Search results for ""IBN""

The first book of legal advice for the hip hop generation, Covering areas ranging from how to secure the best public defender to what to do when driving DWB, this is a step-by-step guide to the criminal system for those who need it most written by a criminal defense attorney who knows this world from the inside out.A counterpoint to the Law and Order justice the public sees and believes in. This is the real criminal justice system, as told from someone inside, someone fights it ever day. This is not a manual for how to get off, how to be a better criminal. It is proof that the system will eat you up and spit you out if you dare to become involved or think you can beat it. Raw Law authoritatively addresses the legal issues faced by the hip hop generation, and offers a simple guide on how to avoid certain situations and how to learn and respond to others. Here readers will learn the truths and untruths of the justice system and how they can protect themselves from the worst of it. But most of all, they will learn how to follow the first rule of the criminal justice system: AVOID IT AT ALL COSTS.

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Desde Dante a la poesía caballeresca, Ibn Arabí ha influido de manera decisiva en el pensamiento de Occidente a través de los más de cuatrocientos libros, desde ensayos cortos a monumentales obras, que han dado respuesta a una multitud de buscadores de la iluminación interior. Su personalidad y obra han ejercido a través de los siglos una influencia imborrable en todo el ámbito del Sufismo que ha llegado ?incólume? hasta nuestros días.El presente volumen contiene una obra poco conocida de Ibn Arabi, pero de enorme importancia, El divino gobierno del reino humano, así como otros dos textos más cortos ?Lo que necesita el buscador y Tratado sobre el Uno y Único?, y un epílogo en el que se recogen las enseñanzas del sheij al-akbar (el gran imam) sobre la práctica sufí y el nexo entre maestro y discípulo. El libro se completa con una breve aunque hermosa biografía sobre Ibn Arabí y una introducción a su pensamiento.

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This award-winning historical novel deals with the stormy life of the outstanding Arab philosopher Ibn Khaldun, using historical sources, and particularly material from the writer’s works, to construct the personal and intellectual universe of a fourteenth-century genius. The dominant concern of the novel—the uneasy relationship between intellectuals and political power, between scholars and authority—addresses our times through the transparent veil of history.In the first part of the novel, we are introduced to the mind of Ibn Khaldun as he dictates his work to his scribe and interlocutor. The second part delves into the heart of the man and his retrieval of a measure of happiness and affection in a remarriage, after the drowning of his first wife and their children at sea. Finally we see Ibn Khaldun as a man of action, trying to minimize the imminent horrors of invading armies and averting the sack of Damascus by Tamerlane, only to spend his last years lonely and destitute, having been fired from his post as qadi, his wife having gone to Morocco, and his attempts at saving the political situation having come to nil.“The elusive simplicity and fluency of style manage to entertain and instruct at once. We learn as we read about Ibn Khaldun: his insights into history and historiography, his views of the rise and fall of civilizations, the principles of his sociological thinking, along with intimate aspects of his life, including his tragic losses and his attitude toward women. We also learn of his response to the major crisis of his time, the Tatar invasion of the Mashriq. In short, Ibn Khaldun, the distant and formidable figure, is humanized—thanks to this novel.”—Naguib Mahfouz Medal Award Committee

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In history, Judaism, Christianity and Islam have been both partners and rivals. The well-known parable of the three rings argues in a beautiful paradox how the religion most beloved by the other two will turn out to be in possession of the true ring. This book collects a number of texts in which not just bilateral religious dialogues but the relations between one's own religion and the two others are documented. The texts translated and studied here, date from the medieval period, both from the East and from the West. It brings together in one volume esteemed writers such as the Jews Judah Halevi, Abraham Ibn Daud, Moses Maimonides, and Ibn Kammuna; the Christians John of Damascus, Paul of Antioch, Peter Abelard, Thomas Aquinas and Nicholas of Cusa; and the Muslims 'Abd al-Jabbar, Al-Ghazali, Ibn Qayyim al-Jawziyya, and Nur-al-Din al-Raniri. The shared knowledge of different religious traditions as testified to in some of these texts, may come as a surprise. Basic patterns of mutual understanding, pluralism, tolerance and dialogue - still relevant today - are drafted.

