Roy, Olivier. "Islam." In The New Central Asia: The Creation of Nations. Washington Square, NY: New York University Press. Reprint 2005. First published in in the US in 2000. Originally published as La Nouvelle Asie centrale ou la fabrication des nations in 1997.

While Roy discusses political Islam, he also touches on Naqshbandiyya and Yasawiyya Sufism.  He also lists many of the books, including the Chahar kitab and Haftyek (see also Muhammad Ali 2006), that were used in families to preserve Islamic knowedge and that were passed from parents to children.  In his section on parallel Islam he discusses how the Soviet repression of Islam was tempered.  For example, shrines were labled as "museums" and local KGB were complicit or unaware of popular Islamic practices.

Contents: Traditional Islam in Central Asia; The Sufi Brotherhoods: A Sufism That is Omnipresent and Takes Many Forms; Sufism and Politics; Official Islam; Parallel Islam; The Islamist Radicalisation; The New Muftiyyas and Division of the Community. 

Descriptors: 2000s, chapter, political science, post-Soviet, R, Soviet, state control, Sufism; Hanafi, syncretism.

Riasanovsky, V. A. "Juristic Customs of the Kirghiz." In Customary Law of the Nomadic Tribes of Siberia. Tientsin, 1938.

This chapter quotes some of the Kazakh (referred to by Riasanovsky as "Kirghiz (Kirghiz-Kaisaks)") customary laws (e.g. family, property, criminal) that were codified (e.g. "Laws of Khan Tevka") during the Tsarist period.  It also reviews some of the Mongol, Muslim, and Russian influences on customary law.  On page 24, Riasanovsky states: "As is well known, the Mohammedan religion exerted an influence on the laws of the peoples which professed it.  Such influence also existed among the Kirghiz." 

Rasanayagam, Johan. 2006. "Healing with Spirits and the Formation of Muslim Selfhood in Post-Soviet Uzbekistan" The Journal of the Royal Anthropological Institute. 12, no. 2 (2006): 377-393.

Rasanayagam states: "In this article I will examine how people explore what it means to be a Muslim through ... healing with the aid of spirits."  He explores how healers have responded to increasing post-Soviet "scripturalist" interpretations of Islam. He argues that healers, "construct themselves as 'proper' Muslims according to the orthodoxies authorized by official imams while maintaining their own, often highly individual, interpretations and practices." 

Sections: A Particular Mode of Access to Divine Power and Knowledge; Healing Cosmologies; Orthodoxy in the Making; Authorizing Processes; Notes.  Descriptors: 2000s, anthropology, diversity, ethnography, healers, journal, otins, post-Soviet, R, rituals, spirits, Uzbekistan; pluralism-textual/popular, Hanafi, syncretism, tabibs, oqsoqols, otins, perikhon, saints, bakshis, mavlud, hatma Qur'an, bibi seshanba, mushkul kushod, jinn, qori, avlio, alcohol

Sagdeev, Roald. "Historical Background." In "Central Asia and Islam: An Overview." In Islam and Central Asia: An Enduring Legacy or an Evolving Threat?, edited by R. Z. Sagdeev and Susan Eisenhower, 7-10. A Center for Political and Strategic Studies book. Washington, DC: Center for Political and Strategic Studies, 2000.

This four page section is a brief standard historical overview of Islam in Central Asia.  It has a larger emphasis on the Soviet period and only one sentence on the contemporary period.  In addition to the basic history, it briefly discusses Jadids, but not Sufism.  The other sections in the chapter, which are more political, include: The Transformation of Islam in Post-Soviet Central Asia; The Great Split; Interconnections with Russia; External Factors in the Islamic World; Islam and Regional Problems.

Descriptors: 2000s, chapter, general knowledge, overview, pre-Tsarist, R, science, section, Soviet, Tsarist.

Krämer, Gudrun, Denis Matringe, John Nawas, and Everett Rowson, eds. Encyclopaedia of Islam, THREE. Brill Online, 2010.

The third edition of the Encyclopaedia of Islam is similar to the second edition, but it has much fewer entries.  Some of the few entries relating to Central Asia include Astana (nothing about Islam) and Babur.  Descriptors: 2010s, bibliographic, encyclopedia, K, M, N, post-Soviet, pre-Tsarist, R, Soviet, Tsarist.

Robins, Philip. "Religion and Language.'" In "The Middle East and Central Asia." In The New States of Central Asia and their Neighbours, edited by Peter Ferdinand, 61-63. New York: Council on Foreign Relations Press, 1994. 

The relevant pages of this three page section briefly discuss Central Asia's contemporary relationship with the Middle East with regard to Islam.  While Muslims live in both regions, Robins notes differences between the two regions and argues that it is wrong to assume that Central Asia will follow the political path of the Middle East.

Descriptors: 1990s, chapter, foreign relations, political science, post-Soviet, R, section.

Rakhimov, Allamurad. "Central Asia: Regional Leaders Try to Control Islam (Part 2)." Radio Free Europe / Radio Liberty, August 5, 2005, By Country / Kazakhstan section, http://www.rferl.org/content/article/1060449.html.

 
As the title implies, state control of Islam in post-Soviet Central Asia is the topic of this article.  It mostly covers Uzbekistan and Turkmenistan, but does give a brief paragraph to Kyrgyzstan, Tajikistan, and Kazakhstan.  As President Niyazov has died, the article is out of date.  Further, it is not comprehensive and only discusses some of the issues. Here are links to the other parts of this series: Part 1, Part 3, Part 4.  Descriptors: 2000s, e-news, journalism, post-Soviet, R, state control.

Roberts, Sean R. "Everyday Negotiations of Islam in Central Asia: Practicing Religion in The Uyghur Neighborhood of Zarya Vostoka in Almaty, Kazakhstan." In Everyday Life in Central Asia: Past and Present, edited by Jeff Sahadeo and Russell Zanca, 339-354. Bloomington: Indiana University Press, 2007.

Roberts does a good job in this chapter of showing the diversity of Islam in a village near Almaty Kazakhstan.  To do so he describes the influence of religion in three community events: a Muslim holiday, the blessing of a soccer field, and a wedding.

Sections: Daily Religious Practice in Central Asia: Making Sense of Diversity; Bourdieu's "Theory of Practice" as a Means of Understanding Everyday Life in Central Asia; Zarya Vostoka: From Collective Farm to Land Port on a New Silk Road; Daily Religious Practice and Negotiation in Zarya Vostoka (Qorbon Hayit in Zarya Vostoka; Blessing of the Zarya Vostoka Soccer Field; A Wedding in Zarya Vostoka); Conclusions: Toward an Everyday Understanding of Religiosity in Central Asia