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Artykuły w czasopismach na temat "Sufism - Shia"
1
Imran, Imran, Siti Syamsiyatun i Dicky Sofjan. "Sunni to Shia Conversion in Indonesia". Daengku: Journal of Humanities and Social Sciences Innovation 3, nr 4 (12.08.2023): 529–41. http://dx.doi.org/10.35877/454ri.daengku1898.
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Since the Iranian Islamic revolution led by Imam Khomeini, Shia and its community have received a lot of attention as a research subject. This paper aims to examine how the phenomenon of conversion from Sunni-Shia in Indonesia. What underlies the choice to convert even with the consequence that conversion to Shia has the potential to cause psychological, economic, social and political tensions. This research was conducted in four cities in Indonesia, namely Jakarta, Bandung, Yogyakarta and Makassar. These cities are used to represent Indonesia. The results of the study show that there are at least four 'gates' which are the main arguments in their decision to convert from Sunni to Shia. These gates are 'philosophy', 'history', 'Irfan/Sufism', and 'fiqh gates'. The typology of encounters through the four doors is a strong typology that I encountered in my research. most people who convert from Sunni to Shia usually pass through one or several gates that become milestones for their acceptance of Shia.
2
Asghari, SeyedAmirHossein. "Sufism in the Contemporary Shii Seminary?" Religions 14, nr 10 (29.09.2023): 1248. http://dx.doi.org/10.3390/rel14101248.
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This paper investigates the intersection of Sufism and philosophy in the Shii context during the post-Mulla Ṣadrā era. Specifically, it traces the scholars who emphasized Ṣadrian philosophical and mystical approaches on both theoretical and practical levels and identifies the roots of the Ṣūfī order in the Shia seminary after 1850, namely the Ṣūfī school of Najaf. I argue that these scholars were connected to Ṣūfī orders such as the Dhahabīyya and the Niʻmatullāhī order, contrary to the claim that they were not affiliated with any formal Ṣūfī order. Furthermore, I highlight the reluctance of the masters and followers of the contemporary “Ṣūfī School of Najaf” to reveal their Ṣūfī connections in the anti-Ṣūfī dominant environment of the seminary. Ultimately, this paper provides a comprehensive understanding of the connections between philosophy and Ṣūfīsm in the post-Mulla Ṣadrā era and speculates on the roots, origin, and development of such a school in the contemporary Shīʿī seminary.
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Yemelianova, Galina M. "Sufism and Politics in the North Caucasus". Nationalities Papers 29, nr 4 (grudzień 2001): 661–88. http://dx.doi.org/10.1080/00905990120102138.
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After the collapse of communism in Russia, which is the home of more than 14 million Muslims, there has been an Islamic revival that has been part of the process of political and intellectual liberalization of society. The major Islamic enclaves of the Russian Federation are located in the Volga-Urals, the North Caucasus, and central Russia. Russian Muslims are concentrated in the eight autonomous republics of Tatarstan, Bashkortostan, Adyghea, Kabardino-Balkaria, Karachay-Cherkessia, Ingushetia, Dagestan, and Chechnya. Most Muslims belong to theHanafi madhhab(the juridical school) of Sunni Islam, although Dagestani and Chechen Muslims adhere to theShafii madhhabof Sunni Islam. There is also a small Shia community in southern Dagestan. A large number of Dagestanis, as well as Chechens and Ingushes, profess Sufism—a mystical form of Islam, which is also known as parallel Islam.
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Handoko, Wuri. "NASKAH KUNO DAN PERKEMBANGAN ISLAM DI MALUKU STUDI KASUS KERAJAAN HITU, MALUKU TENGAH ABAD XVI-XIX M". Berkala Arkeologi 35, nr 2 (26.11.2015): 169–82. http://dx.doi.org/10.30883/jba.v35i2.64.
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This study uses data codex to see the process of Islamization in the former Kingdom of Hitu . This study aimed to identify the forms of Islamization and the development of Islamic teachings and sects. Research methods with quantitative and qualitative approaches codex of data based identification and classification of the type and content of the manuscript. Methods of emphasizes quantitative comparison of the quantity and percentage of types of texts, while the qualitative approach to identify the contents of the script to see the development of the Islamic streams in the region. The results showed that the shape and model of Islamization propaganda approach and Sufism is the most dominant in addition to education and literacy teaching the Koran and Islamic law (fiqh). Additionally Islamization in the region of the Kingdom Hitu also growing recognition institutes, as well as the influence of the Shia tradition. Thus , the process of Islamization from the Quran literacy education, the introduction of Islamic Sufism and the congregation as well as the development of Islamic schools into the factors of growth and development of Islam in the region since the Kingdom Hitu in 16th-19th century AD.
