Relevant bibliographies by topics / Sufism

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  2. Dissertations / Theses
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Academic literature on the topic 'Sufism'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Sufism"

1

Biyanto, Biyanto. "The typology of Muhammadiyah Sufism: tracing its figures’ thoughts and exemplary lives." Indonesian Journal of Islam and Muslim Societies 7, no. 2 (December 1, 2017): 221. http://dx.doi.org/10.18326/ijims.v7i2.221-249.

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; "> This article explores the style of sufism from the perspective of Muhammadiyah.It is a literature study on the official fatwa given by Muhammadiyah on sufism as a part of spiritual dimension in Islamic teaching. This study places a number of Muhammadiyah figures as the subject of study. This study concludes that the views of Muhammadiyah and its figures on sufism are very positive. Sufistic life in fact also becomes a trend among the followers of Muhammadiyah. Important styles of Muhammadiyah sufism include: first, Muhammadiyah sufistic teachings are based on pure monotheism. The second, Muhammadiyah sufistic is practiced under the frame of shari‘ah, on the basis of the Qur’an and Hadith. Third, the substance of sufism in the Muhammadiyah perspective is noble character that should be realized in daily life. Fourth, the orientation of Muhammadiyah sufism emphasizes the dimension of righteous deeds, social praxis, and of moving from theory to practice. Fifth, Muhammadiyah sufism presents sufistic teachings adjusted to the spirit of modernity so that it may be called modern sufism. Sixth, Muhammadiyah sufism is expressed in more active and dynamic styles. A sufi is not allowed to do nothing, but is obliged to work actively and to interact with society. Seventh, Muhammadiyah sufism stays away from the philosophical sufism discourse that may potentially cause debates. Muhammadiyah views that to become sufi, one should not become the member of sufi order with the style of “teacher-centered” in practice.Artikel ini membahas corak sufisme dalam perspektif Muhammadiyah. Kajianini merupakan studi literatur terhadap fatwa resmi Muhammadiyah terhadap sufisme sebagai bagian dari dimensi spiritual ajaran Islam. Kajian ini juga menempatkan sejumlah tokoh Muhammadiyah sebagai subjek studi. Kajian ini menyimpulkan bahwa perspektif Muhammadiyah dan tokoh-tokohnya terhadap sufisme sangat positif. Kehidupan sufistik dalam kenyataannya juga menjadi trend di kalangan pengikut Muhammadiyah. Corak sufisme Muhammadiyah yang penting meliputi: pertama, ajaran sufisme Muhammadiyah berbasis pada tauhid murni. Kedua, sufisme Muhammadiyah dipraktekkan dalam bingkai syariah, berdasar al-Qur’an dan hadits. Ketiga, substansi sufisme dalam perspektif Muhammadiyah adalah akhlak mulia dan harus diwujudkan dalam kehidupan sehari-hari. Keempat, orientasi sufisme Muhammadiyah menekankan dimensi amal salih, praksis sosial, dan bergerak dari teori ke praktek. Kelima, sufisme Muhammadiyah menampilkan ajaran tasawuf yang disesuaikan dengan spirit modernitas sehingga layak disebut tasawuf modern. Keenam, sufisme Muhammadiyah diekspresikan dalam corak yang lebih aktif dan dinamis. Seorang sufi tidak boleh berpangku tangan, melainkan harus aktifbekerja dan berinteraksi dengan masyarakat. Ketujuh, sufisme Muhammadiyahmenjauhi wacana tasawuf falsafi yang potensial mengundang perdebatan.Terakhir, Muhammadiyah berpandangan untuk menjadi sufi, seseorang tidakharus menjadi anggota tarekat yang dalam prakteknya bercorak guru sentris.
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Rahmatullah, Muhammad, Suwito, Ahmad Sahnan, and Hendri Purbo Waseso. "Sufism and Politics: Internalization of Political Piety in Young Sufi in Indonesia." Revista de Gestão Social e Ambiental 18, no. 1 (June 26, 2024): e07339. http://dx.doi.org/10.24857/rgsa.v18n1-195.

