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Centuries after his death, al-Ghazali remains one of the most influential figures of the Islamic intellectual tradition. Although he is best known for his Incoherence of the Philosophers, Moderation in Belief is his most profound work of philosophical theology. In it, he offers what scholars consider to be the best defense of the Ash'arite school of Islamic theology that gained acceptance within orthodox Sunni theology in the twelfth century, though he also diverges from Ash'arism with his more rationalist approach to the Quran. Together with The Incoherence of the Philosophers, Moderation in Belief informs many subsequent theological debates, and its influence extends beyond the Islamic tradition, informing broader questions within Western philosophical and theological thought.

           
The first complete English-language edition of Moderation in Belief, this new annotated translation by Aladdin M. Yaqub draws on the most esteemed critical editions of the Arabic texts and offers detailed commentary that analyzes and reconstructs the arguments found in the work’s four treatises. Explanations of the historical and intellectual background of the texts also enable readers with a limited knowledge of classical Arabic to fully explore al-Ghazali and this foundational text for the first time.

           
With the recent resurgence of interest in Islamic philosophy and the conflict between philosophy and religion, this new translation will be a welcome addition to the scholarship.  

In Arguing Sainthood, Katherine Pratt Ewing examines Sufi religious meanings and practices in Pakistan and their relation to the Westernizing influences of modernity and the shaping of the postcolonial self. Using both anthropological fieldwork and psychoanalytic theory to critically reinterpret theories of subjectivity, Ewing examines the production of identity in the context of a complex social field of conflicting ideologies and interests.
Ewing critiques Eurocentric cultural theorists and Orientalist discourse while also taking issue with expatriate postcolonial thinkers Homi Bhabha and Gayatri Spivak. She challenges the notion of a monolithic Islamic modernity in order to explore the lived realities of individuals, particularly those of Pakistani saints and their followers. By examining the continuities between current Sufi practices and earlier popular practices in the Muslim world, Ewing identifies in the Sufi tradition a reflexive, critical consciousness that has usually been associated with the modern subject. Drawing on her training in clinical and theoretical psychoanalysis as well as her anthropological fieldwork in Lahore, Pakistan, Ewing argues for the value of Lacan in anthropology as she provides the basis for retheorizing postcolonial studies.

This eloquent ethnography reveals the daily lives and religious practice of ordinary Muslim men in Tajikistan as they aspire to become Sufi mystics. Benjamin Gatling describes in vivid detail the range of expressive forms—memories, stories, poetry, artifacts, rituals, and other embodied practices—employed as they try to construct a Sufi life in twenty-first-century Central Asia.

Gatling demonstrates how Sufis transcend the oppressive religious politics of contemporary Tajikistan by using these forms to inhabit multiple times: the paradoxical present, the Persian sacred past, and the Soviet era. In a world consumed with the supposed political dangers of Islam, Gatling shows the intricate, ground-level ways that Muslim expressive culture intersects with authoritarian politics, not as artful forms of resistance but rather as a means to shape Sufi experiences of the present.

In Senegal, the Muridiyya, a large Islamic Sufi order, is the single most influential religious organization, including among its numbers the nation’s president. Yet little is known of this sect in the West. Drawn from a wide variety of archival, oral, and iconographic sources in Arabic, French, and Wolof, Fighting the Greater Jihad offers an astute analysis of the founding and development of the order and a biographical study of its founder, Cheikh Ahmadu Bamba Mbakke.

Cheikh Anta Babou explores the forging of Murid identity and pedagogy around the person and initiative of Amadu Bamba as well as the continuing reconstruction of this identity by more recent followers. He makes a compelling case for reexamining the history of Muslim institutions in Africa and elsewhere in order to appreciate believers’ motivation and initiatives, especially religious culture and education, beyond the narrow confines of political collaboration and resistance. Fighting the Greater Jihad also reveals how religious power is built at the intersection of genealogy, knowledge, and spiritual force, and how this power in turn affected colonial policy.

Fighting the Greater Jihad will dramatically alter the perspective from which anthropologists, historians, and political scientists study Muslim mystical orders.

Steve Howard departed for the Sudan in the early 1980s as an American graduate student beginning a three-year journey in which he would join and live with the Republican Brotherhood, the Sufi Muslim group led by the visionary Mahmoud Mohamed Taha. Taha was a religious intellectual who participated in the early days of Sudan’s anticolonial struggle, but quickly turned his movement into a religious reform effort based on his radical reading of the Qur’an. He was executed in 1985 for apostasy. Decades after returning to the life of an academic in the United States, Howard brings us this memoir of his time with the Republican Brotherhood, who advocated, among other things, equality for women. Modern Muslims describes Howard’s path to learning not only about Islam and Sufism but also about Sudan’s history and culture. When the Brotherhood was thrust into confrontation with Sudan’s then-president Jaafar Nimeiry, Howard had a front-line perspective on the difficult choices communities make as they try to reform and practice their faith freely. As well as a story of personal transformation, the book offers an insider’s perspective on a modernist nonviolent Islamic movement that thrived and was brutally suppressed. An important book for our times, Modern Muslims yields significant insights for our understanding of modern Islam, African history, and contemporary geopolitics.

Highlights the role of transnational space making in the construction of diasporic Muridiyya identity.

The construction of collective identity among the Muridiyya abroad is a communal but contested endeavor. Differing conceptions of what should be the mission of Muridiyya institutions in the diaspora reveal disciples’ conflicting politics and challenge the notion of the order’s homogeneity. While some insist on the universal dimension of Ahmadu Bamba Mbakke’s calling and emphasize dawa (proselytizing), others prioritize preserving Muridiyya identity abroad by consolidating the linkages with the leadership in Senegal. Diasporic reimaginings of the Muridiyya abroad, in turn, inspire cultural reconfigurations at home.

Drawing from a wide array of oral and archival sources in multiple languages collected in five countries, The Muridiyya on the Move reconstructs over half a century of the order’s history, focusing on mobility and cultural transformations in urban settings. In this groundbreaking work, Babou highlights the importance of the dahira (urban prayer circle) as he charts the continuities and ruptures between Muridiyya migrations. Throughout, he delineates the economic, socio-political, and other forces that powered these population movements, including colonial rule, the economic crises of the postcolonial era, and natural disasters.

Rumi, who wrote and preached in Persia during the thirteenth century, was inspired by a wandering mystic, or dervish, named Shams al-Din. Rumi's vast body of poetry includes a lengthy poem of religious mysticism, the Mathnavi, and more than three thousand lyrics and odes. A.J. Arberry, who selected four hundred of the lyrics for translation, calls Rumi "one of the world's greatest poets. In profundity of thought, inventiveness of image, and triumphant mastery of language, he stands out as the supreme genius of Islamic mysticism."

"An excellent introduction to Rumi, the greatest mystical poet of Islam. . . . Rumi's scope, like that of all great poets, is universal—reaching from sensuous luxuriance to the driest irony."—Sherman Goldman, East-West Journal