MANSUR HALLAJ: SELECTED POEMSTranslation & Introduction by Paul SmithThe Perfect Master, poet & martyr, Husayn Mansur al-Hallaj (died 919), was born in Shiraz and tortured and executed in Baghdad for declaring: “I am the Truth (Anal Haq).” Much has been written about his famous (and in¬famous) statement, but few of his powerful, often mysteries and always deeply conscious and spiritual poems in Arabic have been translated before from his Divan into English, and in the poetic form in which they were composed. The Introduction contains: The Life, Times and Works of Mansur Hallaj, The Perfect Master (Qutub), 'Anal-Haq' or 'I am the Truth' of Mansur Hallaj, Four Master Poets of Baghdad who influenced Hallaj, Sufis & Dervishes: Their Art & Use of Poetry. There is a wide selection of his qit'as, ghazals, ruba'is, qasidas. A Selection of Poetry from the Persian, Turkish & Pashtu poetry about or influenced by him. Pages 178.COMMENTS ON PAUL SMITH'S TRANSLATION OF HAFIZ'S 'DIVAN'.“It is not a joke... the English version of ALL the ghazals of Hafiz is a great feat and of paramount importance. I am astonished. If he comes to Iran I will kiss the fingertips that wrote such a masterpiece inspired by the Creator of all.” Dr. Mir Mohammad Taghavi (Dr. of Literature) Tehran.“Superb translations. 99% Hafiz 1% Paul Smith.” Ali Akbar Shapurzman, translator from English into Persian, knower of Hafiz's Divan off by heart.“Smith has probably put together the greatest collection of literary facts and history concerning Hafiz.” Daniel Ladinsky (Penguin Books author).Paul Smith is a poet, author and translator of over 80 books of Sufi poets from the Persian, Arabic, Urdu, Turkish, Pashtu and other languages… including Hafiz, Sadi, Nizami, Rumi, 'Attar, Sana'i, Jahan Khatun, Obeyd Zakani, Nesimi, Kabir, Anvari, Ansari, Jami, Khayyam, Rudaki, Yunus Emre, Shah Latif, Bulleh Shah, Mahsati, Lalla Ded and many others, as well as poetry, fiction, plays, biographies, children's books and a dozen screenplays.

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

In Unknowing and the Everyday Seema Golestaneh examines how Sufi mystical experience in Iran shapes contemporary life. Central to this process is ma’rifat, or “unknowing”—the idea that, as it is ultimately impossible to fully understand the divine, humanity must operate from an engaged awareness that it knows nothing. Golestaneh shows that rather than considering ma’rifat an obstacle to intellectual engagement, Sufis embrace that there will always be that which they do not know. From this position, they affirm both the limits of human knowledge and the mysteries of the profane world. Through ethnographic case studies, Golestaneh traces the affective and sensory dimensions of ma’rifat in contexts such as the creation of collective Sufi spaces, the interpretation of Persian poetry, formulations of selfhood and non-selfhood, and the navigation of the socio-material realm. By outlining the relationship between ma’rifat and religious, aesthetic, and social life in Iran, Golestaneh demonstrates that for Sufis the outer bounds of human thought are the beginning rather than the limit.

The Reconstruction of Religious Thought in Islam (1930) is Muhammad Iqbal's major philosophic work: a series of profound reflections on the perennial conflict among science, religion, and philosophy, culminating in new visions of the unity of human knowledge, of the human spirit, and of God. Iqbal's thought contributed significantly to the establishment of Pakistan, to the religious and political ideals of the Iranian Revolution, and to the survival of Muslim identity in parts of the former USSR. It now serves as new bridge between East and West and between Islam and the other Religions of the Book. With a new Introduction by Javed Majeed, this edition of The Reconstruction opens the teachings of Iqbal to the modern, Western reader. It will be essential reading for all those interested in Islamic intellectual history, the renewal of Islam in the modern world, and political theory of Islam's relationship to the West.

Annotation By providing a new framework for understanding Shi'ite national politics in Lebanon, Roschanack Shaery-Eisenlohr recasts the relationship between religion and nationalism in the Middle East