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"Henry Corbin's works are the best guide to the visionary tradition...Corbin, like Scholem and Jonas, is remembered as a scholar of genius. He was uniquely equipped not only to recover Iranian Sufism for the West, but also to defend the principal Western traditions of esoteric spirituality."--From the introduction by Harold Bloom Ibn 'Arabi (1165-1240) was one of the great mystics of all time. Through the richness of his personal experience and the constructive power of his intellect, he made a unique contribution to Shi'ite Sufism. In this book, which features a powerful new preface by Harold Bloom, Henry Corbin brings us to the very core of this movement with a penetrating analysis of Ibn 'Arabi's life and doctrines. Corbin begins with a kind of spiritual topography of the twelfth century, emphasizing the differences between exoteric and esoteric forms of Islam. He also relates Islamic mysticism to mystical thought in the West. The remainder of the book is devoted to two complementary essays: on "Sympathy and Theosophy" and "Creative Imagination and Creative Prayer." A section of notes and appendices includes original translations of numerous Su fi treatises. Harold Bloom's preface links Sufi mysticism with Shakespeare's visionary dramas and high tragedies, such as The Tempest and Hamlet. These works, he writes, intermix the empirical world with a transcendent element. Bloom shows us that this Shakespearean cosmos is analogous to Corbin's "Imaginal Realm" of the Sufis, the place of soul or souls.

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Two years before T E Lawrence received orders to travel to the Hejaz to liaise with the leader of the Arab Revolt, other British officers had already roamed the Arabian Peninsula's unforgiving Nejdi desert, to rally tribal support for the British war effort. The first was Captain William Henry Irvine Shakespear, a political agent from the Government of India's Political Department. Born in October 1878 in India, Shakespear spent much of his childhood away from his Anglo-Indian parents, schooling in Portsmouth and later in the Isle of Man, before entering Sandhurst as a British Indian Army Officer Cadet. On his return to India, Shakespear spent six years in military service before he joined the Political Department in 1904, serving twice in Bandar Abbas and briefly in Muscat. Shakespear's next mission was as a political agent in Kuwait, arriving at the coastal Sheikhdom in the spring of 1909. For the next four years, he travelled extensively into the Nejdi desert, providing both London and Delhi with valuable intelligence about the vastly unknown interior as well as cultivating a personal relationship with Ibn Sa'ud, the Emir of Riyadh. At a time when London and Constantinople were negotiating the Anglo-Ottoman treaty, Shakespear almost became persona non grata for advocating the need to back the emir after his tribal warriors had expelled the Ottoman garrisons in al-Hasa in 1913. When war was declared in July 1914, Shakespear was one of the first to try to join the British Army to fight in France, but when the Ottoman Empire looked set to ally with Germany, the powers that had previously shunned him now needed his unique knowledge of Central Arabia and relationship with Ibn Sa'ud. That October, as many of his peers and countrymen crossed the English Channel to reinforce those already in the trenches, Shakespear set sail for Kuwait on special duty to rendezvous with the emir. It was a mission that T E Lawrence would later commend, acknowledging the crucial role that the political agent played during the early stages the Middle Eastern theatre of war. Shakespear was a pioneer in exploring the Nejd, capturing many firsts with his camera, although there were a few other equally intrepid British officials who preceded him into the desert. From the late-18th century, the East India Company collided numerous times with the House of Sa'ud as both attempted to understand the intentions of the other, before the political agent finally laid the foundations for formal diplomatic relations with Ibn Sa'ud, and later with the Kingdom of Saudi Arabia.

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The first in-depth study of the collaborative intellectual exchange between the European and the Arabic Republics of Letters. Beyond Orientalism reformulates our understanding of the early modern Mediterranean through the remarkable life and career of Moroccan polymath Ahmad Ibn Qâsim al-Hajarî (ca. 1570-1641). By showing Hajarî’s active engagement with some of the most prominent European Orientalists of his time, Oumelbanine Zhiri makes the case for the existence of an Arabic Republic of Letters that operated in parallel to its European counterpart. A major corrective to the long-held view of Orientalism that accords agency only to Europeans, Beyond Orientalism emphasizes the active role played by Hajarî and other “Orientals” inside and outside of Europe in some of the most significant intellectual movements of the age. Zhiri explores the multiple interactions between these two networks of intellectuals, decentering Europe to reveal how Hajarî worked collaboratively to circulate knowledge among Europe, North Africa, and the Middle East.