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Objective: At the end of this decade, a phenomenon emerged that there were groups of young people in Indonesia who tended to carry out activities with Islamic spiritual nuances (Sufism). Their studies intensely discuss, and practice Sufism associated with political piety. This activity is very productive to build a nation that is spiritually intelligent and has Sufism-based religious moderation. This research was conducted at Jamaah Maiyah Yogyakarta, Café Rumi Jakarta, Jamaah Nahdatul Aulia, Al-Mu'min Pontianak, Jamaah Masjid Aolia Gunung Kidul, Yogyakarta. This article aims to describe and analyze the understanding, internalization, and contextualization of Sufism related to political piety in Sufi youth. Theoretical Framework: This research discusses young people's interest in Sufism. It examines how Sufism and politics can be internalized in young Sufis. Sufism and piety in politics are closely related to the neosufism theories of Ibn Taimiyah, Fazlur Rahman, Howell and Bruinessen. Sufism has a big role in integrating Sufism with political piety in Sufi youth. Method: The research approach was carried out using ethno-cyber, with data collection methods through in-depth interviews, observation, and documentation. Results and Discussion: The findings of this research show that the model and practical steps for internalizing the political piety of young Sufis in Indonesia are carried out by: (1) Opening the inner eyes (bashirah) of young salik (Sufis). With this, one will see the fact that reality is one. There is no contradiction between each other; (2) Shows that the political reality embodied in parties is essentially a particularity for universality (unity). The difference is another compliment. Sufism views political differences as a complement, (3) Understanding reality wise and thoughtful, (4) Realizing that politics is only a tool for liqa' and qurbah with Allah by guaranteeing the implementation of activities to be close to Him. Research Implications: This article makes young Sufis aware in Indonesia that Sufism and politics are sunnatullah, sufism is a tool can be installed for everyone by eliminating the ego so that politics can become a means to get closer to Allah. This article shows that Sufism and politics are in harmony in the lives of young Sufis in Indonesia. Originality/Value: This research uncovered a phenomenon where groups of young people in Indonesia are increasingly engaging in activities related to sufism. They intensely study and practice sufism, intertwining it with political piety.
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Firdaus, Firdaus. "Meretas Jejak Sufisme Di Nusantara." Al-Adyan: Jurnal Studi Lintas Agama 13, no. 2 (December 31, 2018): 303–35. http://dx.doi.org/10.24042/ajsla.v13i2.3854.

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Sufism that came and flourished on the archipelago was a saga that had been first formulated by the Sufis in the Middle East. The Sufis who spread the teachings of Sufism in the archipelago lived to adapt to the needs and desires of the people. The Sufis had come from abroad to preach in the archipelago and some of the area's sons studied directly in the Middle East and returned to their homeland to further their teachings. History of Sufism in Indonesia, Aceh occupies the first and strategic position, as it will eventually color the development of Sufism in the archipelago as a whole. Searching for this stream in the archipelago does not detract from the influence of those who study in the Middle East. Among the pioneers in the development of the Sufism flow in the archipelago, as mentioned in some of the literature are: Hamzah Fansuri, Syamsudin Sumatrani, Nuruddin al-Raniri Nuruddin Ar Raniri (died 1658 AD), Abdur Rauf As Sinkili (1615-1616 AD), Muhammad Yusuf Al magazine (1629-1699 M). Abdus Shamad al Palimbani. Sufis or Sufis from the beginning to Indonesia introduced the teachings of Sufism as well as various polemics that took place and prolonged it, but it was not the subject of public debate.
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Steinfels, Amina M., and Neeru Misra. "Sufis and Sufism: Some Reflections." Sixteenth Century Journal 37, no. 3 (October 1, 2006): 853. http://dx.doi.org/10.2307/20478052.

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In’amuzzahidin, Muhammad. "PEMIKIRAN SUFISTIK MUHAMMAD SHALIH AL-SAMARANI." Walisongo: Jurnal Penelitian Sosial Keagamaan 20, no. 2 (December 15, 2012): 321–46. http://dx.doi.org/10.21580/ws.20.2.202.

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The ideas of sufism of Muhammad Shalih al-Samarani in Matn al-Ḥikam and Majmū‘at al-Sharī‘ah al-Kāfiyah li ’l-‘Awām is still rarely studied by researcher. The sufism of Muhammad Shalih al-Samarani emphasizes on implementing islamic doctrine with sincerity and submition to God. Muhammad Shalih bases his sufism on practical (sunni-amali) sufism. He reject philosophical (falsafi) sufism, embraced by especially lay people.***Ide tentang sufismeMuhammad Shalih al-Samarani dalam Matn al-Ḥikam dan Majmū‘at al-Sharī‘ah al-Kāfiyah li ’l-‘Awām masih jarang dikaji. Sufisme Muhammad Shalih alSamarani menekankan implementasi doktrin Islam dengan ketunduk­an kepada Tuhan. Muhammad Shalih mendasarkan sufisme­nya pada sufisme praktis (sunni-amali). Dia menolak sifisme filosofis (falsafi), yang khususnya dianut oleh masyarakat awam.
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Gambari, Yusuph Dauda, and Karatu Fatiu. "A Critique Of Ibn Al-Jawzi’s Discourse On Some Sufi Themes In His Talibisu Iblis." AL-WIJDÃN Journal of Islamic Education Studies 8, no. 4 (October 26, 2023): 600–621. http://dx.doi.org/10.58788/alwijdn.v8i4.3199.

