Lecture 23Outline of Last Lecture I. Dogmatic Theology (Kalam) Eighth-Tenth CenturyII. Many MeaningsIII. What is Kalam?IV. Why KalamV. Two Approaches to the Role of ReasonVI. TraditionalismVII. Rational TheologyVIII. Islamic Philosophy: What has Athens to do with Mecca?IX. Philosphy: Reason and RevelationX. Rational InquiryXI. InterpretationXII. SufismXIII. Sufism and ReasonXIV. Unveiling (Kashf)Outline of Current Lecture XV. What is Shi’a?XVI. Who is Ali?XVII. The OriginPHIL 1101st EditionXVIII. Ali and His FollowersXIX. ImamatXX. Husain and Shi’ism 680 CEXXI. Formative PeriodXXII. Shi’ism and SunnismXXIII. Shi’ism: Beliefs and PracticesXXIV. SufismXXV. The Path: Doctrine and PracticeXXVI. Stations: Attar’s IllustrationXXVII. PracticesXXVIII. Remembrance: DhikrXXIX. Dhikr: The SourceCurrent Lecture XXX. What is Shi’a?a. Shi’a literally means followersb. In Islamic history, those who expressed a special devotion and loyalty to Ali are called collectively Shi ‘at Ali “Ali’s followers” or “Party,” or more simply the Shi’ac. Shi’a number 130-195 millions or 15-20 percent of the totalXXXI. Who is Ali?a. Muhammad’s cousinb. son-in-lawc. he was raised by muhammadd. the first to believe in muhammade. a warrior: known of his heroismXXXII. The Origina. death of Muhammad (632 CE) marked the beginning of the split in muslim community; succession crisisb. Most muslims (the forebears of the Sunnis) at the time followed the tribe tra-dition to which a council of elders would choose the most senior and re-spected elder to become the head of the stateXXXIII. Ali and His Followersa. rejected the new authority on the account that the prophet himself had ap-pointed Ali as his successor b. He is Muhamad’s trustee who could understand and interpret the inner mean-ing of Islam, as opposed to merely implementing its outwards practicesc. He is the Imam XXXIV. Imamata. These speical spiritual qualities were also the qualities of Ali’s descendants through his son Husainb. These qualities were not acquired but were given by God to those whom he has chosenXXXV. Husain and Shi’ism 680 CEa. The Shi ‘a view become crystallized at the battle of Karbala in 608 CEb. Husain refused to admit the authority of the Caliphc. The stance is ended by masscring d. Husai along with his family and his 72 followsXXXVI. Formative Perioda. Ja’afar al Sadiq, the sixth Imam (765 CE)b. The founder of Shi’a Law and Theologyc. His Imamat lasted 34 yearsd. Politically quieteste. the focus was on protecting the community promoting educationXXXVII. Shi’ism and Sunnisma. Sunnism took shape around the belief in the injuunction of the majority and the power of communal consensuusb. Shia did not put much stock in majority opinion in matters of religion. Truth isvested not int he practices of community of the believers but in the virtuous leadership of the Prophet and his descendants (the imams)XXXVIII. Shi’ism: Beliefs and Practicesa. emphasis on theology and philosophy b. philosophy on the estoeric dimension of Qur’anc. A special place was given to the veneration of the Imamsd. Imams represent divenely inspired leaders of the community as well as mod-els of suffering and sacrifice in the face of tyranny and oppressionXXXIX. Sufisma. a major popular religious movement within Sunni and Shi’a Islamb. Esoteric path or spiritual discipline by which one seeks not only to follow but to know God.c. mere submitting and following the law is not enoughd. deep devotional love of God for the sake of direct, personal experience of His presenceXL. The Path: Doctrine and Practicea. the path marked by various spiritual states and stationsb. “State” is a mood that the Sufi would experience for a short time that requires a certain practice. It is a gift from God.c. “station” is a permanent level that marks the spirtitual progress on the ascend-ing path to Godd. The spirtitual progress must be supervised by a mster (Shaykh)XLI. Stations: Attar’s Illustrationa. The Valley of Questb. The Valley of Lovec. The Valley of Understandingd. The Valley of independence and detachmente. The Valley of Unityf. The Valley of Astonishment and Bewildermentg. The Valley of Annihilation and SubsistingXLII. Practicesa. Observance of the religous practicesb. fear of god and love of godc. repentanced. abstinence from worldly delightse. seclusionf. remembrance of GodXLIII. Remembrance: Dhikra. is not audible but consists of inner movement and feelingsb. the heart contemplates God’s beauty and majesty in its inner recessesc. it is throgh which the sufi perceives God’s attributes and sees the light of the beauty of essential unityd. reveals the reality of absolute truthXLIV. Dhikr: The Sourcea. The Qur’an: “Mention God often”b. Intepreted by the Sufi literally and symbolically to mean:c. Constant remembering of God through recitation of the Qur’an, praise, prayer,and contemplating the signs of God in natured. the most accepted form is the quiet and inward