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A vibrant portrait of an age when Arabic enlightenment anticipated and inspired the European Renaissance, illuminated by its guiding figures and rivals, Ibn Sina and Biruni. In The Genius of their Age, S. Frederick Starr follows up his acclaimed Lost Enlightenment: Central Asia's Golden Age with a portrait of the Arab enlightenment and its key figures--Abu-Ali al-Husayn ibn-'Abdallah Ibn-Sina and Abu al-Rayhan Muhammad ibn Ahmad al-Biruni. A thousand years ago, these two intellectual giants--known as Ibn Sina and Biruni for short--achieved stunning breakthroughs in fields as diverse as medicine, astronomy, mathematics, philosophy, geography, and physics. Biruni measured the earth more precisely than anyone else down to the sixteenth century, pondered a heliocentric universe, and hypothesized the existence of North and South America as inhabited continents. Ibn Sina's writing on philosophy and metaphysics enriched the writings of countless European thinkers, including St. Thomas Aquinas, while Sina's grand synthesis of medical knowledge became the standard for the next six hundred years in Europe, the Middle East, and India. They both also commented extensively on the works of ancient Greeks and earlier Muslim thinkers, whose works they aspired to synthesize--and to transcend. Contemporaries, Ibn Sina and Biruni were born within the borders of what is now Uzbekistan and spent their lives in Central Asia. They also became rivals, launching a correspondence and commentary that galvanized them despite sometimes bitter disagreement. Centuries before the West caught up with them, Ibn Sina and Biruni reflected their age's feats and its intellectual high point, persisting with their inquiries and their independence amid turmoil and rapid change. Though scholars have long dissected the works of Ibn Sina and Biruni, S. Frederick Starr focuses also on their lives and the times in which they lived. By contextualizing their work and by making the age palpable to the reader, S. Frederick Starr gives the achievements of Ibn Sina and Biruni a holistic and unforgettably human dimension.

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The Travels of Ibn Battuta: A Guided Reader is a unique Arabic literature and history textbook for students at the High Intermediate to Advanced level. Ibn Battuta was the greatest traveler of the medieval period, and his narrative provides an unmatched view of medieval civilization from Spain to China, and from Russia to Mali. Students will read the authentic descriptions of Ibn Battuta's encounters with cannibals, desert bandits, Mongol chieftains, and his impressions of wonders from Timbuktu to Constantinople to Quanzhou. This book provides a guided and scaffolded survey of Ibn Battuta's greatest travels through twenty lessons, each with extensive preparatory, explanatory, and application exercises, enabling students to read the actual words of the original text without undue difficulty.While telling a fascinating narrative as a whole, each of the twenty lessons is designed to stand alone for classroom or individual study. Individual sections focus on classical grammar and stylistics, historical and cultural background and critical evaluation of the texts. The book also provides teachers with a wide range of comprehension, composition, interpretation, and research activities.

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Ahmad ibn Tulun (835–884) governed Egypt on behalf of the Abbasid dynasty for sixteen years. An aggressive and innovative actor, he pursued an ambitious political agenda, including the introduction of dynastic rule over Egypt, that put him at odds with his imperial masters. Throughout, however, he retained close ties to the Abbasid house and at no point did he assert outright independence. In this volume, Matthew Gordon considers Ibn Tulun’s many achievements in office as well as the crises, including the betrayals of his eldest son and close clients, that marred his singular career.

