The Cardiocentrism in Islamic Culture and Religion
https://doi.org/10.22311/2074-1529-2022-18-3-79-92
Abstract
The purpose of this article is to substantiate Islamic culture and religion as a kind of cardiocentrism. It is no secret that in the educational and research literature, the Slavic, especially Russian and Ukrainian philosophy, represented by P. D. Yurkevich, G. S. Skovoroda, I. A. Ilyin, D. I. Chizhevsky and others, there is a current which might be called cardiophilosophy or “philosophy of the heart”. We tried to prove that the Islam is likely more cardiocentric in its doctrine than the Orthodoxy. Special attention is paid to the works of the Central Asian Sufi thinker al-T irmizi, who laid the foundations of Islamic cardiocentrism, where the heart is considered as the core of the entire spiritual and spiritual life of a person. Therefore, the formation of a strong and conscious Islamic faith is associated with the formation of strong “heart nodes of salvation”, around which the formation of a holistic spirituality of the individual takes place.
About the Author
T. E. Kafarov
Dagestan State Medical University
Russian Federation
Russian Federation
Tel’man E. KAFAROV, Dr. Sci. (Philos)., professor, head of the Department of Philosophy and History
1, A. Aliyev Str., Makhachkala, Republic of Dagestan, 367008
References
1. Abdullaeva F. I. (1996). Kommentarij k Koranu po Lahorskoj rukopisi [Commentaries on the Qur’an According to the Lahore Manuscript]. Vostok. 1996. Iss. 3. Pp. 94–105.
2. Al-Ghazali (1980). Voskreshenie nauk o vere [Revival of the Religious Sciences]. Moscow: Nauka. 212 p.
3. Amonashvili Sh. A. (2004). Bezserdca chto pojmem? [Is It Possible to Understand Anything Not by Means of the Heart?]. Moscow: Izdatel’skiy dom Shalvy Amonashvili. 64 p.
4. Bil’chuk N. L. (2001). Kardiocentrizm kak metodologicheskij princip celostnogo ponimanij a cheloveka i ego mesta v obshhestve [Cardiocentrism as a Methodological Principle of a Holistic Understanding of Person and Their Role in Society]. Thesis. Har’kov. 187 p.
5. Vysheslavcev B. P. (1929). Serdce v hristianskoj i indij skoj mistike [Heart in Christian and Indian Mysticism]. Paris: YMCA-Press. 77 p.
6. Evdokimov I. V. (2018). Antropologicheskie vzgljady sufi zma v IX–XIII vv. Islamovedenie. 2018. Vol. 9. Iss. 3. Pp. 77–87.
7. Kerimov G. M. (1969). Al’-Gazali i sufi zm [Al- Ghazali and Sufi sm]. Baku: Elm. 109 p.
8. Kirlo H. (2007). Slovar’ simvolov:1000 statej o vazhnejshih ponjatij ah religii, literatury, arhitektury, istorii [Dictionary of Symbols: 100 Articles on the Most Important Concepts of Religion, Literature, Architecture, History]. Moscow: Tsentrpoligraf. 525 p.
9. Kostylev P. N. (2012). Sufi jskaja evoljucij a koranicheskoj kardiocentricheskoj antropologii: na primere koncepta «predserdie» (fu’ad) [The Sufi Evolution of the Concept fu’ād: A Case Study on Cardiocentric Qur’anic Anthropology]. Tochki = Puncta. 2012. Iss. 1–4. Pp. 389–398.
10. Kostylev P. N. (2015). Koranicheskaja antropologij a: na primere koncepta «grud’» (sadr) [The Qur’anic Anthropology on the Example of the Concept sadr]. Vestnik PSTGU. Serij a I: Bogoslovie. Filosofi ja. 2015. Iss. 2 (58). Pp. 55–72.
11. Musakulova A. B. (2006). Kardiocentrizm otechestvennoj fi losofi i [The Cardiocentrism of Russian- Speaking Philosophy]. Aktual’nye problemу fi losofi i: Obshhestvo, politika, kul’tura/ Materialy XXXV nauchnoj konferencii professorsko- prepodavatel’skogo sostava, aspirantov i studentov Tavricheskogo nacional’nogo universiteta im. V. I. Vernadskogo. Simferopol: TNU. Pp. 97–98.
12. Svyaschennii Koran s kommentariyami na russkom yazike [The Holy Qur’an] (2007). Nizhni Novgorod: Medina.
13. Usmanov I. (2016). Hakim Tirmizi [Hakim al-Tirmidhi]. Tashkent: Movarounnahr. 52 p.
14. Frolov D. V. (2006). Semantika motiva kamnja v Korane [The Motive of Stone in the Qur’an]. In: Idem. Arabskaja fi lologij a: Grammatika, stihoslozhenie, koranovedenie: Stat’i raznyh ley. Moscow: Yazyki slavjanskoj kul’tury. Pp. 299–323.
15. Bowering G. (2001). God and his attributes. Encyclopaedia of the Qur’an. Leiden. Vol. 2. P. 324.
16. Ernst C. W. (2009). Sufi sm and the Aesthetics of Penmanship in Siraj al- Shlrazi’s Tuhfat al-Muhibbln (1454). Journal of the American Oriental Society. Vol. 129. Iss. 3 (July–September 2009), Рp. 431–442.
17. Kermani N. (2001). Intellect. Encyclopaedia of the Qur’an. Leiden. Vol. 2. P. 547.
18. Kukkonen T. (2008). The Self as Enemy, the Self as Divine: A Crossroads in the Development of Islamic Anthropology. In: Remes P., Sihvola P. (Eds). Ancient Philosophy of the Self. Pp. 205–224.
19. Al-Tirmidhi (1958). Bayan al-farq bayna 1-sadr wa-l-qalbwa-l-fu’adwal-lubb / Ed. critique par N. Heer. Le Caire.
20. Al-Tirmidhi (1999). A Treatise on the Heart [Transl. by N. Heer]. In: Baker R., Henry G. Merton and Sufi sm: The Untold Story. Louisville. Pp. 79–88.
21. Al-Tirmidhi (1996). Sira. The Concept of Sainthood in Early Islamic Mysticism: Two Works of al-H akim al-T irmidhi. An annotated translation with introduction by Bernd Radtke & John O’Kane. Richmond: Gurzon Press. 219 p.
Review
For citations:
Kafarov T.E. The Cardiocentrism in Islamic Culture and Religion. Islam in the modern world. 2022;18(3):79-92. (In Russ.) https://doi.org/10.22311/2074-1529-2022-18-3-79-92
Views:
435
Email this article 