2023/07/28

Annemarie Schimmel - Wikipedia

Annemarie Schimmel - Wikipedia

Annemarie Schimmel

From Wikipedia, the free encyclopedia
Annemarie Schimmel
Born7 April 1922
Died26 January 2003 (aged 80)
Bonn, Germany
EducationDoctorate in Islamic civilization and languages, doctorate in history of religions.
Occupation(s)IranologistSindhologistOrientalistIslamic studiesSufism studies, Iqbal studies

Annemarie Schimmel (7 April 1922 – 26 January 2003) was an influential German Orientalist and scholar who wrote extensively on Islam, especially Sufism. She was a professor at Harvard University from 1967 to 1992.

Early life and education[edit]

Glass plate in the Bonngasse; Bonn, Germany

Schimmel was born to Protestant and highly cultured middle-class parents in Erfurt, Germany.[1] Her father Paul was a postal worker and her mother Anna belonged to a family with connections to seafaring and international trade.[2] Schimmel remembered her father as "a wonderful playmate, full of fun," and she recalled that her mother made her feel that she was the child of her dreams. She also remembered her childhood home as being full of poetry and literature, though her family was not an academic one.[3]

Having finished high school at age 15, she worked voluntarily for half a year in the Reichsarbeitsdienst (Reich Labor Service). She then began studying at the University of Berlin in 1939, at the age of 17, during the Third Reich (1933–1945), the period of Nazi domination in Europe. At the university, she was deeply influenced by her teacher Hans Heinrich Schaeder, who suggested that she study the Divan of Shams Tabrisi, one of the major works of Jalaluddin Rumi.[1] In November 1941 she received a doctorate with the thesis Die Stellung des Kalifen und der Qadis im spätmittelalterlichen Ägypten (The Position of the Caliph and the Qadi in Late Medieval Egypt). She was then only 19 years old and her thesis was awarded magna cum laude. Not long after, she was drafted by the Auswärtiges Amt (German Foreign Office), where she worked for the next few years while continuing her scholarly studies in her free time.[1] After the end of World War II in Europe, in May 1945, she was detained for several months by U.S. authorities for investigation of her activities as a German foreign service worker, but she was cleared of any suspicion of collaboration with the Nazis. In 1946, at the age of 23, she became a professor of Arabic and Islamic studies at the University of Marburg, Germany. She was married briefly in the 1950s, but domestic life did not suit her, and she soon returned to her scholarly studies. She earned a second doctorate at Marburg in the history of religions (Religionswissenschaft) in 1954.

Later life and scholarly career[edit]

The grave of Annemarie Schimmel and her mother, with a quotation from Alī ibn Abī Ṭālib: "People are asleep. When they die, they wake up."[citation needed]

In Turkey (Ankara University, 1954–1967)[edit]

A turning point in Schimmel's life came in 1954 when she was appointed professor of the history of religion at Ankara University. She spent five years in the capital city of Turkey teaching in Turkish and immersing herself in the culture and mystical tradition of the country. She was the first woman and the first non-Muslim to teach theology at the university.[4]

Harvard University (1967–1992)[edit]

In 1967 she inaugurated the Indo-Muslim studies program at Harvard University and remained on the faculty there for the next twenty-five years. While living in quarters on the Harvard campus, Schimmel often visited New York City, where, as a consultant at the Metropolitan Museum of Art, she was famed for her ability to date manuscripts and objects from the style of calligraphy in or on them. Her memory of calligraphic styles was almost photographic.[4]

During the 1980s, she served on the editorial board of the Encyclopedia of Religion, published in 16 volumes (Macmillan, 1988) under the aegis of Mircea Eliade.[4]

In 1992, upon her retirement from Harvard, she was named Professor Emerita of Indo-Muslim Culture. During this period, she was also an honorary professor at the University of Bonn.[4]

Back in Germany (1992–2003)[edit]

After leaving Harvard, she returned to Germany, where she lived in Bonn until her death in 2003.[4]

Religion[edit]

She was often asked by both Muslims and non-Muslims alike whether she was a Muslim or not. In such cases, she preferred to give an evasive answer, saying, for example, that only those who are not sure whether they are good Muslims or not can really be good Muslims.[5]

Languages, interests and expertise[edit]

