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A 'Veiled Gazelle', as the great mystic Ibn Arabi explains in his Interpreter of Desires, is a subtlety, an organ of higher perception. Sufi experientialists refer to the activation of these centres of awareness as the awakening of real knowledge of Truth beyond form. A Veiled Gazelle considers the symbolic and instrumental employment of its literature in Sufi studies. Seldom didactic, and never meant only as entertainment, such works are regarded as some of the world's greatest and most important writing.
A 'Veiled Gazelle', as the great mystic Ibn Arabi explains in his Interpreter of Desires, is a subtlety, an organ of higher perception. Sufi experientialists refer to the activation of these centres of awareness as the awakening of real knowledge of Truth beyond form. A Veiled Gazelle considers the symbolic and instrumental employment of its literature in Sufi studies. Seldom didactic, and never meant only as entertainment, such works are regarded as some of the world's greatest and most important writing.
A Veiled Gazelle: Seeing How to See (Pocket Edition) by Idries Shah Pdf
A 'Veiled Gazelle', as the great mystic Ibn Arabi explains in his Interpreter of Desires, is a subtlety, an organ of higher perception. Sufi experientialists refer to the activation of these centres of awareness as the awakening of real knowledge of Truth beyond form. A Veiled Gazelle considers the symbolic and instrumental employment of its literature in Sufi studies. Seldom didactic, and never meant only as entertainment, such works are regarded as some of the world's greatest and most important writing.
Sufi Literature and the Journey to Immortality by A. E. I. Falconar Pdf
Many Sufi books are written by academics from a technical standpoint; this one however is different. It is written by a mystic who has been inspired since a boy by his love of poetry which has made his life a search for beauty; this dearch culminating in his long study of Sufi Mysticism considered by him to be the acme of all mystic poetry. This book has in it many inspiring passages both poetry and prose. Short biographies are included with examples of the work of the main Sufi Mystics as well as brief commentaries for the reader who will also gain on overall knowledge of Sufi Literature.
Using the powerful approach of classical teachers, Shah has crafted a contemporary teaching tool that blends a fastpaced look at today's world with the timeless teachings of the Sufis. The book brings into sharp focus the conditioned behavior and self-deception that are common in Western minds. Far more than a literary tool for breaking loose old mental habits, it is a blueprint for a process of self-development that precludes self-deceit. Truly a book among books, A Perfumed Scorption is treasured the world over for its clarity of wisdom and forcefulness of insight.
Written from the ninth to the twentieth century, these poems represent the peak of Islamic Mystical writing, from Rabia Basri to Mian Mohammad Baksh. Reflecting both private devotional love and the attempt to attain union with God and become absorbed into the Divine, many poems in this edition are imbued with the symbols and metaphors that develop many of the central ideas of Sufism: the Lover, the Beloved, the Wine, and the Tavern; while others are more personal and echo the poet's battle to leave earthly love behind. These translations capture the passion of the original poetry and are accompanied by an introduction on Sufism and the common themes apparent in the works. This edition also includes suggested further reading.
The Literary Heritage of the Arabs by Suheil Bushrui,James Malarkey Pdf
The Literary Heritage of the Arabs samples some of the finest literature produced by Arab writers in the last 1,500 years. The selection of poetry and prose spans many genres and styles, conveying the full range of Arab experiences and perspectives - from the tragic to the comic, the wistful to the mystical, the courtly to the lowly, and the Arab East to Andalusia. The reader of this anthology will become aware of the extent to which this vibrant and distinctive literary heritage has always been both receptive to the currents from neighbouring cultures and influential in the evolution of other literary traditions, in South Asia, Western Europe and beyond. Thus, the reader will discover, behind local colours and different literary conventions, our common humanity.
