Articles de revues : « RELIGION / Islam / Sufism »

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Murtaza, Hassan, Omer Farooq Zain, M. Shahzad Fareed et Asima Sarwat. « Understanding Sufism : A Multi-Dimensional Phenomenon ». Journal of Peace, Development & ; Communication 6, n^o 3 (30 septembre 2022) : 195–203. http://dx.doi.org/10.36968/jpdc-v06-i03-15.

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This article is about Muslim Sufism which is practical form of Islam. Sufism is always under severe attack. It is reality that illiteracy has shadowed the real face of Islam and started some un-Islamic rituals which supported the stance of hard liners. In this article with the help of Quranic verses and sayings of Prophet ﷺ, I have tried to prove that Sufism is not out of Islam. When worldly minded people over took the control of Muslim world, some high ranked pious people appeared on the scene to purify the religion. This article gives a brief history and sayings of notable Muslim scholars about Sufism. I also try to highlight the different dimensions of Sufism. It is an important part of Islam and the Muslim society is well aware of its presence in their religion. The references from the Holy Book show that this term is in favour of Islam and can’t go against the religion. The sayings of Holy Prophet ﷺ declare ways towards Allah Almighty is the real way. Muslim Sufis always preached Islam and obeyed the sayings and deeds of the Messenger of Allah.

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Ngadiman et Kholid Mawardi. « Integrasi Islam dan Sains Model Tasawuf ». COMSERVA Indonesian Jurnal of Community Services and Development 1, n^o 11 (28 mars 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 et Kholid Mawardi. « Integrasi Islam dan Sains Model Tasawuf ». COMSERVA Indonesian Jurnal of Community Services and Development 1, n^o 11 (28 mars 2022) : 927–31. http://dx.doi.org/10.59141/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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Sekaleshfar, F. B. « Religion and Revolution ». American Journal of Islam and Society 30, n^o 2 (1 avril 2013) : 128–31. http://dx.doi.org/10.35632/ajis.v30i2.1144.

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In his Religion and Revolution: Spiritual and Political Islam in Ernesto Cardenal,John Morrow has manifested his years-of-research incorporated knowledgein Hispanic, Native American, and Arabic-Islamic studies to shed lighton two poorly understood themes – both in the East and, particularly, in theWest – via a specific narrative. The themes are, broadly speaking, those ofSufism and the Islamic Republic of Iran. The narrative is the story of ReverendFather Ernesto Cardenal, a Nicaraguan revolutionary Christian priest who hadprogressively acquired some spiritual and revolutionary interests in Islam aftervisiting certain Middle Eastern countries, especially Iran.Whether Cardenal is seen as merely a medium for Morrow to expresshis own findings on Sufism and Iran or as an end in itself is up to the reader.Either way, Morrows’ on-the-whole impartial and unbiased interpretation ofIslam, Sufism, and Iran, indirectly through the personality and writings ofCardenal, constitutes a calibre of work rarely seen or read in the westernmedia and literature. This is mostly due to its seemingly close, albeit academic,sympathy with elements of Iran’s right “conservative” and “hardline”elite. Perhaps that is why, at times, one feels that the author has stepped uphis defence a shadow too much. The manner he has raised and evaluatedsome of the data he presents, as well as some of the rumours – against Sufismand especially Iran – he refutes, clearly demonstrates that he has exploredand gained access to (1) the pristine image of Sufism and notable Sufis and ...

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Afrianti, Dwi. « Sufism Scholars Network in the Middle East, India, and Indonesia ». International Journal of Nusantara Islam 4, n^o 1 (14 mars 2016) : 79–92. http://dx.doi.org/10.15575/ijni.v4i1.1226.

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

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Hamdie, Ilham Masykuri. « JEJAK-JEJAK PLURALISME AGAMA DALAM SUFISME ». Khazanah : Jurnal Studi Islam dan Humaniora 17, n^o 2 (27 décembre 2019) : 263. http://dx.doi.org/10.18592/khazanah.v17i2.3207.

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This article intends to explore Sufism about the pluralism of religion. Khazanah Sufism is known synonymous with the esoteric approach in religion. Through this esoteric approach, the unity of religions or pluralism is very likely to be achieved, because all religions ultimately meet God. In Islam this aspect of esotericism is known to be discussed by Sufism or Sufi figures who have many concepts of unity (al-wahdat) such as Wahdat al-Wujud, Wahdat al-Syuhud, Wahdat al-Ummah and Wahdat al-Adyan. This article is the result of library research that raises the issue of Sufi treasures around religious pluralism. The study in this paper can be considered important, theoretically besides being able to enrich the treasury of Islamic thought more specifically in the field of Sufism, it can also strengthen the theological basis for understanding pluralism of religion, which at the level of praxis can encourage a more harmonious relationship between and among adherents of religion that different. Moreover, if so far the discourse on religious pluralism is considered to always refer to the works of Western religious scholars, those who define pluralism as the view that the One manifests to many or that particular religions are a response to the Almighty, in fact some Sufism or Sufi figures actually have long, first discuss it philosophically and deeply.

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Rajab, Hadarah. « Peran Sufisme Tarekat Naqsyabandiyah Khalidiyah Terhadap Perkembangan Keagamaan Islam Melayu di Kota Pangkalpinang ». Edugama : Jurnal Kependidikan dan Sosial Keagamaan 4, n^o 2 (31 décembre 2018) : 60–72. http://dx.doi.org/10.32923/edugama.v4i2.733.

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Abstract Tasawuf and Sufism have succeeded in donating their contributions to Islam. Follow conquering the nations that have not been touched by Islamic teachings. Its influence is most likely to reach Bangka whose motives could have an impact on the Muslim Community of multicultural Pangkalpinang City, also known as the Malay Muslim community that has a common sense with the Sumatran Muslim community in general (Palembang, Bengkulu, Padang, Riau to Aceh). Malay Islamic societies are more dominant and can coexist with more Chinese societies after Christianity, Christianity, Hinduism, and Buddhism, attracting them because they can show the phenomenon of peaceful and mutual respectful peoples. Of course, this is important to be explored and can be used as a pilot icon for especially for conflict-laden areas. The initial data compiled by the researchers is that there is a positive indication that behind the harmony and peace of religion, especially for the ummah of Islam, it can be assumed that the general character of Pangkalpinang has its own characteristic, the influence of tarekat teachings, in general, can be expected to follow the attitudes and behavior of Muslim community in Bangka city , as well as the influence of Khalifah Naqsyabandiyah's teachings in particular is synonymous with the teachings of self-awareness and repentance from taking care of the religion and the beliefs of others. Their religious cultures are framed by the spiritual values of Sufism that are strong in their respective religions, as for the followers of Islam and the Islamic religion, they believe the supernatural powers that grow from the pure tasawuf of Islam which is then known as Sufism. Abstrak Tasawuf dan sufisme telah berhasil menyumbangkan andilnya yang tidak sedikit terhadap perluasan Islam. Ikut menaklukkan bangsa-bangsa yang selama ini belum tersentuh ajaran Islam. Pengaruhnya tentu sangat mungkin sampai ke Bangka yang motifnya bisa berdampak pada Masyarakat Muslim Kota Pangkalpinang yang multikultural juga dikenal sebagai masyarakat Islam Melayu yang memiliki matarantai dengan masyarakat Islam Sumatra secara umum (Palembang, Bengkulu, Padang, Riau hingga Aceh). Masyarakat Islam Melayu lebih dominan dan dapat hidup berdampingan dengan masyarakat Cina yang lebih banyak setelah ummat Islam, demikian Kristen, Hindu dan Budha, menariknya karena dapat menunjukkan fenomena masyarakat yang hidup damai dan saling menghormati satu sama lain. Tentu hal ini penting dieksplorasi dan bisa dijadikan sebagai icon wilayah percontohan khususnya untuk wilayah yang sarat dengan konflik. Data awal yang dihimpun oleh penelitiyaitu ada indikasi positive bahwa dibalik keharmonisan dan kedamaian menjalankan agama khususnya bagi ummat Islam, dapat diasumsikan bahwa keberagamaan masyarakat Pangkalpinang memiliki ciri khas tersendiri, pengaruh ajaran tarekat secara umum dapat diduga ikut mewarnai sikap dan perilaku masyarakat muslim di kota Bangka, demikian juga pengaruh khususnya ajaran tarekat Naqsyabandiyah Khalidiyah memang identik dengan ajaran yang mengedepankan kesadaran diri sendiri dan pertobatan dari pada mengurus agama dan keyakinan orang lain. Kultur keberagamaan mereka terbingkai oleh nilai-nilai Spiritual Sufisme yang kental di masing-masing agama yang dijalankannya, demikian bagi penganut agama dan spiritual Islam Melayu, mereka meyakini kekuatan supranatural yang tumbuh dari tasawuf yang murni Islam yang kemudian dikenal dengan istilah sufisme. Kata Kunci: Peran Sufisme Tarekat Naqsyabandiyah Khalidiyah Terhadap Perkembangan Keagamaan Islam Melayu

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Filiz, Şahin, et Lazıza Nurpeııs. « SUFISM AS A TURKISH RENAISSANCE ». Adam alemi 88, n^o 2 (30 juin 2021) : 112–21. http://dx.doi.org/10.48010/2021.2/1999-5849.11.

