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Focused on Shi'ism and Sufism in the formative period of Islam, this book examines the development of the concept of walāya, a complex term that has, over time, acquired a wide range of relationships with other theological ideas, chiefly in relation to the notion of authority.The book offers a textual and comparative analysis of walāya based on primary sources in the ninth and tenth centuries, from both Shi'i and Sufi circles. The starting point is one of the oldest surviving Shi'i sources, Kitāb Sulaym. Alongside this, the author analyses al-Īḍāḥ of Faḍl Shādhān al-Nishābūrī, Kitāb al-Maḥāsin of al-Barqī and Kitāb al-Kāfī of al-Kulaynī. Three major texts in Sufism are considered: Kitāb al-Ṣidq by Abū Saʿīd al-Kharrāz, Tafsīr al-Qurʾan al-ʿAẓīm by Sahl al-Tustarī, and Al-Tirmidhī's Kitāb Sīrat al-Awliyāʾ. Together, these sources highlight the doctrinal aspects of walāya, exploring the identity, function, appointment, and description of those considered'walī'. The author ultimately argues that walāya is a cluster of rich, deep-rooted responses to the question of authority, developed within both Shi'ism and Sufism after the death of the Prophet.The book is much-needed reading for students and scholars interested in Shi'i and Sufi studies and Islamic philosophy.

This volume complements the selections of Wilferd Madelung's articles previously published by Variorum (Religious Schools and Sects in Medieval Islam, Religious and Ethnic Movements in Medieval Islam and Studies in Medieval Shīism). The first sections contain articles examining intellectual and historical aspects of Mutazilism, the Ibāḍiyya, Ḥanafism and Māturidism, Sufism and Philosophy. The final group of articles focuses on aspects of early Muslim history. A detailed index completes the volume.

This is a chronological history of the Sufi tradition, divided in to three sections, early, middle and modern periods. The book comprises 35 independent chapters with easily identifiable themes and/or geographical threads, all written by recognised experts in the field.The volume outlines the origins and early developments of Sufism by assessing the formative thinkers and practitioners and investigating specific pietistic themes. The middle period contains an examination of the emergence of the Sufi Orders and illustrates the diversity of the tradition. This middle period also analyses the fate of Sufism during the time of the Gunpowder Empires. Finally, the end period includes representative surveys of Sufism in several countries, both in the West and in traditional'Islamic'regions.This comprehensive and up-to-date collection of studies provides a guide to the Sufi tradition. The Handbook is a valuable resource for students and researchers with an interest in religion, Islamic Studies and Middle Eastern Studies.

This volume describes the social and practical aspects of Islamic mysticism (Sufism) across centuries and geographical regions. Its authors seek to transcend ethereal, essentialist and “spiritualizing” approaches to Sufism, on the one hand, and purely pragmatic and materialistic explanations of its origins and history, on the other. Covering five topics (Sufism's economy, social role of Sufis, Sufi spaces, politics, and organization), the volume shows that mystics have been active socio-religious agents who could skillfully adjust to the conditions of their time and place, while also managing to forge an alternative way of living, worshiping and thinking. Basing themselves on the most recent research on Sufi institutions, the contributors to this volume substantially expand our understanding of the vicissitudes of Sufism by paying special attention to its organizational and economic dimensions, as well as complex and often ambivalent relations between Sufis and the societies in which they played a wide variety of important and sometimes critical roles. Contributors are Mehran Afshari, Ismail Fajrie Alatas, Semih Ceyhan, Rachida Chih, Nathalie Clayer, David Cook, Stéphane A. Dudoignon, Daphna Ephrat, Peyvand Firouzeh, Nathan Hofer, Hussain Ahmad Khan, Catherine Mayeur-Jaouen, Richard McGregor, Ahmet Yaşar Ocak, Alexandre Papas, Luca Patrizi, Paulo G. Pinto, Adam Sabra, Mark Sedgwick, Jean-Jacques Thibon, Knut S. Vikør and Neguin Yavari

