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Journal articles on the topic 'Khalwati order'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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1

Khapizov, Shakhban Magomedovich, and Magomed Gadzievich Shekhmagomedov. "The Sufi Order of Khalwati in Highland Avaria: a new page in the history of Sufism in Medieval Dagestan (16–17th centuries)." Islamovedenie 8, no. 1 (2017): 70–81. http://dx.doi.org/10.21779/2077-8155-2017-8-1-70-81.

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Seyidova, Farida. "Ibrahim Gulshani nazīra for Rumi's "Masnawī Mānawī" in the Context of Maulvi- Gulshani Relationship." Journal of The Scientific Mysticism and Literature 1, no. 2 (2025): 112–20. https://doi.org/10.32955/neujsml2025121025.

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Renowned as one of the leading figures of Eastern culture, Maulana Jalaluddin Rumi's multifaceted literary and mystical legacy has found its most positive reflection in literature. Those captivated by his philosophical thought system have preserved the magic of his words in their works and ideas. Drawing inspiration from the thinker's literary works, hundreds of independent works, commentaries (sharh), and abridgments have been written and translated into most of the world's languages. Rumi's masterpiece, "Masnawī," has established itself as a school of thought, revealing its value through tho

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Sabra, Adam. "Side Emre: Ibrahim-i Gulshani and the Khalwati-Gulshani Order: Power Brokers in Ottoman Egypt. (Studies on Sufism 1.) xiv, 431 pp. Leiden: Brill, 2017. €129. ISBN 978 90 04 34101 2." Bulletin of the School of Oriental and African Studies 81, no. 1 (2018): 147–48. http://dx.doi.org/10.1017/s0041977x18000368.

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Yusna, Darni. "The Interaction of Suluk/Khalwat and Local Culture." Majalah Ilmiah Tabuah: Ta`limat, Budaya, Agama dan Humaniora 24, no. 1 (2020): 39–52. http://dx.doi.org/10.37108/tabuah.v24i1.275.

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The Khalwat was a tradition to draw closer to God in the way of escaping. Those who undergo khalwah are the perpetrators of suluk, although the essence must be done by the Muslims and All believers as a whole. In the practice of Suluk or order, the Khulwah is one of the levels that must be passed by a Salik or Sufi, in addition to the level of maqamat (degree/position) such as the Repentance, Mujahadah, Zuhud, and others. This can be known through manuscripts of either local manuscripts or the opinion of the calm experts in the Suluk and Khalwat. Sufism entry into Indonesia has undergone inter

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Işıtan, İbrahim. "Halvetiyye Geleneğine ve Bir Halvetiyye Şeyhi Olan Sofyalı Bâlî Efendi'ye Göre Sülûkün Yedi Evresi (Atvâr-î Seb'a)." Marife 10, no. 1 (2010): 91–106. https://doi.org/10.5281/zenodo.3344138.

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Tasavvufun en önemli konularından biri, sülûkün merhalelerini anlayarak İlâhî hakikate nasıl ulaşılacağını izah etme meselesidir. Tasavvufî ekol ve yolların çeşitli şekil ve metotlarla anlatmaya çalıştığı bu konu, yaygın tabiriyle sülûk veya seyr ü sülûk olarak adlandırılmaktadır. Biz bu makalemizde, genel olarak Halvetiyye tarikatının ve özel olarak bir Halvetiyye şeyhi olan Sofyalı Bâlî Efendi'nin 'atvâr-ı seb'a' diye isimlendirilen seyr ü sülûk anlayışını kısaca izah etmeye çalıştık. Halvetî anlayışa göre mânevî yolculuğu gerçekleştiren sâlik, her evrede nefsin bazı hastalıklarından kurtula

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Zuhurul Fuqohak, Muhkamad Agus. "Rekonseptualisasi Terminologi Khalwat –Kwajikan di Dunia Tasawuf Menurut Islam Transformatif." Esoterik 3, no. 2 (2017): 333. http://dx.doi.org/10.21043/esoterik.v3i2.4473.

