Thematische Bibliographien / Sufism India

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Auswahl der wissenschaftlichen Literatur zum Thema „Sufism India“

Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 10. Februar 2022

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Zeitschriftenartikel zum Thema "Sufism India"

Subramony, Dr R. „Sufism in Jammu“. IJOHMN (International Journal Online of Humanities) 5, Nr. 3 (07.06.2019): 81–102. http://dx.doi.org/10.24113/ijohmn.v5i3.114.

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Sufism entered the Indian subcontinent in the twelfth century as a new socio-religious force. Within a short period, it mushroomed to different parts of India. Fro Punjab to Rajputana, from Jammu and Kashmir to Kerala, sufism influenced the life and thought of the people. Though on the eve of its advent, Muslim population in most parts of India was virtually negligible, yet the sufis hardly faced any local resistance to their activities. Sufism reviewed enthusiastic social response. It adjusted itself with the indigenous cultural modes in a smooth manner. As a result, it became a catalyst in shaping and consolidating the Indian regional identities from the thirteenth century onwards. In this context, sufi shrines of the different regions-Ajodhan, Sirhins, Delhi, Ajmer and Gulbarga – played a significant role. For example, Richard Maxwell Eaton has shown that the sufis of Bijapur contributed tremendously to the promotion of vernacular idiom and Dakhani language.

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Rizvi, Sajjad H. „Indian Sufism since the Seventeenth Century“. American Journal of Islam and Society 25, Nr. 3 (01.07.2008): 129–31. http://dx.doi.org/10.35632/ajis.v25i3.1457.

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Based on his doctoral dissertation submitted to the University of London,the present book is a wonderful study of the Sufis ofAurangabad (and, moregenerally, in the Deccan realms of Hyderabad’s Nizams) and their consequentlegacy in independent India. Green builds upon earlier research on theMuslim Deccan undertaken by Carl Ernst (Sufism at Khuldabad, which isadjacent to Aurangabad) and Richard Eaton (Sufis of Bijapur) and brings tothe fore insights from religious studies on the nature of holy men and theirinteraction with politics, words, and worlds.The Deccan has a rich Muslim heritage: Persianate from the fourteenthcentury and then dominated by the Mughals and their successor states fromthe end of the seventeenth century. This heritage also accounts for the significanceof Sufis and their shrines in the region: theAurangabad shrines are animportant facet of this landscape, and this book is a welcome introduction tothem. Green also furthers the theoretical position of Ernst and Eaton: the centralityof the cult of saints for Sufism means that the studies should focus onshrines as “realms of the saint.” Sufism is thus not merely about masters anddisciples or obscure and metaphysical arguments about gnosis, enlightenmentand themarvellous; rather, it concerns sacred spaces and geographies ofspiritual vitality and currency centered on the saints’ shrines.Starting fromAurangzeb’s conquest of the Deccan and establishment ofhis capital at Aurangabad (the former Khirki of the Nizam Shahs) and followingthrough to the legacy of the Panchakki shrine in the 1990s, Green’swork comprises five chapters that weave together an incisive textual analysisof Persian and Urdu sources, readings of architecture as repositories ofSufi text, and fieldwork among Aurangabad’s Sufis ...

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Mratkhuzina, Guzel Ferdinandovna, Dmitriy Vyacheslavovich Bobkov, Alfiya Marselevna Khabibullina und Ishtiak Gilkar Ahmad. „Sufism: Spiritual and Cultural Traditions in India“. Journal of History Culture and Art Research 8, Nr. 3 (01.10.2019): 434. http://dx.doi.org/10.7596/taksad.v8i3.2258.

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Gaind-Krishnan, Sonia. „Qawwali Routes: Notes on a Sufi Music’s Transformation in Diaspora“. Religions 11, Nr. 12 (21.12.2020): 685. http://dx.doi.org/10.3390/rel11120685.

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In recent years, alongside the concurrent rise of political Islam and reactionary state policies in India, Sufism has been championed as an “acceptable” form of Islam from neoliberal perspectives within India and the Western world. Sufism is noted as an arena of spiritual/religious practice that highlights musical routes to the Divine. Among Chishti Sufis of South Asia, that musical pathway is qawwali, a song form that been in circulation for over seven centuries, and which continues to maintain a vibrant sonic presence on the subcontinent, both in its ritual usage among Sufis and more broadly in related folk and popular iterations. This paper asks, what happens to qawwali as a song form when it circulates in diaspora? While prominent musicians such as the Sabri Brothers and Nusrat Fateh Ali Khan exposed audiences in the West to the sounds of qawwali, in recent years, non-hereditary groups of musicians based in the US and UK have begun to perform songs from the qawwali repertoire. In the traditional setting, textual meaning is paramount; this paper asks, how can performers transmute the affective capacity of qawwali in settings where semantic forms of communication may be lost? How do sonic and metaphorical voices lend themselves to the circulation of sound-centered meaning? Through a discussion of the Sufi sublime, this paper considers ways sonic materials stitch together the diverse cloth of the South Asian community in diaspora.