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Sufism is shrouded with many polemics which keep thickened by the day. The gap between the anti and pro-Sufi scholars continues to widen with time. As the former scholars intensified efforts to discredit Sufism, the latter strengthened moves to consolidate it in Islam. One of the scholars both sides relied on in their discussions is Ibn Al-Jawzī. Talbīs Iblīs, which forms the kernel of discussions in this paper, is one of his works on Sufism. It is often said that the work is an attack on Sufism, but the Sufis denied this, stating that it is just an appraisal of different groups that make up Islam. The effort here is to critique various mystical themes in the work vis-à-vis Sufis’ renditions to determine their level of correlation or otherwise. Historical and exegetical methods are adopted. The former availed the opportunity to dig into relevant historical facts, while the latter assisted in analyzing his submissions on Sufism. It is discovered that Ibn Al-Jawzī was not particular about Sufism, but all groups of Muslims identified how Iblīs deluded each. Also, he did not entirely condemn Sufism but considered some doctrines and practices strange therein. His submissions were guided by his little practice of Sufism and observations of Sufis of his time. The paper concluded that Ibn Al-Jawzī's effort is not different from Ahmad Ibn Hanbalī's among his precursors and Ibn Taymiyyah among his successors. Keywords: cAqīdah, Iblīs, Ibn Al-Jawzī, Sufism, Raqṣ, Zuhd
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Jinan, Mutohharun. "KONTEKS RELIGIO-POLITIK PERKEMBANGAN SUFISME: Telaah Konsep Mahabbah dan Ma’rifah." Profetika: Jurnal Studi Islam 18, no. 1 (June 9, 2017): 64. http://dx.doi.org/10.23917/profetika.v18i1.6354.

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This paper discusses the essence of the concepts of Sufism (Sufism) mahabbah and ma'rifah and how and in what context the concepts of Sufism are formulated. These two concepts are the teachings of Sufism from three Sufi figures namely Rabi'ah al-Adawiyah, Zunnun al-Mishri and al-Gahazali. Can be concluded that the three Sufis in laying the foundations of Sufism teachings did not escape from the context of his time. Rabi'a and Zunnun both live in situations where people are busy taking care of the exoteric things that do not penetrate to the esoteric dimensions of Islam. Both have shifted from the paradigm of worship held by Muslims of his day, from fear of God to love to God. While al-Ghazali lives in a state of contradiction between various Islamic groups. Mahabbah and ma'rifah taught by the three Sufis is the implementation of piety in the process of truth-seeking encompassing plurality and cosmopolitanism in a phase of civilization.Makalah ini membahas hakikat konsep-konsep tasawuf (sufisme) mahabbah dan ma’rifah dan bagaimana dan dalam konteks apa konsep-konsep tasawuf itu dirumuskan. Kedua konsep ini merupaka ajaran tasawuf dari tiga tokoh sufi yaitu Rabi’ah al-Adawiyah, Zunnun al-Mishri dan al-Gahazali. Dapat disimpulkan bahwa ketiga sufi dalam meletakkan dasar-dasar ajaran tasawuf tidak luput dari konteks zamannya. Rabi’ah dan Zunnun sama-sama hidup dalam situasi dimana umat sibuk mengurus hal-hal yang sifatnya eksoteris yang tidak menembus pada dimensi esoteris Islam. Keduanya telah menggeser dari paradigma ibadah yang dipegangi oleh umat Islam di zamannya, dari takut kepada Allah menjadi cinta kepada Allah. Sedangkan al-Ghazali hidup dalam keadaan pertentangan antar berbagai golongan Islam. Mahabbah dan ma’rifah yang diajarkan oleh ketiga sufi merupakan implementasi kesalehan dalam proses pencarian kebenaran yang dilingkupi pluralitas dan kosmopolitanisme dalam suatu fase peradaban.
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Jones, Linda G. "Mystical Encounters: Locating Sufis and Sufism in the Biographical Writings of Ibn al-Khaṭīb." Medieval Encounters 20, no. 4-5 (October 29, 2014): 352–82. http://dx.doi.org/10.1163/15700674-12342179.