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The Wolf King explores how political power was conceptualized, constructed, and wielded in twelfth-century al-Andalus, focusing on the eventful reign of Muhammad ibn Sad ibn Ahmad ibn Mardanīsh (r. 1147–1172). Celebrated in Castilian and Latin sources as el rey lobo/rex lupus and denigrated by Almohad and later Arabic sources as irreligious and disloyal to fellow Muslims because he fought the Almohads and served as vassal to the Castilians, Ibn Mardanīsh ruled a kingdom that at its peak constituted nearly half of al-Andalus and served as an important buffer between the Almohads and the Christian kingdoms of Castile and Aragon. Through a close examination of contemporary sources across the region, Abigail Krasner Balbale shows that Ibn Mardanīsh's short-lived dynasty was actually an attempt to integrate al-Andalus more closely with the Islamic East—particularly the Abbasid caliphate. At stake in his battles against the Almohads was the very idea of the caliphate in this period, as well as who could define righteous religious authority. The Wolf King makes effective use of chronicles, chancery documents, poetry, architecture, coinage, and artifacts to uncover how Ibn Mardanīsh adapted language and cultural forms from around the Islamic world to assert and consolidate power—and then tracks how these strategies, and the memory of Ibn Mardanīsh more generally, influenced expressions of kingship in subsequent periods.

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A unique textbook of guided readings from the great works of Arabic prose for advanced level students of Classical Arabic literature From Ibn Sina to Sindbad makes some of the greatest works of the Golden Age of Arab Civilization accessible to Arabic students at the mid- to high-advanced level of proficiency, while also providing a ready curriculum for teachers of Advanced Arabic. It introduces students to classical Arabic literature through twenty guided readings of works spanning prose genres from travel writing to philosophy, science, religion, humor, and imaginative fiction, including texts by al-Jahiz, al-Kindi, Ibn Khaldun, and Ibn Rushd. Original texts are supplemented with supporting explanatory material, to make them accessible to students, who then progress through an extensive series of exercises to test their comprehension, develop interpretive and critical reading skills, and apply the linguistic structures to their own speaking and writing. Each of the twenty lessons is designed to stand alone for classroom use or individual study, making this a valuable resource for students and teachers alike.

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Usama Ibn Munqidh (1095-1188) was a Syrian poet and warrior whose life coincided with some of the most dramatic moments in Islamic history: the invasion of the Turks into the Middle East, the collapse of the Shi'ite political power, and above all, the coming of the Crusades. Often at the frontline of such events whilst on military service representing one of his many Lords, including on occasion the legendary Saladin, Usama was nonethless best-known to his contemporaries as a poet. Covering his exquisite anthologies of Arabic poetry, his witty and well- loved memoirs, and his political adventures, this comprehensive biography examines both the literary works of the famous "Arab- Syrian Gentleman" and the tumultuous life which inspired them. With a guide to further reading, a dynastic family tree and a glossary of the principal characters encountered in the book, it offers an indispensable window into Usmama's life, times and world of thought.

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Khalifa ibn Khayyat was born in the southern Iraqi city of Basra in the 770s AD and in his lifetime Iraq grew into a thriving centre of culture and trade and one of the most populous and prosperous regions of the world. He was one of a generation of scholars who gave concrete form to Islamic religion and culture and bequeathed to us the first books that can be said to be distinctively Islamic. Khalifa’s History is the earliest extant work of Muslim historiography and this alone makes it deserving of greater recognition. It carefully records the key events in the life of the Muslim community from the prophet Muhammad to Khalifa’s own day. The section on the Umayyad dynasty (660-750), which occupies about half of the work, is noteworthy because it gives a more positive assessment of the Umayyad caliphs than later narratives. Over time they were increasingly censured for having corrupted the purity of early Islamic society, and yet it was they who had overseen the conquest of cities as far afield as Seville and Samarkand and established Muslim rule over all the lands inbetween. They built the magnificent mosques of Medina and Damascus that still stand today and the palaces that litter the desert margins of modern Jordan and Syria. Khalifa’s History helps us to better evaluate the achievements of this dynasty and also to analyze the beginnings of the discipline of Arabic historical writing in the framework of Islamic civilization. This study and translation was originally submitted by Carl Wurtzel as a doctoral thesis at Yale University in 1977 under the supervision of Franz Rosenthal, one of the greatest Orientalists of modern times. It has now been prepared for publication, with a Foreword and updated bibliography, by Robert Hoyland, professor of Islamic History at Oxford University.