She was multilingual—besides German, English, and Turkish, she spoke ArabicPersianUrdu, and Punjabi—and her interests ranged across the Muslim landscape. She published more than fifty books and hundreds of articles on Islamic literaturemysticism, and culture, and she translated Persian, Urdu, Arabic, Sindhi, and Turkish poetry and literature into English and German.[4] Her particular fondness for cats led her to write a book about their role in Islamic literature, and her interest in mysticism resulted in a book about numerical symbolism in various cultures. Her consuming passion, however, was Sufism, the mystical branch of Islam. Even prominent Sufis acknowledged her as one of the foremost experts on their history and tradition.[citation needed]

Schimmel was the cofounder of Fikrun wa Fann, a multilingual cultural magazine.[6]

Awards and honors[edit]

For her works on IslamSufism, and Muhammad Iqbal, a prominent philosopher and national poet of Pakistan, the government of Pakistan honored Schimmel with its highest civil awards,

She was given other awards from many countries of the world, including the 1995 prestigious Peace Prize of the German Book Trade. This award caused a controversy in Germany, as she had defended the outrage of the Islamic world against Salman Rushdie, author of The Satanic Verses (1988), a novel, in a television interview.[8] Schimmel's award speech is available online in translation, entitled "A Good Word Is Like a Good Tree."[9]

Among other awards and honors are the following.

  • 1965 Friedrich Rückert Prize of the City of Schweinfurt, Germany
  • 1978 Foreign member of the Royal Netherlands Academy of Arts and Sciences[10]
  • 1980 Johann Heinrich Voss Prize for Translation from the German Academy for Language and Literature
  • 1989 Grand Order of Merit of the Federal Republic of Germany
  • 1990 Golden Owl award of the German Socratic Society, for outstanding scholarship
  • 1992 Dr. Leopold Lucas Prize of the University of Tübingen
  • 25 October 1996, Order of Merit of the Republic of Turkey
  • 1996 Egyptian Order of Merit for Art and Science, First Class
  • 1997 Honorary membership in the Central Council of Muslims in Germany
  • 2001 Reuchlin Prize of the City of Pforzheim, Germany, for outstanding contributions in the humanities
  • 2002 Do'stlik Order of the Republic of Uzbekistan, for the promotion of friendship and mutual understanding between nations
  • 2002 Muhammad Nafi Tschelebi Peace Prize of the Central Islamic Archive Institute of Germany, Soen, a prestigious award for Jewish-Christian-Muslim dialogue
  • 2005 Name engraved in the "Walk of Fame" street in the City of Bonn

Schimmel also received honorary degrees from three Pakistani universities (SindQuaid-i-Azam, and Peshawar), from the Faculty of Theology at Uppsala University, Sweden (1986),[11] and from Selçuk University in Turkey.

Selected works[edit]