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<p class="06IsiAbstrak"><span lang="EN-GB">This study examines the concept of khalwat modern era. Which is actually khalwat can be meaningful solitude. In Islamic terms alone, there is khalwat which means the shining of men and women who have no mahrom relationship. Then, there is also khalwat which means giving away the soul from the crowd of people. This is the Sufic meaning that will be developed in this study. This qualitative and literary research attempts to decipher the meaning of khalwat in the sufistic world. Then it is applied in the model of service of the Naqshabandi Or

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Rizki, Wahyu Fahrul. "Khalwat Marriage Adat and Practices in Aceh: A Study on Adat Sanctions and Settlement Process of Khalwat Case." Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum 54, no. 2 (2020): 341. http://dx.doi.org/10.14421/ajish.2020.54.2.341-363.

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Abstract: The study analyzes one of the traditions still underway in Aceh province, khalwat marriage. A khalwat marriage is a form of forced marriage as for khalwat offenders (those who are dating in a secluded place). The khalwat marriage itself is known to lead to some negative effects because many khalwat marriage couples were underage. Moreover, khalwat marriages arevalso not officially registered, and many couples decide to divorce soon after the wedding takes place. The paper attempts to investigate the reasons why adat law is still upheld vigorously in Aceh and why marriage is aplied as

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Rizki, Wahyu Fahrul. "Khalwat Marriage Adat and Practices in Aceh: A Study on Adat Sanctions and Settlement Process of Khalwat Case." Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum 54, no. 2 (2020): 341. http://dx.doi.org/10.14421/ajish.v54i2.919.

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Abstract: The study analyzes one of the traditions still underway in Aceh province, khalwat marriage. A khalwat marriage is a form of forced marriage as for khalwat offenders (those who are dating in a secluded place). The khalwat marriage itself is known to lead to some negative effects because many khalwat marriage couples were underage. Moreover, khalwat marriages arevalso not officially registered, and many couples decide to divorce soon after the wedding takes place. The paper attempts to investigate the reasons why adat law is still upheld vigorously in Aceh and why marriage is aplied as

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Aditya, Webby. "The Effectiveness Of Qanun Aceh No. 6/2014 Of Jinayat Law In Order To Prevent Jinayah Khalwat In Law Territory Of Sabang Municipality." Nagari Law Review 1, no. 2 (2018): 191. http://dx.doi.org/10.25077/nalrev.v.1.i.2.p.191-198.2018.

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Article 23 paragraph (1) of Aceh Islamic Criminal Law No 6 of 2014 tells about Indecency (Jinayat) law which regulates the criminal punishment for the perpetrator of jarimah khalwat. This article is expected can minimize the crime rate of the indecent (jinayah) behavior perpetrator. However, in fact the number of jarimah khalwat perpetrator increase steadily as what happened in Sabang Municipality law area. It proves that there were two legal issues, what is the causes of the ineffectiveness of the indecency (jinayat) law in minimizing the number of jinayat perpetrator in Sabang Municipality?

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Berutu, Ali Geno. "Qanun Aceh No 14 Tahun 2003 Tentang Khalwat Dalam Pandangan Fik{ih dan KUHP." Muslim Heritage 2, no. 1 (2017): 87. http://dx.doi.org/10.21154/muslimheritage.v2i1.1047.

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Abstract: Interdiction of khalwat (seclusion) is the early prevention of fornication, because it is basically starts from the things that lead to it. The establishment of Qanun No. 14 of 2003 on khalwat (seclusion) as Qanun in jinayat in the early application of Islamic law in Aceh is not without reason, that selection has at least two reasons. The first reason, khalwat (seclusion) is the one form of immoral deed (haram) in Islamic law and very disturbing on society. The second reason, there is euphoria on society in the form of "people's justice" to this Qanun in jinayat. Therefore in order t

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Haiyan, Haiyan, Mukhsin Nyak Umar, and Yusra Jamali. "Kontribusi Nilai-Nilai Thariqat Naqshabandiyah pada Pembinaan Akhlak Santri Pondok Pesantren Darul Muta’allimin Kabupaten Aceh Singkil." Tadabbur: Jurnal Peradaban Islam 5, no. 1 (2023): 661–73. http://dx.doi.org/10.22373/tadabbur.v5i1.346.

