Liana Saif
In 2021, Liana Saif (PhD, 2012) joined the Centre for the Study of Hermetic Philosophy and Related Currents at the University of Amsterdam as Assistant Professor in the History of Esotericism in the Middle Ages. Prior, she was a research associate as the Warburg Institute and the Université Catholique de Louvain, and held the British Academy post-doctoral fellowship at The University of Oxford (St Cross). Saif’s work focuses on Islamic esotericism and the occult sciences, with a special interest in the exchange of esoteric and occult knowledge between the Islamic and Latin ecumenes. Her book The Arabic Influences on Early Modern Occult Philosophy was published by Palgrave Macmillan in 2015. She is currently preparing a long-awaited critical translation from Arabic into English of Maslama b. Qāsim al-Qurṭubī’s (d. 964) Ghāyat al-ḥakīm, known in its Latin translation as the Picatrix. She has conducted research on the tenth-century secret brotherhood Ikhwān al-Ṣafāʾ (The Brethren of Purity), the pseudo-Aristotelian Hermetica, and Jābir ibn Ḥayyān (Geber in Latin). She also worked as a project curator at the British Museum, deepening her interest in the material and artistic manifestations of the occult and the esoteric. For her publications, visit https://sas.academia.edu/LianaSaif
Saif is a founding member of the European Network for the Study of Islam and Esotericism (ENSIE). Editorial roles include being a board member for Aries: Journal for the Study of Western Esotericism and Brill’s Islamic Translation Series, and an associate editor of the journal Early Science and Medicine.
Address: Amsterdam, The Netherlands
Saif is a founding member of the European Network for the Study of Islam and Esotericism (ENSIE). Editorial roles include being a board member for Aries: Journal for the Study of Western Esotericism and Brill’s Islamic Translation Series, and an associate editor of the journal Early Science and Medicine.
Address: Amsterdam, The Netherlands
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Books by Liana Saif
The contributors offer critical interventions on aspects related to colonialism, race, gender and sexuality, economy, and marginality. Equipped with a substantial introduction and conclusion, the book offers textbook-style discussions of the state of research and makes concrete proposals for how esotericism can be rethought through broader engagement with neighboring fields.
http://correspondencesjournal.com/volume-7/issue-1/
1) Liana Saif. What is Islamic Esotericism?
2) W. Sasson Chahanovich. Ottoman Eschatological Esotericism: Introducing Jafr in Ps. Ibn al-ʿArabī’s The Tree of Nuʿmān (al-Shajarah al-nuʿmāniyyah)
61–108
3) Keith Cantú. Islamic Esotericism in the Bengali Bāul Songs of Lālan Fakir, 109–165
4) Michael Muhammad Knight. “I am Sorry, Mr. White Man, These are Secrets that You are Not Permitted to Learn”: The Supreme Wisdom Lessons and Problem Book
167–200
5) Biko Gray. The Traumatic Mysticism of Othered Others: Blackness, Islam, and Esotericism in the Five Percenters
201–237
6) Francesco Piraino. Esotericisation and De-esotericisation of Sufism: The Aḥmadiyya-Idrīsiyya Shādhiliyya in Italy, 239–276
7) Mark Sedgwick. Islamic and Western Esotericism
277–299
109–165
The Arabic Influences on Early Modern Occult Philosophy introduces Arabic medieval astrological and magical theories formulated mainly in The Great Introduction to the Judgements of the Stars by Abu Ma'shar al-Balkhi (787-886), De radiis by Ya'qub ibn Ishaq al-Kindi (801-873), and the Picatrix by Maslama al-Qurtubi (d. 964). Liana Saif investigates their influence on early modern occult philosophy, particularly the works of Marsilio Ficino (1433-1499), Pico della Mirandola (1463-1494), and John Dee (1527-c. 1608). The Arabic theories of astral influences provided a naturalistic explanation of astral influences and magical efficacy based on Aristotelian notions of causality. In addition, this book explores how this causality was reconciled with astrological hermeneutics, Neoplatonic emanationism, and Platonic eschatology, thus demonstrating the complexity of early modern occult philosophy and its syncretism.
Papers by Liana Saif
demonstrates how “Cabala” serves as a comparative tool in Kircher’s construction of a universal language for the Church. It encapsulates his approach to sacred oriental philology, revealing the Hermetic and Kabbalistic erudition absorbed by their native users. This exposure aims to demonstrate that wisdom ultimately reveals the truth of Christian doctrine.
