Wide-ranging essays on Moroccan history, Sufism, and religious life Al-Hasan al-Yusi was arguably the most influential and well-known Moroccan intellectual figure of his generation. In 1084/1685, at the age of roughly fifty-four, and after a long and distinguished career, this Amazigh scholar from the Middle Atlas began writing a collection of short essays on a wide variety of subjects. Completed three years later and gathered together under the title Discourses on Language and Literature (al-Muhadarat fi l-adab wa-l-lughah), they offer rich insight into the varied intellectual interests of an ambitious and gifted Moroccan scholar, covering subjects as diverse as genealogy, theology, Sufism, history, and social mores. In addition to representing the author's intellectual interests, The Discourses also includes numerous autobiographical anecdotes, which offer valuable insight into the history of Morocco, including the transition from the Saadian to the Alaouite dynasty, which occurred during al-Yusi's lifetime. Translated into English for the first time, The Discourses offers readers access to the intellectual landscape of the early modern Muslim world through an author who speaks openly and frankly about his personal life and his relationships with his country's rulers, scholars, and commoners. A bilingual Arabic-English edition.

At the end of the sixteenth century and the turn of the first Islamic millennium, the powerful Mughal emperor Akbar declared himself the most sacred being on earth. The holiest of all saints and above the distinctions of religion, he styled himself as the messiah reborn. Yet the Mughal emperor was not alone in doing so. In this field-changing study, A. Azfar Moin explores why Muslim sovereigns in this period began to imitate the exalted nature of Sufi saints. Uncovering a startling yet widespread phenomenon, he shows how the charismatic pull of sainthood (wilayat) -- rather than the draw of religious law (sharia) or holy war (jihad) -- inspired a new style of sovereignty in Islam. A work of history richly informed by the anthropology of religion and art, The Millennial Sovereign traces how royal dynastic cults and shrine-centered Sufism came together in the imperial cultures of Timurid Central Asia, Safavid Iran, and Mughal India. By juxtaposing imperial chronicles, paintings, and architecture with theories of sainthood, apocalyptic treatises, and manuals on astrology and magic, Moin uncovers a pattern of Islamic politics shaped by Sufi and millennial motifs.He shows how alchemical symbols and astrological rituals enveloped the body of the monarch, casting him as both spiritual guide and material lord. Ultimately, Moin offers a striking new perspective on the history of Islam and the religious and political developments linking South Asia and Iran in early-modern times.

In the study of Judaism, the Zohar has captivated the minds of interpreters for over seven centuries, and continues to entrance readers in contemporary times. Yet despite these centuries of study, very little attention has been devoted to the literary dimensions of the text, or to formal appreciation of its status as one of the great works of religious literature. The Art of Mystical Narrative offers a critical approach to the zoharic story, seeking to explore the interplay between fictional discourse and mystical exegesis. Eitan Fishbane argues that the narrative must be understood first and foremost as a work of the fictional imagination, a representation of a world and reality invented by the thirteenth-century authors of the text. He claims that the text functions as a kind of dramatic literature, one in which the power of revealing mystical secrets is demonstrated and performed for the reading audience. The Art of Mystical Narrative offers a fresh, interdisciplinary perspective on the Zohar and on the intersections of literary and religious studies.

This mirror for princes sheds light on the relationship between spiritual and political authority in early modern Egypt This guide to political behavior and expediency offers advice to Sufi shaykhs, or spiritual guides, on how to interact and negotiate with powerful secular officials, judges, and treasurers, or emirs. Translated into English for the first time, it is a unique account of the relationship between spiritual and political authority in late medieval / early modern Islamic society.