  • Mohammad Iqbal, Poet and Philosopher: A Collection of Translations, Essays, and Other Articles. Karachi: Pakistan-German Forum, 1960.
  • Islamic Calligraphy. Evanston, Ill.: Adler's Foreign Books, 1970.
  • Islamic Literatures of India. Wiesbaden: Otto Harrassowitz Verlag, 1973. ISBN 3-447-01509-8.
  • Mystical Dimensions of Islam (512 pages). Chapel Hill: University of North Carolina Press, 1975. ISBN 0-8078-1271-4.
  • Classical Urdu Literature: From the Beginning to Iqbal. A History of Indian Literature, v. 8. Wiesbaden: Otto Harrassowitz Verlag, 1975. ISBN 3-447-01671-X.
  • Pain and Grace: A Study of Two Mystical Writers of Eighteenth-Century Muslim India. Leiden: Brill, 1976. ISBN 90-04-04771-9.
  • A Dance of Sparks: Imagery of Fire in Ghalib's Poetry. New Delhi: Ghalib Academy, 1979.
  • We Believe in One God: The Experience of God in Christianity and Islam, edited by Annemarie Schimmel and Abdoldjavad Falaturi; translated by Gerald Blaczszak and Annemarie Schimmel. London: Burns & Oates, 1979.
  • The Triumphal Sun: A Study of the Works of Jalaloddinn Rumi. London: East-West Publications, 1980.
  • As Through a Veil: Mystical Poetry in Islam (376 pages). New York: Columbia University Press, 1982. ISBN 978-1-85168-274-4.
  • Das Mysterium der Zahl (310 pages). Munich: Eugen Diederichs Verlag, 1983. English edition, The Mystery of Numbers (314 pages). New York: Oxford University Press, 1993. ISBN 0-19-508919-7.
  • And Muhammad Is His Messenger: The Veneration of the Prophet in Islamic Piety (367 pages). Chapel Hill: University of North Carolina Press, 1985. ISBN 0-8078-4128-5.
  • Gabriel's Wing: Study into the Religious Ideas of Sir Muhammad Iqbal. Karachi: Iqbal Academy, 1989. ISBN 969-416-012-X.
  • Calligraphy and Islamic Culture. New York University Press, 1990. ISBN 0-8147-7896-8.
  • Islamic Names: An Introduction (134 pages). Edinburgh University Press, 1990. ISBN 0-85224-612-9.
  • Islam: An Introduction (166 pages). Albany: State University of New York Press, 1992. ISBN 0-7914-1327-6.
  • A Two-Colored Brocade: The Imagery of Persian Poetry. Chapel Hill: University of North Carolina Press, 1992. ISBN 0-8078-2050-4.
  • Deciphering the Signs of God: A Phenomenological Approach to Islam (314 pages). The 1991–1992 Gifford Lectures. Albany: State University of New York Press, 1994. ISBN 0-7914-1982-7.
  • Nightingales under the Snow: Poems. London and New York : Khaniqahi Nimatullahi Publications, 1994. ISBN 0-933546-54-8.
  • Anvari's Divan: A Pocket Book for Akbar. New York: Metropolitan Museum of Art, 1994.
  • Introduction to Cats of Cairo: Egypt's Enduring Legacy, with photographs by Lorraine Chittock. New York: Abbeville Press, 1995. Reissued as Cairo Cats: Egypt's Enduring Legacy (96 pages). American University in Cairo Press, 2005. ISBN 977-17-2431-2.
  • Meine Seele ist eine Frau. Munich: Kosel Verlag, 1995. English translation: My Soul Is a Woman: The Feminine in Islam (192 pages). New York and London: Continuum, 1997. ISBN 978-0-8264-1444-1.
  • Look! This Is Love. Boston: Shambhala Centaur Editions, 1996. ISBN 1-57062-224-8.
  • I Am Wind, You Are Fire: The Life and Work of Rumi. Boston: Shambhala Publications, 1997. Reissued as Rumi's World : The Life and Works of the Great Sufi Poet. Boston: Shambhala Publications, 2001. ISBN 0-87773-611-1.
  • Im Reich der Grossmoguls: Geschichte, Kunst, Kultur. Munich: Verlag C.H. Beck, 2000. English translation: The Empire of the Great Mughals: History, Art, and Culture (352 pages). London: Reaktion Books, 2004. ISBN 1-86189-251-9.
  • Make a Shield from Wisdom: Selected Verses from Nasir-I Khusraw's Divan (112 pages), translated and introduced by Annemarie Schimmel. London: I.B. Tauris, in association with the International Institute of Ismaili Studies, 2001. ISBN 1-86064-725-1.
  • Islam and the Wonders of Creation: The Animal Kingdom. London: Al-Furqan Islamic Heritage Foundation 2003. ISBN 978-1-873992-81-4.

See also[edit]

References[edit]

  1. Jump up to:a b c Ali Asani; William Graham; Roy Mottahedeh; Wheeler Thackston; Wolfhart Heinrichs (16 November 2004). "Annemarie Schimmel"Harvard Gazette. Archived from the original on 14 October 2010. Retrieved 3 July 2012.
  2. ^ Annemarie Schimmel, [1] Archived 10 August 2017 at the Wayback Machine. The Charles Homer Haskins Lecture, 1993. New York: American Council of Learned Societies, 1993. Autobiographical reflections and reminiscences of a lifetime of work as a scholar.
  3. ^ Annemarie Schimmel †, in: Der Islam. Volume 80, Issue 2, Page 213
  4. Jump up to:a b c d e f Stephen Kinzer, "Annemarie Schimmel, Influential Scholar of Islam, Dies at 80," obituary, New York Times, 2 February 2003.
  5. ^ "10th Anniversary of the Death of Annemarie Schimmel: Searching for the Inner Life of Islam – Qantara.de"Qantara.de – Dialogue with the Islamic World. Retrieved 4 November 2020.
  6. ^ Stefan Weidner (27 February 2003). "Fikrun wa Fann"Qantara (in German). Retrieved 26 March 2022.
  7. ^ "Obituary: Professor Annemarie Schimmel". The Annemarie Schimmel Scholarship. Archived from the original on 8 May 2009.
  8. ^ Ascherson, Neal. "The itch of guilt won't go away while Rushdie remains condemned".[dead link]
  9. ^ Schimmel, Annemarie (1996). Peace Prize Award speech: A Good Word is Like a Good Tree
  10. ^ "Mrs. Annemarie Schimmel (1922–2003)". Royal Netherlands Academy of Arts and Sciences. Retrieved 4 August 2015.
  11. ^ Uppsala University. Honorary Doctors of the Faculty of Theology.

