In Sufi Women of South Asia. Veiled Friends of God, Tahera Aftab, drawing upon various sources, offers the first unique and comprehensive account of South Asian Sufi women, from the eleventh to the twentieth century.

This book looks at the study of ideas, practices and institutions in South Asian Islam, commonly identified as ‘Sufism’, and how they relate to politics in South Asia. While the importance of Sufism for the lives of South Asian Muslims has been repeatedly asserted, the specific role played by Sufism in contestations over social and political belonging in South Asia has not yet been fully analysed. Looking at examples from five countries in South Asia (India, Pakistan, Bangladesh, Sri Lanka, and Afghanistan), the book begins with a detailed introduction to political concerns over ‘belonging’ in relation to questions concerning Sufism and Islam in South Asia. This is followed with sections on Producing and Identifying Sufism; Everyday and Public Forms of Belonging; Sufi Belonging, Local and National; and Intellectual History and Narratives of Belonging. Bringing together scholars from diverse disciplines, the book explores the connection of Islam, Sufism and the Politics of Belonging in South Asia. It is an important contribution to South Asian Studies, Islamic Studies and South Asian Religion.

Offers an annotated source for the study of the public and private lives of South Asian Muslim women.

This essential collection examines South and Southeast Asian Muslim women’s writing and the ways they navigate cultural, political, and controversial boundaries. Providing a global, contemporary collection of essays, this volume uses varied methods of analysis and methodology, including: • Contemporary forms of expression, such as memoir, oral accounts, romance novels, poetry, and social media; • Inclusion of both recognized and lesser-known Muslim authors; • Division by theme to shed light on geographical and transnational concerns; and • Regional focus on Afghanistan, Pakistan, India, Bangladesh, Sri Lanka, Malaysia, and Indonesia. Muslim Women’s Writing from across South and Southeast Asia will deliver crucial scholarship for all readers interested in the varied perspectives and comparisons of Southern Asian writing, enabling both students and scholars alike to become better acquainted with the burgeoning field of Muslim women's writing. This timely and challenging volume aims to give voice to the creative women who are frequently overlooked and unheard.

This book focuses on women’s important contribution to Sufism by analysing the lives and seminal contributions of six mystic Sufi women to Islamic spirituality. To help reverse the sidelining of Sufi women in the recorded academic literature, the author has selected a representative sample of figures from diverse Islamic dynasties with varying backgrounds, social status, and devotional contributions. Taking a historical approach attentive to specific political contexts, readers will be introduced to the contributions of Umm Ali al-Balkhi and Fātima of Nishāpūr in the ninth-century Khurāsān, Aisha al-Mannūbiyya of the Hafsid dynasty in Afriqya, Aisha al-Bā‘únīyya of the Mamlūk dynasties of Egypt and Syria, the Mughal princess Jahan Ara Begum, and the daughter of the Caliph of Sokoto, Nana Asma’u. It is argued that these ascetic and Sufi women were recognized by their male and female peers, became political leaders in their communities, and were honored as examples of sanctity and erudition. Their works influenced mystical discourse, hagiographical writings, religious language and models of religious authority to secure legacies of Islamic orthopraxis. The book will appeal to anyone interested in Sufism and Sufi history, as well as to those wishing to delve into the understudied topic of Muslim women’s spirituality.

This book sheds light on the Bawa Muhaiyaddeen Fellowship (BMF), one of North America's major Sufi movements, and one of the first to establish a Sufi shrine in the region. It provides the first comprehensive overview of the BMF, offering new insight into its historical development and practices, and charting its establishment in both the United States and Sri Lanka. Through ethnographic research, Sacred Spaces and Transnational Networks in American Sufism shows that the followers of Bawa in the United States and Sri Lanka share far more similarities in the relationships they formed with spaces, Bawa, and Sufism, than differences. This challenges the accepted conceptualization of Sufism in North America as having a distinct “Americanness”, and prompts scholars to re-consider how Sufism is developing in the modern American landscape, as well as globally. The book focuses on the transnational spaces and ritual activities of Bawa's communities, mapping parallel shrines and pilgrimages. It examines the roles of culture, religion, and gender and their impact on ritual embodiment, drawing attention to the global range of a Sufi community through engagement with its distinct Muslim, Hindu, Jewish, and Christian followers.