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The Turkish Sufis, who created the Turkish Renaissance for centuries, should also be called Turkish philosophers. They take a human-centered religion and worldview as their main point of departure. In their humanistic approach, Islam has been adapted to Anatolian Turkish culture. Because Turkish Sufism is the practical view of Turkish philosophy in Anatolia. In addition, every Turkish philosopher has taken a philosopher, a philosophical system or a gnostic view from the ancient times and the Islamic world as a guide. From Ahmed Yesevi to Otman Baba, the Turkish Sufism tradition combined and reinterpreted Islam with all cultures that lived in Anatolia, creating a Turkish-style world view. It is imperative to understand this four-hundred-year period in shaping the way the Turks view people, life and existence. Turkish Sufism is also the proof of the fact why the history of the Turks should be based on centuries before Islam, when viewed from the perspective of philosophy of history. Thus, historically, culturally and religiously, Turkish Sufism, Islam that started with Farabi, refers to an original Renaissance, not a transition period between the Western Renaissance that started in Italy three years later. A Republic culture that keeps faith and secularism in consensus for the two worlds has taken its spiritual inspiration from the Renaissance culture of Turkish Sufism philosophy.

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Hanifiyah, Fitriyatul. « The Essence of Mysticism in The Study of Tasawwuf ». AT-TURAS : Jurnal Studi Keislaman 8, n^o 1 (30 juin 2021) : 49–59. http://dx.doi.org/10.33650/at-turas.v8i1.2017.

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Sufism is another name for mysticism in Islam. the western orientalists it is known as Sufism, which is a special term for Islamic mysticism. Then the word Sufism does not exist in the mysticism of other religions. Sufism or mysticism in Islam is inherent in life and develops from zuhudan life, in the f amali Sufism, then philosophical Sufism. Sufism is the most important aspect of Islamic teachings, because the role of Sufism is the key to the perfection of the practice of Islamic teachings. In addition to the aspect of Sufism, in Islam there are other aspects, namely faith and sharia, or in other words what is meant by religion is consisting of Islam, faith and ihsan, where these three aspects are a unity. To know Islamic law, we have to refer to sharia / fiqih, to know the pillars of faith we have to refer to ushuludin / faith and to know the perfection of ihsan we enter into Sufism. The research method used in this research is literature review. For the results of this study that overall the science of Sufism can be grouped into two, namely tasawuf ilmi or nadhari, which is theoretical Sufism. The second part is Sufism amali or tathbiqi, which is applied Sufism, which is practical Sufism. It is not just a theory, but demands practice to achieve the goals of Sufism. As for what is meant by human relations and spirituality, namely humans think more deeply. Self-reflection will be awakened along with life's problems. Political, cultural and other problems will be resolved well with a cool head. A clean soul will radiate a clean implementation too. Meanwhile, the meaning of man's closeness to his God is based on some of the words of Allah SWT which are contained in the Al-Qur'an explaining that Allah is one with his servant (Al-Hulul / Wahdatul-Wujud).

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Mawardi, Mawardi. « TASAWUF DAN PLURALITAS DALAM Al-QURâ€™AN ». Jurnal Ilmiah Al-Mu'ashirah 14, n^o 1 (24 novembre 2017) : 10. http://dx.doi.org/10.22373/jim.v14i1.2234.

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This paper raises the issue of Sufism with the title "Sufism and Plurality in the Qur'an". Pluralism is derived from pluralist Latin, from pluris namely more than one, the plural. Therefore something said to be plural always consists of many things, various types, different points of view and background. Religious pluralism holds that no one is entitled to claim that religion is the most correct, all religions in this view have their own righteousness. The problem is that these pluralists always express the legitimacy of the Sufis, but the recognition of pluralism by the great Sufis may not exist in the Sufi tradition. From there, they assume that the idea of religious pluralism has indeed existed in the intellectual tradition of Islam and certainly based on Islamic teachings. The trend of harmonizing religions can be found from the two concepts that always reap the polemic and controversy that is the concept of unity of religions or better known in the world of tasawwuf with wahdat al-adyÄƒn and the concept of religious pluralism or better known in the world of philosophy with religious pluralism.So pluralism Religion is every religious person who is required not only to recognize the existence and rights of other schools, but to engage in understanding the similarities and differences in order to achieve harmony in diversity.

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Wasehudin, Wasehudin. « KONTRIBUSI TASAWUF BAGI PENGEMBANGAN PENDIDIKAN ISLAM ». Indonesian Journal of Islamic Literature and Muslim Society 3, n^o 2 (9 novembre 2019) : 123. http://dx.doi.org/10.22515/islimus.v3i2.1533.

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Futurologists, since the 20th century, have predicted that the Indonesian nation will carry out a process of secularization, which makes the role of religion increasingly dominant in decision making, both in the social, economic, political and cultural spheres. The dominance of science and technology will shift to religious considerations in decision making in social life. Islamic education as a vehicle to teach that religion is a source of peace must make a transformative breakthrough, thus that Islamic values return to their basic framework. This article by philosophical study intends to trace the contribution of Sufism to Islamic education. It’s found that a conflict of understanding between the sharia and the essence of Sufism has resulted in a polytheism view. This happened because the inability to rationalize philosophical Sufism became mysticism. This inability to implicate the search for divine values only focuses on philosophical truth values, which leads to the dualism of truth between the sharia and the essence. In fact, these two paths of truth are integrated and united, thus contributing to the fortification of the formation of noble character in Islamic education.

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Faiz Ahmad Nugroho. « Sufism and the Future of Religion : A Reflection ». Konfrontasi : Jurnal Kultural, Ekonomi dan Perubahan Sosial 9, n^o 1 (31 mars 2022) : 111–18. http://dx.doi.org/10.33258/konfrontasi2.v9i1.198.

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Various Muslim scholars say that Sufism as "something by which we know the good and the bad of the soul, how to cleanse it of the blameworthy and fill it with commendable qualities, how to carry out mysticism and the journey to the pleasure of Allah and leave the prohibitions". Sufism among Muslims is seen as an element of the depth of religion in Islam which has the basic potential to restore the function of religion as a role model, the morals exemplified by the Prophet Muhammad SAW. Teachings about Love, longing, a relationship with the Creator that makes humans feel close, and overcomes excessive love for the world. This article explains that Sufism is able to encourage humans to be fair to others and the environment as God teaches and wills. In this regard, Islam with a style that is dominated by Sufism or Mysticism is what preachers brought to the archipelago since tens of centuries ago, and because of that, as historians have noted, the Islamization of the archipelago in general took place peacefully, through trade, and not by military expansion

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Zárate, Arthur Shiwa. « The American Sufis : Self-Help, Sufism, and Metaphysical Religion in Postcolonial Egypt ». Comparative Studies in Society and History 61, n^o 04 (octobre 2019) : 864–93. http://dx.doi.org/10.1017/s001041751900029x.

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AbstractThis article examines an Arabic commentary on the American self-help pioneer Dale Carnegie's How to Stop Worrying and Start Living, written by a one-time leading intellectual of the Egyptian Muslim Brotherhood, Muḥammad al-Ghazālī. Ghazālī’s 1956 commentary was perhaps the earliest manifestation of an influential genre of literature within the Islamic world today: “Islamic self-help.” Although scholars treat Islamic self-help as an effect of neoliberalism, this article reorients the study of Islamic self-help beyond neoliberalism by showing first, that Ghazālī’s early version of it emerged through a critical engagement with several ideological forms that relate in complex ways to neoliberalism's antecedent, liberalism; and second, that his Islamic self-help is best understood in terms of an Islamic encounter with American metaphysical religion made possible by Carnegie's text. It argues that Ghazālī’s Islamic self-help constituted a radical reconfiguration of Western self-help, one that replaced the ethics of self-reliance and autonomy with Islamic ethical sensibilities clustered around the notions of human insufficiency and dependence upon God. In doing so, it highlights how scholars of contemporary Islam might fruitfully pose the question of how novel intellectual trends and cultural forms, like self-help, become Islamic, instead of limiting their analysis to how Islam is reshaped by modern Euro-American thought, institutions, and practices.

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Muvid, Muhamad Basyrul. « MENJUNJUNG TINGGI ISLAM AGAMA KASIH SAYANG DAN CINTA KASIH DALAM DIMENSI SUFISME ». Reflektika 16, n^o 2 (24 décembre 2021) : 145. http://dx.doi.org/10.28944/reflektika.v16i2.523.