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Samuel Ibn Tibbon (c. 1165-1232) - the eminent translator, philosopher, and exegete - is most famous for his Hebrew translation of Maimonides' Guide of the Perplexed. However, he wrote original works as well, and laid the foundations for a distinctive philosophical-exegetical movement, what is today called 'Maimonideanism'. James T. Robinson's book includes a first English translation of Ibn Tibbon's commentary on Ecclesiastes, which was the foundational work of the Maimonidean tradition. The translation, with full annotation, is accompanied by an introduction, which provides relevant historical, philosophical and exegetical background, explains difficult passages, and identifies Ibn Tibbon's important contributions to the emergence of Maimonideanism. The author analyzes Ibn Tibbon's sources and influences (in Jewish philosophy and exegesis and in Graeco-Arabic philosophy, especially al-Farabi and Averroes), discusses his theory and method of exegesis, and explains the main arguments and allegories of the work which relate to the problem of human perfection. Responding to and developing the various positions of his time - especially the infamous view of al-Farabi that immortality of the soul "is nothing but an old wife's tale" - Ibn Tibbon argues that conjunction with the active intellect is possible but rare: only "one man in a thousand" can attain it. Thus, while the elite few should pursue it - through a life of study and contemplation - the many should focus on perfection in this world: they should "eat, drink, and show the soul good".

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Arabic and European studies of Ibn Khaldun, the great medieval polymath, follow one of two paths. In one direction, scholars interpret his Prolegomena, written in 1377, as the point at which the new social sciences emerged. They identify Ibn Khaldun’s ‘new science of culture’ as sociology or as an ‘Islamic’ (or ‘Arab’) alternative to sociology. In the other direction, the interpretation of Khaldunian discourse is confined to the Islamic-Aristotelian paradigm of its time. The epistemological novelty of the Prolegomena is dismissed and the science of culture is perceived as a minor contribution to the Aristotelian curriculum. Charting a different path, Javad Tabatabai’s highly original Ibn Khaldun and the Social Sciences is an inquiry into the condition of the im-possibility of the social sciences in the Islamic-Aristotelian paradigm. Rather than identifying the science of culture as a forerunner of, or alternative to, sociology, it investigates the Prolegomena within the epistemological framework established by the social sciences. Javad Tabatabai theorizes the condition of im-possibility of the ‘scientific revolution’ as the ‘epistemic obstacle’ to modernity in Islamic civilization. This theorization revisits Michel Foucault’s discussion of the condition of possibility of the human sciences in light of the history of Christian-Aristotelian thought and the broader French debates about epistemology from Bachelard to Althusser. Ibn Khaldun and the Social Science offers a critical theory of tradition and modernity in the Middle East, elaborating on a historical situation where social and human sciences emerged by the way of colonial and post-colonial translations of discourse from Europe, and in a historical and epistemological break with inherited traditions of knowledge. In this situation, Tabatabai highlights the significance of reactivating Ibn Khaldun’s critical reckoning with the limit of inherited traditions as the political-theological horizon of renewal.

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Florian A.G. Lützen untersucht in dieser Studie den Religionsbegriff ( dīn) bei Aḥmad Ibn ʿAǧība (gest. 1224/1809), seine Synthese von Sufitum und Theologie. Den Religionsbegriff beschreibt er insbesondere anhand der im "Gabriel-Hadith" dargestellten Ebenen: islām, īmān und iḥsān - Hingabe, Glaube und Vervollkommnung. Dieses Stufengebilde, von vielen Gelehrten in der späten Phase der Islamischen Theologie (etwa 1400-1800) für fundamental erachtet, eignet sich zum einen dazu, die Religion aus der Perspektive der Theologie darzustellen, und zum anderen, um den Weg des Menschen zu Gott zu beschreiben. In seiner Analyse macht der Autor deutlich, wie Ibn ʿAǧība, aufbauend auf seiner Tradition, eine Theologie konzipiert, die das Sufitum ins Zentrum stellt, ohne die anderen Disziplinen der Theologie auszuklammern.

