Sufism and Quranic Ethics – Atif Khalil


The Qur’ān lies at the heart of Muslim spirituality, and provides the fount and wellspring for its doctrines and practices. To the extent that classical Islam as a whole was animated in both form and spirit by its central Scripture, all the way from law and ritual to theology and the arts, it would only be natural to find its reverberations running throughout its mysticism as well.Indeed, some of the most influential literary expressions of Sufism, ranging from Ghazālī’s (d. 1111) Iḥyā’ ‘ūlum al-dīn (Reviving the Religious Sciences) to Rūmī’s (d. 1273) Mathnawī-i ma‘nawī (Couplets of Inner Meaning), took on the form of commentaries of the holy text, albeit in a different key, not unlike medieval Jewish works that were often analogously rooted in th Torah. “Everything of which we speak in our meetings and in our writings,” Ibn Arabī (d. 1240) would write, “comes from the Qur’ān and its treasures.”


Review of Sufism and Deconstruction: A Comparative Study of Derrida and Ibn ‘Arabi by Ian Almond


When William C. Chittick published his encyclopedic Sufi Path of Knowledge: Ibn al-‘Arabi’s Metaphysics of Imagination almost thirty years ago, he made readily available to the English speaking world,for the first time, lengthy excerpts drawn primarily from the thirteenth century Andalusian thinker’s most comprehensive summation of Sufi thought in the Meccan Revelations. Chittick’s most significant contribu-tion, arguably, lay in the virtually unparalleled lucidity with which he introduced and translated a range of key passages authored by a medieval figure notorious for his often elliptical and allusive style of writing. This was a tremendous accomplishment for a single scholar, the full extent of which can be measured today by SPK’s standing as probably the most widely cited secondary source in the field of Ibn al-‘Arabi studies


Love and Beauty in Sufism


Love and beauty have been defining elements of Islam from its inception. The introduction to each sūrah of the Qurʾān,Bismill āh al-raḥmān al-raḥī m, repeats two Divine Names that convey God’s omnibenevolence. These names are usually rendered using the terms “Mercy”and “Compassion,” but as some have argued, “In the Name of God, The Ever-Loving,the All-Loving” better captures the meaning of this phrase. In the Qurʾān God also states“My loving-mercy (raḥma)encompasses all things” (Q. 7:156; cf. Q. 40:7) and “He has ordained loving-mercy for Himself ” (Q. 6:12; cf. Q. 6:54). Q. 17:110 equates the Divine Name al-Raḥmān,“The Ever-Loving,” with the supreme Divine Name, All āh: “Say, “Call upon God  (Allāh), or call upon the Ever-Loving  (al-Raḥmān). Whichever you call upon, to Him belong the most beautiful names.”” Beyond these verses that embed love, mercy, and compassion in the Divine Nature,God sends the Prophet Muhammad out of loving-mercy: “ And We sent you not, save as a loving-mercy (raḥma)unto the worlds” (21:107). The Prophet, in turn, enjoins loving-mercy upon the believers: “Show loving-mercy to those on earth, and He Who is in heaven will


A Sufi Martyr, The Apologia of ‘Ain’ al-Qadat al Hamadhani – translation by A. J. Arberry


“Sectarian hostility and doctrinal intolerance took a heavy toll of human lives, and created a crowded calendar of martyrs in mediaeval Islam no less than in Christianity. The most famous victim of outraged orthodoxy was al-Ḥallāj, ‘martyr-mystic of Islam’ as he was called by the late Louis Massignon, erudite and eloquent expositor of his tragedy, condemned by lawyers and theologians for alleged blasphemy, and executed with appalling cruelty in Baghdad on March 26, 922.1 Next most celebrated mystic-martyr”

'Ayn Al-Qudat, A Sufi Martyr (trans. Arberry)

Sufism, Islamic Philosophy, and Education in West Africa – Oludamini Ogunnaike


“West Africa has been home to and contributed to the development of several important Islamic intellectual traditions, including logic (manṭiq), theology (kalām), Sufism(taṣawwuf), legal philosophy (uṣūl al-fiqh), and even philosophy (falsafa)—all of which influenced the distinctive forms of pedagogy that emerged in West Africa, in which ritualpractice, physical presence, and the cultivation of virtue and adab (manners, a particularhabitus) played an important role. The 20th and 21st centuries”