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Arabic Belles Lettres brings together ten studies that shed light on important questions in the study of Arabic language, literature, literary history, and writerly culture. The volume is divided into three sections. Early Narratives comprises: Joseph Lowry on the Qurʾan's allusive legal language; Abed el-Rahman Tayyara on matrilineal lineages in the context of Badr and Uhụd; Ruqayya Khan on the ramifications of public courtship in ʾUdhrī romances; and Philip Kennedy on firāsah (reading for signs and traces) in medieval narrative. Medieval Authors comprises: Shawkat Toorawa on ʿUbaydallāh ibn Aḥmad ibn Abī Ṭāhir's History of Baghdād; Maurice Pomerantz and Bilal Orfali on Ibn Fāris and the origins of the maqāmah genre; Everett Rowson on al-Tawḥīdī and his predecessors (a reprint of his 1996 ZDMG article); and Ghayde Ghraowi on al-Khafājī and his Rayḥānat al-alibbāʾ. Modern Egypt comprises: Roger Allen on a cultural controversy in the Cairo newspapers of 1902; and Devin Stewart on preposterous boasting and ingenuity in on modern Egyptian Arabic.

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All the best armchair travellers are sceptics. Those of the fourteenth century were no exception: for them, there were lies, damned lies, and Ibn Battutah's India.Born in 1304, Ibn Battutah left his native Tangier as a young scholar of law; over the course of the thirty years that followed he visited most of the known world between Morocco and China. Here Tim Mackintosh-Smith retraces one leg of the Moroccan's journey -- the dizzy ladders and terrifying snakes of his Indian career as a judge and a hermit, courtier and prisoner, ambassador and castaway. From the plains of Hindustan to the plateaux of the Deccan and the lost ports of Malabar, the author reveals an India far off the beaten path of Taj and Raj.Ibn Battutah left India on a snake, stripped to his underpants by pirates; but he took away a treasure of tales as rich as any in the history of travel. Back home they said the treasure was a fake. Mackintosh-Smith proves the sceptics wrong. India is a jewel in the turban of the Prince of Travellers. Here it is, glittering, grotesque but genuine, a fitting ornament for his 700th birthday.

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Written in mid-seventeenth-century Egypt, Risible Rhymes is in part a short, comic disquisition on “rural” verse, mocking the pretensions and absurdities of uneducated poets from Egypt’s countryside. The interest in the countryside as a cultural, social, economic, and religious locus in its own right that is hinted at in this work may be unique in pre-twentieth-century Arabic literature. As such, the work provides a companion piece to its slightly younger contemporary, Yūsuf al-Shirbīnī’s Brains Confounded by the Ode of Abū Shādūf Expounded, which also takes examples of mock-rural poems and subjects them to grammatical analysis. The overlap between the two texts may indicate that they both emanate from a common corpus of pseudo-rural verse that circulated in Ottoman Egypt. Risible Rhymes also examines various kinds of puzzle poems—another popular genre of the day—and presents a debate between scholars over a line of verse by the fourth/tenth-century poet al-Mutanabbī. Taken as a whole, Risible Rhymes offers intriguing insight into the critical concerns of mid-Ottoman Egypt, showcasing the intense preoccupation with wordplay, grammar, and stylistics that dominated discussions of poetry in al-Sanhūrī's day and shedding light on the literature of this understudied era. A bilingual Arabic-English edition.