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Ibn al-Khaṭīb’s engagement with Sufism has received less attention among scholars than other aspects of his political and literary career. The existing research has focused primarily on the debate concerning the sincerity of his commitment to Sufism. This article proposes to locate Ibn al-Khaṭīb’s attitude toward Sufism and the Sufis of fourteenth-century Nasrid Granada by analyzing some of the notices he dedicated to Sufis in his biographical dictionary, al-Iḥāṭa fī akhbār Gharnāṭa. By studying a broad range of biographies, this article hopes to shed light on Ibn al-Khaṭīb’s views regarding the compatibility of Sufism with public service and to increase our knowledge about the activities of the Sufis of Nasrid Granada by illustrating the various roles they played in Nasrid society.
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9

In’amuzzahidin, Muhammad. "PEMIKIRAN SUFISTIK MUHAMMAD SHALIH AL-SAMARANI." Walisongo: Jurnal Penelitian Sosial Keagamaan 20, no. 2 (December 15, 2012): 321. http://dx.doi.org/10.21580/ws.2012.20.2.202.

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<p class="IIABSBARU">The ideas of sufism of Muhammad Shalih al-Samarani in Matn al-Ḥikam and Majmū‘at al-Sharī‘ah al-Kāfiyah li ’l-‘Awām is still rarely studied by researcher. The sufism of Muhammad Shalih al-Samarani emphasizes on implementing islamic doctrine with sincerity and submition to God. Muhammad Shalih bases his sufism on practical (sunni-amali) sufism. He reject philosophical (falsafi) sufism, embraced by especially lay people.</p><p class="IKa-ABSTRAK">***</p>Ide tentang sufismeMuhammad Shalih al-Samarani dalam <em>Matn al-Ḥikam </em>dan<em> Majmū‘at al-Sharī‘ah al-Kāfiyah li ’l-‘Awām</em> masih jarang dikaji. Sufisme Muhammad Shalih alSamarani menekankan implementasi doktrin Islam dengan ketunduk­an kepada Tuhan. Muhammad Shalih mendasarkan sufisme­nya pada sufisme praktis (sunni-amali). Dia menolak sifisme filosofis (falsafi), yang khususnya dianut oleh masyarakat awam.
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Meirison, Meirison, and M. Harir Muzakki. "Implementing The Spirit of Jihad in Sufism." Jurnal THEOLOGIA 31, no. 1 (November 6, 2020): 1. http://dx.doi.org/10.21580/teo.2020.31.1.5379.

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<p>This paper aims to illustrate that Sufism does not fully lead to scepticism and passivity in fighting for the benefit of Muslims. Sufism was originally a zuhud (ascetic) movement in Islam, and in its development, gave birth to the tradition of Islamic mysticism. Some Islamic thinkers argue that Sufism is an exile from the people who are more concerned with spiritual life so that they no longer think about the problems of Muslims. Sufism experts, as described the Sufis do not care about what is happening around them, let alone strive for the religion of Allah and also as defined by the public. This article is a literature study and uses the content analysis method from several documents about the history of Sufism. This paper proves that not all accusations about Sufism are true. It could see from the reality on the ground, and it turns out that the Sufis and their students play a lot of roles in helping the struggle of Muslims. Both in eradicating evil, re-implementing the Islamic Shari'a, abolishing polytheism, and Jihad. Jihad that has long been forgotten by Muslims in the late Ottoman period. The struggle of heroic Sufis will never fade from the pages of history. True Sufism is Sufism, which follows the instructions of Allah and His Messenger towards the cleanliness of the spirit, the glory of morals and manners, which finally knows Allah with bright eyes. The Holy Jihad is for the sake of perfection, Jihad against self, greed, against tyranny.</p>
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Dissertations / Theses on the topic "Sufism"

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Ghafoori, Ali Stockdale Nancy L. "Polemics in medieval sufi biographies." [Denton, Tex.] : University of North Texas, 2009. http://digital.library.unt.edu/ark:/67531/metadc12127.

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Stenberg, Carl-Johan. "Religiös feminism och sufism : en hermeneutisk analys av sufisk teologi." Thesis, Uppsala universitet, Religionshistoria, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-296208.

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Barcelos, Matheus Melo. "Caminhantes na senda reta : os santos mestres sufis da Andaluzia segundo os relatos de Ibn ʿArabī de Múrcia (Séc. XII e XIII E.C.) /." Assis, 2019. http://hdl.handle.net/11449/183527.

