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Author: Alexander Knysh

tradition’s adaptation to vastly different social and cultural environments over the longue durée (8–11; cf. 130). The breadth of the book’s geographical scope, the author argues, makes it truly “global” (12), and I agree. It explores the world-wide presence of Sufi individuals, teachings and institutions

In: Journal of Sufi Studies
Author: Side Emre

region, demonstrating that the Gülşeniye, as a popu- lar offfshoot of the Halvetiye, adapted its literary discourse to changing socio- political and religious dynamics, a response that helped secure it a stable niche in early modern Egypt. This literary adaptation played a signifijicant role in both the

In: Journal of Sufi Studies
Author: Moshe Albo

coherent unity. This case study may not only strengthen the understanding that Islamic spirituality is rooted in the foundations of the Islamic faith and that it stays relevant for varied publics through needed adaptations and adjustments, but it also fathoms the complexity and depth of Sufi religious

In: Journal of Sufi Studies
Author: Eric R. Roose

’ (‘chapel of contemplation’). 89 This new plan, including the adaptations requested by Musharraf while leaving out the sarcophagi and calling the room in which they would be placed ‘day chapel’, was much better received in municipal circles. The dome was given the same exceptional status as a church tower

In: Journal of Sufi Studies
Volume Editors: Devin DeWeese and Jo-Ann Gross
Sufism in Central Asia: New Perspectives on Sufi Traditions, 15th-21st Centuries brings together ten original studies on historical aspects of Sufism in this region. A central question, of ongoing significance, underlies each contribution: what is the relationship between Sufism as it was manifested in this region prior to the Russian conquest and the Soviet era, on the one hand, and the features of Islamic religious life in the region during the Tsarist, Soviet, and post-Soviet eras on the other? The authors address multiple aspects of Central Asian religious life rooted in Sufism, examining interpretative strategies, realignments in Sufi communities and sources from the Russian to the post-Soviet period, and social, political and economic perspectives on Sufi communities.
Contributors include: Shahzad Bashir, Devin DeWeese, Allen Frank, Jo-Ann Gross, Kawahara Yayoi, Robert McChesney, Ashirbek Muminov, Maria Subtelny, Eren Tasar, and Waleed Ziad.
In: Living Knowledge in West African Islam
The Mawlana Rumi Review is an academic journal (est. 2010) devoted to the poetry, life, thought, and legacy of Jalal al-Din Rumi (d. 1273), the Islamic Sufi poet who authored some 60,000 lines of poetry, lectures, sermons, and letters in Persian and Arabic, and who founded the Mevlevi (Mawlawiyya) dervish order. The journal publishes original articles, translations of Rumi’s poetry done from the original language, book reviews, and reports. The editors welcome articles in English, as well as in French, Persian and Turkish, on the following topics: Historical biography of Rumi and his circle, based on original sources; analysis and interpretation of Rumi’s poetry; his adaptation of the literary and Sufi traditions; his narratology and story-telling techniques; hermeneutics; theology and prophetology; theosophy and mysticism; spiritual psychology; erotic spirituality; metaphysics and cosmology; epistemology; ethics; pedagogy; the history of the Mevlevi order; the commentary and interpretative tradition on his works (The Masnavī, Dīvān-i Shams-i Tabrīz, Fīhi mā fīh and Majālis al-sabʽa ; and the reception and translation of Rumi’s thought in modern and medieval literary history and thought.

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Mysticism, Messianism and the Construction of Religious Authority in Islam
Volume Editor: Orkhan Mir-Kasimov
What are the mechanisms of change and adaptation in Islam, regarded as a living organism, and how do they work? How did these mechanisms preserve the integrity of Muslim civilization through the innumerable hazards, divisions and devastations of time? From the perspective of history and intellectual history, this book focuses on a significant, though still largely under studied, aspect of this immense issue, namely, the role of mystical and messianic ferment in the construction and re-construction of religious authority in Islam. Sixteen scholars address this topic with a variety of approaches, providing a fresh outlook on the trends underlying the evolution of Muslim societies and, in particular, the emergence and consolidation of the Ottoman, Safavid and Mughal Empires.

Contributors include: Abbas Amanat, Mohammad Ali Amir-Moezzi, Paul Ballanfat, Shahzad Bashir, Ilker Evrim Binbaş, Daniel De Smet, Devin DeWeese, Armin Eschraghi, Omid Ghaemmaghami, Ahmet T. Karamustafa, Todd Lawson, Pierre Lory, Matthew Melvin-Koushki, Orkhan Mir-Kasimov, A. Azfar Moin, William F. Tucker.
The Sufi Community of Ibrāhīm Niasse
Living Knowledge in West African Islam examines the actualization of religious identity in the community of Ibrāhīm Niasse (d.1975, Senegal). With millions of followers throughout Africa and the world, the community arguably represents one of the twentieth century’s most successful Islamic revivals. Niasse’s followers, members of the Tijāniyya Sufi order, gave particular attention to the widespread transmission of the experiential knowledge (maʿrifa) of God. They also worked to articulate a global Islamic identity in the crucible of African decolonization.

The central argument of this book is that West African Sufism is legible only with an appreciation of centuries of Islamic knowledge specialization in the region. Sufi masters and disciples reenacted and deepened preexisting teacher-student relationships surrounding the learning of core Islamic disciplines, such as the Qurʾān and jurisprudence. Learning Islam meant the transformative inscription of sacred knowledge in the student’s very being, a disposition acquired in the master’s exemplary physical presence. Sufism did not undermine traditional Islamic orthodoxy: the continued transmission of Sufi knowledge has in fact preserved and revived traditional Islamic learning in West Africa.