This groundbreaking work sheds new light on the status, conflicts, and social realities of educated Muslim women in Pakistan. Six candid interviews introduce readers to a class of professional Muslim women that is rarely, if ever, acknowledged in the West. These women tell of conflicts and compromises with family, kin, and community, while facing violence, archaic marriage rules, and locally entrenched codes of conduct. With brave eloquence they speak of human dignity and gender equality, of economic deprivation and social justice, and of feminism and fundamentalism. Challenging stereotypes, No Shame for the Sun reveals the uniqueness of each person and diversity in the life experience of Pakistani Muslim women, including their world views and the struggles to change their society. Through their struggles, professional Pakistani women have become conscious of their own and other women's situations in their country. Because they exercise power and authority in their chosen fields, they risk losing their families' support and antagonizing their communities. Carefully detailed and meticulously researched, this book offers a much-needed perspective on the changing circumstances of Pakistani women along with a view of established patterns and structural constraints within Pakistan. On a broader level, it examines Western misconceptions regarding Islam, a religion that crosses many borders and cultures.

The traditional Islamic boarding schools known as pesantren are crucial centres of Muslim learning and culture within Indonesia, but their cultural significance has been underexplored. This book is the first to explore understandings of gender and Islam in pesantren and Sufi orders in Indonesia. By considering these distinct but related Muslim gender cultures in Java, Lombok and Aceh, the book examines the broader function of pesantren as a force for both redefining existing modes of Muslim subjectivity and cultivating new ones. It demonstrates how, as Muslim women rise to positions of power and authority in this patriarchal domain, they challenge and negotiate "normative" Muslim patriarchy while establishing their own Muslim "authenticity." The book goes on to question the comparison of Indonesian Islam with the Arab Middle East, challenging the adoption of expatriate and diasporic Middle Eastern Muslim feminist discourses and secular western feminist analyses in Indonesian contexts. Based on extensive fieldwork, the book explores configurations of female leadership, power, feminisms and sexuality to reveal multiple Muslim selves in pesantren and Sufi orders, not only as centres of learning, but also as social spaces in which the interplay of gender, politics, status, power and piety shape the course of life.

The most broadly accepted explanation of Sufism is the etymological derivation of the term from the Arabic for “wool,” ṣūf, associating practitioners with a preference for poor, rough clothing. This explanation clearly identifies Sufism with ascetical practice and the importance of manifesting spiritual poverty through material poverty. In fact, some of the earliest “Western” descriptions of individuals now widely associated with the larger phenomenon of Sufism identified them with the Arabic term faqīr, mendicant, or its most common Persian equivalent, darwīsh. Sufism, as presented here embraces a host of features including the ritual, institutional, psychological, hermeneutical, artistic, literary, ethical, and epistemological. This second edition of Historical Dictionary of Sufism contains a chronology, an introduction, a glossary, and an extensive bibliography. The dictionary section has over 1,000 cross-referenced entries on important personalities, major historical figures and movements, practices, economy, foreign relations, religion, and culture. This book is an excellent access point for students, researchers, and anyone wanting to know more about Sufism.

This book is an ethnographic case study of Sufi ritual practice and embodied experience amongst female members of the Naqshbandi community. Drawing on fieldwork in Cape Town, South Africa, and Lefke, Cyprus (2013/2014), the author examines women’s experiences within a particular performance of Sufi tradition. The focus is on the ritual named hadra, involving the recital of sacred texts, music, and body movement, where the goal is for the individual to reach a state of intimacy with God. The volume considers Sufi practice as a form of embodied cultural behavior, religious identity, and selfhood construction. It explains how Muslim women’s participation in hadra ritual life reflects religious and cultural ideas about the body, the body’s movement, and embodied selfhood expression within the ritual experience. Sufi Women, Ritual Embodiment and the ‘Self’ engages with studies in Sufism, symbolic anthropology, ethnography, dance, and somatic studies. Contributing to discussions of religion, gender, and the body, the book will be of interest to scholars from anthropology, sociology, religious ritual studies, Sufism and gender studies, and performance studies.