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Orientador: Ivan Esperança Rocha
Banca: Cecilia Cintra Cavaleiro de Macedo
Banca: Carlos Frederico Barboza de Souza
Resumo: O sufismo, conceito e paradigma acadêmico, conglomera algumas práticas e especulações místicas/esotéricas na religião islâmica. Tradicionalmente, encontrava-se já no momento da revelação corânica e no período de pregação de Muḥammad, sendo reelaborado e institucionalizado, ao longo dos séculos. Entre seus pensadores, Ibn ʿArabī de Múrcia, andaluz que viveu no século XII e XIII da Era Comum, foi ponto de referência, ao sistematizar esse aprofundamento em obras utilizadas por todo o mundo islâmico. Esta pesquisa intenta analisar a vida de santos muçulmanos andaluzes, empregando as hagiografias escritas pelo citado autor, contendo extratos biográficos de seus mestres, para, com isso, perceber como o autor propunha uma via sufi a seus discípulos, cujos modelos retomavam aqueles do Ocidente islâmico, em meados dos séculos XII e XIII E.C. Propõem-se, neste trabalho, uma abordagem histórica do movimento místico islâmico que influenciou um dos maiores mestres do sufismo, bem como uma análise das hagiografias islâmicas e do conceito de santidade do sufismo em Ibn ʿArabī
Abstract: Sufism, concept and academic paradigm, conglomerates mystical / esoteric practices and speculations in the Islamic religion. Traditionally, it was already present at the time of the Quranic revelation and in the preaching period of Muḥammad, being reworked and institutionalized over the centuries. Among its thinkers, Ibn ʿArabī of Murcia, Andalusian who lived in the twelfth and thirteenth centuries of the Common Era, was a point of reference when systematizing this deep understanding in works used throughout the Islamic world. This research seeks to analyze the life of Andalusian Islamic saints, using the hagiographies written by the mentioned author, containing biographical extracts of their masters, in order to understand how the thought and the Sufi way were organized in the Islamic West in the middle of the XII century and XIII EC. This work proposes a historical approach to the Islamic mystical movement that influenced one of the greatest masters of Sufism, as well as the proposition of an analisis of Islamic hagiographies and the concept of sanctity of Sufism in Ibn ʿArabī view
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Ghafoori, Ali. "Polemics in Medieval Sufi Biographies." Thesis, University of North Texas, 2009. https://digital.library.unt.edu/ark:/67531/metadc12127/.

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The eleventh and twelfth centuries represent a critical formative period for institutions and practices that characterized later Islam. Sufism also emerged during the same period as a distinct mode of piety that gained widespread acceptance in the aftermath of Mongol invasions in the thirteenth century. Using early Sufi biographies produced in Khorasan during that period, this study will argue that the early Sufis were not only preoccupied with locating their own tradition within the Islamic orthodoxy but also defining the contours of what constituted acceptable Islam. The sources used are predominantly Persian Sufi biographies composed in Khorasan which form the main body of historiography of Sufism.
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Andersson, Tobias. "Den tidlösa sufismen : Om philosophia perennis föreställningar om sufism och islam." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper, KV, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-10166.

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Det västerländska intresset för sufism har under 1900-talet varit stort, liksom antalet böcker som har publicerats rörande ämnet, både inom och utanför den akademiska världen. Samtidigt har en fascination för islams esoteriska dimensioner kunnat påträffas bland flera konstnärer, poeter och intellektuella, vilka inte sällan varit befryndade med philosophia perennis och dess läror, som både inom och utanför de akademiska sammanhangen således har utövat ett visst inflytande. Följande studie inriktas dock på de mest framstående och uttalade företrädarna för philosophia perennis som under 1900-talet dragits till sufismen, med fokus på deras föreställningar och tolkningar av sufism och islam. Studiens syfte är att genom en textkritisk och idéhistorisk metod analysera kvalitativt utvalda skrifter av perennialister som ger uttryck för särskilda föreställningar och tolkningar av sufism genom att relatera dessa till teorier om orientalism, occidentalism, globalisering och modernitet. Detta utreds genom problemformuleringarna: Hur framställs och tolkas sufismen av företrädare för philosophia perennis? Varför framställs sufismen så? Vad finner företrädarna tilltalande i islam och sufism? Resultaten visar att perennialisterna anspelar på och använder de orientalistiska och occidentalistiska föreställningar som finns i både öst och väst vid presentationerna av islam och sufism, bland annat för att kritisera moderniteten och definiera sina egna ståndpunkter. Dessutom pekar resultaten vidare på att perennialismen både närts och influerats av modernitens allt mer påtagliga globalisering, även om de ofta reagerar polemiskt emot den. Utan att reducera 1900-talets philosophia perennis till enbart en anti-modernistisk idéströmning, fokuserar studien på dess relation till modernitet, globalisering, orientalism och occidentalism, enligt syftet att belysa perennialismens föreställningar om sufism, varför just islam tilltalar företrädarna samt vilka särskilda implikationer ovan nämnda faktorer genererar i deras föreställningar och tolkningar av sufism.
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Keeler, Annabel. "Persian Sufism and Exegesis:." Thesis, University of Cambridge, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504091.

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Harrak, Fatima. "State and religion in eighteenth century Morocco : the religious policy of Sidi Muh₋ammad B. #Abd Alláh 1757-1790." Thesis, University of London, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.286115.

