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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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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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Ulum, Miftahul. "Pendekatan Studi Islam: Sejarah Awal Perkenalan Islam dengan Tasawuf." Al-Mada: Jurnal Agama, Sosial, dan Budaya 3, no. 2 (July 2, 2020): 203–17. http://dx.doi.org/10.31538/almada.v3i2.632.
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Sufism is the most important religious heritage for Muslims who can bring it closer to the God. Therefore, Sufism and Islam cannot be separated. Although initially there was a debate about the origins of Sufism which many orientalists say came from outside Islam. However, then some Orientalists reviewed their opinions, one of which was R.A. Nicholson finally referred to Sufism to Islamic sources. And Rasullah is both a source and a prime example for Sufis based on the Qur'an and its Sunnah. In its development Sufism consists of four periods, namely: the period of the Prophet, Friends, Tabi'in and the spread of Sufism. The main points of the teachings are focused on moral Sufism, practice, and philosophy.
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Welch, Logan. "Sufism." American Journal of Islam and Society 35, no. 2 (April 1, 2018): 111–12. http://dx.doi.org/10.35632/ajis.v35i2.840.
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Alexander Knysh’s Sufism: A New History of Islamic Mysticism provides athorough understanding of Sufism. His detailed chapters break down thedifferent elements of Sufism, from how the term and practice emerged tothe specific traditions carried out by Sufis.The first chapter, “How and Why Sufism Came to Be,” contrasts SufiMuslims who believe they are supposed to live a frugal lifestyle with otherMuslims who believe they should enjoy all they have in life while remainingpious. Kynsh focuses heavily on American scholar Marshall Hodgson andhis argument of “temperament”, and Russian Ukrainian scholar AgafangelKrymskii and his contention that the Sufi sect is a result of socio-economicconditions. Hodgson claims that Sufism was developed in order that peoplepractice the piety which complements their temperament. Krymskii claimsthat an ascetic-mystical Sufism helped underprivileged people cope withthe historical conditions of the Arab conquests.
Kynsh then considers the various definitions of Sufism in the chapter,“What’s in a Name?” Sufis in Iran experience hostility from Shiites becauseof the latter’s belief that Sufism is related to Sunnism. Meanwhile, Westernperceptions of Sufism are of a sophisticated and enchanting sect of Islam. This description creates an allure but “up-close-and-personal observation,if conducted in a noncommittal and unprejudiced manner, often results instripping Sufism of its aura of mystery and exoticism” (40) ...
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Washil, Izzuddin, and Ahmad Khoirul Fata. "Pemikiran Ibn Taymīyah tentang Sharī‘ah sebagai Tujuan Tasawuf." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 7, no. 2 (December 28, 2017): 316–38. http://dx.doi.org/10.15642/teosofi.2017.7.2.316-338.
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Ibn Taymīyah rejects no all doctrines of Sufism although he criticizes some of them. He, for an instance, does firmly refuse altogether the doctrine of waḥdat al-wujūd and fanā’. Ibn Taymīyah has a unique concept of sufism, which differs from other concepts of Sufism promulgated by other sufis, especially those of Wujūdīyah proponents. Ibn Taymīyah’s concept of Sufism puts great emphasis on it appropriateness with stipulations of sharī‘ah. The compatibility of sharī‘ah and tasawuf has been the main feature of his model of Sufism. When other Sufis start their mystical journey from the stage of sharī‘ah, Ibn Taymīyah puts sharī‘ah as the final stages. To him sharī‘ah is the main goal of mystical journeys; tasawuf should be based on sharī‘ah and it also must end to sharī‘ah. Using al-Taftazānī’s perspective this study finds that the character of Ibn Taymīyah’s Sufism is Taṣawwuf Akhlāqī. This is so because he prefers to purify morality than such mystical experiences as waḥdat al-wujūd or fanā’ and the uses of symbols to reveal the mystical experiences.
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Saeed, Bareera, and Syeda Shahida Batool. "Experiences and Practices of Contemporary Sufis in Pakistan." NUST Journal of Social Sciences and Humanities 7, no. 1 (May 25, 2021): 99–119. http://dx.doi.org/10.51732/njssh.v7i1.69.
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In the contemporary world, we cannot underestimate the importance of spirituality in the field of Psychology. Spirituality contributes in psychotherapeutic practice and healing process. Sufism is a subjective science of spirituality that is based on the reparation of the soul and the heart and connects the Sufi to the absolute reality, i.e., God Almighty. The purpose of this study was to explore spiritual and social experiences and practices of contemporary Sufis in Pakistan. For this investigation, a qualitative approach was employed. Based on previous research and theoretical models of Sufism, a semi-structured interview schedule was developed. A purposive sampling strategy was used to collect data from ten Sufis. The information obtained from the Sufis was in the form of audio recordings that were later transcribed. Sufis’ views and experiences were interpreted by using Interpretative Phenomenological Analysis (IPA). Five super-ordinate themes that emerged from the data were: inclination towards Sufism, spiritual journey, practicing Sufism, social experiences, and self-actualization. These themes were interpreted in the context of given sub-ordinate themes and verbatim of the participants.
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Hadi Torabi, Seyed Mohammad. "Transformations of Iran Sufism in the 12th and 13th Centuries." Journal of Social Science Studies 7, no. 2 (March 28, 2020): 29. http://dx.doi.org/10.5296/jsss.v7i2.16760.
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The 12th and 13th centuries are among the most important periods in the history of Sufism in Iran. During this period, the emergence of many great elders of Sufism and the establishment of the most famous ways and organized dynasty in Sufism by them, the formation of some of the most important treasures of Islamic Sufism, such as the dressing gown and the permission document of the dynasty, the systematic growth and development of the Monasteries as formal institutions and the social status of Sufis and the influence of Sufism in the development of Persian and Arabic prose and poetic, which in this study, briefly, the transformation and effects of Iranian Sufism are examined.
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Sonia Nasir Khan and Muhammad Ahsan Bilal. "Knowledge of Sufism and the Symbolic Interpretation of Paradise Garden Design Concept." PERENNIAL JOURNAL OF HISTORY 2, no. 2 (December 24, 2021): 254–83. http://dx.doi.org/10.52700/pjh.v2i2.74.
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As human beings we stand on the edge of two truths: the existing material world and the Spiritual being world. The knowing heart is the holy place, where these two dimensions meets and combined. In Sufi lessons the mortal heart of human is not an imaginary symbol but an objective organ of perception and intuition that reflect transcendent qualities in the world, for the assistance and help of other people. The Sufis, mystics of Islam, have been mentors of the heart for almost fourteen centuries. Their education and techniques purpose is to stimulate us and help us to wake up and clean the self for Divine love. Sufism is the spiritual dimension of Islam. According to Sufism, there are two aspects of Islam: the outer part, which consists of the Shari‘ah (the rules of Islamic law), and the inner part, so-called tariqah (the spiritual way). Together, these aspects lead one to haqiqah (the Truth). Sufism is another term for tariqah. This paper is an attempt to understand Sufism knowledge (true knowledge) and how this knowledge is related in world and with ChaharBagh (Garden of Paradise) concept, “symbolic interpretation of paradise garden” which is used by the Muslims in architecture. Sufism explains us that it is possible to understand the world beyond our thoughts. Those who dedicate themselves in Sufim exercise and practices eventually discover the state they can see things as real and true as they are or when you worship God as though you can see him.
