Zachary Valentine Wright
Mysticism, Messianism and the Construction of Religious Authority in Islam
Edited by Orkhan Mir-Kasimov
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 Impact of al-Ghazālī. Papers collected on his 900th Anniversary. Vol. 2
Contributors are: Anna Ayşe Akasoy, Ahmed El Shamsy, Kenneth Garden, Frank Griffel, Jules Janssens, Damien Janos, Taneli Kukkonen, Stephen Ogden, M. Sait Özervarlı, Martin Riexinger, Ulrich Rudolph, and Ayman Shihadeh.
The Sufi Community of Ibrāhīm Niasse
Zachary Valentine Wright
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.
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
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
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
Yūnus Emre’s Sufi Theology of Selfhood
Yūnus’ discourses on selfhood in his poetry, I agree with Tatçı that a sizeable amount of the poems in the Dīwān are adaptations of the ghazal form. However, going beyond Tatçı’s analysis, I contend that Yūnus not only attempted to adapt the form of the ghazal when he composed his poetry, but also