Articoli di riviste: "Sufism and love understanding"

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Ilham, Muhammad Amri e Indo Santalia. "Ajaran Tasawuf dan Tokoh-Tokohnya". Jurnal Ilmu Pendidikan dan Sosial 1, n. 4 (10 gennaio 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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Saihu, Made, e Nasaruddin Umar. "Sufism Reason in Islamic Education". Randwick International of Education and Linguistics Science Journal 3, n. 1 (31 marzo 2022): 160–69. http://dx.doi.org/10.47175/rielsj.v3i1.406.

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This paper discusses Sufism reasoning in Islamic education which is based on the meaning of ihsan as the basis for character building, referring to the Al-Quran as the main source of guidance for Muslims. Sophistication of ihsan as an approach, presupposes a close relationship between the heart and psychology. Through the intellectual approach, it can develop personality, and mental health that can increase piety, laughter, sincerity, gratitude, and other good deeds. This literature study confirms that ihsan as an educational approach is not only based on rewards and punishments, but rather based everything. His activities on love and affection. Although ihsan is understood as a means of getting closer to God in the world of Sufism, but to some degree ihsan can be a practical approach in the world. Character education. Here Ihsan can become a model of Islamic psychotherapy useful for preventation, curation, and mental rehabilitation, such as stress, traumatic, psychosis, psychoneurosis, frustration, and depression with love as the main foundation. Educators must instill an understanding of love and love to students through an ihsan approach, because without it, no matter how sophisticated the educational approach is. Used unsuccessfully. Therefore, ihsan can be one of the approaches in character education that teaches learners about love and love. A perspective that sits love as a symbol of communication and interaction between each other.

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Ansori, Muhammad Rizal, Duski Ibrahim e 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, n. 1 (7 giugno 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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Hasyim, Fuad, Nur Sakti Ningrum e Ratno Lukito. "From East to West: Carl W. Ernst's insight into sufism's impact on islamic studies in America". IJISH (International Journal of Islamic Studies and Humanities) 7, n. 1 (30 aprile 2024): 20–44. http://dx.doi.org/10.26555/ijish.v7i1.9948.

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With its global expansion and incorporation of elements from other religions, Sufism presents an intriguing field of study for Western scholars interested in the mystical and societal influence of Islam. This article aims to explore the impact of Sufism on existing Islamic studies in America. The study adopts a qualitative approach, relying on library research to analyze the origin, development, and evolution of ideas through the works of Carl W. Ernst. The research findings demonstrate that Sufism has had a significant impact on the advancement of Islamic studies, particularly in fostering a deeper understanding and respect between American society and Muslims. By promoting love, compassion, and unity, Sufism plays a vital role in bridging misconceptions and facilitating peaceful coexistence.

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Fiqron, Mohamad Za'in, e Erina Dwi Parawati. "Relevansi Tasawuf Cinta Ilahi Rabi’ah al-Adawiyah terhadap Problem Radikalisme Beragama di Indonesia". Hikamia: Jurnal Pemikiran Tasawuf dan Peradaban Islam 3, n. 2 (25 settembre 2023): 75–85. http://dx.doi.org/10.58572/hkm.v3i2.26.

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Abstract This article aims to understand and explain the significance of Rabi'ah al-Adawiyah's love of Sufism in the Contemporary religious context. Rab'iah Adawiyyah is a female Sufi who was admired by many Sufis after her and quoted by the Sufis of love in particular. Rab'ah al-Adawiyah made a huge contribution to the discipline of Sufism, namely al-Mahabbah. The method of this article is based on qualitative documentation as a data collection technique. Data were obtained from various literature relevant to this research topic, then analyzed using Hans-Georg Gadamer's hermeneutic theory. Gadamer's contribution in text interpretation is the concept of fusion horizons, in which there is a fusion of understanding between the horizons of the reader and the writer. The resulting meaning is not reproductive, but productive. So that the concept of Sufism Rabi'ah can be read in the contemporary horizon. The results of this study show that Rab'iah's ideas about love can be the answer in reviving the inner subjectivity or dimension of religious spirituality in the midst of religious problems. As is known, if religion is not lived with love, it will give birth to fundamentalism, radicalization, and religious conflict. This reading is very important, in the midst of the glitz of technology and the hustle and bustle of modernity, studying Sufism will more or less help in treating the crisis of spirituality. Keywords: Contemporary Religion, Women Sufi’s, Rabi'ah al-Adawiyah. Abstrak Artikel ini bertujuan memahami dan menjelaskan signifikansi tasawuf cinta Rabi’ah al-Adawiyah dalam konteks keberagamaan Kontemporer. Rab’iah Adawiyyah adalah sufi perempuan yang dikagumi oleh banyak sufi setelahnya dan dikutip oleh kalangan sufi cinta pada khususnya. Rab’ah al-Adawiyah memberikan sumbangsih amat besar bagi disiplin tasawuf, yakni al-Mahabbah. Metode artikel ini berbasis kualitatif dengan dokumentasi sebagai teknik pengumpulan data. Data diperoleh dari berbagai literatur yang relevan dengan topik penelitian ini, kemudian dianalisis memakai teori hermeneutika Hans-Georg Gadamer. Sumbangsih gadamer dalam penafsiran teks ialah konsep fusi horizon, di mana terjadi peleburan pemahaman antara horizon pembaca dengan penulis. Makna yang dihasilkan bukanlah reproduktif, melainkan produktif. Sehingga konsep tasawuf Rabi’ah dapat dibaca dalam horizon kekinian. Hasil penelitian ini memperlihatkan bahwa gagasan Rab’iah tentang cinta mampu menjadi jawaban dalam menghidupkan innersubjektivitas atau dimensi spiritualitas agama di tengah problematika keagamaan. Sebagaimana diketahui, manakala agama tidak dihayati dengan cinta, akan melahirkan fundamentalisme, radikalisasi, dan konflik keagamaan. Pembacaan ini amat penting, di tengah gemerlapnya teknologi dan hiruk-piruk modernitas, mengkaji tasawuf sedikit-banyak akan membantu dalam mengobati krisis spiritualitas. Kata Kunci: Keberagamaan Kontemporer, Sufi Perempuan, Rabi’ah al-Adawiyah.

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H. Marhaban, H. Marhaban. "KONSEP QUR’ANI DALAM PEMIKIRAN TASAWUF IBNU QAYIM AL-JAUZIYAH". JURNAL At-Tibyan: Jurnal Ilmu Alquran dan Tafsir 3, n. 1 (9 agosto 2018): 141. http://dx.doi.org/10.32505/tibyan.v3i1.482.

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The attitude of seclusion from worldly life is absolute prerequisite for achieving a high spiritual experience. This is based on the fait that love of the excessive world will lead to contamination and destruction of spiritual originality on human psyche. It can notbe denied that being closer to God by understanding the Qur'an has implications for individual piety. Person who pursues or the life Sufism will have the experience of spirituality, with that attitude without any transformation into social life, then someone who lives the life of Sufism will be neglecting social life. The concept of Sufism taught by IbnQayyim Al-Jauziyah is that of health of soul.

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Yıldız, Muhammed Ali. "Zühd Döneminde Teşekkül Eden Korku ve Sevgi Ekollerinin Kurucusu İki Sûfî ve Zühd Anlayışlarının Mukayesesi". International Journal of Social Sciences 7, n. 32 (20 novembre 2023): 152–69. http://dx.doi.org/10.52096/usbd.7.32.11.

