To see the other types of publications on this topic, follow the link: Naqshbandi Sufi.
Journal articles on the topic 'Naqshbandi Sufi'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Naqshbandi Sufi.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
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.
Full textAbstract:
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.
2
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.
Full textAbstract:
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
3
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.
Full textAbstract:
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.
4
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.
Full textAbstract:
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).
5
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.
Full textAbstract:
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.
6
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.
Full textAbstract:
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.
7
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.
Full textAbstract:
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.
8
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.
Full textAbstract:
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.
9
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.
Full textAbstract:
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.
10
Sneath, David. "Editorial Introduction." Inner Asia 8, no. 1 (2006): 1–4. http://dx.doi.org/10.1163/146481706793646774.
Full textAbstract:
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.
11
Makhasin, Luthfi. "Urban Sufism, Media and Religious Change in Indonesia." Ijtimā'iyya: Journal of Muslim Society Research 1, no. 1 (September 30, 2016): 23–36. http://dx.doi.org/10.24090/ijtimaiyya.v1i1.925.
Full textAbstract:
In this paper, I contend that Sufism is only preoccupied with initiating new disciples and performing emotive religious rituals. By focusing on Naqshbandi-Haqqani, I argue that Sufi group actively involves in propagating its teaching to the general public. I also argue that Sufi movement actively involves in public campaign, along with other Muslim groups with similar religious outlook, to respond the perceived growing influence of Salafism and political Islamism among Indonesian Muslims. It represents contemporary public face of Sufism and Sufi activism in Indonesia. At the heart of the argument of this chapter is to examine collective efforts to maintain Sunni orthodoxy (Ahlus Sunnah wal Jamaah) as a dominant religious norm, reclaim Sufism as a legitimate voice within Sunni orthodoxy and general Muslim community, oppose to Salafism and political Islamism, and rationalise Sufism to academic community in Indonesia. This chapter will demonstrate that active propagation through the internet plays a significant role in generating new Islamic consciousness with greater appreciation toward Sufi tradition among Indonesian Muslims. Sufism contributes not only to shape public religious discourse/morality, influence consuming patterns of urban upper-middle class Muslims, but also maintain moderate and peaceful Islam in Indonesia.
12
Alam, Muzaffar. "Strategy and imagination in a Mughal Sufi story of creation." Indian Economic & Social History Review 49, no. 2 (June 2012): 151–95. http://dx.doi.org/10.1177/001946461204900201.
Full textAbstract:
This article examines a seventeenth-century text that attempts to reconcile Hindu and Muslim accounts of human genesis and cosmogony. The text, Mir’āt al-Makhlūqāt (‘Mirror of Creation’), written by a noted Mughal Sufi author Shaikh ‘Abd al-Rahman Chishti, purportedly a translation of a Sanskrit text, adopts rhetorical strategies and mythological elements of the Purāna tradition in order to argue that evidence of the Muslim prophets was available in ancient Hindu scriptures. Chishti thus accepts the reality of ancient Hindu gods and sages and notes the truth in their message. In doing so Chishti adopts elements of an older argument within the Islamic tradition that posits thousands of cycles of creation and multiple instances of Adam, the father of humans. He argues however that the Hindu gods and sages belonged to a different order of creation and time, and were not in fact human. The text bears some generic resemblance to Bhavishyottarapurāna materials. Chishti combines aspects of polemics with a deft use of politics. He addresses, on the one hand, Hindu intellectuals who claimed the prestige of an older religion, while he also engages, on the other hand, with Muslim theologians and Sufis like the Naqshbandi Mujaddidis who for their part refrained from engaging with Hindu traditions at all.
13
Rais Ravkatovich, Suleymanov. "The Sufi Jamaat «Ismail aga» in the Territory of the Volga Region: Appearance, Distribution, Social Attitude." Islamovedenie 11, no. 4 (December 2020): 40–46. http://dx.doi.org/10.21779/2077-8155-2020-11-4-40-46.
Full textAbstract:
The article deals with the investigation of religious revival processes, observed in the post-Soviet period. The process of religious revival took place among the Muslims on the territory of the Volga region, accompanied by the emergence of new religious movements of Islamic origin, many of which had their spiritual centers in the Middle East. It is stated that alongside the emergence of Salafi groups, recognized as extremist and terrorist or-ganizations in the 2000s, the followers of various Sufi jamaats from Turkey also appeared – Ismail Agha is supposed to be one of the most pronounced. The peak of its activity in the region begins with Kamil Samigullin’s coming to the post of Tatarstan mufti in 2013, belonging to this Sufi community. He begins to appoint Ismail Agha murids to the posts of imams and mukhtasibs, simultaneously expanding his influence outside Tatarstan, meeting some resistance, both from the Muslim clergy and from government agencies in charge of the religious sphere in the region. At the same time, the process of strengthening the influence of this particular Sufi brother-hood is taking place against the background of a general shift towards Sufism in the Middle Volga region: today different branches of the Naqshbandi Tariqa are represented in the region, and there are also groups of murids of the Qadiri and Shazili tariqas. Such a variety of Sufism in the Muslim Ummah of the Volga region is caused by the fact that different centers of its historical area (Turkey, Central Asia and the North Caucasus) exert influ-ence through their murids. At the same time, the Sufis themselves are in no hurry to openly advertise their pres-ence, largely due to the minimization of conflicts with the Salafists, whose influence in the Islamic Ummah of Tatarstan is noticeably preserved.