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Muhammad Ahsan Bilal and Sonia Nasir Khan. "Knowledge of Sufism and the Symbolic Interpretation of Paradise Garden Design Concept." PERENNIAL JOURNAL OF HISTORY 2, no. 2 (December 24, 2021): 254–84. http://dx.doi.org/10.52700/pjh.v2i2.90.
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As human beings we stand on the edge of two truths: the existing material world and the Spiritual being world. The knowing heart is the holy place, where these two dimensions meets and combined. In Sufi lessons the mortal heart of human is not an imaginary symbol but an objective organ of perception and intuition that reflect transcendent qualities in the world, for the assistance and help of other people. The Sufis, mystics of Islam, have been mentors of the heart for almost fourteen centuries. Their education and techniques purpose is to stimulate us and help us to wake up and clean the self for Divine love. Sufism is the spiritual dimension of Islam. According to Sufism, there are two aspects of Islam: the outer part, which consists of the Shari‘ah (the rules of Islamic law), and the inner part, so-called tariqah (the spiritual way). Together, these aspects lead one to haqiqah (the Truth). Sufism is another term for tariqah. This paper is an attempt to understand Sufism knowledge (true knowledge) and how this knowledge is related in world and with ChaharBagh (Garden of Paradise) concept, “symbolic interpretation of paradise garden” which is used by the Muslims in architecture. Sufism explains us that it is possible to understand the world beyond our thoughts. Those who dedicate themselves in Sufim exercise and practices eventually discover the state they can see things as real and true as they are or when you worship God as though you can see him.
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Kadyrov, Davron Hoshimovich, Ogiloy Hamdamovna Mavlonova, and Rustam Khasanovich Adizov. "THE ATTITUDE AND VIEWS OF THE SUNN TUDE AND VIEWS OF THE SUNNY ISLAMIC SCHOL AMIC SCHOLARS TO SUFIZM." Scientific Reports of Bukhara State University 3, no. 3 (March 30, 2019): 222–27. http://dx.doi.org/10.52297/2181-1466/2019/3/3/15.
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In the article the views of notable scientists and mujtahids of Islam about sufizm are analyzed. The scholars of the time of the imams and salafis of the four sects highly valued mysticism and respected the Sufis. The ideas of purity and humanity in the teachings of Sufism are relevant in our society. At the same time, one of the main ideas of our national ideology is the study of mysticism in the education of the perfect man
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Ali, Isa Abdullah. "The Role of Sufism in Spreading Islam and Fighting Atonement." DINIKA : Academic Journal of Islamic Studies 3, no. 2 (December 17, 2019): 239. http://dx.doi.org/10.22515/dinika.v3i1.1628.
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This paper delivered the need for Islamic thought to confront the Takfiri thought, through the return of Sufi thought. Sufism does not have fatwa to kill others, Sufism talks about tolerance, the love of the Prophet, and the non-compulsion of others tojoin either Islam or the way the murid belongs to. Sufism represents the spiritual and faithful state of Islam, the core of Islam. This paper find out the role of Sufism in the spread of Islam; in the past, and the contemporary in the fight against atonement. The aim of this paper is to describe the culture of Sufism, this paper studies the intellectual of Sufism, Sufim cultural, and politics as well. This paper studied about three main axis of Sufism; the culture and history of Sufism, the role of Sufism in spreading Islam, and the role of Sufism in addressing the Takfiri thought. Based on this study, the Islamic institution and government should adopt and adapt the Sufi thought, and to address the Takfiri culture, to prevent Muslim from joining the Takfiri groups
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Ilham, Muhammad Amri, and Indo Santalia. "Ajaran Tasawuf dan Tokoh-Tokohnya." Jurnal Ilmu Pendidikan dan Sosial 1, no. 4 (January 10, 2023): 549–59. http://dx.doi.org/10.58540/jipsi.v1i4.141.
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Sufism is part of the Islamic syari'at whose teachings are more focused on purification of the soul in order to achieve closeness, love, and unity with Allah as its creator. Historically Sufism can be divided into several periods, namely the formation period, the development period, the consolidation period, the philosophical period, and the purification period. From these several periods it can be seen that there were two streams in Sufism, namely semi-falsafi Sufism which later became philosophical Sufism and Sunni Sufism. These two streams then colored the world of Sufism. Sunni Sufism is categorized as conscious Sufism, in which the understanding of Sufism is explained simply, so that it can be understood and understood by all groups. The teachings in Sunni Sufism are more directed towards behavior that is in accordance with the Qur'an and the Sunnah of the Prophet Muhammad, so that to become a Sufi candidate one must understand the Shari'ah very well. Meanwhile, philosophical Sufism bases its teachings more on reason and feeling (dzauq), but that does not mean abandoning Shari'at, these two schools of Sufism (Sunni and Falsafi) both prioritize Shari'at, it's just that the understanding of Sufism in Falsafi flow is rather complicated to be understood by humans in general, because the expressions used are vague (syathahiyyat) and contain symbolic elements, their Sufis also experience ecstasy (spiritual intoxication).
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Akhtar, sohail. "http://habibiaislamicus.com/index.php/hirj/article/view/235." Habibia islamicus 5, no. 3 (September 7, 2021): 33–42. http://dx.doi.org/10.47720/hi.2021.0503u03.
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The term Sufism is related as mysticism which has assumed in Islam. Although it is not so much a set of doctrine but as a mode of feelings in the religious and spiritual domain. Sufism is based on piety and truth and it traces its origin from Quran and Hadith. Sufism or Tasawuf (mysticism) is actually the essence of Islamic thought and philosophy while this concept is based on high moral values of life and the purity of man with exalted spiritual emotions. The word Sufism in Islam was originated and developed in the noble persons of Arabia and it flourished in Iran and in central Asia and then spread in Africa and final reached at Sub-continent in 5th century. Thousands of Sufis all over the world with their followers are affiliated with different Sufi orders. These Sufis influenced over the lives of the people with regard to their social and religious norms, etiquettes with special religious practice. The paper highlights the status and importance of mysticism in Islam under the concept of various thoughts of Sufis.
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Subramony, Dr R. "Sufism in Jammu." IJOHMN (International Journal Online of Humanities) 5, no. 3 (June 7, 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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Maryam, Siti. "EKSISTENSI SUFISME SASAK DALAM NOVEL SANGGARGURI DAN PERANNYA DALAM KEHIDUPAN MASYARAKAT DI PULAU LOMBOK." GENTA BAHTERA: Jurnal Ilmiah Kebahasaan dan Kesastraan 4, no. 1 (July 1, 2018): 34–48. http://dx.doi.org/10.47269/gb.v4i1.44.