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A complete history of Islamic political thought from early Islam (c.622-661) to the present. This comprehensive overview describes and interprets all schools of Islamic political thought, their origins, inter-connections and meaning. It examines the Qur'an, the early Caliphate, classical Islamic philosophy, and the political culture of the Ottoman and other empires. Major thinkers such as Averroes (Ibn Rushd) and Ibn Taymiyya are covered as well as numerous lesser authors, and Ibn Khaldun is presented as one of the most original political theorists ever. It draws on a wide range of sources including writings on religion, law, philosophy and statecraft expressed in treatises, handbooks and political rhetoric. The new edition discusses and analyses the connections between religion and politics. It incorporates recent developments in Islamic political thought before and after 9/11 and ends with a critical survey of reformism (or modernism) and Islamism (or fundamentalism) from the late nineteenth century up to the present day. Key Features of the Second Edition Revised and updated throughout A new final section on Islam and the West New bibliographies of primary and secondary sources Only book to cover the whole of Islamic political thought, past and present

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Imam Nawawi''s collection of forty two hadith brings together some of the most important and pivotal Prophetic traditions. Each tradition encapsulates a great rule of the religion of Islam, described by Islamic religious scholars as an axis in Islam. The commentary of the great hadith master Shaykh al-Islam Ibn Daqiq al-''Id is simple but erudite. Mokrane Guezzou is a well-known translator of over ten works including the Qur''an commentary Wahidi''s Asbab al-Nuzul. Ibn Daqiq al-''Id (d.1302) is accounted as one of Islam''s great scholars in the fundamentals of Islamic law and belief. Imam Nawawi (1233-77) was an authority on hadith and a biographer, lexicologist, and Sufi.

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Close readings of nine contemporary Arab novelists who use Sufism as a literary strategy. Although Sufi characters - saints, dervishes, wanderers - occur regularly in modern Arabic literature, a select group of novelists seeks to interrogate Sufism as a system of thought and language. In the work of writers like Naguib Mahfouz, Gamal Al-Ghitany, Tahar Ouettar, Ibrahim Al-Koni, Mahmud Al-Mas'adi and Tayeb Salih we see a strong intertextual relationship with the Sufi masters of the past, including Al-Hallaj, Ibn Arabi, Al-Niffari and Al-Suhrawardi. This relationship becomes a means of interrogating the limits of the creative self, individuality, rationality and the manifold possibilities offered by literature, seeking in a dialogue with the mystical heritage a way of preserving a self under siege from the overwhelming forces of oppression and reaction that have characterized the late 20th and early 21st centuries. It looks at works such as Ghitany's Kitab Al-Tajalliyat [The Book of Theophanies], where the title and style imitate Ibn 'Arabi; Ouettar's Al-Waliyy Al-Taher [The Holy Saint], where the protagonist allegorizes Algerian history, and multiple works by Ibrahim Al-Koni. It traces references and allusions to the mediaeval Sufis, including Junayd, Al-Niffari, Ibn 'Arabi, Rumi and 'Attar.

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A Sufi scholar’s philosophical interpretation of the names of God The Divine Names is a philosophically sophisticated commentary on the names of God. Penned by the seventh-/thirteenth-century North African scholar and Sufi poet ʿAfīf al-Dīn al-Tilimsānī, The Divine Names expounds upon the one hundred and forty-six names of God that appear in the Qurʾan, including The All-Merciful, The Powerful, The First, and The Last. In his treatment of each divine name, al-Tilimsānī synthesizes and compares the views of three influential earlier authors, al-Bayhaqī, al-Ghazālī, and Ibn Barrajān. Al-Tilimsānī famously described his two teachers Ibn al-ʿArabī and al-Qūnawī as a “philosophizing mystic” and a “mysticizing philosopher,” respectively. Picking up their mantle, al-Tilimsānī merges mysticism and philosophy, combining the tenets of Akbari Sufism with the technical language of Aristotelian, Neoplatonic, and Avicennan philosophy as he explains his logic in a rigorous and concise way. Unlike Ibn al-ʿArabī, his overarching concern is not to examine the names as correspondences between God and creation, but to demonstrate how the names overlap at every level of cosmic existence. The Divine Names shows how a broad range of competing theological and philosophical interpretations can all contain elements of the truth.