Further reading[edit]

  • Annemarie Schimmel Festschrift: Essays Presented to Annemarie Schimmel on the Occasion of Her Retirement from Harvard University by Her Colleagues, Students, and Friends (334 pages), edited by Maria Eva Subtelny. Journal of Turkish Studies 18 (1994). Published by the Department of Near Eastern Languages and Civilizations, Harvard University.

External links[edit]






Rumi's World: The Life and Works of the Greatest Sufi Poet (Shambhala dragon editions) eBook : Schimmel, Annemarie: Amazon.com.au: Kindle Store

Rumi's World: The Life and Works of the Greatest Sufi Poet (Shambhala dragon editions) eBook : Schimmel, Annemarie: Amazon.com.au: Kindle Store



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Rumi's World: The Life and Works of the Greatest Sufi Poet (Shambhala dragon editions) Kindle Edition
by Annemarie Schimmel (Author) Format: Kindle Edition


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This book (previously published as I Am Wind, You Are Fire) celebrates the extraordinary career of Persia's great mystical poet, Rumi (1207–1273), through the story of his life, along with an enlightening examination of his ecstatic verse. Rumi lived the quiet life of a religious teacher in Anatolia until the age of thirty-seven, when he came under the influence of a whirling dervish, Shams Tabriz, and was moved to a state of mystical ecstasy. One of the results of this ecstasy was a prodigious output of poems about the search for the lost Divine Beloved, whom Rumi identified with Shams. To symbolize this search, Rumi also invented the famous whirling dance of the Melevi dervishes, which are performed accompanied by the chanting of Rumi's poems. Professor Schimmel illuminates the symbolism and significance of Rumi's vast output and offers her own translations of some of his most famous poems.
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Review
"Annemarie Schimmel has been immersed in Rumi for over forty years. Her scholarship and devotion are magnificent. She has a deep understanding of the poems, the mystical puns, the music, and the dancy inner meanings of Rumi's work."--Coleman Barks, author of The Essential Rumi. --This text refers to the paperback edition.
About the Author
Annemarie Schimmel is an international authority on Islamic religion and literature and especially the works of Rumi. The author of over seventy books, she is now retired from Harvard University and the University of Bonn but continues to lecture worldwide. --This text refers to the paperback edition.

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Top reviews from other countries
Emma Smith
5.0 out of 5 stars Rumi belongs to the Islamic world view. . .
Reviewed in the United States 🇺🇸 on 24 February 2015
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Rumi was a Muslim. ..
Let's be clear about this. With all the fuss about Rumi and the whole New Age Sufi thing, it is all too easy to forget that Rumi was a Muslim. Rumi was the sort of person he was because he was a Muslim and not inspite of that fact. He founded the Muslim Sufi order that today in the 21st century is the largest Sufi order in the world. . .the Mevlevi (popularly known as the whirling dervishes). We should all remember the fact that we are talking about the impact of a Muslim who lead an order of passionate Muslims in the thirteenth century. . .and has a such a following today. The names of extremist terrorists acting in the name of Islam today will not be remembered, let alone have a following. . . a hundred years from now. Professor Schimmel places Rumi squarely in the Islamic perspective, which is where he belongs. This book provides the best short introduction to his life and thought within that context.