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Handoko, Wuri. "Old Manuscript and Spreading of Islam in Moluccas: a case Study from Hitu Monarchy, Central Mollucas". Berkala Arkeologi 35, nr 2 (9.09.2015): 169. http://dx.doi.org/10.24832/berkalaarkeologi.v35i2.64.
Pełny tekst źródłaStreszczenie:
This study uses data codex to see the process of Islamization in the former Kingdom of Hitu . This study aimed to identify the forms of Islamization and the development of Islamic teachings and sects. Research methods with quantitative and qualitative approaches codex of data based identification and classification of the type and content of the manuscript. Methods of emphasizes quantitative comparison of the quantity and percentage of types of texts, while the qualitative approach to identify the contents of the script to see the development of the Islamic streams in the region. The results showed that the shape and model of Islamization propaganda approach and Sufism is the most dominant in addition to education and literacy teaching the Koran and Islamic law (fiqh). Additionally Islamization in the region of the Kingdom Hitu also growing recognition institutes, as well as the influence of the Shia tradition. Thus , the process ofIslamization from the Quran literacy education, the introduction of Islamic Sufism and the congregation as well as the development of Islamic schools into the factors of growth and development of Islam in the region since the Kingdom Hitu in 16 th -19 th century AD.
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Hamsah, Yudi. "Normative Approach in the Study of Islamic Law Based On The Thoughts Of Charles J Adams". Tazkir: Jurnal Penelitian Ilmu-ilmu Sosial dan Keislaman 9, nr 1 (4.07.2023): 01–16. http://dx.doi.org/10.24952/tazkir.v9i1.6911.
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This article discusses Islamic law which is in the spotlight of many groups, especially western scientists who feel moved to study Islamic law with various theories to solve all the problems contained in Islamic law. In this article the author uses library research by collecting various literatures that discuss normative approaches in the study of Islamic law according to Charles J Adams. The results of this study stated that Charles J Adams studied Islam by using his theory, namely using normative and descriptive approaches. The normative approach consists of three parts: the Traditional Missionary Approach, the Irenic (peaceful) Apologetic Approach, the Descriptive Approach, the Philological and Historical Approach, and the Phenomenological Approach. Broadly speaking, the approach offered by Charles J. Adams refers to an approach to Islamic studies based on the values of the basic norms or rules that come from God. The scope of Charles J. Adams' approach includes the Koran, hadith, the prophet Muhammad, pre-Islamic Arabic, Kalam, Sufism, Shia and Popular Religion. One of the thinkers from Indonesia, namely Amin Abdullah, also coined his theory. The first is the problem of understanding Islam, which so far has been understood as a standard dogma. These two types of approaches are theological-normative and historical-empirical approaches are indispensable in viewing the diversity of pluralistic societies.
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Ibrahim, Musa. "Sunni and Shia Muslim and Christian encounters in northern Nigeria". Africa 92, nr 5 (listopad 2022): 678–98. http://dx.doi.org/10.1017/s0001972022000614.
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AbstractThis article analyses how the circulation of ideas and hybrid rituals between Shia Muslims and Christians reveals a much more intentional political process whereby minority religious groups consciously create shared experiences and a sense of commonality in the face of political marginalization in northern Nigeria. One example is the Shia invention of Jesus’s Mawlid (Jesus’s birthday), which they perform in a different way from the conventional Christmas but that is attended by some Christians. Also, some Christians participate in the annual celebration of Mawlid al-Nabiy (the Prophet Muhammad’s birthday), organized by Shias. Despite the adherents of the two religions participating in mixed religious practices, they continue to see themselves separately as Muslims and Christians. Reactions to these hybrid rituals impact relationships among the mainline Sunni groups. Sufis (Tijanis and Qadiris), who were previously united in the face of the anti-Sufi reform movement (Izala), now diverge over how to respond to Shia Islam. While they disagree with Shias intellectually, not everyone supports the attacks against Shias by Salafi activists. These dynamics add to the understanding that the concept of ‘tolerance’ is not sophisticated enough to capture all forms of religious coexistence in Nigeria.
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Ulfa, Fadillah, Che Zarrina Sa’ari i Syed Mohammad Hilmi Syed Abdul Rahman. "[SUFISM A STUDY ON IBN KHALDUN’S VIEWS WITH THE SPECIAL REFERENCE KITAB SHIFA’ AL-SA’IL WA TAHDHIB AL-MASA’IL] TASAWUF DALAM PESPEKTIF SEJARAH IBN KHALDUN: KAJIAN ANALISIS KITAB SHIFA’ AL-SA’IL WA TAHDHIB AL-MASA’IL". Malaysian Journal Of Islamic Studies (MJIS) 5, nr 1 (14.06.2021): 104–18. http://dx.doi.org/10.37231/mjis.2021.5.1.175.
