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-akhiyyāt al-fityān ) in Anatolia, and reported their activities in Central Iran. Popular Sufism was not the only Khorasanian export to Anatolia. Already in the twelfth century and before the Saljuqs, we find the rulers of the principalities along the Byzantine frontier ( uj ), such as the Dāneshmands

In: Journal of Persianate Studies

of Safavid da‘wa in late medieval Anatolia. Religio-political Background of the Safavid Revolution: The Rise of the Shiʿite-inflected Popular Sufism During the Mongol and post-Mongol era until the rise of the Safavids, one may talk about two distinct trajectories of Shiʿism. On the one hand

In: Journal of Persianate Studies


This paper reconstructs the chronology, content, and consequences of al-Ghazālī's first crisis of knowledge for his epistemological doctrine. In so doing, we explore his teaching on: 1) sense perceptions, 2) axiomatic cognitions, and 3) the knowledge-claims which are made on the basis of each source. We also explain why his skepticism emerged, what its exact dimensions were, how his skeptical interlude ended, and what the restoration of certitude about rational knowledge entailed for him in the approximate period between 461/1068-1069 and 488/1094-1095. In answering these questions, we emphasize and clarify the role that popular Sufism, especially in terms of its doctrine of esoteric knowledge or ma'rifa, played in the formation of al-Ghazālī's essential perspective on rational knowledge.

In: Medieval Encounters
Genèse et évolution du soufisme populaire en Turquie
This volume deals with the history of popular religion in Turkey from its origins in the 13th century; the formation of the heterodoxies known as Bektashism and Alevism which are characterised by their syncretism and their religious tolerance; and the bipartition of these currents, both of which refer to the popular saint Hadji Bektash. This fascinating book analyses their beliefs and practices, offers a summary of their rich literature, and treats of the present evolution of these currents, their further prospects, and their anthropocentric, inter-denominational and ecumenical character.

essentially through oral tradition and hagiographical booklets and celebrated in numerous songs of popular Ṣūfism, he is the most popular saint of western Panjāb. He was eight years old when his family migrated...

In: Encyclopaedia of Islam Three Online

the extant scholarship on lived Islam and popular Sufism in South Asia. The books say little about Sufi institutional history, the ritual practices at the center of the Sufi master-disciple relationship, or the nuances of Sufi metaphysical doctrine. Instead, Frembgen offers first-hand accounts of the

In: Journal of Sufi Studies

from the custom- ary urban setting of the bourgeois novel to the rural, or in the embracing of popular Sufism in narrative and the recourse to it by lyrical poets on account of its programmatic abandonment of the self on the way to illumination. From the richness of this repertoire the reader may

In: Journal of Arabic Literature

) muwaḥḥidiyya ? 3 […] under the aegis of the Almoravid and Almohad missions, and most importantly, the spread of popular Sufism, the contours of Maghribi Islam with its combination of Maliki Sunnism and the cult of holy men had emerged , p. 275. 4 A.B. traduit waḥḥada par converting to Almohad Islam

In: Studia Islamica

rituals also tied to popular Sufism. Furthermore, Sufism is read into texts where other novels might have offered better case studies. Identifying a constellation of famous pre-modern figures within the academic study of Sufism including al-Ḥallāj, al-Qushayrī, Ibn ʿArabī, al-Sulamī and al

In: Journal of Arabic Literature