This book analyzes the enduring appeal of the Sufi movement. Its first chapter deals with origins of the Sufi movement and then discusses of the various definitions attached to what came to define what would later be called the mystical dimension of Islam. The succeeding chapters deal with its historical development. Under this theme, specific chapters deal with the spread of Sufism during the Middle Ages and early Modern period and how it survived and even thrived during this time. The concluding chapter during this historical section traces its spread beyond the Islamic world and into the West during the contemporary period, The middle chapters examine the appeal of Sufism on a cross-cultural basis around the globe both past and present. In this section, the crucial role that Sufi brotherhoods and lodges have played in the cultures and societies around the world on various continents are detailed. The emphasis is on the key role played by the Sufi orders in terms of community service and outreach activities often directed toward disadvantaged and marginal groups. This section also reviews the basic principles, practices and philosophies of the largest global orders. The final chapter in this section outlines the contributions of Sufism to world culture through literature, the arts and philosophy. The concluding chapters analyze the continued appeal of Sufism to various cultures and societies in both its religious and non-religious versions. They evaluate how Sufism through its adaptability has managed to survive and even thrive in an often indifferent or hostile environment and in the face of trends such as secularism, modernization and urbanization as well as challenges from orthodox traditional advocates of Islam. Another chapter summarizes the various criticisms that have been directed toward Sufi beliefs, and the Sufi response to them. Finally, the concluding chapter restates why Sufism has survived and connects it to a number of factors, particularly its message of inclusion, compassion, tolerance and love—a message with universal appeal. In addition to the usual table of contents and index of terms, an overview and glossary is provided for each chapter.

I.B. Tauris in association with the Institute of Ismaili StudiesOffering new perspectives on the relationship between Shi'is and Sufis in modern and pre-modern times, this book challenges the supposed opposition between these two esoteric traditions in Islam by exploring what could be called'Shi'i Sufism'and'Sufi-oriented Shi'ism'at various points in history. The chapters are based on new research in textual studies as well as fieldwork from a broad geographical areas including the Indian subcontinent, Anatolia and Iran. Covering a long period stretching from the early post-Mongol centuries, throughout the entire Safawid era (906–1134/1501–1722) and beyond, it is concerned not only with the sphere of the religious scholars but also with different strata of society. The first part of the volume looks at the diversity of the discourse on Sufism among the Shi'i'ulama'in the run up to and during the Safawid period. The second part focuses on the social and intellectual history of the most popular Shi'i Sufi order in Iran, the Ni'mat Allahiyya. The third part examines the relationship between Shi'ism and Sufism in the little-explored literary traditions of the Alevi-Bektashi and the Khaksariyya Sufi order. With contributions from leading scholars in Shi'ism and Sufism Studies, the book is the first to reveal the mutual influences and connections between Shi'ism and Sufism, which until now have been little explored.

Die Arbeit geht dem religiösen Wandel in Iran unter den Safaviden nach. Dabei wird nicht die Verkündung der Schia als offizieller Religion 1501 in den Mittelpunkt gestellt. Vielmehr werden die Safaviden kontextualisiert, der religiöse Wandel selbst anhand beteiligter Akteure, Auswirkungen auf religiöse Institutionen und Legitimation von Herrschaft sowie der Übersetzung in Architektur und Performanz von Ritualen nachgezeichnet.

This monograph explores the original literary produce of Muslim mystics during the eighth–tenth centuries, with special attention to ninth-century mystics, such as al-Tustarī, al-Muḥāsibī, al-Kharrāz, al-Junayd and, in particular, al-Ḥakīm al-Tirmidhī. Unlike other studies dealing with the so-called ‘Formative Period', this book focuses on the extant writings of early mystics rather than on the later Ṣūfī compilations.These early mystics articulated what would become a hallmark of Islamic mysticism: a system built around the psychological tension between the self (nafs) and the heart (qalb) and how to overcome it. Through their writings, already at this early phase, the versatility, fluidity and maturity of Islamic mysticism become apparent. This exploration thus reveals that mysticism in Islam emerged earlier than customarily acknowledged, long before Islamic mysticism became generically known as Ṣūfism.The central figure of this book is al-Ḥakīm al-Tirmidhī, whose teaching and inner world focus on themes such as polarity, the training of the self, the opening of the heart, the Friends of God (al-awliyāʾ), dreams and visions, divine language, mystical exegesis and more.This book thus offers a fuller picture than hitherto presented of the versatility of themes, processes, images, practices, terminology and thought models during this early period. The volume will be a key resource for scholars and students interested in the study of religion, Ṣūfī studies, Late Antiquity and Medieval Islam.

