Islamicate Occult Sciences In Theory And Practice

Islamicate Occult Sciences in Theory and Practice brings together the latest research on Islamic occult sciences from a variety of disciplinary perspectives, namely intellectual history, manuscript studies and material culture. Its aim is not only to showcase the range of pioneering work that is currently being done in these areas, but also to provide a model for closer interaction amongst the disciplines constituting this burgeoning field of study. Furthermore, the book provides the rare opportunity to bridge the gap on an institutional level by bringing the academic and curatorial spheres into dialogue. Contributors include: Charles Burnett, Jean-Charles Coulon, Maryam Ekhtiar, Noah Gardiner, Christiane Gruber, Bink Hallum, Francesca Leoni, Matthew Melvin-Koushki, Michael Noble, Rachel Parikh, Liana Saif, Maria Subtelny, Farouk Yahya, and Travis Zadeh.

Investigating the impact of Arabic medieval astrological and magical theories on early modern occult philosophy, this book argues that they provided a naturalistic explanation of astral influences and magical efficacy based on Aristotelian notions of causality.

The present edited volume is based in part on papers that were delivered at an international conference, which was held at the American University of Beirut (AUB) on 56 December 2013 and was organized by the Orient-Institut Beirut (OIB) in association with the Center for Arab and Middle Eastern Studies (CAMES) at the American University of Beirut (AUB). The conference carried the title that has been retained for this present volume as: The Occult Sciences in Premodern Islamic Cultures. Not all the chapters that constitute the present volume were presented at the conference, and some of the papers that were delivered at the conference have not been included in this volume. It is therefore more prudent to think of this book as a collection of studies rather than as a strict proceedings volume. It is also evident that some of the chapters are expanded and adapted versions of the papers delivered at the conference. In pre-modern Islamic cultures, a number of arts and practices that are associated with the occult sciences were seen as epistemic expansions of the field of scientific knowledge in its various branches. The sciences of the occult dealt with what was taken to be of the order of non-observable realities that were studied by pre-modern natural scientists. This included all phenomena that could not be explained on the basis of the four classical elements. The sciences of the occult were situated between natural philosophy and metaphysics, and at times blended with these in more direct forms as was the case with astronomia ('ilm al-nujum), which combined mathematical astronomy with astrology, or the bent on arithmology and numerology that accompanied the sciences of arithmetic and number theory. An examination of these pre-modern forms of knowledge can itself further enrich our modern understanding of what constitutes the limits of science and its epistemological bearings in the deliberations of philosophy of science.

What do the occult sciences, séances with the souls of the dead, and appeals to saintly powers have to do with rationality? Since the late nineteenth century, modernizing intellectuals, religious leaders, and statesmen in Iran have attempted to curtail many such practices as "superstitious," instead encouraging the development of rational religious sensibilities and dispositions. However, far from diminishing the diverse methods through which Iranians engage with the immaterial realm, these rationalizing processes have multiplied the possibilities for metaphysical experimentation. The Iranian Metaphysicals examines these experiments and their transformations over the past century. Drawing on years of ethnographic and archival research, Alireza Doostdar shows that metaphysical experimentation lies at the center of some of the most influential intellectual and religious movements in modern Iran. These forms of exploration have not only produced a plurality of rational orientations toward metaphysical phenomena but have also fundamentally shaped what is understood as orthodox Shi‘i Islam, including the forms of Islamic rationality at the heart of projects for building and sustaining an Islamic Republic. Delving into frequently neglected aspects of Iranian spirituality, politics, and intellectual inquiry, The Iranian Metaphysicals challenges widely held assumptions about Islam, rationality, and the relationship between science and religion.

The study of the ideas and practices associated with occultism is a rapidly growing branch of contemporary scholarship. However, most research has focused on English and French speaking areas and has not addressed the wider spread and significance of occultism. Occultism in a Global Perspective presents a broad international overview. Essays range across the German magical order of the Fraternitas Saturni, esoteric Satanism in Denmark, sexual magic in Colombia and the reception of occultism in modern Turkey, India and the former Yugoslavia. As any other form of cultural practice, the occult is not isolated from its social, discursive, religious, and political environment. By studying occultism in its global context, the book offers insights into the reciprocal relationships that colour and shape regional occultism.

This book offers an integrated study of the texts and images of illustrated Malay manuscripts on magic and divination from private and public collections in Malaysia, the UK and Indonesia. Containing some of the rare examples of Malay painting, these manuscripts provide direct evidence for the intercultural connections between the Malay region, other parts of Southeast Asia and the rest of the world. In this richly illustrated volume many images and texts are gathered for the first time, making this book essential reading for all those interested in the practice of magic and divination, and the history of Malay, Southeast Asian and Islamic manuscript art.

Magic and divination in early Islam encompassed a wide range of practices, including belief in jinn, warding off the evil eye, the production of amulets and other magical equipment, conjuring, wonder-working, dream interpretation, predicting the weather, casting lots, astrology, and physiognomy. The ten studies here are concerned with the pre-Islamic antecedents of such practices, and with the theory of magic in healing, the nature and use of amulets and their decipherment, the arts of astrometeorology and geomancy, the refutation of astrology, and the role of the astrologer in society. Some of the studies are highly illustrated, some long out of print, some revised or composed for this volume, and one translated into English for the first time. These fundamental investigations, together with the introductory bibliographic essay, are intended as a guide to the concepts, terminology, and basic scholarly literature of an important, but often overlooked, aspect of classical Islamic culture.

In Europe and North America Muslims are often represented in conflict with modernity—but what could be more modern than motivational programs that represent Islamic practice as conducive to business success and personal growth? Daromir Rudnyckyj's innovative and surprising book challenges widespread assumptions about contemporary Islam by showing how moderate Muslims in Southeast Asia are reinterpreting Islam not to reject modernity but to create a "spiritual economy" consisting of practices conducive to globalization. Drawing on more than two years of research in Indonesia, most of which took place at state-owned Krakatau Steel, Rudnyckyj shows how self-styled "spiritual reformers" seek to enhance the Islamic piety of workers across Southeast Asia and beyond. Deploying vivid description and a keen ethnographic sensibility, Rudnyckyj depicts a program called Emotional and Spiritual Quotient (ESQ) training that reconfigures Islamic practice and history to make the religion compatible with principles for corporate success found in Euro-American management texts, self-help manuals, and life-coaching sessions. The prophet Muhammad is represented as a model for a corporate CEO and the five pillars of Islam as directives for self-discipline, personal responsibility, and achieving "win-win" solutions. Spiritual Economies reveals how capitalism and religion are converging in Indonesia and other parts of the developing and developed world. Rudnyckyj offers an alternative to the commonly held view that religious practice serves as a refuge from or means of resistance against modernization and neoliberalism. Moreover, his innovative approach charts new avenues for future research on globalization, religion, and the predicaments of modern life.