Voices of Islam (278 page)

92–93; Ramadan group prayer, 6–8,

12; Sufism and, 176, 187, 189, 191,

192

Al-Samarqandi, Fatima bint Muham- mad, 13

Sayyid Qutb, 15, 122

Schacter-Shalomi, Zalman, 193 Scholars.
See
Jurists

Schools of law, on homosexuality, 153– 54

Science, in New Age Movement, 170 Seclusion of women, 91, 92–93, 97–98 Second Axial Age, 172.
See also

Interspiritual Age

Segregation of women, 91, 97–98

Serres, Michel, 125

Sexuality and sexual orientation: ethical considerations, 157–60;
ghayra

(men’s sexuality), 93–94; innate personality and, 136–39, 155, 156,

160–62; nonreproductive sexual

intercourse, 144; patriarchal

interpretations of, 134, 143, 145–

46, 152–53; in Qur’an, 139–45,

146–47, 154–55;
Shari‘a

interpretations, 145–53; of women, 93–94, 99, 106 n.37, 143–44, 146–

47.
See also
Homosexuality Shabda Khan, 182

Shahada,
187, 190

Shahwa
(lust), 140

Shakila
(disposition), 138, 155, 156,

161, 162

Shakir Lewis (pseudonym), 55 Shaku Soyen, 180

Shari‘a:
as dimension of Islam, 172–73; Inayat Khan on, 191; legal basis for, 102; patriarchal interpretations of, 86, 94, 96–97, 105 n.18, 145–46,

152–53; progressive Muslims and, 121; punishment and, 149–52, 157–

58; on sexuality, 145–53, 159; as stage of Sufism, 176;
vs.
social norms, 103, 148, 152–53

Shatabi, 9

Shemsuddin Ahmad, 182 Shereef, Pir Dewal, 181

Al-Shifa
(Ibn Sina), 32–33 Shiite Islam, 18 n.19, 19 n.36;

condemnation of innovation, 5–7, 8;
ijtihad
traditions, 12; imam, as living exemplar, 34; on lesbianism, 145; philosophy, pursuit of, 28

Sidi Khalil, 89

Silent Spring
(Carson), 180

SIRS.
See
Sufi Ruhaniat Islamia Society
Al-Siyasa al-Madaniyya
(al-Farabi), 31 Slavery: African Muslim slaves, 70, 71–

73; marriage compared to, 88–89;

Qur’an on, 72

Social equity, Islamic emphasis on, 64 n.10, 103

Social norms: homosexuality and, 148, 152–53; as rationale for subjugation of women, 93–94, 103

232
Index

Social transformation.
See
Interspiritual Age

Sodom and Gomorrah, 141–43, 150–

51

Sodomy (
liwata
), 148

Sogaku Shaku, 180

Soroush, Abdolkarim, 101–2, 104 n.4,

107 n.44

Soul, phases of, 160–62, 184

Soulwork, 182

South Africa, progressive Islam, 120– 22

South Asian immigrants, 210; business success of, 51, 59, 60–61; common history with African American Muslims, 61–63; perspectives of, 51–

53; racial profiling of, 53, 57; separation from black Muslims, 48, 49–51, 54–55

Spiritual exercises, 24, 25, 28–30, 32,

36

Spirituality, in New Age Movement, 171

SRI.
See
Sufi Ruhaniat International St. Denis, Ruth, 181

Strauss, Leo, 26–27

A Sufi Message of Spiritual Liberty

(Inayat Khan), 173, 174–75

Sufi Ruhaniat International (SRI), 182, 193

Sufi Ruhaniat Islamia Society (SIRS), 182, 193

Sufism: Bawa Muhaiyaddeen, Muhammad Raheem, 170, 187–89,

190, 192; correlation of Islam and

Interspiritual thinking, 173, 175,

190–93; Dervish dances, 181; five concentrations, 177–78; four stages of, 176; imam, as living exemplar, 34; Inayat Khan, 169–70, 173–79,

