Adopting an empirical and systematic approach, this interdisciplinary study of medieval Persian Sufi tradition and ʿAttār (1145-1221) opens up a new space of comparison for reading and understanding medieval Persian and European literatures. The book invites us on an intellectual journey that reveals exciting intersections that redefine the hierarchies and terms of comparison. While the primary focus of the book is on reassessing the significance of the concept of transgression and construction of subjectivity within select works of ʿAttār within Persian Sufi tradition, the author also creates a bridge between medieval and modern, literature and theory, and European and Middle Eastern cultures through reading these works alongside one another. Of significance to the author is ʿAttār's treatment of enlightenment with regard to class, religious, gender, and sexuality transgressions. In this book, the relation between transgression and the limit is not viewed as one of liberation from oppressive restrictions, but of undoing the structures that produce constraining binaries; it allows for alternatives and possibilities. In conjunction with the concepts of transgression and the limit, the presence of society's marginalized pariahs, outcasts, and untouchables are central to the book's main argument about construction of subjectivity, which the author believes is framed within ʿAttār's notion of mystical love and human diversity. The book addresses the question of whether concepts such as transgression, limit, and subjectivity are solely applicable to modern times, or they can shed light on our understanding of transgression and subjectivity from the past. The author's comparative inquiries aim to intensify our understanding of these notions advanced in both the medieval and the modern world. Through summoning works from various genres, disciplines, cultures, and times, the author posits that medieval literary works are living texts that can reveal as much about our present selves as they do about the past.

Despite his towering presence in premodern Persian letters, Shams al-Din Muhammad Hafiz of Shiraz (d. 1390) remains an elusive and opaque character for many. In order to look behind the hyperbole that surrounds Hafiz's poetry and penetrate the quasi-hagiographical film that obscures the poet himself, this book attempts a contextualisation of Hafiz that is at once socio-political, historical, and literary. Here, Hafiz's ghazals (short, monorhyme, broadly amorous lyric poems) are read comparatively against similar texts composed by his less-studied rivals in the hyper competitive, imitative, and profoundly intertextual environment of fourteenth-century Shiraz. By bringing Hafiz's lyric poetry into productive, detailed dialogue with that of the counterhegemonic satirist, 'Ubayd Zakani (d. 1371), and the marginalised Jahan-Malik Khatun (d. after 1391; the most prolific female poet of premodern Iran), our received understanding of this most iconic of stages in the development of the Persian ghazal is disrupted, and new avenues for literary exploration open up. Looking beyond the particular milieu of Shiraz, this study re-assesses Hafiz's place in the Persian poetic canon through reading his poems alongside those produced by professional poets in other major centres of Persian literary activity who enjoyed comparable fame in the fourteenth century. Recognising the aesthetic achievements of his contemporaries does not diminish the splendour of Hafiz's, rather it forces us to accept that Hafiz was but one member of a band of poets who jostled for the limelight in competing, often intersecting, patronage and reception networks that facilitated intense cultural exchange between the cities of post-Mongol Iran and Iraq. Hafiz's ghazals, characterised as they are by conscious and deliberate hybridity, ambiguity, and polysemy, are products of a creative mind bent on experimenting with genre. While in no way seeking to deny the mystical stratum of the Persian ghazal in its fourteenth-century manifestation, this study emphasises the courtly and profane dimensions of the form, and regards Hafiz through a sober lens with keen attention to his dynamic role at the heart of a vibrant poetic community that was at once both fiercely local and boldly cosmopolitan.

This unique book is the first publication on the art of teaching Persian literature in English, consisting of 18 chapters by prominent early-career, mid-career and established scholars, who generously share their experiences and methodologies in teaching both classical and modern Persian literature across various academic traditions in the world. The volume is divided into three parts: the background to teaching Persian literature: pedagogy, translation and canon, and thematic and topical approaches to the Persian literature class. It includes such topics as the history of teaching Persian literature, the traditional teaching of Persian literature, the political and ideological intentions revealed in the formation of the Persian literature curriculum, the necessity to include marginalized modern Persian literature, such as women’s or diaspora literature, and more applied approaches to curriculum development and teaching. Contributors Manizheh Abdollahi, Samad Alavi, Natalia Chalisova, Cameron Cross, Dick Davis, M. R. Ghanoonparvar, Persis Karim, Sooyong Kim, Daniela Meneghini, Jane Mikkelson, Amir Moosavi, Evgeniya Nikitenko, Austin O’Malley, Farideh Pourgiv, Nasrin Rahimieh, Ali-Asghar Seyed-Gohrab, Pouneh Shabani-Jadidi, Farshad Sonboldel, Claudia Yaghoobi, and Mohammad Jafar Yahaghi.

