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SUREK Alevism – Bektasism and Cultural Studies,, 2023
This study provides an analytical examination of the recently unearthed Arabic commentary on Liu Zhi's seminal work, "Nature and Principle in Islam," authored by the distinguished 19th-century Chinese Islamic scholar, Ma Dexin. It furnishes an exhaustive contextual overview of the Han Kitab intellectual movement, spotlighting significant contributions from luminaries such as Liu Zhi and Wang Daiyu. Additionally, this analysis delves into Ma Dexin's biography, detailing his extensive journeys and pivotal role in championing the cause of Chinese Muslims against the Qing imperial court. Penned in 1844, Ma Dexin's commentary reveals his profound understanding of Islamic cosmology, philosophy, and Sufi traditions. The document, divided into five chapters, navigates a range of subjects, including the primacy and descents of the macrocosm, the sequels of the macrocosm, and the distinct features of superior and inferior entities. The discovery of this commentary augments our understanding of the Han Kitab intellectual lineage and shines a light on the intricate dialogue between Chinese neo-Confucian thought and Islamic intellectual and Sufi traditions. The subsequent section of this study offers an edited and annotated version of the original Arabic manuscript.
Reflections of a Sufi, 2018
The fifty-two chapters (not counting five appendices) that make up the main body of this book encompass lectures, articles, and letters/e-mails written over a period of about eleven years (from about 1998 through 2009). The material covers a variety of thematic topics both within Islam, in general, as well as in relation to its mystical dimension of tasawwuf - known in the West as 'the Sufi path' or 'sufism' - in particular. Taken collectively, the chapters and appendices provide a very good introduction to both the Sufi path and Islam.
The period between the ninth and twelfth centuries in the development of the Sufi movement in Islam infrequently attracts scholarly study. The lack of textual evidence and the apparent unreliability of the available materials are among the major reasons for this. Hagiographies, which are our main sources, have long been regarded in a negative light, and their value for our understanding of the early history of Sufism is held in doubt. More recently, however, a new scholarly voice has begun to reclaim the historical value of hagiographies.1 There is a crucial need to go beyond what can be seen as a " macro-oriented " method of grouping the names of the figures whose activities contributed to the appearance of Sufism, during the early medieval centuries. Scholarship on Sufism should shift its focus onto the " micro-oriented " achievements of each individual figure in order to reconstruct, as far as the available material allows, the social, religious and interpersonal realities. Around the teachings and life stories of early Sufi personalities, " a wide spectrum of subsidiary subjects are dealt with concerning customs, social practices and historical development of ideas in Sufism " , as was asserted by Radtke and O'Kane in reference to Meier's monograph on Abū Saʿīd Abū al-Khayr (d. 1049).2 Studying the distinct modes of religiosity of different personalities in their particular socio-intellectual contexts will enable us to effectively reappraise early Sufism as the constituting of individual fragments and interpersonal dynamics, and later on to set out from a more stable starting point in order to understand the general development
Central Asian Survey, 2018
MDPI, 2024
Since the advent of the “modern” age, the main mystical trend of Islam, namely Sufism, has become the target of novel, multifaceted criticism in the Muslim World. The strong denunciation of “folk” Sufism by Muslim purists and fundamentalists of the eighteenth century onwards—who often consider mystical Islam to be a major part of, and reason for, the deviation from an imagined, pristine Islam—was followed by a fresh wave of Sufi antagonism by a group of Muslim modernists and secular thinkers from the nineteenth century, who regard Sufism as something belonging to the past and thus incompatible with the present. Notwithstanding these intense and multifarious critiques, Sufism has remained an active part of Muslim life and culture in both Muslim-majority and Muslim-minority areas, even extending its presence to new spheres such as Europe and America. The current Special Issue analyzes and examines different aspects of such vibrant activity and scrutinizes the dynamics of the beliefs, practices, institutions, interpretations, conceptualizations, and aesthetics of Sufism in the modern world. It offers its readership a broad and multidisciplinary perspective on the contemporary vitality of mystical Islam and addresses the issue through various academic fields such as religious/Islamic studies, intellectual history, sociology, anthropology, philosophy, gender studies, and minority studies. Contributors to this volume have demonstrated that Sufism, like Islam itself, should be understood and studied “in context” and with regard to its constant change-in-continuity.
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