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New translation and commentary on the scandalous and often 'racy' 11th century tale of a Baghdadi party-crasher in Isfahan.

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Les Etudes ougaritiques III, volume XXI de la serie Ras Shamra - Ougarit, est un ouvrage collectif - rassemblant les contributions de vingt-huit auteurs. Les etudes presentees portent sur les deux sites voisins de Ras Shamra et Ras Ibn Hani, localises sur le littoral syrien a quelques kilometres au nord de la ville de Lattaquie. Une premiere partie comporte quinze textes relatifs a des recherches menees dans le cadre de la Mission archeologique syro-francaise de Ras Shamra - Ougarit (Ministere francais des Affaires etrangeres, Direction generale des Antiquites et des Musees de Syrie). Les resultats portent principalement sur l'age du Bronze et, pour l'essentiel, sur la periode du Bronze recent. Ils concernent, d'une part, des travaux de terrain (etudes de plusieurs batiments et d'amenagements hydrauliques, analyses des techniques de construction) et, d'autre part, des etudes du materiel archeologique et epigraphique, avec la presentation de pieces inedites, provenant des fouilles en cours ainsi que de l'exploration ancienne du tell de Ras Shamra et du site de Minet el-Beida. Dans une seconde partie, quatre articles portent sur Ras Ibn Hani. Le premier presente les resultats d'un sondage menee a Ibn Hani en 1987, qui a permis de mettre en evidence une occupation du Bronze ancien dans le secteur. Puis, trois rapports preliminaires relatifs a la campagne de fouille, menee en 2011 par la Direction generale des Antiquites et des Musees de Syrie sur le site de Ras Ibn Hani, apportent de nouvelles donnees sur l'occupation de ce secteur, du Bronze recent a l'epoque byzantine.

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The 3rd issue of Prototype’s annual anthology: a space for new work, open to all and free from formal guidelines or restrictions. Poetry, prose, visual work and experiments in between.With contributions from Rachael Allen, Campbell Andersen, Edwina Attlee, Rowland Bagnall, Tom Betteridge, Sam Buchan-Watts, Pavel Büchler, Paul Buck, Theodoros Chiotis, Natalie Crick, Raluca de Soleil, Roisin Dunnett, Maia Elsner, Yuri Felsen trans. Bryan Karetnyk, SJ Fowler, Ella Frears, Sam Fuller, James Gaywood, Chris Gutkind, J L Hall, Ziddy Ibn Sharam, Daniel Kramb, Dal Kular, Eric Langley, Neha Maqsood, Helen Marten, Lila Matsumoto, Otis Mensah, Calliope Michail, Lauren de Sá Naylor, Astra Papachristodoulou, James Conor Patterson, Oliver Sedano-Jones, Marcus Slease, Maria Sledmere, Andrew Spragg, Nick Thurston, Olly Todd, Nadia de Vries, Stephen Watts, Karen Whiteson, Frances Whorrall-Campbell, Alice Willitts, Frannie Wise and Antosh Wojcik.

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Known as “one of the most complex and unusual texts in Arabic literature” (Banipal Magazine), The Epistle of Forgiveness is the lengthy reply by the prolific Syrian poet and prose writer, Abu l-'Ala' al-Ma'arri (d. 449/1057), to a letter by an obscure grammarian, Ibn al-Qari. With biting irony, The Epistle of Forgiveness mocks Ibn al-Qari’s hypocrisy and sycophancy by imagining he has died and arrived with some difficulty in Heaven, where he meets famous poets and philologists from the past. In al-Ma'arri’s imaginative telling, Ibn al-Qari also glimpses Hell and converses with the Devil and various heretics. Al-Ma'arri—a maverick, a vegan, and often branded a heretic himself—seems to mock popular ideas about the Hereafter. Among other things, he introduces us to hypocrites, poets, princes, rebels, mystics, and apostates, with asides on piety, superstition, wine-drinking, old age, and other topics. This remarkable book is the first complete translation of this masterpiece into any language, all the more impressive because of Al-Ma'arri's highly ornate and difficult style, his use of rhymed prose, and his numerous obscure words and expressions. Replete with erudite commentary, amusing anecdotes, and sardonic wit, The Epistle of Forgiveness is an imaginative tour-de-force by one of the most pre-eminent figures in classical Arabic literature. An English-only edition.