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Sasak Sufism is one concept that set the values and norms, in particular the ones in public order Sasak in Lombok island. Its existence more universal when it is stated in the form of literary works in the form of the novel Sanggarguri. The novel through planting and character development Sufism Sasak continue so that the role of Sufism the Sasak can be felt its benefits in people's lives. Therefore, this study aims to describe a form of Sufism Sasak of the novel, along with a variety of its role in the life of society on the island of Lombok in order to be known and manifested in real life by the entire community. In this case, the theory of Roland Barthes semiotik became surgical tools research done by the method of observation in the form of the interview against the author of the novel Sanggarguri and the study of librarianship. As for the research conducted this generates data in the form of 10 kinds of flower or flowers be symbolizing the concept of Sufism Sasak in the novel Sanggarguri. Flower-the flower in addition to conceptual or in denotative meaning, also contains the wisdom of Sufism that can be used as a guideline for the community. In addition, the role of Sufism Sasak in Lombok island in the people's life consists of his role in the fields of education, social, and cultural events. Thus, the concept of Sufism is the concept that the Sasak can not only be a guideline or reference Sasak community, but worth the universal which means that it can be dipedomani by the community outside the Sasak Lombok island or outside. AbstrakSufisme Sasak merupakan salah satu konsep yang mengatur nilai dan norma berkehidupan, khususnya dalam tatanan masyarakat suku Sasak di Pulau Lombok. Eksistensinya pun semakin universal ketika tertuang dalam wujud karya sastra berupa novel yang berjudul Sanggarguri. Melalui novel tersebut, penanaman dan pengembangan karakter sufisme suku Sasak terus dilakukan sehingga peran sufisme Sasak tersebut dapat dirasakan manfaatnya dalam kehidupan masyarakat. Oleh sebab itu, penelitian ini bertujuan mendeskripsikan wujud sufisme Sasak dalam novel tersebut beserta berbagai perannya dalam kehidupan masyarakat di Pulau Lombok agar diketahui dan diwujudkan dalam kehidupan nyata oleh seluruh masyarakat. Dalam hal ini, teori semiotik Roland Barthes menjadi alat bedah penelitian yang dilakukan dengan metode observasi berupa wawancara terhadap penulis novel Sanggarguri dan studi kepustakaan. Adapun penelitian yang dilakukan ini menghasilkan data berupa 10 jenis kembang atau bunga yang menjadi simbolisasi konsep sufisme Sasak dalam novel Sanggarguri. Kembang-kembang tersebut selain bermakna konseptual atau denotatif, juga mengandung hikmah sufisme yang dapat dijadikan pedoman bagi masyarakat. Selain itu, peranan sufisme Sasak dalam kehidupan masyarakat di Pulau Lombok terdiri atas perannya dalam bidang pendidikan, dakwah, sosial, dan budaya. Dengan demikian, konsep sufisme Sasak merupakan konsep yang tidak hanya dapat menjadi pedoman atau acuan masyarakat Sasak, tetapi juga bernilai universal yang artinya dapat dipedomani pula oleh masyarakat di luar suku Sasak atau luar Pulau Lombok.
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Ansori, Muhammad Rizal, Duski Ibrahim, and Munir Munir. "Konsep Pendidikan Sufistik Menurut Syeh Abu Hasan Asy-Sadzily (Tela’ah Kitab Risalatul Amin Fi Wusuli Li Robbil Alamin)." Muaddib: Islamic Education Journal 2, no. 1 (June 7, 2019): 60–69. http://dx.doi.org/10.19109/muaddib.v2i1.5658.
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Development of technology has an impact on high intellectuality, but beside it is also low morality and spirituality. This condition important to revitalization religious education and a self-approach to Allah SWT namely Sufism education. The formation of religious, steady and stable human beings. This is a qualitative research and including in library research, the approach used is the thought of figure, and the object of this research is Sufism . The purpose of this study is to achieve a comprehensive understanding of Sheikh Abul Hasan asy-Syadzili thoughts, founder of a Syadziliyah order of mystics. Results of this research is morality-amali Sufism education of Sheikh Abul Hasan asy-Syadzili. His thinking is influenced by Sufism and thinkers previous him, especially al Imam Ghazali and Sufisms implementer. Second, the basic concept of Sufism education in Risalatul Amin fi Wusuli Li Robbil Alamin's book can be classified into four categories, that is remembrance, thinking (tafakur), really need (faqir), and love. Characteristics Sufism of Sheikh Abul hasan is flexibility. He said, Sufism is not have to away from the worldly, but true Sufism are associate with society and resolve their problem, true Sufism are have treasure but they are not controlled by it.
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Hidayah, Ulil. "LAKU TASAWUF ORANG TUA UNTUK PENCAPAIAN KECERDASAN MORAL DAN SPIRITUAL ANAK." journal TA'LIMUNA 9, no. 2 (October 1, 2020): 115. http://dx.doi.org/10.32478/talimuna.v9i2.488.
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Sufism is a morality that is used by Sufis to draw closer to God through practices of worship and penance. The aim of the approach taken by the Sufis is to find calm and tranquility in living life with all the achievements it hopes for. Sufism is also a practice for lay people to take part in as the goal of achieving the desired expectations. Like parents who also have hopes for the achievement of their child's success, parents make various efforts to have smart children. One of the efforts made beyond his limits is to get closer to the perpetrator of Sufism with the essence that determines everything. In this study, the variables studied were emotional and spiritual intelligence in children through Sufism behavior by their parents. Researchers conducted qualitative descriptive research techniques to explore data about how Sufism was carried out by parents to realize their desire to have children who were emotionally and spiritually intelligent and described them with analysis tools. The object of this research is the parents as guardians of students of Madrasah Diniyah Nurul Falah in Ranubedali Village Ranuyoso Lumajang.
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Gambari, Yusuph Dauda. "A Critical Analysis of the Response of Ilorin Sufi Scholars to Anti-Sufi Uprising in the Seventies in Nigeria." Teosofia: Indonesian Journal of Islamic Mysticism 12, no. 1 (June 7, 2023): 75–98. http://dx.doi.org/10.21580/tos.v12i1.14504.
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Sufism has been trailed by different criticisms for a long period. Different Muslim communities across the Muslim world have experienced anti-Sufism drives but launched in Nigeria in the seventies as it was inaugurated and coordinated by Shaykh Abubakar Mahmud Gumi, who acted under the guise and influence of Wahhābiyya-Salafiyya. As a result, Sufis across communities started responding by either preaching or writing. Sufi scholars in Ilorin, a border community between the North and South, were among the early responders to anti-Sufism who took to writing. Therefore, this paper is a critical analysis of the contents of Rafḍ al-Shubuhāt, written as a response to anti-Sufi waves in the city. An exegetical method of research was adopted to determine the appropriateness of the Sufi scholars to the anti-Sufism campaign in the metropolis. The findings revealed that most of the Salafiyya’s claims are unfounded and lack the proof to establish their genuineness, while the responses of the Sufi are not only appropriate but are also laced with evidence from the Qur’an, Ḥadīth, and submissions of different scholars, some of whom were Salafiyya scholars. The book is therefore recommended for the defence of Sufism in contemporary times.Contribution: This study contributes to revealing the efforts to tackle the anti-Sufism movement initiated by Sufis scholars in Ilorin Nigeria, by writing a book entitled Rafḍ al-Shubuhāt, as a counter-opinion.
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Sedgwick, Mark. "Eclectic Sufism in the Contemporary Arab World." Tidsskrift for Islamforskning 11, no. 1 (December 19, 2017): 65. http://dx.doi.org/10.7146/tifo.v11i1.102873.