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This paper seeks to explore in detail about Islam as a religion of compassion and love in the wrap of Sufism. This research is a literature that takes its main source from various literature related to the above theme. The results of the analysis state that Islam is not in the least ordered to be anarchic and intolerant, but instead Islam teaches and educates people to be gentle, appreciative, kind, compassionate to all creatures of Allah as Allah Himself is kind to His creation. This is in accordance with the teachings of Sufism (Sufistic Islam), which confirms noble morality, moral hygiene, soul and mind that are very far from negative elements and all bad deeds, for that the idea of Islam as a religion of mercy and love is very important especially strengthened by the Sufistic dimension.

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Meirison, Meirison, et M. Harir Muzakki. « Implementing The Spirit of Jihad in Sufism ». Jurnal THEOLOGIA 31, n^o 1 (6 novembre 2020) : 1. http://dx.doi.org/10.21580/teo.2020.31.1.5379.

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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.

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Asmaran, Asmaran. « KONTRIBUSI IMAM AL-GHAZALI TERHADAP EKSISTENSI TASAWUF ». Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 19, n^o 1 (29 juin 2020) : 15. http://dx.doi.org/10.18592/al-banjari.v19i1.3818.

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In the first and second centuries of the Hijrah before the presence of Imam al-Ghazali, whose teachings of Sufism at that time were moral and practical, in the third and fourth centuries of Hijrah the teachings of Sufism developed towards philosophical understandings such as Ittihad and Hulul which are viewed by some scholars (theologians and fuqaha) have deviated from the teachings of Islam, as a result of which Sufism almost dies. In such a situation, in the fifth century AH, Imam al-Ghazali appeared to save him by trying to integrate between the teachings of Sufism with the teachings of fiqh and kalam, between fact and sharia, as can be seen in his book Ihya '' Ulum al-Din (Reviving the Sciences Religion), so he is often referred to as Hujjatul Islam (Defender of Islam) because of his efforts to harmonize the teachings of Islam in complete unity.

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Chowdury, Saeyd Rashed Hasan, et Vahit Göktaş. « A Critical Analysis of Imam Rabbani Ahmad Sirhindi’s Doctrines on Sufism ». Teosofi : Jurnal Tasawuf dan Pemikiran Islam 11, n^o 1 (3 juin 2021) : 93–121. http://dx.doi.org/10.15642/teosofi.2021.11.1.93-121.

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The purpose of this study is to present an analysis of the teachings and ideals of the life and thought of Imam Rabbani Ahmad Sirhindi’s followers inspires the Muslims of the present world to pursue the path of truth, welfare, and justice. We tried to collect data from secondary sources and found that various superstitions entered Sufism when many non-Islamic issues permeated Islam. Imam Rabbani has made tireless efforts in writings and discourses through Sufism to return Islam to its original purity. He was awarded the title of “Reformer of the second millennium” because he first introduced Islamic thought in the history of the Indian subcontinent. On the other hand, Imam Rabbani taught the Waḥdat al-Shuhūd doctrine by criticizing the Waḥdat al-Wujūd doctrine introduced by Ibn ‘Arabī. As he continued the pure tradition of religion by subverting the superstitions of sharia in Islam, he established “Mujaddidiya Tariqa” in the spiritual world and coordinated the sharia-tariqa in Sufism. However, the outcome of our research shows how Imam Rabbani builds equality of status, love, and fraternity and instructs people through Sufism to respect the religion, emotions, and practices of others.

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Vukomanovic, Milan. « Sufism : The inner dimension of Islam ». Filozofija i drustvo 19, n^o 2 (2008) : 129–47. http://dx.doi.org/10.2298/fid0802129v.

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The first part of this article is a short introduction into Sufism, seen as a unique mode of expressing the internal, mystical dimension of Islam. In this section, the history, doctrine and ritual practice of the main dervish communities have been considered. In the second part, predominantly based on the author's preliminary field study of the extant dervish communities in Bosnia-Herzegovina, more attention has been dedicated to the revival of Islamic mysticism in a contemporary context. In terms of sociology of religion, the revitalization of Sufism in Bosnia-Herzegovina could be understood within the broader framework of the revival of classical religiosity in the Balkans. After World War Two, the activities of the dervish orders in Bosnia were prohibited, mainly due to the modernist Islamic community supported by the ruling structures. This, of course, should be taken into consideration when discussing the issue of Islamic orthodoxy versus mysticism. A complete renewal of Sufism has taken place in the 1990s, after the dissolution of Yugoslavia and completion of the war. Therefore, one is dealing here with the renewal of classical religiosity, because Sufism had been developed within Orthodox Islam in Bosnia since the Ottoman period.

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Wahyuni, Yuyun Sri. « Refining Traditional and Modern : A Literary Study of Indonesian Sufism and Neo-Sufism from Pesantren ». DINIKA : Academic Journal of Islamic Studies 2, n^o 1 (30 avril 2017) : 69. http://dx.doi.org/10.22515/dinika.v2i1.299.

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Scholars have predicted that Sufism and other forms of traditional Islamic practices would disappear as modernity comes into society. Considering this view on religion and the modern, based on the literary study, this paper examines the historical development of Islam, Sufism, and pesantren in Indonesia, or previously known as Nusantara. Sufi preachers, known as walisongo, brought Islam to Indonesia and in a very short of time brought most of Indonesians into voluntary conversions. After walisongo, Indonesian ulama carried the dakwah Islamiyah through different Sufi networks and pesantrens. In the modern era, Sufism and other means of traditional practices face the challenges of disappearance and then transform themselves into neo-Sufism. The discussions in this paper show how Sufism, through its various ways, mingle with the different era in Indonesia and reshape the meaning of traditional and modern in Indonesia. Keywords:Islam Indonesia, Sufism, and pesantren,

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CISSE, Mouhamadou Alpha. « LA RÉHABILITATION DU SOUFISME DANS L’UNIVERS ISLAMIQUE : LA PLAIDOIRIE D’ABÛ ḤÂMID AL-GHAZÂLÎ ». Afrosciences Antiquity Sunu-Xalaat 1, n^o 3 (1 décembre 2021) : 358–78. http://dx.doi.org/10.61585/pud-asasx-v1n309.

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Sufism is generally defined as a mystical and Muslim current whose objective would be, by means of absolute submission to the intrinsic principles of a rigidly orthodox Islam, to achieve moral and spiritual perfection. In a straight line of always recalling the profound meaning and supreme purpose of religion, al-Ghazâlî was always of the opinion that Islam must be apprehended in the outward and inward dimensions, the letter and the spirit. This prompted him, at the end of a decade-long spiritual retreat, to try to breathe, through an orthodoxized mysticism, a new breath into an Islam that has never been seen before threatened to ankylose in a fixed juridism. However, Sufism was often stumbled against the delusions used by narcissistic introverts to mystify the less informed, hence the all-out criticism it has always been the object of since its outbreak. His definitive rehabilitation passed through Abû Ḥâmid al-Ghazâlî whose panacea he proposed managed, all the same, to give him the right of citizenship in the Islamic landscape while bringing together systematically the jurists and the Sufis.

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Pratama Yudha Pradheksa, Karunia Hazyimara, Didid Haryadi et Abu Samsudin. « Environmental Ethics in the Spiritual Perspective of Hinduism, Buddhism, and Islam ». Peradaban Journal of Religion and Society 2, n^o 2 (31 juillet 2023) : 122–35. http://dx.doi.org/10.59001/pjrs.v2i2.93.

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This article aims to examine the views of Hindu and Buddhist spiritualism related to efforts to deal with environmental damage in Indonesia and try to find common ground between Hindu and Buddhist spiritualism regarding environmental preservation with the teachings of Sufism in Islam. The method used in this article is library research with a descriptive-qualitative approach. The research shows that the ecological damage that has occurred in Indonesia is very worrying. This happens because humans have no concern for their environment, they only focus on taking the maximum benefit for profit alone. Religion has authority in environmental preservation by instilling ethics and morals in humans. Spirituality in Hinduism, Buddhism, and Islam is aimed at getting closer to God. There is a concept for each religion to increase one's spirituality, namely through bhakti marga yoga in Hinduism, hasta ariya magha in Buddhism, and Sufism in Islamic teachings. The concepts shared by each of these religions have in common to shape one's spirituality which can be reflected in a moral person. Immoral cases such as environmental damage are a big thing that can be solved by increasing one's spirituality.

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A. Samad, Sri Astuti, Abidin Nurdin, Munawwarah Samad et Fihriani Gade. « AGAMA DAN PROBLEMATIKA MASYARAKAT : FUNGSI TASAWUF DALAM PENDIDIKAN, SOSIAL DAN AKHLAK ». Jurnal Ilmu Sosial dan Ilmu Politik Malikussaleh (JSPM) 5, n^o 1 (30 juin 2024) : 111. http://dx.doi.org/10.29103/jspm.v5i1.15042.

