In this deeply learned work, Toshihiko Izutsu compares the metaphysical and mystical thought-systems of Sufism and Taoism and discovers that, although historically unrelated, the two share features and patterns which prove fruitful for a transhistorical dialogue. His original and suggestive approach opens new doors in the study of comparative philosophy and mysticism. Izutsu begins with Ibn 'Arabi, analyzing and isolating the major ontological concepts of this most challenging of Islamic thinkers. Then, in the second part of the book, Izutsu (...) turns his attention to an analysis of parallel concepts of two great Taoist thinkers, Lao-tzu and Chuang-tzu. Only after laying bare the fundamental structure of each world view does Izutsu embark, in the final section of the book, upon a comparative analysis. Only thus, he argues, can he be sure to avoid easy and superficial comparisons. Izutsu maintains that both the Sufi and Taoist world views are based on two pivots--the Absolute Man and the Perfect Man--with a whole system of oncological thought being developed between these two pivots. Izutsu discusses similarities in these ontological systems and advances the hypothesis that certain patterns of mystical and metaphysical thought may be shared even by systems with no apparent historical connection. This second edition of Sufism and Taoism is the first published in the United States. The original edition, published in English and in Japan, was prized by the few English-speaking scholars who knew of it as a model in the field of comparative philosophy. Making available in English much new material on both sides of its comparison, Sufism and Taoism richly fulfills Izutsu's motivating desire "to open a new vista in the domain of comparative philosophy.". (shrink)

Prvi deo ovog rada predstavlja kraci uvod u sufizam kao osobeni vid ispoljavanja unutrasnje, misticke dimenzije islama. U tom odeljku razmatra se povest, doktrina i ritualna praksa glavnih derviskih redova. U drugom delu, koji se uglavnom temelji na autorovom preliminarnom terenskom istrazivanju postojecih derviskih zajednica u Bosni i Hercegovini, vise paznje posveceno je ozivljavanju islamskog misticizma u savremenom kontekstu. U terminima sociologije religije, revitalizacija sufizma u BiH bi se mogla razumeti u sirim okvirima obnove klasicne religioznosti na Balkanu. Nakon Drugog (...) svetskog rata bila je na snazi dugogodisnja zabrana delatnosti derviskih redova u BiH, cemu je najvise doprinela modernisticki nastrojena Islamska zajednica koja je imala podrsku vladajucih struktura. To, svakako, treba uzeti u obzir kada se razmatra pitanje odnosa izmedju islamske ortodoksije i misticizma. Potpuna obnova sufizma usledila je tek devedesetih godina, po raspadu Jugoslavije i zavrsetku ratova. Tu je, dakle, rec o obnovi klasicne religioznosti, jer se sufizam, jos od osmanskog perioda, razvijao unutar ortodoksnog islama u Bosni. (shrink)

Sufism has two main dimensions: vertical (God's pleasure) and horizontal (harmony with nature, society and local wisdom). In reality, many Sufis are considered less concerned about the balancing between vertical and horizontal dimensions. The research explores the concepts and practices of hybrid Sufism undertaken by Kyais (religious leaders) and their followers in improving quality of life. Ethnography was used for exploring the mindset and activities of Kyai and his followers. This study involved four Kyais in Java and Kalimantan, (...) Indonesia. Research data were obtained through participant observations, in-depth interviews and documentation. The data were analysed by Spadley's ethnographic steps as follows: (1) domain analysis, (2) taxonomy analysis, (3) componential analysis and (4) cultural-thematic analysis. The results showed that hybrid Sufism could improve quality of life. Hybrid Sufism can better appreciate and interpret local wisdom with an attitude of preserving nature and a positive understanding of worldly wealth, increasing the hard work ethos to achieve material-spiritual qualities. CONTRIBUTION: This article shows that hybrid Sufism encourages the life of Sufis in harmony between vertical and horizontal aspects. This understanding and lifestyle give rise to respect for others, being friendly to the environment and interpreting life and local wisdom. (shrink)