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This article aims to describe the contribution of the values of Tariqat Naqshabandiyah in fostering the morals of students at the Darul Muta'allimin Islamic Boarding School, Aceh Singkil District. To describe the problem in depth and thoroughly, the researcher used a qualitative descriptive method, then the data was described, analyzed and discussed to answer the problem. From the results of the study it was found that students and congregations from the community who had attended khalwat suluk argued that practicing the Naqsayabandiyah Order could change their behavior in a better direction a

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Berutu, Ali Geno. "FAKTOR PENGHAMBAT DALAM PENEGAKAN QANUN JINAYAT DI ACEH." Istinbath : Jurnal Hukum 14, no. 2 (2017): 148. http://dx.doi.org/10.32332/istinbath.v14i2.951.

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Abstrak Tulisan ini membuktikan bahwa pelaksanaan Qanun Aceh No. 14 Tahun 2003 tentang khalwat di Kota Subulussalam belum sepenuhnya berjalan dengan baik. Banyak kendala yang dihadapi baik dari pelaksananya (pemerintah) maupun masyarakat sebagai objek hukum penerapan syariat Islam itu sendiri. Faktor hukum yang merupakan salah satu faktor utama penyebab stagnan-nya penindakan terhadap pelanggar Qanun No. 14 Tahun 2003 di Kota Subulussalam disamping faktor-faktor lainnya. Tulisan ini berusaha menguraikan kendala dalam efektivitas penegakan hukum yang merupakan suatu indikator penilaian te

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Fuadi, Moh Ashif, Ahmad Mudhofir Annuroni, and Ika Maula Nur Fauziyah. "THE EXISTENCE OF THE SHIDDIQIYAH ORDER OF KALIBAGOR KEBUMEN AND ITS SOCIO-RELIGIOUS INFLUENCE." Kodifikasia 16, no. 1 (2022): 19–40. http://dx.doi.org/10.21154/kodifikasia.v16i1.3757.

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Penelitian ini membahas tentang kemunculan tarekat shiddiqiyyah di Desa Kalibagor Kabupaten Kebumen. Permasalahan yang akan dibahas adalah tentang sejarah, dinamika penyebaran, dan pengaruhnya dalam masyarakat. Berdasarkan permasalahan yang ada, penelitian ini tergolong penelitian sejarah yang secara metodologis dimulai dari pemilihan topik, pengumpulan sumber, verifikasi sumber, interpretasi data dan historiografi. Adapun metode penggalian data adalah observasi, Interwiew dan dokumentasi dengan menitikberatkan pada sumber primer berupa buku tarekat shiddiqiyyah, Interwiew, dan penelitian terd

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Ubaedillah, Achmad. "Khalwatiah Samman Tarekat in South Sulawesi, Indonesia (1920s–1998)." Asian Journal of Social Science 42, no. 5 (2014): 620–40. http://dx.doi.org/10.1163/15685314-04205008.

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In order to interpret religious authority and its historical contours in Indonesia this article considers Sufi associations (Ind. tarekat) and the way that their religious leaders and followers understand their authority and the challenges to it. Particularly, this article will focus on the history of the Khalwatiah Sammān tarekat in South Sulawesi. Over the past two centuries the Khalwatiah Sammān and its growing membership have faced a long running opposition from formalist ulama whom take exception to their Islamic practices and interpretations. The opposition mounted against this tarekat a

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Sabiq, Muhammad, Arisnawawi Arisnawawi, Andi Murni, and Abdul Malik Iskandar. "Social Solidarity and Religious Based Islamic Sufism of Khalwatia Samman Thareqah Community." INFERENSI: Jurnal Penelitian Sosial Keagamaan 17, no. 1 (2023): 23–44. http://dx.doi.org/10.18326/infsl3.v17i1.23-44.

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One principle in every Thareqah and deep flow understanding of Sufism that has not been discussed, though it has been attached to various Tarekat flows, both classical and modern, is solidarity social. The present study aims to investigate the solidarity social and identity religious order of Khalwatiyah Samman. By applying a qualitative case study, the data was collected through depth-interview, observation, and documentation review.The study participants applied a purposive technique by pre-determining the participants’ characteristics to obtain the data. The results show that the Congregati

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Faisal, Faisal. "EFEKTIFITAS PENERAPAN QANUN NOMOR 14 TAHUN 2003 TENTANG KHALWAT DI KABUPATEN ACEH BESAR." Jurnal Ilmiah Islam Futura 13, no. 1 (2013): 86. http://dx.doi.org/10.22373/jiif.v13i1.574.

