Journal articles on the topic 'Sufism in China'

Around the middle of the Ming Dynasty, with the Chinese language becoming the mother tongue of Muslims in mainland China, the religious education of Chinese Muslims faced a dilemma. Meanwhile, a rejuvenated educational system was established by Hu Dengzhou (胡登洲) in Shaanxi during the Wanli (萬歷) period. This system, which was called Jingtang education (經堂教育) after a long time, has epoch-making significance in the history of Chinese Islamic thought. Through Hu Dengzhou’s disciples, this educational system gradually spread to North China and Jiangnan, where Shandong School and Jinling School were formed. Sufism played an important role in the two early schools’ teaching arrangements and academic activities. In the middle and late Qing periods, Shaanxi School and Yunnan School emerged one after another. Scholars of these two schools paid more attention to rational sciences represented by philosophical theology and attempted to use theological theories to explain Sufi texts. Overall, the establishment of Jingtang education was not only an urgent requirement for Muslims in mainland China to explain Islamic classics in Chinese, but also a fruitful attempt to replace official schools with private schools. The early Shandong School and Jinling School attached great importance to Sufism for two reasons: (1) Sufism became a prominent study after the 12th century, and most of the teachers of early Jingtang education had a close relationship with the Sufis. (2) These scholars live in a Chinese cultural background with Neo-Confucianism as the mainstream, and there are many commonalities between Sufism and Confucianism, which helps Muslim scholars to use Confucian terms to explain Islamic teaching. In the later period, Shaanxi School and Yunnan School turned to pay more attention to philosophical theology for two reasons: (1) In order to deal with the emergence and ideological differences of Chinese Islamic sects in the mid-Qing era. (2) This change was not unrelated to the influence of the Shixue (實學) thought trends in China, especially the Qianjia School.

In December of 1984, Zhang Chengzhi, a thirty-six-year-old ethnologist from Beijing and an important novelist in contemporary Chinese literature, reached a small village on the loess plateaus of northwestern China. An impoverished farmer, Ma Zhiwen, hosted Zhang during his brief stay and introduced him to the local community of Muslims who practiced Sufism, a form of mystical Islam. Night after night, the Muslim villagers sought Zhang out to tell him about events in the history of their Sufi order, the Zheherenye. Zhang learned that Zheherenye Sufis carefully cultivated historical memories reaching back to the mid-eighteenth century when the order was founded by a Chinese Sufi returned from Yemen. Since then, the order had been led by amurshid, the Arabic word for mentor or spiritual guide. During the last dynasty of the Chinese empire, which fell in 1911, the Zheherenye were often outlawed and clashed repeatedly with the imperial army in regional wars that the Sufis always lost. Interpreting their defeats as martyrdom, the Zheherenye narrated the lives of the successivemurshidin their transmission of oral histories, but also in handwritten histories that were often written in Persian or Arabic.

This article elucidates the idea of religious pluralism among Indonesian theosophies society (MTI), an association of well-educated people of Nusantara from 1901 through 1933, whose members were dominated by the high-class of Javanese and Sumatran people, Dutch and other Europeans. It argues that MTI’s ideas about pluralistic and inclusive religious perceptions and attitudes were indeed influenced by perennialism, religious humanism, Javanese Islam and Sufism that accepted religious pluralism. MTI’s deep religious outlooks and insights resulted from mixed ideas coming from diverse socio-cultural backgrounds: Europe, America, India, China and indigenous Nusantara traditions which emphasizes the principles of harmony.

COVID – 19 is the code given to an infectious disease called Coronavirus. It was on 31st December 2019 that World Health Organization (WHO) was kept informed of its discovery. It was speculated that the disease was first discovered in the Republic of China. It then spread from there to other countries of the world, including Nigeria. Multiple efforts were put in place in an attempt to halt its spread in the country, i.e., Nigeria. One of such was to lockdown the country. The pandemic and lockdown had various effects on society and its people in multiple ways. As a result, people found themselves in a state of frustration and anxiety, looking forward to a remedy and solution. This paper, therefore, determines to examine the role of the Sūfis during this kind of situation with the hope of bringing the role of the Sūfis into the limelight and to put it on record the Sūfi resilience and effort on the spiritual being of the Sūfi adherents at a particular time. The method adopted in this research is based on the interpretative approach in line with the disciplines of Islamic Studies, especially Sufism and history. The main result of the study reveals that the pandemic has both positive and negative effects on people generally. Finally, through its teachings, Sufism provides resilience to the public, especially its adherents.

