Mysticism

Download Sufis in Western Society: Global networking and locality by Markus Dressler, Ron Geaves, Gritt Klinkhammer PDF

By Markus Dressler, Ron Geaves, Gritt Klinkhammer

In contemporary years Sufism has gone through whatever of a revival as a religious replacement to different manifestations of Islam. This publication investigates the advance of Sufism in Western societies, with a local specialise in North the United States and Europe. Exploring a few matters with regards to the dynamic tensions among non secular globalization procedures and particular sacred localities, this booklet appears to be like on the formation of Sufi pursuits that experience migrated from their place of birth to turn into international non secular networks.

Sufi teams are hugely differentiated and infrequently inaccessible, so the origins and improvement of Sufism within the West haven't been generally studied. applying a comparative technique in response to neighborhood fieldwork and case reviews, this ebook addresses theoretical matters and provides a entire research of distinctive groups and the advance of nearby branches of Sufi orders, delivering a world viewpoint on Sufism within the West. With contributions from famous foreign specialists at the subject, the e-book addresses Sufi orders within the context of the transnational networks during which they're working and the limitations of the localities within which they live.

This e-book can be of curiosity to students and scholars of faith, Islam and Sufism specifically.

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Lash and R.  25–44. Roy, O. (1999) Vers un islam européen, Paris: Éditions Esprit. Vertovec, S. and Rogers, A. (eds) (1998) Muslim European Youth: Reproducing Ethnicity, Religion, Cutlure, Aldershot: Ashgate. O. (1982) Islam: Continuity and Change in the Modern World, Boulder: Westview Press. 3 Global Sufism “Theirs and ours” Marcia Hermansen The title, “Global Sufism: ‘Theirs and Ours’ ” highlights transformations of Sufi organizations and styles occurring both in the West and in the Muslim world and how these complicate the “global” and “local” as constructs.

Therefore, just by the way they understand and approach Islam, there is little room for building anything like a sectarian Islam, a confessional or denominational Islam. Even such main historic divisions as between Sunni and Shi’a are decried and denied legitimacy. Certainly there is much criticism of other Muslims and thereby an awareness of internal differences, but that is about as far as the recognition of variation goes. Accordingly, still taking Noor and Maryam as in some fashion representative, contemporary or modern Islam tends to present itself and conceive of itself as a seamless whole; or at least the voices that would have it otherwise are very much in the minority and hardly ever heard.

His movement has been known as the “Tariqa Maryamiyya”, or the path of Mary. While the practices of the tariqa are Islamic, there is also a certain eclecticism featuring terminology and practices from Christian, Hindu and Native American traditions49 on which Schuon had also written. Schuon chose not to lecture publicly and to remain personally secluded,50 but taught a closed circle of followers in Bloomington. Since Schuon’s death in 1998 the leader of the American branch of the movement has been Professor Seyyed Hossein Nasr.

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