Teachers and Librarians:
Suitable for 9th grade to adult. . . social studies/language arts
11 people found this helpful
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JohnG
1.0 out of 5 stars Reductionist Rumi
Reviewed in the United States 🇺🇸 on 20 September 2007
Verified Purchase
I am not sure I should write this review, since I have been unable to finish the book so far. The author's pedigree is also intimidating. Yet this book is a cold emotionless dissection, mostly uninteresting except for an academic who has long lost the sense of who or what he's studying. The book takes Rumi apart like a corpse on a slab. To get through it so far, I've escaped periodically to Coleman Bark's Essential Rumi. His brief introduction and forward alone provides more insight into what Rumi is about than the three-quarters of the book I've managed to struggle through so far.
Prodded on by the other reviews to the suspicion that I may have missed something here, I plan to finish the book and reread it again. Yet I should warn others that reading this book as an introduction to Rumi may be like viewing a bearskin rug as an introduction to wildlife. After a reread, I will revisit this review, perhaps reedit it at that time.
Sept.07
8 people found this helpful
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Pablo
2.0 out of 5 stars This is not the work of Rumi, it's only the author's interpretations and historical recollection
Reviewed in the United States 🇺🇸 on 31 October 2007
Verified Purchase
I expected to get a transcript of the actual works from Rumi to read and interpret myself. That is not the case with this book. While it does provide the historical context (that's why I gave him 2 stars instead of 1), the author feeds his views and opinions in front of the actual text by Rumi. My opinion of the author's style is poor, at best.
6 people found this helpful
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Maria
3.0 out of 5 stars I am sure people who are more into history and sociology will enjoy it more
Reviewed in the United Kingdom 🇬🇧 on 26 May 2015
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I suppose I was expecting to read Ruumi's words a bit more. It is informative and interesting, but it did not grab me. I am sure people who are more into history and sociology will enjoy it more.
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Diane, Designer
4.0 out of 5 stars Lovely introduction to the poet.
Reviewed in the United Kingdom 🇬🇧 on 6 October 2013
Verified Purchase
After a few friends were quoting from Rumi I decided to investigate the poet and this was the first book I bought . A lovely introduction to the poet.
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The Cambridge Companion To Sufism | PDF | Sufism | Rumi

The Cambridge Companion To Sufism | PDF | Sufism | Rumi

316 pages

The Cambridge Companion To Sufism
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The Cambridge Companion to Sufism (Cambridge Companions to Religion)
by Lloyd Ridgeon (Editor)
3.9 3.9 out of 5 stars 7 ratings

Part of: Cambridge Companions to Religion (78 books)

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Sufism, the mystical or aesthetic doctrine in Islam, has occupied a very specific place in the Islamic tradition, with its own history, literature and devotional practices. Its development began in the seventh century, almost immediately after the early conquests, and spread throughout the Islamic world. The Cambridge Companion to Sufism traces its evolution from the formative period to the present, addressing specific themes along the way within the context of the times. In section discussing the early period, the devotional practices of the earliest Sufis are considered. The section on the medieval period, when Sufism was at its height, examines Sufi doctrines, different forms of mysticism and the antinomian expressions of Sufism. The section on the modern period explains the controversies that surrounded Sufism, the changes that took place in the colonial period and how Sufism transformed into a transnational movement in the twentieth century. This inimitable volume sheds light on a multifaceted and alternative aspect of Islamic history and religion.
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ISBN-10

