A major work of mystical literature, this account focuses on 14 visions in the form of dramatic conversations with the divine, interspersed with dazzling visionary episodes regarding the nature of existence, humans' relationship with reality, and the way to achieve true happiness. The introduction presents a resume of Ibn 'Arabi's life and examines in detail the style and symbolism of the contemplations. Presented for the first time in English, this work is a superb example of Ibn 'Arabi's inimitable style and deep perception.

Friedman offers new and updated research on the Nusayr - Alaw sect, today a leading group in Syria, covering a variety of aspects and focusing on the Middle Ages. A century after Dussaud's "Histoire et religion des Nosair s" (1900), he reviews the history and religion of the sect in the light of old documents used by orientalists in the nineteenth century, documents that became available in the twentieth century, and later sources of the Nu ayr - Alaw sect published most recently in Lebanon. Also studied in depth for the first time is the question of the identity of the sect through the Alaw -Sunn -Sh triangle.

A thoughtful, insider view of The Five Percenters-a deeply complex and misunderstood community whose ideas and symbols influenced the rise of hip-hop. Misrepresented in the media as a black parallel to the Hell's Angels, portrayed as everything from a vicious street gang to quasi- Islamic revolutionaries, The Five Percenters are a movement that began as a breakaway sect from the Nation of Islam (NOI) in 1960s Harlem and went on to impact the formation of hip-hop. References to Five Percent language and ideas are found in the lyrics of wide-ranging artists, such as Nas, Rakim, the Wu-Tang Clan, and even Jay-Z. The Five Percenters are denounced by white America as racists, and orthodox Islam as heretics, for teaching that the black man is Allah. Michael Muhammad Knight ("the Hunter S. Thompson of Islamic literature" -The Guardian) has engaged this culture as both white and Muslim; and over the course of his relationship with The Five Percenters, his personal position changed from that of an outsider to an accepted participant with his own initiatory name (Azreal Wisdom). This has given him an intimate perch from which to understand and examine the controversial doctrines of this influential movement. In Why I Am a Five Percenter, Knight strips away years of sensationalism to offer a serious encounter with Five Percenter thought. Encoded within Five Percent culture is a profound critique of organized religion, from which the movement derives its name: Only Five Percent can act as "poor righteous teachers" against the evil Ten Percent, the power structure which uses religion to deceive the Eighty- Five Percent, the "deaf, dumb, and blind" masses. Questioning his own relationship to the Five Percent, Knight directly confronts the community's most difficult teachings. In Why I Am a Five Percenter, Knight not only illuminates a thought system that must appear bizarre to outsiders, but he also brilliantly dissects the very issues of"insiders" and "outsiders," territory and ownership, as they relate to religion and privilege, and to our conditioned ideas about race.

No one theory of time is pursued in the essays of this volume, but a major theme that threads them together is Wolfson’s signature idea of the timeswerve as a linear circularity or a circular linearity, expressions that are meant to avoid the conventional split between the two temporal modalities of the line and the circle.

Muhyiddin Ibn 'Arabi (AD 1165-1240) is unquestionably one of the most profound figures in the history of world spirituality, a visionary of superlative wisdom and compassion. Known as the 'Greatest Master' (al-Shaykh al-Akbar), he led an extraordinary inner and outer life. He travelled huge distances, from his native Spain to Syria and Turkey, writing over 350 books on the mystical path. His whole life was dedicated to exposing, at the deepest level, the primordial Unity underlying all human and natural existence, and the true degree of human dignity. The book presents a unique portrait of Ibn 'Arabi "from the inside", using his own writing to tell the story of his life and teachings. The biographical chapters, supplemented with photographs and maps, give a vivid picture of his life and times during the height of medieval culture. These are interwoven with a series of chapters that portray the central elements of his thought, and highlight their relevance in today's world. This unusual approach gives a direct flavour of Ibn 'Arabi's genius, whose life and thought are inextricably linked. Above all, his deep insights into what it means to be truly human are applicable to people of all times and places. This highly readable and lucid book will appeal to anyone interested in the heart of Sufism or the mystical path and has a unique arrangement of biographical chapters alternating with chapters on major themes in his work.

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.

This companion provides information on the lives and works of about 150 authors who write primarily in Arabic, covering the first known works of Arabic literature in the 5th and 6th centuries A.D. to the present day. While concentrating on literary authors, writers from the fields of history, geography, and philosophy are also represented. The individuals represented were chosen primarily from the Encyclopedia of Arabic Literature. Among the major authors are Najib Mahfuz, the 1988 Nobel laureate; Nawal Saadawi, the Egyptian physician who is the leading female literary author in the Arab world and the most frequently translated into English; Abu al-Ala' al-Ma'arri, the 11th century poet whose verses are taught to every Arab schoolchild; and Avicenna, the great physician and philosopher, transmitter and interpreter of Aristotle, whose work on medicine was long the standard not only in the Middle East but also (in Latin translation) in Europe. In addition, entries will be included for the anonymous romances so common in Arabic literature, such as The Arabian Nights, a cycle of stories perhaps even better known in the West than in the Arab world. Interest in the history and culture of the Arab world at U.S. universities has taken a quantum leap since the events of September 11, 2001. In this book, the author demonstrates that at least three major, distinct literary and cultural traditions are included within the fields of Middle Eastern and Islamic studies—Arabic, Persian, and Turkic. The Arabic tradition is the oldest, largest, and most widely dispersed. Undergraduate courses in Arabic literature and culture are now being taught at both lower- and upper-levels at many universities. Such courses are often used by undergraduates to fulfill basic educational requirements for their degrees. Students in such courses often have difficulty finding information on Arab writers, and this volume fills the void.