Everything Muhammad: The Image of the Prophet in the Writings of ‘Ayn al-Qudat – Mohammed Rustom


It is well-known that Rumi (d. 1273) was a great lover of the Prophet Muhammad. This is best typified in such verses as the ones with which the present article begins. Given our knowledge of the devotion to the Prophet that we find in Rumi’s writings and in the works of many other Sufi authors, I would here like to discuss the views of another major devotee of the Prophet. His name was Abu’l Ma‘ali ‘Abd Allah al-Miyanji,and is most commonly known as ‘Ayn al-Qudat Hamadani……


Ayn al-Quḍāt between Divine Jealousy and Political Intrigue – Mohammed Rustom


Modern scholars have been interested in the great Persian Sufi martyr ʿAyn al-Quḍāt Hamadānī (d. 525/1131) for over six decades. Despite this fact, many aspects of his life and thought still remain terra incognita. Our knowledge of the circumstances surrounding his death is a case-in-point. Although we have a fairly good understanding ofthe factors which led to ʿAyn al-Quḍāt’s demise, there are other “causes” which simultaneously complement and problematize this understanding. Chief amongst these are the underlying reasons for ʿAyn al-Quḍāt’s critique of the Seljuk government, as well as something which ʿAyn al-Quḍāt saw as a more subtle cause for his death several years before his anticipated state execution.….


Shushtarī’s Treatise on the Limits of Theology and Sufism: Discursive Knowledge (ʿilm), Direct Recognition (maʿrifa), and Mystical Realization (taḥqīq) in al-Risāla al-Quṣāriyya الرسالة القصارية لأبي الحسن الششتري – Yousef Casewit


Abū l-Ḥasan al-Shushtarī’s (d. 668/1269) heretofore unedited and unstudied treatise, “On the Limits [of Theology and Sufism]” (R. al-Quṣāriyya) is a succinct account of the celebrated Andalusī Sufi poet’s understanding of the relationship between discursive knowledge (ʿilm) of the rational Ashʿarite theologians, direct and unitive recognition (maʿrifa) of the Sufis, and verified knowledge (taḥqīq) of the monist Realizers. Following a broad discussion of the major trends in Sufism that form the background out of which Shushtarī emerges, this article analyzes the Quṣāriyya and presents a full English……………


Sufism, Scripture and Scholarship: From Graham to Guénon and Beyond By Atif Khalil and Shiraz Sheikh


The origins of the academic study of Sufism in Western scholarship
may be retraced to the second half of the 18th century, with the first
independent work on the subject appearing in 1819 by Lt. James W.
Graham (d. 1845), an officer working on the staff of Sir John Malcolm (d.
1833), a scholar-general in the British colonial army. Originally delivered….


Review of Yousef Casewit’s “The Mystics of al-Andalus” – Noah Gardiner

“The Sevillan thinker Ibn Barrajān (Abū al-Ḥakam ʿAbd al-Salām b. ʿAbd al-Raḥmān b. Abī al-Rijāl Muḥammad b. ʿAbd al-Raḥmān al-Lakhmī al-Ifrīqī al- Ishbīlī, d. 536/1141), much like his Cordoban predecessor Ibn Masarra al-Jabalī (d. 319/931), has appeared in modern scholarship mostly as a silhouette in the penumbra of the great Sufi thinker Muḥyī al-Dīn Ibn al-ʿArabī (d. 638/1240). Among the many merits of this monographic study by Yousef Casewit, currently”
(link below)



There are complete translations of the Mathnawí in Turkish[1], Arabic[2], and Hindustani[3], but only the first two of the six
Books of the poem have hitherto been made accessible in their entirety to European readers, though a number of extracts from
Books III–VI are translated in E. H. Whinfield’s useful abridgment. While it may seem surprising that a work so celebrated,
and one which reflects (however darkly at times) so much of the highest as well as the lowest in the life and thought of the……

Rumi, The Mathnawi Of Jalalu’ddin Rumi (trans. Nicholson)