Allah Transcendent

Examines the role of God in medieval Islamic philosophy and theology in a new and exciting way. Renouncing the traditional chronological method of considering Islamic philosophy, Netton uses modern literary modes of criticism derived from structuralism, post-structuralism and semiotics.

Explores various facets of the Islamic search for knowledge, with essays on aspects of Thought or Travel.

"Neither as Christians or Jews, nor simply as intellectually responsible individuals,"says Hixon, "have members of Western civilization been sensitively educated or even accurately informed about Islam." As tensions between America and the Middle East grow, we should promote cross-cultural understanding, not violence. This new edition, with a new foreword and commentary by Neil Douglas-Klotz, allows the reader to drink from the illuminating fountain of the Holy Qur’an—the foundation of Islamic culture. First published in 1988, Hixon’s poetic meditations on over nine-hundred passages from the Qur’an show that they are not relics from the past but exist in a timeless present, communicating as vividly as when they were first uttered. Through clear and accessible language, Hixon illustrates how the teachings of Islam can be applied to contemporary everyday life issues such as love, relationships, justice, work, and self-knowledge. In addition to the selections themselves, the book contains readable, lively introductions to the tradition of Islam, its basic precepts, and what it says about other religions. As the first such work in English to be written by a Muslim, The Heart of the Qur’an continues to show that Islam is among the great wisdom traditions of humanity.

This monumental study examines issues of anthropomorphism in the three Abrahamic Faiths, as viewed through the texts of the Hebrew Bible, the New Testament and the Qur’an. Throughout history Christianity and Judaism have tried to make sense of God. While juxtaposing the Islamic position against this, the author addresses the Judeo-Christian worldview and how each has chosen to framework its encounter with God, to what extent this has been the result of actual scripture and to what extent the product of theological debate, or church decrees of later centuries and absorption of Hellenistic philosophy. Shah also examines Islam’s heavily anti-anthropomorphic stance and Islamic theological discourse on Tawhid as well as the Ninety-Nine Names of God and what these have meant in relation to Muslim understanding of God and His attributes. Describing how these became the touchstone of Muslim discourse with Judaism and Christianity he critiques theological statements and perspectives that came to dilute if not counter strict monotheism. As secularism debates whether God is dead, the issue of anthropomorphism has become of immense importance. The quest for God, especially in this day and age, is partly one of intellectual longing. To Shah, anthropomorphic concepts and corporeal depictions of the Divine are perhaps among the leading factors of modern atheism. As such he ultimately draws the conclusion that the postmodern longing for God will not be quenched by pre-modern anthropomorphic and corporeal concepts of the Divine which have simply brought God down to this cosmos, with a precise historical function and a specified location, reducing the intellectual and spiritual force of what God is and represents, causing the soul to detract from a sense of the sacred and thereby belief in Him.

This collection - the second of a three-volume study - examines the roots of the artistic, literary and cultural renaissance of Sufism from the 12th to the 15th centuries. It includes essays on Rumi's poetry and imagery; Sufi music and the idea of ecstacy; sainthood and Neoplatonism; comparative metaphysics and literature; and unity of religion theory in Sufi philosophy.

The claim that Allah Almighty is attributed with a body, location, and direction is very common and widespread nowadays without any substantial evidence to back it up. The proponents of this claim believe that this has been the creed of our pious predecessors. For example, believing that Allah is in the upper direction, believing that he is everywhere, or believing that he is sitting on the Arsh. These people wrongly interpreted the Quran and tried their utmost best to misguide the naive people of this Ummah. Having said that, we realized that it was time to compile some works of our predecessors, provide explanations on it, and put them in one single place in order to bar this deviance to spread any further. Moreover, the minds of Muslims can be free from doubts as they can refer back to this compilation to get the correct creed, which is transmitted from the legendary scholars of this Ummah.

Western Sufism is sometimes dismissed as a relatively recent "new age" phenomenon, but in this book Mark Sedgwick argues that it has deep roots, both in the Muslim world and in the West. In fact, although the first significant Western Sufi organization was not established until 1915, the first Western discussion of Sufism was printed in 1480, and Western interest in Sufi thought goes back to the thirteenth century. Sedgwick starts with the earliest origins of Western Sufism in late antique Neoplatonism and early Arab philosophy, and traces later origins in repeated intercultural transfers from the Muslim world to the West, in the thought of the European Renaissance and Enlightenment, and in the intellectual and religious ferment of the nineteenth century. He then follows the development of organized Sufism in the West from 1915 until 1968, the year in which the first Western Sufi order based on purely Islamic models was founded. Western Sufism shows the influence of these origins, of thought both familiar and less familiar: Neoplatonic emanationism, perennialism, pantheism, universalism, and esotericism. Western Sufism is the product not of the new age but of Islam, the ancient world, and centuries of Western religious and intellectual history. Using sources from antiquity to the internet, Sedgwick demonstrates that the phenomenon of Western Sufism draws on centuries of intercultural transfers and is part of a long-established relationship between Western thought and Islam.

Sadradin Shirazi (1571-1640), known also as Mulla Sadra, spoke of the primacy of Being and promoted a new ontology, founding a new epistemology. Mulla Sadra's ontology is an important philosophical turn and contribution to the understanding of the development of Muslim philosophy and thought. This comprehensive study of Mulla Sadra's philosophical thought explores his departure from tradition; his turn to the doctrine of the primacy of Being; the dynamic characteristics of Being and the concept of substantial change; comparisons with Heidegger's fundamental ontology; and the influence of Mulla Sadra's ontology on subsequent Muslim philosophy. Of particular value to students of philosophy, Islamic and Middle Eastern studies, philosophy of religion, and general readers who seek to understand Muslim philosophy, this book explores the significance of the doctrine of Mulla Sadra and its impact on subsequent debates in the Muslim world.