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Maulana, M. Iqbal. „SPIRITUALITAS DAN GENDER: Sufi-Sufi Perempuan“. Living Islam: Journal of Islamic Discourses 1, Nr. 2 (28.11.2018): 359. http://dx.doi.org/10.14421/lijid.v1i2.1734.

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Today there have been many studies of Sufism, but not many studies have discussed the involvement and contribution of women in the realm of Islamic mysticism in particular. This fact cannot be used as an excuse to say that Sufism, especially Islam, completely ignores the position and contribution of women. The few studies, once again, cannot be used as an excuse that women have little contribution and position in the development and spread of Sufism's teachings, doctrines and prac- tices.This paper discusses the equality of women and men not only in the conceptual level as stated in the Qur'an and Hadith. Furthermore, a number of female Sufi fig- ures such as Rabi'ah Adawiyah, Aishah al-Ba'uniyyah, Jahan Malek Khatun, Mahsati Ganjavi (Persia), Habba Khatoon, Jahanara Begum (India), were shown, which proved that women had equal opportunities in achieving spiritual knowledge.

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Siddiqui, Iqtidar Husain. „The Islamic Path: Sufism, Politics and Society in India“. Indian Historical Review 34, Nr. 1 (Januar 2007): 311–15. http://dx.doi.org/10.1177/037698360703400119.

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Liebeskind, Claudia. „The Islamic Path. Sufism, Politics and Society in India“. Die Welt des Islams 51, Nr. 1 (2011): 125–28. http://dx.doi.org/10.1163/004325309x12529279606537.

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Bustamam-Ahmad, Kamaruzzaman. „The History of Jama‘ah Tabligh in Southeast Asia: The Role of Islamic Sufism in Islamic Revival“. Al-Jami'ah: Journal of Islamic Studies 46, Nr. 2 (26.12.2008): 353–400. http://dx.doi.org/10.14421/ajis.2008.462.353-400.

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The article examines the history of Jama‘ah Tabligh in Southeast Asia, especially in Kuala Lumpur and Aceh. The author traces the historical background of this religious movement with particular reference to the birth place of Jama‘ah Tabligh , India. The author investigates the major role of Indian in disseminating Islam in Southeast Asia, especially in Malaysia and Indonesia. Many scholars believe that Islam came to Southeast Asia from India (Gujarat), and this is the reason why many Islamic traditions in this region were influenced by Indian culture. However, to analyze Islamic movement in Southeast Asia one should take into consideration the Middle East context in which various Islamic movements flourished. Unlike many scholars who believe that the spirit of revivalism or Islamic modernism in Southeast Asia was more influenced by Islam in the Middle East than Indian, the author argues that the influence of Indian Muslim in Southeast Asia cannot be neglected, particularly in the case of Jama‘ah Tabligh.

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Afrianti, Dwi. „Sufism Scholars Network in the Middle East, India, and Indonesia“. International Journal of Nusantara Islam 4, Nr. 1 (14.03.2016): 79–92. http://dx.doi.org/10.15575/ijni.v4i1.1226.

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The history of Islam in Indonesia cannot be separated from the affected of local culture, religion, belief earlier, and culture of the spreader of Islam which are also influenced by religion and beliefs held previously, as well as the entry period into certain areas of different life times, willingness to form the teachings of the scholars/king. All of this shows the complexity of the uniqueness of Islam in Indonesian as the majority religion among diverse religions in Indonesia. Sufism are directly involved in the spread of Islam in Indonesia with a unique teaching that facilitate the engaging of non-Muslim communities into Islam, compromise or blends Islam with religious and beliefs practices rather than local beliefs change from an international network to the local level. The terms and the elements of the pre-Islamic culture are used to explain Islam itself. Islamic history of Sundanese, there is a link in teachings of Wihdat al-Wujud of Ibn al-‘Arabi who Sufism Scholar that connected between the international Islamic networks scholars and Sundanese in Indonesia. It is more popular, especially in the congregation of Thariqat Syattariyah originated from India, and it is widespread in Indonesia such as Aceh, Minangkabau and also Pamijahan-Tasikmalaya that brought by Abdul Muhyi since 17th century ago.

