Early Islamic Mysticism: Sufi, Qurʼan, Miraj, Poetic and Theological WritingsMichael Anthony Sells "In these critical times nothing could be more valuable for the West than a rediscovery of its true spiritual heritage: books which were once the treasures of people, now rare and little known." Seyyed Hossein Nasr Early Islamic Mysticism: Sufi, Qur'an, Mi'raj, Poetic and Theological Writings translated, edited and with an introduction by Michael A. Sells preface by Carl W. Ernst God is the light of the heavens and earth. The light like the light of a lamp in a niche The lamp enclosed in a cover of glass The glass like a glistening star Kindled from the oil of a blessed tree An olive not of the East not of the West Its oil glows forth nearly without the touch of fire... Qur'an 24:35 The first centuries of Islam saw the development of Sufism as one of the world's major mystical traditions. Although the later Sufi writings by mystics such as Rumi are known and available in translation, access to the crucial early period of Islamic mysticism has been far more limited. This volume opens with an essay on the place of spirituality within the Islamic tradition. Immediately following are the foundation texts of the pre-Sufi spirituality: the Qur'an passages most important to the mystical tradition; the accounts of Muhammad's heavenly ascent (Mi'raj); and the crucial work of early poets in setting a poetic sensibility for speaking of union with the divine beloved. The volume then presents the sayings attributed to the key early figures of Islamic spirituality: Ja'far as-Saddiq, the Sixth Imam of the Shi'ite Tradition; Rabi'a, the most famous woman saint of classical Islam; Muhasibi, the founder of Islamic moral psychology; Bistami, whose sayings on mystical union have generated fascination and controversy throughout the Islamic tradition; Tustari, a pioneer in the mystical interpretation of the Qur'an; Junayd, who helped place Sufi mysticism at the center of the Islamic tradition; Hallaj, famous for his ecstatic utterances and martyrdom; and Niffari, whose sayings are considered among the deepest mystical expressions within Islam. The sayings of these pioneers are embedded in the later stratum of analytical and synoptic writings of later Sufi thinkers: Sarraj; Sulami; Qushayri; and 'Attar. Extensive portions of these writers are translated into English for the first time. + |
Contents
1 | |
SOURCES OF ISLAMIC MYSTICISM | 29 |
EARLY SUFI QURAN INTERPRETATION | 75 |
QUSHAYRI | 97 |
RABIA | 151 |
SARRAJ | 196 |
BISTAMI | 212 |
and QUSHAYRI | 232 |
HALLAJ | 266 |
NIFFARI | 281 |
EPILOGUE | 302 |
CHRONOLOGY OF SOME IMPORTANT FIGURES | 321 |
MUHASIBI 171 | 347 |
SELECTED BIBLIOGRAPHY | 375 |
394 | |
JUNAYD | 251 |
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Common terms and phrases
Abdullah abiding Abū Abu Bakr Abu Yazid Adam affirmation of unity Allah Most High angels annihilation Arabic asked attributes Basra beloved Bistami Chapter commentary conceit creatures deity discussion divine early Sufi ecstatic effacement ego-self essay essence eternal existence God's compassion grant him compassion hadith Hallaj Hasan heard heart heaven human Iblis Ibn Arabi Ibn Salim interpretation Islamic isnad Ja'far Jibril Junayd Kitāb knower knowledge light lord lote tree master maʼrifa meaning Mi'raj Moses Mu'tazilites Muhammad Muḥammad ibn Muhasibi Musa Muslim mystical union Niffari passage passing peace and blessings person poetic praise prayer present Prophet quest Qur'an Qushayri Rabi'a reality reference remembrance renunciation repentance rhymed prose Sarraj Satan servant Shahrastani shari'a Shaykh sincerity someone spirit station Sufi Sufism Sulami Sura tawhid term theological tion tradition translation Tustari veil verse vision wajd Whoever witness word worship wujud
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Page x - And when your Lord said to the angels, I am going to place in the earth one who shall rule (in it), they said : What ! wilt Thou place in it such as shall make mischief in it and shed blood, and we celebrate Thy praise and extol Thy holiness ? He said : Surely I know what you do not know.
Page 6 - ... earned He would have hastened for them the torment. Nay rather, they have their appointed time, and shall never find a refuge beside Him. These cities, we destroyed them when they were unjust ; and for their destruction we set an appointed time. And when Moses said to his servant, ' I will not cease until I reach the confluence of the two seas, or else I will go on for years 1.