Sufism and Early Islamic Piety: Personal and Communal Dynamics offers a new story about the formative period of Sufism. Through a fresh reading of diverse Sufi and non-Sufi sources, Arin Shawkat Salamah-Qudsi reveals the complexity of personal and communal aspects of Sufi piety in the period between the ninth and thirteenth centuries. Her study also sheds light on the interrelationships and conflicts of early Sufis through emphasising that early Sufism was neither a quietist or a completely individual mode of piety. Salamah-Qudsi reveals how the early Sufis'commitment to the Islamic ideal of family life lead to different creative arrangements among them in order to avoid contradictions with this ideal and the mystical ideal of solitary life. Her book enables a deeper understanding of the development of Sufism in light of the human concerns and motivations of its founders.

This comprehensive study is unique in its chronological breadth, intellectual diversity and historical scope and which demonstrates the central role played by Sufism in Persianate culture in Iran, Central Asia and India

Awḥad al-Dīn Kirmānī (d. 1238) was one of the greatest and most colourful Persian Sufis of the medieval period; he was celebrated in his own lifetime by a large number of like-minded followers and other Sufi masters. And yet his form of Sufism was the subject of much discussion within the Islamic world, as it elicited responses ranging from praise and commendation to reproach and contempt for his Sufi practices within a generation of his death.This book assesses the few comments written about Kirmānī by his contemporaries, and also provides a translation from his Persian hagiography, which was written in the generation after his death. The controversy centres on Kirmānī's penchant for gazing at, and dancing with, beautiful young boys. This anonymous hagiography presents a series of anecdotes that portray Kirmānī's “virtues”. The book provides an investigation into Kirmānī the individual, but the story has significance that extends much further. The controversy of his form of Sufism occurred at a crucial time in the evolution of Sufi piety and theology. The research herein situates Kirmānī within this critical period, and assesses the various perspectives taken by his contemporaries and near contemporaries. Such views reveal much about the dynamics and developments of Sufism during the thirteenth and fourteenth centuries, when the Sufi orders (ṭurūq, s. ṭarīqa) began to emerge, and which gave individual Sufis a much more structured and ordered method of engaging in piety, and of presenting the Sufi tradition to society at large.As the first attempt in a Western language to appreciate the significant contribution that Kirmānī made to the medieval Persian Sufi tradition, this book will appeal to students and scholars of Sufi Studies, as well as those interested in Middle Eastern History.

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.

A pathbreaking history of Sufism, from the earliest centuries of Islam to the presentAfter centuries as the most important ascetic-mystical strand of Islam, Sufism saw a sharp decline in the twentieth century, only to experience a stunning revival in recent decades. In this comprehensive new history of Sufism from the earliest centuries of Islam to today, Alexander Knysh, a leading expert on the subject, reveals the tradition in all its richness.Knysh explores how Sufism has been viewed by both insiders and outsiders since its inception. He examines the key aspects of Sufism, from definitions and discourses to leadership, institutions, and practices. He devotes special attention to Sufi approaches to the Qur'an, drawing parallels with similar uses of scripture in Judaism and Christianity. He traces how Sufism grew from a set of simple moral-ethical precepts into a sophisticated tradition with professional Sufi masters (shaykhs) who became powerful players in Muslim public life but whose authority was challenged by those advocating the equality of all Muslims before God. Knysh also examines the roots of the ongoing conflict between the Sufis and their fundamentalist critics, the Salafis—a major fact of Muslim life today.Based on a wealth of primary and secondary sources, Sufism is an indispensable account of a vital aspect of Islam.

