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Jeff Eden
  • Evanston, IL

Jeff Eden

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With an appendix by Rian Thum and David Brophy. The story of the Sufi saint Khwaja Muhammad Sharif is one of the best-loved hagiographies from East Turkistan (present-day Xinjiang, China), where the saint’s shrine remains a place of... more
With an appendix by Rian Thum and David Brophy.

The story of the Sufi saint Khwaja Muhammad Sharif is one of the best-loved hagiographies from East Turkistan (present-day Xinjiang, China), where the saint’s shrine remains a place of pilgrimage and devotion to this day. The Khwaja’s narrative recounts his adventures as he travels from Central Asia to Hindustan, Mecca, and back again, guided by saintly spirits and working miracles at every turn. He saves Muslims from shipwreck, gains powerful disciples, wages holy war, and ends his days as a beloved Sufi master. Jeff Eden’s introduction and notes offer insights into the text and its interpretation, and his translation marks the first time that a complete East Turkistani hagiography has been made available to readers in English. The appendix, by Rian Thum and David Brophy, reveals the intricate liaison between Muhammad Sharif’s shrine complex, its elite patrons, and the present hagiography. A classic of its genre, the Life of Muhammad Sharif provides both an accessible introduction to Central Asian Sufi literature and a compelling mystical allegory on the attainment of spiritual perfection.
Translated by Muhammad Salah Ali. Cairo: Madarat, 2023.
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Spanning the history of Islamic Central Asia from medieval to modern times, this volume features groundbreaking studies of the region's religious life and culture by leading scholars in the field.
Journal of the Economic and Social History of the Orient 59/1-2 (2016)
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The introduction outlines the key issues underlying the contributions to the volume, problematizing the terminology and conceptual framework typically adopted in studies of Jadidism. Following a consideration of divergent definitions of... more
The introduction outlines the key issues underlying the contributions to the volume, problematizing the terminology and conceptual framework typically adopted in studies of Jadidism. Following a consideration of divergent definitions of Jadidism in existing scholarship, and some examples illustrating the recurrent motifs encountered in scholarly representations of the Jadids, the authors focus on four revisionist theses that frame the directions they believe future scholarship on Jadidism should take. The first claims that Jadidism was not a coherent ‘movement,’ but reflected a set of intellectual and cultural practices closely connected with the discourse of Islamic ‘reform;’ the second recognizes that the association of particular individuals with Jadidism was itself contingent and sporadic, again calling into question the coherence of Jadidism in the social sphere. The third insists that previous scholarship has misconstrued the motivations and achievements of the Jadid ‘reformers.’ The fourth questions the interpretative value of the prevailing terminology of Jadid studies, including ‘Islamic modernism,’ the alternative of ‘traditionalism,’ and even ‘Jadidism’ itself.
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I regret phrasing a core issue of the book as the "survival" of religion (in the third paragraph, using that dreadfully poorly chosen word), but I hope readers will get the gist-- and that they will read Tasar's magnificent work.
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