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Sufism is a spiritual philosophy based on morals and intuition. It has affected the daily lives of Muslims and their behaviours as well. Actually, Sufism itself since its development has changed in terms of values, since it involves other knowledge which influences the purity of its teachings. To study the concept of Sufism and the history of its development, maintaining the purity of Sufism and returning it to the original teachings of tassawuf is needed especially in regards to Ibn Khaldun’s views since he is one of the scholars who emphasises the discussion and study of Sufism seriously and comprehensively. It can be seen by his objective in evaluating Sufism and producing the point of view to Sufism. Even as a historian and social expert, he also discusses the questions of Sufism from the root of the problem and its impact on the social life of Muslims. This study aims to analyse Ibn Khaldun’s views on the reality of Sufism and the history of its development with special reference to Shifa’ al-Sa’il wa Tahdhib al-Masa’il. To achieve these objectives, the library research method incorporating data collection and data analysis was used. Data analysis was done inductively and deductively.The results of the study have shown that Ibn Khaldun puts his own definition of Sufism comprehensively which is known as mujahadah. The concept of Mujahadah, according to him runs parallel to the history of the knowledge development and practices of Sufism. It began with mujahadah of taqwa, known among the early Sufis as zuhud and wara‘. Furthermore, mujahadah istiqamah and kashf are known as laduni or Sufism.
Tasawuf adalah falsafah rohani yang berasaskan akhlak dan intuisi. Ia mempengaruhi kehidupan umat Islam serta memberikan kesan kepada perilaku mereka. Dalam perkembangannya, tasawuf mengalami perubahan nilai serta percampuran dengan ilmu-ilmu lain yang cenderung menodai kemurnian ajarannya. Untuk itu, kajian tentang konsep tasawuf penting dilakukan untuk menjaga kemurnian tasawuf dan mengembalikannya kepada ajaran yang sebenar. Ibn Khaldun merupakan salah seorang ulama yang membahaskan tasawuf secara teliti dan kritis. Perbahasan yang dikemukakan tidak hanya dilihat dari sisi keilmuan, tapi lebih dari itu sebagai pakar sejarah dan sosial kemasyarakatan beliau turut membahaskan persoalan tasawuf daripada akar permasalahan serta kesannya dalam kehidupan sosial umat Islam. Kajian ini bertujuan menganalisis pemikiran tasawuf Ibn Khaldun tentang hakikat tasawuf dan sejarah perkembangannya tumpuan kepada karya beliau, Shifa’ al-Sa’il wa Tahdhib al-Masa’il. Bagi mencapai objektif tersebut, kaedah kajian kepustakaan yang berteraskan kaedah pengumpulan dan analisis data melalui induktif dan deduktif digunakan. Hasil kajian mendapati bahawa Ibn Khaldun telah memberikan pengertian kepada tasawuf secara komprehensif yang beliau sebut sebagai mujahadah. Konsep mujahadah ini, selari dengan sejarah perkembangan dan amalan ahli sufi. Ia bermula dengan mujahadah takwa, iaitu peringkat awal sufi yang dikenali dengan zuhud dan warak. Seterusnya, mujahadah istiqamah dan kasyaf yang dikenali dengan ilmu laduni atau tasawuf.
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Moaddel, Mansoor. "Secular Shift Among Iranians: Findings from Cross-national & Longitudinal Surveys". Freedom of Thought Journal, nr 12 (grudzień 2022): 1–28. http://dx.doi.org/10.53895/ftj1209.
