The first study in English of Islamic thought in China, this book shows that this tradition was informed by both Sufism and Neo-Confucianism; translations of two classic works are included.

The first study in English of Islamic thought in China, this book shows that this tradition was informed by both Sufism and Neo-Confucianism; translations of two classic works are included.

The first study in English of Islamic thought in China, this book shows that this tradition was informed by both Sufism and Neo-Confucianism; translations of two classic works are included.

A translation of Wang Daiyu’s Real Commentary on the True Teaching, the first and most influential work written in the Chinese language on Islam. Published in 1642, Wang Daiyu’s Real Commentary on the True Teaching was the first significant presentation of Islam in the Chinese language by a Muslim scholar. It set the standard for the expression of Islamic theology, Sufism, and ethics in Chinese, and became the literary foundation of a school of thought that has been called “Muslim Confucianism.” In contrast to Muslim scholars writing in every other language, Wang avoided Arabic words, opting instead to reconfigure the religion in terms of Chinese concepts and categories. Employing the terminology of Neo-Confucian philosophy, his overview of Islam is thus both congenial to the mainstream Islamic tradition and reaffirms Confucian teachings about the human duty to establish harmony between heaven and earth. This book will appeal to those curious about the manner in which Islam has flourished in China over the past thousand years, as well as those interested in dialogue among religions and the significance of religious diversity.

This book constitutes a comprehensive investigation of the life and teachings of one of the most famous Sufis of the Iranian world. Simnānī spent his early life as a courtier at the Ilkhanid Mongol court and was a cherished companion of the emperor Arghun. After a mystical experience on the battlefield, he turned his back on a life of luxury and became a Sufi. He advanced rapidly in his spiritual quest and soon became one of the most influential Sufi masters in Iran. Working primarily from the most Arabic and Persian manuscripts of Simnānī’s writings, the author has analyzed Simnānī's thinking to show the overall coherence of his world-view and to demonstrate the importance of his ideas to the development of Islamic mysticism. Along with this analysis, the author provides a detailed account of Simnānī's life and times, as well as a systematic description of Simnānī's instructions for Sufi practioners of all levels.

Thorough, serious, yet fun to read, this is a translation of the text and an exposition of the philosophy of Chuang Tzu the Taoist of ancient China.

The Sufi tradition remains one of the most mysterious and least understood systems of self-realization. This book demystifies the practice of the sohbet—an ad hoc discourse—as the central instructional tool in the globally influential Naqshbandi-Haqqani Order. It approaches the practice using categories of improvised music to establish a framework for analyzation. Its ritualized formal structure, illustrated via selected talks of Shaykh Nazim Adil al-Haqqani, discloses the underlying—and assumingly primary—function to provoke prolonged states of raised awareness in listeners and condition their sympathetic nervous system. In an extensive discussion based on several years of field research in Cyprus, the book relates this intention to similar practices in other traditional knowledge systems by proposing psychophysical interpretations based on psychology, biochemistry, neuroscience, or quantum physics. It will appeal to scholars and students of Sufism, Islamic studies, and comparative religion, as well as those interested in performance studies and improvised music, interpersonal communication, and education.