14
Renard, John. "ARTHUR F. BUEHLER, Sufi Heirs of the Prophet: The Indian Naqshbandiyya and the Rise of the Mediating Sufi Shaykh (Columbia: University of South Carolina Press, 1998). Pp. 339. Price not available." International Journal of Middle East Studies 32, no. 4 (November 2000): 541–42. http://dx.doi.org/10.1017/s0020743800002737.
Full textAbstract:
Islamicists interested in Sufism have benefited from a growing number of worthwhile publications in recent years. Studies of South Asian Sufism in particular have broadened scholarly horizons by increasing the range of materials with which to reconstruct a complex history. One aspect of the history of Sufism that has been getting significant attention in various contexts lately is the role of authority in the person of the shaykh. Arthur Buehler offers in his study of South Asia's Naqshbandis something of a parallel to what Vincent Cornell has produced in his work on the role of the shaykh among North Africa's Shadhilis. He argues that Naqshbandi Sufism has witnessed an important shift in the role of the shaykh, from one of hands-on mystical tutelage to one of intercession. Buehler sets his chief argument in the context of evidence that major transformations occurred in the nature of Sufi spiritual authority beginning in the 9th through 11th centuries. In his first two chapters, Buehler lays out the general historical background. Before Sufism had been fully institutionalized into discrete orders, the “teaching shaykh” (shaykh at-ta⊂l―im) instructed all comers in the growing body of Sufi tradition. Imparting the wisdom of already legendary characters, they equipped their students with a working knowledge of the essentials of Sufism. They and their pupils were often quite mobile, and the teacher-student relationship remained relatively informal and distant. Beginning in the late 9th century, that relationship began to change. Over the next 200 years or so, a new kind of shaykh emerged as the normative type of Sufi authority. From a fixed abode, the “directing shaykh” (shaykh al-tarbiyya) provided increasingly proprietary instruction on the actual pursuit of the spiritual path to a select few disciples who pledged their sole allegiance to one spiritual guide. Now the shaykh imparted not merely generalized instructions on spiritual etiquette, but also soul-challenging advice and do-it-or-depart requirements for advancement on the mystical path. Regarded as virtually infallible, the directing shaykh initiated followers into a lineage, bestowed the khirqa, and generally exercised total authority over the disciple's daily affairs.
15
SAİFUNOV, Bauyrzhan. "SHEIKH HUDAYDAD AND BROTHERHOOD OF MUJADDIDIYYE." IEDSR Association 6, no. 14 (July 26, 2021): 98–108. http://dx.doi.org/10.46872/pj.320.
Full textAbstract:
İn the second half of the XVIII century, some ritual and religious issues shifted from a dogmatic platform to a political one and were revived during the persecution of some Yesevi sheikhs, including our author. Sheikh Hudaydad was forcibly transferred out of Bukhara. The political, economic and social activities of the Naqshbandi-Mujaddidiyye Brotherhood at that time were also criticized by Sheikh Hudaydad. According to Sheikh Hudaydad, the dogmatic conflicts he paid attention to were not limited to Sufism. The discussion also revolved around the fardh and Sufi rituals, which the author often disclosed as counter-arguments against his opponents. Bustan-ul-Muhibbin is the work of Sheikh Hudaydad, the representative of the Yesevi path. The work covers the ethical, ritual and theoretical foundations of Yesevi teaching. Bustan-ul-Muhibbin is a work that deals with Zikr Jahri, the main form of dhikr of Allah in the Yesevi culture, on a theological basis and glorifies it as the "essence of Islam". In this work, Sheikh Hudaydad tries to revive the moral, ritual and theoretical foundations of Yesevi teaching. This article discusses some of the debates about the legitimacy of Sufi rites.
16
DEWEESE, D. "THE MASHA'IKH-I TURK AND THE KHOJAGAN: RETHINKING THE LINKS BETWEEN THE YASAVI AND NAQSHBANDI SUFI TRADITIONS." Journal of Islamic Studies 7, no. 2 (February 1, 1996): 180–207. http://dx.doi.org/10.1093/jis/7.2.180.
Full text
17
Brophy, David. "Confusing Black and White: Naqshbandi Sufi Affiliations and the Transition to Qing Rule in the Tarim Basin." Late Imperial China 39, no. 1 (2018): 29–65. http://dx.doi.org/10.1353/late.2018.0006.
