Skip to main content
This brief monograph is a close examination of the chapter dealing with the occult “science of letters and names” (ʿilm al-ḥurūf wa-l-asmāʾ) in the sixth faṣl of Ibn Khaldūn’s (d. 808/1406) famous al-Muqaddimah. It is argued that his... more
This brief monograph is a close examination of the chapter dealing with the occult “science of letters and names” (ʿilm al-ḥurūf wa-l-asmāʾ) in the sixth faṣl of Ibn Khaldūn’s (d. 808/1406) famous al-Muqaddimah. It is argued that his views on this Sufi occult discourse are best understood in light of a rising tide of interest in lettrism, other occult disciplines, and millenarianism among the learned classes of eighth/fourteenth century Cairo, especially at the court of his patron, the Mamluk sultan al-Malik al-Ẓāhir Barqūq. On the basis of multiple recensions of the work, the text is approached as one that the author adapted over time according to his shifting personal situation and contentions with various interlocutors. Particular attention is paid to Süleymaniye MS Damad Ibrahim 863, the recension prepared for donation to Barqūq’s sultanal library. A critical edition of the chapter on lettrism as it appears in that manuscript is included, as well as a new translation of the chapter.

86 pages.
ISBN 978-3-86893-290-4.
Available from EB Verlag: https://www.ebv-berlin.de/epages/15494902.sf/de_DE/?ObjectPath=/Shops/15494902/Products/%22ISBN%20978-3-86893-290-4%22
Special double issue of Arabica, 64/3-4 (2017), 287-693

https://brill.com/view/journals/arab/64/3-4/arab.64.issue-3-4.xml
Research Interests:
Intellectual History, Ottoman History, Material Culture Studies, Renaissance Studies, History of Science, and 61 more
Research Interests:
Research Interests:
The Antiochene occultist, littérateur, and professional court intellectual ʿAbd al-Raḥmān al-Bisṭāmī (d. 858/1454) is best known as someone whose writings influenced Ottoman thought and ideologies of rule during and beyond his lifetime.... more
The Antiochene occultist, littérateur, and professional court intellectual ʿAbd al-Raḥmān al-Bisṭāmī (d. 858/1454) is best known as someone whose writings influenced Ottoman thought and ideologies of rule during and beyond his lifetime. It is argued here that al-Bisṭāmī’s writings shed important light on Mamlūk intellectual history as well, particularly regarding the rising interest in occultism in the Mamlūk cities of the late-fourteenth and fifteenth centuries—including at the court of the sultan al-Malik al-Ẓāhir Barqūq. Attention is paid to al-Bisṭāmī’s major work on the occult “science of letters and names” (ʿilm al-ḥurūf wa-al-asmāʾ), Shams al-afaq fī ʿilm al-ḥurūf wa-al-awfāq, which is approached as an “encyclopedic” work structurally reflective of major trends in Mamlūk thought and literature despite its seemingly obscure topic. The focus is on al-Bisṭāmī’s account of his initiation into the science of letters and names among various teachers in Cairo, Damascus, and Alexandria, and what this account reveals not only of the bustling occult scene in these cities, but also of broader changes that were afoot in Mamlūk learned society, especially with regard to issues of manuscript culture.
The Ifrīqiyan cum Cairene Sufi Aḥmad al-Būnī (d. ca 622/1225 or 630/1232-1233) is a key figure in the history of the Islamicate occult sciences, particularly with regard to the " science of letters and names " (ʿilm al-ḥurūf wa-l-asmāʾ).... more
The Ifrīqiyan cum Cairene Sufi Aḥmad al-Būnī (d. ca 622/1225 or 630/1232-1233) is a key figure in the history of the Islamicate occult sciences, particularly with regard to the " science of letters and names " (ʿilm al-ḥurūf wa-l-asmāʾ). Drawing on textual and manuscript evidence, this paper examines the role of esotericism—religious secrecy and exclusivity—in al-Būnī's thought and in the promulgation and early circulation of his works in Egypt and environs. It is argued that al-Būnī intended his works only for elite Sufi initiates, and that, in the century or so after his death, they indeed circulated primarily in " esotericist reading communities, " groups of learned Sufis who guarded their contents from those outside their own circles. This tendency toward esotericism, and the eventual exposure of al-Būnī's texts to a wider readership, are contextualized in relation to broader developments in late-medieval Mediterranean culture. Résumé Le soufi ifrīqiyien puis cairote Aḥmad al-Būnī (m. ca 622/1225 ou 630/1232-1233) est une figure clef de l'histoire des sciences occultes islamiques, en particulier en ce qui concerne la « science des lettres et des noms » (ʿilm al-ḥurūf wa-l-asmāʾ). En s'appuyant sur des données textuelles et manuscrites, cet article examine le rôle de l'ésotérisme—
The Ifrīqiyan cum Cairene Sufi Aḥmad al-Būnī is a key figure in the history of the Islamic occult sciences, particularly with regard to the “science of letters and names” (ʿilm al-ḥurūf wa-l-asmāʾ). This paper examines his lettrist... more
The Ifrīqiyan cum Cairene Sufi Aḥmad al-Būnī is a key figure in the history of the Islamic occult sciences, particularly with regard to the “science of letters and names” (ʿilm al-ḥurūf wa-l-asmāʾ). This paper examines his lettrist treatise Laṭāʾif al-ishārāt fī al-ḥurūf al-ʿulwīyāt (The Subtleties of the Allusions regarding the Superior Letters) to argue that parts of it amount to an esotericist unveiling of the hidden realities underlying “profane” astrology. In doing so al-Būnī identifies the world-shaping efflux of forces from the celestial spheres with the continuous flow of the letters of God’s creative speech, and implies a central role for Sufi saints and adepts in mediating these astral-lettristic radiations, adding a uniquely occult-scientific twist to views deeply embedded in Sufi tradition of the saints as key executors of God’s word and will on earth. In the conclusion, al-Būnī’s approach to astrology is discussed as part of a transconfessional wave of esotericism in the late-medieval Mediterranean, one that heralded shifting ideas about the order of nature and the relationship between divine and human agency.