Western Sufism is sometimes dismissed as a relatively recent'new age'phenomenon, but in this book Mark Sedgwick argues that it has deep roots, both in the Muslim world and in the West. In fact, although the first significant Western Sufi organization was not established until 1915, the first Western discussion of Sufism was printed in 1480, and Western interest in Sufi thought goes back to the thirteenth century. Sedgwick starts with the earliest origins of Western Sufism in late antique Neoplatonism and early Arab philosophy, and traces later origins in repeated intercultural transfers from the Muslim world to the West, in the thought of the European Renaissance and Enlightenment, and in the intellectual and religious ferment of the nineteenth century. He then follows the development of organized Sufism in the West from 1915 until 1968, the year in which the first Western Sufi order based on purely Islamic models was founded. Western Sufism shows the influence of these origins, of thought both familiar and less familiar: Neoplatonic emanationism, perennialism, pantheism, universalism, and esotericism. Western Sufism is the product not of the new age but of Islam, the ancient world, and centuries of Western religious and intellectual history. Using sources from antiquity to the internet, Sedgwick demonstrates that the phenomenon of Western Sufism draws on centuries of intercultural transfers and is part of a long-established relationship between Western thought and Islam.

The teachings of Aḥmad al-Ghazālī changed the course of Persian Sufism forever, paving the way for luminaries such as Rūmī, Aṭṭār, and Ḥāfiẓ. Yet he remains a poorly understood thinker, with many treatises incorrectly attributed to him and conflicting accounts in the historiographical literature. This work provides the first examination of Aḥmad al-Ghazālī and his work in Western scholarly literature. Joseph E. B. Lumbard seeks to ascertain the authenticity of works attributed to this author, trace the development of the dominant trends in the biographical literature, and reconstruct the life and times of Aḥmad al-Ghazālī with particular attention to his relationship with his more famous brother, Abū Hamid al-Ghazālī. Lumbard's findings revolutionize our understanding of Aḥmad al-Ghazālī writings, allowing for focus on his central teachings regarding Divine Love and the remembrance of God.

Sufism is all too often associated just with'mysticism'in the West. The author of this new textbook, a former pupil of Annemarie Schimmel, suggests that conflating Sufism and mysticism is only partially valid. He shows that the vast majority of Sufi practice, both historically and in the contemporary world, has little or nothing to do with a esoteric transcendence but is rather focused on contemplative activity. Such practice might involve art, music, devotional shrine visitation - even politics and psychology. Placing Sufism in a wider Islamic contemplative context enables Arthur F Buehler to examine Sufi history, as well as current application, against a backdrop that is richer and more inclusive than that portrayed in many competing introductory surveys. Discussing the origins of Sufism; the development of Sufi lineages (via three founder figures); Sufi lodges and the role of Sufism in colonial resistance; Sufi poetry; Sufi shrines, and Sufism in the West, the author rescues his topic from the idea that it means only union with the divine. In this original new treatment, Sufism emerges as complex and multi-layered.

Here, Thierry Zarcone and Angela Hobart offer a vigorous and authoritative exploration of the link between Islam and shamanism in contemporary Muslim culture, examining how the old practice of shamanism was combined with elements of Sufism in order to adapt to wider Islamic society. Shamanism and Islam thus surveys shamanic practices in Central Asia, the Middle East, North Africa and the Balkans, to show how the Muslim shaman, like his Siberian counterpart, cultivated personal relations with spirits to help individuals through healing and divination. It explores the complexities and variety of rituals, involving music, dance and, in some regions, epic and bardic poetry, demonstrating the close links between shamanism and the various arts of the Islamic world. This is the first in-depth exploration of'Islamized shamanism', and is a valuable contribution to the field of Islamic Studies, Religion, Anthropology, and an understanding of the Middle East more widely.

