Prophetic Spirituality: Towards an Understanding of the Paradigmatic Meaning of Prophecy for the Study of Muslim Piety

A special issue of Religions (ISSN 2077-1444).

Deadline for manuscript submissions: closed (30 September 2023) | Viewed by 2804

Special Issue Editors


E-Mail Website
Guest Editor
Centre for Islamic Theology, University of Tübingen, 72074 Tübingen, Germany
Interests: hadith transmission and hermeneutics; prophetology; Muslim spirituality and Sufism

E-Mail Website
Guest Editor
Centre for Islamic Theology, University of Tübingen, 72074 Tübingen, Germany
Interests: Sufism; Salafism; contemporary sira; prophetology

Special Issue Information

Dear Colleagues,

This Special Issue invites the contributions of scholars who are interested to explore the paradigmatic meaning of prophecy in Muslim spirituality. Classically defined as the reception of revelation (waḥy) from God, prophecy (nubuwwa) stands as the constitutive fact of Islam as a religion and its distinctive mark. The central significance of prophecy for an understanding of Muslim thought and practice has been recognized in recent academic research. However, specialists of Sira or Hadith on the one hand, and specialists of philosophical or theological prophetology on the other, generally either focus on the issue of authenticity and socio-political history, or on the history of Muslim rationality. Congruently, specialists of history, doctrines and practises of Muslim piety and spirituality tend to refer to prophecy only with regard to certain periods, movements and currents. As a consequence, the two subjects – prophecy and spirituality - seem to constitute two unrelated blocs in academic research on Islam.

We are looking for scholarly interrogations of the paradigmatic meaning of prophecy in Islamic spirituality, particularly in a systematic and conceptual way: How does prophecy inform Islamic spirituality? How does Islam articulate a prophetic form of experience of the divine? In the current research on the role of references to the Prophet Muhammad in the history of Islamic religiosity, various notions have been proposed: in an analogy to Biblical and Antiquity Studies (D. E. Aune 1983: 160), Stefan Reichmuth uses the expression “prophetic piety” (2017) to denote “the pious practice and devotion attached to the person of the Prophet” (DFG-ANR Project “The Presence of the Prophet in Early Modern and Modern Islam” 2017-2020), whereas Tilman Nagel introduces the expression “muḥammadan spirituality” (1994: 482) to describe the transition from “Sunni piety” to a spirituality characterized by its strong reference to the Muḥammadan personality in the 6th/12th century. Important as they are, these and similar notions are meant to denote a specific historical development in the history of Muslim thought and culture. This Special Issue proposes the notion of “prophetic spirituality” as an analytical concept not only to describe the forms of devotion towards the figure of Muhammad, but above all, to denote a paradigm in Islamic thought and practice which informs conceptions of reality, of the nature of man and of the meaning of religion. Hence, “prophetic spirituality” describes the constitutive and complex interrelation of prophetology (doctrine of prophecy) and spirituality (experience of the divine) in Islamic thought and practice.

These interrogations can be explored by analysing Islamic sources in view of four proposed research fields: 

  1. The spiritual significance and meaning of prophecy and, in particular, of Muhammadan prophethood as related, for example, to conceptions of the Prophet’s pre-existence, of his role in the history of salvation, of prophetic light, of universal intercession, of connectivity with the prophet, etc. (cf. F. Meier 1985, M. Chodiekwicz 1986, C. Ernst 2010, U. Rubin 2011, S. Pagani 2021 and others).
  2. The spiritual experiences of the prophets, reflecting, for example, on spiritual interpretations of events in the lives of prophets narrated in the Qur’an or in the Hadith, such as the Night Journey, revelations, exodus, etc. (cf. R. Nettler 2003, D. Gril 2007, F. Colby 2009, E. Toprakyaran 2014 and others).
  3. The spiritual dimension of prophetic teachings, manifested, for example, in spiritual interpretations of hadith, of prophetic practices and behaviour, virtues, etc. (A. Schimmel 1985, P. Bachman 2005, D. Gril 2011, T. Chouiref 2020 and others).
  4. The prophetic form and meaning of Islamic spiritual teachings and practices, in reference to, for example, the Prophet in Sufi teaching and practice, the significance of following the Sunna in Islamic spirituality, the prophetic model as inspiration for Islamic spirituality, devotion to the Prophet, etc. (A. Schimmel 1985, M. Chodkiewicz 1994, V. Hoffman 1999, D. Gril 2006, J.-J. Thibon 2017, S. Reichmuth 2017, J. Zaleski 2021 and others).

These four research fields are meant to describe the principal aspects that qualify the analytical concept of “prophetic spirituality”. This concept serves to evince the prophetic form of experience of the divine as the distinctive Islamic form of spirituality in both its particular and its universal scope.  

In order to explore these four research fields, the following approaches can be applied:

  • Hermeneutical: What are the conditions of understanding prophetic spirituality? In what sense does prophetic spirituality constitute an Islamic hermeneutics of the human condition, of the world and of sacred scriptures, as well as an interpretative tradition?
  • Comparative and interreligious: What does prophetic spirituality disclose about other spiritual traditions and vice versa?
  • History of religious ideas: How were the teachings, symbols, practises, etc. of prophetic spirituality reinterpreted and actualised in varying historical and cultural contexts?
  • Theological reflection (exegetical, systematic, historical, practical): How can the study of prophetic spirituality inform contemporary Islamic thought and life? How can it contribute to render Islamic life-worlds intelligible and empowered for dialogue in the modern world?

We invite you to refer to one of these approaches in your proposal.

We look forward to receiving your contributions.

