This seminar will focus upon Ibn `Arabi's most widely read work, The Bezels of Wisdom (Fusus al-Hikam), sometimes translated as Ring Settings of Wisdom or even Ringstones of Wisdom.

The work consists of 27 chapters, each of which articulates an aspect of Ibn `Arabi's mystical philosophy as it is exemplified by the wisdom of one of the prophets. It begins with a chapter on Adam and ends with a chapter on Muhammad.

In addition, we will read Ibn `Arabi's most famous collection of poetry, the Interpreter of Desires, sometimes translated as the Translator of Desires, or the Translation of Desires, or even the Biographer of Desires (Turjuman al-Ashwaq). We will focus on the relationship of love lyric to mystical philosophy and the major controversies that surrounded the original publication of these love lyrics.

Required Books:

• Ibn al-`Arabi, Bezels of Wisdom, translated by Ralph Austin, Classics of Western Spirituality series.
• Ibn al-`Arabi, Bezels of Wisdom, Chapter 1, Adam, transl. M Sells
• Michael Sells, Stations of Desire: Love Elegies by Ibn `Arabi and New Poems, Ibis Editions
• Ibn `Arabi, The Tarjuman al-Ashwaq (Interpreter of Desires), English translated by R. Nicholson.
• Early Islamic Mysticism, translated by Michael Sells, Classics of Western Spirituality series.
• William Chittick, Imaginal Worlds: Ibn `Arabi and the Problem of Religious Diversity.

The prerequisite this course is the consent of the instructor. That consent is based upon either a) significant previous study of Islam as a tradition and Sufism (Islamic mysticism) within Islam OR b) the willingness to fill in this background by reading substantial sections of one book before taking the course and by making up other readings during the first weeks of the course. Previous courses in religion, English, or comparative literature are also highly recommended; the requirements of the course focus on close analysis of texts of considerable literary complexity.

Required reading for those who have not taken a course on Islam or Sufism is the book Early Islamic Mysticism (EIM), pp. 5-74, which must be read and absorbed before the first class of the semester. These pages include a) a general introduction to Sufism up to the time of Ibn `Arabi, b) the Qur'anic passages that are absolutely essential for any reading of Ibn `Arabi, c) the passages from the Mi`raj (ascent of Muhammad) traditions that Ibn `Arabi evokes continually, and d) the poetic tradition of which Ibn `Arabi was an integral part. The entire class will be reading these sections, as well as other sections from EIM. Pages 5-74 of EIM include the fundamental material from the Islamic tradition and Arabic literature that will need to be mastered to understand the texts of Ibn `Arabi, who alludes to such material continually.

Qur'ans will be available on reserve. (The Qur'anic subtexts are noted in the translations of Ibn `Arabi and should be consulted. It is vital not to confuse the Qur'anic story of a particular prophet such as Abraham or Moses with the Biblical version, which will be similar in some ways and very different in others; Ibn `Arabi obviously alludes to the Qur'anic story).

The class will be assigned secondary readings from books that will be available on reserve, including other books by William Chittick (The Sufi Path of Knowledge), Claude Addas (The Quest for the Red Sulfur), Stephen Hirtenstein (The Unlimited Mercifier), Toshihiko Izutsu (Sufism and Taoism), Sachiko Murata (The Tao of Zen), Miguel Chodkievicz (The Seal of the Saints), Alexander Knysh (Ibn `Arabi in the Sufi Tradition) and other texts to be discussed the first day of class. Sections or aspects of these writings, or parts of them, will also be selected by students (or assigned to students who prefer) for oral reports and short papers.

Recommended readings:

• 1) The Chapter on Islam in Huston Smith's The World's Religions. (This book is widely available in any major bookstore) and will be placed on reserve at Haverford's Magill Library.
• 2) As a balance to Smith, the Matthew Gordon's Islam chapter in The Illustrated Guide to World Religions, ed. by Michael Coogan (Oxford University Press, 1998), offers fine view into the sights, sounds, rituals, and textures of Islamic life and history, while still presenting clear and accurate narrative. Do not confuse this book with another of the same title that is superficial: make sure it is the Oxford, Coogan edited volume. This book is currently available on Reserve for the Michael Sells's course Religion/ComparativeLiterature 262a: Islamic Literature and Civilization and will be placed on reserve for Rel. 353 at the beginning of next semester.
• 3) The Overview of the Sufi Tradition, Reynold Nicholson, Mystics of Islam. This short book was written decades ago and the style is of an earlier period, but it is still the most useful short overview of Sufi tradition for our purposes. This book will also be placed on reserve at the beginning of next semester.
• M. Idel and B. McGinn, Mystical Union in Judaism, Christianity, and Islam (previously Mystical Union and Monotheistic Faith), "Bewildered Tongue, the Semantics of Mystical Union in Islam," M. Sells,text, comments.
• Sachiko Murata

Students who might have a reading knowledge of Arabic will be offered assistance in reading some passages in both English and Arabic.

Students who think they may need accomodations in this course because of the impact of a disability are encouraged to meet with me privately early in the semester. Students should also contact Rick Webb, Coordinator, Office of disabilities Services (rwebb@haverford.edu, 610-896-1290) to verify their eligibility for reasonable accomodations as soon as possible. Early contact will help to avoid unnecessary inconvenience and delays.

Tentative Syllabus of Primary Text Readings

(note, class is based upon reading of passages from primary texts in class and the central primary texts relevant to the day's class must be brought to class)

Note: the name of our author is Ibn al-`Arabi or, for short, Ibn `Arabi. "Ibn" or "Bin" or "Ben" means "son." If you drop the "Ibn" you are not giving the man's name; it would be like calling Johnson "John" or Thompson "Tom".