'The greatest living poet of the Arab world' Guardian Cloud, mirror, stone, thunder, eyelid, desert, sea. Through a dead or dying land, Mihyar walks: a figure of heroic individualism and dissent, part-Orpheus, part-Zarathustra. Where he goes, the austere building-blocks of his world become the expressions of passionate emotion, of visionary exaltation and despairing melancholy. The traditions of the Ancient Greeks, the Bible and the Quran flow about and through him. Written in the cosmopolitan Beirut of the early 1960s, Adonis's Songs of Mihyar the Damascene did for Arabic poetry what The Waste Land did for English. These are poems against authoritarianism and dogma, in which a new Noah would abandon his ark to dive with the condemned, and in which surrealism and Sufi mysticism meet and intertwine. The result is a masterpiece of world literature. Translated by Kareem James Abu Zeid and Ivan Eubanks 'The most eloquent spokesman and explorer of Arabic modernity' Edward Said

"Allan Nadler has performed a great service by bringing the Mithnagdim more to light. The spiritual universe that he has unearthed with erudition, imagination, and care is now more accessible to students of Jewish history and of religion in general." -- Yehudah Mirsky, New Republic

"In many ways Nadler's work defines the model of a first-rate monograph on an important subject... It is lucidly argued and carefully drafted. The technical achievement of figuring out what is going on in difficult texts matches the intellectual achievement of framing the whole in terms that bear consequence for a wide audience interested in the history of Judaism within the history of religion -- work that makes a difference, indeed a huge difference." -- Jacob Neusner, Conservative Judaism

The Faith of the Mithnagdim is the first study of the theological roots of the Mithnagdic objection to Hasidism. Allan Nadler's pioneering effort fills the void in scholarship on Mithnagdic thought and corrects the impression that there were no compelling theological alternatives to Hasidism during the period of its rapid spread across Eastern Europe at the turn of the nineteenth century. In Nadler's account, Mithnagdism emerges as a highly developed religious outlook that is essentially conservative, deeply dualistic, and profoundly pessimistic about humanity's spiritual potential -- all in stark contrast to Hasidism's optimism and aggressive encouragement of mysticism and religious rapture among its followers.

"In reconstructing the 'faith of the Mithnagdim, ' Nadler introduces us to a remarkable universe of individuals and ideas. His pioneering reconstruction of Mithnagdic thought marks a turning point inour understanding of a crucial moment in Jewish history. From now on, anyone interested in the development of modern Judaism will have to take into account what he has done." -- Jay Harris, Commentary

"Nadler's work is a significant contribution to Jewish intellectual history and has wider significance in that it is also the first attempt to come to terms with thinkers who, until now, have been greatly misunderstood. It would not be surprising if Nadler's book became the impetus for much further research in this area." -- Marc B. Shapiro, Journal of Jewish Studies

"Nadler's book opens up a whole area of investigation in the history of Jewish religious thought... Nadler totally revises our image of Mithnagdism and establishes it as an extremely important movement. He deals with a whole array of basic theological and religious issues -- divine immanence, prayer, asceticism, worldliness, and enlightenment. It is required reading for anyone interested in Jewish religious thought." -- David E. Fishman, Jewish Theological Seminary of America

"Nadler has presented us with an important, interesting, and readable work for anyone seeking a better and more balanced understanding of Judaism in the modern age." -- Joshua Adler, Jerusalem Post

In this book, Patton E. Burchett offers a path-breaking genealogical study of devotional (bhakti) Hinduism that traces its understudied historical relationships with tantra, yoga, and Sufism. Beginning in India's early medieval "Tantric Age" and reaching to the present day, Burchett focuses his analysis on the crucial shifts of the early modern period, when the rise of bhakti communities in North India transformed the religious landscape in ways that would profoundly affect the shape of modern-day Hinduism. A Genealogy of Devotion illuminates the complex historical factors at play in the growth of bhakti in Sultanate and Mughal India through its pivotal interactions with Indic and Persianate traditions of asceticism, monasticism, politics, and literature. Shedding new light on the importance of Persian culture and popular Sufism in the history of devotional Hinduism, Burchett's work explores the cultural encounters that reshaped early modern North Indian communities. Focusing on the Ramanandi bhakti community and the tantric Nath yogis, Burchett describes the emergence of a new and Sufi-inflected devotional sensibility-an ethical, emotional, and aesthetic disposition-that was often critical of tantric and yogic religiosity. Early modern North Indian devotional critiques of tantric religiosity, he shows, prefigured colonial-era Orientalist depictions of bhakti as "religion" and tantra as "magic." Providing a broad historical view of bhakti, tantra, and yoga while simultaneously challenging dominant scholarly conceptions of them, A Genealogy of Devotion offers a bold new narrative of the history of religion in India.