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Abstract Asceticism and seclusion means staying alone with Allah by not mixing too much with people. In fact, real asceticism is spending most of one's time in quiet and peaceful places, away from society, in order to worship in a more sincere manner. Human desires and desires are unlimited. Asceticism, on the other hand, is not completely abandoning pleasurable legitimate desires, but not turning them into goals. Ascetic time, one of the sufi configurations; the century of bliss is an important period of the foundations of Sufism and includes the periods of tabi’in and tebe-i tabi’in. In the period of the companions, your side is lived as much as your tabi'in. As worshipers and devotees, they will be able to form a living unity within themselves. As the worldly inclination of progress increases among the Muslims, a community that we can call the ascetic movement, led by hitler and lice, seems outwardly. During this period, many schools emerged. The most prominent school is the Basra school, which is famous for Hasan Basrî and his followers, Rabiatü'l-Adeviyye and his followers. Basra school is divided into two as "fear and sorrow" under the leadership of Hasan Basrî and "for God's sake" under the leadership of Rabiatü'l-Adeviyye. The similarities and differences between the lives of Hasan Basrî and Rabiatü'l Adeviyye, their understanding of zühd and their mysticism will be revealed. Sufism is an institution that has played an important role in the lives of Muslims with its ascetic life form, although not directly under the name of Sufism since the first years of Islam. In every era, Muslims who are fond of their spirituality have sought different ways to further develop their spiritual world. In addition to supererogatory worship, they wanted to enrich their spirit world with different numbers or innumerable dhikrs. They built ascetic houses in order to discipline their souls with seclusion. All these efforts have affected the shaping in the formation process of the history of Sufism. The formation process of Sufism from the beginning to the present is historically evaluated in three periods. These are respectively; period of asceticism, the period of sects and the periods of mysticism. At this point, asceticism is to stay away from all thoughts other than Allah and to place only the love of Allah in the heart. Although it was stated that ascetic life was lived individually during the first two centuries of Hijri, the pre-sufi movement was shaped as ascetic schools based on regions rather than individuality. In this context, Hasan Basrî, who lives in Basra, emerges as an important personality. With the dhikr assemblies and lodges established by the ascetics organized under his leadership, the evolution of this period into the Sufi period has also gained momentum. Hasan Basrî is one of the early Sufis. He is regarded as the founder and first leader of the fear-based ascetic school in Basra. The childhood of Hasan Basrî among the Companions enabled him to engage in science at a young age. In addition to this, the sadness he felt from these events because he witnessed the wars between the Companions and lived in times when some political events were taking place, was one of the biggest factors in his sad ascetic life in Basra. In this period of intense internal turmoil, he recommended silence and entrusting matters to Allah. He always advised to preserve the unity and order of the ummah. He lived a moderate ascetic life. According to him, asceticism is built on the principle of standing against worldly things and those who work for worldly things. His understanding of asceticism is to live in the way of life drawn by the prophet, to give up on whims and whims, and to show patience for things that are not pleasing to the soul. Seeing the world as a sole purpose is a great disaster for him. His Sufi views are based on contemplation, self-purification, fear and sadness. He and his supporters are notorious for crying. Rabiatü'l-Adeviyye is one of the first female Sufis who was born when Hasan Basrî was about 70 years old. She is one of the leading figures of the ascetic period, who was shown as an example in terms of science and morality. She lost his family at a young age and started working as a slave. She continued his life as a sufi who did not pursue any goal other than Allah's consent, rejected marriage proposals and tried to avoid everything that he thought would hinder divine love. She endured all kinds of difficulties and sought only Allah's approval. She worshiped neither for the love of heaven nor for the fear of hell. Her worship is based on loving Allah because He is Allah. Reaching the beauty of Allah has been his greatest goal. According to her, since the blessings of the world and the love of God cannot be found in the same place, her asceticism was shaped in the direction of his choice to leave the world. In her sufi views, she emphasized the concepts of love, hope and optimism rather than fear and sadness. According to her, the lover should obey the order of the loved one and be patient in fulfilling the prayers. For her, there is no obligation more important than serving God. Worship done with love gives peace to the servant. According to her, divine love is the result of the servant’s sincerity to Allah. As a matter of fact, even Rabiatü'l-Adeviyye, who came to the fore with the love of Allah, shed tears during worship and dhikr out of fear of Allah. It should be accepted that these schools, built on the love of God and fear of God, which came to the fore with Hasan Basrî and Rabiatü'l-Adeviyya who lived in the period of Zühd, are two schools that complement each other. Because the feeling of hesitation felt by the people of mysticism while loving Allah reveals the fear of Allah. Therefore, although Hasan Basrî and Rabiatü'l-Adeviyya seem to represent two different understandings, we predict that these two schools are interconnected. Keywords: Sufism, Asceticism, Hasan Basrî, Rabiatü'l Adeviyye, Fear, Divine Love.

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Wahid, Annisa, e Lailatul Maskhuroh. "TASAWUF DALAM ERA DIGITAL". ILJ: Islamic Learning Journal 2, n. 1 (16 novembre 2023): 55–73. http://dx.doi.org/10.54437/iljjislamiclearningjournal.v2i1.1209.

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Sufism, as one of the branches in Islamic tradition, plays a significant role in maintaining individual spiritual awareness. However, with the rapid advancement of digital technology, we find ourselves amidst a constant flow of information and distractions. The purpose of this research is to explore how Sufism can play a relevant role in this digital era to assist individuals in preserving their spiritual awareness. Additionally, this article highlights the importance of Sufism education in the digital era. This article involves conceptual analysis and literature review on Sufism and the impact of digital technology on spiritual awareness. The research findings indicate that the unavoidable technological wave can pose significant challenges for individuals who seek to maintain their spiritual awareness. Distortions of spiritual experiences, neglect of ethical values, and dependence on the virtual world can obscure the understanding and practice of Sufism. However, Sufism also offers relevant and beneficial tools to confront these challenges. Practices such as meditation, introspection, and self-control can assist individuals in strengthening their spiritual awareness in the digital era. Furthermore, a Sufi approach centered on the relationship with God and universal love can help individuals view technology as a tool that can be wisely utilized to enhance spiritual awareness, rather than a source of distraction.

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Rizak, Muhammad Tahyudin. "Konsep Ma’rifat Syekh Abu Hasan Asy-Syadzily dalam Buku Risalatul Amin Fi Al-Wushul Li Rabb Al-Alamin". ESOTERIK 5, n. 2 (27 dicembre 2019): 326. http://dx.doi.org/10.21043/esoterik.v5i2.6424.

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Sufism is one of the central studies in Islam. One of the figures is Abu Hasan Asy-Syadzily. Asy-Syadzily has his own concept in understanding Sufism, especially ma'rifat. This study discusses how the concept of ma'rifat Syekh Abu Hasan Asy-Syadzily. The research method used is descriptive with a qualitative approach and data analysis that is inductive / qualitative while data collection techniques are through the library research system. The results showed that the understanding of ma'rifat according to Shaykh Abu Hasan Asy-Syadzily was something that cut off everything except Allah Almighty, and was something that led to God Almighty. Asy-Syadzily also said that there are two deeds that can facilitate us to wushul (up to) Allah, the Ma'rifat and love. The essence of ma'rifat is sufficiency with Allah from everything else.

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Effendi, Rahmat. "Sufism in the Perspective of Ibn Khaldun and Ibn Taimiyah: A Comparative Study". Jurnal Fuaduna : Jurnal Kajian Keagamaan dan Kemasyarakatan 5, n. 1 (30 giugno 2021): 70. http://dx.doi.org/10.30983/fuaduna.v5i1.4098.

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The discourse of Sufism in contemporary period has been widely practiced. Even so, Sufism which is understood by Muslims there is disorientation in understanding it, especially as a result of the influence of Ibn Taimiyah and Ibn Khaldun. With a theological-rationalist approach, both have criticized and reconstructed Sufism teachings at a level that is acceptable to Muslims. Both also explain the meaning of Sufism as far as they can reach. This article examines the comparative discourse on the concept of Sufism between Ibn Taimiyah and Ibn Khaldun. This research is library research using descriptive-analytical and comparative methods. Their thoughts on Sufism were dissected in depth which was then compared to find common ground for similarities and differences. The Sufism paradigm put forward by Ibn Taimiyah and Ibn Khaldun provides an overview at the theoretical and practical levels that can be explained rationally. That way Muslims are not polarized in understanding Sufism which seems to love the afterlife and leave the world. Finally, this research shows that Sufism can be practiced by Muslims in their respective capacities. Wacana tasawuf pada masa kontemporer saat ini telah marak dilakukan. Meskipun begitu tasawuf yang dipahami oleh umat Islam terdapat disorientasi dalam memahaminya, terutama akibat dari pengaruh Ibn Taimiyah dan Ibn Khaldun. Dengan pendekatan teologis-rasionalis keduanya telah melakukan kritik dan rekonstruksi ajaran tasawuf dalam tataran yang dapat diterima oleh umat Islam. Keduanya juga menjelaskan makna tasawuf sejauh yang dapat mereka jangkau. Artikel ini mengkaji diskursus perbandingan konsep tasawuf antara Ibn Taimiyah dan Ibn Khaldun. Penelitian ini adalah studi pustaka (library research) dengan menggunakan metode deskriptif-analitis dan komparasi. Pemikiran keduanya atas tasawuf dibedah secara dalam yang kemudian dikomparasikan guna menemukan titik temu persamaan dan perbedaannya. Paradigma tasawuf yang dikemukakan oleh Ibn Taimiyah dan Ibn Khaldun memberikan gambaran dalam tataran teoritis dan praktis yang dapat dijelaskan secara rasional. Dengan begitu umat Islam tidak terpolarisasi dalam memahami tasawuf yang terkesan cinta akhirat dan meninggalkan dunia. Akhirnya penelitian ini menunjukkan bahwa tasawuf pada dasarnya dapat dipraktikkan oleh umat Islam dalam kapasitasnya masing-masing.

