To send content items to your account,
please confirm that you agree to abide by our usage policies.
If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account.
Find out more about sending content to .
To send content items to your Kindle, first ensure firstname.lastname@example.org
is added to your Approved Personal Document E-mail List under your Personal Document Settings
on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part
of your Kindle email address below.
Find out more about sending to your Kindle.
Note you can select to send to either the @free.kindle.com or @kindle.com variations.
‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi.
‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.
During the middle of the twentieth century Egyptian authors on Sufism discovered the modern science of human psychology as a convenient exegetical tool to harmonise the mystical and theological traditions of Islam. Their psychological explanations of the mystical path, leading to the unio mystica, intended to show that the mystic's unification with God does not, if properly interpreted, contradict tawḥīd Allāh, that is, the theological dogma of God's unique and impenetrable nature. One very influential writer in this respect was the Shādhilī mystic Abū l-Wafā al-Ghunaymī al-Taftāzānī (1930–1994), the author of Ibn ‘Aāṭā’ Allāh al-Sikandarī wa-taṣawwufuh (1969) and Ibn Sab'īn wa-falsafatuh al-ṣūfiyya (1973), books which made him known among Western specialists of the respective subjects. Still almost unnoticed in the West, however, are his immensely popular prolegomena to the fields of Sufism (1974) and theology (1966), in which he, almost single-handedly, created a novel discursive framework in which heterodox Sufi theories could be discussed and defended as fundamentally in line with orthodox doctrine.
Al-Taftāzānī's work represents a very powerful, albeit in the West rather understudied, trend within the Sufi literature of the twentieth-century Arab world: the presentation of Sufism as ‘Islamic mysticism’, where the change from the generic noun taṣawwuf to the attributive compound al-taṣawwuf al-islāmī meant to indicate that Sufism was generically different (to other forms of mysticism) and that it originated from the orthodox (Sunni) norms of the Qur'ān and the Sunna of the Prophet.
Email your librarian or administrator to recommend adding this to your organisation's collection.