181, 190, 191, 192; Lewis, Murshid

Samuel, 170, 174, 179–82, 192,

193; Meher Baba, 170, 182–87,

190–91, 192

Sufism Reoriented, 185, 192

Al-Suhrawardi, Shihab al-Din, 29

Suicide
(Zahir al-Din), 148–49

Sultan Salahuddin (imam), 53–54, 58

Sultan, Talat, 52–53

Suluk Academy of Sufi Studies, 179

Sunna: bid‘a,
link to, 2–3, 8; spiritual exemplars, 34

Sunni Islam, 18 n.19, 19 n.36;

condemnation of innovation, 5–6, 8;
ijtihad
traditions, 12–13; Malcolm X and, 44; Sunni African American Muslims, 47

Sura
(form; outward appearance), 137–38, 155, 156, 157, 162

Syncretism, of Islam and Interspiritual thinking, 172, 173, 190–93

System of Women’s Rights in Islam

(Mutahhari), 98

Tabi‘a
(genetic pattern), 138, 155,

156, 161, 162

Talaq
(divorce), 90

Tamkin
(sexual access), 90

Tariqa
(‘‘the path’’), 172–73, 176,

191

Tawhid
(oneness of God), 191

Ta’wil
(interpretation), 36–37

Teasdale, Wayne, 171, 191 Temperament.
See
Personality Theft, 157, 166 n.35

TMC (The Mosque Cares).
See
Warith Deen Mohammed

Theology (
kalam
): Christian, 27; Muslim progressives and, 121
Theses on the Philosophy of History

(Benjamin), 123

Tolerance, 191, 217

Traditionalism, in progressive Islam, 123–26

Tunisia, 96

Turkey, 96, 148

Tuveson, Ernest Lee, 119

‘Umar (caliph): minimalism, doctrine of, 4; Ramadan group prayer, 6–8,

12;
Sunna,
transmission to, 8–9

Umma,
43

United States: Constitutional Amendments, 74–75; demographics,

Index
233

64 n.15; immigrants, 46–49, 53–55,

58, 77–79, 210; Islamophobia, 201–

10; Muslim views of, 199–201;

universities, Islamic studies, 17, 212–

13.
See also
African American Muslims; American Muslims

Universal Worship (Sufism), 177 Universities: approach to
ijtihad,
16–

17; Islamic studies, 17, 212–13 University of North Carolina, 213

Vegetarianism, 189

Veils, 90–91, 92–93, 98, 105 n.17,

105–6 n.22

Vina,
174

Vines, Jerry, 216

Virtue ethics, 25, 30, 34

Wahdat al-shuhud
(experience of one- ness), 173, 174

Wahdat al-wujud
(unity of existence), 173, 174, 191

Walt, Stephen, 214

Walzer, Richard, 25–26, 31 Warith Deen Mohammed (WDM;

imam), 49, 58, 65 n.29, 212

Waterhouse, Frida, 182

Webb, Muhammad Alexander Russell, 77

Western colonialism, 200 Western influence, on family and

gender issues, 95–96

Westernophobia, 199–201, 204

What Went Wrong
(Lewis), 201, 205–6

Wheatcroft, Geoffrey, 214 Williams, John A., 213

Wisdom, acquisition of, in Greek philosophy, 24, 34

Wolfowitz, Paul, 207

Women:
haya
(women’s sexuality), 93– 94;
ijtihad
traditions, 13; as jurists, 106 n.23; segregation and seclusion, 91; sexuality of, 94, 99, 106 n.37,

