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Jo-Ann Gross

Professor of History

Middle Eastern and Central Eurasian History, Sufism

New York University (PhD, 1982)


Office: Social Sciences 211

Curriculum Vitae


  • “Aḥrār, Khvāja ʿUbaydallāh,” Encyclopaedia of Islam, revised for 3rd ed., 2014.
  • “The Motif of the Cave and the Funerary Narratives of Nāṣir-i Khusraw,” in Orality and Textuality in the Iranian World, ed. by Julia Rubanovich and Shaul Shaked (Brill Series, Jerusalem Studies in Religion and Culture, forthcoming, 2014).
  • “Foundational Legends, Shrines, and Isma’ili Identity in Tajik Badakhshan,” in Muslims and Others in Sacred Space,” ed. by Margaret Jean Cormack,” (Oxford University Press, 2013), pp. 164-192.
  • Murosaloti Khoja Ubaydullohi Ahror va Atrofiyoni U. Tajik translation by Bahriddin Aliev (Donish, Dushanbe, 2012) of Jo-Ann Gross and Asom Urunbaev, The Letters of Khwāja ‘Ubayd Allāh Ahrār and His Associates (Brill Publishers, 2002).
  • Guest editor, “The Pamir: Shrine Traditions, Human Ecology and Identity” Journal of Persianate Studies, vol. 4 (Brill Publishers, 2011).


  • Musul’manskaya Tsentral’naya Aziya: Religioznost’ i Obshchestvo – Izbrannye Stat’i (Islamic Central Asia: Religiosity and Society – Collected Works), Russian translation, editing, and critical introduction by Lola Dodkhoudoeva (Dushanbe, 2004).
  • (Jo-Ann Gross and Asom Urunbaev), The Letters of Khwajah ‘Ubayd Allah Ahrar and His Associates (Brill Publishers, 2002).
  • Naqshbandi Appeals to the Herat Court in the Late Timurid Period: A Preliminary Study of Trade and Property Issues,” in Studies on Central Asian History in Honor of Yuri Bregel, ed. by Devin Deweese (Indiana University Press, 2002), 113-128.
  • “The Polemic of ‘Official’ and ‘Unofficial’ Islam,” in Islamic Mysticism Contested: Thirteen Centuries of Controversies and Polemics, ed. by Frederick de Jong and Bernd Radtke (E.J. Brill, 1999), 520-540.
  • “The Waqf of Khoja ‘Ubayd Allah Ahrar in Nineteenth Century Central Asia: A Preliminary Study of the Tsarist Record,” in Naqshbandis in Western and Central Asia, ed. by Elisabeth Ozdalga (Curson Press,1999), 47-60.
  • “A Central Asian Waqf of the Naqshbandi Sufi Master Khwaja Ahrar,,” in Windows on the House of Islam: Muslim Sources on Spirituality and Religious Life, ed. by Jack Renard (University of California Press, 1998), 231-235.
  • “Islamic Central Asia: Approaches to Religiosity and Community,” Religious Studies Review 24 (1998) 351-359.
  • “Historical Memory, Cultural Identity and Change: ‘Abd al-’Aziz Sami’s Representation of the Russian Conquest of Bukhara,” in Russia’s Orient: Imperial Borderlands and Peoples, 1700-1917, ed. by Daniel Brower and Edward Lazzerini (Indiana University Press, 1997), 203-226.
  • “Naqshbandi,” The Encyclopaedia of the Modern Middle East (Macmillan Publishing Co., 1995).
  • Bibliographic editor, Timurid section of the revised edition of American Historical Association Guide to Historical Literature (Oxford University Press, 1994).
  • Jo-Ann Gross, ed., Muslims in Central Asia: Expressions of Identity and Change (Duke University Press, 1992).
  • “Interpretations of Bi-adab Behavior in the Hagiographies of Khwaja Ahrar,” in The Legacy of Medieval Persian Sufism, ed. by Leonard Lewisohn (Khaniqahi Nimatullahi Publications, London, 1992), 159-172.
  • “Authority and Miraculous Behavior: Reflections on Karamat Stories of Khwaja ‘Ubaydullah Ahrar,” in The Legacy of Medieval Persian Sufism, ed. by Leonard Lewisohn (Khaniqahi Nimatullahi Publications, London, 1992), 159-172.
  • “Khoja Ahrar: An Intepretative Approach to Understanding the Roles and Perceptions of a Sufi Shaykh in Timurid Society,” in Naqshandis, ed. by Marc Gaborieau, Alexandre Popovic, and Thierry Zarcone (Editions Isis, Istanbul/Paris, 1990), 109-121.
  • “The Economic Status of a Timurid Shaykh: A Matter of Conflict or Perception?” Journal of Iranian Studies, Vol. 21, #1-2, 1988, 84-104.