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The Government of Aceh form Qanun No. 14 of 2003 on Klalwat (seclusion) by Regulation No. 5 of 2000 on the implementation of Shari'ah. In the regulation stated that the Islamic Sharia Qanun No. 14 of 2003 on Seclusion / Impropriety, defined as "the act of seclusion between two people mukallaf or more of the opposite sex who is not mahram or without marriage. Based on the research conducted through the application of Qanun No. 14 of 2003 approach on khlawat (sordid) has brought some changes in the social order of Aceh Besar. The fundamental change can be seen from the reducing of adultery level

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KESKİN, TOLGA. "HALVET DER-ENCÜMEN VE MELÂMET KAVRAMLARININ FÜTÜVVET VE AHÎLİK TEŞKİLATLARINDA EKONOMİK ZİHNİYET VE UYGULAMALARA ETKİSİ." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 104 (December 3, 2022): 349–73. http://dx.doi.org/10.34189/hbv.104.020.

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In this study, the effects of the concepts of khalwa dar-anjuman and malāma in the ṣūfī literature on the economic mentality and practices in futuwwa and akhism organizations are discussed. Khalwa dar-anjuman is a ṣūfī term that expresses the spiritual development of a person by existing in society. According to this principle, which is one of the basic principles of the Naqshbandiyya order, a person should not turn away from work and turn to seclusion, but should be at work with the love of Allah in his heart. This understanding can also be expressed with the phrase “hands to work, hearth to

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Danusiri, Danusiri. "Growing up the Religious Potential from Religious Community of Qadiriyah wa Naqsyabandiyah Dawe Kudus." Analisa 19, no. 1 (2012): 27. http://dx.doi.org/10.18784/analisa.v19i1.153.

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<p><em>This research focused on the congregation of the Qadiriyah wa Naqsyabandiyah in Piji, Dawe, Kudus, particularly on how they make any effort to make their potentials of religious observance can maximally grow. In order to find out their efforts, the writer applied participatory observation and was involved in their daily lives. The data were then organized in certain way according to the theme previously deter- mined. In order to achieve the maximum of religious observance which they call as wu</em>ṣ<em>ūl dan wilāyah, the congregation of Qadiriyah wa Naqsyabandiy

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Lailatul Izzah. "Pengaruh Khalwat Tareqat Naqsabandiyah Terhadap Emotional Control dan Kualitas Ibadah pada Santri di Ponpes Darus Shofa Kandis." Nathiqiyyah 5, no. 2 (2022): 83–94. http://dx.doi.org/10.46781/nathiqiyyah.v5i2.579.

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The purpose of this study was to find out how the influence of the Seclusion Method in the Naqsyabandiyah Al-Kholidiyah Order has on Emotional Control and the Quality of Worship of the Santri Darus Shofa Kandis Islamic Boarding School. The research method in this research is quantitative with the type of field research. The selection of subjects in this study used purposive sampling with the characteristics of MA and SMK Darus Shofa Islamic Boarding School students aged 15-18 years who participated in Khalwat activities. Based on the results of the F test, it was found that seclusion had an ef

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Nawratek, Krzysztof, and Asma Mehan. "De-colonizing public spaces in Malaysia: dating in Kuala Lumpur." cultural geographies 27, no. 4 (2020): 615–29. http://dx.doi.org/10.1177/1474474020909457.

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This article discusses places and practices of young heterosexual Malaysian Muslims dating in non-private urban spaces. It is based on research conducted in Kuala Lumpur in two consecutive summers 2016 and 2017. Malaysian law (Khalwat law) does not allow for two unrelated people (where at least one of them is Muslim) of opposite sexes to be within ‘suspicious proximity’ of one another in public. This law significantly influences behaviors and activities in urban spaces in KL. In addition to the legal framework, the beliefs of Malaysian Muslims significantly influence the way they perceive spac

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Mustofa, Ali. "Tasawuf Education as the Effort of Spiritual and Character Building Capability." Muróbbî: Jurnal Ilmu Pendidikan 2, no. 1 (2018): 72–104. http://dx.doi.org/10.52431/murobbi.v2i1.126.