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Islam entered the archipelago peacefully brought by Sufi scholars and is influential to this day. Sufism is a dimension of Islamic teachings that is able to answer the problems of society from the past to the present. Sufi scholars also fought against colonialism supported by Sufi brotherhood or tariqa in which there was a concept of obedience to the teacher. The reformulation of classical Sufism which is individual, personal, is important enough to become a communal collective. This article is a qualitative study analyzed using the perspective of sociology of religion. Today, Sufism remains important in various aspects of education, social movements, and moral improvement. If using the perspective of sociology of religion, Sufism is able to provide spirit and strength to humans so that Sufism values transform for the better. The values of Sufism in question are for example, qana'ah, patience, gratitude which provide solutions to the problems of human life. Not only limited to educational, social and moral improvement aspects but more than that.Islam masuk ke Nusantara secara damai dibawa oleh para ulama sufi dan berpengaruh sampai saat ini. Tasawuf merupakan dimensi ajaran Islam yang mampu menjawab problematika masyarakat sejak pada masa lalu sampai sekarang. Ulama sufi juga melakukan perlawanan terhadap kolonialisme yang didukung oleh persaudaraan sufi atau tarekat yang di dalamnya terdapat konsep ketaatan pada guru. Reformulasi tasawuf klasik yang bersifat individual personal cukup penting menjadi kolektif komunal.Artikel ini merupakan studi kualitatif yang dianalisis dengan menggunakan perspektif sosiologi agama. Saat ini kemudian bangsa Indonesia semakin maju sufisme tetap menjadi sesuatu yang urgen dalam berbagai aspek pendidikan, gerakan sosial, dan perbaikan akhlak. Jika menggunakan perspektif sosiologi agama, bahwa tasawuf mampu memberikan spirit dan kekuatan pada manusia sehingga nilai-nilai tasawuf bertransformasi ke arah yang lebih baik. Nilai-nilai tasawuf yang dimaksud misalnya, qana’ah, sabar, syukur yang memberikan solusi problematika kehidupan manusia. Tidak hanya sebatas aspek pendidikan, social dan perbaikan akhlak akan tetapi lebih dari itu.

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Purwadi, Purwadi. « KEARIFAN SUFISME DALAM ISLAMISASI JAWA ». IBDA` : Jurnal Kajian Islam dan Budaya 9, n^o 1 (3 janvier 2011) : 113–25. http://dx.doi.org/10.24090/ibda.v9i1.33.

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This article shows the wisdom of Sufism on social transformationin Java at the early spread of Islam. Sufism approach tends to emphasizeon self-awareness while accommodating ornamental outer symbols. Thispattern makes the process of being Muslims in Java more peaceful andacceptable for those who already have certain believe and religion (animism,Hinduism and Buddhism).

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Saprin, Saprin. « TASAWUF SEBAGAI ETIKA PEMBEBASAN ; MEMOSISIKAN ISLAM SEBAGAI AGAMA MORALITAS ». KURIOSITAS : Media Komunikasi Sosial dan Keagamaan 10, n^o 1 (24 novembre 2017) : 83–90. http://dx.doi.org/10.35905/kur.v10i1.587.

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The purpose of this study is to understand the nature of Sufism as an ethics of liberation and how to position Islam as a moral teaching. The background of this study is the inequality due to spiritual poverty that has penetrated into various aspects of human life depicted in the decline and even a moral degradation implicating the crisis that result in the fragility of the joints of human life The methodology used in this research is qualitative descriptive approach. The data were collected through literature studies and libraries related to the concept of Sufism in Islam in relation to the formation of human morality. The results of this study show that Sufism is one's attempt to get closer to God as closely as possible. The beginning of the emergence of the Sufism teachings was started along with the Islamic religion itself since the apostolic event of Prophet Muhammad SAW. Before Muhammad was appointed an apostle, he has repeatedly performed Tahannuts and khalwat in the Hira Cave. When he offered tasawwuf in modern life, was not an offer to abandon the practical life of the world, but how the 'mortal' and practical world life is intended as a means of achieving pleasure and devotion to the Divine. Thus, the mortal 'has the value of immortality, where the mortality chooses the dimension ending Based on the results of the study, authors concluded two things. First, Sufism is not a form of escapism or escape from the life of the world, but asceticism breaks away from earthly fetters. Second, the teaching of Islam which is the religion of morality serves as a protector that provides composure and peaceful life.

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Gani, A. « PENDEKATAN SUFISTIK DALAM PENDIDIKAN ISLAM BERWAWASAN PERDAMAIAN ». AKADEMIKA : Jurnal Pemikiran Islam 23, n^o 2 (25 novembre 2018) : 377. http://dx.doi.org/10.32332/akademika.v23i2.1239.

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Abstract Conflict becomes part of contemporary phenomena that embraces all dimensions of human life, starting from the level of individuals, society, to relations between countries. Conflict in all of its variety, both economic, political conflicts, even conflicts between civilizations, cannot be separated from the "on-name" religion. Islam which teaches love and peace is distorted into Islam that teaches conflict. Islamic education in a broad context is responsible for the formation of logical thinking of humans who like to spread terror and conflict. This paper examines how the Sufism approach in Islamic education plays its part as the Islamic tradition that teaches Islam in the form of love and spreads Peaceful Islam and has A peace of mind with research Library research that uses qualitative descriptive analysis techniques with the results of research that is mystical approach in Islamic education fundamental alternatives in order to reduce conflict and bring peace. Keywords: Education, Islam, Peace, and Sufism. Abstrak Konfik menjadi bagian dari fenomena kontemporer yang melanda seluruh dimensi kehidupan manusia, mulai dari tingkat individu, masyarakat, sampai hubungan antar negara. Konflik dalam ragam rupanya, baik konflik ekonomi, politik, bahkan konflik antar peradaban, tidak bisa dilepaskan dari atas-nama agama. Islam yang mengajarkan cinta kasih dan perdamaian didistorsi menjadi Islam yang mengajarkan konflik. Pendidikan Islam dalam konteks yang luas bertanggungjawab atas terbentuknya nalar berpikir manusia yang suka menebar teror dan konflik. Tulisan ini mengkaji tentang bagaimana pendekatan sufisme dalam pendidikan islam menjadi bagian dari tradisi Islam yang mengajarkan Islam dalam rupa cinta kasih dan menebarkan Islam Damai dan berwawasan perdamaian dengan jenis penelitian Library research yang menggunakan teknik analisis deskriptif kualitatif dengan hasil penelitian yaitu pendekatan sufistik dalam pendidikan Islam adalah alternatif fundamental dalam rangka mengurangi konflik dan mewujudkan perdamaian bangsa. Salah satu teladan prakteknya dapat dilihat dari ulama-ulama Nusantara. Kata Kunci: Pendidikan, Islam, Perdamaian, and Sufisme.

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Ridgeon, Lloyd. « Short Back and Sides ». Journal of Sufi Studies 6, n^o 1 (6 juillet 2017) : 82–115. http://dx.doi.org/10.1163/22105956-12341296.

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Qalandars have often been depicted in negative terms in medieval and pre-modern literature by Sufis themselves, clerics and historians. Treatises composed by Qalandars are rare, thus the possibility of producing a balanced survey of their form of Sufism and contribution to the socio-political and religious climate of any given period is difficult. One such text, the “Sulīmān Qalandar Nāma”, however, completed in 1668, offers an intriguing perspective of Qalandars in late Safavid Iran. An analysis of this text, along with a focus on the dynamics of late Safavid religion and politics suggests that far from being antinomian and otherworldly Sufis, these Qalandars were supportive of the Shīʿa Safavid dynasty. The text offers an interesting marriage between traditional Qalandar themes and those inspired by Shīʿa Islam, and it testifies to the continuing importance of the Qalandars, providing evidence for the cultural continuity of this form of Sufism in the region.

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Weismann, Itzchak. « THE POLITICS OF POPULAR RELIGION : SUFIS, SALAFIS, AND MUSLIM BROTHERS IN 20TH-CENTURY HAMAH ». International Journal of Middle East Studies 37, n^o 1 (février 2005) : 39–58. http://dx.doi.org/10.1017/s002074380505004x.

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With the advent of the 20th century, Sufism found itself under increasing attack in many parts of the Muslim world. In previous centuries, mystical movements had played a prominent role in the struggle for the revival of Islam and occasionally, where governments were weak or nonexistent, also in actual resistance to European encroachment. In the wake of the increasing consolidation of the state and the spread of Western rationalism, however, Sufis came to be regarded as a major cause of the so-called decline of Islam and an obstacle to its adaptation. In the Arab world, this anti–Sufi feeling was generally associated with the Salafiyya trend. The Salafi call for a return to the example of the forefathers (al-salaf al-**sdotu**āli**hdotu**) amounted to a discrediting of latter-day tradition, which was described as cherishing mystical superstition as well as scholarly stagnation and political quietism. Under the burden of this critique, and as a response to the general expansion of education and literacy, Sufism has been forced to assimilate new ideas and to make room for a new form of organization; the populist Islamic association. These developments culminated in the establishment of the Society of the Muslim Brothers.

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Arifin, Mochammad. « INTEGRASI TASAWUF DALAM HUKUM KELUARGA ISLAM ». SINDA : Comprehensive Journal of Islamic Social Studies 1, n^o 3 (2 décembre 2021) : 122–32. http://dx.doi.org/10.28926/sinda.v1i3.445.