Sufism has two main dimensions: vertical (God's pleasure) and horizontal (harmony with nature, society and local wisdom). In reality, many Sufis are considered less concerned about the balancing between vertical and horizontal dimensions. The research explores the concepts and practices of hybrid Sufism undertaken by Kyais (religious leaders) and their followers in improving quality of life. Ethnography was used for exploring the mindset and activities of Kyai and his followers. This study involved four Kyais in Java and Kalimantan, (...) Indonesia. Research data were obtained through participant observations, in-depth interviews and documentation. The data were analysed by Spadley's ethnographic steps as follows: (1) domain analysis, (2) taxonomy analysis, (3) componential analysis and (4) cultural-thematic analysis. The results showed that hybrid Sufism could improve quality of life. Hybrid Sufism can better appreciate and interpret local wisdom with an attitude of preserving nature and a positive understanding of worldly wealth, increasing the hard work ethos to achieve material-spiritual qualities. CONTRIBUTION: This article shows that hybrid Sufism encourages the life of Sufis in harmony between vertical and horizontal aspects. This understanding and lifestyle give rise to respect for others, being friendly to the environment and interpreting life and local wisdom. (shrink)

The aim of this article is to analyse a local expression of the transnational Ahbash Sufi movement in light of recent scholarship on the relationship between Salafism and Sufism as well as Islamic neo-traditionalism. Some researchers have reacted against a dichotomous relationship between fundamentalism and Sufism, instead suggesting a continuum and a mutual interdependence. We aim to contribute to a developed understanding of the process whereby some Sufi actors go on the attack against their Islamic foes by publicly (...) and loudly claiming to represent ‘true Islam’ as found in the ‘fundamentals’ of Islam – but with a different understanding of what those fundamentals are. We analyse a series of interviews with a local representative of the transnational Ahbash Sufi movement in Malmö, Sweden; the Ahbash movement has its central leadership in Lebanon. Through discussing the representative’s understanding of ‘good’ and ‘bad’ bidʿa, in particular concerning the celebration of the prophet Muhammad’s birthday, we note a combined emphasis on authoritative textual sources – including the Qurʾan and hadith literature – and the allegedly unbroken traditional knowledge transmission which secures a correct understanding of Islam. This shows an ambiguous space of Islamic thought and practice, an arguably Salafi-affected neo-traditionalist defense of Sufism, which transgresses commonly employed dichotomies between Salafism and Sufism. (shrink)

“Being is an ocean in perpetual agitation,Of this ocean people perceive but the waves.On the apparent surface of the ocean, hidden in them,Look at the surging waves arising from secret depths!”One of the leitmotifs of the literature of Iranian Sufism is the “quest for the Orient” (istishraq). It is an Orient that is neither localized nor localizable in the realm of positive geography. It escapes our normal perception; it is the mystic Orient, point of Origin and of Return, located (...) at the “heavenly pole” of the cosmic North. It figures in that geographia imaginalis that is perceived only by the power of the imagination. It is located, then, beyond the devastated lands of this sensible world, lands that incarnate troubled and dispersed hearts for Iranian Sufism. (shrink)

Sufism : various dimensions -- Spiritual traditions in India -- Rabindranath Tagore and spiritualism -- Music, poetry, and spiritual traditions -- Educational perspectives -- Epitomes of Indian culture.

Sufism and Early Islamic Piety: Personal and Communal Dynamics. By Arin Shawkat Salamah-Qudsi. Cambridge: camBridge universiTy Press, 2019. Pp. xvii + 315. $99.99, £75 ; $80.

Cirebon as we know for its commerce and name of the city of Wali. Commercially Cirebon is also famous called as the city of shrimp and geographically is labeled to as the center of the earth. Culturally Cirebon is recognized as an art city like other regions in Indonesia. This paper aims at analyzing one of the popular Cirebonese arts called Brai art containing Sufism messages. Brai art is the heritage of Cirebon containing messages of education in managing the (...) mind. The message highlighted in the Brai arts was more on exoteric religious worship. Arts express a sense of a esthetics with God by dancing and praising in five rituals. Every single ‘ raka’at ’ designates ‘ suluk ’ to God. This Brai art proves that Cirebon is recognized as the central area for the spread and development of Islam and Sufism because Cirebon has astrategic area both of the Pacific as well as and the maritime area. (shrink)