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Education has role to provide human resources to have high intelctual, spiritual, and having good morals. However, the education has not succeeded as general. There many youths and tenagers misbehave such as interfere general tranquility such as: drunkenness, irregular racing, and adultery. This shows how weak their spiritual and morals. In othersides, non formal education, such as tasawuf is able to create human to be faith and have good morals. The kinds of tasawuf education are syari’ah, thariqah, haqiqah and ma’rifat. meanwhile tasawuf material is practicing wirid, praying and fasting, whi

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Zakariyaev, Zamir Sh. "THE SHRINE OF SUFI RAJAB AND THE PLACE OF SAFEKEEPING OF THE PROPHET MUHAMMAD’S KHIRQA IN THE LEZGIN VILLAGE OF HRYUG (ARABIC EPIGRAPHY OF MEDIEVAL MUSLIM SHRINES)." History, Archeology and Ethnography of the Caucasus 15, no. 3 (2019): 312–34. http://dx.doi.org/10.32653/ch153312-334.

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The article presents the results of a study of Arabic inscriptions from a medieval Muslim shrine, located in the mountainous Lezgin village of Hryug, South Dagestan. The rich epigraphy of Hryug has not been studied until recently.The author introduces a new material of contents of the revealed Arabic construction-related inscriptions of the Muslim shrine of Sufi Rajab, located in the outskirts of the village. The discovery of the text, dated 16th century, made it possible to learn about the building of a special construction in Hryug. The building was conducted in 1565‒66 by the members of loc

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Pili, Salim Bela. "Kontroversi dalam Tasawuf dan Mursyid." Hikamia: Jurnal Pemikiran Tasawuf dan Peradaban Islam 4, no. 1 (2024): 33–47. http://dx.doi.org/10.58572/hkm.v4i1.71.

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The diversity of Sufi facial aspects, both in theoretical conceptualization (nadzariyah) and practical application within various orders (amaliyah), has led to perceptions, some of which carry negative connotations. The negative image of Sufism, emanating from the theoretical aspects of its teachings, is partly rooted in the intertextuality of concepts such as zuhud, faqir, and khalwat, which are often understood incomprehensively and devoid of contextualization. Consequently, these concepts suggest individual passivity and the practitioner's social detachment through escapism. The objective o

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Thibdeau, John C. "Visions and Virtues: The Minhāj al-Tarbiya of the ṭarīqa Karkariyya". Journal of Sufi Studies 11, № 2 (2022): 251–86. http://dx.doi.org/10.1163/22105956-bja10013.

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Abstract Founded in 2006 by Shaykh Muḥammad Fawzī al-Karkarī as a new branch of the Shādhiliyya, the Karkariyya have grown as an international Sufi order that is distinguished by their multi-colored patchwork robes called the muraqqaʿa and their publication of video testimonials describing experience during spiritual retreats (khalwa). This article examines these practices using ethnographic and textual sources to demonstrate how they are situated within a curriculum of ethical education (minhāj al-tarbiya) aimed at the cultivation of virtuous piety (iḥsān). I show that this ethical education

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Abdullah, Taha Orhan. "Vernacularization of the Ṣūfism in Anatolia: The Case of Abdurra-him Karahisārī and His Munyah al-abrār wa gunyah al-akhyār". Eskiyeni 41 (20 вересня 2020): 679–702. https://doi.org/10.37697/eskiyeni.730432.

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Turkish became a medium of Islamic sciences following Arabic and Persian since the 6<sup>th</sup>/12<sup>th</sup> century. After the Eastern Turkish of Central Asia, Western Turkish could become a language of the Sūfism only after the 9<sup>th</sup>/15<sup>th</sup> century. This process developed concurrently with the period of principalities and the formation of the Ottoman state and gained momentum during the reign of Murad II (1421-1444, 1446-1451) thanks to his patronage to translation movements.  Bayramiyye, the first local sūfī order of Anatolia, substantially supported this process

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Fatih, Muhammad. "Pendidikan Seks dalam Al-Qur’an; Perspektif Tafsir Tarbawi tentang Larangan Mendekati Zina." Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 8, no. 2 (2019): 7–14. http://dx.doi.org/10.32616/tdb.v8.2.176.7-14.