143–44, 146–47; as transmitters of

hadith, 93; veils, 90–91, 92–93, 98,

105 n.17, 105–6 n.22

Works Progress Administration, 72 Yazdi, Mehdi Ha’eri, 31

Zahir al-Din, Maulana, 148–49

Zakat,
61

Zandaqa
(heresy), 1–2, 3–4

Al-Zawahiri, Ayman, 15, 200

Zaydi school of law, Ramadan group prayer, 7

Zaytuna, 213

Zina
(adultery), 151–52

Zindiq
(heretic/atheist), 3

Zionism, 215; Christian Zionism, 213–

16; ‘‘Crusader-Zionist’’ conspiracy,

200, 218 n.7; of Lewis, Bernard,

206

Ziraat Concentration (Sufism), 178

A
BOUT THE
E
DITORS AND
C
ONTRIBUTORS
‌

•

VINCENT J. CORNELL is Asa Griggs Candler Professor of Middle East and Islamic Studies at Emory University. From 2000 to 2006, he was Professor of History and Director of the King Fahd Center for Middle East and Islamic Studies at the University of Arkansas. From 1991 to 2000, he taught at Duke University. Dr. Cornell has published two major books,
The Way of Abu Madyan
(Cambridge, U.K.: The Islamic Texts Society, 1996) and
Realm of the Saint: Power and Authority in Moroccan Sufism
(Austin, Texas: University of Texas Press, 1998), and over 30 articles. His interests cover the entire spectrum of Islamic thought from Sufi to theology and Islamic law. He has lived and worked in Morocco for nearly six years and has spent considerable time both teaching and doing research in Egypt, Tunisia, Malaysia, and Indonesia. He is currently working on projects on Islamic ethics and moral theology in conjunction with the Shalom Hartmann Institute and the Elijah Interfaith Institute in Jerusalem. For the past five years (2002–2006), he has been a key participant in the Building Bridges Seminars hosted by the Archbishop of Canterbury.

OMID SAFI is Associate Professor of Islamic Studies at the University of North Carolina at Chapel Hill. He specializes in Islamic mysticism, contemporary Islamic thought, and medieval Islamic history. He is Co- Chair of the Study of Islam Section at the American Academy of Religion, the largest international organization devoted to the academic study of religion. He is the editor of the volume
Progressive Muslims: On Justice, Gender, and Pluralism
(2003). His work
The Politics of Knowledge in Premo- dern Islam,
dealing with medieval Islamic history and politics, was published by UNC Press in 2006. He is now fi ng a volume for HarperCollins on the historical expansion of Islam. He is also finishing two works dealing with Islamic mysticism: his translation of Ayn al-Qudat Hamadani’s
Tamhidat
is forthcoming from Classics of Western Spirituality series at Paulist Press and his translation and analysis of Rumi’s biography is forthcoming from Fons

236 About the Editors and Contributors

Vitae. He has been featured a number of times on NPR, Associated Press, and other national and international media.

UMAR F. ABD-ALLAH heads the Nawawi Foundation in Chicago, an educational nonprofi organization dedicated to thought leadership in the American Muslim community. He received his PhD from the University of Chicago in 1978 in Arabic and Islamic Studies and taught academically in Canada, the United States, and other countries from 1977 until 2000. He has recently completed a biography of one of the earliest and most signifi nt American Muslim converts,
A Muslim in Victorian America: The Life of Alexander Russell Webb
(2006). He is concluding
Roots of Islam in America: A Survey of Muslim Presence in the New World from Earliest Evi- dence Until 1965
and also writes on general Islamic cultural history and his specialization, Islamic law.

MOHAMMAD AZADPUR is Assistant Professor of Philosophy at San Francisco State University. His most recent publication is ‘‘The Sublime Visions of Philosophy: Fundamental Ontology and the Imaginal World (
‘Alam al-mithal
),’’
Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm
(March 2006).

HUGH TALAT HALMAN is Research Assistant Professor in the King Fahd Center for Middle East and Islamic Studies at the University of Arkansas, Fayetteville. From 2004 to 2005, he served as a Fulbright Senior Scholar based at the Universitas Islam Negeri Syarif Hidayatullah, Jakarta, Indonesia. He has published articles on Sufi saints, Islamic advocates of nonviolence, and Indonesian Islam. His forthcoming book on the story of al-Khidr will explain its significance for select Sufi Qur’an commentators.

JAMILLAH A. KARIM is Assistant Professor of Religion at Spelman College. She obtained her PhD in Islamic Studies from Duke University. She specializes in Islam in America, women and Islam, race and Islam, and Muslim immigration. She is currently completing a book project tentatively titled
Imagining the American Ummah: Muslim Women Negotiate Race, Class, and Gender.
Her most recent publications include ‘‘Between Immigrant Islam and Black Liberation: Young Muslims Inherit Global Muslim and African American Legacies,’’
Muslim World
95, no. 4 (October 2005): 497–513.