This article seeks to examine the rise of _tarekat_ (Sufi order) in the context of the digital public sphere with a special attention to the Eshaykh website. As this article argues, the Eshaykh website represents an adaptation of conventional groups of _tarekat_ combined with information technology. However, this digital adoption raises a new problem, especially related to the differences in terms of access between digital _tarekat_ and conventional _tarekat_. This article—using a virtual ethnographic approach—focuses on the Eshaykh website by the (...) _Tarekat_ Naqsyabandiyah Haqqaniyah (TNH) as the primary source. The website provides all information about the _tarekat_, both the doctrine and the _wirid_, which are presented online. There is also an element of the simplification of orthodoxy which has so far been strictly guarded by conventional _tarekat_, but the rise of the Eshaykh website in the digital public sphere is offering _tarekat_ practices that are easily accessible and reach all levels of society. (shrink)

In this volume Henry Corbin emphasizes the differences between the exoteric and esoteric forms of Islam. He also reveals that whereas in the West philosophy and religion were at odds, they were inseparably linked, at least during this period, in the Islamic world. A valuable section of notes and appendices includes original translation of numerous Sufi treatises.

Interest in esoteric and mystical aspects of Islam in present-day Russia and its Soviet and tsarist predecessors is a complex and multifaceted phenomenon. The article starts with a critical discussion of Aleksandr Dugin’s interpretations of Sufism in his ambitious intellectual project Noomachia: Wars of the Intellect [and] Civilizations of Borderlands. The author then compares Dugin’s conceptualizations of Sufism with those of several Russian writers who lived in the second half of the nineteenth century and whose portrayal of (...) class='Hi'>Sufism and its followers is similar to Dugin’s in some important respects. These ideologically driven constructions of Sufism stand in sharp contrast to the self-consciously objective scholarly ones that emerged in the late nineteenth/early twentieth century within the Russian academic and teaching institutions specializing in Eastern religions, languages, and cultures. The author argues that Russian academic conceptualizations of Sufism mirrored those of the fin-de-siècle German Islamology and then proceeds to examine the profound changes in Russian attitudes to Sufism, and Islam generally, after the Bolshevik Revolution of 1917 and the rise of the Soviet state that based its legitimacy on the Marxist-Leninist concept of history with its pervasive atheism, materialism, and emphasis on class struggle. It shaped Soviet-era academic and nonacademic approaches to Sufism until the mid-1980s, when Soviet scholars began to question the Marxist-Leninist certainties of the previous six decades. (shrink)

This book examines a series of common metaphors in the works of Derrida and the Sufism of Muhyddin Ibn 'Arabi, considered to be of the most influential figures in Islamic thought. The author addresses the significant absence of attention on the relationship between Islam and Derrida and also provides a deconstructive perspective on Ibn 'Arabi.

This article aims to discuss a Sufi-inspired traditional art and performance popular in Cirebon, the so-called “Brai”. The Brai is a traditional Islamic Sufism music popular among the Cirebonese. This traditional music combines sounds, lyrics, and dance that invite the practitioners and audiences to exercise the spiritual stages through music. The Brai performance follows the hierarchy of Sufi-state of minds and spiritual stages. Thus, as this article argues, the Brai is a par excellence model for the entanglement between Islam (...) and local culture. The Brai is indeed a way of the Cirebonese both to introduce Sufi-form of Islam and provides a performance where the profane arts and spiritual-Islamic Sufims are mutually entangled. (shrink)

This article aims to study Sufism (taṣawwuf) and inspiration (ilhâm), which is the main means of the mystical knowledge, in the thought of Ibn Taymiyya who is known generally as an exponent of a tradition grounded on the understanding of Salaf. He is considered by majority to be a rigid opponent of Sufism because of his unconventional interpretations of Sufi terminology. Also, since Ibn Taymiyya constantly offers the Qur’ān, ḥadīth, and the opinions of Salaf as the base of (...) religious knowledge, the idea that he does not lean toward inspirational and rational knowledge and he does not give a place for them in his epistemology came out and has grown in the course of time. As a result of our research, however, we realize Ibn Taymiyya admits the epistemological value of inspiration along with Sufism conditionally. While he divides Sufism into Early and Later periods, he examines inspiration in the context of knowledge (bâb al-ʿilm) which is considered to be a subcategory of supernatural events. Ibn Taymiyya, who believes that inspirational knowledge must be tested by means of the Qur’ān, Sunna, and the opinions of Salaf, without rejecting its reality, assesses the subject matter in detail through his own criteria. Therefore, this article, in which the subject is elaborated critically and descriptively, focuses on the approach of Ibn Taymiyya to Sufism and inspiration that is the basic element of Sufi knowledge. (shrink)

On dawah pattern of Yusuf Abul Mahasin Tajul Khalwati al-Maqassariy al Bantaniy, an ulama from Makassar.