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To what extent do Iranians reject the foundational principle of the Islamic regime and support secular politics? This paper contends that in 2020, 70% of Iranian adults supported the separation of religion and politics and 30% otherwise, but no more than 9% strongly favored an Islamic political system. These figures rest on the analysis of data from the 2000, 2005, and 2020 surveys carried out in the country, and well-over twenty cross-national and longitudinal surveys in other Middle Eastern countries in the past twenty years – a total of more than 70,000 face-to-face interviews. Despite the caveat that the surveys of people’s cultural, religious, and political values conducted under an authoritarian exclusionary regime inevitably carry conservative bias, the findings still showed Iranians in 2000 attended mosques less often than did people from other Middle Eastern countries and Indonesia. Iranian mosque attendance and religious orientation further declined between 2000 and 2020. Responses to a question concerning the separation of religion and politics in 2005 showed that, at a conservative estimate, 47% of Iranians supported the measure. Using this figure to project how Iranian felt about secular politics in 2020, this paper presents empirical evidence that the decline in political Islam in Iran has been much more remarkable than in other Middle Eastern countries. At the same time, secular politics in Egypt, Iraq, Tunisia, and Turkey were supported by an overwhelming majority of adult respondents. Trends toward secular politics in Egypt, Iraq, and Turkey in the past twenty years were astonishing; in 2020, about 80% of respondents from these three countries supported the separation of religion and politics. Considering this figure, and noting that religious attendance and orientation in Iran declined more dramatically than in any of these countries, that the dominant intellectual trend in Iran has been toward liberal democracy, that more Iranians have abandoned official structures of Shia Islam to practice Sufism in recent years than in the past, and that the rate of conversion to Christianity among Iranians has been higher in the postrevolutionary period than any Muslim-majority country in the Middle East, if not in the world, then a reasonable expectation of the extent of the Iranian support for the separation of religion and politics is placed at 70%. This percentage may be higher today, considering the widespread and ongoing revolutionary movement against the regime and the deep emotional energy that has been mobilized for the overthrow of the system of religious tyranny and the establishment of liberal democracy. This empirically verifiable conclusion supports the resolution of the revolutionary activists the Islamic regime is rotten to the core and contrary to the principles of human decency and the welfare of Iranians.
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Ulfa, Fadillah Ulfa. "Ibnu Khaldun’s Thoughts on Sufism Through his Books al-Muqaddima and Syifa’ al-Sail". Nuansa 16, nr 2 (18.12.2023): 79. http://dx.doi.org/10.29300/njsik.v16i2.12787.
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The practice of Sufism in the present day has gained significant popularity and widespread adherence. However, a Muslim individual can encounter challenges in comprehending the teachings of Sufism, leading to a sense of disorientation in their knowledge. The primary purpose of this article was to analyze the theoretical framework of Sufism as elucidated by Ibn Khaldun. The present study employed a methodology that combined deductive and inductive analysis, drawing on historical sources such as the Muqaddimah and Shifa al-Sail books and previous relevant research. The findings indicate that Ibn Khaldun's Sufism paradigm offers a logically explicable account of the philosophical and practical aspects. Muslims can practice Sufi teachings in their respective capacities and remain unpolarized in their comprehension of the faith, which appears to be preoccupied with the afterlife and prefers to die rather than remain on earth. There is a contention that Ibn Khaldun preferred a restrained exploration of the spiritual journey, which was grounded in a meticulous commitment to the teachings of the Qur'an and Sunna. Ibn Khaldûn is credited with formulating an Islamic sociological framework that incorporates God as the ultimate legislator, human beings as agents of change, and nature as a resource for human application. Ajaran Tasawuf dimasa sekarang ini mendapatkan perhatian dan menjadi tumpuan bagi para Muslim untuk lebih dekat dengan Sang Pencipta. Namun, seorang Muslim dapat menghadapi tantangan dalam memahami ajaran Sufisme, yang mengarah pada rasa disorientasi saat berusaha untuk memahami dan mempelajarinya. Tujuan utama artikel ini adalah untuk menganalisis kerangka teoritis tasawuf, khususnya dari pandangan Ibnu Khaldun, seorang yang dianggap memiliki keutamaan sebagai tokoh dalam perkembangan ilmu tasawuf di masa-masa awal. Penelitian ini menggunakan metode analisis kualitatif dan analisis data dengan pendekatan konseptual, serta disajikan secara deskriptif, dengan mengambil sumber-sumber sejarah seperti buku Muqaddima dan Syifa' al-Sail dan penelitian-penelitian relevan yang telah dilakukan oleh para peneliti sebelumnya. Hasil penelitian menunjukkan bahwa paradigma tasawuf Ibnu Khaldun menawarkan penjelasan yang mudah dipahami secara logis, terutama mengenai aspek-aspek filosofis dan praktis. Bagi beliau, umat Islam dapat mempraktikkan ajaran Sufi sesuai kapasitas masing-masing dan tetap tidak terpolarisasi dalam pemahaman mereka tentang iman, kehidupan di akhirat dan kehidupan di dunia. Dalam bertasawuf, beliau berksplorasi perjalanan spiritual yang terkendali, yang didasarkan pada komitmen yang cermat terhadap ajaran Al-Qur'an dan Sunnah. Beliau dianggap pencipta rumusan kerangka sosiologis Islam yang menggabungkan Tuhan sebagai pembuat hukum tertinggi, manusia sebagai agen perubahan, dan alam sebagai sumber daya untuk dimanfaatkan oleh umat manusia.