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Rаkhmаtоvа, Khоlidаkhоn Khоlikоvnа. "Соnсеpt of Divinе Lоvе in thе Viеws of Khоjа Аhrаr Vаli". Pindus Journal of Culture, Literature, and ELT 4, n. 2 (5 marzo 2024): 5–10. http://dx.doi.org/10.51699/pjcle.v4i2.877.

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This аrtiсlе еxаminеs thе аspесts оf thе spirituаl hеritаgе оf Khоjа Аhrаr Vаli in rеlаtiоn tо thе grеаt mystiс Аbu Sаid Аbul Khаir, thе fоundеr оf thе Khurаsаn Sufism sсhооl. Khоjа Аhrаr Vаli’s “Risаlаi Hаwrоiyyа” (Trеаtisе оf thе Hurrs) is dеvоtеd tо thе аnаlysis оf thе rubаi writtеn by Аbu Sа’id Аbul Khаir, whiсh wаs соnsidеrеd аuspiсiоus whеn rеаd tо а siсk pеrsоn, аnd thеrеfоrе соmmеntеd by mаny pеоplе. In this artiсle, his teaсhings emphasize the transformative power of divine love and its ability to bring individuals сloser to the Divine. Understanding and сultivating this love is seen as the ultimate goal of spiritual seekers, leading to self-realization and the harmonious сonneсtion with all сreation.

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Muhammad Munir, Abdulloh Hanif e Md.Mosaddek Billah. "Self-Image of Sufistic Da'i on Social Media: Analysis of Sufism Content for Students on Social Media". Mediakita 8, n. 1 (31 gennaio 2024): 1–15. http://dx.doi.org/10.30762/mediakita.v8i1.1441.

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Social media, such as Facebook, Instagram, Twitter, and other platforms, have changed the way we communicate, interact, and share information. Additionally, social media also has a significant impact on the way we view ourselves and others. The problem with a consumptive society is that Sufism is less interesting. This is because social media users need entertainment that is not monotonous with one goal, requiring a diversity of ways to reach God's love. This research method uses content analysis with data collection and coding methods for important content on Habib Husain bin Ja'far Al Hadar S.Fil.I., M.Ag YouTube channel. His YouTube channel is called "Jeda Nulis." This research uses analytical methods to explore data, display and validate data. The result of this research is that a Da’i Sufistic can combine Sufism and culture in an interesting way so that the mad’u watching can understand it. Apart from that, it combines an understanding of Sufism and tolerance, which can increase social harmony between religions. As well as preaching the importance of family in life. Lastly, it provides a construction that is easy and can attract someone to the goodness that we understand.

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Hakim, Taufiq. "The Dimension of Sufi on the Kiai Sholeh Darat Tahara (Cleanliness) Ritual and Its Implication to Moderation in Islam". SHAHIH: Journal of Islamicate Multidisciplinary 4, n. 2 (28 dicembre 2019): 93–108. http://dx.doi.org/10.22515/shahih.v4i2.1920.

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This paper explains the sufistic dimension in rituals of purity well known as Tahara, namely when performing ablution and taking a Junub Washed. Kiai Sholeh Darat's pegon reading is titled Lathaif at-Thoroh wa Asrari al-Shalat. The book was written at the end of the 19th century. Through careful reading, translation of weaknesses, discussing the context of the text, and actualizing it with current conditions, an understanding of Sufistic explanations that integrates fiqh and Sufism in da'wah for the sake of an endeavor and a way of understanding a friendly and moderate Islam for Javanese society. Such patterns should be preserved so that Islam continues to be a religion of love and foster a moderate understanding of Islam for the community.

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Aisah, Siti. "Ethical Expression of Cleanliness as Part of Faith A Hadith and Green-Sufism Perspective". Diroyah : Jurnal Studi Ilmu Hadis 8, n. 1 (9 ottobre 2023): 36–54. http://dx.doi.org/10.15575/diroyah.v8i1.28891.

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This research examines the concept of Green-Sufism as a holistic approach to preserve the environment based on the ethical expression “Cleanliness as a Part of Faith''. Green-Sufism teaches that nature is not merely an object to be exploited, but it also as the part of a living entity which has value and meaning. This concept emphasizes physical, moral, social, and spiritual cleanliness as the foundation of environmental conservation actions. Research method that is conducted on this topic is descriptive-qualitative, based on the signifier analysis of the meaning of cleanliness (faith) and literature study to support and strengthen the concept of Green-Sufism. The result of this research found that “cleanliness as a part of faith” encompasses physical, moral, social, and spiritual cleanliness. Mahabbah (love), Uzlah (self-isolation), and Zuhud (asceticism) practices become implementation parts of cleanliness in the Green-Sufism perspective. These practices serve as motivational achievements of Makrifat, representing the perfection of Sufi thought in preserving the environment as forms of devotion and worship for God. Through these understandings, humans should achieve balance and harmony in their relationship with the environment and maintain environmental sustainability for common prosperity.

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Saeed, Muzammil. "Newspapers and Dynamics of Religious Communication: The Test Case of Sufi News". Journal of Islamic Thought and Civilization 11, n. 1 (20 maggio 2021): 201–16. http://dx.doi.org/10.32350/jitc.111.11.

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Religion and the print media are two powerful motivators and sources of meaning, information and culture, and their relationship has been there seen since 19th century with the advent of industrial revolution. This research aims to analyze the portrayal of Sufism in the print media by investigating features of Sufi news stories of Urdu newspapers. For this purpose, this study applied qualitative approach to investigate news writings of national newspapers published from the city of saints, Multan. To provide a comprehensive overview, this study has analyzed news stories printed on the occasions of death anniversaries of prolific Sufi saints in four leading newspapers, Jang, Nawa-i-Waqt, Express and Khabrain, to contribute to the contemporary studies of religion and the print media. Probing the dynamics of religious communication, the study found the holy sketch of Sufi saints that portrayed them as great Muslim and spiritual mentors, and a heart of love and religious harmony. Their path and ideologies were recognized as the sources of inspiration for eternal success. The newspaper writings stated that Sufis are the treasures of the divine grace, wisdom and spiritual knowledge whose teachings address the love of God and Prophet Muhammad (SAW), the concept of piety, humbleness, pardon, the uncertainty of the world, and optimism. In this background, this research, with its results, is an important addition for a better understanding of the association of religion and media.

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Nugroho, Wahyu. "Sufism and Interreligious Dialogue: The Naqshbandi Haqqani Sufi Order in Indonesia". Teosofia: Indonesian Journal of Islamic Mysticism 10, n. 1 (29 aprile 2021): 111–26. http://dx.doi.org/10.21580/tos.v10i1.8459.

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Sufism plays a vital role in the process of spreading Islam in Indonesia, the key factor being inclusion and tolerance. Nowadays, the tolerant spirit of Sufi Islam is more and more challenged by certain intolerant Salafi groups. It seems that some Sufi groups in Indonesia have unfortunately adopted some of their attitudes and have become increasingly wary of other religions and unwilling to engage with them in a constructive dialogue. This negative trend creates tension within the Muslim community and in Indonesian society at large. After all, Indonesia is a country that is built on the principles of religious plurality. This article explores the teachings and practices of the Naqshbandi Haqqani Sufi order and their understanding of religious plurality. The study found that—despite the existing Salafi trend— the Naqshbandi shaykhs continue to praise religious plurality as one of God’s blessings. In their view, the sincere engagement in interreligious dialogue allows their followers to experience and actualize God’s Love. The Naqshbandi order also actively engages in interreligious dialogue with other communities in Jakarta and Kartasura.

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Mustofa, Imron. "SCIENTIA SACRA IN SUFISM AS WELTANSCHAUUNG CONTEMPORARY MUSLIM SPIRITUALITY". Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 18, n. 1 (30 giugno 2021): 69–90. http://dx.doi.org/10.22515/ajpif.v18i1.3143.