1107679508
ISBN-13

978-1107679504
Publisher

Cambridge University Press
Publication date

December 8, 2014
Part of series

Cambridge Companions to Religion

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The Cambridge Companion to Sufism - Half title pagepp i-ii
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Series pagepp iii-iv
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Select The Cambridge Companion to Sufism - Title page
The Cambridge Companion to Sufism - Title pagepp v-v
By Lloyd Ridgeon
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Select Copyright page
Copyright pagepp vi-vi
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Select Contents
Contentspp vii-viii
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Select Figures
Figurespp ix-x
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Select Contributors
Contributorspp xi-xiv
By Ron Geaves, Ahmet T. Karamustafa, Leonard Lewisohn, Beverly Mack, Christopher Melchert, Erik S. Ohlander, Lloyd Ridgeon, Laury Silvers, Knut S. Vikør, Itzchak Weismann, Pnina Werbner, Saeko Yazaki
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Select Preface
Prefacepp xv-xvi
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Select Part I - The Early Period
Part I - The Early Periodpp 1-98
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Select 1 - Origins and Early Sufism
1 - Origins and Early Sufismpp 3-23
By Christopher Melchert
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Select 2 - Early Pious, Mystic Sufi Women
2 - Early Pious, Mystic Sufi Womenpp 24-52
By Laury Silvers
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Select 3 - Early Sufi Rituals, Beliefs, and Hermeneutics
3 - Early Sufi Rituals, Beliefs, and Hermeneuticspp 53-73
By Erik S. Ohlander
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Select 4 - Morality in Early Sufi Literature
4 - Morality in Early Sufi Literaturepp 74-98
By Saeko Yazaki
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Select Part II - Medieval Sufism
Part II - Medieval Sufismpp 99-180
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Select 5 - Antinomian Sufis1
5 - Antinomian Sufis1pp 101-124
By Ahmet T. Karamustafa
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Select 6 - Mysticism in Medieval Sufism
6 - Mysticism in Medieval Sufismpp 125-149
By Lloyd Ridgeon
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Select 7 - Sufism’s Religion of Love, from Rābi‘a to Ibn ‘Arabī
7 - Sufism’s Religion of Love, from Rābi‘a to Ibn ‘Arabīpp 150-180
By Leonard Lewisohn
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Part III - Sufism in the Modern Agepp 181-300
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Select 8 - Nana Asma’u: Nineteenth-Century West African Sufi1
8 - Nana Asma’u: Nineteenth-Century West African Sufi1pp 183-211
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Select 9 - Sufism and Colonialism
9 - Sufism and Colonialismpp 212-232
By Knut S. Vikør
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Select 10 - Sufism in the West
10 - Sufism in the Westpp 233-256
By Ron Geaves
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Select 11 - Sufism in the Age of Globalization
11 - Sufism in the Age of Globalizationpp 257-281
By Itzchak Weismann
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Select 12 - Transnationalism and Regional Cults
12 - Transnationalism and Regional Cultspp 282-300
The Dialectics of Sufism in a Plurivocal Muslim World
By Pnina Werbner
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Select Names of Individuals
Names of Individualspp 301-305
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Technical Terms and Names of Groupspp 306-308
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English Terms, Place Namespp 309-310

Editorial Reviews

Review

"… this volume offers a beautiful doorway to Sufism."
J. Hammer, Choice

'The volume’s contributors distinguish themselves by their expertise. The uniformity of transcription and citation should also be applauded, given how difficult such uniformity is to achieve in an anthology. As mentioned, the volume addresses itself to an academic readership. Of help to the academic reader are comprehensive footnotes, mostly referring to an abundance of secondary works, and the further references at the end of the articles, except chapters 5 and 12. Also helpful are an index of names of individuals, a list of technical terms and names of groups, and a register of English terms and place names. Thus the volume may be absolutely recommended to anyone with a basic knowledge of Sufism who wants to delve more deeply into particular issues.' Angelika Brodersen, Die Welt des Islams

Book Description
This book traces the evolution of Sufism from the formative period to the present.

About the Author
Lloyd Ridgeon is Reader in Islamic Studies at the University of Glasgow, Scotland. His previous publications include Javanmardi: A Sufi Code of Honour (2011) and Morals and Mysticism in Persian Sufism (2010).
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From the United States
Lee Collins
1.0 out of 5 stars Unscholarly whitewash

Reviewed in the United States on November 10, 2015

I bought this book because I had read a lot of conflicting views on Sufism and I wanted to get to the bottom of it all. Unfortunately, “The Cambridge Companion to Sufism” was a big disappointment.


Sufism is described as a religious or God-centred way of life whose ultimate goal is an experience of communion with the divine. The main problem with it is that its true origins and intentions are shrouded in mystery much of which is deliberate. Part 1 of the book, “The Early Period”, seemed promising enough. The first essay tries to unravel the origins of Sufism going back to the early days of Islam. The author mentions the many similarities between this tradition within Islam and Christian versions of it. Could this imply Sufi dependence on pre-Islamic traditions?


This possibility is supported by what the author refers to as the “puzzle” of Christian asceticism being taken up by Islamic currents at an early stage while it took centuries for Islam to develop anything that would parallel Christian mysticism, i.e., the practices leading to the experience of communion with the divine that Islamic Sufism claims to be its ultimate goal. Unfortunately, neither this author (Christopher Melchert) nor those of the following chapters devote much time to this line of inquiry. The book ignores the findings of Margaret Smith in “The Way of the Mystics: The Early Christian Mystics and the Rise of the Sufis” (http://www.amazon.com/way-mystics-early-Christian-Sufis/dp/B001Q27838/ref=sr_1_1?s=books&ie=UTF8&qid=1448371218&sr=1-1&keywords=margaret+smith%2C+way+of+the+mystics)

which have shown that Islamic Sufism has its roots in Christian traditions that had come into being through a fusion of Christianity and Neoplatonism in the early centuries of the current era. These traditions had spread throughout the Middle East and beyond by the time of prophet Mohammad and Smith shows how they were gradually adopted by the Muslims who came into contact with them.