Full text
18
Salinas, Lucía. "La construcción de la pertenencia Sufi en el contexto cultural argentino y los hilos de la trama transnacional." Cultura - Hombre - Sociedad CUHSO 25, no. 1 (July 31, 2015): 91. http://dx.doi.org/10.7770/cuhso-v25n1-art904.
Full textAbstract:
En el presente trabajo se aborda la construcción de la pertenencia de los grupos sufíes Naqshbandi Haqqani en el entramado cultural de Argentina. Dicho análisis se realiza a la luz de los procesos de transcionalización religiosa, ya se trate del resultado de la circulación de objetos y símbolos de significancia sufi por promotores individuales, a la red de (re)localizaciones de espacios sufies en territorios locales. Para la realización de este análisis nos hemos valido de las líneas de relato histórico de las distintas turuq argentinas pertenecientes a esta orden, como de las circunstancias en las que se teje la pertenencia en la actualidad. Dicho trabajo se sustenta a partir de entrevistas a miembros y observaciones en distintas comunidades. Para pensar la manera en que se constituye la pertenencia de estos grupos, retomamos discusiones sobre la relación entre la cultura y la identidad, o más bien sobre la dislocación de esa relación.
19
CAN, LÂLE. "Connecting People: A Central Asian Sufi network in turn-of-the-century Istanbul." Modern Asian Studies 46, no. 2 (February 16, 2012): 373–401. http://dx.doi.org/10.1017/s0026749x11000795.
Full textAbstract:
AbstractThe role of Sufi networks in facilitating trans-imperial travel and the concomitant social and political connections associated with the pilgrimage to Mecca is often mentioned in the literature on Ottoman-Central Asian relations, yet very little is known about how these networks operated or the people who patronized them. This paper focuses on the Sultantepe Özbekler Tekkesi, a Naqshbandi lodge in Istanbul that was a primary locus of Ottoman state interactions with Central Asians and a major hub of Central Asian diasporic networks. It departs from an exclusive focus on the experiences of elites, to which much of the conventional historiography on Ottoman-Central Asian relations has confined itself, and examines the butchers and bakers, craftsmen and students who set out on the hajj to Mecca in the late nineteenth and early twentieth centuries. Drawing on sources from the private archive of this lodge, the paper reconstructs the experiences of a diverse range of remarkably mobile actors and explores the myriad ways in which this Ottoman-administered institution facilitated their travel to and from Mecca. Through its focus on the conduits and mediators, the structures and buildings—the actual sites—where connections were forged, the paper sheds light on the role that such state-administered Sufi lodges played in delivering on the paternalistic rhetoric and system of sultanic charity that was an integral part of late Ottoman politics and society.
20
Abu-Manneh, Butrus. "Between Heterodox and Sunni Orthodox Islam: The Bektaşi Order in the Nineteenth Century and Its Opponents." Turkish Historical Review 8, no. 2 (November 7, 2017): 203–18. http://dx.doi.org/10.1163/18775462-00802004.
Full textAbstract:
In the first quarter of the nineteenth century Ottoman society, especially in cities suffered from a dichotomy. On the one hand there existed for several centuries the Bektaşi which was heterodox order. But in the eighteenth century there started to expand from India a new sufi order: the Naqshbandi – Mujaddidi order known to have been a shari’a minded and highly orthodox order. The result was a dichotomy between religious trends the clash between which reached a high level in 1826. Following the destruction of the janissaries, the Bektaşi order lost its traditional protector and few weeks later was abolished. But a generation later it started to experience a beginning of a revival and by the mid 1860s it started to practice unhindered. But after the rise of Sultan Abdülhamid ii (in 1876) the Bektaşis were again forced to practice clandestinely. However, they supported Mustafa Kemal in the national struggle.
21
Ansari, K. H. "Pan-Islam and the Making of the Early Indian Muslim Socialists." Modern Asian Studies 20, no. 3 (July 1986): 509–37. http://dx.doi.org/10.1017/s0026749x00007848.
Full textAbstract:
One of the paradoxes of the history of Islam in the twentieth century is that many of the first Muslim socialists were men who at earlier stages in their lives had been devout Muslims, often passionately involved in the fate of Islam throughout the world. In Russia, socialists emerged from various silsila of the Naqshbandi sufi order, most notably the Vaisites of Kazan who fought alongside workers and soldiers in 1917 and 1918. In Indonesia, many sufi shaikhs became Communist party activitsts in the midst of the Sarekat Islam's great pan-Islamic protest of the early 1920S.In India, Muslim socialists came from those who, concerned to defend Islam wherever it was threatened and in particular the institution of the Khilafat, had come to oppose their British masters. These champions of Islam sought help against the British from Muslims outside India; they supported Britain's enemies. A few actually left India in order to join other Muslims in their fight against the British. Their experiences in Afghanistan and Central Asia brought disillusionment. They discovered that others did not share their faith in the brotherhood of Islam; they began to consider other ideologies. Some were convinced by the Bolsheviks, who supported Muslim peoples and opposed the imperialism of the West, that socialism might offer the key to success in their struggle against the British. In the process they discovered similarities between Islamic and Bolshevik ideology, which eased their transition to socialism.