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Amir Arjomand, Saïd. „The Salience of Political Ethic in the Spread of Persianate Islam“. Journal of Persianate Studies 1, Nr. 1 (2008): 5–29. http://dx.doi.org/10.1163/187471608784772751.

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AbstractPersianate Islam developed in close connection with the rise of independent monarchies and state formation in Iran from the last decades of the ninth century onward. Political ethic and norms of statecraft developed under the Sāmānids and Ghaznavids, and constituted a major component of Persianate Islam from the very beginning. When Islam spread to India under the Delhi Sultanate in the thirteenth century and to the Sultanates in Malaysia and Indonesia after the fifteenth, Persianate political ethic was one of its two salient components, Sufism being the other. The immigrating Persian bureaucratic class engaged in state formation for Indian rulers became the carriers of this political ethic, importing it in its entirety and together with symbols and institutions of royalty and justice. With the continued eastward expansion of Islam, Persianate political ethic and royal institutions spread beyond India into the sprawling Malay world.

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Dissertationen zum Thema "Sufism India"

Massoud, Sami 1962. „Sufis, Sufi ṯuruq̲ and the question of conversion to Islam in India : an assessment“. Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27956.

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The purpose of this thesis is to analyze the topoi found in various writings on the Indian subcontinent, which depict Muslim mystics, the Sufis, as responsible for the conversion, forced or peaceful, of non-Muslim Indians to Islam. Our analysis of various historiographical traditions produced in the Subcontinent between the eleventh and the twentieth centuries, will show that this image of Sufis qua missionaries is more the result of socio-political considerations (legitimization of imperial order; posthumous images of Sufis in the eyes of different folk audiences, etc.) than the reflection of historical reality. This thesis also examines the processes, most of them indirect, in which Sufis were involved and which on the long run led to the acculturation and to the Islamization of certain non-Muslim groups, thus opening the way for the birth and then consolidation of a Muslim identity.

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Nizami, Moin Ahmad. „Reform and renewal in South-Asian Islam : the Chishti-Sabris in 18th-19th c. North India“. Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609309.

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Saniotis, Arthur. „Sacred worlds : an analysis of mystical mastery of North Indian Faqirs“. Title page, contents and abstract only, 2002. http://web4.library.adelaide.edu.au/theses/09PH/09phs227.pdf.

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Siddiqui, Ali Gibran. „The Naqshbandiyya after Khwaja Ahrar: Networks of Trade in Central and South Asia“. The Ohio State University, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=osu1471364890.

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Massoud, Sami Gabriel. „Sufis, Sufi turu q and the question of conversion to Islam in India, an assessment“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ37221.pdf.

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Utter, Hans Fredrick. „Networks of Music and History: Vilayat Khan and the Emerging Sitar“. The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1308392450.

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Holland, Christopher Paul. „Rethinking Qawwali: perspectives of Sufism, music, and devotion in north India“. Thesis, 2010. http://hdl.handle.net/2152/ETD-UT-2010-05-1042.

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Scholarship has tended to focus exclusively on connections of Qawwali, a north Indian devotional practice and musical genre, to religious practice. A focus on the religious degree of the occasion inadequately represents the participant’s active experience and has hindered the discussion of Qawwali in modern practice. Through the examples of Nusrat Fateh Ali Khan’s music and an insightful BBC radio article on gender inequality this thesis explores the fluid musical exchanges of information with other styles of Qawwali performances, and the unchanging nature of an oral tradition that maintains sociopolitical hierarchies and gender relations in Sufi shrine culture. Perceptions of history within shrine culture blend together with social and theological developments, long-standing interactions with society outside of the shrine environment, and an exclusion of the female body in rituals. To better address Qawwali performances and their meanings, I foreground the perspectives of shrine social actors and how their thoughts reflect their community, its music, and gendered spaces.
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Burchett, Patton. „Bhakti Religion and Tantric Magic in Mughal India: Kacchvahas, Ramanandis, and Naths, circa 1500-1700“. Thesis, 2012. https://doi.org/10.7916/D8JM2HQK.