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Liebeskind, Claudia. "Sufism, sufi leadership and #modernisation' in South Asia since c.1800." Thesis, Royal Holloway, University of London, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.297169.

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Hendricks, Mogamat Mahgadien. "A translation, with critical introduction, of Shaykh °Alawåi al-Risåalah al-Qawl al-Ma `råuf fåi al-Radd `alåa man Ankara al-Tasawwuf: A kind word in response to those who reject Sufism." Thesis, University of the Western Cape, 2005. http://hdl.handle.net/11394/2152.

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Magister Artium - MA
The objective of this thesis was the translation of an original defence of Sufi practice titled "A Kind word in response to those who reject sufism" by Shaykh Aòhmad ibn Muòsòtafá °Alawåi. This book was written in defence of Sufis and Sufism. This research provide some notes on the life, spiritual heritage and writings of the Shaykh °Alawåi in conjunction with a critical introduction to complement the translated text. The Shaykh's methodology applied in his ijtihåad to validate and defend the Sufis and their practices was also reviewed.
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Akash, Hussein Ali. "Die sufische Koranauslegung Semantik und Deutungsmechanismen der išārī-Exegese." Berlin Schwarz, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2815880&prov=M&dok_var=1&dok_ext=htm.

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Books on the topic "Sufism"

1

1957-, Misra Neeru, ed. Sufis and Sufism: Some reflections. New Delhi: Manohar Publishers & Distributors, 2004.

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2

Khan, Nasir Raza. Sufism. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003336617.

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3

Salaheddin Ali Nader Shah Angha. Sufism. Washington, D.C: M.T.O. Shahmaghsoudi Publications, 1996.

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4

Nurbakhsh, Javad. Sufism. London: Khaniqahi-Nimatullahi, 1988.

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Meena, Sharify-Funk, Rory Dickson William, and Shobhana Xavier Merin. Contemporary Sufism. New York : Routledge, 2018. |: Routledge, 2017. http://dx.doi.org/10.4324/9781315542379.

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Muedini, Fait. Sponsoring Sufism. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137521071.

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Nurbakhsh, Javad. Sufism IV. London: Khaniqahi-Nimatullahi, 1988.

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Ghahreman, Safavi Seyed, ed. Sufism = ʻIrfan. London: Academy of Iranian Studies Press, 2008.

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1939-, Fadiman James, and Frager Robert 1940-, eds. Essential sufism. San Francisco: HarperSanFrancisco, 1997.

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Sirriyeh, Elizabeth. Sufis and anti-Sufis: The defense, rethinking and rejection of sufism in the modern world. Richmond, Surrey: Curzon, 1999.

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Book chapters on the topic "Sufism"

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Halligan, Fredrica R. "Sufis and Sufism." In Encyclopedia of Psychology and Religion, 2304–6. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_666.

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Halligan, Fredrica R. "Sufis and Sufism." In Encyclopedia of Psychology and Religion, 1750–51. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_666.

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Cyrous, Sam, Carol L. Schnabl Schweitzer, Stacey Enslow, Paul Larson, Rod Blackhirst, Morgan Stebbins, Erel Shalit, et al. "Sufis and Sufism." In Encyclopedia of Psychology and Religion, 880–82. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_666.

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Jibraeil. "Central Asia to India: Immigration of Sufis and Urbanization in Medieval Raj asthan." In Sufism, 101–22. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003336617-8.

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Mohammed, Jigar. "Sufism and Sufi Shrines in Jammu Hills." In Sufism, 71–84. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003336617-6.

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Kazimov, Mehdi. "The Style of Persian Sufi prose XI - XIII centuries." In Sufism, 149–69. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003336617-11.

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Yerekesheva, Laura. "Sufism and Religious Syncretism in the History of Central Asia." In Sufism, 141–48. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003336617-10.

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Kamolov, Usmonali. "The Understanding of Self and others in Teachings of Sufism: Najmuddin Razi (1177-1252)." In Sufism, 185–93. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003336617-13.

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Husain, S. M. Azizuddin. "Shaikh Sharfuddin Bu Ali Qalander Panipati's Contribution for the Development of Composite Culture in Panipat during 14th Century." In Sufism, 195–207. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003336617-14.

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Khan, Nasir Raza. "Introduction." In Sufism, 1–15. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003336617-1.

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Conference papers on the topic "Sufism"

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Yakupoğlu, Cevdet. "Sheikh Şa'bân-i Velî of Kastamonu, One of the Followers of Sheikh Ibrahım Zâhid-i Gîlânî's Irfan School." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201819.

