By Emil Homerin
Via a close exam of a well known Arab mystical poet, Th. Emil Homerin presents one of many first case reports to demonstrate an vague point of renowned Islamic faith--the sanctification of saints and the construction of shrines in medieval occasions. although Muslims have commemorated saints for greater than one thousand years, Islam hasn't ever built a proper technique of canonization, and the method of sanctification continues to be an enormous yet principally missed measurement of Islamic scholarship. In "From Arab Poet to Muslim Saint", Homerin explores this uncharted territory via following the fortunes of a unmarried Sufi saint over seven and a part centuries. considered as a saint inside of a iteration of his dying, 'Umar Ibn al-Farid (1181-1235) remains to be commemorated at his shrine in Cairo. modern non secular singers and writers, together with Nobel laureate Naguib Mahfouz, proceed to quote the poet's verse. utilizing biographies, hagiographies, polemics, felony rulings, histories, and novels, Homerin strains the process Ibn al-Farid's saintly popularity. He relates the increase and fall of Ibn al-Farid's attractiveness to Egypt's altering non secular, cultural, and political setting.
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Extra info for From Arab Poet to Muslim Saint: Ibn Al-Farid, His Verse, and His Shrine
Sample text
All humans possess these inborn memories, even as infants (vv. 431-41 ): 17 When the infant moans from the tight swaddling wrap, and restlessly yearns for relief from distress, He is soothed by lullabies and lays aside the burden that covered him— Introduction 13 he listens silently to one who soothes him. The sweet speech makes him forget his bitter state and remember \yudhkiru\ a secret whisper of ancient ages. His state makes clear the state of audition and confirms the dance to be free of error.
In most of his moments [of inspiration (awqat)], was always perplexed, eyes fixed, hearing no one who spoke, not even seeing them. Sometimes he would be standing, sometimes sitting, sometimes he would lie down on his side, and sometimes he would throw himself down on his back wrapped in a shroud like a dead man. Ten consecutive days—more or less—would pass while he was in this state, he neither eating, drinking, speaking, nor moving, as has been said: See the lovers felled in their encampments, like the youths of the Cave, not knowing how long they've lingered.
And I suppose— no I am certain— that it was my heart, for I don't see it with me! Then the shaykh Ibn al-Farid arose and went into ecstasy, and with that a splendid moment [waqtjaKI] passed over all. In this story al-QusI affirmed Ibn al-Farid's spiritual sensitivity by alluding to the poet's enlightened state with Sufi terminology. Qabd (constriction) and bast (expansion) form a contrasting pair of mystical states (hal [pi. aAwai]), corresponding to contrition and exhilaration, between which a mystic fluctuates during his spiritual quest.