Desert Songs of the Night by Suheil Bushrui,James Malarkey Pdf
A unique and extraordinary collection, Desert Songs of the Night presents some of the finest poetry and prose by Arab writers, from the Arab East to Andalusia, over the last 1,500 years. From the mystical imagery of the Qur'an and the colourful stories of The Thousand and One Nights, to the powerful verses of longing of Mahmoud Darwish and Nazik al-Mala'ika, this captivating collection includes translated excerpts of works by the major authors of the period, as well as by lesser known writers of equal significance. Desert Songs of the Night showcases the vibrant and distinctive literary heritage of the Arabs. Beautifully produced, this is the ideal book for lovers of world literature and for those who seek an acquaintance with gems of Arab thought and expression. 'Desert Songs of the Night is a wonderful introduction to fifteen centuries of a literature still largely unknown in the West, without which much of our civilizations would not have developed as they have, from the rediscovery of Aristotle by Arab commentators to the lyric poetry of Europe, from the magical world of the Arabian Nights to the modern revolutionary poets of Palestine. Absolutely essential reading for our troubled times.' Alberto Manguel 'At a time when the world is obsessing about violence and bloodletting in the Arab world, this remarkable anthology, which spans 1,500 years of Arab literary genius, is a stark reminder of the untold story we keep missing about the region.' Hanan al-Shaykh
The departure point of the Islamic religion, the central article of faith from which all else flows, may be stated as follows: God (the only God there is: al-Ilāh, Allah in Arabic; El, Elohim, Jahweh in Hebrew; Khudā or Yazdān in Persian,Tanri in Turkish, ὁ Θεός in Greek, Deus in Latin, God in plain English) has spoken to man in the Qur’ān. This divine communication is seen as the final stage in a long series of divine communications conducted through the prophets. It began with Adam, the first man, who was also the first prophet, because he was the first to whom God revealed Himself. After Adam, God continued to address men through prophets, to warn them that their happiness lay in worshiping Him and submitting themselves to Him, and to tell them of the terrible consequences of disobedience. In each case, however, the message was changed and deformed by perverse men. Finally, in His mercy, God sent down His final revelation through the seal of His prophets, Muhammad, in a definitive form which would not be lost. The Qur’ān, then, is the Word of God, for Muslims. While controversies have raged among them as to the sense in which this is true--whether it is the created or uncreated Word, whether it is true of every Arabic letter or only of the message as a whole, that it is true has never been questioned by them. The Qur’ān was revealed in Arabic. It is a matter of faith in Islam that since it is of Divine origin it is inimitable, and since to translate is always to betray, Muslims have always deprecated and at times prohibited any attempt to render it in another language. Anyone who has read it in the original is forced to admit that this caution seems justified; no translation, however faithful to the meaning, has ever been fully successful. Arabic when expertly used is a remarkably terse, rich and forceful language, and the Arabic of the Qur’ān is by turns striking, soaring, vivid, terrible, tender and breathtaking. As Professor Gibb has put it, "No man in fifteen hundred years has ever played on that deeptoned instrument with such power, such boldness, and such range of emotional effect."1 It is meaningless to apply adjectives such as "beautiful" or "persuasive" to the Qur’ān; its flashing images and inexorable measures go directly to the brain and intoxicate it. It is not surprising, then, that a skilled reciter of the Qur’ān can reduce an Arabic-speaking audience to helpless tears, that for thirteen centuries it has been ceaselessly meditated upon, or that for great portions of the human race, the "High-speech" of seventh-century Arabia has become the true accents of the Eternal. The selections which follow here have been taken from Professor Arberry's translation, the only one in English which has succeeded in suggesting the extraordinary qualities of the original.
The Translator of Desires by Muhyiddin Ibn ʿArabi Pdf
"A complete facing-page translation of the Tarjuman, which consists of sixty-one poems composed between 1202 and 1215 CE and published in 1215 at the earliest. The first word of the title can refer to a translator, interpreter, or biographer, on the one hand, and to a translation, interpretation, or biography on the other"--
Andalusia: ancient homeland of the mysterious Iberians, birthplace of Roman emperors, seedbed of modern Anarchism, and unmarked gravesite of Spain's greatest lyric poet. Perhaps most importantly, Andalusia is home to the city of Granada, where a hybrid culture composed of Islamic, Jewish, and Christian traditions gave rise to an intellectual vanguard whose achievements can be compared only with those of classical Athens, Ming China, or Renaissance Italy. Granada resident Steven Nightingale excavates the rich past of his adopted city and its surrounding countryside, finding there a lavish story of utopian ecstasy, political intrigue, and finally anguish. Part of that region in southern Spain named by its Islamic rulers "Al–Andalus," medieval Granada witnessed a flourishing of poetry in several languages, the first modern translations of Greek philosophy, the birth of algebra, and the construction of architectural masterpieces such as the Alhambra and the Generalife. Yet with Ferdinand and Isabella's sack of Granada in 1492, regarded as the culmination of the Reconquista, which sought to reclaim Spain for the Vatican, a Catholic mythology of Spain began to erode Granada's centuries–old reputation as an artistically vital haven for multiple ethnic and religious groups. Linking the disastrous afterlife of the Reconquista to the Catholic nationalism of the Franco regime—whose execution of Granadan poet Federico Garcia Lorca symbolizes the suppression of Andalusia's cultural heritage—Nightingale demonstrates the extent to which this Catholic triumphalism also obscured the source of much cultural wealth bequeathed by Al–Andalus to Christian Europe. Nightingale's own account of the region's medieval zenith recovers the intellectual pageantry and aesthetic splendor of this astounding period in Western history and the marvelous city that was its cultural center.