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This study examines the peripheral area of Sufistic reasoning, where modern humans lose their orientation and cause a psychological crisis—through a fundamental philosophical assessment of the weltanschauung as the axis of Sufism spirituality in Islam, focusing on the contemporary perspective of modern society and the construct of Scientia sacra as the weltanschauung of contemporary Muslim spirituality. The study results confirm that the fundamental problem that represents the relationship between spirituality and modern society is the dualism of the ontology-epistemic framework, as a result of the split understanding between Sufism and its pseudo. The Sufis have built the concept of Scientia sacra based on the integration of theosophical reasoning, ascetic praxis, and philosophical nature. This concept is expected to present conceptual-praxis activities described as exclusive mujahadah , trendy, and introvertistic that “catharsis” themselves from the worldly bustle but have communal, philosophical values closely related to the values rahmat al-khalq. The philosophical basis of this movement originated from theosophical reasoning, transformed into praxis asceticism, and developed as philosophical asceticism. These three elements come from the key statement that Sufism is an existential axis for humans, where the crisis of modern humans is the centrifugal motion of that axis. It is what causes the philosophical values in Sufistic teachings to experience turmoil, ending in a cathartic process towards Scientia sacra as the basis of knowledge, metaphysics, and esotericism.

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Atsani, Lalu Gede Muhammad Zainuddin, Ulyan Nasri, Muzakkir Walad, Lalu Fauzi Haryadi e Hakkul Yakin. "Sufi Educational Narratives in Wasiat Renungan Masa by TGKH. Muhammad Zainuddin Abdul Madjid". Jurnal Ilmiah Profesi Pendidikan 8, n. 3 (22 agosto 2023): 1699–704. http://dx.doi.org/10.29303/jipp.v8i3.1571.

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The findings of the research indicate that “Wasiat Renungan Masa” contains various narratives of Sufi education that impart spiritual values, ethics, and life concepts within the Sufi tradition. These narratives encompass teachings on the unity of God, the individual's relationship with God, the significance of divine love, submission, as well as spiritual practices that embrace simplicity and introspection. This research provides a deeper understanding of how the narratives of Sufi education within “Wasiat Renungan Masa” reflect and convey the values of Sufism as taught by TGKH. Muhammad Zainuddin Abdul Madjid. The implications of this research offer insights into how Sufi teachings can be applied in daily life and how these narratives can influence the spiritual growth and ethics of individuals.

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Al-Ta'an, Ahmad Idrees. "فلسفة الدعاء عند الصوفية ومعالجتُها لأسئلة الحائرين". Journal of Islamic and Religious Studies 6, n. 1 (25 giugno 2021): 103–34. http://dx.doi.org/10.36476/jirs.6:1.06.2021.05.

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This research deals with the question of supplication among the people of Sufism in terms of: the truth of supplication, its importance, how Sufis understand it, and the relationship of supplication to faith in general. It is through their own philosophy of understanding supplication that a person can find comfortable answers to the doubts raised by skeptics about supplication in terms of its answer, the benefit of it, and how does the appointed person deal with the supplication in its different situations? And what is his position - as a servant of God Almighty - regarding his seeing the supplication answered sooner, or his failure to see that? Sufism sparks in their philosophy through an fundamental issue that is the basis for all other issues, which are the reality of the human being, his identity, the essence of this identity, the reality of this worldly life, its purpose, and the position of man in it. If a person understands this correctly, then all the other issues become branches that are easy to understand for the mind, and the heart remains, which always needs to be monitored, monitored and addressed in order not to lose sight of the greater purpose and the main significance of his existence, so he gets lost in the labyrinths of the dusty paths. Thus, Sufis believe that dealing with any suspicions related to faith and supplication is dealt with in two ways: the first is the understanding of God Almighty who persuades the mind and relaxes it, and the second: the work that polishes the heart and soul with emotional knowledge, saves it from distraction and negligence, and always draws it to His Creator and Creator Almighty.

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Budi Handoyo. "Peran Tasawuf dalam Membangun Nilai Keagamaan Masyarakat Modern". Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam 2, n. 1 (28 aprile 2021): 14–42. http://dx.doi.org/10.58401/takwiluna.v2i1.294.

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The modern era is marked by advances in science and technology, which can bring prosperity to mankind. However, behind modern progress, there is a bad side that has greatly affected the inner side of Muslims. Modern negative impacts can be felt by the attitude of love for the world which gave birth to materialism and hedonism that occurs in various levels of society. The influence of technological sophistication, the sparkle of the world due to industrial progress and the development of western science that is rationalist, secularist, and materialistic have completely covered the eyes of the hearts of believers. walled in the eyes of the heart and mind in understanding the Divine Essence. The use of Sufism in this modern era is to improve our relationship with Allah and the Messenger, and our good relationship with fellow servants of Allah and His creatures. The main function of Sufism is to recognize the evils of passion. Because of this desire, it becomes the cause of various immoral actions such as ujub, arrogant, jealousy, angry and so on. To treat this liver disease, mental rehabilitation therapy is carried out in the form of spiritual education so that the heart can be clean from the impurities of lust and can know God.

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Fitria, Tira Nur. "A Sufistic Interpretation in Letto’s Songs: Exploring the Relationship between Humans and God through Religious, Philosophical, and Spiritual Elements". JETLEE : Journal of English Language Teaching, Linguistics, and Literature 3, n. 2 (10 aprile 2023): 87–102. http://dx.doi.org/10.47766/jetlee.v3i2.1409.

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This research describes the Sufism and spiritual interpretation of several Letto Songs. This research uses descriptive qualitative. The analysis shows that religious meanings may be detected in the lyrics of Letto's song entitled “Sebelum Cahaya, Sandaran Hati, Ruang Rindu, Permintaan Hati, Lubang di Hati, Dalam Duka, Sebenarnya Cinta, Jalan Yang Hilang”. Overall, the religious sentiments contained in the Letto band's songs demonstrate that the words in Letto's songs may be utilized as reflection material or guidance for the general audience to better comprehend the religion. The meaning of Letto's song lyrics penetrates deep and sublime love, they make up the lyrics as if they were only conveyed to humans. Letto’s songs usually also tell stories about spirituality or contain religious values that are very strong in their song. If we understand Letto's songs, we must go through two understandings of text and non-text (meaning hidden behind the depths of words). If we only understand it from a textual point of view, we will only find Letto's songs are just love songs between a pair of humans. However, if we dissect the non-textual side, we will find a Sufistic understanding that songs are a reflection of the animosity between man and his Beloved; Lord. If we are more careful and absorb the lyrics of some of Letto's songs, we will surely feel as if we are being transported to a situation wherein in that space there are only us and God. In the Sufi world, the lyrics and stanzas of a song are a form of expression of love for God the Creator.

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Yildirim, Yetkin. "Toward a Global Civilization of Love and Tolerance". American Journal of Islam and Society 22, n. 3 (1 luglio 2005): 118–20. http://dx.doi.org/10.35632/ajis.v22i3.1681.

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This book presents the thoughts of M. Fethullah Gülen, one of the world’smost influential Muslim scholars today. His ideas are attractive to manypeople because they give guidance on how to combine Islamic values withcontemporary demands. Moreover, his emphasis on interfaith dialogue hasearned him an international audience from various religious backgrounds.Thus, Gülen’s movement has spread rapidly throughout the world withschools, cultural and media activities, and dialogue projects.This book is a compilation of Gülen’s writings, interviews, andspeeches that address such contemporary topics as interfaith dialogue, jihad,Sufism, and education. Moreover, it is among the first to address the timelyissue of dialogue among civilizations. The book clearly presents Gülen’sunderstanding of such a dialogue as a deliberate undertaking based uponlove, dialogue, and tolerance among people of different backgrounds.Readers who are not familiar with the context of these ideas in Turkish history,however, may find it difficult to follow the flow of some of his ideas.Gülen proposes dialogue for mutual enrichment and sharing as asolution to the “clash of civilizations” (p. 257), stating that the Abrahamicreligions, especially Islam, are against disorder, treachery, conflict, andoppression (p. 256). His model is based on people dedicating their livesto thought and activism for the sake of God and creation.Both Muslims and non-Muslims can benefit from this book. The authorreminds Muslims of Islam’s teachings on dialogue, using the Qur’an andthe Hadith to show that tolerance, love, and compassion have been the mainIslamic values throughout Islamic history and signify the importance of“reflecting God’s Mercy on themselves.” It may also help certain non-Muslims move beyond their prejudice, distrust, and misinformation andarrive at a deeper understanding of Islam. Gülen engages non-Muslims in ...

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Hajriansyah, Hajriansyah. "AKHLAK TERPUJI DAN YANG TERCELA: Telaah Singkat Ihya’ Ulumuddin Jilid III". NALAR: Jurnal Peradaban dan Pemikiran Islam 1, n. 1 (29 luglio 2017): 17. http://dx.doi.org/10.23971/njppi.v1i1.899.