Rozprawy doktorskie na temat "Sufism - Shia"
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Khan, Hasan Ali. "Shia-Ismaili motifs in the Sufi architecture of the Indus Valley, 1200-1500 A.D". Thesis, SOAS, University of London, 2009. http://eprints.soas.ac.uk/29756/.
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The study of the relationship between Shiism and Sufism is one of the most unexplored areas of Islamic studies, which has traditionally been hindered by the lack of primary sources. This is especially so in the case of Ismailism in the Indo-Iranian world, where that denomination held sway in the latter medieval Islamic era. Fortunately, in the case of the Indus Valley, certain religious ceremonies and a number of monuments common to the medieval Ismaili da'wa (mission) and the associated Suhrawardi Sufi Order, have survived. The comparison of the religious ceremonial at the shrine of the renowned Ismaili missionary Shams, with the iconography found on contemporaneous Suhrawardi monuments yields the covert connection that had existed between them. This was through an astrological framework based on the Persian New Year, and the vice regency and succession of the first Shia Imam Ali, as declared in the last sermon of the Prophet according to all Shiism. The nature and use of this framework is necessarily Ismaili in the Indus Valley. The astrological resonances of All's vice regency and succession to Muhammad were first intercalated by Shams with the local calendar for the benefit of his followers, and subsequently used to create a transcendental multi-faith Islamic system called the Satpanth, or True Path. The application of the Satpanth is found as astrological symbolism on the monuments of the Suhrawardi Order. In addition, an unorthodox monument archetype which is common to the buildings associated with both Ismaili missionaries and Suhrawardi Sufis endorses this connection further. A combination of extant religious ceremonial and iconography, the common monument archetype and a critical re-examination of history with local sources constitutes the methodological process which shows the covert Shia-Ismaili beliefs of the Suhrawardi Order in the Indus Valley. In the present day, these monuments are at risk of being destroyed by the Pakistani state apparatus, which traditionally sees Suhrawardi Sufi heritage in a Sunni light. This pressure has been accentuated in the aftermath of the Afghan War when puritanical elements made inroads into the official bodies which manage these monuments and shrines.
Książki na temat "Sufism - Shia"
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Hamadah, Ihab. Raqs fi hadrat al-nur: Shir. Bayrut: Dar al-Wala li-Sinaat al-Nashr, 2022.
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Jaradi, Shafiq. al-Irfan al-Shii ma qabla al-adab wa-al-asrar. Wyd. 8. Bayrut: Dar al-Maarif al-Hikmiyah, 2020.
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Awdah, Durayd. Simfuniyat al-lahab: Shir sufi. Bayrut: Dar al-Farabi, 2022.
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Dudoignon, Stéphane A. After 1979. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190655914.003.0005.
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The purpose of this chapter is to show how the Pahlavi monarchy (1925-79) has reacted to the creation of the Islamic University of Medina, in 1961, by allowing in Easternmost Iran the development of Deobandi madrasa teaching and reformed Sufism. It suggests that since then, the Hanafi School of Islamic law and jurisprudence has begun to re-emerge during those years as a specifically Persian if not Iranian, tradition that contested Shia hegemony within Iran while opposing cross-border Wahhabi influence. Reconstructing the demographic change and interethnic cum inter-confessional violence that preceded and went with the revolution of 1979 in Iranian Baluchistan, the author shows how, thanks to the region’s Deobandi Sunni religious establishment’s ultimate acceptance of Khomeini’s rule, the new regime paved the way for the Sarbaz nexus to assess their position as guarantors of social peace and intermediaries between the state and a new-brand ‘Sunni community of Iran’.
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Mansur, Ibrahim Muhammad. al-Shir wa-al-tasawwuf: Al-athar al-Sufi fi al-shir al-Arabi, 1945-1995 M. I.M. Mansur, 1996.
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Imarah, Muhammad Bin. al-Athar al-Sufi fi al-shir al-Arabi al-muasir (al-Maktabah al-adabiyah). Sharikat al-Nashr wa-al-Tawzi al-Madaris, 2001.
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Imarah, Muhammad Bin. al-Sufiyah fi al-shir al-Maghribi al-muasir: Al-mafahim wa-al-tajalliyat (al-Maktabah al-adabiyah). Sharikat al-Nashr wa-al-Tawzi, al-Madaris, 2000.
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Jaffrelot, Christophe, i Laurence Louer, red. Pan-Islamic Connections. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190862985.001.0001.