Initiates a wider development of inquiries into women's literary cultures to move the reader beyond single geographical, linguistic, cultural and period boundaries. Since the closing decades of the twentieth century, medieval women's writing has been the subject of energetic conversation and debate. This interest, however, has focused predominantly on western European writers working within the Christian tradition: the Saxon visionaries, Mechthild of Hackeborn, Mechthild of Magdeburg, Gertrude the Great, for example, and, in England, Julian of Norwich and Margery Kempe are cases in point. While this present book acknowledges the huge importance of such writers to women's literary history, it also argues that they should no longer be read solely within a local context. Instead, by putting them into conversation with other literary women and their cultures from wider geographical regions and global cultures - women from eastern Europe and their books, dramas and music; the Welsh gwraig llwyn a pherth (woman of bush and brake); the Indian mystic, Mirabai; Japanese women writers from the Heian period; women saints from across Christian Europe and those of eleventh-century Islam or late medieval Ethiopia; for instance - much more is to be gained in terms of our understanding of the drivers behind and expressions of medieval women's literary activities in far broader contexts. This volume considers the dialogue, synergies, contracts and resonances emerging from such new alignments, and to help a wider, multidirectional development of this enquiry into women's literary cultures.

An examination of temporary marriage, or sigheh, in Iran through the representation of women within modern novels, short stories and cinema.

The Iranian #MeToo movement was a crucial form of resistance, with ordinary Iranian women sharing their experiences of sexual harassment and assault in the public sphere of digital media. This is the first book of its kind providing a comprehensive analysis of the Iranian #MeToo movement. Based on archival, empirical, ethnographic, literary and cultural research, the contributors discuss the abuse of women and society's responses to it. Contextualizing the historical framework of Iranian MeToo activism within larger Iranian feminist movements, as well as the historical background within the context of Middle East, the contributors address how the privileged position of men who have been outed as rapists, helps them to aggregate social, political, sexual, and economic capital through various networks in order to delegitimize the narratives of survivors. The volume also covers the intersections of various systems of oppression specifically highlighting marginalized voices. The contributors highlight the power dynamics within digital feminist networks in Iran and its unique attributes due to political, social, and religious structures. The volume ends with a chapter focusing on cultural productions, specifically cinematic works, through which some filmmakers have challenged normalizations of sexual harassment by offering alternative discourses which have arguably paved the way for the #MeToo in Iran movement.

This volume examines questions concerning the construction of gender and identity in the earliest days of what is now Judaism, Christianity, and Islam. Methodologically explicit, the contributions analyze textual and material sources related to these religious traditions in their cultural contexts. The sources examined are predominantly products of patriarchal elite discourses requiring innovative approaches to unveil aspects of gender otherwise hidden. This volume extends the discussion represented in the volume Gender and Second-Temple Judaism (2020) and highlights the fruitfulness of interdisciplinary research beyond anachronistic discipline distinctions.

This book is the only comprehensive study in a European language that analyzes how Sufi treatises, Qur’anic commentary, letters, hagiography, and poetry define and depict jihad. Harry S. Neale analyzes Sufi jihad discourse in Arabic and Persian texts composed between the eleventh and seventeenth centuries, providing access to many writings that have hitherto been unavailable in English. Despite the diversity of practice within Sufism that existed throughout the premodern period, Sufi writings consistently promulgated a complementary understanding of jihad as both a spiritual and military endeavor. Neale discusses the disparity between contemporary academic Sufi jihad discourse in European languages, which generally presents Sufis as peaceful mystics, and contemporary academic writing in Arabic that depicts Sufis as exemplary warriors who combine spiritual discipline with martial zeal. The book concludes that historically, Sufi writings never espoused a purely spiritual interpretation of the doctrine of jihad.

Religion of Love explores the life and work of the Persian Sufi poet and sage Farīd al-Dīn ʿAṭṭār. ʿAṭṭār changed the face of world literature, leaving his impact on all cultures that have valued Persian Sufi writings. Considered for the first time through the lens of religious studies, ʿAṭṭār's oeuvre offers much to contemporary readers. ʿAṭṭār's poems cast a light on the relationship between revelation and the intellect. They also encourage liberation from self-centeredness through the fiery path of love. Thus, Religion of Love considers one of Persian literature's greatest poets as more than just a poet, but as a thinker and a commentator on moral psychology, ethics, and the intellectual debates of his age, debates that shed light on today's religious complexities.

The Sufis is the best introduction ever written to the philosophical and mystical school traditionally associated with the Islamic world.Powerful, concise, and intensely thought-provoking, it sums up over a thousand years of Eastern thought - the product of some of the greatest minds humanity has ever produced - into a single work, presenting timeless ideas in a fresh and contemporary style.When the book was originally published in 1964, it launched its author, Idries Shah, on to the international stage, attracting the attention of thinkers and writers such as J. D. Salinger, Doris Lessing, Ted Hughes and Robert Graves.It introduced to the Western world concepts which have subsequently become commonly accepted, varying from the psychological importance of attention and humour, to the use of traditional tales as teaching instruments (what Shah termed 'teaching-stories'), and the historical debt owed by the West to the Middle East in matters scientific, literary and philosophical.As a primer for the many dozens of Sufi books that Shah later produced, it is unsurpassed, offering a clear window onto a community whose system of thought and action has long concerned itself with the advancement of the whole of humankind, and whose ideas about individuals and society, their purpose and direction, need to be understood now more than ever before.