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Eclectic Sufism that might be interpreted as a modern form of subjectivity construction has been observed in Morocco and Pakistan. This article reports comparable phenomena elsewhere, using the case of the Arabic translation of Elif Shafak’s novel The Forty Rules of Love. The article argues that, in the wider Arab world as in Morocco and Pakistan, the localization of eclectic Sufism is an instance of the reinterpretation of Islamic traditions to incorporate globally relevant social imaginaries. It questions, however, the association between eclectic Sufism and individualism, and argues that there is also a further form of localization: the application of eclectic Sufism to contemporary political conditions, notably the problem of sectarianism.Eklektisk sufisme, som kan fortolkes som et udtryk for moderne subjektivitetskonstruktion, kan observeres i Marokko og Pakistan. Denne artikel beskriver og diskuterer fænomener fra andre egne med udgangspunkt i den arabiske oversættelse af Elif Shafaks roman The Forty Rules of Love. Artiklen argumenterer for at den lokalt forankrede eklektiske sufisme, man finder i den arabiske verden såvel som i Marokko og Pakistan, bygger på en genfortolkning af islamiske traditioner, som inkorporerer globalt relevante sociale forestillinger. Samtidig rejses spørgsmål om forbindelsen mellem den eklektiske sufisme og individualismen og muligheden for lokal forankring på et yderligere niveau, nemlig samtidige politiske forhold og problemstillinger knyttet til sekularisme.
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Dressler, Markus. "Sufism in the West." American Journal of Islam and Society 24, no. 3 (July 1, 2007): 121–23. http://dx.doi.org/10.35632/ajis.v24i3.1533.
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This edited volume, along with David Westerlund’s edited Sufism in Europeand North America (RoutledgeCurzon: 2004), are pioneering works, sincethe systematic study of this topic is still in its infancy. Its introduction andnine chapters bring together anthropological, historical, Islamicist, and sociologicalperspectives on questions of identity as regards Sufism’s doublemarginalization within a non-Muslim majority environment and within thebroader Islamic discourse. The Sufis’ need to position themselves againstand reconcile themselves with a variety of others causes western Sufis toemploy a fascinating kaleidoscope of strategies ranging from assimilation toconfrontation and appropriation.Jamal Malik’s introduction surveys Islamic mysticism and the “majorthemes of diasporic Sufism” (pp. 20-25). He presents the complex interrelatednessof ethnic, cultural, religious, and generational identities andaddresses important issues concerning representation, knowledge production,and adaptation. His conclusion that “Sufism – intellectually as well associologically – may eventually become mainstream Islam itself due toits versatile potential, especially in the wake of what has been called thefailure of political Islam worldwide” (p. 25), however, is rather bold.Nevertheless, as Ron Geaves shows, one has to acknowledge that, at leastin Great Britain and the United States, Sufis have begun to confront anti-Sufi rhetoric more openly. He describes Sufi-Muslim attempts to monopolizethe term ahl al-sunnah wa al-jam`ah (people of the tradition and the ...
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Shayakhmetova, Alfiia K. "Philosophical Understanding of Music and Poetry in Sufism." Journal of Siberian Federal University. Humanities & Social Sciences 15, no. 1 (January 2022): 103–14. http://dx.doi.org/10.17516/1997-1370-0880.
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The role of music and words in Sufi practice is very high. It is through the musical component and the sounding word that the main attributes of the mystical direction in Islam are given, becoming a powerful sacred instrument in comprehending the truth. Sufism is a philosophical, aesthetic, religious, ethical doctrine and lifestyle. In the past, it had embraced all spheres of social life, influenced, and often determined the creative thinking of poets, musicians, architects, artisans, and other creators. Nowadays Sufism is an active practice of religious life in an unorthodox Islam. It is becoming a source of inspiration for contemporary composers and poets. Many ideas of Sufism were in conflict and opposition with the official line of the orthodox faith. Among these ideas was music, for which the Sufis use the term «sama» (literally «listening»). In Sufism, music as one of the ways to comprehend God, had special power. This study presents the theoretical aspect of the music and poetry influence on the aesthetic side of Sufism. Based on the research of Islamic scholars, and most importantly on the literary, philosophical works of the Sufis, previously not used with scientific intentions; Let us present a picture of the vision and understanding of the musical and aesthetic side of unorthodox Islam. It is also important to rediscover the relationship between the emergence and introduction of the musical aesthetics of Sufism into the modern musical ritual practice of an unorthodox Islam
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Cholil, Abdul Munim. "Dimensi Sufistik Sulūk Muhammad Kholil Bangkalan." Islamika Inside: Jurnal Keislaman dan Humaniora 4, no. 2 (December 9, 2018): 155–78. http://dx.doi.org/10.35719/islamikainside.v4i2.48.
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This article strives for describing the mystical dimension of sulūk practiced by Muhammad Kholil Bangkalan (known as Shaykhona Kholil) in which his concepts, doctrines, and ethical values of Sufism have been so far secretly unrevealed. All these aspects are covered with his famous and legendary supernatural narratives of his life. The study finds that there has been a similarity of mystical practices of Sufism performed by Shaykhona Kholil and ‘Abd al-Qādir al-Jīlānī. No one has adequate information of Kholil’s mystical life except short diminutive stories he told himself about the process of his khidmah (devotion) to Shaykh ‘Alī Rahbinī. The Sufism practiced by Kholil can be categorized as faṣīh al-ḥāl (the ability to behave in accordance with the very principle of Sufism doctrines), not faṣīh al-lisān wa al-qalam (the ability of presenting speech and writing on Sufims themes). To Kholil, generating capable and well-equipped pupils is more important than giving speech and writing books on Sufism. Therefore, the doctrines of Sufism need to be exemplary nurtured (‘amalī) through actual and practical deeds.
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Suhayib, Suhayib, Muhammad Fadli Ramadhan, and Ayu Azkiah. "Empat Pilar Pemikiran Tasawuf Said Nursi dan Pengaruhnya terhadap Perjuangan Politik Masyarakat Muslim di Turki." ESOTERIK 7, no. 1 (June 14, 2021): 55. http://dx.doi.org/10.21043/esoterik.v7i1.10515.
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<p class="06IsiAbstrak"><span lang="EN-GB">Sufism and political expressions are often considered contradictory. Politics tends to be secular, hedonic and materialist as the reason for the Sufis to stay away from it. Politicians also view that Sufi life only curbs political creativity. Secularization in Turkey failed because it met with resistance from the Sufis spearheaded by Said Nursi. This research is limited to the four pillars of thought Sufism Said Nursi. This study aims to determine the four pillars of Said Nursi's Sufism thought and its influence on the political struggle of the Muslim community in Turkey in 1900-1960. This research is library research. Data sources consist of primary data sources, secondary data sources and tertiary data. The method used in analyzing the data is the content analysis method. The research results obtained the following findings; Through the neo-Sufism social movement, Nursi got a broad audience. His guidance for Turkish society and readers of Risalah al-Nur in particular influenced political change.</span></p>
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Saeidi, Fateh. "The Early Sufi Tradition in Hamadān, Nahāwand, and Abhar." American Journal of Islam and Society 40, no. 3-4 (November 13, 2023): 104–35. http://dx.doi.org/10.35632/ajis.v40i3-4.3210.