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Al-Qur'an contains many terms that contain sexual content both directly (mubasyarah) and symbolic (kinayah), including furuj (genitals), semen (sperm), nuthfah (mixing of male and female sperm), arham (womb), al-mass (contact, conjugal relationship), al-lams (contact, conjugal relationship), preacher (contact, conjugal relationship), rafats (words and actions that lead to bodily relationships) , bigha '(prostitution), adultery, fahisyah (vile deeds), abkar (virgin), murawadah (seducing), and so forth. In general the mention of the above terms in the Qur'an covers four contexts; first, the cont

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Anam, Syariful. "Murshid Contestation: Betwen Iktisābī and Minhāh Ilāhiyyah." Teosofia 6, no. 2 (2017): 121. http://dx.doi.org/10.21580/tos.v6i2.3386.

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<p><span>A murshid has a great duty and responsibility to conduct suluk formation (spiritual journey) to his students. So that the murshid are also required to have adequate competence and qualifications, in order to carry out their duties and functions. The functions and duties of the murshid in the tarekat (the path of Islamic Mysticsm) are very important, because only a murshid has the qualifications, abilities and expertise that can carry out their functions correctly, correctly and run accordingly. So that this aspect of ability and expertise will later be discussed as a discu

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Yılmaz, Necdet. "Gümüşhâneli Dergâhı Şeyhlerinden Safranbolulu İsmail Necati: Hayatı, Halifeleri ve Eseri / Safranboluian Ismail Najati, One of the Sheikhs of Gumushkhanawi Lodge: His Life, Khalifas and Work." Journal of History Culture and Art Research 8, no. 2 (2019): 461. http://dx.doi.org/10.7596/taksad.v8i2.2107.

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<p><strong>Abstract</strong></p><p>Ismail Najati efendy was born in Safranbolu in 1258/1842-3. After completing primary education in his hometown, he came to Istanbul and completed his education there, then he was engaged in teaching as a mudarris. Besides being a participant of Huzur Lessons as a muqarrir and mukhatap, he taught as a professor in the madrasa of Dar al-khilafat al-aliyye. His relationship with Ahmad Ziyaaddin Gumushkhanawi, the scholar-sufi of that era, began in his pupilage and continued in the form of professor-student and sheikh-disciple relati

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ÇAL, HALİT. "17-20. YÜZYIL MEZAR TAŞLARINDA BEKTAŞİLİK." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 104 (December 3, 2022): 491–551. http://dx.doi.org/10.34189/hbv.104.027.

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With this article, it has been tried to determine what will enable a tombstone to be handled within Bektashism. In Turkey, some highly qualified assessments have been made about the tombstones in the graves of important Bektashi lodges in the Balkans. The fact that there were differences in method among them and the examination of the examples in a dervish lodge led to the inability to reach an inclusive conclusion. With this article, a general evaluation has been made for the first time according to a single method based on all the examples in the publications and theses. For the first time,

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Vezirova, Irade. "TREATISES BY SEYYID YAHYA BAKUVI IN THE HISTORY AND THE DEVELOPMENT OF THE KHALVATIYA SUFI ORDER." Reconstructing the Past: Journal of Historical Studies, June 2024. http://dx.doi.org/10.54414/ihsk1752.

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Islam, although it is the youngest religion among monotheistic religions, as is known, the text of its holy book, the Quran, is replete with allegories and metaphors. Reading the Quran and knowing some surahs by heart was the duty of every Muslim in the Middle Ages. In this regard, there is a need for a living teacher and mentor. The need for spiritual leadership prepared fertile ground for the emergence of Sufi tariqah orders. In the 14th century, Omar Sirajaddin al-Khalwati, using the method of seclusion (in Arabic, “halwat”), laid the foundation of the Khalwati order. However, the tariqa re

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Irada, Vazirova. "TEXTUAL AND PALEOGRAPHIC ANALYSIS OF MANUSCRIPT COPIES OF THE COLLECTION "RESAYEL" BY SEYID YAHYA SHIRVANI-BAKUVI (IN THE EXAMPLE OF MANUSCRIPTS TAKEN FROM BAKU AND MANISA BOOK LIBRARIES)." January 30, 2025. https://doi.org/10.5281/zenodo.14785764.

