... that the modern “state is entirely a law-made entity” (530), he does not explain how this reality of the state—and indeed other aspects of modernity—has penetrated the Muslim body and psyche to entrench fiqh in just 150 years as virtually the only meaningful Islamic discourse. If indeed the “Sufi-philosophical...

... man State Reform of the Sufi Lodges and the Estab- muhtar, who attended to matters of neighborhood- (Mystics, philosophers, and Freemasons in Islam: Rızâ lishment of the Meclis-i Mesayıh Tied to the Sheikh ­level security and to representation to and commu...

... African Sufi Islamic and philosopher Muhammad Iqbal. For that rea- thought became marginalized in Islamic studies. son, the concept of ijtihad, beyond its legal mean- On the Africa side of this global...

... The ontology implied by Razi’s poem was most clearly sys- shan, 1979; 2nd. edition), pp. 264-66. Bindraban Das Khwushgu, tematized by the 13th-century Andalusian philosopher Ibn al- Shfinahy x7rwushgu, edited by Sayyad Shah Muhammad Ata al- Arabi. As a poet and practicing Sufi Razi is much more...

... connecting ancient Greek and Arabic philosophers, Islamic theologians, and Sufis. 37 According to Mir Damad, all these traditions struggle to make sense of humanity's fundamental in-betweenness. He describes humans as creatures made of “dough” that has been “kneaded” from two different worlds...

... the ways in which West African Sufi Islamic and philosopher Muhammad Iqbal. For that rea- thought became marginalized in Islamic studies. son, the concept of ijtihad, beyond its legal mean- On the Africa...

... with their “philosophical, Sufi, and larger literary heritage,” writes Ahmed, much could change (514). But while women might have been free to read the same literary texts as men—in which female figures such as Zulaykha and Layla had symbolic power in male imagination—having a female body meant being seen as analogous...

... of these case reports, though it is not her goal to reproduce these clinical conversations and diaries in order to offer the reader a direct sense of how patients and interviewees negotiated the hybridization of the psychoanalytic encounter and the Sufi-disciple relationship. El Shakry thereby disrupts...

... to the comparative study of the lyric. In “Voices from the African Diaspora in India: Lyric Poetry in the Sidi Sufi Devotional Tradition,” Jazmin Graves Eyssallenne focuses on the devotional songs performed in the Islamic tradition of Sidis, Indians of East African ancestry, in Gujarat and Mumbai in western...

...: it is the only form substantially used across both Persian and Urdu compositions; it retains deep associations with the Persianate Sufi tradition; and the form itself advances ambiguity as a key mode of engagement with its thematic, rhetorical, and structural features. The ghazal often frustrates attempts...

...Carl W. Ernst The Mogul court poet Fayzi (AD 1547–95) is credited with the composition of the Shariq al-ma`rifa , a Persian text offering an interpretation of Indian philosophy drawing on Sufi and Neoplatonic (Illuminationist) terms and categories. This article examines how the author subordinates...

.... Such policies aimed at silencing the nighttime recitation of poems known in the Wolof language of Senegambia as xasida (and referred to by French administrators as chants religieux ). Derived from the Arabic term for “ode” ( qaṣīda ), such poems formed a key component of the liturgy of Senegal's expanding Sufi...

..., Najm al-Din Razi’s (thirteenth century) classical Sufi guage free from philosophical knots and made use instead of guidelines for self realization, where the essence of guidance allusions to concrete, accessible examples.12Adopting flexible in a proper Shaykh was described as latent, the true mardan...

... instit­ut­ions of learni­ng as well as the shrines of pop­ul­ar Sufis.1 The newly arrived Nurullah, an early bene­ f­i­ciary of the larg­ esse flowing from the new disp­ ens­ at­ ion, was thus a­ ble to secure a regu­ ­lar sti­pend from a madrasa endowed by the osten­tat­ ious and enor­mously wealthy Rawshan-ul...

... that “Salafism,” or any other Islamic movement for that matter, reduces Islam to Text and that only Sufis and Islamic philosophers do not. However, I would suggest that Pre-text and Con-text are still Text-centered notions, since they do refer to textuality. If the Quran itself is not reducible to a text...

... of the Sufi East between Turkish musical practices and those of mystic Yunus Emre, who lived in Anatolia from Middle Turkic regions, such as Uzbekistan and Azerbai- the middle of the thirteenth century to 1321. jan, with their own modal traditions. In light...

..., text production, and Burhanettin Duran is a professor of political science usage. Her most recent book, Islamic Sufi Networks in at Istanbul Şehir University. His publications include the Southwestern Indian Ocean (ca. 1880 – 1940): Ripples of “Understanding AK Party’s...

... in Medieval India” discusses universal brotherhood preached by Islam, it Africa and the the inextricable relation that music and the lyric must be noted, did not extend to include those Middle East enter into, which can be traced back to Jayadeva who were not followers of Islam. Sufi...

... a Distance: Confrontation and a Sufi Accommodation in Awadh Society.” (ms.). Ashraf , Kunwar Mohammed . 1969 . “K.M. Ashraf on Himself,” in Horst Kruger, ed., Kunwar Mohammed Ashraf: An Indian Scholar and Revolutionary 1903–l1962 . Delhi: People's Publishing House. Bakhtin , Mikhail . 1981...

... with that particular practice of encounter that we call translation, such that, for example, a concept from medieval Sufi thought, al-la-shu'ur , may both express and rework the Freudian unconscious . El Shakry's task is the reconstruction of a “philosophical encounter” 2 between, to put it as baldly as some...