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Ihya 'Ulumiddin is the masterpiece of Hujjatul Islam al-Ghazali. This book, composed of four large volumes, was mentioned as a work that elaborates the understanding of Shari'ah with Sufism, and always referred too in the two contexts of thought. This paper will briefly examine the thought of al-Ghazali in this book, especially in Volume III which talks about al-Muhlikat. The approach begins with a biographical review of the author of this book, the socio-religious background in which it was written and the author's motivation, as well as the miracle of the heart, morally disgraceful and love of the world.Keyword: Al-Ghazali, Ihya ‘Ulumiddin, Volume III, Al-Muhlikat, Miracle of Heart.

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Budhwani, Nadir N., e Gary N. McLean. "The Roles of Sufi Teachings in Social Movements: An HRD Perspective". Advances in Developing Human Resources 21, n. 2 (10 febbraio 2019): 205–23. http://dx.doi.org/10.1177/1523422319827938.

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The Problem There is a growing need to explore the role of the centuries-old tradition of Sufism and its teachings which, through social movements, have contributed to, and continue to influence, human resource development (HRD) at various levels—individual, group, organization, community, nation, and international. The Solution To address this need, we present cases of social movements inspired by Sufi teachings in selected parts of the world. We discuss, using literature and personal experiences, links among Sufi teachings, social movements, and HRD, and provide a framework for understanding Sufi teachings within the context of the social movement phenomenon. We end with recommendations for practice and research. The Stakeholders We target broadening the horizons of HRD researchers, practitioners, civil society members, and social movement activists, encouraging them to address long-term changes and collective learning through the quest for unconditional love and liberation, which represent the core of Sufi teachings.

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Budi Handoyo. "Tasawuf Kontroversial Prinsip-Prinsip Ajaran Syaikh Mansur Al-Hallaj Dan Penjelasan Tentang Ajarannnya". Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam 2, n. 2 (23 ottobre 2021): 32–48. http://dx.doi.org/10.58401/takwiluna.v2i2.293.

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Al-Hallaj's expression which says "Ana al-Haq" (I am the Truth) is interpreted by scholars as something that is very far from the lines of monotheism. The negative view of the fiqh scholars towards the misguided thought of Al-Hallaj is not appropriate, because of their lack of understanding of the nature of Sufism, especially the problem of dzuq and wijdan. The concepts of Hulul, Nur Muhammad and Wihdatul Adyan are the philosophical concepts of al-Hallaj which are the result of his contemplation of science and the circumstances of the surrounding community which are considered too holding onto things beyond the essence of human obligations as servants of God. Most fiqhi groups disbelieve in it, arguing that it is said that humans are united with God. However, there are also many scholars who accept it and defend the thoughts of Al-Hallaj. Imam Al-Hallaj's words are the basis of Dzuq and are in a state of being sick or drunk with God's love.

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Nabieva, Almara V. "POETICS OF AZERBAIJANI LOVE DASTANS". Alfred Nobel University Journal of Philology 2, n. 26/1 (20 dicembre 2023): 179–93. http://dx.doi.org/10.32342/2523-4463-2023-2-26/1-13.

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The article aims to study the peculiarities of the content and structure of the love dastan genre as a product of the artistic thinking of the Azerbaijani people, to determine its poetic originality as well as the impact on the development of Azerbaijani literature and spiritual values of the next generations. The article traces the causes and origins of the similarities and differences between the ancient Turkic epic as a product of folk poetry and the subsequent medieval classical love epics created by Ashuga poets. In order to achieve the goal, historical-literary, cultural-historical, comparative, and hermeneutic research methods were used. Poetological originality of love dastans is conditioned by cultural-historical and literary aspects. On the one hand, love dastans contain the ancient culture of composing epics, which is characteristic of the Turks, and on the other hand, they combine features of the artistic outlook specific to medieval Sufism. Thus, the features of Turkic folklore and Sufi consciousness are synthesized in the Azerbaijani love dastans, which is reflected in the level of structure and content specificity of the love epic. In contrast to the works of the heroic epic, which often consisted of separate songs and legends united by a single plot line in a complete work (“Keroglu”, “Kitabi-Dede Gorgud”, etc.), the structure of love dastan tends to the structure of fairy tale genre, where the original plot is built into a universal structure. Love dastans are mainly characterized by a five-level structure, which includes the introductory part (ustadname) and the main one, where the following stages are distinguished: the wonderful birth of the hero, the stage of obtaining “buta”, the stage of overcoming obstacles, and the stage of winning in competitions. The specificity of the content of love dastans is determined by the dominance of the love theme, the understanding of the problems of morality, family values, cognition and mentoring, and a special type of hero – a young man with a pure heart, worthy of receiving a higher gift, which contributes to the spiritual growth of the character and success in achieving the goal (conquest of the beloved). It should be noted that unlike the heroic epic, which focuses on patriotic issues, social values, the main of which is devotion to the Motherland and its people, in love dastans the theme of individual love is understood in the context of the general national values of the Azerbaijani people. In this regard, love dastan as a work of folklore already has the features of an author’s literary work, marking the stage of transition from traditionalist to individual creative poetics.

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Öztürk, Assoc Prof Dr Emine. "The Human as the Actor of Love in Mevlana Who is the Bridge of Culture Between East and West". European Journal of Multidisciplinary Studies 5, n. 1 (19 maggio 2017): 492. http://dx.doi.org/10.26417/ejms.v5i1.p492-492.

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In universe, there are hidden steps rising up to the sky.Each community has its own step. Each path has its own sky.Each is unaware of another.Skies are a vast, immense country. They are so vast, so infinite that they neither have a beginning or ending.In the first volume of the annotation Tahirü’l-Mevlevi wrote on Mesnevi, he annotates the lines of 10th couplet of Mevlana on love as such “The fire in reed flute and the heave in wine is all the work of love”. There is a well-known hadith among sufis as “I was a hidden treasure, desired to be known and created people.” According to what is indicated by this hadith, love is the sheer reason of the creation of entire universe. Every creature’s love is suitable to its capability and liking. As it is the work of love that the bulbul sings sorrowfully hiding between the leaves of rose, painful heehaw of a donkey while Rolling around in the dust is also the work of love. In a manner of speaking, the former is the love of bulbul (perfect), the latter is the love of donkey (arse). The love is one; however, the beloved varies for the difference in perception. Those varied beloved ones are various reflections of the unique sweet. So to make a Sufi explanation of the couplet: love is again what sets the heart of the wise ablaze and turns the mystery in his heart into ebullition.”1 The aim of the study is to examine Mevlana's view of man in the framework of his understanding of love. For we have believed that there are things to say on Mevlana’s understanding of Love and Human and that love is the underlying reason of his undiscriminating understanding of religions and sects, we felt the need to prepare this text and participate in this symposium. Let us conclude with this couplet of Mevlana that does not discriminate between religions.

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Zaenudin, Zaenudin, e Ahmad Tantowi. "Main Thought of al Muhasibi in the Book al Masail fi A'mal al-Qulub wa al-Jawarih fi al Makasib wa al-Aql". Santri: Journal of Pesantren and Fiqh Sosial 3, n. 1 (29 giugno 2022): 69–84. http://dx.doi.org/10.35878/santri.v3i1.395.

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Al-Muhasibi was a phenomenal figure in the VIII-IX centuries who mastered several disciplines, especially fiqh and al-hadith as well as Sufism. Al-Muhasibi was born in Iraq in 781 AD (165 AH). His thoughts in the field of Sufism can be found in several of his monumental works, among others, in ar-Risalah lil Huquqillah, al-Washoya aw an-Nashoih, Risalah al-Mustarsyidin, al-Masail fi A'mal al Qulub wa al-Jawarih wa al- Makasib wa al-Aql and Fi Fahm al Qur'an (understanding the Koran). The book of al-Masail fi A'mal al-Qulub wa al-jawarih fi al-Makasib wa-al-Aql by al-Muhasibi essentially leads to spiritual education so that people are clean in mind, have a clear heart and sincerely seek forgiveness and love of Allah in their activities. The Methode used in this paper is qualitative content analysis. This book explaned about zuhud and keeping the body as good as possible to achieve the mercy and blessing from the God the almighty. al Muhasibi explained that people who have simple ideals will cause that person to have positive activities and always be zuhud in spending their assets. This is because, he is afraid that his property will be lost so that he cannot spend it according to Allah's command. al-Muhasibi's thoughts in his book al Masail fi A'mal al-Qulub wa al-jawarih fi al Makasib Wa al-Aql to be used as a qudwah (model) for human behavior. The behavior referred to here is both in the context of human interaction in the vertical dimension, namely interacting with God (Allah), as well as in the horizontal application level, namely human interaction with other humans.