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An essential guide for anyone interested in the Joseph ibn Lev case.

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In these global times it is a curious and pertinent fact that the life and writings of Muhyiddin Ibn 'Arabi, which since the 12th century have incalculably influenced the metaphysical structure of much Oriental thought and practice, still remain relatively unknown and undiscussed in the Western theoretical architecture of the twenty-first century. His remarks on causality, time, contingency, necessity, epistemology, ontology, ethics and aesthetics alone would entice even the most wary of modernity's intellectual authorities. This book deals with the findings of just some of these authorities modern philosophy, social science and psychology in an open discourse between the ancient and the modern, the traditional and the scientific, the industrial and the personal. It is an invitation to reconsider some of the central and defining ideas of modernity in the light of Ibn 'Arabi's writings on the Unity of Existence. The book will be of interest to academics and students in psychology, sociology and philosophy, and to readers with an academic and/or personal interest in Ibn 'Arabi.

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Sulayman Ibn Hasan al-Gazzi fu vescovo melchita di Gaza tra il X e l’XI secolo. È l’autore di un Diwan e di un corpus di trattati teologici, omiletici e apologetici. La vita e le opere di Sulayman al-Gazzi sono state oggetto di studio sin dagli inizi del secolo scorso, tuttavia l’intero corpus algazzianus è stato edito per la prima volta da Neophytos Edelby solo negli anni `80 del `900. La presente edizione comprende solo gli scritti teologici in prosa editi e tradotti in italiano. Il principale progresso rappresentato da questa nuova edizione è costituito dal tentativo di ricostruire l’archetipo della tradizione in ottemperanza alle regole della critica testuale neolachmanniana. Le caratteristiche linguistiche del medio arabo sono state rispettate e conservate nel testo critico come esse si presentano nella fonte manoscritta più antica, mentre un apparato critico è stato interamente dedicato alla registrazione delle varianti linguistiche attestate negli altri testimoni. L’editore dunque ha cercato di rispettare sia la volontà autoriale espressa dal contenuto testuale, sia la forma linguistica dei testi in cui essi verosimilmente furono composti.

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This is the first systematic overview of the science of letters (ilm al-huruf) according to the great Andalusian spiritual master, scholar, poet and philosopher Ibn Arabi (d. 1240). Ibn Arabi defined the science of letters as familiarity with the building-blocks of the Quranic revelation and everything in the world of Nature. Letters are understood as visual and aural signs of pointing to the mysteries of existence. The present study examines how the universe came to be, for what purpose it as created and the hierarchical structure it is endowed with. It is an old story told anew -- through the 28 letters of the Arabic alphabet, their orthographic forms and the meanings attributed to them, utilising Ibn Arabis own diagrams. Although the story could be told through geometrical figures or numbers, letters were chosen on the basis of Ibn Arabis doctrine that the meanings carried by the letters fully encompasses the whole of existence: God and the universe.

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‘Ali ibn ‘Asakir (1105–1176) was one of the most renowned experts on Hadith and Islamic history in the medieval era. His was a tumultuous time: centuries of Shi‘i rule had not long ended in central Syria, rival warlords sought control of the capital, and Crusaders had captured Jerusalem. Seeking the unification of Syria and Egypt, and the revival of Sunnism in both, Ibn ‘Asakir served successive Muslim rulers, including Nur al-Din and Saladin, and produced propaganda against both the Christian invaders and the Shi‘is. This, together with his influential writings and his advocacy of major texts, helped to lay the foundations for the eventual Sunni domination of the Levant – a domination which continues to this day.

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The year 922 saw a series of remarkable face-to-face encounters in the steppes between Bukhara and the Middle Volga. Ibn Fadlan was an intrepid member of a diplomatic and religious mission from the distant caliphate in Baghdad to the ruler of the Volga Bulgars. His account gives a vivid eyewitness description of the peoples he came upon (whose appearance, rituals and filthy habits both fascinate and appal) and a famous depiction of a Viking Rus ship burial. It is unique testimony to burgeoning exchanges between several different cultures, and to the emergence of new political structures on the steppes. Yet the account survives only as part of a later composite work, raising questions of meaning and historical interpretation. This pioneering interdisciplinary study of Ibn Fadlan’s text and the world he surveyed draws on a variety of specialists to give readers both ‘the bigger picture’ of cultural and economic change in Eurasia, Byzantium and the Muslim world, and hard facts, in the form of archaeological and numismatic data.

