The Sunni saint cult and shrine of Ahmad-i Jam has endured for 900 years. The shrine and its Sufi shaykhs secured patronage from Mongols, Kartids, Tamerlane, and Timurids. The cult and shrine-complex started sliding into decline when Iran's shahs took the Shiʿi path in 1501, but are today enjoying a renaissance under the (Shiʿi) Islamic Republic of Iran. The shrine's eclectic architectural ensemble has been renovated with private and public funds, and expertise from Iran's Cultural Heritage Organization. Two seminaries (madrasa) that teach Sunni curricula to males and females were added. Sunni and Shiʿi pilgrims visit to venerate their saint. Jami mystics still practice ʿirfan ('gnosticism'). Analyzed are Ahmad-i Jam's biography and hagiography; marketing to sultans of Ahmad as the 'Guardian of Kings'; history and politics of the shrine's catchment area; acquisition of patronage by shrine and shaykhs; Sufi doctrines and practices of Jami mystics, including its Timurid-era Naqshbandi Sufis.

This book represents the first serious consideration of Ismaili-Shia esotericism in material and architectural terms, as well as of pre-modern conceptions of religious plurality in rituals and astrology. Sufism has long been reckoned to have connections to Shi'ism, but without any concrete proof. The book shows this connection in light of current scholarly work on the subject, historical sources, and most importantly, metaphysics and archaeological evidence. The monuments of the Suhrawardi Order, which are derived from the basic lodges set up by Pir Shams in the region, constitute a unique building archetype. The book's greatest strength lies in its archaeological evidence and in showing the metaphysical commonalities between Shi'ism/Isma'ilism and the Suhrawardi Sufi Order, both of which complement each other. In addition, working on premise and supposition, certain reanalysed historical periods and events in Indian Muslim history serve as added proof for the author's argument.

Explores the emergence, florescence, decay, and rejuvenation of the Sunni saint cult and shrine-complex of Shaykh al-Islam Ahmad-i Jam over nine-hundred years.

Asma Sayeed's book explores the history of women as religious scholars from the first decades of Islam through the early Ottoman period. Focusing on women's engagement with hadīth, this book analyzes dramatic chronological patterns in women's hadīth participation in terms of developments in Muslim social, intellectual and legal history. It challenges two opposing views: that Muslim women have been historically marginalized in religious education, and alternately that they have been consistently empowered thanks to early role models such as 'Ā'isha bint Abī Bakr, the wife of the Prophet Muhammad. This book is a must-read for those interested in the history of Muslim women as well as in debates about their rights in the modern world. The intersections of this history with topics in Muslim education, the development of Sunnī orthodoxies, Islamic law and hadīth studies make this work an important contribution to Muslim social and intellectual history of the early and classical eras.

This volume in Persian verse is authored by Pirzada Ghulam Rasool Shaiva Zoonimari (d. 1288 AH). He was the father of Historian Hasan Khoihami. Its translation in Urdu was rendered in 2000 AD by late Khwaja Nazir Ahmad Kashtwari (retd. Under Secretary GAD J&K Govt.). Its English translation in verbatim has been attempted by the compiler. The book describes the miracles performed by the Kashmiri saints, most of who belonged to the spiritual lineage of Sultan-ul-Arifin Shaikh Hamza Makhdum Kashmiri (RA)

This pioneering research brings into focus the Islamic contribution and influence in the development of the modern law of the sea.

What makes language beautiful? Arabic Poetics offers an answer to what this pertinent question looked like at the height of the Islamic civilization. In this novel argument, Lara Harb suggests that literary quality depended on the ability of linguistic expression to produce an experience of discovery and wonder in the listener. Analysing theories of how rhetorical figures, simile, metaphor, and sentence construction are able to achieve this effect of wonder, Harb shows how this aesthetic theory, first articulated at the turn of the 11th century CE, represented a major paradigm shift from earlier Arabic criticism which based its judgement on criteria of truthfulness and naturalness. In doing so, this study poses a major challenge to the misconception in modern scholarship that Arabic criticism was "traditionalist" or "static," exposing an elegant widespread conceptual framework of literary beauty in the post-10th-century Islamicate world which is central to poetic criticism, the interpretation of Aristotle's Poetics in Arabic philosophy and the rationale underlying discussions about the inimitability of the Quran.

This book studies the veneration practices and rituals of the Muslim saints. It outlines principal trends of the main Sufi orders in India, the profiles and teachings of the famous and less known saints, and the development of pilgrimage to their tombs in India, Pakistan and Bangladesh. A detailed discussion of the interaction of the Hindu mystic tradition and Sufism shows the polarity between the rigidity of the orthodox and the flexibility of the popular Islam in South Asia.