Smith’s findings show how Arab Muslims first imitated Christian monks and hermits by adopting a life of renunciation, seclusion and asceticism and only later took to other practices such as prayer and contemplation leading to mysticism proper. These findings explain the “puzzle” mentioned above and might contribute a lot to solving the problem of Sufi origins. While Christian philosophy and mysticism arose naturally in the Classical world where these traditions were at home, Islamic philosophy and mysticism were not a natural growth within Islam.


The evidence shows that Sufism belonged to the wisdom traditions of the Hellenistic world which went back to the time of the Ancient Greek philosophers who were known as "sophoi", wise ones. Some Muslim scholars, e.g., al-Biruni believed that the Arabic word “Sufi” comes from Greek “Sophia”, wisdom, and Vilayat Khan, a modern teacher of Sufism, said that Sufism originated in the Ancient Greek Mystery traditions. Such views seem much more credible than those trying to trace Sufism to the Koran. In any case, it is hard to see how the teachings of Sufis like Suhrawardi could be based on mainstream Islam. It was precisely due to its non-Islamic origins that Sufism was often rejected and suppressed in countries dominated by Islam.


The attitude of official Islam to Sufism meant that the latter could only have survived in two basic forms: an authentic one existing largely underground and available only to selected initiates (Christianity itself often subsisted in this form in Muslim-occupied areas) and an Islamicized one that was “Sufism” only in name and was used by official Islam for proselytizing purposes. Sufi “orders” often used Sufism to lend a veneer of cultural and spiritual respectability to Islam and to facilitate the latter’s advance among developed non-Muslim populations, e.g., in Persia and India. See Moinuddin Chisti, Badi-ud-Din Shah-i-Madar, etc. Especially after the collapse of the Abbasid Caliphate in the 13th century Sufism played a key role in the spread of Islam (Rafic Zakaria, "The Struggle Within Islam", 1988).


While Sufis living under Muslim occupation had obvious good reason to claim an Islamic origin, those living in non-Muslim countries had no such reason. Simply put, this means that Sufis teaching in non-Muslim (Western) countries who claim links to Islam, Mohammad and the Koran cannot be authentic and must have a hidden agenda which is to convert their followers to Islam by stealth.


Part 3 of the book, “Sufism in the Modern Age”, is no better. Page 266 says that “some Western Sufis converted to an orthodox form of Islam, while others maintained interest only in its esoteric aspect, thereby reproducing the early Orientalist divide between Sufism and Islam”. In the author’s view accepting Sufism while rejecting Islam is “Orientalist” (i.e., artificial, unjustified and undesirable or “racist” and “criminal”). There is no in-depth critical assessment of modern sponsors of Sufism and of what admittedly has become a self-promoting Sufi industry dominated by commercial and other materialistic concerns. Promoters of Sufism in the West are only briefly and uncritically reviewed and dubious characters like Idries Shah (who have long been exposed as fraudsters) get away scot-free.


There is a strange silence on Sufism’s links to missionary, militant or terroristic Islam (groups like the Muslim Brotherhood, Jamaat-e Islami, Hizb ut-Tahrir) that is inconsistent with the high standards of scholarship readers might expect from a book bearing the name of an institution like Cambridge and the authors obviously follow a prescribed pattern of unscholarly, politically correct writing.


Itzchak Weismann of the Jewish-Arab Center at the University of Haifa rebukes Western societies for looking on Muslim immigrant communities as “nothing but an outgrowth of the Islamic Other” and Pnina Werbner, a far-left social anthropologist at Keele University, concludes by focusing on Sufi “transnationalism”, “multiculturalism”, “inclusiveness” and the “redistributive economy” of Sufi cults involving voluntary labour and monetary donations.


“The Cambridge Companion to Sufism” comes very close to rebranding Sufism as the academia-approved religion of the future: communism with an Islamo-mystical twist. I am reminded of newspaper reports on British universities receiving large sums from repressive Islamic regimes in exchange for promoting a whitewashed image of all things Islamic among a progressively ignorant and gullible public. With universities like that, no wonder our education system has gone to the dogs.
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Mr B
3.0 out of 5 stars Cambridge companion to Sufism
Reviewed in the United Kingdom on December 19, 2014
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When I ordered this it was not scheduled for publication until January 2015, and I it was ordered on the expectation that it would be of the same standard as my Companion to Plato, and Companion to Plotinus. I have not looked back to see if a publishers 'brief' was evident, but in this case it seems to be 'to bring it up to date;' something which would be difficult in itself because of the variety of perceptions as to what Sufis are and what Sufism accordingly, is. 

