Allen J. Frank, Muslim Religious Institutions in Imperial Russia: The Islamic World of Novouzensk District and the Kazakh Inner Horde, 1780-1910, Leiden, Brill, 2001, pp. 317-318; Robert D. Crews, For Prophet and Tsar: Islam and Empire in Russia and Central Asia, Cambridge, Mass., Harvard up, 2006, p. 22.

Allen J. Frank, Muslim Religious Institutions in Imperial Russia: The Islamic World of Novouzensk District and the Kazakh Inner Horde, 1780-1910, Leiden, Brill, 2001, pp. 317-318; Robert D. Crews, For Prophet and Tsar: Islam and Empire in Russia and Central Asia, Cambridge, Mass., Harvard up, 2006, p. 22.)| false
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Frank, Muslim Religious Institutions, p. 261. Similarly, Russian and Soviet scholars asserted pre-Islamic origins for sufi practices not firmly grounded in scripture; see Devin DeWeese, “Shamanization in Central Asia”, jesho 57/3 (2014), pp. 326-63.

Frank, Muslim Religious Institutions, p. 261. Similarly, Russian and Soviet scholars asserted pre-Islamic origins for sufi practices not firmly grounded in scripture; see Devin DeWeese, “Shamanization in Central Asia”, jesho 57/3 (2014), pp. 326-63.)| false
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Levshin, Opisanie kirgiz-kazatsk’ikh, p. 63. Here Levshin is recounting a description from an 1820 Siberian periodical.

Levshin, Opisanie kirgiz-kazatsk’ikh, p. 63. Here Levshin is recounting a description from an 1820 Siberian periodical.)| false
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Bruce G. Privratsky, Muslim Turkistan: Kazak Religion and Collective Memory, Richmond, Curzon Press, 2001, p. 214.

Bruce G. Privratsky, Muslim Turkistan: Kazak Religion and Collective Memory, Richmond, Curzon Press, 2001, p. 214.)| false
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See e.g. Shoshana Keller, To Moscow, Not Mecca: The Soviet Campaign Against Islam in Central Asia, 1917-1941, Westport, Praeger, 2001.

See e.g. Shoshana Keller, To Moscow, Not Mecca: The Soviet Campaign Against Islam in Central Asia, 1917-1941, Westport, Praeger, 2001.)| false
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Adeeb Khalid, Islam after Communism: Religion and Politics in Central Asia, Berkeley, University of California Press, 2007, ch. 4.

Adeeb Khalid, Islam after Communism: Religion and Politics in Central Asia, Berkeley, University of California Press, 2007, ch. 4.)| false
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See Matthew Melvin-Koushki, “Persianate Geomancy from Ṭūsī to the Millennium: A Preliminary Survey”, in Occult Sciences in Premodern Islamic Culture, ed. Nader El-Bizri and Eva Orthmann, Beirut, Orient-Institut Beirut (forthcoming).

See Matthew Melvin-Koushki, “Persianate Geomancy from Ṭūsī to the Millennium: A Preliminary Survey”, in Occult Sciences in Premodern Islamic Culture, ed. Nader El-Bizri and Eva Orthmann, Beirut, Orient-Institut Beirut (forthcoming).)| false
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Steven M. Wasserstrom, “Sefer Yeṣira and Early Islam: A Reappraisal”, Journal of Jewish Thought and Philosophy, 3 (1993), pp. 1-30; Michael Ebstein, Mysticism and Philosophy in al-Andalus: Ibn Masarra, Ibn al-ʿArabī and the Ismāʿīlī Tradition, Leiden, Brill, 2014.

Steven M. Wasserstrom, “Sefer Yeṣira and Early Islam: A Reappraisal”, Journal of Jewish Thought and Philosophy, 3 (1993), pp. 1-30; Michael Ebstein, Mysticism and Philosophy in al-Andalus: Ibn Masarra, Ibn al-ʿArabī and the Ismāʿīlī Tradition, Leiden, Brill, 2014.)| false
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Orkhan Mir-Kasimov, “Conflicting Synergy of Patterns of Religious Authority in Islam”, in Unity in Diversity: Mysticism, Messianism and the Construction of Religious Authority in Islam, ed. Orkhan Mir-Kasimov, Leiden, Brill, 2014, pp. 11-13. The case for sociopolitical continuity, rather than rupture, into the Mongol and post-Mongol period can just as easily be made—caliphal, sultanic and jurisprudential models certainly remained operative in many cases, though considerably transformed, with the political influence of religious scholars in particular burgeoning to an unprecedented extent. As this does little to explain the sudden and explosive ascent of walāya to hegemonic status in political, religious and philosophical discourses throughout the Persianate world, however, for our purposes here it seems preferable to emphasize those rupturous factors that made possible the very different forms of post-Mongol Islamicate imperialism.

