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In time for the New Year, the most recent issue of Mamluk Studies Review (vol. 20) has come out and it features my first contribution to this journal. In "Between Beirut, Cairo, and Damascus" I have attempted to show three things.The first point I am trying to make is that the distinction between ulama and Sufis is not really useful when trying to unearth Late Mamluk local and even imperial politics and alliances. Instead, I propose to follow the informal networks that transgress those groups and connect them as well to the Mamluk rulers on one side and the larger populace on the other.Secondly, the discourse on justice subsumed under the phrase al-amr bi-l-maʿrūf wa-naḥy ʿan al-munkar is identified as one banner under which proponents of these different status groups would rally. Moreover, I suggest that it offered a language to address one's dissatisfaction with one's own social-financial situation. Since it ties personal grievances to larger concerns about justice, I argue, the use of its terminology should be studied also from the perspective of social competition over the diminishing waqf resources towards the end of the Mamluk Era.The third point I emphasize is the translocal nature of these politics. Following Albrecht Fuess, Dane Ephrat, and others, I bring the rather backwater town Beirut into the picture, showing how involvement in such places could feature in strategies of social-religious figures. The choice of place was thereby both dictated by the selected case study and a bow to my current place of residence.These two arguments are presented on base of a case study that drawn scholars' attention repeatedly since the second half of the 19th century. The Maghribi Sufi Ali Ibn Maymun has been described as a radical or a militant specimen of his status group by more established scholars.To this discussion, the article adds the view point of one of his main opponents in Damascus, the shaykh al-islam and patron of Ibn Tawq, Taqi al-Din Abu Bakr Ibn Qadi Ajlun. The article illustrates the similarities in the involvement of both figures in the fields of Sufism, jurisprudence, and the fight against the vices, as well as in the geographical areas of their activities. Both people were active in Damascus, where they declaimed wrongful practices, and on the Mediterranean coast, where they organized defenses against pirate attacks.