The first full-length study devoted tothe life and mystical experiences of one of the outstanding figures in Persian Sufism.

According to Muhammad, "God is beautiful and He loves beauty." Yet, Islam is rarely associated with beauty, and today, a politicized Islam dominates many perceptions. This work tells a forgotten story of beauty in Islam through the writings of celebrated but little-studied Sufi scholar and saint Rūzbihān Baqlī (1128–1209). Rūzbihān argued that the pursuit of beauty in the world and in oneself was the goal of Muslim life. One should become beautiful in imitation of God and reclaim the innate human nature created in God's beautiful image. Rūzbihān's theory of beauty is little known, largely because of his convoluted style and eccentric terminology in both Persian and Arabic. In this book, Kazuyo Murata revives Rūzbihān's ideas for modern readers. She provides an overview of Muslim discourse on beauty before Rūzbihān's time; an analysis of key terms related to beauty in the Qur'ān, Ḥadīth, and in Rūzbihān's writings; a reconstruction of Rūzbihān's understanding of divine, cosmic, and human beauty; and a discussion of what he regards as the pinnacle of beauty in creation, the prophets, especially Adam, Abraham, Joseph, Moses, and Muhammad.

"This book opens before us a world of fragrant roses, visions of incredible boldness, described by one of the greatest visionaries in the realm of mystical love in Islam, Ruzbihan. The reader is Transported by this congenial translation into the sphere of Absolute Beauty, and overwhelming Divine Love".

The classic introduction to the philosophies, practices, and history of Sufism, the mystical tradition of Islam The Sufis are as diverse as the countries in which they've flourished—from Morocco to India to China—and as varied as their distinctive forms of art, music, poetry, and dance. They are said to represent the mystical heart of Islam, yet the term Sufism is notoriously difficult to define, as it means different things to different people both within and outside the tradition. With that fact in mind, Carl Ernst explores the broadest range of Sufi philosophies and practices to provide one of the most complete and comprehensive introductions to Sufism available in English. He traces the history of the movement from the earliest days of Islam to the present day, along the way examining its relationship to the larger world of Islam and its encounters with both fundamentalism and secularism in the modern world.

First published in 1986. The present volume is a complete translation of the Sawanih, written by the Persian Sufi master Ahmad Ghazzali with a commentary by the translator. The title of this book, to Sufis, means the inspirations that a mystic experiences on his journey through the world of the Spirit (c?lam-i r?h) or, as it is sometimes called, the world of Pure Spirits (c?lam-i arwah).

This is the first in-depth study in English of the import and impact of ecstatic utterances (shathiyat) in classical Islamic mysticism. It makes available an important body of mystical aphorisms and reveals not only the significance of these sayings in the Sufi tradition, but also explains their controversial impact on Islamic law and society. This study descrives the development and interpretation of shathiyat in classical Sufism and analyzes the principal themes and rhetorical styles of these sayings, using as a basis the authoritative Commentary on Ecstatic Sayings by Ruzbihan Baqli of Shiraz. The special topic of mystical faith and infidelity receives particular emphasis as a type of ecstatic expression that self-reflectively meditates on the inadequacy of language to describe mystical experience. The social impact of ecstatic sayings is clarified by an analysis of the political causes of Sufi heresy trials (Nuri, Hallaj, and 'Ayn al-Qudat) and the later elaboration of Sufi martyrologies. This study also examines the attitudes of Islamic legal scholars toward shathiyat, and concludes with a comparison of Sufi ecstatic expressions with other types of inspired speech.

A unique case in the genre of Islamic autobiographies, this text depicts the life of R?zbih?n al-Baql? (d. 1209) through his mystical visions as he appears in the unseen world (" lam al-ghayb") in the company of God, saints, prophets, and angels.

Ahmad Shamlu (1925-2000) is among the most celebrated figures of contemporary Iranian literature. The poems presented here, capture Shamlu’s unique depictions of love. The narrator in these poems is a man intoxicated by the love of a woman; a woman whom we meet in the body of his love poetry; a female presentation whose characteristics are not fixed. Due to Shamlu's widely recognized prominence within the intellectual opposition, the mainstream approach to his poetry has largely evaluated it in terms of the socio-political background of the poet's era. Taking issue with this limiting approach, the present work emphasizes an alternative reading of Shamlu, based on a primarily aesthetic analysis of the theme of aphrodisiac love in his poetry. More specifically, the present text is focused on the poet/lover's meditation on a beloved elevated to the stature of a goddess. This woman's metaphoric identity casts her as the muse and the audience. She is, with all her attendant dangers, the poet's realization of beauty and desire for being. The Love Poems of Ahmad Shamlu incorporates poems that trace the development of the relationship among the lover, the beloved, and love, in ShamluÂ’s poetry. The selection includes poems that go back to the beginning of ShamluÂ’s career when he was still experimenting with language and style in search of his own poetic voice. The chapters preceding the poems in translation, provide some insight into the life of Shamlu as well as his poetry. This work has valuable scholarly and pedagogic implications. While it is a contribution to the scholarship on the work of Shamlu, it also provides a concise translated collection that can be useful for students of Persian language and literature. This work can also serve as a textbook for courses in comparative and Persian literatures. Considering the growing interest in Persian poetry during the recent years, this book will further be of interest for audiences beyond speakers of Persian.

Ernst's research, based on rare Persian manuscripts preserved in Sufi shrines in the medieval town of Khuldabad, a major center of pilgrimage in the Indian Deccan, reveals the mystical teachings and practices of the Chishti Sufi order as taught by the ecstatic Shaykh Burhan al-Din Gharib (d. 1337) and his disciples. The book clarifies the diverse historiographical approaches found in an array of narratives. It redefines major topics in the often emotionally charged study of religion and history in South Asia, and it raises provocative theses on much-argued topics such as the basis of Islamic political power in South Asia and the alleged roles of Sufis as warriors and missionaries.

The self has a history. In the West, the idea of the soul entered Christianity with the Church Fathers, notably Augustine. During the Renaissance the idea of the individual attained preeminence, as in the works of Montaigne. In the seventeenth century, philosophers such as Descartes formulated notions of selfhood that did not require a divine foundation; in the next century, Hume grew skeptical of the self's very existence. Ideas of the self have changed markedly since the Romantic period and most scholars today regard it as at best a mental construct. First-person genres such as diaries and memoirs have provided an outlet for self-expression. Protestant diaries replaced the Catholic confessional, but secular diaries such as Pepys's may reveal yet more about the self. After Richardson, novels competed with diaries and memoirs as vehicles of self-expression, though memoirs survived and continue to thrive, while the diary has found a new incarnation in the personal blog. Writing the Self narrates the intertwined histories of the self and of self-expression through first-person literature.