Jalal al-Din Rumi (1207-73), founder of the Mevlevi Sufi order of “Whirling Dervishes,” is the best-selling poet in America today. The wide-ranging appeal of his work is such that UNESCO declared 2007 to be “International Rumi Year.” However, his writings represent much more than love poetry. Rumi was one of the preeminent thinkers of Sufism, the esoteric form of Islam. In this groundbreaking collection of 13 essays on Rumi, many of the world's leading authorities in the field of Islamic Studies and Persian Literature discuss the major religious themes in his poetry and teachings. In addition to discussing the ideas of love, ecstasy, and music in Rumi's Sufi poetry, the essays offer new historical and theological perspectives on his work. The immortality of the soul, freewill, the nature of punishment and reward, and the relationship of Islam to Christianity are all covered, in order to bring Rumi's poetry properly into the context of the Sufi tradition to which he belonged. Please note: This ebook contains foreign characters that may not be visible on all eBook devices.

Ibn al-'Arabī (d. 1240) was one of the towering figures of Islamic intellectual history, and among Sufis still bears the title of al-shaykh al-akbar, or'the greatest master.'Ibn al-'Arabī and Islamic Intellectual Culture traces the history of the concept of'oneness of being'(wahdat al-wujūd) in the school of Ibn al-'Arabī, in order to explore the relationship between mysticism and philosophy in Islamic intellectual life. It examines how the conceptual language used by early mystical writers became increasingly engaged over time with the broader Islamic intellectual culture, eventually becoming integrated with the latter's common philosophical and theological vocabulary. It focuses on four successive generations of thinkers (Sadr al-Dīn al-Qūnawī, Mu'ayyad al-Dīn al-Jandī,'Abd al-Razzāq al-Kāshānī, and Dāwūd al-Qaysarī), and examines how these'philosopher-mystics'refined and developed the ideas of Ibn al-'Arabī. Through a close analysis of texts, the book clearly traces the crystallization of an influential school of thought in Islamic history and its place in the broader intellectual culture.Offering an exploration of the development of Sufi expression and thought, this book will be a valuable resource for students and scholars of Islamic thought, philosophy, and mysticism.

This book is not a comprehensive study of Rumi and Gülen, but it seeks to explore the places where the thought of the one is echoed in the thinking of the other, either overtly or indirectly—and to note ways in which the opposite is true: that Gülen diverges from Rumi. The book is also seeking to suggest some of the larger contexts in which the thinking of both resides. Given the wide-ranging aspects of their respective writings, it should not be surprising if, minimally, we can find important foundation stones in both philosophy and theology in the edifices that they each construct.

In Knowledge before Action, Amina M. Steinfels examines medieval Sufism and its place in Islamic society by telling the story of the life and career of Sayyid Jalal al-din Bukhari, a revered figure in Pakistan. Considered one of the most important Sufi masters of South Asia, Sayyid Jalal al-din Bukhari, more popularly referred to as Makhdum-i Jahaniyan, is known for combining spirituality and scholarship in a formative period for Sufism. Steinfels assembles the details of Bukhari's life from records of his teachings, dynastic chronicles, and correspondence to discover how he achieved his status and laid the groundwork for a devotional cult that has lasted seven centuries. Steinfels also examines Bukhari's theories of the relationship between scholar and mystic. Bukhari's teachings provide windows into the underlying concerns and themes of medieval Sufism.Knowledge before Action describes Bukhari's training as a scholar and a Sufi, his exercise of religious authority over his disciples, and his theories of the relationships between saint and shaykh. Knowledge before Action discusses ritual and contemplative practices, the economic bases of Sufi institutions, and the interconnectedness between Sufi masters, the'ulama, and the political authorities by telling the story of Bukhari.

