By Emil Homerin
Via a close exam of a popular Arab mystical poet, Th. Emil Homerin offers one of many first case reviews to demonstrate an imprecise element of well known Islamic faith--the sanctification of saints and the production of shrines in medieval instances. although Muslims have honored saints for greater than 1000 years, Islam hasn't ever built a proper technique of canonization, and the method of sanctification continues to be an incredible yet mostly overlooked 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 loss of life, 'Umar Ibn al-Farid (1181-1235) continues to be honored at his shrine in Cairo. modern spiritual 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 recognition. He relates the increase and fall of Ibn al-Farid's reputation to Egypt's altering non secular, cultural, and political setting.
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Extra resources for From Arab Poet to Muslim Saint: Ibn Al-Farid, His Verse, and His Shrine
This account of Ibn al-Farid's trance confirms and develops the inferences of the earlier commentators concerning the poet's inspiration by giving a supposed eyewitness report. The poet's state resembles that of the pre-Islamic diviners, who sometimes covered their heads when possessed. Further, two chapters of the Qur s an refer to Muhammad as being wrapped or covered, and cAU's readers would have recalled that, according to tradition, the Prophet Muhammad emerged from unconsciousness with God's revelation upon his heart.
A number of al-Mundhiri's statements were corroborated by another well-known hadith scholar and student of Ibn al-Farid, Yahya al-cAttar (584-662/1188-1264). In his biographical collection of teachers al-c Attar proclaimed Ibn al-Farid to be "the eminent shaykh, the litterateur" who had 4 excellent verse and a keen intellect. He followed the way of mysticism while embracing the Shaficl legal school. He resided in Mecca for a time. He associated with a group of the shaykhs. Both al-Mundhin and al- c Attar mentioned Ibn al-Farid's interest in Sufism.
Al-Malik al-Kamil's request to build a shrine for Ibn al-Farid and the deference others showed the poet as they sought his blessings suggest to the reader that Ibn al-Farid was venerated during his lifetime for his piety. Further, Ibn al-Farid's refusal to allow people to kiss his hand and his disregard for the sultan's attentions confirmed the poet's saintly humility. Early Years C A1T elaborated on this general assessment of his grandfather, beginning with Ibn al-Farid's recollections of his youthful asceticism.