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    <strong><em> </em></strong><em>Until the end of the 20th century, Sufi literature was, for a number of reasons, one of the topics that remained outside the field of attention of researchers. Only in recent decades has the topic of Sufi orders, their emergence, and development begun to attract interest both among scholars and a wide audience of admirers of Eastern literature and philosophy. It can be confidently said that this interest has grown against the backdrop of a crisis in moral values.</em> <em>The collection of the Institute of Manuscripts of the National Academy of

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Vivek, Neelakantan. "Masjid Al-Hilal." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573532.

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The Al-Hilal Masjid, more commonly known as the Katangka Old Mosque, is a royal mosque, situated in the village of Katangka on Syekh Yusuf Street (named after the Sufi mystic Syekh Yusuf al-Makassari, 1626-99) in the kecamatan (sub-district) of Somba Opu in the kabupaten (district) of Gowa, on the immediate outskirts of Makassar in the province of Sulawesi Selatan (South Sulawesi). Syekh Yusuf (whose maternal ancestors hailed from the Gowa royalty) founded the Khalwatiyah tarekat or order of Sufism. Between 1640-44, he was trained by Syekh Jalaluddin, a prominent Acehnese Ulama (body of Muslim

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Hasyim, Abdul Wahid. "Al-Ṭarīqah al-Naqshabandīyah al-Khālidīyah fī Cianjur, Jawa al-Gharbīyah: Ta‘ālimuhā wa tuqūsuhā wa taṭawwurātuhā". Studia Islamika 27, № 2 (2020). http://dx.doi.org/10.36712/sdi.v27i2.14757.

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This article explores the teachings, rituals and developments of the Naqshabandiyah Khalidiyah sufi order in Cianjur, West Java. It has been established since the mid-19th century and has played an important role in the spread of Islam in this area called the "Kota Santri/City of Islamic Students". This is due to the followers of the sufi order still adhering to the principle of khalwat dar anjuman. This principle allows them to practice the spirituality of the sufi order without leaving their social roles and functions as citizens. It can be seen from the diversity of their backgrounds, who a

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Efendi, Sumardi, and Hendra. "STAIN TDM Students’ Legal Awareness Level of Aceh Jinayah Qanun." PROCEEDINGS: Dirundeng International Conference on Islamic Studies, March 28, 2023, 1–21. https://doi.org/10.47498/dicis.v2i1.1347.

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Kanun No. 6 of 2014 concerning the Jinayat Law which came into force in October 2015 is a combined Criminal Code, unlike previous Kanuns which were ratified separately. Prior to the Jinayat Qanun, Sharia law in Aceh covered three cases: Khalwat, Khamar and Maisir. The ratification of the Qanun Jinayat has caused controversy among the public both nationally and internationally due to the lack of individual understanding of the Qanun Jinayat. Especially among students, not all students understand the Qanun Jinayat and their legal awareness is still low. This study uses a descriptive method with

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Mevlüt, Özçelik. "İhyâü'l-Kulûb İsimli Eser Bağlamında Şeyh Mahmud el-Kürdî'nin Tasavvufa Dair Hikmetleri." December 20, 2022. https://doi.org/10.5281/zenodo.7443947.

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<strong>Öz</strong> Bu çalışma 18. yüzyıl Halvetiyye şeyhlerinden Mahmud el-Kürdî’nin (ö. 1195/1781) tasavvufa dâir kaleme aldığı hikmetleri incelemeyi hedeflemektedir. Tarikat silsilesinde Anadolu’da yetişmiş Halvetî şeyhlerinin bulunduğu Kürdî’ye ait hikmetlerin yazma veya matbu herhangi bir nüshası tespit edilememiştir. Müstakil bir nüshasının bulunmaması, hikmetlerin şerhler üzerinden incelenmesini gerekli kılmıştır. Sözkonusu hikmetler Kürdî’nin halifelerinden Abdullah eş-Şe

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