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Research on the early Sufis of Hamadān, Nahāwand, and Abhar holds immense significance in comprehending the development of Sufism in the Jibāl region. This article provides an in-depth exploration of the initial stages of Sufism’s formation, focusing on the analysis of significant early Sufi texts. Specifically, the study investigates the treatises Karāmāt Sheikh abī ʻalī al-Qūmsānī, Ādāb al-fuqarāʼ, and Rawḍat al-murīdīn, authored by Ibn Zīrak al-Nahāwandī (d. 471/1078), Bābā Jaʻfar al-Abharī (d. 428/1036), and Ibn Yazdānyār al-Hamadānī (d. 472/1079), respectively. Despite their profound significance, the role of these texts in shaping Sufism within the Islamic world has received limited attention in Sufi studies. Consequently, this study contributes valuable insights into the development of Iraqi-based Sufism in Hamadān and its neighboring centers, spanning from the third/ninth century to the fifth/eleventh century. Notably, some Sufis in this region were disciples of Abū ʻAlī al-Nahāwandī al-Qūmsānī (d. 387/997), playing a pivotal role in the institutionalization of Sufism through the establishment of khāneqāhs in the area.
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Abdurahman, Dudung, and Kholili Badriza. "Sufism, Orthodoxy, and Nationalism in Modern Islamic Civilization in North Africa from The 19th- 20th Century." Sunan Kalijaga: International Journal of Islamic Civilization 4, no. 2 (September 30, 2021): 129. http://dx.doi.org/10.14421/skijic.v4i2.1995.
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The phenomenon of Sufism in the tariqa movements played a significant role in Islamic reform and the growth of nationalism in North Africa from the 19th to 20th centuries. This phenomenon which started as a neo-Sufism for Islamic reform, gradually turned into a nationalist movement. Therefore, Sufism is assumed to be a part of Islam that occupies the basic component of national identity and is a symbol of the struggle for independence of Muslim countries in North Africa. This study aims to discuss "the role and influence of Sufism for the revival of Islam, resistance to Western colonialism, the role of Islamic reform, and the process of nationalism and independence of Muslim countries in North Africa." These problems are analyzed based on historical, social, and political approaches related to issues of modern civilization in the Islamic world. This research concludes that, firstly the Sufism movement in the modern period in North Africa is developed in tariqa schools located in Idrisiyah, Sanusiyah, Khatmiyah, Tijaniyah, Qadiriyah, and Sammaniyah. Furthermore, the Sufism movement always shows the intertwined elements of teachings and rituals as well as the influences of social and political developments. Secondly, the teachings of the tariqa are able to increase religious awareness by fulfilling spirituality and improving people's morality, thereby developing, modifying, and actualizing leadership associated with Sufis. Thirdly, Sufism shows a very significant social force regarding the growth of nationalism in North Africa, which is used as the basis for their participation in the socio-political field, with various forms of protest or resistance. In collaboration with religious and community leaders, the leadership of the Sufis has also succeeded in bringing about the independence of national countries such as Tunisia, Libya, Algeria, Morocco, and Sudan since the mid-20th century. During that time, many Sufists occupied important positions in government.
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Nashichuddin, Ach. "SUFISM IN JAVA: The Meeting Point Between Sufism and Javanese Mysticism." El-HARAKAH (TERAKREDITASI) 8, no. 1 (December 8, 2008): 43. http://dx.doi.org/10.18860/el.v8i1.4613.
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<p>Wali Songo is a clerical preacher who is not only an Islamic prophet but also a carrier of Sufism in Java. This paper reviews sufism in Wali Songo era and the meeting point between sufism and Javanese mysticism. Seen from their teachings, they are adherents of the flow of Sunni Sufism that many adopt the teachings of Imam Al-Ghazali. In developing their teachings they established an educational institution called pesantren, an educational institution which at the same time provides a dormitory as a residence for the santri. In spreading Islam they are easily accepted by the Javanese community. This cannot be separated from the teachings they developed, the teachings of Sufism which have similarities with the mystical teachings held by the people of Java. The meeting point between Sufism and Javanese mysticism is the main factor in the success of Wali Songo’s mission in Java. It results in Javanese Islam, a combination between Islamic teaching and Javanese culture. </p><p> </p><p>Wali Songo adalah seorang pengkhotbah klerus yang bukan hanya seorang nabi Islam tapi juga pembawa tasawuf di Jawa. Makalah ini mengulas sufisme di era Wali Songo dan titik temu antara sufisme dan mistisisme Jawa. Dilihat dari ajaran mereka, mereka menganut aliran tasawuf Sunni yang banyak mengadopsi ajaran Imam Al-Ghazali. Dalam mengembangkan ajaran mereka, mereka mendirikan sebuah institusi pendidikan yang disebut pesantren, sebuah institusi pendidikan yang pada saat yang sama menyediakan asrama sebagai tempat tinggal para santri. Dalam menyebarkan Islam mereka mudah diterima oleh masyarakat Jawa. Hal ini tak lepas dari ajaran yang mereka kembangkan, ajaran tasawuf yang memiliki kesamaan dengan ajaran mistik yang dipegang oleh masyarakat Jawa. Titik temu antara tasawuf dan mistisisme Jawa merupakan faktor utama dalam keberhasilan misi Wali Songo di Jawa. Ini menghasilkan Islam Jawa, kombinasi antara ajaran Islam dan budaya Jawa.</p>
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Ngadiman and Kholid Mawardi. "Integrasi Islam dan Sains Model Tasawuf." COMSERVA Indonesian Jurnal of Community Services and Development 1, no. 11 (March 28, 2022): 927–31. http://dx.doi.org/10.36418/comserva.v1i11.93.
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This study is intended to examine the integration of Islam and science with the Sufi model. The Sufi tradition contains a large number of cosmological and metaphysical doctrines explained by a Sufi master and an Irfani expert. Sufism includes methods of spiritual perception that deal with almost all different psychic faculties on action, love, and intellectual levels. The study method used is qualitative with library research. Religion and science cannot be separated from the point of view of Sufism, there are many things that can be used as lessons from science, even more so from Sufism. The science of Sufism is no longer an era that is always denied and debated. Therefore, it is time for us to take what is good in Sufism and discard what is not in accordance with sharia. On the other hand, let the Sufis continue to improve ukhuwah Islamiyah and be open (inclusive), and not closed (exclusive) as if the truth only belongs to them.
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Ngadiman and Kholid Mawardi. "Integrasi Islam dan Sains Model Tasawuf." COMSERVA Indonesian Jurnal of Community Services and Development 1, no. 11 (March 28, 2022): 927–31. http://dx.doi.org/10.59141/comserva.v1i11.93.
Full textAbstract:
This study is intended to examine the integration of Islam and science with the Sufi model. The Sufi tradition contains a large number of cosmological and metaphysical doctrines explained by a Sufi master and an Irfani expert. Sufism includes methods of spiritual perception that deal with almost all different psychic faculties on action, love, and intellectual levels. The study method used is qualitative with library research. Religion and science cannot be separated from the point of view of Sufism, there are many things that can be used as lessons from science, even more so from Sufism. The science of Sufism is no longer an era that is always denied and debated. Therefore, it is time for us to take what is good in Sufism and discard what is not in accordance with sharia. On the other hand, let the Sufis continue to improve ukhuwah Islamiyah and be open (inclusive), and not closed (exclusive) as if the truth only belongs to them.