Jalaloddin Rumi's Masnavi-ye Ma'navi, or 'Spiritual Couplets', composed in the 13th Century, is a monumental work of poetry in the Sufi tradition of Islamic mysticism. For centuries before his love poetry became a literary phenomenon in the West, Rumi's Masnavi had been revered in the Islamic world as its greatest mystical text. Drawing upon a vast array of characters, stories and fables, and deeply versed in spiritual teaching, it takes us on a profound and playful journey of discovery along the path of divine love, toward its ultimate goal of union with the source of all Truth. In Book 1 of the Masnavi, the first of six volumes, Rumi opens the spiritual path towards higher spiritual understanding. Alan Williams's authoritative new translation is rendered in highly readable blank verse and includes the original Persian text for reference, and with explanatory notes along the way. True to the spirit of Rumi's poem, this new translation establishes the Masnavi as one of the world's great literary achievements for a global readership. Translated with an introduction, notes and analysis by Alan Williams and including the Persian text edited by Mohammad Este'lami.

Delving deeper into the soul of Islam and the definition of spirituality, this third volume examines the mainstream path that seekers are expected to follow in order to learn the fundamental concepts of Sufism and the essentials of the Islamic faith. Concepts central to Sufism, such as unity and multiplicity, silence, privacy and company, and sainthood, are thoroughly discussed.

Rabbinic hermeneutics in ancient Judaism reflects this multifaceted world of the text and of reality, seen as a world of reference worth commentary. As a mirror, it includes this world but perhaps also falsifies reality, adapting it to one's own aims and necessities. It consists of four parts:Part I, considered as introduction, is the description of the "Rabbinic Workshop" (Officina Rabbinica), the rabbinic world where the student plays a role and a reformation of a reformation always takes place, the world where the mirror was created and manufactured. Part II deals with the historical environment, the world of reference of rabbinic Judaism in Palestine and in the Hellenistic Diaspora (Reflecting Roman Religion); Part III focuses on magic and the sciences, as ancient (political and empirical) activities of influence in the double meaning of receiving and adopting something and of attempt to produce an effect on persons and objects (Performing the Craft of Sciences and Magic). Part IV addresses the rabbinic concern with texts (Reflecting on Languages and Texts) as the main area of "influence" of the rabbinic academy in a space between the texts of the past and the real world of the present.

"This message is vitally important in our dangerously polarised world." - Karen Armstrong "Islam, the Faith of Love and Happiness offers an antidote [...] by presenting the heart of Islam." - John L. Esposito What does Islam teach us about the pursuit of happiness? How can we gain true happiness in this life before the next? Through touching stories, humorous anecdotes, and profound insights into the spiritual realm that draw on sacred Islamic teachings, Dr Bagir's work shines a brilliant light into the darknesses that all too often overwhelm us.This volume consists of 29 short and inspirational chapters that take the reader on a spiritual quest to overcome the soul's maladies and experience true happiness.

The Sufi path described in this book leads the seeker past ordinary states of consciousness towards a new experience of infinitude that is the source of the universe. In this stage there is no duality or otherness, but instead infinitude, the Original Oneness, from which all dualities and attributes emanate. The book is at once an autobiography, a didactic treatise and a literary opus full of wonderful translations of the words of earlier Sufis, as well as the author's own poetry. It describes Shaykh Fadhlalla Haeri's life quest to connect today's world with classical times, especially through his meetings with enlightened Sufis all over the globe. Shaykh Fadhlalla Haeri also addresses profound Sufi teachings concerning the nature of humankind, the cosmos and God, using clear and simple language to address difficult doctrinal issues as only a master who has digested fully such knowledge could do. The book also reveals much about the present-day Islamic world where, despite the tragedies that are to be seen everywhere, tradition and spirituality survive. This is a metaphysical and spiritual guide to the Sufi path that ultimately offers insight into the meaning and purpose of life.