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Abstrac Knowledge is very important in a family, it is one of requirements to create a sakinah-mawadah-warohmah family. More than that, a religious understanding is expected to be guidance and standard in household lifestyles. Sufism is a complement from a religious perspective, with the synergy of sharia knowledge (Islamic law) and aqidah as an absolute unity. Study uses qualitative research methods with descriptive analytical research style. The study uses literature based on, journals, books, articles to support the research, which will be a moral support of Islamic family law nowadays. Then conducted investigations and studies that are relevant to the research, intend to revive the understanding about the importance of Sufism in an islamic household, which there are also national civil rules in it. The library approach is as analytical tool to dissect the integration between Sufism and islamic household lifestyles in a holistic and comprehensive way to create understanding and thoughts about the importance of Sufism in a family, that always relevant and becomes a guide to live a family life. The results show that the knowledge of Sufism can be a guidance, how to build an ideal household according to religion and as a way to receive God's pleasure. The implementation of this understanding is not easy to be applied considering the basic needs that must be fulfilled in a family, for example about economics, social and temporary interests. Therefore, it is necessary to get used to do good things according to Qur'an and Hadith as a filter and balancer in life.

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Munji, Ahmad. « رعاية البيئة في التصوف الإسلامي ». Teosofia 5, n^o 2 (23 octobre 2016) : 133. http://dx.doi.org/10.21580/tos.v5i2.1726.

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As a universal religion, Islam regulates all aspects of life. As one of aspects in Islam, tasawwuf/Sufism invites people to be guardians for environmental preservation since nature is part of God’s creatures. To some extent, the teachings of Sufism are mainly about ethic (adab). This ethic can be either vertical to God or horizontal to all God’s creatures including nature and environment. Ibn Arabi in this regard is an influential character in Sufism which his thoughts gave a lot of influence on the development of the world of Sufism in General. Among his thoughts is about the unity of God with the universe. The question is, how Ibn Arabi’s thought could give an impact in the context of the preservation of the environment. This research finds amd formulates some aspect of Sufism that can contribute to encourage people in dealing with environmental preservation. It is based on attitude or akhlak theologically.

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Sutiana, Yana, Afif Muhammad, Dadang Kahmad et Muhtar Solihin. « Sundanese Muslim Community's Understanding of Sufism : A Phenomenological Approach ». Jurnal Iman dan Spiritualitas 2, n^o 4 (9 novembre 2022) : 501–12. http://dx.doi.org/10.15575/jis.v2i4.20811.

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This study examined the Sundanese ethnic understanding of Sufism and its implications in social life. The research approach is a phenomenological study in the scientific paradigm of religious studies, which is descriptive qualitative empirical and uses grounded research methods. The research data comes from Sundanese Muslim leaders, cultural figures, and academic figures. This research finds that according to Islamic Sundanese figures, ethnic Sufism is a development of understanding of every society's religious thoughts, attitudes, and practices in dealing with the problems of modernity. Also, ethnic Sufism is a form of penetration of Sundanese ethnic local wisdom into religion. This study also suggests that the elements of Sufism influence the esoteric understanding of Sundanese Muslim religion based on the understanding of Sufism from Sundanese leaders, whether from religious leaders, cultural leaders, or academic figures. Sundanese ethnic Sufism is still preserved in the traditions of modern Sundanese society, for example, first, in the practice of the ritual traditions of the South Coast Sundanese ethnicity. This coastal area is very thick with the early process of the entry of Islam.

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Alim, Syahirul. « Revitalisasi Dakwah Islam : Toleransi, Harmonisasi, dan Moderasi ». Dakwah : Jurnal Kajian Dakwah dan Kemasyarakatan 24, n^o 1 (26 octobre 2020) : 71–89. http://dx.doi.org/10.15408/dakwah.v24i1.17836.

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Islamisation is sometimes interpreted as a religious mission to balance Christianisation which is closely related to the missionary aspects of religions. Islamisation or Islamic da'wah activities are tolerant, moderate and harmonious, taking into account humanitarian aspects in many ways. The long history of Islamisation throughout the world shows that Islam is a tolerant religion in which the process of religious conversion is carried out voluntarily and peacefully. Islamisation in the Archipelago is the best example of a successful da'wah activities in the conversion of Islam both individually and collectively. Muslim missionaries in the Archipelago are intellectual sufism figures who have the usual broad ability to revitalize da'wah into rational, reformist and progressive manner.

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Pane, Sarmalina, et Abu Sahrin. « Pemaknaan Sufisme : Analisis Isi Instagram Habib Husein Ja’far Al Hadar ». ANWARUL 3, n^o 6 (23 août 2023) : 1313–22. http://dx.doi.org/10.58578/anwarul.v3i6.1696.

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The influence of the internet and social media on the study of the younger generation of Sufism cannot be separated from these elements. Sufism can now be expressed in a virtual space that is more symbolic because it only gives birth to Sufi forms. Sufism messages conveyed on social media in a fresh and modern way inevitably influence religion that adheres to modernity. Habib Husein Ja'far is one of the preachers who makes the topic of Sufism the focus of his sermon. Habib Husein Jafar is a content developer who always preaches through social media while also practicing Islam of Love. Researchers in this study looked at Habib Husein Ja'far's Instagram posts about Sufism and his interpretation of Sufism. This investigation was carried out in the library. Digital ethnography is the research methodology used. content analysis or content analysis will be used to answer the problems identified in the problem formulation. The results that the researchers found were that there were 270 posts with the issue of Sufism uploaded by Habib Husein Ja'far's Instagram account from 7 March 2018 to 20 August 2023. In Habib Husein Ja'far's view, the essence of Islam is Sufism itself. The pillars of Ihsan teach about Sufism, namely about worshiping God as if God sees us. Sufism is the pinnacle of Islam, because after we become Muslims (practice Islamic teachings) and have faith (practice Islamic religious teachings with full faith, not just practice). So humans need to reach the top of the climb, namely ihsan.

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Fuad, Rifqi, et Abdul Mun'im Amaly. « BERKENALAN DENGAN TASAWUF AL-GAZALI ». Jurnal Al Burhan 2, n^o 1 (30 juin 2022) : 10–18. http://dx.doi.org/10.58988/jab.v2i1.15.

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The teachings of Sufism are contradictory teachings until now because many say that it is the teachings of Sufism that push us towards jumud. This paper aims to describe the actual teachings of Sufism in the view of Imam Gazali. This study uses a konsep analisis method by reviewing and analyzing the sources of books, turats, and scientific journals on Sufism, which the researchers then provide an interpretation of the data that has been. This study concludes that there are three core teachings of Islam, namely Islam, Iman, and Ihsan. From "Islam" "Science of Fiqh" was developed (Islamic Law), from "Faith" was developed "Science of Kalam" or "Science of Tawheed", and from "Ihsan" was developed, "Science of Sufism" was born. Imam Gazali is an encyclopedic Sufism figure, in the sense that he mastered various kinds of knowledge, especially Fiqh (including politics), U?ul Fiqh, Kalam, and Philosophy (including logic), but it turns out that the sciences that he views are very important and can satisfy spiritually. that, it turns out to only produce confusion in the spiritual. Then he from all knowledge and all facilities and high honor began to study Sufism, and it turns out that in Sufism al-Gazali found spiritual satisfaction. The essence of al-Gazali's Sufism teachings is an effort without the main teachings of religion, namely Islam, Faith, and Ihsan in the sense of without the Science of Fiqh, Science of Kalam, and Science of Sufism, and the essence of these three statements is Muhâlafat al-Nafs (Controlling Lust). The strategy for al-Gazali in achieving worldly and hereafter happiness is Mu?âlafat al-Nafs. He wrote this thesis in the book Ihya 'Ul?m al-Din.

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Xananta Zeres Ha’gai Br Sembiring, Nurul Hasanah Simamora, Nabila Syahlita Dewi, Muhammad Rafly et Muhammad Alfarizi Lubis. « Al-Hallaj ». Jurnal Kajian Penelitian Pendidikan dan Kebudayaan 1, n^o 2 (18 juin 2023) : 20–28. http://dx.doi.org/10.59031/jkppk.v1i2.107.

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The research study conducted by this author was motivated by the existence of the teachings of al-Hallaj's philosophical Sufism, especially the hulul, which is often misunderstood and seen as a practice leading to apostasy and because the pioneer was executed on charges of apostasy. Al-Hallaj has been better known as a Sufi who violates religious boundaries (apostate). While some circles also judge, al-Hallaj's mistake, because he had opened up divine secrets, which should have been covered up. The method used in this research is library research, which is a study whose subject is library literature which is summarized through a book, journal and previous studies. The results of this study indicate that the specialty of Sufism in Islam is that with the approach of Sufism by the Sufis, Islamic teachings have succeeded in penetrating to various parts of the world, being accepted and embraced as a religion whose truth is believed to be true without violence and war. The controversy over the teachings of Al Hallaj is that Al Hulul, Nur Muhammad and the unity of all religions, which if heard or read at a glance, let alone the common people without thinking they can accept it outright, but if examined more deeply it will appear to be a teaching. which is misleading, because it contradicts the Qur'an al-Sunnah.

