This title explains the divine attributes by which God manifests Himself in the world, and by which He completes the spiritual life of man. The author describes how, in order to assume the angelic character within, a human must choose from these attributes and live by their tenets in daily life.

Now that Rumi has become one of the best-selling poets in North America, interest in his life and times has increased dramatically. Practically every collection of his poetry provides a thumbnail biography, highlighting his encounter with Shams-i Tabrizi, the wandering mystic who became Rumi's beloved companion. Rumi had been a sober scholar, teaching law and theology to a small circle of students, but the coming of Shams turned him into a devotee of music, dance, and poetry. Three years after Shams's appearance out of nowhere, he abruptly vanished, never to be seen again. It was Rumi's longing for the lost Shams that transformed him into one of the world's greatest poets. Rumi immortalized Shams's name by constantly celebrating him in his poetry as the embodiment of the divine beloved.

Very little is know about the historical Shams--indeed, some have even doubted that he was a real person. Everyone interested in Rumi's poetry has been curious about him, and beginning with Rumi's own son and other hagiographers, a great deal of legend was built up. Over the centuries, Shams became a trope of Persian, Turkish, and Urdu literatures. Modern scholarship has made little headway in explaining who Shams was or how he was able to play such a decisive role in Rumi's life, though a good number of theories have been advanced.

Me and Rumi represents a true milestone in the study of this enigmatic figure. It makes available for the first time in any European language first-hand accounts of Shams that have never been studied by Western scholars. When Rumi and Shams sat and talked, one or more members of the circle took notes. These were never put into final form, but they were preserved andsometimes copied by later generations, ending up in various libraries scattered around Turkey. Fifteen years ago an Iranian scholar completed the long process of collating and editing the manuscripts. The book that he published, called Maqalat-i Shams-i Tabrizi (The Discourses of Shams-i Tabrizi), provides us with an extraordinary picture of an awe-inspiring personality.

In Me and Rumi, Chittick has translated about two-thirds of the Discourses into English and arranged them in a manner that clarifies their meaning and context. He provides notes and a glossary, which will go a long way toward helping readers decipher the more obscure passages. The net result is an exciting and readable book that brings Shams to life. For the first time in Western sources, we are given access to him without the intermediary of Rumi and the myth-makers. Shams appears as raucous and sober, outspoken and subtle, harsh and gentle, learned and irreverent and, above all, as an embodiment of the living presence of God. The book destroys the stereotypes that have been set up by the secondary literature, and it gives access to a far more fascinating and vivid personality than we have any right to expect from what hagiographers and scholars have written.

Merton understood the essence of the world's great spiritual traditions and explains them in ways all spiritual seekers can understand. This comprehensive collection is comprised of essays by scholars such as Sidney Griffith, Merton's own Sufi poems, books reviews of Sufi texts, edited transcriptions of his lectures on Sufism given to the Trappist novices at the Abbey of Gethsemani, and a selections of works from which he drew particular inspiration.

William C. Chittick, the leading scholar in the field, offers a compelling insight into the origins, context, and key themes of this fascinating movement. After a general overview of the tradition, he draws upon the words of some of the greatest Sufi writers - among them Ibn Arabi, Baha Walad and Rumi himself - to give a fresh and revealing perspective on the teachings and beliefs of Sufism and its proponents. Fresh and authoritative, this sympathetic book will be appreciated by anyone interested in Sufism, from complete beginners to students, scholars and experts alike.

The importance of Muhyi al-Din Ibn al-Arabi (1165-1240) for Islamic mysticism lies in the fact that he was a speculative thinker of the highest order, albeit diffuse and difficult to understand. His central doctrine is the unity of all existence. In this text, William Chittick explores how, through the work of Ibn Al-Arabi, Sufism moves away from anguished and ascetic searchings of the heart and conscience and becomes a matter of speculative philsophy and theosophy.

Islamic Intellectualism is dead: or so argues William Chittick in this profound new book. Whilst many may say that Islamic studies thrives as a subject, Chittick points to the words of one of his former Professors when describing young colleagues: they know everything one can possibly know about a text, except what it says. Indeed, Chittick states that it is impossible to understand ancient Islamic texts without the years of contemplative study that are anathema to the modern education system. While modern intellectuals with faith often treat their studies and faith in two seperate spheres, Chittick argues that it is essential to return to the ways of the ancient Sufis, who viewed knowledge of the soul, the world, and God as an extension of the same thing.

