The Tijaniyya is the largest Sufi order in West and North Africa. In this unprecedented analysis of the Tijaniyya's origins and development in the late eighteenth century, Zachary Valentine Wright ...situates the order within the broader intellectual history of Islam in the early modern period. Introducing the group's founder, Ahmad al-Tijani (1737–1815), Wright focuses on the wider network in which al-Tijani traveled, revealing it as a veritable global Islamic revival whose scholars commanded large followings, shared key ideas, and produced literature read widely throughout the Muslim world. They were linked through chains of knowledge transmission from which emerged vibrant discourses of renewal in the face of perceived social and political corruption.
Indonesian Islam is often portrayed as being intrinsically moderate by virtue of the role that mystical Sufism played in shaping its traditions. According to Western observers--from Dutch colonial ...administrators and orientalist scholars to modern anthropologists such as the late Clifford Geertz--Indonesia's peaceful interpretation of Islam has been perpetually under threat from outside by more violent, intolerant Islamic traditions that were originally imposed by conquering Arab armies.
Often theologians and academics overlook very important popular religious movements. They fail to appreciate their significance, the way they have adapted themselves to changing realities, answer ...peoples needs, or contribute to significant society reforms. One such movement is the neo-Sufi movement of Emha Ainun Najib called the Mocopat Syafaat Emha Ainun Najib. This essay will show the significance of this movement in comparison to earlier neo-Sufi movements such as the Nurcholis Madjid neo-Sufism movement. What they share in common is both try to cultivate the self-autonomy of their followers, and emphasise that with this self-autonomy, anyone can access God directly without having to go through the intermediaries of a murshid, as in the order of the tarekat. But the Mocopat Syafaat movement has advantages not possessed in the Nurcholis Madjid neo-Sufism community, namely its more egalitarian and mass dialogue. This is why it is overlooked by academics, but it is why it can play a larger role in society. Mocopat Intercession can be seen as a new civilization movement reviving the character of Islamic civilization that once triumphed in the golden age of Islam.
In the 12th – 14th centuries, Sufism (‘Islamic mysticism’) became extraordinarily popular across Egypt. Elites and non-elites, rulers and ruled, the wealthy and the poor, even Jews, all embraced a ...variety of Sufi ideas and practices. This book is the first systematic investigation of how and why this popularisation occurred. It surveys several Sufi groups, from different regions of Egypt, and details how each of them promulgated, performed, and popularised their specific Sufi doctrines and practices. This popularisation would have a profound impact on the Egyptian religious landscape and on the subsequent history of Islam more broadly.
The Tijaniyya is the largest Sufi order in West and North Africa. In this unprecedented analysis of the Tijaniyya's origins and development in the late eighteenth century, Zachary Valentine Wright ...situates the order within the broader intellectual history of Islam in the early modern period. Introducing the group's founder, Ahmad al-Tijani (1737 - 1815), Wright focuses on the wider network in which al-Tijani traveled, revealing it as a veritable global Islamic revival whose scholars commanded large followings, shared key ideas, and produced literature read widely throughout the Muslim world. They were linked through chains of knowledge transmission from which emerged vibrant discourses of renewal in the face of perceived social and political corruption. Wright argues that this constellation of remarkable Muslim intellectuals, despite the uncertainly of the age, promoted personal verification in religious learning. With distinctive concern for the notions of human actualization and a universal human condition, the Tijaniyya emphasized the importance of the realization of Muslim identity. Since its beginnings in North Africa in the eighteenth century, the Tijaniyya has quietly expanded its influence beyond Africa, with significant populations in the Middle East, Southeast Asia, and North America.
Este trabajo profundiza en la biografía y la doctrina de shaykh Aḥmad Tijāni (1737-1815). Fundador de la ṭarīqa Tijāniyya y uno de los máximos exponentes del neo sufismo contemporáneo. Autor sin obra ...directa y conocido solo a través de referencias indirectas, shaykh Tijāni se sumó al movimiento renovador del islam (tajdīd) como alternativa a la influencia otomana. Además, impulsó una renovación de la sharī‘a a través de la gnosis en un contexto milenarista. El artículo analiza el contexto, la biografía, su representación y las principales doctrinas de Aḥmad Tijāni, indagando en diferentes obras hagiográficas-doctrinales como Jawāhir al-ma‘āni o Kāshif al-ḥijāb, ofreciendo un panorama global en castellano de la figura de este importante sufí marroquí.
In the 12th - 14th centuries, Sufism ('Islamic mysticism') became extraordinarily popular across Egypt. Elites and non-elites, rulers and ruled, the wealthy and the poor, even Jews, all embraced a ...variety of Sufi ideas and practices. This book is the first systematic investigation of how and why this popularisation occurred. It surveys several Sufi groups, from different regions of Egypt, and details how each of them promulgated, performed, and popularised their specific Sufi doctrines and practices. This popularisation would have a profound impact on the Egyptian religious landscape and on the subsequent history of Islam more broadly.
The colonial encounter between France and Morocco took place not only in the political realm but also in the realm of medicine. Because the body politic and the physical body are intimately linked, ...French efforts to colonize Morocco took place in and through the body. Starting from this original premise,Medicine and the Saintstraces a history of colonial embodiment in Morocco through a series of medical encounters between the Islamic sultanate of Morocco and the Republic of France from 1877 to 1956.
Drawing on a wealth of primary sources in both French and Arabic, Ellen Amster investigates the positivist ambitions of French colonial doctors, sociologists, philologists, and historians; the social history of the encounters and transformations occasioned by French medical interventions; and the ways in which Moroccan nationalists ultimately appropriated a French model of modernity to invent the independent nation-state. Each chapter of the book addresses a different problem in the history of medicine: international espionage and a doctor's murder; disease and revolt in Moroccan cities; a battle for authority between doctors and Muslim midwives; and the search for national identity in the welfare state. This research reveals how Moroccans ingested and digested French science and used it to create a nationalist movement and Islamist politics, and to understand disease and health. In the colonial encounter, the Muslim body became a seat of subjectivity, the place from which individuals contested and redefined the political.
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