22
Aigle, Denise. "ʿAṭṭār’s Taḏkirat al-awliyāʾ and Jāmī’s Nafaḥāt al-uns." Oriente Moderno 96, no. 2 (November 18, 2016): 271–315. http://dx.doi.org/10.1163/22138617-12340106.
Full textAbstract:
This article presents two famous collections of the lives of saints: ʿAṭṭār’sTaḏkirat al-awliyāʾand Jāmī’sNafaḥāt al-uns. Every collection of the lives of saints shares the common tradition of Arabic-language works. Indeed, Hujvīrī’sKašf al-maḥjūband Anṣārī’sṬabaqāt al-ṣūfiyyahensured the transition with Sufi literature written in Arabic. However, theTaḏkirat al-awliyāʾis the first truly original work in Persian. ʿAṭṭār and Jāmī sought to make known to their respective communities of belief the words and deeds of spiritual masters, but they did so in two different ways. ʿAṭṭār chose a limited corpus of saints that, in his eyes, represented the primary movements of the first centuries of Sufism. Jāmī instead favoured exhaustiveness, amassing a great number of biographies, especially on the shaykhs of the Naqshbandi order. While Jāmī conveyed the paths of saintliness in accordance with the religious orthodoxy of his order, ʿAṭṭār showed a special attachment to the ecstatic masters. TheTaḏkirat al-awliyāʾandNafaḥāt al-unsthus represent two different ways of commemorating the memory of the spiritual masters who embodied the mystical thought of Islam.
23
DeWeese, Devin. "Mapping Khwārazmian Connections in the History of Sufi Traditions." Eurasian Studies 14, no. 1-2 (May 26, 2016): 37–97. http://dx.doi.org/10.1163/24685623-12340017.
Full textAbstract:
The history of Sufi traditions in Khwārazm reveals patterns of development that broadly correlate with patterns and alignments evident in the region’s social, political, and economic history; this is not unexpected, of course, but this correlation provides a convenient vantage point from which to explore Khwārazmian Sufi traditions, and it also lends significance to the literary and folkloric legacies of those traditions, which can illuminate aspects of Khwārazmian history for periods otherwise poorly represented in written sources. The present study offers a broad outline of Sufi activity in Khwārazm, from the 12th century to the 19th, noting the sometimes alternating, sometimes overlapping patterns of locally-rooted Sufi communities, deeply embedded in Khwārazmian social topography, and of regionally- and internationally-connected Sufi groups reflecting large-scale networks; in the latter case, particular attention is given to ‘mapping’ the links of Sufi communities based in Khwārazm with other groups – both in distinctive configurations of regional Central Asian frameworks (i.e., northern Khurāsān, Manghïshlāq, the Syr Daryā valley, the Dasht-i Qïpchāq), and in wider ‘global’ frameworks connecting Khwārazm with the broader Muslim world (the holy cities, Istanbul, Crimea, Kashmīr and India). Consideration of the initial phase of Sufi history in the region, in the late 12th and early 13th centuries, is followed by a focus on the sparse but significant evidence on Khwārazmian Sufis of the 14th and 15th centuries, perhaps the most poorly known era of Khwārazmian history in the Muslim era, and to the much richer source base for the flourishing of ‘Kubravī’ communities – in Khwārazm and in the regions closely connected with it – during the 16th century; the continuation of these patterns, but also the emergence of distinctively local Khwārazmian variants of other Sufi traditions (‘Yasavī’ and Naqshbandī), from the 17th century to the early 19th will also be addressed.
24
Asfa, Widiyanto. "Spirituality Amidst the Uproar of Modernity: the Ritual of Dhikr and its Meanings among Members of Naqshbandy Sufi Order in Western Europe." Al-Jami'ah: Journal of Islamic Studies 44, no. 2 (December 30, 2006): 251. http://dx.doi.org/10.14421/ajis.2006.442.251-274.
Full textAbstract:
Artikel ini dimaksudkan untuk menelaah ritual dhikr dan maknanya di kalangan jamaah Naqshabandy di Eropa. Artikel ini tidak hanya mengungkapkan hasil pengamatan semata, tetapi juga mencatat ekspresi pengalaman jamaah sufi dengan bahasa mereka sendiri. Dengan demikian, diharapkan tradisi sufi tidak hanya dipahami sebagai fenomena sosial biasa, tetapi lebih sebagai tradisi yang terus hidup dan berkembang dalam masyarakat. Pada dasarnya, Naqshabandy adalah aliran sufi yang mengutamakan ketenangan dalam menapak jalan menuju Tuhan. Dhikir bagi jamaah Naqshabandy mengandung berbagai makna, baik yang abstrak maupun yang praktis. Sejarah juga telah mencatat keterlibatan kaum sufi, termasuk Naqshabandy, dalam persoalan politik dan ekonomi. Ini akan terus berlanjut bila situasi dan kecenderungan kelompok sufi mendukung ke arah tersebut sehingga tidak hanya terkait dengan persoalan spiritual, tetapi juga jaringan ekonomi dan politik.