For Muslims, especially those who are interested in sufism, Naqsabandiya sufi order is of special interest due to its important position in society. This is also because the great influence that this sufi order has played in the Islamic world, especially in Indonesia, India, China and Middle East. In Indonesia, this sufi order has spread throughout the islands, including in South Celebes. One of the great teacher of this sufi order came from this region, namely Syaikh Yusuf al-Makassari. He was believed to be the first to introduce this sufi in Indonesia. This essay attempts to explain the method of essential teaching developed in this sufi order, as this is practiced by people in South Celebes. It also traces the sufi’s historical background and expounds the ways in which it influences people’s social life, including in the fields of worship and human relations.

Etymologically Sufi, as an Arabic word, means woolen-clad. This is unsuitable in designating a devotee who tries to have union with God. When the word is taken to Chinese it means (my) master-and-father, my Guru. There are at least nine more words used in addressing the Sufi or speaking of him, all of Chinese origin. This leaves no word specially used for the sufi which is not derived from Chinese. Next comes a rite special to the sufis, its is whirling-dancing. It has no precedence in traditional Islam. On the contrary "Dancing in ancient China was a powerful means of seeking divine will, and producing ecstasy for calling down spirits from the invisible word". Thus sufism would be an adaptation from Chinese Shamanism. The headdress, rather than the dress covering the body, is special to the sufis; it is a long hat made to resemble the male generative organ. In ancient times this organ was sanctified and, as sacred object, its emblem formed the headdress of male and female deities. Even sages were buried with emblem of the male organ on their heads. The earlier form of Hindu Trinity was called Trai-Linga-Ishwara, where Linga literally neans the male organ but semantically connotes creative power. To understand creation man had projected Birth as Creation when the male organ of reproduction was sublimated as power of creation. The prehistoric word was Chhiu, meaning phallus. This was pronounced as Shiu or Shew and later became Shiva, who was Phallus-god. In Greece Hermes was Phallus-god. With Shiva there was the Trinity Trai-Linga-Ishwara; Hermes was correspondingly called Tris-Majestis. The headdress, originally formed to resemble the male organ of reproduction underwent modifications. It grew in length while the top, from being round became flat. In this form it could be used without a cloth wrapped round to support it on the head. This was again unique and used only by the Sufis. Its past took it to emblem of male generative organ but in all stages represented creative power.

Abstract Messianic Islam and socialism are often contrasted as either fighting each other or joining their forces against colonialism. If in late imperial China the Islamic legal duty of jihād (lit. struggle) was a byproduct of anti-dynastic uprisings by means of which reformist movements—linked to alienated offshoots of Naqshbandiyya Sufism—sought to legitimate religiously-based violence against the Qing state, during the country’s transition toward a republican system of government such duty became aligned with the state-driven program of nation-building and Chinese-distinctive brand of socialism. By so doing, the jihad added momentum to the Xinhai Revolution initiated by Sun Yat-sen, and its military ideology amalgamated with Sun’s political philosophy which was eventually remoulded by Muslim progressive circles within the Kuomintang or close to Mao Tse-tung’s Red Army and the soviet-style regime installed in Yan’an. Based on the analysis of hagiographical materials and periodicals of the first half of the 20th century, the paper sheds light on this critical juncture in the history of modern China that saw statesmen, revolutionary leaders, and religious élites validate jihad and discourses of pan-Islamic solidarity in a combined effort to boost national unity among ethnic minorities and armed resistance to foreign aggression.

From the Yuan to the mid-Ming period, the people of Huihui (回回人) in mainland China gradually Sinicized in terms of their languages, family names, marriages, costumes, and ethical values. There was close interaction between these Muslims and Confucian scholars in China. Most of the mosque inscriptions in this period were written by Confucian scholars, who were the first to try to interpret Islam in Confucian terms. Around the mid-Ming period, the Chinese language became the lingua franca of Muslims in mainland China, and the teaching of Arabic and Persian classics in Chinese became an urgent need at this time. It was at this time that the Confucian academies were revived with the government’s permission. Thereupon, the Muslim scholar Hu Dengzhou (胡登洲) founded a rejuvenated educational system known as Jingtang education (經堂教育), which produced a group of Muslim scholars who wrote in Chinese. Islam thus entered the historical arena of interaction with traditional Chinese religions. During the middle and late Ming period, changes in political and economic structures led to changes in the general mood of society. The rise of Wang Yangming’s Mind Study (心學) brought a lively academic atmosphere and a relaxed cultural environment to intellectual circles. The concept of “The same mind and the same principle of the sages in the East and the West” advocated by Lu Jiuyuan (陸九淵) and Wang Yangming (王陽明) was taken seriously by Muslim scholars and became a crucial theoretical reference in their writing process. In the late Ming and early Qing periods, the classical learning of the Shandong school and the Jinling school of Jingtang education focused on the study of Xingli (性理學). The theory of Sufism shared many common ideas with the Three Teachings (Confucianism, Taoism, and Buddhism) which showed a tendency towards confluence in the Song, Yuan, and Ming periods. Chinese Muslim scholars, known as Huiru (回儒), drew intellectual resources from all of these traditions to construct their study of Xingli.

