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History of the transmission of Islamic learning History of Sufism and Islamic sainthood Religious associations and institutions in the medieval Islamic public sphere Religious knowledge, authority and charisma in medieval Islam Islamization and scaralizaion of space in the medieval Arab East Thesis and Dissertation • PhD. Dissertation: The 'ulama' of 11th-century Baghdad and the transmission of Islamic learning.
Journal of the Royal Asiatic Society, 2014
This article explores the processes by which medieval Sufi masters and holy men established themselves through their physical and spatial settings and left their mark on the religious and sacred topography. Focusing on Damascus from the mid-6th/12th to mid-8th/14th centuries under the reign of the Zangids, Ayyubids and early Mamluks. The article offers observations on three parallel developments: the genesis and growth of a local space around masters of the Path, the spread of endowed establishments designed by their founders to support the mystics and their rituals, and the incorporation of venerated shaykhs' tombs and shrines into a growing inventory of regional and local sacred sites. Special emphasis is placed on the variations in the very nature of the local sites and spaces that came to be associated with Sufism, their patterns of development and geographical spread, the functions they served and their symbolic message. Through this investigation, the article casts light o...
who joined me as co-editors in a collective volume on saintly spheres and Islamic landscapes across time and place.
Sufis institutions, 2021
Sufis and their institutions have played a role in urbanization processes in two ways: they were sometimes, directly or indirectly, at the origin of city foundations and urban developments; they were also active in the integration of individuals and groups in the urban fabric, and participated to urban life at several levels, including in contemporary megacities.
Culture and Religion, 2024
This article examines the resurgence of contemporary Sufi communities in Islamic and Western settings. Focusing on the descendants and followers of Shaykh ʿAqīl al-Manbijī, a medieval spiritual master and saint (d. 1155) in their Syrian homeland and Cambridge, Ontario, the examination offers insights into the confluence of three dimensions. The first refers to the hagiographical and historical traditions that perpetuate the memory and legacy of the long-gone shaykh and nourish the sacrality of his shrine. The second highlights the significance of the rituals performed by communities of the shaykh's descendants and their followers in Syria to revitalise the spiritual tradition that centres on him and evoke a sense of collective identity. The third dimension, spatiality, fleshes out the role of the devotional spaces as arenas for commemorating the venerated shaykh and manifesting the beliefs and traditions that hold the homeland communities together. The form and location of the mosque established by his descendants in Cambridge and its use as a public devotional space and an Islamic learning centre allow us to see how the saint's memory is inscribed, his spiritual tradition perpetuated and disseminated as an integral part of Islamic religiosity in a Western environment.
Al-Qanṭara, 2006
This is an extended version of a paper presented in the International Workshop on the Dissemination of Islam Within and Beyond Muslim Societies, conducted by the Department of Middle Eastern History of the Ben Gurion University of the Negev in June 10-11, 03. I would like to take the opportunity here to thank the workshop participants for their illuminating comments. DAPHNA EPHRAT 1 For a panoramic review of the prominence of Sufism in the entire Muslim world of the Earlier Middle Period, see Hourani, A
Oxford Research Encyclopedia of Religion, 2023
Pilgrimage in Islam encompasses several kinds of practices. The hajj and the ‘umrah, both performed in Mecca and its surroundings, are mentioned in the Qur’an and are considered primary and mandatory pilgrimage practices. However, the pious visitation (ziyarah) to sites considered holy or sacred also holds a relevant place in the regional history of the Islamic world. Large religious processions and gatherings inherent to various forms of devotional rituals have been common practice since pre-Islamic times. Such visits include those to major precincts in Medina, Jerusalem, Najaf, Karbala, and other regional sites linked to venerable figures and the development of Sufism in the Islamic world after the 12th century. The practice of pilgrimage also involves other forms of shared piety and sanctity between the believers of the three Abrahamic traditions, especially across the Mediterranean. All of these numerous and diverse religious acts of worship have influenced the production of specific artifacts associated with the holy sites in Islamic visual culture. Such images and objects not only connect the believer to the pilgrimage practice but also symbolically enact a mental visit to the holy sites by physically interacting with their beholders. available online https://doi.org/10.1093/acrefore/9780199340378.013.952
MA thesis submitted to the George Washington University, 2020
Awḥad al-Dīn Ḥāmid b. Abī l-Faḫr Kirmānī (561–635 h./1165–1238) is an eminent ṣūfī, whose writings – in comparison with his major contemporaries – are not investigated fully in terms of their literary achievement as well as their theological, philosophical, and esoteric dimensions. During the dynamic crystallisation of Ṣūfīsm through different orders (ṭurūq, s. ṭarīqa) in the late 12th and the early 13th centuries, he contributed to the development of the ṣūfī tradition through his own intellectual perspective. Accordingly, in order to understand 13th century development of Ṣūfīsm in Medieval Anatolia and Mesopotamia as well as the ṣūfī socio-political and intellectual environment that shaped Kirmānī’s interactions, this paper will utilise two methodological approaches. One theoretical approach embodies historiographical analysis to capture origins, structure and development of the diverse and fluid character of Ṣūfīsm in its spiritual and socio-political facets during the 13th century in Mesopotamia and Asia Minor. In the context of Kirmānī, this is majorly achieved through an anonymous hagiography called Manāqib-e Awḥad al-Dīn Ḥāmid b. Abī l-Faḫr Kirmānī, however, our primary aim is not to discuss extensively the historiographic facets of Medieval Anatolian Ṣūfīsm and Kirmānī’s contribution to it, but to investigate and to analyse Kirmānī’s understanding of a crucial ṣūfī doctrine, namely, waḥdat al-wuǧūd (the transcendent unity of being) as well as the doctrine’s tripartite formulation of waḥdat (unity), ṣūrat (form) and maʿnā (meaning) in the rubāʿiyyāt (quatrains) that are attributed to Kirmānī.
Stratum plus 4, 2024
Una Mirada Reciente a la Arqueología Histórica Latino-Americana, 2024
Igreja subversiva? Agentes e movimentos católicos na ditadura militar, golpe luta de classes no Brasil, 2024
Mediterranean Marine Science, 2024
Лесковачки зборник 64, 2024
Journal of Ethnobiology, 2008
Canadian Journal of Behavioural Science, 2017
SOAS Executive Briefing: The PHILIPPINES 7, 8 & 9 FEBRUARY 2022 ONLINE VIA MS Teams
XVII Simpósio de Engenharia de Produção, 2010
Natural Product Communications, 2014
World Neurosurgery, 2019
Plant Science, 2011
SPIE Proceedings, 2009
Revista de Análisis Económico, 2004
International Journal of Odonatology, 2023
Journal of Seismology, 2020