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Djakfar, Muhammad. « BUSINESS BEHAVIOR OF TARIQA FOLLOWERS IN INDONESIA : The Relation of Religion, Sufism, and Work Ethic ». ULUL ALBAB Jurnal Studi Islam 19, n^o 2 (28 décembre 2018) : 253–71. http://dx.doi.org/10.18860/ua.v19i2.5571.

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In Islam, people know a teaching and mystical practice called sufism. Its main objective is to purify oneself (tazkiyat al-nafs) to get closer to God. Time-wise, sufism can be mapped into orthodox and neo-sufism. Teaching substance-wise, it is classified into akhlâqî and falsafî sufism. So far, commoners and academician such as Max Weber believe that sufism followers behave asceticly, live an austere life, have no capitalistic spirit, and so forth. This false perception obviously needs a correction for people understand the behavior of tariqa followers as an organized sufism community among society. In Indonesia, tariqa followers include Sadziliyah and Shiddiqiyah. The basic question is if they live an austere life so they do not have to contribute to the economic life of nation. Result study shows that according to Sadziliyah people, wealth has spiritual, economic, and social meaning by centralizing business activities in houses and market. Meanwhile, Shiddiqiyah followers consider that wealth has spiritual, economic, social, cultural, and preached meaning in various efforts. Therefore, both tariqas teach a balance between spiritual (worship) and material obligations, ukhrâwiyah and dunyâwiyah obligations as taught by neo-sufism. In addition, it shows a relationship among religion, sufism, and work ethic.

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Zaprulkhan, Zaprulkhan. « Struktur Konstruksi Wacana Sufisme ». Edugama : Jurnal Kependidikan dan Sosial Keagamaan 4, n^o 1 (31 juillet 2018) : 17–34. http://dx.doi.org/10.32923/edugama.v4i1.641.

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Normatively, the structure of Sufi discourse construction comes from within the religion of Islam itself. According to Ibn Khaldun, Sufism comes from authentic Islamic law. The seeds originally came from the first generation of Muslims as the path of truth and guidance. Sufi approaches based on their consistency in the service of God, reluctant to worldly pleasures, abstain from the false delights, wealth, and position hunted by most humans, and busy solitude in worship to God. Therefore in Islam, there can be no spirituality without the aid of the Qur'an, which teaches man everything he can know or can learn, and which can lead people to the ideals that are the object of his creation. This article will elaborate the structure of the construction of Sufism discourse originating from Islam

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Riyadi, Abdul Kadir. « Hādī al-‘Alawī and the Heterodoxy of Communo-Sufism ». TEOSOFI : Jurnal Tasawuf dan Pemikiran Islam 10, n^o 1 (1 juin 2020) : 1–28. http://dx.doi.org/10.15642/teosofi.2020.10.1.1-28.

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Sufism is time and again being associated with heresy as a result—among others—of a controversial thought by a man called Hadi al-‘Alawī with whom this paper is concerned. Using the concept of heterodoxy, this paper attempts to access the matrix of tensions and representations inherent within his so-called Communo-Sufism. It shows that as a communist, the first phase of his life, he looks at traditional Islam as a feudalized form of religion. It is a kind of natural betrayal to the genuine religiosity and spirituality represented by what he calls the “Jahili Islam”. In his view, the Jahili Islam is authentic and that Muhammad’s version of it is a sheer distortion of true Islam. The paper also tries to show that as a communist-sufi, the second phase of his life, he came up with a distinction between the “dead Islam” and the “living Islam”. The former is represented by traditionally Muslim faithful who adhere to Muhammad’s version of Islam. The latter, in the meantime, is the continuation of the Jahili-Islam. In al-‘Alawī’s discourse, Islam can only live on if it is based on the Jahili-Islam socially and legally. Theologically, Islam must be based on the Judeo-Christian traditions; philosophically on the Persian and Byzantine episteme; ideologically on Communism; and spiritually on Sufism. Vibrant as it may seem at the surface, his premises are nonetheless anarchistic and are an anti-thesis to the existing paradigmatic form of Islam.

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Yusak, Nailil Muna. « A Wayfarer in a Land of the Free : American Sufism in the Age of DIY Religiosity ». International Journal Ihya' 'Ulum al-Din 21, n^o 1 (30 janvier 2020) : 1. http://dx.doi.org/10.21580/ihya.21.1.3498.

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This paper observes theological shift towards a personalized spirituality of Muslim religiosity in America. In the face of global resurgence of Islamic movement and its ambitious call towards purification, personalized form of Islam is strongly criticized to be deviant and a mere practice of heresy. Islamic mysticism or commonly known as Sufism gained more popularity in modern America for its stress on God’s mercy over exclusive legalism in understanding cosmic law and the divine consequences. Over the year, it has proven its catalytic role for a more peaceful interreligious understanding on account to reflexivity and cosmopolitan consciousness. Drawing from a recent scholarship by Ulrich Beck on individualized religion, this paper explores; process of individualization of religion in forming modern American religious experience and the socio-cultural relevance of Sufism in shaping contemporary religious relation of Islam in America. Data utilized in this research draws upon interviews and observational fieldworks in the East Coast America.

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Masturin, M. « Khaul and Maqam Thariqath in Sufism : the Analysis of Implementation Inside the Live of Sufi Thariqath Naqshabandiyah at Dawe Kudus Boarding School ». ADDIN 12, n^o 1 (9 janvier 2019) : 221. http://dx.doi.org/10.21043/addin.v1i1.3526.

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The core of all religions are surrender to The God, as the Creator of all universe. The term of surrender generically called Islam in the Arabic terminology. Personal surrender to God The Ultimate Being, as the most right a part of self religious attitude. This attitude do not consider which any form of the people religious formation. Furthermore, apart form from this religious personality really rejected. According to the conceptualization of religious personality above, the sufism prosecuted to spell out all it’s doctrines related to cultural and social analysis. The sufism assumpt about religious multiculturality as the only form of religion in the world, while the nature it’s similar, that worship in source of anything. The Sufi as they stay in some stage on viewing about God, he will look at Him as essence not as the outer side of His perception. This reasearch stand by qualitative approach. The result of research aim about correlation between religion and society are creates the influence of the two sides. The religion influence the society otherwise the society influence the religion. This reciprocal influences, between the development of society and the improvement of religion, as social and cultural realities that’s need to be wider understand and deep perception.

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Haji Musa, Mohd Faizal. « Kejawen (Javanese Sufism) and Perennial Philosophy in Kuntowijoyo's Khotbah di Atas Bukit ». Malay Literature 24, n^o 1 (11 mars 2011) : 1–28. http://dx.doi.org/10.37052/ml.24(1)no1.

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Khotbah di Atas Bukit (Sermon on a Hill) by Kuntowijoyo was written to foreground transcendental principles, in accordance with the Theory of Transcendental Literature. Transcendental principles are brought to the fore and applied in this work through the use of symbolism. Kuntowijoyo uses a local subject for enquiry, kejawen (Javanese sufism), to address issues of faith and tauhid (Islamic Monotheism or the Oneness of Allah). However, there is some ambiguity in the text which could affect the aspects of tauhid discussed. In presenting the teachings of Sufism, Kuntowijoyo may in the process be misunderstood and consequently considered to subscribe to global theology where tauhid is simplified and religions “combined”. Khotbah di Atas Bukit is a complex work to read because of the overuse of symbolism aimed at obscuring meaning. This kind of symbolism needs to be explained, particularly to readers who have little knowledge of sufism. It is this that makes Khotbah di Atas Bukit a specialized work for a specialized readership. Key words: Islamic literature, Islam kejawen , sufism, perennial philosophy, Islamic leadership, tauhid , Kuntowijoyo, pluralism, mysticism, Transcendental Literature, myth, global religion, orthodox Muslims (the faithful).

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IT., Suraiya, Syamsul Rijal et Zaenuddin Hudi Prasojo. « Sufism and Religious Practices in Modern Lifestyle ». Religió : Jurnal Studi Agama-agama 9, n^o 1 (20 mars 2019) : 01–21. http://dx.doi.org/10.15642/religio.v9i1.1231.

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Along with scientific development and technological growth which have created a lot of convenience to mankind there have also raised a deep cynicism towards the religious and spiritual aspects of life. Value crisis of humanity marked by the crisis of spirituality increased. Many societies are facing deep crisis. This condition makes the world vulnerable to violence and conflicts. Therefore, modern world society has been challenged to to be more attentive than before to deal with religious and spiritual values. This paper asserts that religion continues to be an important since it combines both personal and public character. Social problems faced by the modern world society such as cultural diversity, environmental preservation, economic equity, and conflict resolution are theologically reflected within the teaching of Islam. Sufism as a form of Islamic spiritualities offers some applicable answers for this phenomenon. In addition, characteristic of Sufism (mysticism) is commonly well known in almost all religions. Sufism cherishes from the private sphere into a popular Islamic culture. This research would like to see how the phenomenon of spiritual movement in the dimension of Sufism has a real powerful to improve social problem of the modern world.