The essays are in three sections: the early period; the medieaval period; and, not surprisingly, the modern period (my paraphrasing). What I found in the first four essays was a dominance of references. The minute I see Brill, as the publisher of one source of information, I think forget it, even one of Professor Lewisohn's books was £68. I accept that academics will have the onus to write for other academics, but there is a large untapped body of the interested, which Schimmel and Chittick seem to have sussed out a long time ago.Indries Shah and Coleman Berks certainly, I would put in a totaly different kind of category. I am fully aware of the pressure on young academics to show they have done their reading, but I do feel that the whole of this practice - which starts at undergraduate level, needs to be readdressed. Both Hadot and Bloom have made the same point that students are encouraged to replicate the thoughts of their professors, at university level. So we have claims for originality, which means little is we are to accept that 'there is nothing new under the sun', or the culture of producing obscurity, and this applies as much modern philosophy as it does to something described alternatively as esoteric or theurgic. One of the appeals, it seems to me, of modern Islamic evangelicalism, is that it offers a discipline which is easier to take on board because it is imposed from the 'outside'. I remember reading a report of a talk by Helmut Kalminski - who I have a lot of respect for, being asked the question: 'Does one have to become Muslim to become a Sufi?' And the question was hedged.Reading the last two chapters, which while very interesting, seemed to be a natural development from Helminski's non-answer, to no. As a medievalist at heart, I was saddened. I ran a workshop on Rumi for a year, and stopped because I was personally getting more interested in what Rumi was teaching through his poetry, than the poetry itself; but the students were more interested in the poetry. I met some American-Iranians in the summer, but who only said, 'know a lot about our culture,' and that was it; not why I was interested; replicating the same perspective. Surely the whole point of what Gurdjieff and the Study Society were seeking, was not something as an orientalised Keats or Wordsworth, but something fundamental, and very practical. I am also not impressed by those who take the feminist approach, and simply regurgitate the same style as their male counterpoints. There are an awful lot of names mentioned or referred to in this Companion, and unfortunately some of it reads like an informed Wickopidea entry. I would rather read about those from Bistami and Junaid to Rumi and San'ai, and what they taught, than some so-called claimed modern Sufi. Rumi said: 'Words stop at the abyss.' , but then, I do not know what brief the editor was given.
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The way of the mystics: The early Christian mystics and the rise of the Sufis 
Hardcover – January 1, 1978
by Margaret Smith (Author)
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Includes bibliographical references: (p. 258-263) and index 1. The meaning and nature of mysticism -- 2. Early Christian asceticism -- 3. Asceticism and the monastic life among women -- 4. Early mysticism in the Near East -- 5. Early mysticism in the Middle East -- 6. Christianity and Islam at the beginning of the Islamic era -- 7. Asceticism and mysticism in orthodox Islam -- 8. The rise of Sufism and the early ascetic ideal -- 9. The mystical doctrines of early Sufism -- 10. Some early Sufi mystics -- 11. Conclusion








Mystical Dimensions of Islam | PDF | Sufism | Neoplatonism

Mystical Dimensions of Islam | PDF | Sufism | Neoplatonism

Mystical Dimensions of Islam
Original Title:Mystical.dimensions.of.Islam
Uploaded byAqib Mumtaz Date uploadedon Sep 07, 2010
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Mystical Dimensions of Islam 08/08/2011
by Annemarie Schimmel
( 45 )
$34.10

Thirty-five years after its original publication, Mystical Dimensions of Islam still stands as the most valuable introduction to Sufism, the main form of Islamic mysticism. This edition brings to a new generation of readers Annemarie Schimmel's historical treatment of the transnational phenomenon of Sufism, from its beginnings through the nineteenth century.

Schimmel's sensitivity and deep understanding of Sufism--its origins, development, and historical context--as well as her erudite examination of Sufism as reflected in Islamic poetry, draw readers into the mood, the vision, and the way of the Sufi. In the foreword, distinguished Islam scholar Carl W. Ernst comments on the continuing vitality of Schimmel's book and the advances in the study of Sufism that have occurred since the work first appeared.


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