25
CHOUDHURY, RISHAD. "The Hajj and the Hindi: The ascent of the Indian Sufi lodge in the Ottoman empire." Modern Asian Studies 50, no. 6 (July 1, 2016): 1888–931. http://dx.doi.org/10.1017/s0026749x15000530.
Full textAbstract:
AbstractThis article charts several historical paths, hitherto underexplored, through the Hindi or ‘Indian’ Sufi lodges of the Ottoman empire. Focusing on the ‘long eighteenth century (circa1695–1808)’, it tracks their remarkable ascendance as an institutional network for mobile and migrant Indian Sufi pilgrims. From Istanbul to the provinces, the article demonstrates how Naqshbandis and Qadiris on the Hajj circuit drew on local channels of social communications, legal petitioning strategies, and state and inter-state linkages to forge unique identities as ‘trans-imperial subjects’ in an age of decentralization in the Ottoman world. I argue that central to their social success was the creation of new corporate regimes of itinerant piety. But first, I place the little-known lodges at the heart of a specific shift in early modern attitudes to identity, as the story behind ‘Hindi’ beckons wider inquiry into emergent differences among Sufi pilgrims in the Ottoman empire.
26
Alıcı, Gülfem. "Arabic Literature of the North Caucasian Naqshbandiyya in the 19th Century." Journal of Sufi Studies 8, no. 1 (February 28, 2020): 50–76. http://dx.doi.org/10.1163/22105956-12341315.
Full textAbstract:
Abstract This article analyses the Sufi treatise al-Ādāb al-marḍiyya fī l-ṭarīqa al-naqshbandiyya written by the Daghestanian Naqshbandī shaykh Jamāl al-Dīn al-Ghāzīghumūqī (d. 1866/67), the Sufi master, companion and father-in-law of Imām Shāmil (d. 1871). After providing an outline of the life and activities of Shaykh Jamāl al-Dīn I will examine the concepts, persons, and practices treated in his Ādāb which not only provide valuable insights regarding the mystical orientation of the Sufi shaykh, but the North Caucasian Naqshbandiyya during the anti-Russian jihād movement in the 19th century. My aim is to illustrate that this document indicates no or in a minor degree references to the Khālidiyya branch of the Naqshbandiyya. This leads me to the assumption that in the case of the Daghestanian Naqshbandiyya in the 19th century, we have a premature, i.e. not developed form of the Khālidiyya.
27
Coughlin, Kathryn M. "The Naqshbandi Sufi Way: History and Guidebook of the Saints of the Golden Chain, by Shaykh Muhammad Hisham Kabbani. Foreword by Seyyed H. Nasr. 469 pages, map, color plates, illustrations, notes, bibliography, indices. Chicago: KAZI Publications, 1995. $99.00 (Cloth) ISBN 0–934905-34–7." Middle East Studies Association Bulletin 31, no. 2 (December 1997): 170–71. http://dx.doi.org/10.1017/s0026318400035707.
Full text
28
Ghani, Kashshaf. "Sound of Sama: The Use of Poetical Imagery in South Asian Sufi Music." Comparative Islamic Studies 5, no. 2 (November 3, 2011): 273–96. http://dx.doi.org/10.1558/cis.v5i2.273.
Full textAbstract:
In the cultural space of the subcontinent Sufi rituals constitute an important area of research, stirring academic and non-academic inquisitiveness. And in this regard no aspect of Sufi ritualism has been more contentious than the practice of Sama (Sufi musical assemblies). Frowned upon by orders such as the Qadiris and Naqshbandis; regulated by the State in the name of Shariah (Islamic Law), Sama assemblies have been, for centuries, the defining spiritual exercise of many a leading Sufi silsila. But what constitutes the sama? How does the content(s) of such a ritual arouse spiritual sensibilities? Is there any definite structure for conducting such assemblies? These are some of the questions this paper will try to answer. While analyzing the ritual content of Sufi music the vast range of mystical poetry of both classical and south Asian Sufism needs to be taken into consideration. Indeed the music of sama is not normally conceived as apart from Sufi poetry that constitute the text. These texts create a poetic idiom, rich in image and metaphor together with a discernable degree of symbolic interpretation. What sort of an image, and of whom, do these texts portray? Who constitutes the central focus of these poetical imageries? Is there any dominant ideology working behind these textual interpretations? Such questions tend to arise, an answer to which will be sought in the course of my discussion.
29
Wilson, M. Brett. "Binding with a Perfect Sufi Master: Naqshbandī Defenses of rābiṭa from the Late Ottoman Empire to the Turkish Republic." Die Welt des Islams 60, no. 1 (March 12, 2020): 56–78. http://dx.doi.org/10.1163/15700607-00600a02.