In recent years, many historians of Islamic mysticism have been grappling in sophisticated ways with the difficulties of essentialism. Reconceptualising the study of Islamic mysticism during an under-researched period of its history, this book examines the relationship between Sufism and society in the Muslim world, from the fall of the Abbasid caliphate to the heyday of the great Ottoman, Mughal and Safavid empires. Treating a heretofore under-researched period in the history of Sufism, this work establishes previously unimagined trajectories for the study of mystical movements as social actors of real historical consequence. Thematically organized, the book includes case studies drawn from the Middle Eastern, Turkic, Persian and South Asian regions by a group of scholars whose collective expertise ranges widely across different historical, geographical, and linguistic landscapes. Chapters theorise why, how, and to what ends we might reconceptualise some of the basic methodologies, assumptions, categories of thought, and interpretative paradigms which have heretofore shaped treatments of Islamic mysticism and its role in the social, cultural and political history of pre-modern Muslim societies.Proposing novel and revisionist treatments of the subject based on the examination of many under-utilized sources, the book draws on a number of disciplinary perspectives and methodological approaches, from art history to religious studies. As such, it will appeal to students and scholars of Middle East studies, religious history, Islamic studies and Sufism.

The book provides a general survey of the history of Islamic mysticism (Sufism) since its inception up to the modern time. It combines chronological and personality-based approaches to the subject with a thematic discussion of principal Sufi notions and institutions. Sufism is examined from a variety of different perspectives: as a vibrant social institution, a specific form of artistic expression (mainly poetic), an ascetic and contemplative practice, and a distinctive intellectual tradition that derived its vitality from a dialogue with other strands of Islamic thought. The book emphasizes the wide variety of Sufism's interactions with the society and its institutions from an ascetic withdrawal from the world to an active involvement in its affairs by individual Sufi masters and organizations. Islamic Mysticism by Knysh is a comprehensive survey of the interesting and fascinating world of Islamic Mysticism.

This eye-opening, insightful exploration of Sufism, the spiritual tradition that has supported Islam for more than a thousand years, shows why it offers a promising foundation for reconciliation between the Western and Muslim worlds. Many Americans today identify Islam with maniacal hatred of the West. The Other Islam transforms this image and opens the way to finding common ground in our troubled times. Sufism, a blend of the mystical and rational tendencies within Islam, emerged soon after the revelation of Muhammad. A reforming movement against the increasing worldliness of Muslim society, it focuses on Islam's spiritual dimension. Described as “Islam of the Heart,” Sufism has attracted adherents among both Sunni and Shi'a Muslims, as well as Jews, Christians, Hindus, and Buddhists.In The Other Islam, Stephen Schwartz traces the origins and history of Sufism, elucidates its teachings, and illustrates its links to the other religions. He comments on such celebrated Sufi poets and philosophers as Rumi and Al-Ghazali, and narrates their influence on the Kabbalah, on the descendants of the Jewish philosopher Maimonides, and on Christian mystics like Saint John of the Cross and Saint Teresa of Ávila as well as the American transcendentalists. Furthermore, Schwartz presents a fresh survey of Sufism in today's Islamic world, anticipating an intellectual renaissance of the faith and alternatives to fundamentalism and tyranny in Iraq, Saudi Arabia, Turkey, and Iran.

Although the early thirteenth century was a critical period in the development of Sufism, it has received little scholarly attention. Based on heretofore unexplored sources, this book examines a pivotal figure from this period: the scholar, mystic, statesman, and eponym of one of the earliest ṭarīqa lineages, ʿUmar al-Suhrawardī. In situating Suhrawardī's life work in its social, political, and religious contexts, this book suggests that his universalizing Sufi system was not only enmeshed within a broader economy of Muslim religious learning, but also furnished social spaces which allowed for novel modes of participation in Sufi religiosity. In doing so, this book provides a framework for understanding the increasingly ubiquitous presence of intentional Sufi communities and institutions throughout the late-medieval Islamic world.

الحياة فن كبير.. فن فى التعايش مع الآخرين.. فن فى عدم لوم الآخرين.. فن فى تقبل النقد من الآخرين.. فن فى مساعدة الآخرين.. فن فى الإنصات إليهم.. وهكذا.. فكل موقف يمكنك اجتيازه بحكمة بالغة يعد مرحلة أو شوطاً تقطعه فى اتجاه إسعاد نفسك.. والحياة ليست سلسلة من المتاعب وحالات الطوارئ المتواصلة.. فقط نقف قليلاً ونفكر ونقرأ المشاكل ونتعلم كيفية الرد على ما يحدث لنا من مجريات الأمور بدرجة أكثر هدوءاً.. عندئذ فإن المشكلات التى كانت تبدو وكأنها لاتقهر.. سنجد لها الحل المناسب, الذى كان لايمكن إيجاده باللهث وراء إجراءاتها, ولكن بتمعن التفكير فيها….