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Ahmed, Gulfraz. « Importance and Relevance of Sufism in the Scenario of Present Indian Society ». RESEARCH HUB International Multidisciplinary Research Journal 9, n^o 6 (30 juin 2022) : 18–22. http://dx.doi.org/10.53573/rhimrj.2022.v09i06.004.

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This paper attempts to find out the importance and relevance of Sufism in the current Indian society scenario. Traditionally Sufism is closely associated with the Indian society. 'Sufism' or 'Tasawwuf' is as old as Islam. It is considered an intrinsic principle of the Islamic faith. After its rise, Islam spread very rapidly throughout the world as well as in the Indian subcontinent. However, with the highly militarized and organized Islamic force, theologians, historians, ulema and Sufis also came and propagated Islamic teachings in the Indian subcontinent. The people of Indian society welcomed this new religion and accepted it wholeheartedly. The people of Indian society were influenced by these Muslim theologians and Sufis, which helped a lot in the spread and propagation of Islam in the country. Hence the purpose of this paper is to highlight the importance of Sufism in the current Indian society scenario and its relevance in the present scenario to establish peace and harmony in the society. This article is based on secondary references i.e. books, magazines, newspapers, reports, websites etc. Abstract in Hindi Language: यह पत्र वर्तमान भारतीय समाज के परिदृश्य में सूफीवाद के महत्व और प्रासंगिकता का पता लगाने का प्रयास करता है। परंपरागत रूप से सूफीवाद भरतीय समाज से घनिष्ठ रूप से जुड़े हुए हैं। ’सूफीवाद’ या ’तसव्वुफ’ उतना ही पुराना है जितना कि इस्लाम। इसे इस्लामी आस्था का आंतरिक सिद्धांत माना जाता है। इस्लाम अपने उदय के उपरांत संपूर्ण विश्व के साथ ही भारतीय उपमहाद्वीप में बहुत तेजी से फैल गया। हालाँकि, अत्यधिक सैन्यीकृत और संगठित इस्लामी बल के साथ, धर्मशास्त्री, इतिहासकार, उलेमा और सूफी भी आए और भारतीय उपमहाद्वीप में इस्लामी शिक्षाओं का प्रचार किया। भारतीय समाज के लोगों ने इस नए धर्म का स्वागत किया और इसे तहे दिल से स्वीकार भी किया। भारतीय समाज के लोग इन मुस्लिम धर्मशास्त्रियों और सूफियों से प्रभावित हुए जिससे देश में इस्लाम के प्रसार-प्रचार में काफी मदद मिली। इसलिए इस पत्र का उद्देश्य वर्तमान भारतीय समाज के परिदृश्य में सूफीवाद का महत्व और समाज में शांति और सद्भाव स्थापित करने के लिए वर्तमान परिदृश्य में इसकी प्रासंगिकता को उजागर करना है। यह आलेख द्धितीयक संदर्भों यानी किताबों, पत्रिकाओं, न्यूजपेपर्स, रिपोट्र्स, बेबसाईट आदि पर आधारित है। Keywords: सूफीवाद, इस्लाम, तसव्वुफ, रहस्यवादी, शरीयत, तरीक़त, हकीकत, महरीफ़त

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Arvionita, Diah, Efendi Efendi, Eka Putra Wirman et Zainal Zainal. « Tasawuf Urban dan Tasawuf Perenial dalam Kehidupan Masyarakat Perkotaan ». Jurnal Pemikiran Islam 3, n^o 1 (25 juin 2023) : 1. http://dx.doi.org/10.22373/jpi.v3i1.16368.

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Sufism is a concept within Islam that aims to lead individuals towards God. The practice of Sufism involves purifying the inner self through righteous deeds. In the journey of Sufism, there are three stages to be traversed: knowledge as the beginning, action as the middle, and God's grace as the culmination. By practicing Sufism, individuals can attain a deeper relationship with God and find inner peace. Through the process of purifying the inner self and engaging in righteous deeds, Sufism helps individuals enhance their spiritual quality and gain a profound understanding of their religion. In the contemporary era, Sufism has experienced development, marked by the emergence of new terms such as Urban Sufism and Perennial Sufism. Urban Sufism refers to the practice of Sufism in urban contexts, where individuals apply Sufi principles in their daily lives amidst the modern and complex urban environment. This demonstrates the adaptation of Sufism to the challenges and needs of the present time. On the other hand, Perennial Sufism refers to an approach that connects the essence of mystical and spiritual teachings from various religions. In Perennial Sufism, the common principles of spirituality and religious experiences are found across different religious traditions, serving as a bridge to understand and achieve unity with God.AbstrakTasawuf sebuah konsep dalam Islam yang memiliki tujuan untuk membawa manusia menuju Tuhan. Praktik tasawuf melibatkan pensucian batin dengan amal shaleh. Dalam perjalanan tasawuf, terdapat tiga tahapan yang harus dilalui, yaitu ilmu sebagai yang awal, amal sebagai yang tengah, dan karunia Allah sebagai yang akhir. Dengan mengamalkan tasawuf, individu dapat mencapai hubungan yang lebih mendalam dengan Tuhan dan memperoleh kedamaian dalam jiwa. Melalui proses pensucian batin dan pelaksanaan amal shaleh, tasawuf membantu manusia untuk meningkatkan kualitas spiritualitasnya dan memperoleh pemahaman yang lebih mendalam tentang agama. Perkembangan tasawuf di era kontemporer saat ini, yang ditandai dengan munculnya beberapa istilah baru seperti Tasawuf Urban atau Tasawuf Perkotaan dan Tasawuf Perenial. Tasawuf Urban mengacu pada praktik tasawuf yang dilakukan dalam konteks perkotaan, di mana individu mengaplikasikan prinsip-prinsip tasawuf dalam kehidupan sehari-hari di tengah kehidupan perkotaan yang modern dan kompleks. Hal ini menunjukkan adaptasi tasawuf dengan tantangan dan kebutuhan zaman. Sementara itu, Tasawuf Perenial merujuk pada pendekatan tasawuf yang menghubungkan inti dari ajaran-ajaran mistis dan spiritual dari berbagai agama. Dalam Tasawuf Perenial, kesamaan prinsip-prinsip spiritual dan pengalaman keagamaan ditemukan di seluruh tradisi agama, dan hal ini digunakan sebagai jembatan untuk memahami dan mencapai kesatuan dengan Tuhan

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Quddus, Abdul, et Lalu Muhammad Ariadi. « Gerakan Tarekat dan Pertumbuhan Budaya Berfilosofi di Lombok ». Teosofi : Jurnal Tasawuf dan Pemikiran Islam 5, n^o 2 (27 juillet 2016) : 321. http://dx.doi.org/10.15642/teosofi.2015.5.2.321-345.

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In Indonesia, Sufism has become a focal part of the development of Islam from 13th to 18th century. Once Islam was widely spread out of Indonesia in 13th century, the teaching of Sufism had metamorphosed into a religious movement known as tarekat (Sufi order). Through tarekat movement, Islam in Indonesia has grew not only as a religion but also as a fundamental part of cultural entities in the country. Among these cultures is the Culture of Philosophy in Lombok. This article attempts to scrutinize the development of Tarekat Movement and the Culture of Philosophy in Lombok. These two aspects are analyzed through an anthropological study. The study finds that Tarekat Movement has played significant role in the growth of the Culture of Philosophy in Lombok. Through the Culture of Philosophy, the Muslim people in Lombok learn and understand Islam as a set of logical facts that teaches its adherents about the Divine Reality and wisdoms of life. This culture has been transmitted from generation to generation through oral and written transmissions, in which the written way is found within classical manuscripts. Through these media, the doctrines of Sufism have been taught as a means of cherishing the relation amongst God, Man, and Nature.

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Rahmat, Munawar, et M. Wildan Yahya. « Trials of the Islamic Education Learning Model in Indonesian Universities : A Sufistic Approach as An Alternative ». International Journal of Higher Education 10, n^o 2 (10 décembre 2020) : 253. http://dx.doi.org/10.5430/ijhe.v10n2p253.