This article is concerned with the environmental conservation efforts that respond to the human race’s ecological crisis. It does this by looking at Sufistic-based environmental conservation at the pesantren of ath-Taariq in West Java, Indonesia. Data were obtained through interviews, observation and documentation using qualitative methods. Two findings were yielded; firstly, environmental conservation practices taught to students include ecology teaching, producing plant seeds and recycling waste into organic fertiliser. Secondly, significant steps have been taken by the establishment for reforestation and (...) nature conservation motivated by Sufi values and doctrines, including the concept of zuhud [asceticism] and gratitude, kinship and mutual assistance, love and blessing, as well as tafakkur [contemplation]. Contribution: This article helps develop studies of Sufism and environmental conservation. It offers a new direction for the teaching and learning of contemporary Sufism that all Islamic educational institutions could adopt. (shrink)

Today, Islamic scholars are faced with a very interesting situation: while in traditional Islamic societies, Sufism has lost some of its significance compared to the nineteenth and the first third of the twentieth century. and in republican turkey, we are also witnessing a kind of expansion of the sufism of the pas west, especially to the countries of europe, usa, canada and australia. Interestingly, in European countries, traditionally professed by Islam, Sufi tirades are quite widespread. This applies in (...) particular to Albania as well as to Bosnia and Herzegovina, Macedonia and the like. (shrink)

This article presents a discussion of key aspects of knowledge in Sufism through an analysis of the film Bab’Aziz: The Prince Who Contemplated His Soul. The dominant Western pe...

The Sufi tradition remains one of the most mysterious and least understood systems of self-realization. This book demystifies the practice of the sohbet—an ad hoc discourse—as the central instructional tool in the globally influential Naqshbandi-Haqqani Order. -/- It approaches the practice using categories of improvised music to establish a framework for analyzation. Its ritualized formal structure, illustrated via selected talks of Shaykh Nazim Adil al-Haqqani, discloses the underlying—and assumingly primary—function to provoke prolonged states of raised awareness in listeners and condition (...) their sympathetic nervous system. -/- In an extensive discussion based on several years of field research in Cyprus, the book relates this intention to similar practices in other traditional knowledge systems by proposing psychophysical interpretations based on psychology, biochemistry, neuroscience, or quantum physics. It will appeal to scholars and students of Sufism, Islamic studies, and comparative religion, as well as those interested in performance studies and improvised music, interpersonal communication, and education. (shrink)

Carl Ernst'ten çevirdiğimiz metinde Şettârî tarikati şeyhlerinden Muhammed Gavs'ın tercüme ettiği eser vasıtası ile Yogiler ile sûfîler arasındaki münâsebet ele alınmaktadır.

Originally published in 1950. Thinkers such as Ghazali and Ibn `Arabi, poets such as Ibn al-Farid, Rumi, Hafiz and Jami were greatly inspired by the lives and sayings of the early Sufis. This book was the first short history of Sufism to be published in any language, illustrating the development of its doctrines with numerous quotations from literature.

This book explores how Sufis approach their faith as Muslims, upholding an Islamic worldview, but going about making sense of their religion through the world in which they exist, often in unexpected ways. Using a phenomenological approach, the book examines Sufism as lived experience within the Muslim lifeworld, focusing on the Muslim experience of Islamic history. It draws on selected case studies ranging from classic Sufism to Sufism in the contemporary era mainly taken from biographical and hagiographical (...) data, manuscript texts and treatises. In this way, it provides a revisionist approach to theories and methods on Sufism, and, more broadly, the category of mysticism. (shrink)

In the West, one might say that understanding Sufism is a difficult task. Without authentic information and deep empathy, one has to contend with only the language about Sufism. The words cut off from the Sufi practices represent a simulacrum of Sufism, not its reality.In this thoroughly researched book, Sedgwick is confident enough as a historian to start from Plotinus and end with Ian Dallas and John G. Bennett, touching almost all issues that he finds related to (...) Sufism and visiting almost all the intellectuals whom he associates with Sufi practices in the West. The book is divided into four parts, fourteen chapters, and fifty-one sub-chapters and has a seventeen-page index of names and concepts. All illustrate... (shrink)