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The Exile’s Cookbook brings together 480 recipes, including roasts and stews, breads, condiments, preserves, sweetmeats, and even hand-washing soaps. It offers a fascinating insight into the cuisine of Muslim Spain and North Africa in the period – its regional characteristics and historical antecedents, but also its links to culinary traditions in other parts of the Muslim world. This elegant translation by Daniel L. Newman is based on all the manuscripts of the text that are known to have survived. It is accompanied by an introduction and extensive notes contextualising the recipes, ingredients, tableware and cooking practices.

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This book is a study of the pre-Islamic passages of Abu Hanifa Ahmad ibn Dawud ibn Wanand Dinawari's Kitab al-Akhbar al-Tiwal. It is intended for scholars of Late Antiquity. Special emphasis is placed on Dinawari's exposition of the rule of the Sasanian dynasty and questions relating to the mysterious Khudaynama tradition which are intimately connected with it. Beginning with a discussion of Dinawari and his work, the book moves into a discussion of indigenous Iranian historiography. Speculation on the sources of Kitab al-Akhbar al-Tiwal follows, and the historiographical investigation of the most substantial portion of Kitab al-Akhbar al-Tiwal's notices on the Sasanian dynasty comes next. The findings of the book are set out in a narrative of Sasanian history at the end. This book was written with one main question in mind: what does Dinawari's Kitab al-Akhbar al-Tiwal have to say about pre-Islamic Iranian history? A host of other questions arose immediately: who was Dinawari; when did he live; what did he do; how was his work perceived by others; where did Dinawari get his information and how did he present it; is Dinawari's information reliable? Destiné aux spécialistes de l'Antiquité tardive, ce livre étudie les passages du Kitab al-Akhbar al-Tiwal de Abu Hanifa Ahmad ibn Dawud ibn Wanand Dinawari qui traitent de l'époque préislamique, et en particulier de la période sassanide (224-651 de n. ère). La problématique principale de l'Auteur a trait aux intentions d'écriture de Dinawari lorsqu'il écrit l'histoire iranienne pré-islamique - ce qui entraîne d'autres interrogations: qui était exactement Dinawari? Comment son oeuvre a-t-elle été perçue à son époque? Où a-t-il trouvé ses informations et comment les a-t-il présentées? Ses données sont-elles crédibles? Après une discussion sur Dinawari et son oeuvre, cet ouvrage aborde la question du rôle de l'historiographie iranienne, celle des éventuelles sources du Kitab al-Akhbar al-Tiwal et de la tradition du Khudaynama.

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This is the original History of the Mohammedan Dynasties of Spain reprinted from the first edition of 1840-43. A masterpiece of typography in its own right, it is an early, ingenious and fascinating history of Muslim Spain. One hundred and fifty years on, it represents the foundations of our modern understanding of a great civilisation, and a fresh and vibrant introduction to the history of the time.