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The students of Indonesia University of Education (UPI) and Bandung Islamic University (UNISBA) typically practice religion as it was received from their parents and socio-religious environment. They Salat, which is the main prayer of Islam, simply abort their obligations, and after praying, immediately leave their prayer mats without making dhikr or remembering God first. Furthermore, they do not understand khushu` Salat, which involves remembering God throughout the prayer, along with the meaning of dhikr, and the importance of a Murshid, which is the Grand Shaykh of Sufi Order. They also view Sufism as non-Islamic teaching and are cynical about the practitioners. Therefore, this study aims to examine the effectiveness of the Sufistic learning model in Islamic Religious Education to improve students’ understanding of these teachings in a substantive and tolerant manner. This research used an R&D approach, and the stage that was performed involved the preparation of a draft model and associated trials. Meanwhile, the learning used the madhhab typology approach of the Sufi and Shari`a Islamic models. The trial results showed that the Sufistic approach was effective in increasing students’ understanding of Islamic teachings in a substantive and tolerant manner. Before learning, students were unaware of Sufi Islam and viewed it as a foreign influence. Also, they did not understand khushu` prayers, comprehend the importance of dhikr, nor that of learning from Murshid. After learning, they understood Sufism, accepted the teachings and did not consider them to be foreign influences, and also recognized Islam in a substantive and tolerant manner. Therefore, the Sufism approach is improving the quality of religion and tolerance of students, with the implication that the model is an alternative in learning Islamic education at universities.Objective: This study aims to examine the effectiveness of the Sufistic learning model in Islamic Religious Education to improve students’ understanding of Islamic teachings in a substantive and tolerant manner.Methods: A research and development (R&D) approach, which was performed in the preparation of a draft model and associated trials, was used. Meanwhile, the learning employed the madhhab typology approach of the Sufi and Shari`a Islamic model.Results: The trial results showed that the Sufistic approach in Islamic Education was effective in increasing students’ understanding of Islamic teachings in a substantive and tolerant manner. Before learning, students unfamiliar with Sufi Islam, saw it as a foreign influence, and did not understand khushu` Salat, which involves remembering God throughout the prayer. Also, they considered dhikr, which means to remember God, and learning from Murshid as unimportant. However, they understood Sufism, accepted it as Islamic teachings and not foreign influences, and recognized the religion in a substantive and tolerant manner after the learning process.Conclusion: The Sufism approach in Islamic Education has succeeded in improving the quality of religion and tolerance of students.

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Syam, Nur, et Wahyu Ilaihi. « Institution of Islam Java : Coastal Islam, Local Culture, and the Role of Sufism ». Islamica : Jurnal Studi Keislaman 17, n^o 2 (1 mars 2023) : 189–213. http://dx.doi.org/10.15642/islamica.2023.17.2.189-213.

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The purpose of this study is to examine the institutionalization of Islam in Java, which is the work of coastal Islamic communities, particularly the envoys or Sufis who collaborated with local coastal traditions. As a result of document studies, it can be seen that the institutionalization of Islam in Java was a long process carried out by envoys spreading Islam. Among the efforts made were through da’wah or the spread of Islam individually by agents of the spread of Islam, and then jointly establishing the kingdom and becoming more structured with the establishment of Islamic educational institutions or pesantren. The Islam produced in this long process is Islam in its acculturative or collaborative style, namely the practice of Islamic teachings in harmony with local traditions. Even though there have been changes for the sake of change, the principal teachings in Islam have not changed except for teachings that are instrumental in nature. One of the greatest attributes in the process of coastal Islamization is the creation of understanding and practice of religion in a moderate style.

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Yahaya, Abdulrahman. « AN EXAMINATION OF SOCIO-RELIGIOUS PRACTICES OF SUFI ADHERENTS IN BIDA, NIGER STATE ». Al-Risalah 15, n^o 1 (2 janvier 2024) : 102–24. http://dx.doi.org/10.34005/alrisalah.v15i1.3198.

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Socio-religious concept is a term that was derived from a compound word of “social and religion” meaning different activities of people in communities which some historians suggested to be part and parcel of religions especially Islam. The paper seeks to encapsulate Bida in Nupe land, economic situation and locations where Nupe people are located in Nigeria, including their early religious worship such as Kuti (idol) which exist among people up to the time of introduction of Islam by some agents like Wangarawa Muslim scholars from Mali and Malam Muhammadu Bagana popularly known by Nupe people as “Manko” and others. The emergence of Sufism was assessed rightly from the time of Qadiriyyah Sufi practice and some scholars that were known with it like Sheikh Abdulrahman Muhammad bn Sharif and Sheikh Muhammad Wazir (1882-1945) called “Waziri Mamma” before the emergence of Tijjaniyyah Sufi order during the reign of 2nd Etsu Nupe Muhammadu Saba (1859-1873) known as “Ma’asaba” by Nupe people through a scholar Man-Haruna, alias “Man-yisa Naku” in Banwuya among people in Bida. The paper provides an overview of some socio-religious practices of Sufis in Bida, Niger State with the way and manner they are practice in accordance with the teachings of Islam. The paper examines the effects of training on adherents among Sufis in Bida, Niger State. In this paper, exploratory design method would be used for obtaining data from relevant areas of primary and secondary sources.

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Hussain, Ghulam. « Understanding Hegemony of Caste in Political Islam and Sufism in Sindh, Pakistan ». Journal of Asian and African Studies 54, n^o 5 (4 avril 2019) : 716–45. http://dx.doi.org/10.1177/0021909619839430.

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This paper is an attempt to investigate the historical trajectory of Ashrafia hegemony in Sindh, the province of Pakistan. I begin with the analysis of biopolitics of caste, class and religion organised around Hindu–Muslim binarism and unity as it unfolded during and after the partition of the Indian subcontinent. I particularly analyse the demographic shifts, the official categorisation of populations, and the communal and ethnonationalist claims that led to the specific kind of interpretation of religion, caste and class. Informed by the Ambedkarian subaltern perspective and based on the analysis of ethnographic data and vernacular literature, I explain that nationalist ideologies framed in the narratives of political Islam and Sufism tend to organise politics around Hindu–Muslim otherness, as in case of Pakistani nationalism, and Hindu–Muslim harmony, as in case of Sindhi nationalism. Based on that understanding, I argue that Ashrafia advantage, by and large, is the product of pre-existing historical hegemonic relations than any conscious strategy, and or directly imposed domination. Since both the Ashrafia narratives primarily imagine people through religious binaries, they lack the counter-hegemonic elements that could confront casteism that lies at the intersection of class and religion. None of the narratives, being performative projections of the ideal religious society, brought casteism in their focus while dealing with the structural inequalities, social hierarchies and the issues of political representation of the Dalit class. It resulted in the unwarranted legitimacy for Ashrafia hegemony, Jati Hindu domination and Dalit subordination. This re-hierarchised caste groups and continue to (re)distribute the caste capital by (re)producing Sayedism, Dalit exclusion and caste-class oligarchies.

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Hosen, Hosen. « Analisis Pemicu Ketegangan Antara Kaum Mutafaqqih Terhadap Kaum Sufi Tentang Fiqih Dan Agama ». El-Furqania : Jurnal Ushuluddin dan Ilmu-Ilmu Keislaman 9, n^o 01 (19 avril 2023) : 104–16. http://dx.doi.org/10.54625/elfurqania.v9i01.6578.

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One of the problems that occur in Islamic civilization is the conflict and debate among Muslims. This is because there is a difference in perception between the Sufis whose views are spiritual in nature and the mutafaqqih who are external in nature. However, the difference in principle between the two mutafaqqih and the Sufis is only at an empirical level. Due to the fact that fiqh is symbolic, legalistic, exoteric and formalistic in nature so that it tends to see an action from conditions and pillars, legal and illegal. This research will only examine the differences in the views of the mutafaqqih towards the Sufis in matters of jurisprudence and religion from a historical perspective. This research concludes that among the reasons for the disagreement between the Sufis and the mutafaqqih regarding fiqh and religion is the existence of a disagreement between the two. The difference is in the outer and inner aspects, if the mutafaqqih focus on practicing the shari'ah, while the Sufis focus on the inner side so that they continue to remember Allah SWT and feel pleasure with him. Since the beginning of history, Sufism has not tolerated Sufis and their teachings. The mutafaqqih accuse the Sufis of rejecting formal worship or ritual aspects of Islam, while the mutafaqqih accuse the Sufis of only dealing with inner development, so they are accused of ignoring the outward laws of the Shari'a. Keywords: Mutafaqqih, Sufi, Fiqh, Religion

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Al-Kaf, Idrus. « TASAWUF DI SUMATERA SELATAN DARI ABAD KE-18 HINGGA ABAD KE-21 ». Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 20, n^o 1 (30 juin 2019) : 86–101. http://dx.doi.org/10.19109/jia.v20i1.3601.

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Sufism in Indonesia is not only Sunni, but also philosophical. This is evident in the mystical teachings of Sufism that developed throughout the archipelago, including in the Southern of Sumatera region. Islam with a Sunni Sufism style is very strong since the beginning of its arrival in South Sumatra. This can be traced to political and cultural contacts between Palembang and Java - where Wali Songo lived. While the main characteristic of South Sumatra's mysticism is its attachment to the tarekat - in this case, especially the Sammaniyah order. Even in the 20th century, when the flow of Islamic puritanism oriented to the mere outward aspects of religion increasingly thickened, the Sammaniyah order which had become part of the customs of the Palembang people could still be maintained.

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