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ِAbdul Ellah Farooq Badshah. "الشاعر الصوفي عمر بن الفارض حياته وشعره". Al-Turath Al-Adabi 1, n. 01 (30 giugno 2023): 23–36. http://dx.doi.org/10.52015/al-turathal-adabi.v1i01.7.

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This study delves into the life and legacy of Ibn-ul-Faridh, a distinguished Egyptian poet known for his refined sensibility, tender heart, and profound thoughts. Though recognized primarily as a Sufi poet, Ibn-ul-Faridh's journey was a remarkable testament to his dedication and perseverance in this realm. Despite his pursuits in Sufism, his heart overflowed with deep feelings of love, and his spiritual life became a canvas of magnificent emotions and enchanting sentiments, earning him the illustrious title of Sultan-ul-Aasheqeen, the king of lovers. The article presents a detailed historical account of Ibn-ul-Faridh's life, including various perspectives on his date of birth, shedding light on the challenges and triumphs he encountered in his personal and poetic endeavors. The study further examines four pivotal stages of his life, unraveling the transformative events and experiences that shaped his poetic artistry and spiritual growth. Additionally, the research encompasses insights into his family background, offering context to understand the influences that molded him as a poet and a Sufi. In addition to documenting the poet's life, the research delves into Ibn-ul-Faridh's moral values, elucidating the principles and teachings he upheld throughout his journey. His spiritual path and the profound impact he had on the Sufi tradition are explored, highlighting the essence of his poetic expressions that continue to resonate with readers across generations. Drawing upon historical records, literary sources, and critical analyses, this comprehensive investigation provides a profound understanding of Ibn-ul-Faridh's life and works, offering readers a captivating glimpse into the world of a remarkable poet and Sufi, whose legacy endures as an embodiment of love, spirituality, and poetic brilliance.

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Zulqarnain, Muhammad. "Addendum of Sheikh Muhammad Baha-ud-Din Naqshband in the ‘Principles of Naqshbandi Sufi Order’ and its Effectiveness in accomplishing Psychological and Spiritual Advancement". Journal Intellectual Sufism Research (JISR) 2, n. 2 (26 maggio 2020): 7–13. http://dx.doi.org/10.52032/jisr.v2i2.61.

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Sufi Orders played a significant role in the religious, moral and spiritual development of people. Particularly, Naqshbandi Sufi Order gained distinguished fame around the globe due to its complete compatibility with Quran and Sunnah and abstain from invented heresies. One of the prominent Sufi Masters of Naqshband “Sheiek Abdul Khaliq al-Ghujdawani” introduced eight principles for spiritual enhancement. Shah Baha-ud-Din Naqshband added three more principles which were being recognized “Principles of Naqshbandi Sufi Order”. This research paper was designed to explore the effectiveness of these three of its eleven basic principles: Temporal pause (وقوف زمانى), Numerical pause (وقوف عددى), and Heart pause (وقوف قلبى). Qualitative and descriptive research approach was employed in this research for the analysis of data. For clear and better understanding, the article was divided into three sections. The first section gave a brief introduction to famous orders of Sufism, Second explained the Principles of Naqshbandi Sufi order formed by Sheikh Abdul Khaliq Gujdwani, Third looked into addendum of Hazrat Baha-ud-Din in the Naqshbandi principles and explored its effectiveness in psychological and spiritual advancement. The systematic review of literature concluded that these principles played a significant role in psychological, ethical and spiritual enhancement. On one hand they made a strong link between man and Allah in terms of Tawheed, love, and unshakeable trust while on the other hand, provided an opportunity of self-purification from wrong emotions, desires and sinful inclination which ultimately led towards good morals as well as promotion of social peace. It is therefore suggested that religious scholars in general, and Masters of Naqshbandi Sufi order should strictly advise their followers to follow these principles in order to get psychological and spiritual benefits.

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Bambang Suharto, Abdul Wachid. "The Concept Of Love In Sufism". Jurnal Sastra Indonesia 11, n. 3 (1 dicembre 2022): 219–26. http://dx.doi.org/10.15294/jsi.v11i3.52135.

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Abstract (sommario):

This research aimed to reveal and explain the concept of love in Sufism. In the perspective of Sufism, God's love precedes humans' love for their God because if God has loved them, as His servants, then they can never reject His love because that love comes first from God. Love in the tradition of Sufism is a great stage (maqamat) for the man to know and get closer to God. This research uses qualitative research approach. This approach serves to interpret, express, and explain the concept of Sufism about love. It is library research, with the primary data source is the work of the Sufi-poets like Jalaluddin Rumi and Imam Al-Ghazali. The results of this research used Al-Ghazali’s notion of love which is: 1) self-love, 2) love caused by the advantages derived from the object of the beloved, 3) love caused by goodness and beauty, 4) love inspired by kindness and beauty in moral meaning, 5) love born because of munaasabah or secret affinity.

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Metzger, Laurent. "Comparison Between European Mystics in the 14th Century and Sumatran Sufis in the 16th-17th Centuries". INContext: Studies in Translation and Interculturalism 4, n. 1 (30 aprile 2024): 114–32. http://dx.doi.org/10.54754/incontext.v4i1.72.

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This study offers a comparative examination of the mysticism practiced by European spiritual thinkers in the 14th century and Sumatran Sufis in the 16th to 17th centuries, revealing striking inter-cultural similarities in their spiritual quests secluded from the urban tumult. These mystics, though divided by geographic and temporal distances, engaged profoundly with religious metaphysics, passionately expressing their spiritual explorations through sermons, literary compositions, and poetry. Central to their discourse was the relationship between the individual and the divine, with a particular focus on the soul’s crucial role in seeking spiritual fulfillment. The investigation highlights how these mystics from both the East and West tackled similar existential queries and embraced comparable methods of religious contemplation, which reflects a universal quest for understanding the divine essence. Recurring themes include the nature of divine love, the pursuit of spiritual authenticity, and the soul’s transcendental experiences, underscoring a shared narrative across these diverse cultural backdrops. The narrative of Mansûr al-Hallâj, a Persian mystic executed for his beliefs, exemplifies the extreme consequences faced by such profound thinkers, illustrating how deep spiritual commitment could lead to both profound admiration and severe persecution. Moreover, this analysis considers how these mystics were received within their societies—some were hailed as pioneers of thought, while others were condemned and executed as heretics by prevailing religious authorities. This contrast provides deeper insight into the complex dynamics between individual mystics and the broader societal and religious structures that either embraced or rejected their unconventional ideas. By providing a detailed comparative analysis, the study aims to enrich our understanding of mysticism as a bridge linking personal religious experience with the wider theological debates of the times. It contributes to a greater appreciation of the role of mystics in shaping religious thought across different historical and cultural contexts. This enriched narrative not only deepens our historical understanding of mystical traditions but also highlights the enduring dialogue between personal spiritual journeys and established religious doctrines.

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Serttaş, Aybike. "Transformation of Love in the Digital Age: The film Her and Reaching God through the love in the Perspective of Sufism". CINEJ Cinema Journal 8, n. 2 (3 dicembre 2020): 275–306. http://dx.doi.org/10.5195/cinej.2020.264.

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In this research, two forms of love; digital love and the love for God are the chosen themes to analyse the movie Her with the method of semiotic analysis. Mentioning the differences between love simulacrums created in social media and love in real life, the semiotic analysis of the movie Her is carried out with the indicators that match the criteria to find God through love in Sufism. As a result, it is observed that these characteristics in Sufism correspond to the traits that form digital love. In other words, digital love is an emotional state in which someone or something is idealized without being seen in person just like the concept of love in Sufism. The digital age has transformed spiritual values despite the fact that the quest for emotional attachment has been constant since the beginning of human existence.

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Džilo, Hasan. "Knowledge and love in Sufism". Kom : casopis za religijske nauke 2, n. 2 (2013): 45–62. http://dx.doi.org/10.5937/kom1302045d.

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Bugti, Nayab Aziz, e Fouzia Rehman Khan. "Doctrine of Fana and Baqa of Sufism in Shafaks The Forty Rules of Love: A Content Analysis". Global Language Review IV, n. I (30 giugno 2019): 28–34. http://dx.doi.org/10.31703/glr.2019(iv-i).04.

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The study aims to find aspects of the Doctrine of Fana and Baqa from Sufism in different characters of Shafaks novel The Forty Rules of Love. For this purpose qualitative mode of inquiry is adopted. The technique of content analysis is used for data analysis underpinned with Junayds theoretical framework of Sufism. The study finds that Shafak portrayed Fana as foundation and Baqa as a goal in Sufism through love as an inspirational tool, and concludes that Shafak has focused on Universal Love and spirituality but parallel to the emotions, experiences of Fana are revealed through the portrayal of characters.