The article is devoted to the images and motives of the East in the poetry of the author of the Eastern emigration Boris Volkov (1894, Ekaterinburg – 1954, San Francisco). The work of this poet, writer, publicist is still unknown to the domestic reader, although during his lifetime he had a fairly wide publication geography: from Harbin to San Francisco. However, his works were never reprinted, and the manuscript of the novel “The Kingdom of the Golden Buddhas” is considered lost. The analysis involved Volkov’s book of poems “In the dust of foreign roads”, published in Berlin in 1934. Of its four parts, the oriental flavor is especially distinct in the first. Individual works of this part constituted the object of study of this article. The autobiographical substrate of Volkov’s poetry is revealed, the intersection of motives and imagery with the poetic world of Gumilyov is shown. The influence of the Eastern world, its philosophical teachings on the creative worldview of Volkov is investigated. In his poetic thinking, traces of Sufism, Islam, and the philosophy of Lao Tzu are palpable. Exotic images of China and Mongolia weave an intricate pattern in the first cycles of the book, integrating into the depicted biographical circumstances and expanding their semantic palette. “Alien” is trying hard to become “ours” at the level of a philosophical attitude to the world and the fate of the poet himself. He is close to the poetic attitude of the inhabitants of the East to life and death, based on ancient traditions and customs. The poems reflect the confusion of the experiences of the lyrical hero, warrior and wanderer, who has found a place in life as a result of an action-packed duel with fate.

The World Congress on Mulla S a b was held May 22-27, 1999, inTehran, Iran. Sponsored by the Islamic Republic of Iran, the Congress drewmore than three hundred local and intemational speakers who presentedpapers on various aspects of the philosophy of Sadr al-Din Shirazi (d.l o ) , commonly known as Mulla Sadra. The scope of the Congress, however,was not confiied to the philosophy of Mulla Sadra, papers with otherpoints of interest and focus were also presented. The Congress can bedescribd as consisting of three concentric circles: the first, focusing exclusivelyon Sadrean studies; the second, ranging from Islamic philosophy toSdism and kafam; and the third, extending to subjects as diverse asMuslims in China and Western philosophy. In addition to Islamic thought,there was also a sepamte section on Western philosophy, primarily focusingon analytic philosophy, in which many Westem scholars and philosophersMcipated.The Congress began with a reading of a brief welcome speech by thedirector of the Congress, Ayatollah Muhammad Khamanei. The keynoteaddress, and the concluding speech of the day, was delivered by Iranianpresident Muhammad Khatami, who talked about the importance ofIslamic philosophy in general and Sadra's thought in particular for thefuture of Islamic world.For the remainder of the Congress, each day, four simultaneous sessionswere conducted in the Conference Hall of the Organization of IslamicConference (OIC). The Islamic philosophy section, which was the mainbody of the Congress, was divided into four major subdivisions:Transcendent Philosophy of Mulla Sadra, Comparative Philosophy,Islamic Philosophy, and Gnosis and Sufism. Here the speakers focused onvarious aspects of the philosophy of Mulla Sadra, ranging from his ontologyand epistemology to his eschatology and commentaries on Qur'anicverses. Mulla Sadm, who is considered to be one of the most impom figuresof the post-Avicennan Islamic philosophy, was both an originalthinker and a first-rate historian of philosophy. With his notion of the primacyof being (asah af-wujud) and his celebrated idea of substantial ...