A finalist for the 2020 National Jewish Book Award for scholarship--a broad, systematic account of one of the most original and creative kabbalists, biblical interpreters, and Talmudic scholars the Jewish tradition has ever produced "Beautifully written, Moshe Halbertal's groundbreaking book is exceptional in its capability to penetrate to the heart of Nahmanides's thinking and worldview. An admirable achievement."-Adam Afterman, Tel Aviv University "Magisterial. . . . Halbertal displays here his well-established talent for making abstruse ideas accessible to a non-specialist readership."-Los Angeles Review of Books' Marginalia Rabbi Moses b. Nahman (1194-1270), known in English as Nahmanides, was the greatest Talmudic scholar of the thirteenth century and one of the deepest and most original biblical interpreters. Beyond his monumental scholastic achievements, Nahmanides was a distinguished kabbalist and mystic, and in his commentary on the Torah he dispensed esoteric kabbalistic teachings that he termed "By Way of Truth." This broad, systematic account of Nahmanides's thought explores his conception of halakhah and his approach to the central concerns of medieval Jewish thought, including notions of God, history, revelation, and the reasons for the commandments. The relationship between Nahmanides's kabbalah and mysticism and the existential religious drive that nourishes them, as well as the legal and exoteric aspects of his thinking, are at the center of Moshe Halbertal's portrayal of Nahmanides as a complex and transformative thinker.

This book is a compilation of nine short books written between 2007 and 2021, in the ninth and tenth decades of the author's life. It contains his spiritual philosophy expressed in simple language accessible to all. The book tells of what the author has come to believe after a lifetime of seeking for the meaning of life, and how one should live that life at its optimum level. He explains that this cannot be proved: it is ultimately not susceptible to the usual scientific methods, for it lies in a different realm of reality which has to be experienced inwardly. However, its main tenets lie behind world religions and go back to mankind`s earliest thinkings and feelings. Believe it or not as you will, suggests the author. All he can say is that it has sustained him throughout his life and has made that life harmonious and joyous. The teachings of which he speaks are often referred to as the Ancient Wisdom. He first came across them at the age of twenty-five when he met a man who was well versed in that ancient wisdom which is to be found woven throughout major religions, philosophies and mystical teachings. This man was Eugene Halliday, who, the author says, was said to be one of the great spirits of the modern age. The phrase he used to describe the ultimate result of these teachings was 'Reflexive Self-Consciousness'. This, the author explains, was the same message taught by those of old, although expressed by his mentor Halliday in more modern terms. A wise but modest man, the author says that he is no academic or scholar or learned man - adding, with gentle humour, that it is written that an academic is an ass with a load of books on his back. He writes for the average person - of any age - who has no time left to think on these things but who may like to know more. He writes for this person - for he is such a one himself, he says. It is this which makes his story and his accumulated wisdom both inspiring and accessible.

In exploring the social background of early Jewish mysticism, Scholastic Magic tells the story of how imagination and magic were made to serve memory and scholasticism. In the visionary literature that circulated between the fifth and ninth centuries, there are strange tales of ancient rabbis conjuring the angel known as Sar-Torah, the "Prince of the Torah." This angel endowed the rabbis themselves with spectacular memory and skill in learning, and then taught them the formulas for giving others these gifts. This literature, according to Michael Swartz, gives us rare glimpses of how ancient and medieval Jews who stood outside the mainstream of rabbinic leadership viewed Torah and ritual. Through close readings of the texts, he uncovers unfamiliar dimensions of the classical Judaic idea of Torah and the rabbinic civilization that forged them. Swartz sets the stage for his analysis with a discussion of the place of memory and orality in ancient and medieval Judaism and how early educational and physiological theories were marshaled for the cultivation of memory. He then examines the unusual magical rituals for conjuring angels and ascending to heaven as well as the authors' attitudes to authority and tradition, showing them to have subverted essential rabbinic values even as they remained beholden to them. The result is a ground-breaking analysis of the social and conceptual background of rabbinic Judaism and ancient Mediterranean religions. Offering complete translations of the principal Sar-Torah texts, Scholastic Magic will become essential reading for those interested in religions in the ancient and medieval world, ritual studies, and popular religion. Originally published in 1996. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