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Asyari, Hasyim. "The Semiotic Study on Sasak Sufism Reflected in A Novel Sanggarguri by Lalu Agus Fathurrahman." International Journal of Linguistics, Literature and Culture 3, no. 5 (September 19, 2017): 48. http://dx.doi.org/10.21744/ijllc.v3i5.542.
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The pivotal issues of this research are (a) how the signs of Sasak Sufism is reflected in novel Sanggarguri was written by Lalu Agus Fathurrahman, (b) how the Sufism role is implemented in Sasak community in modern life, (c) how the Sufism is somehow entangled with literacy learning. Thus, this study intends to interpret the meaning of sufist signs that are reflected in the novel, to study the role of Sufism in Sasak modern society, and to analyze any entanglement of Sufism with literacy learning in senior high school. The research is qualitative research with the descriptive analytic mode. Data collection is done with through library study together with a direct in-depth interview method to several prominent Sasak figures who understand Sasak Sufism as well as some teachers and students serving as the respondents in order to find how the entanglement of Sasak sufistic values properly inserted in the literature learning at senior high schools. In its process, this research assesses signs of Sasak Sufism by using the theory of semiotics and, afterward, endeavors to describe its relation to the literature learning. As one of the literary work holding local characteristic and theme, this novel contains a series of symbols and values upon culture, religiosity, and Sufism owned by Sasak people so they can be used as inspiration to maintain Sasak wisdom as their own identity. Sufism in Sasak community is a paradigm or a way of thinking and behavior for Sasak people in looking their selfnesses as God’s creatures and their relationship with other creatures living in the world.
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Patih, Ahmad. "INTERKONEKSITAS TASAWUF FALSAFI DAN TASAWUF SUNNI." KARIMIYAH : Journal of Islamic Literature and Muslim Society 2, no. 1 (January 10, 2022): 11–24. http://dx.doi.org/10.59623/karimiyah.v2i1.14.
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Efforts to realign the relationship between Sufism and philosophy have been led by several groups. The most concrete example is Suhrawardi al-Maqtul (11541191 AD) who is prominent in Hikmah al-Isyarqi (philosophy of enlightenment). Philosophical Sufism is a Sufism concept that knows about God (makrifat) with a proportional approach (philosophy) at a higher level, not only knowing God (makrifatullah) but also higher than that, namely ittihad, hullul and wahdatul form (united in form). . Sunni Sufism is a form of Sufism in which Sufis base their Sufism on the Qur'an and As-Sunnah, and link spiritual states (ahwaal) and levels (maqomaah) with these two sources. These two orientations of Sufism are based on the dispositions of the teachings they developed, namely the tendency of religious or moral behavior and the tendency to think. However, both of them have the same goal, namely getting closer to Allah SWT through worship, and trying to purify themselves to achieve peace, happiness and purity of heart by implementing Islamic morality which has implications for improving the morality of oneself and society in all aspects of life, both esoteric and spiritual dimensions. exoteric dimensions that have an impact on social change imbued with social teachings.
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Musto, Antonio. "From Trial (Miḥna) to Tribulation (Balāʾ)." Al-ʿUsur al-Wusta 32 (February 8, 2024): 22–50. http://dx.doi.org/10.52214/uw.v32i.11837.
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The execution of al-Ḥallāj (d. 309/922) and Ghulām Khalīl’s (d. 275/888) inquisition (miḥna) against the Sufis have loomed large in the historiography of Sufism. These events are often depicted as instances of anti-Sufi prosecution that fundamentally reshaped Sufism, causing later Sufis to align it more closely with “normative” Islam. While modern scholarship has recently challenged the influence and impact attributed to al-Ḥallāj's fate, this article expands this critical perspective to Ghulām Khalīl’s miḥna, details of which are provided across numerous sources. For the first time, these narratives will be critically examined highlighting problematic aspects that call into question its historicity. More importantly, however, this article looks to the way in which Sufis themselves engaged with and presented this miḥna in texts from the third/ninth century onward. Rather than being something to be answered for or contended with, Sufis offered these narratives as examples of tribulation (balāʾ) and connected them to a wide array of Sufi concepts, including altruism (īthār), forbearance (ṣabr), gratitude (shukr), and contentment with God (riḍā), among other interpretive frames. This article revisits a core element of the historiography of early Sufism and sheds light on the place of tribulation in the “universe of meaning” of early Sufis.
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Nur, Syaifan, and Dudung Abdurahman. "Sufism of Archipelago: History, Thought, and Movement." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 18, no. 2 (May 20, 2018): 123. http://dx.doi.org/10.14421/esensia.v18i2.1476.
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The development of Islam tend to shows the diversity according to the age and socio-cultural region of its adherents. This is the case with the development of Islam in the archipelago, which shows a diversity in the pattern of development of the teachings and religious aspects, along with the diversity of its society which includes various ethnicities and cultures. One such pattern of Islam is Sufism, the Islamic aspect which emphasizes the inner or esoteric aspects, based on the Sufi doctrine and comprehension. This paper focuses on the development of Sufism in the archipelago, viewed in terms of history, thought, and tarekat movements. The archipelago Sufism is studied in historical and socio-anthropological perspectives. Broadly speaking, it can be stated that Firstly, in the process of Islamization of the archipelago, Sufism acts as a media of Islamic society carried out by the Sufi in their preaching about the XIII century until the XVI century; Second, the development of Sufism in the archipelago in the XVII century until the XIX century experienced a shift in the pattern of development, role and movement. Their role is mainly to establish the spiritual aspect of religious life and development, but through the power and social communities of the tarekat they can also carry out social movements, especially in mobilizing the people’s struggles against Dutch colonialism in the nineteenth century. Finally, the Sufism of Nusantara (Archipelago) that is netted in tarekat movements continues to show its wider role in the twentieth century. Some tarekat communities not only maintain religious traditions that are spiritual, but also work in education, economics, and politics. Thus, the contribution of sufism is very beneficial to society in general, both in order to fulfill their spiritual needs and worldly life.[Perkembangan Islam selalu menunjukkan keragaman sesuai zaman dan wilayah sosial-budaya masyarakat pemeluknya. Sebagaimana Islam di Nusantara menunjukkan keragaman pola pengembangan ajaran dan aspek keagamaan itu adalah seiring masyarakatnya yang meliputi beragam etnis dan budaya. Salah satu pola keislaman tersebut adalah sufisme, yakni aspek keislaman yang lebih menekankan segi batiniah atau esoterik berdasarkan faham dan ajaran para Sufi. Tulisan ini memfokuskan pembahasannya tentang perkembangan sufisme di Nusantara, baik dilihat dari segi sejarah, pemikiran, maupun gerakan-gerakan tarekat. Sufisme Nusantara tersebut dipelajari dalam perspektif sejarah dan sosio-antropologis. Secara garis besar dapat dinyatakan, bahwa Pertama, dalam proses islamisasi Nusantara, sufisme berperan sebagai media pengislaman masyarakat yang dilakukan oleh para sufi dalam dakwahnya pada sekitar abad XIII hingga abad XVI; Kedua, Perkembangan sufisme di Nusantara pada abad XVII hingga abad XIX mengalami pergeseran pola pengembangan, peranan maupun gerakannya. Peranan mereka yang terutama memantapkan aspek spiritual bagi kehidupan dan perkembangan keagamaan, tetapi melalui kekutaan serta komunitas sosial tarekat juga mereka dapat melakukan gerakan sosial, khususnya gerakan-gerakan sosial yang dimobilisasi seiring perlawanan-perlawanan rakyat Nusantara terhadap kolonialisme Belanda pada abad XIX. Ketiga, Sufisme Nusantara yang terjaring dalam gerakan-gerakan tarekat terus menunjukkan peranannya yang lebih luas pada abad XX. Beberapa komunaitas tarekat bukan hanya mempertahankan tradisi keagamaan yang bersifat spiritual, melainkan juga bergerak di bidang pendidikan, ekonomi, dan politik. Dengan demikian, kontribusi sufisme akan sangat bermanfaat bagi masyarakat pada umumnya dalam rangka pemenuhan kebutuhan ruhaniah mereka.]