The European aristocratic imaginary and the Eastern paradise: Europe, Islam andChina 1100-1780. Batchelor. Robert Kinnaird, Jr. Ph.D. University of California, LosAngeles, 1999.218~A~d.v isers: John Brewer and David Sabean.The disseaion investigates changes in the social imaginary of the European aristocracy,which centered on the garden as a space of social and cultural production, to argue that firstIslam and later China played an integral role in the formation of conceptions of both aristocraticsociety and later the nation in Europe. The nineteenth century institution ofOrientalism as a scholarly and literary form of writing about the East cannot be understoodwithout an historical understanding of its basis in earlier aristocratic attempts to define andmaintain their class status in emerging nation states by drawing upon cultural models perceivedas external and superior to Europe. An interest in the unique combination of sensualityand emtic love with formal geometry and a strict ordering of nature in the Islamic gardendrove this process during the Middle Ages and Renaissance, while in the seventeenthand eighteenth centuries, especially in England, the “irregular” nature of the Chinese gardenwith its “management of contrasts” and “concealment of the bounds’’ captivated the attentionof a “patriotic” and nationally oriented aristocracy and gentry. These exchanges cameout of, and were in turn shaped by, a formal commerce in writings and images that developedfirst locally in the Meditemean and then globally between Europe and China.Bayazid Bistami an analysis of early Persian mysticism (ninth century, Islam). Tehmi,Diane. Ph.D. Cofwnbia University, 1999. 147pp. Adviser: Hamid Dabashi.This study is an analysis of the development of early Persian mysticism with specific referenceto the ninth century Islamic mystic Bayazid Bistami. The study contains historical,political, social, religious, and literary background of Bayazid in Islamic thought. A completetranslation of the sayings of Bayazid, certain metaphors employed by him for the clarificationof his doctrine, and an alphabetized list of names of the persons and places mentionedin the text are also brought into consideration. This study also contains backgroundof his life. contemporaries, and contribution to Sufism. as well as terminology, symbolicmetaphors, and annotation of expressions and technical terms in his work.Terrorism in the name of religion: perceptions and attitudes of religious leaders fromJudaism, Christianity, and Islam in the United States. Al-Khattar, Aref M. Ph.D.Idiana University of Pennsylvania, 1998. 365pp. Adviser: W. Timothy Austin.This dissertation analyzes the way in which spiritual leaders representing Judaism,Christianity, and Islam perceive terrorism. In-depth, semistructured interviews were conductedto explore how Rabbis, Priests, and Imams/Sheiks from three monotheistic religionsdefine and justify terrorism in the name of religion. Also addressed are what functions, ifany, religious leaders can or should play in fostering better understanding of terrorism in theU.S.A. or elsewhere. A stratified, purposive sample of 24 participants was drawn from anavailable population of religious leaders (representing their major sects) from the Northeastregion of the United States. Following traditions appropriate to qualitative research, datawas collected, sorted and analyzed. Findings of this study confiied the difficulty of definingterrorism. All participants agree that terrorism cannot be justified in their religions.Nevertheless, many of them gave some justifications of certain terrorist acts without specificallyconsidering these acts as terrorism. It was concluded that violence, but not terrorism, ...

In Xinjiang, northwestern China, the Uyghur Sufi Muslims practice a localised samāʿ ritual called hälqä-sohbät, which involves dhikr, singing and dancing. Participants in hälqä-sohbät sometimes enter an altered state of consciousness called jäzba, which literally means pulled by God. The hälqä-sohbät includes various sounds such as the singing of hikmät, muqam and mäshräp, as well as instrument playing. However, Uyghur Sufis often deny the role of sound as a decisive factor in triggering jäzba, but attribute its causation to the practice of dhikr, especially silent dhikr. Based on ethnographic data from Khotan, southern Xinjiang, and inspired by Leman’s research framework for music, gesture and embodied meaning, I study the relationship between sound and jäzba in hälqä-sohbät in three perspectives: a first-person perspective from the point of view of the practitioners; a second-person perspective in which hälqä-sohbät is viewed as a way of social interaction in a “me to you” way; and a third-person perspective in which I, the researcher, try to disclose and analyse the various factors at work in triggering the altered state of consciousness, such as timbre, rhythm, and physical movements.

