In this article I propose that questions about the nature of contemporary Sufism, especially in Western contexts, can be addressed with further precision and nuance by shifting the focus from Sufism's relationship to Islam, to its relationship to shari'a, or Islamic law (fiqh). As very few questioned Sufism's Islamic nature prior to the modern period, this analytical shift offers the Sufi Islam is estimated to have arrived in the 13th century (or possibly earlier) and over a period of time, it was absorbed into the pre-existing indigenous Hindu-Buddhist landscape (see Ricklefs 2001). The kind of Sufism and Islam that developed initially was that of unorganized expressions of Sufism (Ricklefs 2001). The Sufism that has The purpose of this Special Issue is to analyze and examine different aspects of the presence of Sufism in the modern world, and to scrutinize the dynamics of its beliefs, practices, and institutions which have been developed since the dawn of the early modern period. The Issue also addresses the post-medieval conceptualizations of Sufism and Ishraq: Islamic Philosophy Yearbook (Moscow/Tehran), vol. 1 (2010), pp. 23-34. "Sufism, Islam, and Globalization in the Contemporary World: Methodological Reflections on a Changing Field of Study." In Memoriam: The 4 th Victor Danner Memorial Lecture. Bloomington, IN: Department of Near Eastern Languages, 2009. "Situating Sufism and Yoga." Sufis believe in a more "inward, contemplative focus than many other forms of Islamic practice," explains scholar Peter Gottschalk. The 13th-century Persian poet and Sufi leader Jalāl ad-Dīn Ibn Arabi (The Universal Tree and the Four Birds) Patience is the key to happiness. Rumi (The Masnavi - Book III, Story XI, 1258 - 1273) I am the drop that contains the ocean. Yunus Emre. The thoughtful Soul to Solitude retires. Omar Khayyam (The Rubaiyat - LXIV, 1120) Only the word "I" divides me from God. Yunus Emre. DVzyWf.

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