The Self-Disclosure of God offers the most detailed presentation to date in any Western language of the basic teachings of Islam's greatest mystical philosopher and theologian. It represents a major step forward in making available to the Western reading public the enormous riches of Islamic teachings in the fields of cosmology, mystical philosophy, theology, and spirituality.

The Self-Disclosure of God continues the author's investigations of the world view of Ibn al-Arabi, the greatest theoretician of Sufism and the 'seal of the Muhammadan saints". The book is divided into three parts, dealing with the relation between God and the cosmos, the structure of the cosmos, and the nature of the human soul. A long introduction orients the reader and discusses a few of the difficulties faced by Ibn al-'Arabi's interpreters. Like Chittick's earlier work, The Sufi Path of Knowledge, this book is based primarily on Ibn al-Arabi's monumental work, al-Futuhat al-makkiyya "The Meccan Openings". More than one hundred complete chapters and subsections are translated, not to mention shorter passages that help put the longer discussions in context. There are detailed indices of sources, Koranic verses and hadiths. The book's index of technical terminology will be an indispensable reference for all those wishing to delve more deeply into the use of language in Islamic thought in general and Sufism in particular.

As stated in the introduction, two of the three texts translated in this book focus on the contents of Islamic faith, while the third concentrates on the details of practice--that is, the works that Muslims should perform in order to observe the Shariah.

William Chittick takes-a-major step toward exposing the breadth and depth of Ibn al-'Arabi's vision. The book offers his view of spiritual perfection and explains his theology, ontology, epistemology, hermeneutics, and soteriology.

Liu Zhi (ca. 1670-1724) was one of the most important scholars of Islam in traditional China. His "Tianfang xingli" (Nature and Principle in Islam), the Chinese-language text translated here, focuses on the roots or principles of Islam. It was heavily influenced by several classic texts in the Sufi tradition. Liu's approach, however, is distinguished from that of other Muslim scholars in that he addressed the basic articles of Islamic thought with Neo-Confucian terminology and categories. Besides its innate metaphysical and philosophical value, the text is invaluable for understanding how the masters of Chinese Islam straddled religious and civilizational frontiers and created harmony between two different intellectual worlds.

The introductory chapters explore both the Chinese and the Islamic intellectual traditions behind Liu's work and locate the arguments of "Tianfang xingli" within those systems of thought. The copious annotations to the translation explain Liu's text and draw attention to parallels in Chinese-, Arabic-, and Persian-language works as well as differences.

"In Search of the Lost Heart" brings together twenty-six essays by William C. Chittick, renowned scholar of Sufism and Islamic philosophy. Written between 1975 and 2011, most of these essays are not readily available in Chittick s own books. Although this is a collection, its editors have crafted it to be a book sufficient unto itself, which, when taken as a whole, can be said to explore the underlying worldview of Islam.
Chittick draws upon the writings of towering figures such as Ibn al- Arab, R m, and Mull adr, as well as other important, but lesser-known thinkers, as he engages with a wide variety of topics, such as the nature of being and knowledge, the relationship between love and scriptural hermeneutics, the practical and theoretical dimensions of Islamic mysticism, the phenomenon of religious diversity, and the ecological crisis."

This book introduces the work of an important medieval Islamic philosopher who is little known outside the Persian world. Afdal al-Din Kashani was a contemporary of a number of important Muslim thinkers, including Averroes and Ibn al-Arabi. In this book, Chittick uses Kashani and his work to introduce the basic issues and arguments of Islamic philosophy to modern readers.

The very heart of the Islamic tradition is love; no other word adequately captures the quest for transformation that lies at this tradition's center. So argues esteemed professor of medieval Islam William C. Chittick in this survey of the extensive Arabic and Persian literature on topics ranging from the Qur'an up through the twelfth century. Bringing to light extensive foundational Persian sources never before presented, Chittick draws on more than a thousand pages of newly translated material to depict the rich prose literature at the center of Islamic thought.