slave of the Holy Order in his forties, was frail, gaunt, maimed and pileptic. He could no longer work on the galleys, but he was resourceful. He took advantage of his position as a transgressive Other who was not bound to the Christian morality that limited access to tools of power, such as magic and demons. He generated fear while simultaneously offering an option for the desperate. In his first deposition, Berto Briffa explained to the inquisitor: ‘Sir, no one advised me to go to these infidels, but I decided to go myself after I had already been to Christian doctors who did not give me [any] remedies.’ In his deposition in 1601, Dionisio Cardona, a carpenter, also stated: ‘I believed that these Moors could make these remedies work through magic, using the power of a demon, because in the magic there cannot be things related to the Lord God.’ And
it was not just Sellem, as he himself declared: ‘Almost all the slaves make
such remedies to make money from the Christians.’ He even named some of them: Hibrahim El-Hozzebi [Ibrāhīm al-Ḥusābī]; ʿAlī from Jerba, off the coast of Tunis, who was tried twice in September 1605 and May 1608, accused of practicing magic; and Buheichie Rozzi (Bū Ḥajji Ruzzī). Furthermore, the trial of Sellem himself included mention of another slave called Chasem (Qāsim), a Moor from Barbary who ‘knew the secrets [of how] to win at games.’
http://correspondencesjournal.com/volume-7/issue-1/
The contributors offer critical interventions on aspects related to colonialism, race, gender and sexuality, economy, and marginality. Equipped with a substantial introduction and conclusion, the book offers textbook-style discussions of the state of research and makes concrete proposals for how esotericism can be rethought through broader engagement with neighboring fields.
http://correspondencesjournal.com/volume-7/issue-1/
1) Liana Saif. What is Islamic Esotericism?
2) W. Sasson Chahanovich. Ottoman Eschatological Esotericism: Introducing Jafr in Ps. Ibn al-ʿArabī’s The Tree of Nuʿmān (al-Shajarah al-nuʿmāniyyah)
61–108
3) Keith Cantú. Islamic Esotericism in the Bengali Bāul Songs of Lālan Fakir, 109–165
4) Michael Muhammad Knight. “I am Sorry, Mr. White Man, These are Secrets that You are Not Permitted to Learn”: The Supreme Wisdom Lessons and Problem Book
167–200
5) Biko Gray. The Traumatic Mysticism of Othered Others: Blackness, Islam, and Esotericism in the Five Percenters
201–237
6) Francesco Piraino. Esotericisation and De-esotericisation of Sufism: The Aḥmadiyya-Idrīsiyya Shādhiliyya in Italy, 239–276
7) Mark Sedgwick. Islamic and Western Esotericism
277–299
109–165
The Arabic Influences on Early Modern Occult Philosophy introduces Arabic medieval astrological and magical theories formulated mainly in The Great Introduction to the Judgements of the Stars by Abu Ma'shar al-Balkhi (787-886), De radiis by Ya'qub ibn Ishaq al-Kindi (801-873), and the Picatrix by Maslama al-Qurtubi (d. 964). Liana Saif investigates their influence on early modern occult philosophy, particularly the works of Marsilio Ficino (1433-1499), Pico della Mirandola (1463-1494), and John Dee (1527-c. 1608). The Arabic theories of astral influences provided a naturalistic explanation of astral influences and magical efficacy based on Aristotelian notions of causality. In addition, this book explores how this causality was reconciled with astrological hermeneutics, Neoplatonic emanationism, and Platonic eschatology, thus demonstrating the complexity of early modern occult philosophy and its syncretism.
demonstrates how “Cabala” serves as a comparative tool in Kircher’s construction of a universal language for the Church. It encapsulates his approach to sacred oriental philology, revealing the Hermetic and Kabbalistic erudition absorbed by their native users. This exposure aims to demonstrate that wisdom ultimately reveals the truth of Christian doctrine.
slave of the Holy Order in his forties, was frail, gaunt, maimed and pileptic. He could no longer work on the galleys, but he was resourceful. He took advantage of his position as a transgressive Other who was not bound to the Christian morality that limited access to tools of power, such as magic and demons. He generated fear while simultaneously offering an option for the desperate. In his first deposition, Berto Briffa explained to the inquisitor: ‘Sir, no one advised me to go to these infidels, but I decided to go myself after I had already been to Christian doctors who did not give me [any] remedies.’ In his deposition in 1601, Dionisio Cardona, a carpenter, also stated: ‘I believed that these Moors could make these remedies work through magic, using the power of a demon, because in the magic there cannot be things related to the Lord God.’ And
it was not just Sellem, as he himself declared: ‘Almost all the slaves make
such remedies to make money from the Christians.’ He even named some of them: Hibrahim El-Hozzebi [Ibrāhīm al-Ḥusābī]; ʿAlī from Jerba, off the coast of Tunis, who was tried twice in September 1605 and May 1608, accused of practicing magic; and Buheichie Rozzi (Bū Ḥajji Ruzzī). Furthermore, the trial of Sellem himself included mention of another slave called Chasem (Qāsim), a Moor from Barbary who ‘knew the secrets [of how] to win at games.’
http://correspondencesjournal.com/volume-7/issue-1/
Keywords: conception, generation, semen, astral influences, causality, embryo
The Hajj virtual project preserves the legacy of ‘Hajj: Journey to the Heart of Islam’ and presents highlights from the exhibition and other fascinating objects for those who were unable to attend the exhibition, want to revisit some of its star objects, or want to learn more about the Hajj.