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A collection of poems from a changing Bedouin world Bedouin Poets of the Nafud Desert features poetry from three poets of the Ibn Rashid dynastythe highwater mark of Bedouin culture in the nineteenth century. Khalaf Abu Zwayyid, ?Adwan al-Hirbid, and ?Ajlan ibn Rmal belonged to tribes based around the area of Jabal Shammar in northern Arabia. A cultural and political center for the region, Jabal Shammar attracted caravans of traders and pilgrims, tribal shaykhs, European travelers (including T.E. Lawrence), illiterate Bedouin poets, and learned Arabs. All three poets lived at the inception of or during modernity's accelerating encroachment. New inventions and firearms spread throughout the region, and these poets captured Bedouin life in changing times. Their poems and the accompanying narratives showcase the beauty and complexity of Bedouin culture, while also grappling with the upheaval brought about by the rise of the House of Saud and Wahhabism. The poe

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Se considera que Abu Yazid, como se le conoce más frecuentemente, es una de las mayores figuras del sufismo de todos lso tiempos. En su momento fue conocido como Sultán de los Iniciados o Jefe de los Sabios.A sus discípulos se les denominó tayfuris, término derivado de uno de sus nombres. Tayfur, que en persa significa 'halcón'. Si bien algunos estudiosos consideran que los tayfuros fueron precursores de los naqshbandiyya, lo cierto es que influyeron decisivamente en la unificación de diversas líneas de enseñanza que permanecían dspersas en Asia Central.No dejó ninguna obra escrito: la tradición le atribuye unos quinientos dichos, sentencias, comentarios, exclamaciones extáticas y anecdóticas de su vida que han quedado registrados gracias a la labor de recopialción realizada por Abu Musa, sobrino y discípulo de Abu Yazid.En el siglo X, Junaid intervino en la depuración del primer texto, y en siglo XI Shalaji escribió una monografía sobre él que constituye la base del presente

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A free ebook version of this title is available through Luminos, University of California Press’s Open Access publishing program. Visit www.luminosoa.org to learn more. In the Arabic eleventh-century, scholars were intensely preoccupied with the way that language generated truth and beauty. Their work in poetics, logic, theology, and lexicography defined the intellectual space between God and the poets. In Language Between God and the Poets, Alexander Key argues that ar-Raghib al-Isfahani, Ibn Furak, Ibn Sina (Avicenna), and Abd al-Qahir al-Jurjani shared a conceptual vocabulary based on the words ma‘na and haqiqah. They used this vocabulary to build theories of language, mind, and reality that answered perennial questions: how to structure language and reference, how to describe God, how to construct logical arguments, and how to explain poetic affect.

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Hassan Mahamdallie gets spiritual in a commune; Marco Lauri visits Ibn Tufayl's twelfth-century island utopia Hayy Ibn Yaqdan; Malise Ruthven interrogates modernity and Islamic utopias, Nazry Bahrawi is sceptical about secular utopias; and Sadek Hamid traces the rise and fall of the utopian vision of Hizb-ut-Tahrir. Also in this issue: orientalist utopias in Andalusia, feminist futures, and was the Prophet's Medina a utopia? Not forgetting poems, short stories, the Last Word and the List.About Critical Muslim: A quarterly publication of ideas and issues showcasing groundbreaking thinking on Islam and what it means to be a Muslim in a rapidly changing, interconnected world. Each edition centers on a discrete theme, and contributions include reportage, academic analysis, cultural commentary, photography, poetry, and book reviews.

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Ce volume rassemble des textes, les uns connus, les autres méconnus, d’auteurs médiévaux (du IIe/VIIIe siècle au VIIe/XIIIe siècle) sur l’arabe: philologues (al-Farra’, al-Zaggagi, Ibn Faris, Ibn Ginni), mais aussi un philosophe (al-Farabi), un géographe (al-Muqaddasi) et un voyageur (al-‘Abdari). Il en propose une relecture critique, montrant comment philologie, théologie et philosophie interagissent dans l’«invention» de la luga al-fusha («la manière de parler la plus châtiée»), expression qui n’apparaît qu’au IVe/Xe siècle et désigne aujourd’hui ce que les arabisants appellent l’arabe classique. Au-delà des renseignements qu’ils nous apportent sur l’histoire et la sociolinguistique de l’arabe (états, variétés, registres et statuts, parlers nomades et sédentaires, diglossie, contact des langues), ils nous renseignent plus encore sur les représentations que l’on s’en fait ou que l’on doit s’en faire. Ils constituent ainsi une histoire moins linguistique qu’épilinguistique de la langue.