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Sheikh Zâhid-i Gîlânî, one of the great Sufis who grew up in the Turkish geography of Azerbaijan, has a great place in Anatolian Sufi culture. The Sufis educated by this person also migrated to Anatolia and contributed to the spread of the Khalveti sect there. One of the followers of the Sufi thought that spread as a result of the activities of Sheikh Zahid's khalifas in Anatolia was Sheikh Şa'bân-ı Velî (d.1569). This person, who was born in Kastamonu in the last quarter of the 15th century, received his high madrasa education in Istanbul, later matured under the Sufi training of Konrapalı Hayreddin Efendi, who had a dervish lodge around Bolu, and was given the duty of guidance in his hometown, Kastamonu. Şa'bân-ı Velî gave lectures in different dervish lodges in Kastamonu and trained students and khalifas. In this study, brief information is given about Sheikh Zahid's understanding of Sufi thought, the life and legends of Şa'bân-ı Velî, who laid the foundations of Şa'bâniyya in Kastamonu two and a half centuries later, are examined, and the roles of these two great Sufis in Turkish-Islamic Sufism life are discussed. Keywords: Sufism Life, Khalvetiyya, Şa'bâniyya, Kastamonu, Azerbaijan.
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Olim, Sultonmurod. "THE ROLE AND SIGNIFICANCE OF SUFISM IN BABUR'S LIFE, WORLDVIEW, AND CREATIVITY." In The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/bwxa5016.

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This article examines Sufism's pivotal role in Babur's life and worldview, drawing from "Baburname" and contemporaneous writings. It elucidates Babur's unique stance toward Sufi figures and establishes the significance of Nakshbandi sheikhs in his life. This scholarly inquiry enriches our understanding of Babur's complex relationship with Sufism.
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Asku, Uğurcan, Veysal Bayram Ali, and Alcan Cafer. "Sheikh Zahid Gilani and Other Azerbaijani Sufis in Nurbahş Kuhistani’s Silsile-i Evliya." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201803.

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The paper evaluates Nurbahş Kuhistani and Silsile-i Evliya, who lived in the 15th century. In his work, Nurbahş Kuhistani deals with Azerbaijani sufis, in which he includes names and short biographies. It is given about other Sufis who lived in the same geography and time zone as Sayyid Nesimi. This information aims to understand how Sheikh Zahid and other Sufis emerged in a geography of knowledge. Identifying the names of many Sufis from Azerbaijan, drawing attention to the Sufis that exist in their life and culture environment will contribute to the understanding of the Sufi thought and cultural environment. Thus, the aim of this study is to determine the personalities of the Azerbaijani Sufis from a broader perspective. In this form, the declaration and its source are also important in terms of being the first work about the Sufis of Azerbaijan. The introduction of the book as a new literature on the history of Azerbaijani sufi points to another importance of the paper. Nurbahş Kuhistani (d. 869/1464), on the other hand, is a great Sufi, who carried out activities around the philosophy of Sufism. Nurbahş Kuhistani, whose sect called Nurbahşiyye, was spread in Khorasan and Azerbaijan and had many disciples. Nurbahş Kuhistani included 254 sufis in his Arabic work Silsile-i Evliya. While these sufis were recorded to the cities of Azerbaijan such as Tabrizi, Shirvani and Bakuyi, they also gave Sufi schools which they were famous with in the form of Halveti and Ardabil. Keywords: Sheikh Zahid, Nurbahş Kuhistani, Azerbaijan, Silsile-i Evliya.
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Iqbal, Rizwan. "Ontology development for Sufism domain." In Fourth International Conference on Machine Vision (ICMV 11), edited by Zhu Zeng and Yuting Li. SPIE, 2012. http://dx.doi.org/10.1117/12.920081.

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Rzasoy, Seyfəddin. "The Concept of “Imam Ali” in The Sufism Thinking System: Functional Structure of Epic-İrfani Code." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201818.

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Sufism is the philosophical-theoretical teaching and socio-cultural practice of the model of God-World-Human relations based on the Sharia-Creation-Truth-Evolution-based evolution scheme. The sufism forms the core of the Sufi teaching concept of "Imam Ali". This concept plays the role of nuclear and concentration center, covering all manifestations and expression levels of the system of sufism. The concept of "Imam Ali" plays a formulas of socio-cultural organization by bringing together all the elements of imaginative systems as a moral idea. The concept of "Imam Ali" shows itself in all the manifestation levels of the Islamic world. It is impossible to imagine medieval classical poetry beyond that. Even beyond the concept of "Imam Ali", the cultural manifestations contradicting him must also be based on literary-art traditions based on this concept. One of the cultural space and codes of use that all the artistic-psychological freshness of the concept of "Imam Ali" is Azerbaijan's love epics. The content, idea and shaping of the love epics of Azerbaijan are directly related to Imam Ali's cult. There are two heroes of this epic: Lover and Beloved. Lover and Beloved, and the opponent (Antihero), according to our own observations, are instructed by God-Human-Satan trixotomic model. On the basis of the functional structure stands the mechanism of the struggle between Truth and False, the Good and Evil, the Good and the Evil. Keywords: Sufism, Imam Ali, Code, Sharia, Sect, Enlightenment, Lover, Beloved.
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Bayramov, Müşfiq, and Kamal Mahmudov. "Outstanding Representative of Azerbaijan Culture Sheikh Tajaddin Ibrahim Zahid Gilani." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201808.

