Nahj al-Balāghah, the celebrated compendium of orations, letters, and sayings of ʿAlī ibn Abī Ṭālib (d. 40/661) compiled by al-Sharīf al-Raḍī (d. 406/1015), is a masterpiece of Arabic literature and Islamic wisdom studied and memorized avidly and continually for over a thousand years. Showcasing ʿAlī’s life and travails in his own words, it also transcribes his profound reflections on piety and virtue, and on just and compassionate governance. Tahera Qutbuddin’s meticulously researched critical edition based on the earliest 5th/11th-century manuscripts, with a lucid, annotated facing-page translation, brings to the modern reader the power and beauty of this influential text, and confirms the aptness of Raḍī’s title, “The Way of Eloquence.”

"This multi-author volume turns to the humanities to explore what we can learn about leadership when we shift our lens away from business, politics, and the social sciences to explore the rich, diverse, and nuanced perspectives of the liberal arts. Drawing insights from leading scholars in classics, philosophy, religion, literature, history, and the visual and performing arts, this book considers how diverse exemplars and a wide range of disciplinary ways of knowing can illuminate complex aspects of leadership that are often obscured in a leadership discourse typically centered on business and politics. It asks fundamental questions about human social life: What does it mean to lead? Whom do we consider to be "leaders"? And how might diverse perspectives from the humanities expand how leadership is imagined, represented, and enacted? Rather than instrumentalizing the humanities or reducing them to mere management resources, The Arts of Leading engages diverse perspectives from the humanities on their own terms to uncover alternative ways of imagining, embodying, and enacting leadership across different historical, moral, and cultural contexts. The result is a series of insightful and refreshing essays that challenge leaders, scholars, and citizens to consider the nuanced meaning of leadership in our complex world"--

Christian and Islamic sermons from past and present, and their preachers, are analyzed to reveal the socio-cultural dynamics of religious speeches. Part I focuses on the explicit contribution of sermons in socio-cultural transformation processes. It shows how sermons connect with holy texts, religious norms of the specific group, and social-cultural contexts. Part II analyzes the dynamic tension between normativity and popularity. Rather than juxtaposing normative stances and the popularity of sermons, it shows how that normativity can itself contribute to popularity and the quest of popularity carries its own normative stances. Part III explores the ritual embeddedness of religious speech in the sermon in relation to social dynamics, normativity, and popularity, and shows how speech and rituals have a reciprocal relationship.

An acknowledged master of Arabic eloquence and a sage of Islamic wisdom, 'Ali was renowned for his eloquence: his words were collected, quoted, and studied over the centuries, and extensively anthologized, excerpted, and interpreted.

A Treasury of Virtues is a collection of sayings, sermons, and teachings attributed to 'Ali ibn Abi Talib (d. 40/661), the cousin and son-in-law of the Prophet Muhammad, the first Shia Imam and the fourth Sunni Caliph An acknowledged master of Arabic eloquence and a sage of Islamic wisdom, 'Ali was renowned for his eloquence: his words were collected, quoted, and studied over the centuries, and extensively anthologized, excerpted, and interpreted. Of the many compilations of 'Ali’s words, A Treasury of Virtues, compiled by the Fatimid Shafi'i judge al-Quda'i (d. 454/1062), arguably possesses the broadest compass of genres and the largest variety of themes. Included are aphorisms, proverbs, sermons, speeches, homilies, prayers, letters, dialogues, and verse, all of which provide instruction on how to be a morally upstanding human being. The shorter compilation included here, One Hundred Proverbs, is attributed to the eminent writer al-Jahiz (d. 255/869). This volume presents the first English translation of both of these important collections. An English-only edition.

Volume 5 of the Princeton Oriental Texts. Originally published in 1939. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

