Relevant bibliographies by topics / Naqshbandi Sufi

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Academic literature on the topic 'Naqshbandi Sufi'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Naqshbandi Sufi"

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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, no. 2 (May 26, 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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Gulamova, Muniskhan Mahmudovna. "THE ISSUES OF SCIENCE AND CONSIENCE IN THE DOCTRINE OF A. GIJDUVANI." Scientific Reports of Bukhara State University 3, no. 3 (March 30, 2019): 214–18. http://dx.doi.org/10.52297/2181-1466/2019/3/3/14.

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This article analyzes the spiritual and moral teachings of the founder of the Sufi tariqah ofHodjagon-Naqshbandi, Abdukhalik Gizhduvani. Being famous all over the world, the founder of Naqshbandiya way, the great Sufi Khojai Jakhon Abdukholiq Gijduvoni says that comprising education and belief will serve as a spiritual resource for upbringing the young generation as a perfect wholeness.As well as his ethical views on science, creativity, humanity, conscience, spiritual purity, noble deeds, spiritual exaltation
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Lingwood, Chad G. "“The qebla of Jāmi is None Other than Tabriz”: ʿAbd al-Rahmān Jāmi and Naqshbandi Sufism at the Aq Qoyunlu Royal Court." Journal of Persianate Studies 4, no. 2 (2011): 233–45. http://dx.doi.org/10.1163/187471611x600404.

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Abstract This article addresses the possibility that members of the Naqshbandi Sufi order exerted a greater influence at the royal court of Yaʿqub b. Uzun Hasan, leader of the Aq Qoyunlu dynasty, than previously acknowledged. In order to substantiate this claim, the article cites contemporary and near-contemporary Persian sources, notably the Tārikh-eʿālam-ārā-ye amini, the Rowzāt al-jenān va jannāt al-janān, and the Rashahāt-e ʿayn al-hayāt, each of which attests to the presence of Naqshbandis in the Aq Qoyunlu capital of Tabriz, and notes that the Naqshbandis most closely associated with Yaʿqub shared the distinction of being protégés of the classical Persian poet ʿAbd al-Rahmān Jāmi. In a related vein, the article suggests that it was Jāmi himself, in Salāmān o Absāl, and in a personal letter sent to Yaʿqub from his residence in Timurid Herat, who may have exerted the most significant Naqshbandi influence over the Aq Qoyunlu. The article therefore concludes that the existing historiography, which emphasizes the involvement of the Khalvati order in Aq Qoyunlu affairs, should be revised in order to recognize the probable influence of members of the Naqshbandi order, particularly Jāmi, at the Aq Qoyunlu court.
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ALAM, MUZAFFAR. "The Mughals, the Sufi Shaikhs and the Formation of the Akbari Dispensation." Modern Asian Studies 43, no. 1 (January 2009): 135–74. http://dx.doi.org/10.1017/s0026749x07003253.

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AbstractThis essay places Mughal–Sufi relationship within a larger sixteenth century context, focusing on the strategies the early Mughals adopted to build their power in India. It reviews the positions of the two important sufi groups, the Indian Chishtis and the Central Asian Naqshbandis, juxtaposing the political benefits or the loss that the Mughals saw in their associations with them. While the Naqshbandi worldview and the legacy of the legendary Ubaid Allah Ahrar clashed with their vision of power, in the Chishti ideology, on the other hand, they found a strong support for themselves. The Chishtis then had an edge at the time of Akbar. But the Naqshbandis under Khwaja Baqi Billah (d. 1603) continued in their endeavour to reinstate their place in Mughal India. The paper thus provides a backdrop and makes a plea for re-evaluating the debate on the ideology and politics of Shaikh Ahmad Sirhindi (d. 1624).
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Dickson, William Rory. "An American Sufism." Studies in Religion/Sciences Religieuses 43, no. 3 (September 2014): 411–24. http://dx.doi.org/10.1177/0008429814538229.

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The Naqshbandi-Haqqani Sufi order is a transnational religious organization. Founded by Shaykh Nazim al-Haqqani (b. 1922), the order spread throughout the Middle East in the 1950s and 1960s, and then to Britain in the 1970s. In 1990, Nazim’s student Shaykh Hisham Kabbani moved to the United States and established a branch of the Naqshbandi-Haqqani order there. The past fifteen years have seen the emergence of this order as one of the most widespread and politically active Sufi organizations in America. In this paper I ask: Why and how is it that the Naqshbandi-Haqqani order effectively functions as a public religion in America? To answer this question, I will use José Casanova’s theory of public religion to understand why and how the order has developed and maintained a public profile in the United States. I contend that the Naqshbandi-Haqqani order’s public activity is rooted in: (1) the Naqshbandi order’s history of public significance in Muslim societies; (2) the order’s theological and practical appreciation of religious and cultural pluralism; (3) the order’s transnational character; and (4) its adoption of certain elements of American civil religion.
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Burhanuddin, Nunu, and Usman Syihab. "Cosmological Dimensions in The Teachings of The Naqshabandi Sufi Order." KALAM 13, no. 2 (December 30, 2019): 31–54. http://dx.doi.org/10.24042/klm.v13i2.4548.

