Hajj to the Heart: Sufi Journeys across the Indian Ocean

Abstract

mandments by their own efforts (185). Part VI discusses the limits to being and the limits to naming God and contains three chapters. The first (193–202), by Simone Dario Nardella, examines ʿAbd al-Ghanī al-Nābulusī’s explanation of the intellect’s ability to know God in his Al-wujūd al-ḥaqq. Al-Nābulusī, a Sufimaster who died in 1144/1731, highlighted the oneness of being, which shows divine perfections in creation (198). The next chapter (204–20), by Paul Hardy, addresses the theme of naming and silencing. This is fine piece, examining theological, philosophical and mystical thought simultaneously; Hardy succeeds in giving to silence its theological significance as the place ‘where the self is not’ (217), making the claim that the exemplary existence is ‘a road sign that lets the bridge show up silently in the Open’ (218). Conor Cunningham concludes this part with a chapter on Thomas Aquinas’s anthropology (221–42), which focuses on his understanding of the soul. He argues against the impoverished imagination that separates the various realms of the soul, seeing it as a relationship in tension, a marriage of ascent and descent, transcendence and immanence and the body, time and eternity (237–38). Finally, Part VII entitled ‘Futures’, ends the book with a chapter by Michael Kirwan and Ahmad Achtar (243–56), which studies the significance of the interfaith initiative ‘A Common Word between Us and You’ for the Christian and Muslim understanding of humanity. They emphasize the correspondences between Islam and Christianity in the Abrahamic tradition, and its core ideas of one true God and sacrifice. They also draw attention to the different ways in which the two religions treat the human condition: while Christianity emphasizes God’s being ‘within the fray’ and the biblical stories and characters as they go through turmoil and drama, Islam stresses God’s control of events ‘above the fray’, celebrating his beneficent and merciful purposes (255). In sum, this book engages with serious problems of anthropology in Christianity and Islam, especially in what pertains to being and becoming human in relation to God. Beyond theological anthropology, it is also a helpful contribution to a better understanding of religious ethics. Most of the chapters contain refreshing insights and are intended as theological/ philosophical contributions to the field. Thus, this book achieves two goals: it deepens Christian and Muslim thought on theological anthropology, and it explores the possibilities for dialogue between the two religions on man and God. The volume’s thorough historicalanalytic methodology and specialized theological vocabulary make it difficult to read for the general public so it is to be primarily recommended for students and researchers working in religious and Islamic studies.