The Naqshbandiyya order has attracted increasing scholarly attention over the last two decades, yet so far there has been no attempt to present a comprehensive picture of the evolution of the rich organization and ideational Naqshbandiyyah traditionThis book is therefore by now a highly desirable contribution that will fill this gap in the literature of this important Sufi orderSpanning almost a millennium in time and most of the Muslim world in space, this book provides a comprehensive overview of the important Naqshbandiyyah Sufi order

This book is a comprehensive historical overview of the formative period of Sufism, the major mystical tradition in Islam, from the ninth to the twelfth century CE. Based on a fresh reading of the primary sources and integrating the findings of recent scholarship on the subject, the author presents a unified narrative of Sufism's historical development within an innovative analytical framework. Karamustafa gives a new account of the emergence of mystical currents in Islam during the ninth century and traces the rapid spread of Iraq-based Sufism to other regions of the Islamic world and its fusion with indigenous mystical movements elsewhere, most notably the Malr cultural context

ما يقرب من نصف قرن من الزمان ، ونحن نتعامل ، أو نطلع على فكر ومعطيات وممارسات المتصوفة ، وكذلك المتفلسفة ، ومع أن الفارق فى المظهر بين الفريقين ، قد يخدع بحيث يخال المرء أنه من العسير أن يجتمع الفريقان فى منظومة عقدية أو فكرية واحدة. فالفريق الأول أهل بساطة وتقشـف وزهد وتواضـع ، بل وأحيانا يبدو عليهم التـذلل والانكسار خشـية وخوفا وقد يكون عند بعضهم بعض العلم والمعرفة إلا أنهم لا يظهرونه غالبا أو لا يترفعـون به على خلق الله. أما الفريق الثانى فيغلب على معظمهم المظهر البراق، والولع بمعايشة الدنيا والتحضر وحب الذات : فالأكاديمية والعلمية ، والمنهجية، وغير ذلك من النعوت، فضلا عن الألقاب والوجاهات طابع يغلب ويسيطر عليهم، ومع ذلك فقد رأينا خلال تجربة العمر الواسـعة ، أن هناك تعانقا بين المعطيات الممارسة والغايات المستهدفة ، فضلا عن الاهتمام بالقضايا والموضوعات فإنها تكاد تكون متماثلة عند الفريقين وخاصة عندما تتعلق الأهداف عند الفريقين بأمور الاعتقاد الغيبية والالتزامات التعبدية ، فضلا عن إسهامهم جميعا إنسانيا فى تفسير موضـوعات اهتمامهم عن : الله ، والوجـود ، والنبوة ، والنفس ، والروح والعقل والدماغ والحياة والموت ، وما يمكن أن يكون بعد الموت.

Originally published as: A short introduction to Islamic philosophy, theology and mysticism.

The first volume in a three-volume set, this is a study of the rise of Persian Sufi spirituality and literature in Islam during the first six Muslim centuries. This collection of 24 essays covers the key achievements of the Muslim intellectual and cultural tradition in history, mysticism, philosophy and poetry. It demonstrates the positive role played by Sufi thinkers during this period. The subjects covered include: Sufi masters and schools; literature and poetry; spiritual chivalry; divine love; Persian Sufi literature - Rumi and'Attar.

This collection - the second of a three-volume study - examines the roots of the artistic, literary and cultural renaissance of Sufism from the 12th to the 15th centuries. It includes essays on Rumi's poetry and imagery; Sufi music and the idea of ecstacy; sainthood and Neoplatonism; comparative metaphysics and literature; and unity of religion theory in Sufi philosophy.