Abstract (ANALYSIS OF VOCABULARY THAT SHOWS A PROFESSION FROM JAPANESE LANGUAGE BOOKS THAT USED IN UNNES) The important things in sentences is vocabulary. Vocabulary in Japanese is called 語彙‘goi’.Goi means a collection or set of words related to Japanese. Based on its origin, goi is divided into three types, 1) 和語 'Wago', are words in original Japanese, 2) 漢語 'Kango', are words that comes from China, and 3) 外来語 'Gairaigo', is an absorption word that comes from a foreign language, or most of it is from English. In learning vocabulary in Japanese, one of the groups of vocabulary that is often used is professional vocabulary. However, in the textbooks the types of professions have not been classified and how the form of professional vocabulary that as well as their used. The data source of this research is the Japanese textbook that used in the Japanese Language Education Study Program Unnes. The data analysis technique used in this research is the agih method and the technique of dividing elements directly. Based on the results of the research, the author obtained the professional words in Japanese language textbooks used in Unnes as many as 29 professional words, the word is classified in 23 words of Kango and 6 words of Gairaigo. The total occurrence in the textbook is 68 times. The word 会社員 (kaishain) occurs most often, which is 11 times.The author gets the word profession classified as Kango, which in its form is characterized by the suffix, which is ~者 (sha), ~員(in), ~士(shi), ~家(ka), ~手(syu), ~人(nin), ~事(ji). The author also gets the word profession belonging to Gairaigo based on the data which in its form is characterized by written using Katakana and a change in consonants or addition of vocals. Abstrak Salah satu unsur penting dalam kalimat adalah kosakata. Kosakata dalam bahasa Jepang disebut 語彙‘goi’. Goi memiliki arti kumpulan atau himpunan kata yang berhubungan dengan bahasa Jepang. Berdasarkan asal usulnya, goi dibagi menjadi tiga macam yaitu, 1) 和語‘Wago’, merupakan kata-kata dalam bahasa Jepang asli, 2) 漢語‘Kango’, merupakan kata-kata yang dibaca secara onyomi dalam penulisan kanji, dan 3) 外来語‘Gairaigo’, merupakan kata-kata serapan yang berasal dari bahasa Asing, atau kebanyakan terdapat dari bahasa Inggris. Sumber data penelitian ini yaitu buku ajar bahasa Jepang yang digunakan di Prodi Pendidikan Bahasa Jepang Unnes.Teknik analisis data yang digunakan dalam penelitian ini adalah metode agih dan teknik bagi unsur langsung. Berdasarkan hasil penelitian, Penulis mendapatkan kata profesi dalam buku ajar bahasa Jepang yang digunakan di Unnes sebanyak 29 kata profesi, kata tersebut tergolong dalam 23 kata Kango dan 6 kata Gairaigo. Total kemunculan dalam buku ajar tersebut sebanyak 68 kali. Kata 会社員 (kaishain) paling sering muncul yaitu 11 kali. Penulis mendapatkan kata profesi yang tergolong Kango yang dalam pembentukannya ditandai dengan adanya sufiks yaitu ~者(sha), ~員(in), ~士(shi), ~家(ka), ~手(syu), ~人(nin), ~事(ji). Penulis juga mendapatkan kata profesi yang tergolong dalam Gairaigo yang berdasarkan data tersebut dapat ditandai pula secara penulisan ditulis dengan menggunakan Katakana dan adanya perubahan konsonan atau penambahan vokal. © 2019Universitas Negeri Semarang

The article is devoted to the disclosure of the nature and essence of mysticism and the analysis of the features of its application in literary works of art. The study scientifically substantiates that the core of mysticism lies in the religious and worldview origins, analyzes and demonstrates mystical plots revealed in works of art. The work used the theory of relativity methods, analysis and synthesis, the theory of plot migration, the archetype of analytical psychology, the concept of the collective unconscious, such spiritual technologies as Sufism in Islam, Kabbalah and Hasidism in Judaism, Taoism in China, Zen in Buddhism were widely considered. The author, relying on these methodological and cognitive platforms, proved with specific examples the importance of mystical literature in human life, a positive influence in deepening the national worldview, and the combination of aesthetic taste. The literary works of the mystical direction of Kazakh and foreign authors have been studied, the general features, origins and functions of mysticism have been determined.

Since time immemorial, food has been the primary reason that family, friends, and new acquaintances are gathered. In recent years, food remains the star of the gathering and is further highlighted with the emergence of social media and heightened by the popularity of food selfies. This development requires a deeper understanding of food, especially heritage dishes of Southeast Asia, beyond eating. In past decades, several cookbooks, historical narratives, blogs, and vlogs on food were beautifully done both in the Philippines and beyond. However, there is no study yet that primarily theorizes the emergence and evolution of food in Southeast Asia. This paper, therefore, attempts to contribute to the continuing discussion of food in the region by using the Trinitas of ethnicity, environment, and experiences as framework. References Agoncillo, Teodoro. History of the Filipino People. Quezon City: R.P. Garcia Publishing House, 1990. Boileau, Janet. 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