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In general, studies about tariqa have put more emphasis on aspects related to ritual teachings and spiritual experience of the Sufi leaders. Little has been studied so far about how teachings of a Sufi order are related to cosmological concepts. This paper aims to analyze the cosmological concepts that are taught in the teachings of the Naqshbandi Sufi order in the district of Pauh, the city of Padang, West Sumatera. Data for this research are gathered through interviews, observation and documentation. These data are then analyzed with content analysis method. The research find that the Naqshbandi order perceives the notion of sharia as one that is intimately related with divine revelation and the universe’s law of order, a holistic approach that regards deeds of a sālik (a Sufi traveler) as part of the cosmic order. The existing seven types of sharia law outline seven layers of heaven and earth. Thus, a mystic attainment of martabah hakikat (degree of reality) represents seven layers of heaven and earth, which are manifested through amaliah lathāif (inner ‘worship’ rituals) - all of which are attributed to internal parts of the human soul, such as brain, heart, spleen, liver, lungs and all internal parts of the human physical body. Within the Naqshbandi Sufi order, all sālik aredevised to be able to attain close relationship with God, and to become an imagery of human’s mystical potentials in their everyday lives’ activities.
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Ismoilov, Lutfullo E., and Jazgul R. Rahimova. "To the Question of Relationships of Representatives of the Sheybanid Dynasty with the Leaders of the Sufi Brotherhood of Maverannahr (1534-1598)." Herald of Omsk University. Series: Historical Studies 7, no. 2 (26) (October 8, 2020): 14–21. http://dx.doi.org/10.24147/2312-1300.2020.7(2).14-21.

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The purpose of this article is to show the complex relationship of the Sheybanid rulers with the local Maverannahr Sufi brotherhoods - naqshbandiya, kubraviya and jahriya (yassaviya). The main materials for this study were information from Persian-language sources and Muslim hagiographic writings ( manakib ) of that period. The second generation of the Sheybanids, whose representatives came to power in the middle 30s of the 16th century, unlike their predecessors, sought to establish trusting relations with the leaders of the various Sufi brotherhoods of Maverannahr. After the death of the great Khan Kuchkunji Khan (died in 1534), Ubaidulla (died in 1540), whose residence was in Bukhara, became the new great khan of nomadic Uzbeks. He maintained close relations with such well-known leaders of the Sufi brotherhoods of that period as the leader of the naqshbandi brotherhood - Khoja Ahmad Kosoni (died in 1549), the leader of the kubraviya brotherhood - Sheikh Hussein Khorezmi (died in 1551), etc. In the other large political center of Maverannahr - Samarkand, after the death of Kuchkunji Khan, his sons Abu Said Khan and Fulad Sultan became co-rulers of the city. They established very close relations with prominent Sufi leaders. In the 50-60s of the 16th century, due to the political ambitions of a new generation of Sheybanids, the country plunged into political chaos and a state of instability. Almost all famous Sufi leaders of that period supported the claims of Sheibanid Abdullah Khan II (died 1598) on the Khan’s throne.
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Waite, Edmund. "From Holy Man to National Villain: Popular Historical Narratives About Apaq Khoja amongst Uyghurs in Contemporary Xinjiang." Inner Asia 8, no. 1 (2006): 5–28. http://dx.doi.org/10.1163/146481706793646837.

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AbstractThis paper explores contrasting attitudes of contemporary Uyghurs towards Apaq Khoja, a Naqshbandi Sufi leader who gained political control over much of present-day Xinjiang (Eastern Turkestan) towards the end of the seventeenth century. In seeking to account for these widely diverging approaches, the paper analyses the key role of historical narratives about Sufism in the shaping of contemporary Uyghur ethnic identities.
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Fakhriati, Fakhriati. "FROM KONYA TO NUSANTARA: RUMI’S SUFI DIASPORA IN PIDIE, ACEH, INDONESIA." Jurnal Ilmiah Islam Futura 20, no. 2 (August 19, 2020): 153. http://dx.doi.org/10.22373/jiif.v0i0.5841.

