Sufi Aesthetics argues that the interpretive keys to erotic Sufi poems and their medieval commentaries lie in understanding a unique perceptual experience. Using careful analysis of primary texts, Cyrus Ali Zargar explores the theoretical and poetic pronouncements of two major Muslim mystics, Muhyi al-Din ibn al-'Arabi (d. 1240) and Fakhr al-Din 'Iraqi (d. 1289), under the premise that behind any literary tradition exist organic aesthetic values. The complex assertions of these Sufis appear not as abstract theory, but as a way of seeing all things, including the sensory world. The Sufi masters, Zargar asserts, shared an aesthetic vision quite different from those who have often studied them. Sufism's foremost theoretician, Ibn 'Arabi, is presented from a neglected perspective as a poet, aesthete, and lover of the human form. Ibn 'Arabi in fact proclaimed a view of human beauty markedly similar to that of many mystics from a Persian contemplative school of thought, the "School of Passionate Love," which would later find its epitome in 'Iraqi, one of Persian literature's most celebrated poet-saints. Through this aesthetic approach, this comparative study overturns assumptions made not only about Sufism and classical Arabic and Persian poetry, but also other uses of erotic imagery in Muslim approaches to sexuality, the human body, and the paradise of the afterlife described in the Qur'an.

According to Muhammad, "God is beautiful and He loves beauty." Yet, Islam is rarely associated with beauty, and today, a politicized Islam dominates many perceptions. This work tells a forgotten story of beauty in Islam through the writings of celebrated but little-studied Sufi scholar and saint Rūzbihān Baqlī (1128–1209). Rūzbihān argued that the pursuit of beauty in the world and in oneself was the goal of Muslim life. One should become beautiful in imitation of God and reclaim the innate human nature created in God's beautiful image. Rūzbihān's theory of beauty is little known, largely because of his convoluted style and eccentric terminology in both Persian and Arabic. In this book, Kazuyo Murata revives Rūzbihān's ideas for modern readers. She provides an overview of Muslim discourse on beauty before Rūzbihān's time; an analysis of key terms related to beauty in the Qur'ān, Ḥadīth, and in Rūzbihān's writings; a reconstruction of Rūzbihān's understanding of divine, cosmic, and human beauty; and a discussion of what he regards as the pinnacle of beauty in creation, the prophets, especially Adam, Abraham, Joseph, Moses, and Muhammad.

This book re-examines feminist theory through the lens of South Asian aesthetic conventions drawn from iconography, philosophy, Indo-Islamic mystic folk traditions and poetics. It discusses alternate fluid representations of gender and intersectional identities and interrelationships in some dominant as well as non-elite Indic aesthetic traditions. The book explores pre-Vedic sculptural and Indus terracotta iconographies, the classical aesthetic philosophy of rasa, mystic folk poetry of Bhakti and Sufi movements, and ghazal and Urdu poetics to understand the political dimension of feminist theory in India as well as its implications for trans-continental feminist aesthetics across South Asia and the West. By interlinking prehistoric, classical, medieval, premodern and contemporary aesthetic and literary traditions of South Asia through a gendered perspective, the book bridges a major gap in feminist theory. An interdisciplinary work, this book will be useful for scholars and researchers of feminist theory, women’s studies, gender studies, art and aesthetics, philosophy, literature, cultural studies, queer studies, sexuality studies, political studies, sociology and South Asian studies.

In Aesthetics in Arabic Thought from Pre-Islamic Arabia through al-Andalus José Miguel Puerta Vílchez analyzes the discourses about beauty, the arts, and sense perception that arose within classical Arab culture from pre-Islamic poetry and the Quran (sixth-seventh centuries CE) to the Alhambra palace in Granada (fourteenth century CE). He focuses on the contributions of such great thinkers as Ibn Ḥazm, Avempace, Ibn Ṭufayl, Averroes, Ibn ʿArabī, and Ibn Khaldūn in al-Andalus, and the Brethren of Purity, al-Tawḥīdī, al-Fārābī, Avicenna, Alhazen, and al-Ghazālī in the East. The work also explores literary criticism, calligraphy, music, belles-lettres (adab), and erotic literature, and highlights the contribution of Arab humanism to shaping the field of Aesthetics in the West.

In Beholding Beauty: Saʿdi of Shiraz and the Aesthetics of Desire in Medieval Persian Poetry, Domenico Ingenito explores the unstudied connections between eroticism, spirituality, and politics in the lyric poetry of 13th-century literary master Sa‘di Shirazi.

Numinous Fields has its roots in a phenomenological understanding of perception. It seeks to understand what, beyond the mere sensory data they provide, landscape, nature, and art, both separately and jointly, may mean when we experience them. It focuses on actual or potential experiences of the numinous, or sacred, that such encounters may give rise to. This volume is multi-disciplinary in scope. It examines perceptions of place, space, nature, and art as well as perceptions of place, space, and nature in art. It includes chapters written by art curators, and historians and scholars in the fields of landscape, architecture, cultural geography, religious studies, philosophy, and art. Its chapters examine ideas, objects, and practices from the ancient time of Aboriginal Australians’ Dreaming through to the present. The volume is also multi-cultural in scope and includes chapters focussed on manifestations of the sacred in indigenous culture, in cultures influenced by each of the world’s major religions, and in the secular, contemporary world. Foreword by Jeff Malpas Contributors: Samer Akkach, James Bennett, Veronica della Dora, Alasdair Forbes, Virginia Hooker, Philip Jones, Russell Kelty, Muchammadun,Tracey Lock, Ellen Philpott-Teo, John Powell, Rebekah Pryor, Wendy Shaw.

This book looks at the study of ideas, practices and institutions in South Asian Islam, commonly identified as ‘Sufism’, and how they relate to politics in South Asia. While the importance of Sufism for the lives of South Asian Muslims has been repeatedly asserted, the specific role played by Sufism in contestations over social and political belonging in South Asia has not yet been fully analysed. Looking at examples from five countries in South Asia (India, Pakistan, Bangladesh, Sri Lanka, and Afghanistan), the book begins with a detailed introduction to political concerns over ‘belonging’ in relation to questions concerning Sufism and Islam in South Asia. This is followed with sections on Producing and Identifying Sufism; Everyday and Public Forms of Belonging; Sufi Belonging, Local and National; and Intellectual History and Narratives of Belonging. Bringing together scholars from diverse disciplines, the book explores the connection of Islam, Sufism and the Politics of Belonging in South Asia. It is an important contribution to South Asian Studies, Islamic Studies and South Asian Religion.