Orkhan Mir-Kasimov, “Conflicting Synergy of Patterns of Religious Authority in Islam”, in Unity in Diversity: Mysticism, Messianism and the Construction of Religious Authority in Islam, ed. Orkhan Mir-Kasimov, Leiden, Brill, 2014, pp. 11-13. The case for sociopolitical continuity, rather than rupture, into the Mongol and post-Mongol period can just as easily be made—caliphal, sultanic and jurisprudential models certainly remained operative in many cases, though considerably transformed, with the political influence of religious scholars in particular burgeoning to an unprecedented extent. As this does little to explain the sudden and explosive ascent of walāya to hegemonic status in political, religious and philosophical discourses throughout the Persianate world, however, for our purposes here it seems preferable to emphasize those rupturous factors that made possible the very different forms of post-Mongol Islamicate imperialism.)| false
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Gardiner, “Esotericism”, pp. 70-72.

Gardiner, “Esotericism”, pp. 70-72.)| false
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Gardiner, “Esotericism”, pp. 145-160.

Gardiner, “Esotericism”, pp. 145-160.)| false
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Gardiner, “Esotericism”, pp. 281-293; Jean-Charles Coulon, “Magie et politique: événements historiques et pensée politique dans le Šams al-maʿārif attribué à al-Būnī (mort en 622/1225)”, in Islamicate Occultism, ed. Melvin-Koushki and Gardiner (forthcoming).

Gardiner, “Esotericism”, pp. 281-293; Jean-Charles Coulon, “Magie et politique: événements historiques et pensée politique dans le Šams al-maʿārif attribué à al-Būnī (mort en 622/1225)”, in Islamicate Occultism, ed. Melvin-Koushki and Gardiner (forthcoming).)| false
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Gardiner, “Esotericism”, pp. 75-77.

Gardiner, “Esotericism”, pp. 75-77.)| false
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Melvin-Koushki, “The Quest”, p. 288.

Melvin-Koushki, “The Quest”, p. 288.)| false
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Melvin-Koushki, “The Quest”, pp. 69-77. This confessional ambiguity is termed Alid loyalism by Marshall Hodgson and Twelver Sunnism (tasannun-i is̱nā-ʿasharī/davāzdah imāmī) by Muḥammad Taqī Dānishpazhūh and Rasūl Jaʿfariyān.

Melvin-Koushki, “The Quest”, pp. 69-77. This confessional ambiguity is termed Alid loyalism by Marshall Hodgson and Twelver Sunnism (tasannun-i is̱nā-ʿasharī/davāzdah imāmī) by Muḥammad Taqī Dānishpazhūh and Rasūl Jaʿfariyān.)| false
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Moin, The Millennial Sovereign, pp. 23-24, 36-60.

Moin, The Millennial Sovereign, pp. 23-24, 36-60.)| false
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Melvin-Koushki, “The Quest”, pp. 247-261.

Melvin-Koushki, “The Quest”, pp. 247-261.)| false
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Matthew Melvin-Koushki, “Maḥmud Dehdār Širāzi”, EIr.

Matthew Melvin-Koushki, “Maḥmud Dehdār Širāzi”, EIr.)| false
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See e.g. Ps.-Kāshifī, Asrār-i Qāsimī, p. 98.

See e.g. Ps.-Kāshifī, Asrār-i Qāsimī, p. 98.)| false
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See e.g. Ps.-Kāshifī, Asrār-i Qāsimī, pp. 85, 92, 97, 104.

See e.g. Ps.-Kāshifī, Asrār-i Qāsimī, pp. 85, 92, 97, 104.)| false
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Ps.-Kāshifī, Asrār-i Qāsimī, p. 89.

Ps.-Kāshifī, Asrār-i Qāsimī, p. 89.)| false
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Ps.-Kāshifī, Asrār-i Qāsimī, pp. 85-86.

Ps.-Kāshifī, Asrār-i Qāsimī, pp. 85-86.)| false
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Ps.-Kāshifī, Asrār-i Qāsimī, p. 86.

Ps.-Kāshifī, Asrār-i Qāsimī, p. 86.)| false
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Ps.-Kāshifī, Asrār-i Qāsimī, p. 89.

Ps.-Kāshifī, Asrār-i Qāsimī, p. 89.)| false
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Ps.-Kāshifī, Asrār-i Qāsimī, pp. 89-90.

Ps.-Kāshifī, Asrār-i Qāsimī, pp. 89-90.)| false
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Ps.-Kāshifī, Asrār-i Qāsimī, p. 90.

Ps.-Kāshifī, Asrār-i Qāsimī, p. 90.)| false
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Cf. Styers, Making Magic, pp. 208-210 (“Magic and Colonial Control”).

Cf. Styers, Making Magic, pp. 208-210 (“Magic and Colonial Control”).)| false
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Georges Salmon, “Note sur lʾalchimie à Fès”, Archives Marocaines 7 (1906), p. 452 (our thanks to Nicholas Harris for this reference).

Georges Salmon, “Note sur lʾalchimie à Fès”, Archives Marocaines 7 (1906), p. 452 (our thanks to Nicholas Harris for this reference).)| false
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