The subject of this two-volume publication is an inventory of manuscripts in the book treasury of the Topkapı Palace in Istanbul, commissioned by the Ottoman sultan Bayezid II from his royal librarian ʿAtufi in the year 908 (1502–3) and transcribed in a clean copy in 909 (1503–4). This unicum inventory preserved in the Oriental Collection of the Library of the Hungarian Academy of Sciences (Magyar Tudományos Akadémia Könyvtára Keleti Gyűjtemény, MS Török F. 59) records over 5,000 volumes, and more than 7,000 titles, on virtually every branch of human erudition at the time. The Ottoman palace library housed an unmatched encyclopedic collection of learning and literature; hence, the publication of this unique inventory opens a larger conversation about Ottoman and Islamic intellectual/cultural history. The very creation of such a systematically ordered inventory of books raises broad questions about knowledge production and practices of collecting, readership, librarianship, and the arts of the book at the dawn of the sixteenth century. The first volume contains twenty-eight interpretative essays on this fascinating document, authored by a team of scholars from diverse disciplines, including Islamic and Ottoman history, history of science, arts of the book and codicology, agriculture, medicine, astrology, astronomy, occultism, mathematics, philosophy, theology, law, mysticism, political thought, ethics, literature (Arabic, Persian, Turkish/Turkic), philology, and epistolary. Following the first three essays by the editors on implications of the library inventory as a whole, the other essays focus on particular fields of knowledge under which books are catalogued in MS Török F. 59, each accompanied by annotated lists of entries. The second volume presents a transliteration of the Arabic manuscript, which also features an Ottoman Turkish preface on method, together with a reduced-scale facsimile.

The written text was a pervasive feature of cultural practices in the medieval Middle East. At the heart of book circulation stood libraries that experienced a rapid expansion from the twelfth century onwards. While the existence of these libraries is well known our knowledge of their content and structure has been very limited as hardly any medieval Arabic catalogues have been preserved. This book discusses the largest and earliest medieval library of the Middle East for which we have documentation - the Ashrafiya library in the very centre of Damascus - and edits its catalogue. This catalogue shows that even book collections attached to Sunni religious institutions could hold rather unexpected titles, such as stories from the 1001 Nights, manuals for traders, medical handbooks, Shiite prayers, love poetry and texts extolling wine consumption. At the same time this library catalogue decisively expands our knowledge of how the books were spatially organised on the bookshelves of such a large medieval library. With over 2,000 entries this catalogue is essential reading for anybody interested in the cultural and intellectual history of Arabic societies. Setting the Ashrafiya catalogue into a comparative perspective with contemporaneous libraries on the British Isles this book opens new perspectives for the study of medieval libraries.

A collection of poems about nature and power To Ibn al-Muʿtazz and his Abbasid contemporaries, the hunt was more than a diversion—it was the theater for their poetic and political endeavors, captured here in fifty-nine Arabic hunting poems, or ṭardiyyāt. The poems of In Deadly Embrace describe hunting expeditions with animals trained to hunt, including saluki hounds and birds of prey. Many were composed after these outings, when the hunting party gathered to enjoy the game they caught. Poetry was central to Abbasid society and served as a method of maintaining networks of patronage and friendship; the poems in this collection reflect these power dynamics and allowed Ibn al-Muʿtazz—prince of the realm and in line for the caliphate—to explore his own relationship to social and political power and to demonstrate his fitness to rule. Ibn al-Muʿtazz was an influential poet and literary theorist of the “Modernist” school of poetry. In Deadly Embrace merges the Modernists’ new techniques and styles with age-old themes: military prowess and wisdom, fitness to rule and comradeship, the camaraderie of the hunt and the cult of heroic masculinity. Groundbreaking and evocative, the poems paint vivid pictures of hunting scenes while posing deep questions about our attentiveness to the natural world and the relationship of the human to the nonhuman.

Winner of the 21st International Book of the Year Prize in Iran This book investigates the convergence of philosophy, scriptural exegesis, and mysticism in the thought of the celebrated Islamic philosopher Mullā Ṣadrā (d. 1050/1640). Through a careful presentation of the theoretical and practical dimensions of Ṣadrā's Qur'ānic hermeneutics, Mohammed Rustom highlights the manner in which Ṣadrā offers a penetrating metaphysical commentary upon the Fātiḥa, the chapter of the Qur'ān that occupies central importance in Muslim daily life. Engaging such medieval intellectual giants as Fakhr al-Dīn al-Rāzī (d. 606/1210) and Ibn 'Arabī (d. 638/1240) on the one hand, and the wider disciplines of philosophy, theology, Sufism, and Qur'ānic exegesis on the other, Ṣadrā's commentary upon the Fātiḥa provides him with the opportunity to modify and recast many of his philosophical positions within a scripture-based framework. He thereby reveals himself to be a profound religious thinker who, among other things, argues for the salvation of all human beings in the afterlife.