Full textAbstract:
Abstract This article explores debates surrounding the controversial spiritual exercise of rābiṭa – the binding of the disciple with a Sufi master by envisioning the image of the master in different parts of the body. Despite being criticized as a non-Qurʾanic practice and as a form of idolatry, rābiṭa was made a ritual of prominence among the Khālidī-Naqshbandī suborder which took shape in early nineteenth-century Syria and spread throughout the late Ottoman Empire. Tracing defenses of the practice from Arabic sources in the early nineteenth century to Turkish language treatises in the twentieth century, I argue that the Sufi ādāb manual al-Bahja al-saniyya composed by Muḥammad b. ʿAbdallāh al-Khānī (1798-1862) established a repertoire of arguments that have been adopted and reused in Turkish language treatises until the present with little variation, revealing a remarkable continuity of apologetics over nearly two centuries. Additionally, the article considers the role of this ritual in defining the nature of master-disciple relationships and establishing hierarchies of Sufi devotion and obedience.
30
Molotova, Gulbakhrem M., and Elvira M. Molotova. "The Quṭb al-‘alām Degree of the Sufis according to the Tadhkira-yi Khwāja Quṭb ad-dīn ‘Irāqī." Письменные памятники Востока 17, no. 3 (October 26, 2020): 16–24. http://dx.doi.org/10.17816/wmo46758.
Full textAbstract:
The authors of the article studied a copy of the hagiographical Tadhkira-yi Khwāja Qub ad-dīn Irāqī housed at the Institute of Oriental Manuscripts, RAS, St.Petersburg. On the basis of the data from this source, the relationships between the Sufis of Naqshbandiya in Central Asia and some aspects of the tradition of knowledge inheritance are considered. Emphasis is placed on the Qub al-alām degree of the Sufis, which is revealed in the Tadhkira. The value of this copy also lies in the fact that it contains information on the tradition of Uvaysiya, popular in Eastern Turkestan.
31
Gatling, Benjamin. "Islam and Cultural Heritage on Tajik Television." Central Asian Affairs 6, no. 2-3 (May 13, 2019): 113–32. http://dx.doi.org/10.1163/22142290-00602003.
Full textAbstract:
For many members of the Tajik governing elite, Muslim piety remains problematic—a stubborn, socially regressive holdover of anti-modern Tajiks—and Muslim leaders are often thought of merely as anachronistic cultural survivals. This paper interrogates the depiction of Muslim exemplars as they appear on Tajik state television by comparing a 2009 documentary about the life of Imomi Abūḣanifa, the eponymous founder of the Ḣanafī school of jurisprudence, with an exposé about Ėshoni Temur, a local Naqshbandī Sufi pir tried and convicted in 2015 for polygyny and various indeterminate offenses against official notions of Muslim religiosity. This article considers different regimes of Muslim alterity as depicted on state media and argues that the Tajik governing elite alternately renders problematic Islam as innocuous heritage or in need of swift extermination.
32
Abu-Manneh, Butrus. "Sheikh Murād al-Bukhārī and the Expansion of the Naqshbandī-Mujaddidī Order in Istanbul." Welt des Islams 53, no. 1 (2013): 1–25. http://dx.doi.org/10.1163/15685152-0001a0001.
Full textAbstract:
The article offers a fresh look at the career of Murād al-Bukhārī (d. 1720), one of the most influential Sufi leaders of the Middle East in the late 17th/early 18th century. By origin from Samarqand, he was initiated into the Naqshbandiyya-Mujaddidiyya by Aḥmad Sirhindī’s son and became one of his most successful successors in spreading this Indian branch of the Naqshbandiyya in Syria and Istanbul and Anatolia. The reasons for the formidable followership of Murād among the Ottoman scholarly and bureaucratic elite, including some of the sultans’ close circles are elucidated, and it becomes clear that this new ṭarīqa profited from being untarnished by the bitter controversies between the Ottoman ṭuruq and their adversaries which had raged until the Vienna campaign (1683). By its strong attachment to the Sunna, and by its promise of renewal (tajdīd) it became obviously of great importance for the reforming circles at the top of the empire, and for the general rise of piety during that period, thus showing the Islamic colouring of what is otherwise often regarded as a first movement of Westernization during the so-called “Tulip period”.
33
Milani, Milad, and Adam Possamai. "Sufism, spirituality and consumerism: the case study of the Nimatullahiya and Naqshbandiya Sufi orders in Australia." Contemporary Islam 10, no. 1 (May 8, 2015): 67–85. http://dx.doi.org/10.1007/s11562-015-0335-1.
Full text
34
Saetov, I. G. "Mehmet Zahid Kotku and the Iskander Pasha Jamaat: Sufis between Islam, Politics and Holdings." Minbar. Islamic Studies 12, no. 4 (January 12, 2020): 906–23. http://dx.doi.org/10.31162/2618-9569-2019-12-4-906-923.