This history of Sufi conceptions of the hereafter - often imagined as a place of corporeal reward (Paradise) or punishment (Hell) - is built upon the study of five medieval Sufi Qur'an commentaries. Pieter Coppens shows that boundary crossing from this world to the otherworld, and vice versa, revolves around the idea of meeting with and the vision of God; a vision which for some Sufis is not limited to the hereafter. The Qur'anic texts selected for study - all key verses on seeing God - are placed in their broader religious and social context and are shown to provide a useful and varied source for the reconstruction of a history of Sufi eschatology and the vision of God.

People from all faiths and none at all find in the prayers of the mystical traditions expressions that speak to their deepest needs. Whether appealing for knowledge, seeking a sense of the love of God, or about asceticism, questions and doubts, or contemplation and action, each of these prayers (from Christian and other religious tradition sources) are vibrantly alive. Rooted in classic sources, each prayer in Essential Mystic Prayers is important, especially now, in the 21st century. This book collects some of the most beautiful of these prayers. In flame of sunrise bathe my mind, that when I wake, clear-eyed may be my soul's desire. -Fiona Macleod, Scotland, 19th century How should the God who made heaven and earth come into me? Is there any room in me for you, my Lord, my God? -St. Augustine, Africa, 5th century Praise be to Thee, Most Supreme God, Thy Beauty do we worship, to Thee do we give willing surrender. - from Sufi morning prayers

The present volume honours Rabbi Professor Nehemia Polen, one of those rare scholars whose religious teachings, spiritual writings, and academic scholarship have come together into a sustained project of interpretive imagination and engagement. Without compromising his intellectual integrity, his work brings forth the sacred from the mundane and expands the reach of Torah. He has shown us a path in which narrow scholarship is directly linked to a quest for ever-broadening depth and connectivity. The essays in this collection, from his students, colleagues, and friends, are a testament to his enduring impact on the scholarly community. The contributions explore a range of historical periods and themes, centering upon the fields dear to Polen's heart, but a common thread unites them. Each essay is grounded in deeply engaged textual scholarship casting a glance upon the sources that is at once critical and beneficent. As a whole, they seek to give readers a richer sense of the fabric of Jewish interpretation and theology, from the history of Jewish mysticism, the promise and perils of exegesis, and the contemporary relevance of premodern and early modern texts.

What is 'mysticism' and, most importantly, how do the great mystical writers understand it? ""Logos and Revelation"" seeks to answer this question by looking closely at the writings of two of the most prominent medieval mystical writers: the Muslim, Ibn 'Arabi (1165-1240) and the Christian, Meister Eckhart (1260-1328). Through his careful examination of the writings of these men, Robert J. Dobie discovers that mystical reflection and experience are intrinsically and essentially tied to the 'mystical' or 'hidden sense' of the sacred text. Mystical reflection and experience are, therefore, at their roots interpretive or hermeneutical: the attempt by the mystical exegete to uncover through 'imaginative reading' or philosophical analysis the inner meaning of revelation. What emerges is a theology of the Word (logos, verbum, ratio, kalima) in which it is the task of the mystical exegete to appropriate inwardly the divine Word that speaks in and through both the sacred text and all creation. What the mystical writer discovers is an increasingly fitting harmony between the text of revelation, properly interpreted and understood, and the inner dynamic of the soul's reaching out beyond itself toward the transcendent. In contrast to modern notions of the phenomenon, Dobie argues that mystical reading is not about cultivating extraordinary personal experiences. Nor does it take readers doctrinally outside of, or beyond, religious traditions. Rather, mystical reading and listening should take us deeper into the sacred text and sacred tradition. Most strikingly, strong analogies emerge between how Christians and Muslims appropriate inwardly this divine Word, which forms a real and solid basis for interfaith dialog founded on a mutual listening to the divine logos.