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This volume provides a discussion of the works of Muhammad ibn Jarir al-?abari (d. 932 CE), the greatest historian of the early Islamic world. An international team of well-known scholars examine the life of the man, his work, the sources he used and his intellectual legacy.

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The wondrous fables of Ibn Sahula in Meshal haqadmoni, presented here in English for the first time, provide a most unusual introduction to the intellectual and social universe of the Sephardi Jewish world of thirteenth-century Spain. Ibn Sahula wrote his fables in rhymed prose, here rendered into English as rhymed couplets. They comprise a series of satirical debates between a cynic and a moralist, put into the mouths of animals; the moralist always triumphs. The debates, which touch on such subjects as time, the soul, the physical sciences and medicine, astronomy, and astrology, amply reflect human foibles, political compromise, and court intrigue. They are suffused throughout with traditional Jewish law and lore, a flavour reinforced by the profusion of biblical quotations reapplied. With parallel Hebrew and English texts, explanatory notes, indication of textual variants, and references for all the biblical and other allusions, this edition has much to offer to scholars in many areas: medieval Hebrew literature, medieval intellectual history, Sephardi studies, and the literature and folklore of Spain. Both the translation and the scholarly annotations reflect Raphael Loewe’s deep understanding of Ibn Sahula’s world, including the interrelationship of Hebrew, Greek, and Arabic speculative thought and the interplay between those languages. Scholars will profit enormously from the textual annotations, and specialist and non-specialist alike will benefit from the masterly introduction. Two full series of illustrations are reproduced alongside the text: the woodcuts from the second edition (Venice, c.1547), and the splendid vignettes in the Rothschild Miscellany, a fifteenth-century Italian mansucript in the Israel Museum.

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Ibn Zaydun nació en Córdoba en el año 394/1003, un año después de la muerte de Almanzor. Su experiencia en los negocios públicos le aseguró altos cargos en la administración del Estado y su trato con los diversos sectores de la compleja sociedad hispanomusulmana le hicieron un experto en asuntos relacionados con cristianos y judíos a los que comprendió y sobre los que ejerció un benéfico ascendiente. Al mismo tiempo, desarrolla su inspiración poética en diversos géneros: poemas eróticos, panegíricos, elegías, sátiras violentas, moaxajas, intrincados acertijos, muestras todos ellos de su refinamiento, elevada cultura e inteligencia penetrante. Ibn Zaydun es el mejor representante de la escuela andalusí de poesía. Sus casidas son una magnífica expresión de la fusión del amor con la naturaleza, de una sensibilidad innata hacia todas las cosas, de la variedad de temas y estados amorosos, de la modernidad, de su apasionada relación con su amante Wallada, de sus deseos de unificación de al-A

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At the very heart of Islam lies the spiritual way of Sufism. Far removed from the negative portrayal of Islam in the headlines, Sufism is rooted in the harmonious qualities of peace, love, beauty, and wisdom. Its primary focus is to return human beings to unity with God. This select treasury of Sufi wisdom includes nearly 400 short sayings from as many as 100 of the greatest Sufi saints and sages in history, covering a vast span of 1,400 years. It includes notable sayings from well-known figures such as Rabiah, al-Hallaj, Junayd, al-Ghazali, Ibn al-Farid, Ibn Arabi, Rumi, and Ahmad al-Alawi. Also featured are over 150 verses from the Koran and the Hadith (Prophetic sayings), which form the foundational sources of this esoteric form of Islam. Whether expressing itself in pithy paradoxical aphorisms, extended intellectual instruction, or rapturous mystical poetry, this compendium of Sufi wisdom will illuminate the spiritual traveler's way of return to God.