The Ahmadiyya Muslim community represents the followers of Mirza Ghulam Ahmad, a charismatic leader whose claims of spiritual authority brought him into conflict with most other Muslim leaders of the time. The controversial movement originated in rural India in the latter part of the 19th century and is best known for challenging current conceptions of Islamic orthodoxy. Despite missionary success and expansion throughout the world, particularly in Western Europe, North America, and parts of Africa, Ahmadis have effectively been banned from (...) Pakistan. Adil Hussain Khan traces the origins of Ahmadi Islam from a small Sufi-style brotherhood to a major transnational organization, which many Muslims believe to be beyond the pale of Islam. (shrink)

When the Taliban destroyed the famous statues of the Buddha in the Bamiyan Valley in Afghanistan more than a decade ago, the outrage of the global community, including that of prominent Muslim religious leaders, was matched perhaps only by the pious euphoria of Afghanistan’s hardliners. They had finally succeeded in removing visible signs of idolatry from their landscape, and fulfilled, at least in their own eyes, a long overdue religious mission. In the words of the Taliban leader Mullah Omar, “Muslims (...) should be proud to destroy idols. Our destroying them was an act of praise for God.”1Yet such extreme acts of puritanical iconoclasm at the hands of Muslim fundamentalists, at least within modern history, have more.. (shrink)

Bringing together various scholars from different backgrounds and embodying a truly interdisciplinary approach make Sufism: A Theoretical Intervention in Global International Relations a valuable and timely contribution to the increasing interest in non-Western traditions of thought. It will be of interest to IR theorists as well as scholars in other disciplines who are interested in non-Western traditions of thought and is sure to motivate further research in IR that is inspired by Sufism.

Sufism in Central Asia: New Perspectives on Sufi Traditions, 15th–21st Centuries Edited by DeWeeseDevin and GrossJo-Ann, xviii + 340 pp. Price HB $126.00. EAN 978–9004367876.

Purpose: Pencak silat has been a part of Indonesia's cultural heritage imparting lessons in Islamic morality, in addition to self-defense, cultural arts, sports, and mental and spiritual training. Members are trained in these skills along with Islamic religious lessons and the Sufi philosophy. Previous studies have however shown a grey side of pencak silat, which involved violence with other groups, and not the Sufi and the spiritual teachings. The current study, therefore, aimed to examine the Sufism in PSHT’s pencak (...) silat and how its members practiced the teaching of Sufism and Islamic philosophy. Qualitative ethnographic research approach was used, with observation, semi-structured interviews, and documentation as data collection instruments. Finds show that Sufism in PSHT means mastering a control over heart or mind, showing good behavior, de-radicalizing religion, and learn the meaning of life to develop spiritual intelligence. It was also evident in the study that Sufism can strengthen Muslim members' faith and aqidah as it also teaches religious tolerance towards non-Muslims. It strengthens inner relationships, builds noble character, preserves nature and peace, and increases ma'rifah knowledge by drawing closer to God. This research recommends that the government should support mental spiritual, cultural arts, martial arts, and sports in all pencak silat organizations in Indonesia and preserve the cultural heritage to benefit the nation, state, and society. (shrink)

Sufism, as a mystic sect of Islam, can be defined as a philosophy of inner experience. The process of inner thought and experience plays an important role in sufism. Existentialism is also a philosophy of being. In existentialism being cannot be rationalized; it can be experienced in a personal venture which philosophy is the way to achieve. The aim of this paper is to compare sufi philosophers with theist existentialist philosophers mainly on the concept of person. How religious (...) elements play a role in forming the concept of person in each philosophical system is investigated by means of several basic parameters such as being, existence, transcendent self, despair, death, knowledge and freedom. Both in sufism and theological existentialism a religious significance is given to the concept of existence. In both philosophical systems, the finitude a person experiences in this world drives one to an alienation from one's essential being to the more profound dread of guilt and anxiety, and salvation can be reached by the unification of oneself with God. (shrink)