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Aly Mashar. "Konsep Sufi Sejati dalam Kitab Utama Tarekat di Indonesia: Studi atas Kitab Al-Risālah Al-Qusyairiyyah." Bulletin of Indonesian Islamic Studies 2, no. 1 (May 18, 2023): 39–54. http://dx.doi.org/10.51214/biis.v2i1.495.
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This paper examines one of the most popular Sufism books among Sufism akhlāqī, the al-Risālah al-Qusyairiyyah by Imām al-Qusyairi. More specifically, it is about the concept of True Sufi, or what is often referred to as al-Insān al-Kāmil, according to the great figure of Sufism whose views are widely followed by Hujjatul Islam al-Ghazali, Imām al-Qusyairi. The result of this study is that al-Qusyairi does not clearly explain in his book the concept of 'True Sufi’, but from the many explanations contained in the book, especially in the chapter of Taşawwūf, which contains the definitions of Sufism according to Sufi figures, and also the expression of al-Qusyairi respect for the earlier Sufis found in the introduction to the book, then it can be concluded that the 'True Sufis' according to al-Qusyairi are: have a solid aqidah, practice all the teachings of sharia, always seek to cleanse oneself -both żāhir and bāṭin- from despicable morals and adorn oneself with the morals of the Prophet, always hope to be close to Allah 'taqarrub ilā Allāh’, and be the source of the protector of all beings on earth.
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Baried, Ariani Barroroh, and Mulawarman Hannase. "THE IRFANI CONCEPT IN SUFISM AND ITS RELATION TO ISLAMIC PHILOSOPHY." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 17, no. 2 (December 27, 2021): 229–56. http://dx.doi.org/10.24239/rsy.v17i2.808.
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Abstract
Talking about Sufism cannot be separated from 'Irfan' knowledge; both are interrelated; it can also say that 'Irfan', and 'Irfan' are Sufism. The level of ma'rifat is a jargon that many Sufis generally pursue. There are many ways to achieve this, each Sufi has his way, including First, Riyadhah (self-surrender, accepting sincerely and gracefully for all that the Creator has), Second, Tafakkur (tafakkur to strengthen belief in the greatness and power of Allah, then become an attitude that always motivates individuals, to actively dhikr and worship Allah swt.), Third, Tazkiyat An-Nafs (the process of purifying the human soul. The process of purification of the soul in the framework of Sufism can be done through the face of takhalli and tahalli). Then when Sufism meets philosophy, can the two synergize with each other? While the science of Sufism talks about the heart while talking about reason or ratio. Because the author wants to release the relationship between Sufism (Irfan) Islamic philosophy, this research is in the form of library research or referred to as library research which is carried out by reviewing various literature, both from the latest journals, book texts, scientific articles, the results of other people's research, as well as other sources related to Irfani Sufism and Islamic philosophy. The results of the conclusion that their studies of the soul in a philosophical approach provided many precious contributions to the perfection of studying Sufism in the Islamic world. An understanding of the soul and spirit itself is essential in Sufism. Later developed philosophical analyses of the soul and spirit in Sufism.
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Nurhayati, Ifa. "Dimensi Sosiologis Sufisme dalam Lintasan Sejarah: dari Asketisme Sufisme-Klasik hingga Post-Modernisme." ISLAMICA: Jurnal Studi Keislaman 3, no. 1 (January 22, 2014): 96. http://dx.doi.org/10.15642/islamica.2008.3.1.96-106.
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Sufism has evolved from time to time and from society to another by presenting itself in various forms and ways. By virtue of its tenets, Sufism has influenced many societies and different cultures. Sufis have played a significant role in their respective societies as religious mentors or else as political advisors. Many of them have otherwise stood in opposition to the political authority and proposed a better way of running the society. Across history, Sufism has shown itself as a dynamic and innovative social and religious force. In the final analysis, Sufism cannot be ignored as the major contributor to the structure of Islamic civilization. In the meantime, the social and religious malaises that we witness in modern time have called Sufism into play. Modernism has produced an unbalanced life, triggering the absolutistic way of life where a man is aware only of his physical dimension and ignoring his spiritual inner being. Here, Sufism can play its important role. The modern intellectual paradigm that puts more emphasis on empiricism and rationalism and produces as a result the positivistic mode of thinking has paved the way for Sufism to occur and recur as the dominant player in the domain of man-personality building. This paper is concerned with this issue and other related problems. Putting in mind that Sufism has its social dimension the paper believes that it has something to offer for modern men living in time of great uncertainty.
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Ahmad, Mubarak. "Pendidikan Bercorak Sufisme dalam Pemikiran Abdul Munir Mulkhan." CHRONOLOGIA 2, no. 2 (December 27, 2020): 47–63. http://dx.doi.org/10.22236/jhe.v2i2.6182.
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This study aims to explain and analyze Abdul Munir Mulkhan's sufism-style education thoughts in dealing with the problems of modern society. This thought is an exploration of ideas that aims to find a contemporary educational format that can overcome the pathologies of modernity and modernism. This study uses a historical method, with primary data derived from interviews with sources and secondary data from literature reviews of the works of other sources and writers with related themes. This research finds that the concept of education with Abdul Munir Mulkhan’s sufism-style is an attempt to deconstruct theological doctrines in Islam and conventional sufism and direct them to the functionalization of Islam in social life. The epistemology of Sufism developed in Abdul Munir Mulkhan's sufism-style education aims to synthesize an objective-empirical paradigm with a subjective-intuitive nature so as to create an integrative paradigm model. Abdul Munir Mulkhan's sufism-style education ultimately aims to open people's internal awareness of situations, conditions, and spiritual responsibilities that can lead people to improve their self-quality and be responsive to the changes that occur around them, as well as to improve the welfare of other humans through the science of charity and the scientific charity.