Keywords:
Al-Būnī, astrology, esotericism, occultism, science of letters, Ibn al-ʿArabī, Arabic manuscripts, Kabbalah, 13th century, Mediterranean, intellectual history
This roundtable brings together contributions from nine senior, mid-career and junior scholars who work on the history of science in pre-1800 Islamicate societies.
Research Interests:
Research Interests:
Web
Research Interests:
The online home of the international workshop Islamic Occult Studies on the Rise. https://islamicoccult.org
Research Interests:
Research Interests:
islamicoccult.org
Research Interests:
Publication of the conference talks and videos are in progress.... Abstract for my paper: Samuel Zinner, "Overcoming Mind-Body Dualism in World and Text: Ancient Jewish and Modern Scientific Trajectories" Abstract Language origins are... more
Publication of the conference talks and videos are in progress....

Abstract for my paper:

Samuel Zinner, "Overcoming Mind-Body Dualism in World and Text: Ancient Jewish and Modern Scientific Trajectories"

Abstract

Language origins are group-action oriented. Perception and speech, a mutually-reinforcing loop, serve action. The triad perception, speech, action is rooted in biology, neurobiology, and local “environment.” However, the speaker-thinker-actor is an integral element of the environment; consequently, mind is neither solely subjective nor world solely objective. Speech or writing can never fully convey thought, and often speech or writing conveys thought inadequately or even inaccurately. Conversely, however, thought can never fully exhaust the inherent meanings or implications of speech or writing. There are thus incapacities and inadequacies inherent in both thought and language/speech that is either spoken or written. When examining the origins and functions of language, one can therefore privilege neither interior thought nor exterior speech. Merleau-Ponty’s “body-subject” (modified) overcomes Cartesian dualism. “Modified” because body is neither exclusively subject nor exclusively object. Culture is inseparable from biology, neurobiology, and environment; culture, religion, morality, like language, are therefore not entirely arbitrary or conventional. Words (like culture generally) are determined by/within the parameter constraints of interacting/overlapping biological, neurobiological, and environmental systems. Cultural traditions, e.g., alphabet and number symbolisms, can exhibit tendentious or local aspects, but are nevertheless based in larger biological, neurobiological, and environmental systems that are both inseparably objective-subjective and yet neither of these exclusively. The inseparable dyad biology/body-culture/spirit can be illustrated in Judaism by traditions related to text. Gematria and acrostics at first sight seem like “hidden” textual components, yet they constitute part of the text’s “outward” body. A text’s straightforward statements have potentially (not actually) infinite unsaid and unsayable implications. A text’s “inward” and “outward” components consequently each possesses qualities that are hidden and revealed, indicating the ultimately artificial nature of the dyad inward-outward/esoteric-exoteric. Much of the “senses of scripture” models in Abrahamic religions is influenced ultimately by Philo of Alexandria’s model of the physical performance of the Torah’s commandments forming the Torah’s textual body, which provides access to the text’s hidden, allegorical “soul.” Philo thus anticipates medieval kabbalah, e.g., the zoharic Maiden in the Palace parable. The Jewish emphasis upon the acted, embodied word is congruent with the action-oriented origins of language/speech in which act predominates over theory.
Research Interests:
Research Interests: