By Suha Taji-Farouki

Investigating sufi-inspired spirituality within the sleek global, this multi-faceted and interdisciplinary quantity makes a speciality of Beshara, a religious move that applies the lessons of Ibn ‘Arabi in a non-Muslim context. It strains the movement’s emergence in sixties Britain and analyses its significant teachings and practices, searching through this case-study the interface among sufism and the hot Age, and the stumble upon among Islam and the West. studying from a world viewpoint the influence of cultural differences linked to modernization and globalization on faith, this well timed quantity concludes via tracing attainable futures of sufi spirituality either within the West and within the Muslim world.

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Extra info for Beshara and Ibn 'Arabi: A Movement of Sufi Spirituality in the Modern World

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A new generation is born! Once more man is turning towards his Source, and once more he stands on the threshold of the dawning of a new age. All over the world revolution – for revolution means turning – is in the hearts and minds of men and women who care as the narrow boundaries of form and bigotry are being broken down in our time. We are waking up to our destiny; to the mission that we have been given on this planet. The impossible dream is becoming a reality and we ourselves are the dream that, like a seed, has remained waiting, hidden in the hearts of men over hundreds of years, waiting to be watered, waiting to grow and flower.

The group was very eclectic in its practice. There was singing, chanting, and ‘sufi dancing’,20 for example, and individuals were given stones on at least one occasion to hold and converse with. 21 They were also given Islamic names. True to the stance of the Sufi Order, however, they were neither required nor encouraged to embrace Islam. Members saw themselves as part of Vilayat Khan’s organisation. Reflecting this, they sought out and read Inayat Khan’s books, but no organised study took place during the weekly meetings.

As the magnitude of the Chisholme project became clear, Rauf emphasised the need for a body distinct from the Trust to assume responsibility for its administration. His initiative issued in creation of the Chisholme Institute (Ltd) in 1978. This is an educational charitable foundation, more precisely in Scottish law ‘a company limited by guarantee with charitable status’. 131 Its remit is to shoulder responsibility for overseeing infrastructure provision at Chisholme, encompassing legal and financial aspects, buildings and core infrastructure systems.

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