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South Asia is today the region inhabited by the largest number of Muslims—roughly 500 million. In the course of the Islamization process, which began in the eighth century, it developed a distinct Indo-Islamic civilization that culminated in the Mughal Empire. While paying lip service to the power centers of Islam in the Gulf, including Mecca and Medina, this civilization has cultivated its own variety of Islam, based on Sufism. Over the last fifty years, pan-Islamic ties have intensified between these two regions. Gathering together some of the best specialists on the subject, this volume explores these ideological, educational and spiritual networks, which have gained momentum due to political strategies, migration flows and increased communications. At stake are both the resilience of the civilization that imbued South Asia with a specific identity, and the relations between Sunnis and Shias in a region where Saudi Arabia and Iran are fighting a cultural proxy war, as evident in the foreign ramifications of sectarianism in Pakistan. Pan-Islamic Connections investigates the nature and implications of the cultural, spiritual and socio-economic rapprochement between these two Islams.
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Government, U. S., U. S. Military i Department of Defense. Yemen in Perspective - Orientation Guide and Yemeni Cultural Orientation: Geography, History, Economy, Security, Customs, Aden, Sanaa, Sunni and Shi'a, Sufism, Qat Chewing, Al Qaeda, Houthi Rebellion. Independently Published, 2017.
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Van Baalen, Susan. Islam in American Prisons. Redaktorzy Jane I. Smith i Yvonne Yazbeck Haddad. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199862634.013.014.
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This chapter explores the gradual legitimization of the beliefs and practices of Islam in US prisons, analyzing the factors that led to the pronounced shift from “Black Muslim” to Sunni Islam over a fifty-five-year period (mid-1950s‒2010). An understanding of the history of prison Islam offers insights into the motivation of black Americans to embrace Islam and the reasons why correctional staff and the general public are suspicious of incarcerated Muslims. Program accommodations to protect prisoners’ religious rights are described to enhance the understanding of the complexities involved in providing a rich experience of Islam during incarceration and preparing prisoners for entry into the wider community of global Islam upon their release. A brief analysis of interactions between various factions—immigrant, black American, Sunni, Shia, Sufi, Salafi, and Wahhabi clarifies issues related to prison conversion to Islam and to the perceived extremist threat created by the mass incarceration of under-educated and marginalized. Muslim prisoners.
Części książek na temat "Sufism - Shia"
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Matthiesen, Toby. "Muslim Dynasties on the Indian Subcontinent". W The Caliph and the Imam, 137–61. Oxford University Press, 2023. http://dx.doi.org/10.1093/oso/9780190689469.003.0006.
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Abstract This chapter expounds on the Muslim dynasties in the Indian Subcontinent. It highlights how Sunnism and Shiism also flourished on the Indian subcontinent. Competing dynasties espousing Sunnism or Shiism supported separate Sunni and Shii revivalisms, which resulted in wider traction of debates that allowed them to resonate beyond the Indian subcontinent. Moreover, the religious policies of the Indian Muslim rulers are multifaceted, since most of them embraced Sufism in one form or another. In the context of Nurbakshis, people following Shii and Ahl al-Bayt were fewer in number. The chapter considers the networks of the British Empire after it extended its control over the Indian subcontinent and the Middle East.
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De, Aniket. "Divided States, Shared Songs". W The Boundary of Laughter, 141–86. Oxford University PressDelhi, 2022. http://dx.doi.org/10.1093/oso/9780190131494.003.0005.
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Abstract The Partition of 1947 was an unexpected event that ruptured the older social relations and spaces of Malda, and resulted in many Muslim Gambhira performers to leave English Bazar (now in India) for Chapai Nawabganj (in Pakistan). The most important among them was Muhammad Sufi, alias Sufi Master, who created a new Gambhira in East Pakistan, substituting Shiva and the peasants with the grandfather-grandson (nana-nati) pair. This chapter delves into the context and meanings of Sufi’s new Gambhira in East Pakistan. Drawing an analytical distinction between ‘territory’ and ‘space’, it explores how the cultural space of Gambhira crossed the territorial border between the two new nation-states. It then examines how the nana-nati form of Gambhira came to emerge as a new national tradition after the birth of Bangladesh in 1971, patronised by the new Prime Minister of Bangladesh, Sheikh Mujibur Rahman.
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Matthiesen, Toby. "Polemics and Confessional Ambiguity". W The Caliph and the Imam, 74–100. Oxford University Press, 2023. http://dx.doi.org/10.1093/oso/9780190689469.003.0004.