Qādī Burhaneddin, who died in 1358 at the age of 54 after living a stormy life, came out of many wars and distinguished as the most active name among Anatolian seigniors. He was called ‘the father of conquest’ because of this striking feature. Qādī Burhanuddin is a sharp-witted and fair scholar with dignity, tireless and never afraid to say the truth. Although he is said to be debauched and wassailer, he is mostly known for his kind-heartedness, cheerful nature, pleasant disposition, (...) magnanimity, benevolence.and intimacy with the clergy. He became prominent in his struggle for the sake of Allah, took the plunge in this cause and gave away constantly in the service of God. Has adopted quite a close manner towards clergy and found great pleasure in conversing with them. He organized discussions with them three days a week, did not defect in respect of scholars visiting him and displayed just and compassionate relation with his community. Serving as a Qādī, he was a powerful figure belonging to the branch of ulema, and known for his mystical temper as well as jurisprudential mastery. When we examine his symbolic expression in poetry, we can see the depth of mystical meaning in many couplets that seem to be unsophisticated. Even not being a Sufi himself, Qādī Burhaneddin is prone to mysticism and closely affiliated with Sufis. (shrink)

The issue of morality is a universal phenomenon that is spoken and discussed above religions. There are moral values that every society accepts depending on their sociological and psychological conditions. From the first moment Islam came to the Arab society, it began to organize and renew the moral values of the society. As a model of the regulated and renewed moral values, The Prophet is shown. In this context, the moral consequences of the confusion in the Islamic society after the (...) death of the Prophet and the criticisms of the sufis who emerged as a reaction to the corruption in the society occur. Although the fields of fiqh and kalam discuss different issues in their formation processes, a particular section on morality does not appear to exist in the fields of fiqh and kalam. The sufis criticize the neglection of the field of morality in Islamic disciplines, and highlight the need of elimination of this deficiency. Sufis who lived in the early period claim that the solution that would fill this gap and help Islamic thought reach perfection is sufism. In order to justify this claim, they produce works attempting to prove that sufism is an independent discipline like kalam and fiqh. In this process, sufism transforms from a practical and ascetic understanding into a discipline that produces knowledge like other religious disciplines. (shrink)

This paper attempts to rethink the philosophy of Muhammad Iqbal (1877–1938) and challenge the still prevailing tendency in Iqbal scholarship to view it merely as an outcome of the influence of the ideas of various Western/European philosophers. I present Iqbal’s arguments in their particular historical and intellectual context to show that they developed in response to a specific philosophical problem and that Iqbal looked for a solution to that problem in Islamic tradition. I suggest that Iqbal’s philosophy is best understood (...) in the context of, and as a response to, the problem of nihilism as it was debated in modern German philosophy during ‘the pantheism controversy’ in the eighteenth and nineteenth centuries. To demonstrate this, I analyse Iqbal’s article on ʿAbd al-Karīm al-Jīlī to show his concern with the problem of nihilism, and his solution to it based on al-Jīlī’s Sufism. (shrink)

Name der Zeitschrift: Cultura. International Journal of Philosophy of Culture and Axiology Jahrgang: 8 Heft: 2 Seiten: 189-208.

The Principles of Sufism. By ʿĀʾishah al-Bāʿūniyyah. Edited and translated by Th. Emil Homerin. Library of Arabic Literature. New York: New York University Press, 2014. Pp. xx + 197. $30.

In his study of the conversion of Westerners to Islam, a Turkish sociologist revealed in 1996 that it happened that a significant proportion of the converts had adopted that religion under the influence of Islamic mysticism, or Sufism. Now Sufism, located at the meeting-point of the written and oral traditions of Islam, offers an original commentary on the Quran and a spiritual practice based on psychosomatic exercises close to yoga. Interest in Sufism among Westerners was revealed at (...) the end of the nineteenth century and became considerable from the 1930s onwards, resulting in the foundation in Europe of Sufi groups directed by converts who very quickly became shaykhs (shaikh). These first groups, to which new ones were added, are still active today, although somewhat bruised by numerous divisions. The reasons for conversion to Sufism among Europeans, for the most part from intellectual milieux, rest on concerns of a spiritual dimension linked to the climate of religious crisis which the modern West has experienced since the end of the nineteenth century. To which should be added in recent decades the fashionable exoticism fostered by the development of means of transport and communication which have brought East and West closer. (shrink)

Sufism and Society: Arrangements of the Mystical in the Muslim World, 1200–1800. Edited by John J. Curry and Erik S. Ohlander. Routledge Sufi Series, vol. 12. London: Routledge, 2012. Pp. xiv + 281. $125.