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Rajab, Hadarah. "PENDIDIKAN DIMENSI TASAWUF MEMBANGUN MORAL ANAK DIDIK". LENTERNAL: Learning and Teaching Journal 1, n. 3 (6 ottobre 2020): 114–23. http://dx.doi.org/10.32923/lenternal.v1i3.1649.

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Manusia modern semakin terkontaminasi oleh rasa cemas dan kehilangan visi keilahian serta kehilangan dimensi transdental, sehingga mudah dihinggapi kegersangan dan kritis spiritual.Sebagai akibatnya, manusia modern sering dihinggapi penyakit setress, depresi dan alusinasi.Mereka teralusisnasi dengan dirinya sendiri, dari lingkungan sosialnya dan yang terpenting lagi seolah-olah pesan dari Tuhannya.Kesenjangan antara identitas dan peran agama di satu sisi dan kenyataan masyarakat beragama di sisi lain sebagai dampak modernisme, menunjukkan lemahnya peran agama ditengah-tengah masyarakat. Karena agama yang dipahami oleh masyarakat tampaknya masih sebatas pemahaman dan pengalaman agama secara formalistik.Pemahaman dan pengamalan agama pada masyarakat belum sampai menyentuh pada tingkat penghayatan batiniyah dari hakikat agama.Pemahaman dan pengamalan seperti itu tidak banyak berpengaruh terhadap pembinaan moral.Apalagi jikalau agama hanya dijadikan sebagai simbol pengakuan belaka, tanpa pemahaman dan pengamalan. Bagi setiap insan manusia, baik secara pribadi maupun secara unversal, tentu saja menghendaki sebuah hasil pencapaian hidup yang maksimal agar biasa eksis. Untuk pencapaian level yang paripurna tersebut, membutuhkan upaya secara berkelanjutan dan konsisten pada jalan spiritual sembari menekenuni latihan dan olahan batin, dengan upaya maksimal itulah meberi jalan pintas bagi seseorang mencaoai suatu kecerdasan maksimal yang disebut intlek (intelektus). Media intelek inilah kemudian berfungsi sebagai untuk mengendalikan langkah hidup dan pencapaian yang layak sampai pada visi keabadian, sekaligus menapis sikap dan praktek pragmatism, kepentingan temporal manusia.Manusia dapat menoropong sendi-sendi kebaikan dirinya secara spesifik demi eksistensi kebaikan universal.Manusia pada dimensi ini, telah mencapai pengetahuan substantif secara filsafati dan damai dalam keabadaian hakiki secara spiritual.Maka degan inilah terbangun sebuah landasan spiriiutal tasawuf yang sekaligus actuality. Tasawuf dapat dihami sebagai bagian dari aspek keilmua Islam secara khusus meurpakan dimensi pembersihan jiwa ruhaniah manusia yang menjadi morot penggerak semangat dan jiwa moral yang penuh dengan sikap santun dan keperibadian sebagai ‘tauladan’. Sejatinya, ilmu tasawuf pada mulanya tidak terpisahkan dengan serangkaian olahan batin yang disebut dalam ilmu tasawuf sebagai tazkiyah an-nafs, pada aspek ini menjadi jalan yang mutlak dilalui bagi setiap insan yang menjalani atau pementasan spiritualitas dirinya. Dalam perjalanan spiritual para sufi adalah pengendalian diri dari intrik-intrik dunawiah, mengindarkan diri dari segala bentuk rangsangan (godaan) materi, sebab godaan materi ini dipandangan sebagai biang dari segala penghacuran menuju keabadian; yakni ‘insan suci’. Ini menggambarkan bahwa betapa detealnya perjalanan yang harus ditempuh selama hayat dikandung dikenal dengan mujahadah yakni perjuangan sepanjang hidup manusia. Mujahadah sebagai evisentrum terjalinnya hubungan timbal balik antara hamba dengan Tuhannya demikian sebalik, Tuhan yang dituju akan hadir dan senantiasa mengintai dirinya, menjaga sikap dan perilaku diri untuk selalu dan selamanya menjadi peribadi yang baik, teladan dan terpercaya, inilah model akhlak yang harus diinplementasikan dalam hidup keseharian manusia, menjadi terdidik dan intiqamah. ABSTRACT Modern humans are increasingly contaminated with anxiety and lose the vision of divinity and lose the transcendental dimension, so they are easily seized with spiritual aridity and criticality. As a consequence, modern humans are often afflicted with stress, depression, and hallucinations. They are hallucinating with themselves, from their social environment, and most importantly, as if it were a message from their God.The disparity between identity and the role of religion on the one hand and the reality of religious society on the other hand, as a result of modernism, shows the weak role of religion in society. Because the religion that is understood by the community seems to be still limited to understanding and experiencing religion in a formalistic manner. The understanding and practice of religion in society have not yet reached the level of inner appreciation of the nature of religion. Such understanding and practice have little effect on moral formation. Especially if religion is only used as a symbol of recognition, without understanding and practice. Humans, to be able to reach an existential level, of course, have to make the spiritual ascent and train their intellectual acuity. Fragmentary knowledge cannot be used to see the complete reality unless he has an intellectual vision of the whole. Whereas in every case complete knowledge about nature cannot be achieved but must be through knowledge from the center (center) because this knowledge also contains divine knowledge which can essentially be a link between the servant and his creation. Man can know himself perfectly, only if he has the help of God's knowledge because a relative existence will only be meaningful if he is tied to the Absolute, namely 'God' Sufism is a field of Islamic studies that focuses its attention on efforts to clean up aspects of the human inner self that can revive the noble morals. So as a science since the beginning of Sufism, it cannot be separated from the tazkiyah al-Nafs (purification of the mind/soul). This effort is then theorized in the stages of self-control and certain disciplines from one stage to the next so that it reaches a spiritual level (maqam) which is referred to by the Sufis as zhuhud (testimony), form (encounter), or mortal '(self-annihilation). With a clear heart, according to a Sufistic perspective, a person is believed to be able to give up his devotions and maintain behavior because he can feel a closeness to Allah SWT.

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Bakır ŞENGÜL, Mehmet. "Sufism at Elif Şafak's Novel Love". Journal of Turkish Studies Volume 5 Issue 2, n. 5 (2010): 644–73. http://dx.doi.org/10.7827/turkishstudies.1214.

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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, n. 1 (30 giugno 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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Otterbeck, Jonas. "For the Love of the Beloved". AURA - Tidsskrift for akademiske studier av nyreligiøsitet 13 (22 dicembre 2023): 21–46. http://dx.doi.org/10.31265/aura.721.

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Rock artist Peter Murphy (Bauhaus, Dali’s Car, solo) has drawn from Sufism in his lyrics since 1986. Throughout his career Murphy has been open about this but no one has analysed his lyrics before. This article illustrates and discusses how tropes from Sufi genres, such as poetry, hymns and tales, are reused and reformulated in the form of post-punk rock lyrics. Sufi tropes, combined with Murphy’s dramatic rock songs, empower him as a writer and enable him to create unusual, ambiguous, and dramatic lyrics. The songs rarely propagate Sufism; they are not Sufi songs and, indeed, are communicating primarily with an audience that cares little about his Sufi attachment. Nonetheless, by exposing the underlying Sufi frame his lyrics becomes more comprehensible. Murphy’s creatively carves out space for Sufism in a rock sub-culture otherwise know to flirt with nihilism. The article is accompanied by a Spotify playlist called "For the Love of the Beloved."

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BUNYADZADE, KONUL. "The Sufi Phenomenology of Love Based on the Thoughts of Rabia Al-Adawiyya and Edith Stein". International Journal of Islamic Thought 12, n. 1 (1 dicembre 2020): 27–33. http://dx.doi.org/10.24035/ijit.18.2020.178.

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This article contributes to research on the consideration of the phenomenon of Love through a comparison of the thoughts of Sufi thinker Rabia al-Adawiyya (713-801) and phenomenological philosopher Edith Stein (1891-1942). The author studies the poems of Rabia and the final work of Edith Stein, where she discussed her views on divine love, “Science of Cross”. The main aim of the article is a search for the crossing point between Sufism and Phenomenology. The author considers three stages of phenomenological reduction: faith, hope and love. First, the heart is considered as a noematic core and the result of epoché. The second part of the article is an investigation into the second stage of phenomenological reduction, hope, which is studied as a transition between rational and irrational thoughts. In the third part of the article, divine love is investigated as a process of perfection in Sufism and of phenomenological reduction in phenomenology. In conclusion, the essence of love is presented on the basis of Sufi phenomenology, where the principles of Sufism and phenomenology are in contact. In other words, the consideration of love is a method of representing Sufi phenomenology as a new philosophical doctrine.