Full textAbstract:
The paper follows the path of development (and degradation) of the Iskander Pasha Jamaat, emerged from one of the branches of the Naqshbandi tariqa during the democratization process in Turkey in the second half of the 20th century. Originally an underground brotherhood, the community became a kind of an “invisible” university for many individuals in Turkish politics and public life. The community contributed to the emergence of parties of political Islam. After it parted with its leadership, it almost became a party itself, but was eventually reduced to a holding group and an interest circle. The study is based on a wide range of sources and research literature, including the following primary sources: the books and sermons of Mehmet Zahid Kotku and Esad Coşan, statements of Nureddin Coşan, biographical publications of the sheikhs’ students, and also an interview the author conducted with the leadership of the foundation affi liated with the jamaat.The author declares that there is no conflict of interest.
35
Bustanov, Alfrid K. "The Bulghar Region as a “Land of Ignorance”: Anti-Colonial Discourse in Khvārazmian Connectivity." Journal of Persianate Studies 9, no. 2 (October 28, 2016): 183–204. http://dx.doi.org/10.1163/18747167-12341300.
Full textAbstract:
Hagiographic sources from nineteenth-century Inner Russia and Khvārazm indicate the existence of a cluster of Muslims opposed to the state-supported Islamic institutions of the Russian Empire. Many Muslim scholars of the period did not accord the Volga-Ural region the status of an ‘abode of Islam,’ as they considered it to be a ‘land of ignorance.’ This paper examines the significance attached by Muslims of Inner Russia to the pious rhetoric of resettlement from a ‘land of ignorance’ to the ‘abode of Islam’. I argue that the opposition to the already well-established imperial structures in the Volga-Urals resulted in the formation of a powerful migrant community near Urgench, Khvārazm, that used the Naqshbandiya-Mojaddediya Sufi networks as a stable bridge to home.
36
Aras, Ramazan. "Naqshbandi Sufis and their conception of place, time and fear on the Turkish-Syrian border and borderland." Middle Eastern Studies 55, no. 1 (November 2, 2018): 44–59. http://dx.doi.org/10.1080/00263206.2018.1508456.
Full text
37
Louw, Maria. "Ufuldkommenhedens etik: Om at realisere sufismen som dydsetik i det post-sovjetiske Usbekistan." Tidsskrift for Islamforskning 7, no. 2 (February 5, 2017): 8. http://dx.doi.org/10.7146/tifo.v7i2.25317.
Full textAbstract:
With a point of departure in fieldwork conducted among Muslims connected with – or inspired by – the Naqshbandiyya Sufi tariqa in Post-Soviet Uzbekistan, this paper focuses on the paradoxes involved in realizing Sufism as virtue ethics. Through a continuous work on the self the Naqshbandis seek to approach God as well as to realize Sufism as this-worldly virtue ethics. What stands out as central in their experience of this process, however, is neither the encounter with the Divine, nor their own ethical perfection. Rather, it is insistent feelings of vulnerability, doubt and imperfection and a sense of being further and further away from the ideals of Sufism the more they seek them or seek to realize them. The paper will focus on these paradoxes – paradoxes which may be general to Sufism as such, or which at least lie as a potential in Sufism as well as other religious traditions which seek to realize transcendent ideals in an imperfect world, but which are accentuated in a context like the post-Soviet one: Here they are tied to the historical experience of loss related with the Soviet years as well as the social upheavals following the breaking up of the Soviet Union.
38
Virk, Dr Farhat Jabeen, and Dr Muhammad Bilal. "تصوف اورشاعری کا انسلاک:شعر درد میں معرفت الٰہی کے بیان کا کشف المحجوب کی روشنی میں تجزیہ." rahatulquloob, July 27, 2020, 165–74. http://dx.doi.org/10.51411/rahat.4.2.2020.163.
Full textAbstract:
The Muslim Sufi poetry focuses on the purification of soul, mystical contemplation of God’s nature, reverence for humanity and sensibility of divine knowledge and wisdom. Khawaja Mir Dard (1721-1785), a poet, musician and Sufi mystic of the 18th Century Delhi belonging to Naqshbandi-Mujaddidi lineage of Sufism, is an important representa-tive of this poetic tradition. His patrilineal line traces back to Hazrat Khawaja Bahaud din Naqshbandi, the founder of Naqshbandi Sufi order, and matrilineage connects him to Hazrat Sheikh Abdul Qadir Jilani, the founder of Qadiriyya Sufi order. Dard strongly believed that his poetry was divinely enthused through kashf (divine unveiling). Rooted in religious mission, he played a principal role in the development of classical Urdu literature. Dard wrote extensively including a collection of Urdu ghazals, a Persian divaan, a prose discourse called ‘Ilm-ul Kitaab’, a compilation of mystical sayings called ‘Chahaar Risaala’, and a book on the Muhammadi path. From an early age, he started searching for the true link of human body (self) by traversing various stages of deep indulgence and immersion. He adopted Sufi lifestyle to attain the wealth of divine enlightenment and observance of truth in such a way that his every second verse became a testimony to such Sufi inclination. Kashaf-ul-Mahjoob (Revelation of the Veiled) written by the 11th-century saint Shaykh Syed Ali al-Hujwiri popularly known as Data Ganj Bakhsh, remains an influential Sufi manual for such poetic endeavors. Kashaf-ul-Mahjoob, the earliest formal treatise on Sufism originally written in the Persian language serves as a guide to ingress the hidden world enabling to traverse the stages of awareness. Following the same path described in Kashaf-ul-Mahjoob, Dard’s poetry offers a distinct flavor of how to search divine in the human heart and the universe. This article qualitatively explores the narration of Devine message in Dard’s poetry while using the Kashaf-ul-Mahjoob as a reference point.
