This volume, the ninth on Islamic material to be published in the Classics of Western Spirituality series, brings to light a highly significant but little known area of Islamic spirituality. Editor John Renard has assembled here a volume of texts, most translated here for the first time, culled from the great Sufi manuals of spirituality, on the theme of the complex and multi-faceted role of knowledge in relation to the spiritual life. He presents excerpts on knowledge from the works of nine major Muslim teachers, most translated from Arabic, but also including important texts from Persian originals. The Introduction offers a survey of the development of Sufi modes of knowing through the thirteenth century in their broader context, and then focuses on the manuals or compendia of Sufi spirituality treated here. Historical notes provide brief identifications of many of the individual sources and personalities mentioned throughout the treatises.E48 +

This work examines the relevance of traditional Islamic thought and practices for a lasting solution to the current environmental crisis. The book argues that only a revival of the traditional worldview which perceives all entities of nature as signs of God can effectively respond to the crisis our planet faces.

The Journeys of a Taymiyyan Sufi explores the life and teachings of ʿImād al-Dīn Aḥmad al-Wāsiṭī (d. 711/1311), a little-known Ḥanbalī Sufi master from the circle of Ibn Taymiyya (d. 728/1328). The first part of this book follows al-Wāsiṭī’s physical journey in search of spiritual guidance through a critical study of his autobiographical writings. This provides unique insights into the Rifāʿiyya, the Shādhiliyya, and the school of Ibn ʿArabī, several manifestations of Sufism that he encountered as he travelled from Wāsiṭ to Baghdad, Alexandria, and Cairo. Part I closes with his final destination, Damascus, where his membership of Ibn Taymiyya’s circle and his role as a Sufi teacher is closely examined. The second part focuses on al-Wāsiṭī’s spiritual journey through a study of his Sufi writings, which convey the distinct type of traditionalist Sufism that he taught in early eighth/fourteenth-century Damascus. Besides providing an overview of the spiritual path unto God from beginning to end as he formulated it, this reveals an exceptional interplay between Sufi theory and traditionalist theology.

Ibn al-'Arabi is still known as "the Great Sheik" among the surviving Sufi orders. Born in Muslim Spain, he has become famous in the West as the greatest mystical thinker of Islamic civilization. He was a great philosopher, theologian, and poet. William Chittick takes a major step toward exposing the breadth and depth of Ibn al-'Arabi's vision. The book offers his view of spiritual perfection and explains his theology, ontology, epistemology, hermeneutics, and soteriology. The clear language, unencumbered by methodological jargon, makes it accessible to those familiar with other spiritual traditions, while its scholarly precision will appeal to specialists. Beginning with a survey of Ibn al-'Arabi's major teachings, the book gradually introduces the most important facets of his thought, devoting attention to definitions of his basic terminology. His teachings are illustrated with many translated passages introducing readers to fascinating byways of spiritual life that would not ordinarily be encountered in an account of a thinker's ideas. Ibn al-'Arabi is allowed to describe in detail the visionary world from which his knowledge derives and to express his teachings in his own words. More than 600 passages from his major work, al-Futuhat al-Makkivva, are translated here, practically for the first time. These alone provide twice the text of the Fusus al-hikam. The exhaustive indexes make the work an invaluable reference tool for research in Sufism and Islamic thought in general.

The origin of Sufism -- Self criticism; Reflection; Privacy and seclusion; Heart; Hope or expectation; Asceticism. People follow the Sufi path when they sense that Islam has a deeper dimension. The resulting self-purification leads to this inner dimension of Islamic rituals, a deeper understanding of the Divine acts, and a greater knowledge and love of Him. After this, God draws the novice to Himself. With the help of a spiritual guide, the novice begins the life-long journey back to God. This continual process of spiritual development along a path of the innate human poverty, helplessness, and powerlessness before God is undertaken in the knowledge that everything comes from God. Each novice does what is necessary to grow spiritually, and God bestows the appropriate blessings and stations. "The highest aim of creation and its most sublime result is belief in God. The most exalted rank of humanity is knowledge of God. The most radiant happiness and sweetest bounty for jinn and humanity is love of God contained within the knowledge of God; the purest joy for the human spirit and the purest delight for the human heart is spiritual ecstasy contained within the love of God. Indeed, all true happiness, pure joy, sweet bounties, and unclouded pleasure are contained within the knowledge and love of God." And Sufism is the school where people can realise the highest aim of creation.