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An abridged version of the Introductions of Muhammad Tahir bin Ashur (d. 1393 AH/1973 CE) popularly known as Ibn Ashur to his Tafsir Al-Tahrir wa Al-Tanwir. Muhammad Bin Hamad Al Thani Center for Muslim Contribution to Civilization, had so far been publishing translations of classical works of the Islamic civilization. Owing the expansion of their work's scope, they have now included works which might not be termed classical in the general sense of the word, but which are certainly imbued with that sense of classicism. Ibn Ashur's Al-Tahrir wa Al-Tanwir is one such work in their estimation, and merited translation into English and publication owing to its comprehensive nature and significance. Qur'anic studies has long since become an important research area among the Islamists of the West and the modernists if the Muslim world, in addition to its permanently paramount status in the eyes of Muslim scholars.

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This book offers a comparative study of emotion in Arabic Islamic and English Christian contemplative texts, c. 1110-1250, contributing to the emerging interest in ‘globalization’ in medieval studies. A.S.Lazikani argues for the necessity of placing medieval English devotional texts in a more global context and seeks to modify influential narratives on the ‘history of emotions’ to enable this more wide-ranging critical outlook. Across eight chapters, the book examines the dialogic encounters generated by comparative readings of Muhyddin Ibn ‘Arabi (1165-1240), ‘Umar Ibn al-Fārid (1181-1235), Abu al-Hasan al-Shushtarī (d. 1269), Ancrene Wisse (c. 1225), and the Wooing Group (c. 1225). Investigating the two-fold ‘paradigms of love’ in the figure of Jesus and in the image of the heart, the (dis)embodied language of affect, and the affective semiotics of absence and secrecy, Lazikani demonstrates an interconnection between the religious traditions of early Christianity and Islam.

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One of the most unusual books in classical Arabic literature, The Epistle of Forgiveness is the lengthy reply by the prolific Syrian poet and prose writer, Abu l-'Ala' al-Ma'arri (d. 449/1057), to a letter by an obscure grammarian, Ibn al-Qarih. With biting irony, The Epistle of Forgiveness mocks Ibn al-Qarih’s hypocrisy and sycophancy by imagining he has died and arrived with some difficulty in Heaven, where he meets famous poets and philologists from the past. He also glimpses Hell, and converses with the Devil and various heretics. Al-Ma'arri—a maverick, a vegan, and often branded a heretic himself—seems to mock popular ideas about the Hereafter. This second volume is a point-by-point reply to Ibn al-Qarih’s letter using al-Ma'arri’s characteristic mixture of erudition, irony, and admonition, enlivened with anecdotes and poems. Among other things, he writes about hypocrites; heretical poets, princes, rebels, and mystics; apostates; piety; superstition; the plight of men of letters; collaborative authorship; wine-drinking; old age; repentance; pre-Islamic pilgrimage customs; and money. This remarkable book is the first complete translation in any language, all the more impressive because of al-Ma'arri’s highly ornate and difficult style, his use of rhymed prose, and numerous obscure words and expressions. A bilingual Arabic-English edition.

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The Arabic poetic legacy is as vast as it is deep, spanning a period of fifteen centuries in regions from Morocco to Iraq. As a unifying principle, editor Marlé Hammond has selected eighty poems reflecting desire and longing of various kinds: for the beloved, for the divine, for the homeland, and for change and renewal. Poets include the legendary pre-Islamic warrior 'Antara Ibn Shaddad, medieval Andalusian poet Ibn Zaydun, the wandering poet Al-A’sha, and the influential Egyptian Romantic Ahmad Zaki Abu Shadi. Here too are literary giants of the past century: Khalil Jibran, author of the bestselling The Prophet; popular Syrian poet Nizar Qabbani; Palestinian feminist Fadwa Tuqan; Mahmoud Darwish, bard of occupation and exile; acclaimed iconoclast Adonis, and more. In their evocations of heroism, nostalgia, mysticism, grief, and passion, the poems gathered here transcend the limitations of time and place.

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