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Hafeez, Muhammad, e Dr Muhammad Rizwan Yunus. "An Analytical Study of Qualities of Sufism; In Light of Si Harfi of Peer Naik Alam Shah". Al Khadim Research journal of Islamic culture and Civilization 3, n. 1 (31 marzo 2022): 94–109. http://dx.doi.org/10.53575/arjicc.v3.01(22)u8.94-109.

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Sufism has put great impact on human nature. By educating the masses and deepening the spiritual concerns of the Muslims, Sufism has played an important role in the formation of Muslim society. Sufism shares some important spirit and has a great impact of its internal spirit on human. Peer Naik Alam Shah is one of the greatest Sufi poets of Azad Jammu and Kashmir. He lived a life of saint and served humanity through his teachings and poetry. In his poetry, Peer Naik Alam Shah discussed different qualities of Sufism. He discussed different terms related to love of Allah, love of Holy Prophet, Devotion, Respect and other similar terms. He discussed all these in light of Sharia. His book “Si Harfi” ( in light of 30 letters of alphabets of Arabic Language) is replete with sufi related terms.

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Alqahtani, Norah Hasan. "Sufism: Interfaith Coexistence or Poisoned Gift? A Case Study of Elif Shafak`s Forty Rules of Love and Mohammed Alwan`s A Small Death". Journal of Educational and Social Research 13, n. 6 (5 novembre 2023): 69. http://dx.doi.org/10.36941/jesr-2023-0148.

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In Alwan’s A Small Death “Mouton Sageer” (Alwan, 2016) and Shafak’s Forty Rules of Love (2010), Sufism was promoted in as in many literary works because they believed Sufism is the remedy to oppose today's religious bigotry in essence that it called for universal spirituality, equality, love and coexistence among humanity across cultures and religions. This paper investigates the writings and debates of both authors on Sufism from two viewpoints on some of the most critical socio-political issues related to peaceful coexistence and women's empowerment since securing women's rights in society is the keystone of the quest for coexistence and social justice. Received: 10 May 2023 / Accepted: 17 September 2023 / Published: 5 November 2023

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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, n. 2 (28 dicembre 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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Norhidayat, Norhidayat. "THE ORIGIN OF WOMEN CREATION IN THE PERSPECTIVE OF SUFI COMMENTARY". Khazanah: Jurnal Studi Islam dan Humaniora 15, n. 1 (25 agosto 2017): 1. http://dx.doi.org/10.18592/khazanah.v15i1.1129.

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Jika sebagian kalangan feminis muslim menolak riwayat hadis yang menyebutkan tulang rusuk sebagai asal-usul kejadian perempuan pertama kali karena secara tidak langsung menyimbolkan posisi sub-ordinasi bagi perempuan, sebagian kaum sufi, justru memanfaatkan riwayat tersebut dalam penjelasan mereka dan memaknainya secara positif. Kaum sufi justru menilainya sebagai simbol saling ketergantungan, cinta kasih, dan keberpasangan antara laki-laki dan perempuan. Penulis dalam tulisan ini menyimpulkan bahwa dalam pandangan kaum sufi, perempuan semenjak awal penciptaannya telah ditakdirkan untuk menjadi pasangan bagi laki-laki, sehingga antara keduanya jadi saling melengkapi dan saling ketergantungan. Pandangan ini, tentu saja menepis anggapan tentang subordinasi bagi perempuan. Pandangan kaum sufi dalam kasus ini sejalan dengan apa yang dikemukakan oleh kaum feminis muslim kontemporer. Namun demikian, berbeda dengan langkah yang diambil sebagian feminis muslim kontemporer, kaum sufi pada umumnya lebih memilih menggunakan ta’wȋl sehingga memberi makna positif ketika memahami hadis-hadis yang menyebutkan asal usul penciptaan perempuan ketimbang mereka harus mencurigai para periwayatnya atau bahkan menganulir hadis-hadis Nabi yang dinilai sahȋh oleh mayoritas ulama.If some Muslim feminists reject the tradition that argues that the Prophet Adam’s ribs as the origin of the first female event for it indirectly symbolizes the subordinate positions for women, some Sufis instead use the narratives in their explanations and positively interpret them. The Sufis judged the notion as a symbol of interdependence, love, and belonging between men and women. The writer in this paper concludes that in the view of the Sufis, women, since the beginning of their creation, have been destined to become a partner for men, so that between the two become complementary and interdependent. This view, of course, dismisses the notion of women’s subordination. The Sufi’s view in this case is in line with what contemporary Muslim feminists have argued. However, in contrast to the steps taken by some contemporary Muslim feminists, Sufis generally prefer to use the ta'wȋl to provide a positive meaning in understanding the traditions which mention the origin of women's creation rather than to suspect their narrators or even annul The Prophet hadiths considered valid (sahȋh) by the majority of scholars.

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Ali, Isa Abdullah. "The Role of Sufism in Spreading Islam and Fighting Atonement". DINIKA : Academic Journal of Islamic Studies 3, n. 2 (17 dicembre 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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Faiz Ahmad Nugroho. "Sufism and the Future of Religion: A Reflection". Konfrontasi: Jurnal Kultural, Ekonomi dan Perubahan Sosial 9, n. 1 (31 marzo 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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IIIT. "Abstracts of Doctoral Dissertations". American Journal of Islam and Society 16, n. 2 (1 luglio 1999): 128–30. http://dx.doi.org/10.35632/ajis.v16i2.2125.

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

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Jannah, Miftahul. "TEOLOGI SUFI KAJIAN ATAS MISTISISME CINTA JALALUDDIN RUMI". JURNAL AL-AQIDAH 12, n. 2 (31 dicembre 2020): 37–52. http://dx.doi.org/10.15548/ja.v12i2.2271.

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This paper will examine the idea of mycticisme love carried by Jalaluddin Rumi. In his journey as a Sufi, Rumi managed to take his own Sufism form and give a new nuance that was considered different from most Sufis of his time. Sufism thinking contained in the form of poetry and poetry known as the path of love (mystic love). This paper is a reseach library using descriptive analysis method to study the thoughts of Divine love Jalaluddin Rumi. The love carried by Rumi signals to live in harmony with the principles of peace and tolerance. Poetry becomes one of the most appropriate means to express the inner state he feels. With the idea of divine love he introduced, Rumi was able to pour all kinds of feelings and expressions of his personal religious experience into deeply poetic verses. Poems born of a heart yearning for union with the Beloved, until when the Beloved Being is the only being that exists. Love, which is the light of life and human values, is actually eternal. So it must be for the eternal. He does not deserve to be given to those who are destined to be mortal and perish.

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Aziz, Abdul, e Randi Saputra. "Konsep Tasawuf dalam Perspektif Konseling Islami". Guidance 19, n. 02 (30 dicembre 2022): 164–76. http://dx.doi.org/10.34005/guidance.v19i02.2127.

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This paper aims to describe the concept of Sufism in the view of Islamic counseling. Indeed, Islamic counseling departs from the general concept of the discipline of guidance and counseling which realizes that everyone has a basic footing who wants a peaceful, safe and happy life. However, every human being does not escape the problems of life he faces and needs professionals when the problems they face cannot be solved. This research was conducted qualitatively by means of a literature review. The conclusion of the study is the concept of Sufism such as Muraqabah (feeling the presence of Allah SWT in all conditions), Mahabbah (love for Allah SWT exceeds love for His creatures), Khawf (fear of fear of committing sins) and Syawq (extraordinary love for God). Allah SWT).

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Arjomand, Saïd Amir. "The Emergence and Development of Persianate Sufism: Khorasan, Ninth to Twelfth Centuries". Journal of Persianate Studies 13, n. 1 (18 agosto 2020): 1–35. http://dx.doi.org/10.1163/18747167-bja10005.

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Abstract This paper examines the emergence of Sufism and its differentiation from other religious trends in early Islamic Khorasan and Transoxania and traces the influence of Buddhism and Manichæism on the development of Sufism. The corresponding professionalization of the Sufi sheikhs in this formative process went hand in hand with the elaboration of Sufi mystical theory. The theoretical elaboration of Sufism consisted in the development of a theory of divine love culminating in the masterpieces of Farid al-Din ʿAttār on the eve of the Mongol invasion. The paper highlights the strong connection between Sufism and fotovvat (urban brotherhoods) during the emergence of Sufism in Khorasan and its gradual weakening that resulted from the increasing professionalization of Sufism and the formation of a distinct Persianate Sufi identity. The appropriation and transformation of royal symbolism in the Sufi texts is then analyzed in the last section.

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