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Rumi’s Sufism has not only flourished in Turkey, where the sufi was born, but also in many other far-flung world regions such as Nusantara. Its worldwide success invites many questions, for example, the reasons for its ability to attract both Muslims and non-Muslims. In Pidie, Aceh, Indonesia, one of its popular aspects is the sema ritual dance, which has spread to other Aceh sufi orders (tariqa), especially the Naqshbandi sufi order. This dance is an adaptation of foreign teaching and performance to local context in the location of the study, the village of Lampôh Saka in Pidie. Aceh’s sufi orders have succeeded in synthesizing foreign and local culture to create something uniquely their own. This study could offer an example of how to develop harmony and peace in Indonesian life, as exemplified by the sema dance, which symbolizes care towards creation while maintaining submission to the Creator.
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Sneath, David. "Editorial Introduction." Inner Asia 8, no. 1 (2006): 1–4. http://dx.doi.org/10.1163/146481706793646774.

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AbstractThe contributions to this issue of Inner Asia are all concerned, in one way or another, with historical narratives and representations of the past. The first section includes two papers that deal in very different ways with the portrayal of Sufi Islam and its relationship with China. Edmund Waite explores the way in which the seventeenth century Sufi religious leader Apaq Khoja is represented very differently by various sections of the Uyghur public in Xinjiang today. The miracle-working Apaq Khoja was the most famous of a line of Naqshbandi Sufi ‘masters’ (khojas) who gained widespread religious devotion and, with the military support of the Zhungar Mongols, who came to control the entire Tarim region. After the Manchu conquest of the region Apaq Khoja’s descendants remained a focus for resistance to the Qing until the annexation of Xinjiang as a province of China in 1884.
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Dissertations / Theses on the topic "Naqshbandi Sufi"

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Shadchehr, Farah Fatima Golparvaran. "'Abd al-Rahman Jami: Naqshbandi Sufi, Persian Poet." The Ohio State University, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=osu1217869380.

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Dahnhardt, Thomas Wolfgang Peter. "Change and continuity in Naqshbandi Sufism : a Mujaddidi branch and its Hindu environment." Thesis, SOAS, University of London, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.391713.

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Siddiqui, Ali Gibran. "The Sufi ¿¿¿¿¿¿arīqa as an Exchange Network: The A¿¿¿¿¿¿rārīs in Timūrid Central Asia." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1338309336.

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Habibis, Daphne. "A comparative study of the workings of a branch of the Naqshbandi Sufi Order in Lebanon and the UK." Thesis, London School of Economics and Political Science (University of London), 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.281924.

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The thesis studies two groups of the Naqshbandi Sufi Order. One is in Tripoli, north Lebanon, and has a loose membership of about 60 people. The other is based in London and has about 100 members, most of whom are Western Muslim converts. Sufism is Islamic mysticism. Sufis claim to emulate the mYbtical practices of the Prophet Muhammad which they believe were transmitted in their complete form to his first and fourth Caliphs. Sufi Orderb were first formalibed in the 9th c e n t u r ya . do and by -the- I-3th c en tu ryh-ad- gained an l.J ne a 5 y acceptance by orthodox Islam. They rapidly became an integral part of the Muslim world. The Naqshbandi Order c I a j m 5 tot r ace its des c e n t tot he fir s t Ca lip h and re g a r d s itself as the premier Sufi Order. The pro c e s se s 0 f model insation and industrial is ation led to drastic reduction in the influence of the Orders. Associated with this was the growing domination of a fundamentalist interpretation of Islam which denied the orthodoxy of Sufism and today dominates Muslim religious expression. The thesis examines the contemporary role of a branch of a Sufi Order in the West and the East. The discrepancy between the values of Sufism and those of the modern world are considered, as is the influence of politics on the survival of the Sufi Orders in the Middle East. Both groups contain elements of Mahdism which is a type of Muslim millenarianism. This is considered as well as the different ways in which the two groups interpret and react to these beliefs. Throughout the thesis attention is paid to the internal logic of Sufism's beliefs and practices.
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Zelinka, Anna. "The history of the Naqshbandi Sufi brotherhood in the North Caucasus : its impact on religious, social and political life of the area in the first half of the 19th century." Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285442.

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Atay, Tayfun. "Naqshbandi Sufis in a western setting." Thesis, SOAS, University of London, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.261459.

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Books on the topic "Naqshbandi Sufi"

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Kabbani, Muhammad Hisham. Classical Islam and the Naqshbandi Sufi tradition. 2nd ed. Washington, DC: Islamic Supreme Council of America, 2004.

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Classical Islam and the Naqshbandi Sufi tradition. Washington, DC: Islamic Supreme Council of America, 2003.

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Kabbani, Muhammad Hisham. The Naqshbandi Sufi tradition guidebook of daily practices and devotions. Washington, DC: Islamic Supreme Council of America, 2004.

