XXXI Международный конгресс ИИСАА. 23–25 июня 2021 г. Т. 1

Россия и Восток. К 100-летию политических и культурных связей новейшего времени. Т. 1 33 Источниковедение и историография Арабских стран potential audiences and a sense of in-group identity. Although its “religious” content has generally been noted in these (as well as in the burgeoning literature on ad-Dawlah generally (Alexander and Alexander, 2015; Stern and Berger, 2015; Gerges, 2016; Wood, 2017 etcetera)), there are currently no studies seeking to understand Dabiq’s particular approach to Islamic exegeses. I seek to address this by focusing on three areas of Dabiq’s content (1) its analysis of the Qur’an (2) its use of classical scholarship and (3) its engagement with contemporary readings of Islam. While it might be argued that a wider breadth of ad-Dawlah’s outputs may provide a fuller approximation of its true thinking, looking at Dabiq alone does have a number of merits. Firstly, it is official. There is no doubt that it originates from within the organization — specifically, the al-Hayat branch of its central media council (Zgryziewicz, 2015: 23–4). This is not necessarily true of the great range of statements, speeches and videos being uploaded and distributed in its name every day. Secondly, its content is self-selecting. This avoids the problem of methodological circularity — picking, in other words, the content that best suits the analyst’s predetermined argumentative position (such as the six themes presented by the Quilliam Foundation’s Charlie Winter, for instance (2015)). Thirdly, it is well resourced. Ad-Dawlah has clearly invested heavily in its production and is therefore likely to take considerable care over its informational content. For that reason, it is generally agreed that ‘Dabiq both concisely reflects the ideological framework of the Islamic State and mirrors its current situation in Iraq and Syria’ (G nther, 2015: 9). Fourthly, it presents a developing narrative of considerable cogency. Examining all 15 of its issues in series allows the reader to follow the complexities of its content, especially when articles and features are spread over Knysh A. (Saint Petersburg State University, University of Michigan) Ibn al-‘Arabi’s Imaginary Universe as a Means of Modern-Day Re-Enchantment For Ibn al-‘Arabi (1165–1240), imagination ( khayal ) is everything and everywhere. It is, simultaneously and paradoxically, an arena of divine and human creative self-fashioning and self-cognizance, a realm of both visionary dreams and true reality, as well as a uniquely human cognitive faculty residing in the human soul ( al-nafs ). Human beings observe the contents of their imagination in their dreams and waking vision, which allows them to see impossible andintangible existence as actual and real. Neither God nor the cosmos can be properly comprehended without imagination, for it is the absolute ruler ( al-hakim al-mutlaq ) or the self-ruling ruler ( al-hakim al-mutahakkim ) over all known things in every mode and every state. For Ibn al-‘Arabi’s admirers in the Western academia, his works serve as a mirror of their own concerns and aspirations that may be quite different from his