Abstrak
Penelitian ini bertujuan untuk menjelaskan dan menganalisis pemikiran pendidikan bercorak sufisme Abdul Munir Mulkhan dalam menghadapi problematika masyarakat modern. Pemikiran tersebut merupakan eksplorasi pemikiran yang bertujuan mencari format pendidikan kontemporer yang dapat mengatasi patologi modernitas dan modernisme. Penelitian ini menggunakan metode historis, dengan data primer berasal dari hasil wawancara dengan narasumber serta data sekunder berasal dari telaah pustaka terhadap karya-karya narasumber dan penulis lainnya dengan tema yang terkait. Penelitian ini menemukan bahwa konsep pendidikan bercorak sufisme Abdul Munir Mulkhan merupakan upaya mendekonstruksi doktrin-doktrin teologis dalam Islam dan tasawuf konvensional dan mengarahkannya pada fungsionalisasi agama Islam dalam kehidupan sosial. Epistemologi tasawuf yang dikembangkan dalam pendidikan bercorak sufisme Abdul Munir Mulkhan bertujuan untuk menyintesis paradigma objektif-empiris dengan subjektif-intuitif sehingga tercipta suatu model paradigma yang bersifat integratif. Pendidikan bercorak sufisme Abdul Munir Mulkhan pada akhirnya bertujuan untuk membuka kesadaran internal manusia terhadap situasi, kondisi, dan tanggungjawab spiritual yang dapat mengantarkan manusia ke arah perbaikan kualitas diri dan tanggap terhadap perubahan yang terjadi di sekitarnya, sekaligus dapat menyejahterakan manusia lainnya melalui ilmu amaliah dan amal yang ilmiah.
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Faesol, Achmad. "Perempuan dan Tasawwuf (Menakar Bias Gender dalam Kajian Sufisme)." Jurnal Al-Hikmah 19, no. 01 (April 1, 2021): 65–76. http://dx.doi.org/10.35719/alhikmah.v19i01.45.
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Gender discourse in sufism tends to attract attentions. Such charm emerges due to the fact that the Sufism is originally genderless. Sufism isn't bound nor chained by gender whether it is masculinity or feminity. However, the reality displays the other way around. Therefore, the current study attempts to capture women's position in the discourse of tasawwuf. Library research is employed as the research method of this study. Although gender domination is displayed in the early academic papers of Sufism, the existance of female Sufis have been proven throughout history. In the context of Sufism, masculinity would not emerge without feminity. Such statement only proves that there is no superiority between masculinity and femininity since both display a causal relationship. The research result showed that tasawwuf is free from feminine or masculine attributes. The gender construction in tasawwuf doesn't lay on the gender of the sufi but on the degree of feminity and masculinity of their psychiatric attributes which are reflected in their behaviour and acts. In the context of sufism, masculinity, which is socially considered as something dominant, substantially has "flaw". This is because masculinity would not emerge if there's no feminity. This is a mysterious great power of feminity in Sufism discourse. In short, there is no superiority between masculinity and feminity. Both are equal and as a result of love.
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Hanifiyah, Fitriyatul. "Konsep Tasawuf Sunni: Mengurai Tasawuf Akhlaqi, Al-Maqamat dan Ahwal, Al-Ma’rifah dan Mahabbah Perspektif Tokoh Sufi Sunni." AT-TURAS: Jurnal Studi Keislaman 6, no. 2 (December 28, 2019): 74–91. http://dx.doi.org/10.33650/at-turas.v6i2.721.
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Abstract: Sufism is self-cleansing and the human soul for the means to draw closer to God Almighty. The development of Sufism today can not be separated from the tendency of spiritualism. we cannot ignore that there are two very important technical terms namely maqamat and ahwal in Sufism. To reach the position of maqamat and ahwal the stages must be passed by a Sufi. Achievement at the highest station can be realized in the form of behavior changes or commendable morals. That character will deliver a Sufi to the level of mahabbah and ma'rifah. The research method used in this research is the study of literature (Library Research). For the results of this study that Sufism is a pattern of Sufism Sufism whose teachings go back to the Qur'an and Sunnah. Maqam and hal are a way to achieve the ideal of the Sufis. Through the process of purification of the soul against the tendency of matter to return to the light of God. When God manifests himself in the soul and clean heart of man in both His majesty and beauty, a person will love the manifestation and feel certain joys, heart feels close (qurb), love (mahabbah), raja’ , serenity and sense sure.These mental conditions are called ahwal. Keywords: Sufism, Maqamat and Ahwal, Mahabbah and Ma’rifah
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Ahmad Syatori, Syatori. "Menyelami Kedalaman Tasawuf." PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah 8, no. 1 (March 26, 2023): 41–64. http://dx.doi.org/10.51498/putih.v8i1.96.
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The presence of Sufism in the midst of this global society is not only to provide responses and answers, not only question religious problems, but also about social, political and economic conditions of mankind. Sufism is an Islamic oasis that has a mandate in delivering necessary of human spirituality to the perfect stage. Sufism study is an Islamic study born from the womb of Sufism treasures in depth. Sufis have always rested on the dualism of truth between innate and inward, between historical and trans-historical sociology. Spiritual experimentation is not merely an individualistic idealistic experimentation, but also a social-idealistic experiment driven by a real sociological situation according civilization of the times. Then, to maximize the results of good and correct Sufism studies, it should use all existing methodologies inseparably. This is typical as a multidisciplinary approach. Use one of methodology without the other will reduce the formulation of Sufism which actually built on the spiritual experience of each individual original Sufi figure, the struggle of faith and their passion when struggling with the social reality faced and the recognition of the central text of Islam, namely Qur'an and hadith as normative foundation. Thus a brief review of discussion Sufism which provides an image complexity of approaches and instruments in reading it, with various aspects and scopes.
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Bambang Suharto, Abdul Wachid. "The Concept of Love and The Basis of Its Doctrines Between Maqamat and Haal." Lensa: Kajian Kebahasaan, Kesusastraan, dan Budaya 11, no. 1 (June 30, 2021): 42. http://dx.doi.org/10.26714/lensa.11.1.2021.42-53.
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Basically, Sufism is the spiritual "path" of the Sufis to achieve eternal happiness. Sufism's orientation is a noble love for Allah SWT. Throughout the history of Sufism, love (isyq) for the Sufis became an ideology as well as a method of spiritual purification. Love restores the essence of human life to the Qur'an and Allah alone so that it has an essential accentuation of spirituality. This research uses a qualitative approach. This type of research is a library of research by collecting and documenting all the data relating to Sufism, love, and teachings, especially in the Qur'an and some Sufi figures. The results of this study revealed the love of a wayfarer (Salik) obtained through the long spiritual journey (suluk) in his life. It includes the prayer and the foundation of his stages (maqaamat), such as repentance (tawba), renunciation (zuhd), patience (ṣabr), gratitude (syukr), and watchfulness (wara'), and his basic doctrines such as fear (khauf) and hope (raja’).
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Tahir, Gustia. "Music and Sufisme (Sufism Values in Ebiet G. Ade’s Selected Songs )." Jurnal al-Hikmah 24, no. 2 (December 31, 2022): 110–30. http://dx.doi.org/10.24252/al-hikmah.v24i2.33915.
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There are many ways for humans to approach God. Religion is one of them. In religion, there is a teaching called Sufism. Sufism is a legacy of classical Islamic treasures that still exist today. This is because Sufism can provide a way for humans to know God better and be closer to Him. In the Sufi tradition, music is one of the media to feel closer to God, because music can carry the human soul into the recesses of the heart. This paper aims to reveal the content of Sufism values in Ebiet G. Ade's songs. This research is a qualitative research with a hermeneutic interpretation approach. This research found that in Ebiet G. Ada's song, there are a number of lyrics that can bring listeners closer to their God.
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Rizvi, Sajjad H. "Indian Sufism since the Seventeenth Century." American Journal of Islam and Society 25, no. 3 (July 1, 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 ...