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"So, as Asad argues, we should not conflate analytical categories (for example, the domain of orthodoxy), for an anthropological understanding of Islam and its institutions, with the categories deployed in certain readings of Islam, in certain discourses, if you prefer. The convergence, of the Orientalist duality with the political modernist categories, has produced a frozen image of the Sufi figures, and, consequently, a deep confusion surrounding them in history. Nile Green (2006), a historian of South Indian Sufis, writes in following terms: “While some modern commentators may prefer a Sufism of certain knowledge to one also comprising the working of wonders, the fact remains that the roots of Sufism lie as far beyond the historical limits of modernity as they do beyond the philosophical boundaries of modernism” (p. 158). Drawing on the earlier hagiographies, poetries, and contemporary oral narratives, he attempts to indicate that the performative, the curative, the embodied notions of the Sufi figures, played out within the wider political and literary landscape, were more crucial, and, therefore, more prevalent. Drawing on my fieldwork in Shah Ali shrine, on the other hand, I argue that they are still important although not without important historical differences."