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Sufism, which began to take shape as a religious-religious way of thinking in the 9th century, was fully formed in the 11th-12th centuries. As a religious-philosophical, spiritual and moral way of thinking, Sufism was also widespread in Azerbaijan. Well-known representatives of this religious and mystical movement in Azerbaijan were such as Abu Huseyn Dindari, Akhi Faraj Zanjani, Shams Tabrizi, Mahmud Shabustari Seyid Yahya Bakuvi. One of them is Ibrahim bin Rovshan Amir, who was born in the village of Siyavurd in Lankaran, better known as Sheikh Zahid Gilani. His role in the development of Sufism and the development of Sufism ideas in the Middle East, especially in the regions of Shirvan and Ardabil, is great. He had educated many murids who propagandized the culture of irfan and played an important role in the ideological, social and political life of Azerbaijan. Keywords: Safaviyya, Zahidiyya, Sufism, Irfan, Sect, Tolerance.
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Şamıyeva, Həyat. "Khurramism in Sufi System." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201817.

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First of all, we need to overview at the history and essence of Sufism in order to understand the place of the Sufism system and the teaching of Khurramism in this system. “Sufism“ or “tasavvuf“ are essentially of the same meaning. Both terms are used parallel to express the same belief system. Sufism had been a widespread religious-philosophical, mystical moral-ethical thinking and behavior system in the Middle Ages. There are various versions on the origin and essence of this term. The Sufism and the tasavvuf system have had proper and similar features with a number of religions, religious - philosophical and faith systems of human-cultural development up to it. One of these systems is Khurramism. The Khurramism was the ideology of the Khurramid movement, which took place in the late eighteenth -early ninth century. The Khurramid movement had a political, as well as religious-irfani, religious-philosophical-mystical character. The religious faith and values of this movement is the subject of disputes so far. In the historical literature, the words “Khurramids “ or “Khurramdinler “ have appeared since in the time of the Abu Muslim rebel. Among the ideological views of Khurramids known to science, there are some points considered important by them that they indicate the presence of religious-ideological views, and these views were later included in the Sufism system. There were three basic aspects of the religious beliefs of Khurramids: 1) Hulul - God's personification in man; 2) Tanasukh – (reincarnation, metamorphosis as a scientific term) - the pass of the soul from one body to another; 3) Rijat -rising from the dead; Resurrection. They are purely religiousphilosophical- mystical elements. The Sufism system and the Kizilbashlik widely embrace the religious and ideological principles of Babek and Khurramism, and we have also tried to talk about these issues in our articles. Keywords: Sufism, Khurramism, Hulul, Tanasukh, Rijat.
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Yunus, A., and Muhammad Luthfi. "Sufism Practices at Ma'iyahan Emha Ainun Nadjib." In Proceedings of the 2nd International Conference on Strategic and Global Studies, ICSGS 0218, October 24-26, 2018, Central Jakarta, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.24-10-2018.2289650.

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BARSUKOVA, Elena. "INFLUENCE OF SUFISM ON ARCHITECTURE AND ART." In 7th International Conference Science and practice: a new level of integration in the modern world. B&M Publishing, 2018. http://dx.doi.org/10.15350/uk_6/7/1/1.

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Ikhwan, Wahid. "The Manifestation of Sufism in Wahyu Kolosebo." In Proceedings of the 1st International Conference on Language and Language Teaching, ICLLT 2019, 12 October, Magelang, Central Java, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.12-10-2019.2292216.

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Reports on the topic "Sufism"

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Hill, Jonathan N. Sufism in Northern Nigeria: Force for Counter-Radicalization? Fort Belvoir, VA: Defense Technical Information Center, May 2010. http://dx.doi.org/10.21236/ada520898.

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Laremont, Ricardo R. Mercy or Wrath: The Competing Ideologies of Sufism and Wahhabism in North Africa and the Sahel. Fort Belvoir, VA: Defense Technical Information Center, June 2013. http://dx.doi.org/10.21236/ada586478.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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