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Abstract This chapter explores the notion of polemics and confessional ambiguity following the emergence of the Mongols as a new invading force. Mongol conquests of Iran, Anatolia, and the Eastern Arab lands reshuffled the cards between Sunnism and Shiism, and Sufism. Moreover, the conquests upended pre-existing institutions and political arrangements and the Middle East became polarised between two major political powers: the Mongols and the Mamluks. The chapter cites that the rivalry between Sunni and Shii clerics resulted in the most elaborate and vicious polemics. It elaborates on how everyday religiosity became confessional ambiguous between the House of Othman and the Safavids.
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"Islamic Community: Sunni, Shiʻa, Sufi". W Routledge Revivals: The Challenge of Islam (2005), 65–88. Routledge, 2016. http://dx.doi.org/10.4324/9781315315287-13.
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Iqbal, Cameron. "Sunni, Shia, Whabbi, Salafi, Berelvi, Sufi and Deobandi: The Different Islamic Perspectives on Creativity in Islam". W Creativity [Working Title]. IntechOpen, 2022. http://dx.doi.org/10.5772/intechopen.102905.
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The purpose of this study is to understand how seven different Islamic sects namely Sunni, Shia, Whabbi, Salafi, Berelvi, Sufi and Deobandi have different perspectives when it comes to creativity (bid’ah). Each participant provided a unique insight into their understanding and interpretations of Islamic scriptures and texts in relation to creativity, and to determine how creativity in Islam is assessed. This study provides a unique understanding of differences and similarities of creativity and innovation and explains how each participant’s sect analyses and affords its own perspective on creativity.
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Calvo-Pérez, J. "Operadores : el sufijo -lla en quechua cuzqueño". W Estudios sobre lenguas andinas y amazónicas: homenaje a Rodolfo Cerrón-Palomino, 73–94. Pontificia Universidad Católica del Perú, 2023. http://dx.doi.org/10.18800/9789972429729.004.
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Voy a tratar un tema de morfología quechua que me parece relevante para los estudios de las lenguas andinas. Lo haré desde la perspectiva de la Pragmática TopológicoNatural (Calvo Pérez, 1993) y la Lexicología bilingüe (Calvo Pérez, 2009a). Parece inapropiado considerar que el sufijo quechua -!la, conocido como limitativo, sea un sufijo semejante a los demás. -!la como tal se inscribe, de hecho, en el conjunto de sufijos a los que llamaríamos operadores, frente a los semánticos (como -ykachay), los gramaticales o flexivos (como -ykichis) o los pragmáticos (como -s(i)). Mientras que la raíz se expande semánticamente con los sufijos más próximos a ella y se cierra con los gramaticales correspondientes (con algunas trampas intermedias: Muysken, 1981, 1986), mientras que se «adorna» voluntariamente con los elementos que marcan la actitud del hablante en una periferia que puede adosarse a cualquier categoría (wayra-s 'dicen que el viento', hatun-si 'dicen que grande', manaraq-si 'dicen que no', nanashan-si 'dicen que le duele' [ ... ]) , podemos decir que se concreta variablemente con los operadores lógicos de la referencia. Uno de ellos, el más versátil de todos, es -!la. Obsérvese que -!la puede ocupar un lugar variable en el interior de la palabra, ya cerca, ya lejos de la raíz: nana-chi-ku-sha-lla-y 'estar solamente un poco dolido', sapa-llan-raq-mi' 'aún solterita en verdad', sin que su posición sea indiferente. Lo mismo sucede con solo en español: Solo juan lee novelas policíacas ;e juan solo lee novelas policíacas ;e juan lee novelas solo policíacas, en que según el lugar de ubicación del operador, al igual que -!la en quechua, la incidencia recae variablemente sobre el sintagma que abarca.
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Renard, John. "Islamic Hagiography: Literary and Visualised". W Rumi, 26–44. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474475006.003.0002.
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Chapter Two situates Aflaki’s text amid the rich environment of Islamic “prosopography,” characterizing a wide range of exemplary figures from the pre-Islamic prophets through Muhammad, to descendants of the Prophet known as Imams in Shi`i traditions, to generations of Friends of God – figures comparable to Jewish Sages and Christian Saints. Islamic hagiographical works are surprisingly abundant and widespread, as are scholarly studies of the literary aspects of these. But a little appreciated dimension of Islamic hagiography is the role of the visual arts as a way of interpreting the narratives of the tradition’s most admired ethical and spiritual paradigms. Islamic visualised manuscripts of hagiographic interest cover a vast range of subjects and personalities presented in diverse literary genres and visual forms, and represent an equal variety of societal and religious sponsorship and patronage. Figures embodying ideals of devotion and spiritual accomplishment are similarly diverse and include major Sufis such as Rumi and his extended family. [155]
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Weddle, David L. "Sacrifice in Islamic Tradition". W Sacrifice in Judaism, Christianity, and Islam. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814764916.003.0006.