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Naqshbandi, Muhammad Nazim Adil al-Haqqani. Breaths from beyond the curtain: Spiritual guidance of the Naqshbandi Sufi Masters. Fenton, Mich: Institute for Spiritual and Cultural Advancement, 2010.

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Kabbani, Muhammad Hisham. The Naqshbandi sufi way: History and guidebook of the saints of the Golden Chain. Chicago, IL: Kazi Publications, 1995.

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Kabbani, Muhammad Hisham. Links of light: The golden chain : a child's version of the Naqshbandi Sufi way. Fenton, Mich: Naqshbandi Haqqani Sufi Order of America, 2009.

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Kabbani, Muhammad Hisham. Links of light: The golden chain : a child's version of the Naqshbandi Sufi way. Fenton, Mich: Naqshbandi Haqqani Sufi Order of America, 2009.

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1946-, Ansari Ishrat Husain, Qureshi, H. A. (Hamid Afaq), 1945-, and Idarah-i. Adabiyāt-i. Delli, eds. Sufis of Naqshbandia Mujaddidya order: English translation of Maulvi Muhammad Hasan Naqshbandi Mujaddadi's Urdu book Masha,ikh Naqshbandia Mujaddidya. Delhi: Idarah-i Adabiyat-i Delli, 2010.

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Sindh ke Ṣufiyāʻe Naqshband. Lāhaur: Z̤iyāʼulqurʼan, 2007.

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Who are the guides?: Spiritual stations of Naqshbandi masters. Fenton, Mich: Institute for Spiritual and Cultural Advancement (ISCA), 2009.

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Book chapters on the topic "Naqshbandi Sufi"

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Algar, Hamid. "Naqshbandi–Akbari: Jami and Sufi Tradition." In Jami, 87–107. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:oso/9780198090441.003.0005.

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Spannaus, Nathan. "Postclassical Kalām." In Preserving Islamic Tradition, 175–200. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190251789.003.0006.

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Qursawi’s stance on the attributes was shaped by trends in the theological tradition, as ideas from ibn ‘Arabi’s metaphysics became very influential in later kalam in Central Asia, incorporated into mainstream Sunni scholarship by figures such as ‘Abd al-Rahman Jami and Jalal al-Din Dawani. These ideas revolved around ontological issues, particularly of the relationship between God’s existence and the (non)existence of everything else. But this dichotomy left the status of the divine attributes in question, which Qursawi’s stance seeks to address. This chapter discusses how ibn ‘Arabi’s “school” influenced postclassical kalam in Central Asia, Qursawi’s criticism of that tradition, and how his thought responded to this influence. It focuses particularly on the work of Ahmad Sirhindi, who was a major figure in this setting, as Qursawi and most of his contemporary opponents were members of Sirhindi’s Naqshbandi-Mujaddidi Sufi order.
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"From Yarkand to Sindh via Kabul: The Rise of Naqshbandi-Mujaddidi Sufi Networks in the Eighteenth and Nineteenth Centuries." In The Persianate World, 125–68. BRILL, 2018. http://dx.doi.org/10.1163/9789004387287_007.

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"5. "The Naqshbandī order in 17th-century Kurdistan"." In Mullas, Sufis, and Heretics, 87–110. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463229887-007.

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"Naqshband’s Lives: Sufi Hagiography between Manuscripts and Genre." In Sufism in Central Asia, 75–97. BRILL, 2018. http://dx.doi.org/10.1163/9789004373075_004.

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Laffan, Michael. "Reform and the Widening Muslim Sphere, 1800–1890." In The Makings of Indonesian Islam. Princeton University Press, 2011. http://dx.doi.org/10.23943/princeton/9780691145303.003.0003.

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This chapter discusses the rise, largely in the nineteenth century, of a new form of populist authority that expanded the scope of Islamic activity beyond the reach of ever more marginalized courts. Indonesian Islam, supported in some instances by a growing native economy, moves away from court-mandated orthodoxy towards a closer connection with Mecca and the Middle East mediated by independent teachers. In some instances, these independent religious masters were able to prosper and to adapt to new modes of Sufi organization that saw the adoption of the tariqas in favor in the Ottoman Empire. By the century's end, the Naqshbandis in particular were exploring new ways of broadening their constituencies. These included somewhat controversial short-courses of instruction and the dissemination of printed materials that were increasingly available to a pesantren-schooled section of the public.
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"Religious Authority in Transnational Sufi Networks: Shaykh Nāẓim al-Qubrusī al-Ḥaqqānī al-Naqshbandī." In Speaking for Islam, 241–68. BRILL, 2014. http://dx.doi.org/10.1163/9789047408864_011.

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