of material concepts, so that Sufism is truly the effective energy in our heritage after the lights went out in the golden ages that are no longer but history in the newspapers of the ancients.
Saudi writer
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