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In Islam animal sacrifice is a religious duty during the pilgrimage to Mecca. The ritual slaughter recalls Abraham’s offering of his son and expresses thanks for God’s merciful substitution of an animal. The meat is distributed as an act of charity. The Qur’an represents Abraham and his son, identified by most Muslims as Ishmael, submitting to God’s command and thus ranked with true prophets. Islamic interpretive tradition, however, indicates some reservations about Abraham’s act. In wars during the formation of the Islamic community in Medina, sacrifices were required of Muslims and their enemies. Muhammad set the precedent for armed struggle (jihad) in defense of Islam, as well as establishing the ritual procedures for animal sacrifice. Like Jews and Christians, Muslims apply the term sacrifice to acts of self-denial such as almsgiving and fasting during Ramadan. Martyrdom lies at the foundation of Shi’a Islam and inspires imitative suffering in Ashura rituals. Sufis seek union with God so complete that it constitutes annihilation (fana’) of individual consciousness. Contemporary jihadists employ sacrificial imagery to describe their deaths in the “cause of God” and the destruction of their victims. But Islam also teaches that promoting the welfare of others reflects the beauty of God.
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Ingram, Brannon D. "A Tradition Contested". W Revival from Below, 179–206. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297999.003.0008.
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The seventh chapter situates the Deobandi brand in the context of an emergent Muslim anti-apartheid politics and how public debate about Deobandi critiques of Sufi devotions became inseparable from public debate about the very authority of the Deobandi `ulama. The chapter begins with an overview of Islamic activism and anti-`ulama sentiment in South Africa in the 1970s and 1980s. With a flashback to 1920s India, it shows how Thanvi articulated his opposition to Muslim participation in anticolonial politics, and South African Deobandi scholar Ahmed Sadiq Desai, in turn, deployed Thanvi’s critiques to criticize Muslim participation in the anti-apartheid movement. As Deobandi scholars criticized Muslim activists for mobilizing against apartheid alongside activists of other faiths and justified that position through Sufi vocabularies, a growing number of Muslims lambasted Deobandis for their alleged collaborationist stance toward the apartheid regime and articulated their politics through devotional practices like the mawlud. Many of these local activists, moreover, defended their activism precisely through transnational politics that Deobandis mostly abhorred, drawing variously on the Shi`i Islamist vocabularies of revolutionary Iran and the nascent transnational discourse of progressive Islam.
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Strohl, David J. "Encountering Religious Difference in the City". W Religions, Mumbai Style, 103—C4P78. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192889379.003.0004.
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Abstract This chapter explores Islamic revivalism in Mumbai from the perspective of Ismaili Muslims, a minority within the city’s minority Shi’a community. Ismailis often face criticism from other Muslims who claim their religious practice deviates from the model of orthopraxy valorized by revivalists. Yet, over the last century, Ismaili leaders have drawn on Islamic modernist and Sufi traditions to encourage community members to renew their commitment to Islamic principles. The chapter analyses everyday social interactions and several instances of religious ‘reform’ to argue that Ismailis incorporate Islamic norms into their tradition in ways that protect its integrity while simultaneously deflecting criticism. It broadens the ethnographic record of Islamic revivalism by considering how groups like the Ismailis—often thought to be marginal to this social process—are actively participating in it. This point is especially evident in Mumbai, where Ismailis’ distinct approaches towards revivalism contribute to the politics of religion in the city.
Streszczenia konferencji na temat "Sufism - Shia"
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Mistanlı (Əliyev), Aqşin. "Sheyh Zahid Geylani". W International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201809.
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In this article, it has been revealed that Sheikh Zahid Gilani and his student Sheikh Safieddin wrote rubai in Talish language in addition to Persian, Turkish, Azerbaijani, Kurdish and Gilak languages. Despite the fact that Sheikh Zahid Gilani propagated the ideology of the Sunni Shafei sect, one of his students, Sheikh Safieddin and others, created the "Alawi", "Bekdashi" and "Aliallahi" sects of the Shia movement, and it was determined that they founded the Shia states by spreading the Shia ideology. In addition, as a result of the research, not one, but several different dates of birth of Sheikh Zahid Gilani were revealed. Also according to this article, besides being a well-known cleric, Sheikh Zahid Gilani was also involved in farming, shipping and other fields. Keywords: Sheikh Zahid, Lankaran, Tomb, Archaeology, History, Sheikh Safieddin, IRI, Gilan, Hilakaran, Siyavrud, Talish, Seljuqids, Sufi, Khorasan.