Prof. Dr. Ruggero Sanseverino
Dr. Besnik Sinani
Guest Editors

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Keywords

  • prophecy
  • spirituality
  • piety
  • Sufism
  • Sunna
  • sira
  • hadith
  • revelation
  • tradition
  • veneration

Published Papers (3 papers)

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Research

12 pages, 237 KiB  
Article
Visiting the Prophet at His Grave: Discussions about the Religious Topography of Madina
by Martin Kellner
Religions 2024, 15(5), 552; https://doi.org/10.3390/rel15050552 - 29 Apr 2024
Viewed by 352
Abstract
Theological discussions about visits to the Prophet’s grave in Madina are the focus of this paper. The relevant question in this context relates to the idea of a postmortem life of the Prophet and its accessibility for believers after his death. The idea [...] Read more.
Theological discussions about visits to the Prophet’s grave in Madina are the focus of this paper. The relevant question in this context relates to the idea of a postmortem life of the Prophet and its accessibility for believers after his death. The idea of a spiritual presence of the Prophet in this world is found in the description of religious visits to Madina, namely in the traditional Sunni books of Fiqh (describing the normative rules concerning the Prophet’s grave), as well as in some books of Tafsir. These ideas have been challenged by the Wahhabi movement, in which the idea of becoming connected to the Prophet’s presence is refused and the visit to Madina is seen to be focused on the mosque, not the grave of the Prophet. This reinterpretation is examined in this article on the basis of various textual references. Full article
12 pages, 310 KiB  
Article
Normative Spirituality in Wahhābī Prophetology: Saʿīd b. Wahf al-Qaḥṭānī’s (d. 2018) Raḥmatan li-l-ʿĀlamīn as Reparatory Theology
by Besnik Sinani
Religions 2024, 15(5), 543; https://doi.org/10.3390/rel15050543 - 28 Apr 2024
Viewed by 729
Abstract
The Wahhābī movement within Sunni Islam—a substantial section of the larger Salafi movement—has been often depicted in both western academic studies and Muslim polemical writings negatively as devoid of spirituality, obsessed with a particular creedal understanding that drives its well-known salvific exclusivism, and [...] Read more.
The Wahhābī movement within Sunni Islam—a substantial section of the larger Salafi movement—has been often depicted in both western academic studies and Muslim polemical writings negatively as devoid of spirituality, obsessed with a particular creedal understanding that drives its well-known salvific exclusivism, and with rigid legalism. This depiction is partly due to Wahhābism’s historical opposition to Sufism, the branch of Islamic knowledge and practices that has theorized, defined, and delineated Islam’s vision of the spiritual transformation taking place in the believer’s journey towards God. That opposition notwithstanding, the article argues that beyond terminological distinctions, one can locate in Wahhābī texts common Islamic themes of spiritual transformation. Primarily, such texts can be found in Wahhābī publications of the writings of 13th century Damascene Muslim scholars like Ibn Taymīya (d. 728/1328) and his most celebrated student, Ibn Qayyim al-Jawzīya (d. 751/1350). Building on that tradition, Wahhābī scholars have additionally produced texts that display core ideals of the Muslim spiritual goals. Such texts have additionally advanced the movement’s theological concerns and have driven the efforts towards “the purification” of Islamic sources from what Wahhābis deem to be heretical practices and beliefs accumulated throughout the centuries. Wahhābī prophetological texts, the article argues, serve as primary sources where both Wahhābī spiritual ideals and their sectarian reparatory agenda can be identified. The book of the late Saʿīd b. Wahf al-Qaḥṭānī (1952–2018), a well-known Saudi Wahhābī author of the second half of the twentieth century, Raḥmatan li-l-ʿĀlamīn Muḥammad Rasūl Allāh, serves as a representative text of these aims and ideals. Wahhābī spirituality, as identified in the work of al-Qaḥṭānī, has been depicted here as “normative spirituality” in order to point to its intended purpose of engendering praxis that is grounded in Islam’s well-known notion of prophetic imitatio. Full article
20 pages, 343 KiB  
Article
Entering the Prophetic Realm: ʿAbd Rabbihī ibn Sulaymān al-Qaliyūbī (d. 1968) on the Nature of Mediation (tawassul)
by Florian A. Lützen
Religions 2023, 14(12), 1518; https://doi.org/10.3390/rel14121518 - 8 Dec 2023
Viewed by 919
Abstract
In his comprehensive work Fayḍ al-wahhāb, ʿAbd Rabbihī ibn Sulaymān al-Qaliyūbī (d. 1968) extensively explores the Prophet Muhammad’s role in theology and argues against interpretations influenced by Wahhābī thought. He emphasizes the prophetic realm, or prophecy and its traces, particularly the means [...] Read more.
In his comprehensive work Fayḍ al-wahhāb, ʿAbd Rabbihī ibn Sulaymān al-Qaliyūbī (d. 1968) extensively explores the Prophet Muhammad’s role in theology and argues against interpretations influenced by Wahhābī thought. He emphasizes the prophetic realm, or prophecy and its traces, particularly the means by which believers can establish a connection with it. This article pays special attention to al-Qaliyūbī’s understanding of mediation (tawassul); that is, how the Prophet—by virtue of his elevated status, ordained by God—can serve as a means; similar to how a ritual prayer or any good deed ultimately serves as a means to draw closer to God. For al-Qaliyūbī, following the Prophet means not only regarding him as the founder of the religion, but also incorporating his spirit and character into one’s own life. This article proceeds in four steps: (1) It addresses the systematics of prophecy concerning practical ethics and how this realm can be entered; (2) It introduces the three-layered paradigm of later theology and al-Qaliyūbī’s work; (3) It explores the topic of what constitutes a means (wasīla) and the theological implications of using a means in prayer (tawassul); (4) It zooms in on the aspect of what qualifies a means to be used in an individual prayer. Full article
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