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The definitive revised and corrected edition of this modern classic of Sufi poetry. Includes Arabic text, full transliteration, and English translation.

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A collection of 101 hadith sayings, this work is one of the most important and influential early collections of hadith qudsi. Falling into three categories, the first 40 sayings each have a full, unbroken chain of transmission that goes back to God through the medium of the Prophet Muhammad. The second category are sayings mostly taken from well-known written collections. The final section is drawn from similar books, with Ibn 'Arabi adding one extra hadith, orally transmitted. Comprised of a full introduction explaining the meaning of Hadith, the text stresses the importance of this tradition in Ibn 'Arabi's writing.

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In the late medieval period, manuscripts galore circulated in Middle Eastern libraries. Yet very few book collections have come down to us as such or have left a documentary trail. This book discusses the largest private book collection of the pre-Ottoman Arabic Middle East for which we have both a paper trail and a surviving corpus of the manuscripts that once sat on its shelves: the Ibn ?Abd al-H?d? Library of Damascus. The book suggests that this library was part of the owner's symbolic strategy to monumentalise a vanishing world of scholarship bound to his life, family, quarter and home city

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Written in Judeo-Arabic in eleventh-century Muslim Spain but quickly translated into Hebrew, Bahya Ibn Paquda's Duties of the Heart is a profound guidebook of Jewish spirituality that has enjoyed tremendous popularity and influence to the present day. Readers who know the book primarily in its Hebrew version have likely lost sight of the work's original Arabic context and its immersion in Islamic mystical literature. In A Sufi-Jewish Dialogue, Diana Lobel explores the full extent to which Duties of the Heart marks the flowering of the "Jewish-Arab symbiosis," the interpenetration of Islamic and Jewish civilizations. Lobel reveals Bahya as a maverick who integrates abstract negative theology, devotion to the inner life, and an intimate relationship with a personal God. Bahya emerges from her analysis as a figure so steeped in Islamic traditions that an Arabic reader could easily think he was a Muslim, yet the traditional Jewish seeker has always looked to him as a fountainhead of Jewish devotion. Indeed, Bahya represents a genuine bridge between religious cultures. He brings together, as well, a rationalist, philosophical approach and a strain of Sufi mysticism, paving the way for the integration of philosophy and spirituality in the thought of Moses Maimonides. A Sufi-Jewish Dialogue is the first scholarly book in English about a tremendously influential work of medieval Jewish thought and will be of interest to readers working in comparative literature, philosophy, and religious studies, particularly as reflected in the interplay of the civilizations of the Middle East. Readers will discover an extraordinary time when Jewish, Christian, and Islamic thinkers participated in a common spiritual quest, across traditions and cultural boundaries.

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The Works of Ibn Wāḍiḥ al-Yaʿqūbī, a three volume set, contains a fully annotated translation of the extant writings of Abū al-ʿAbbās al-Yaʿqūbī, a Muslim imperial official and polymath of the third/ninth century, along with an introduction to these works and a biographical sketch of their author. The most important of the works are the History (Ta’rikh) and his Geography (Kitab al-buldan). It also contains a new translation of al-Yaʿqūbī’s political essay (Mushakalat al-nas) and a set of fragmentary texts drawn from other Arabic medieval works. Al-Yaʿqūbī’s writings are among the earliest surviving Arabic-language works of the Islamic period, and thus offer an invaluable body of evidence on patterns of early Islamic history, social and economic organization, and cultural production. Contributors: Laila Asser, Paul Cobb, Lawrence I. Conrad, Elton Daniel, Fred Donner, Michael Fishbein, Matthew S. Gordon, Sidney H. Griffith, Wadad Kadi (al-Qāḍī), Lutz Richter-Bernberg, Chase F. Robinson, Everett K. Rowson

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