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This dissertation sheds new light on the nature and development of Hindu devotional religiosity (bhakti) by drawing attention to bhakti's understudied historical relationships with Tantra, Yoga, and Sufism. Specifically, this thesis explains the phenomenal rise of bhakti in early modern north India as a process of identity and community formation fundamentally connected to Sufi-inflected critiques of tantric and yogic religiosity. With the advent of the Mughal Empire in the sixteenth century, new alliances--most notably Akbar's with the Kacchvaha royal clan of Amer--led to the development of a joint Mughal-Rajput court culture and religio-political idiom in which Vaishnava bhakti institutional forms became key symbols of power and deportment, and thus bhakti communities became beneficiaries of extensive patronage. Through a study of the life and works of the important but little-known bhakti poet-saint Agradas, this thesis offers insight into how these bhakti communities competed for patronage and followers. If the rise of bhakti was inseparable from Mughal socio-political developments, it was also contingent upon the successful formation of a new bhakti identity. This thesis centers on the Ramanandi community at Galta, comparing them with the Nath yogis to show the development of this bhakti identity, one defined especially in opposition to the "other" of the tantric yogi and shakta. It also contributes a broad study of early modern bhakti poetry and hagiography demonstrating the rise of new, Sufi-inflected, exclusivist bhakti attitudes that stigmatized key aspects of tantric and yogic religiosity, and that therein prefigured orientalist-colonialist depictions of bhakti as "religion" and Tantra as "magic."

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Dhulipala, Venkat. „The politics of secularism medieval Indian historiography and the Sufis /“. 2000. http://catalog.hathitrust.org/api/volumes/oclc/44997610.html.

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Thesis (M.A.)--University of Wisconsin--Madison, 2000.
Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 92-95).

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Newell, James Richard. „Experiencing Qawwali sound as spiritual power in Sufi India /“. Diss., 2007. http://etd.library.vanderbilt.edu/ETD-db/available/etd-09262007-151811/.

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Bücher zum Thema "Sufism India"

ʻĀbidī, Sayyid Amīr Ḥasan. Sufism in India. New Delhi: Wishwa Prakashan, 1992.

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Dey, Amit. Sufism in India. Calcutta: Ratna Prakashan, 1996.

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Aquil, Raziuddin. Sufism and society in medieval India. New Delhi: Oxford University Press, 2010.

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Sufism and society in medieval India. New Delhi: Oxford University Press, 2010.

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Aquil, Raziuddin. Sufism and society in medieval India. New Delhi: Oxford University Press, 2010.

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Tamizi, Mohammad Yahya. Sufi movements in eastern India. Delhi, India: Idarah-i Adabiyat-i Delli, 1992.

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Singh, Nagendra Kr. Islamic mysticism in India. New Delhi: A.P.H. Pub. Corp., 1996.

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Farooqi, Naimur Rahman. Medieval India: Essays on Sufism, diplomacy, and history. Allahabad: Laburnum Press, 2006.

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The Mahdawi movement in India. Delhi: Idarah-i Asabiyat-i Delhi, 1985.

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Some aspects of the principal Sufi orders in India. Dhaka: Islamic Foundation Bangladesh, 1985.

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Buchteile zum Thema "Sufism India"

Boivin, Michel. „Knowledge, Sufism, and the Issue of a Vernacular Literature“. In The Sufi Paradigm and the Makings of a Vernacular Knowledge in Colonial India, 95–113. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-41991-2_4.

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Hussain, Pirzada Athar. „Sufism and the Khanqah of Baba Ghulam Shah Badshah in Shahdara Sharief: An Ethnographic Fathom“. In Understanding Culture and Society in India, 33–58. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-1598-6_3.

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Dandekar, Deepra. „Margins or Center? Konkani Sufis, India and “Arabastan”“. In Area Studies at the Crossroads, 141–56. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-59834-9_8.

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Robinson, Francis. „Ulama, Sufis and Colonial Rule in North India and Indonesia“. In Two Colonial Empires, 9–34. Dordrecht: Springer Netherlands, 1986. http://dx.doi.org/10.1007/978-94-009-4366-7_2.

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Mehta, Makrand. „Gujarat Sufis, “Sants” and the Indian Ocean World in Medieval Times“. In Knowledge and the Indian Ocean, 163–72. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-96839-1_9.

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Boivin, Michel. „Sufi Knowledge (Ilm Tasawuf), Sufi Culture, and the Sufi Paradigm“. In The Sufi Paradigm and the Makings of a Vernacular Knowledge in Colonial India, 157–85. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-41991-2_7.

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Chowdhary, Rekha. „Shared Sacred Spaces: The Sufi Shrines of Jammu Region“. In Understanding Culture and Society in India, 1–12. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-1598-6_1.

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Bamotra, Kamlesh. „The Mystic Sufi Saint in Jammu: Peer Baba Budhan Ali Shah“. In Understanding Culture and Society in India, 59–82. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-1598-6_4.

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Boivin, Michel. „Oral Knowledge and the Sufi Paradigm“. In The Sufi Paradigm and the Makings of a Vernacular Knowledge in Colonial India, 269–85. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-41991-2_11.

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Boivin, Michel. „The Archaeology of the Sufi Paradigm“. In The Sufi Paradigm and the Makings of a Vernacular Knowledge in Colonial India, 119–36. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-41991-2_5.

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