39
Valdinoci, Mauro. "Kenneth Lizzio. Ritual and Charisma in Naqshbandi Sufi Mysticism." Abstracta Iranica, Volume 32-33 (December 1, 2013). http://dx.doi.org/10.4000/abstractairanica.40635.
Full text
40
Lory, Pierre. "Classical Islam and the Naqshbandi Sufi Tradition. Islamic Supreme Council of America, 2004, 710 p." Abstracta Iranica, Volume 27 (May 15, 2006). http://dx.doi.org/10.4000/abstractairanica.6256.
Full text
41
Mukhamednazarova, I. V., Xoschu Elvira, and T. M. Nizamutdinov. "Sufi Order of Kubrovia and Naqshbandi Are an Integral Part of Pilgrimages Tourism In Central Asia." Indonesian Journal of Cultural and Community Development 7 (July 4, 2020). http://dx.doi.org/10.21070/ijccd2020631.
Full textAbstract:
In recent years, the tourism potential of Uzbekistan has been developing rapidly. According to statistics, in 2019, 6.748 million peoples visited Uzbekistan, which is much more compared to 2018 (5.346 million). Most tourists came from the CIS countries and neighboring countries. It is of great interest to tourists if we are talking about representatives of Muslim countries, both earlier and today, represent the pilgrimage places of our main cities of the republic. It is said that if graceful light descends from heaven to all cities of the world, then in Bukhara it rises from the earth with a pillar to heaven, and the source of this light is a large number of shrines that are on this blessed land. In this article, we will analyze the origins of the Sufi movements that existed in Uzbekistan. Indeed, thanks to them, religious tourism is actively developing in our country, or as it is customary to call it in the East, “ziyorat” literally “visiting holy places”.
42
Lory, Pierre. "The Naqshbandi Sufi Tradition – Guidebook of Daily Practices and Devotions. Islamic Supreme Council of America, 2004, 341 p." Abstracta Iranica, Volume 27 (May 15, 2006). http://dx.doi.org/10.4000/abstractairanica.6258.
Full text
43
Амонов, Мехрожиддин. "ЭШМУҲАММАД ХЎҚАНДИЙ." Ижтимоий-гуманитар фанларнинг долзарб муаммолари / Актуальные проблемы социально-гуманитарных наук / Actual Problems of Humanities and Social Sciences, no. 1 (September 25, 2020). http://dx.doi.org/10.47390/a1342112020n2.
Full textAbstract:
Аннотация: Марказий Осиёда XVIII-XIX асрларда нақшбандия-мужаддидия силсиласи кенг ҳудуд бўйлаб ёйилиши натижасида, ўлкада бу тариқатда фаолият олиб бораётган муриду муршидлар сони анчайин кўпайгани кўзга ташланади. Мазкур тариқатнинг Сўфи Оллоҳёр тармоғи намояндаси Эшмуҳаммад Хўқандий ҳаёти ва фаолияти ҳам водий тарихини ёритишда муҳим аҳамият касб этади. Аннотация: В результате распространения серии Накшбанди-Муджаддиди в Средней Азии в XVIII-XIX веках количество мюридов и муршидов, работающих в этой секте в стране, значительно увеличилось. Жизнь и деятельность Эшмухаммада Хоканди, представителя суфийской ветви этой секты Аллахьяр, также играют важную роль в освещении истории долины. Abstract: As a result of the spread of the Naqshbandi-Mujaddidi series in Central Asia in the XVIII-XIX centuries, the number of murids and murshids working in this sect in the country has increased significantly. The life and work of Eshmuhammad Khokandi, a member of the Sufi Allahyar branch of this sect, also play an important role in covering the history of the valley.
44
Kaim, Agnieszka Aysen. "Kręte drogi sufich. Turecko-bałkańskie wątki sufickiej koncepcji „drogi” we współczesnej odsłonie (na wybranych przykładach literackich)." Slavia Meridionalis 17 (October 12, 2017). http://dx.doi.org/10.11649/sm.1437.
Full textAbstract:
The twisting paths of the sufis – the Turkic-Balkan motifs in the sufi ‘tariqa’ concept in selected examples of contemporary literary works The first part of this paper summarises how Sufi brotherhoods formed in the Balkans with some references to their Turkic-Ottoman sources. Islamic mystical movements constituted part of the Islamisation initiatives in the territories occupied by the Ottoman Empire: mystical teaching was apparently more successful among the local people than conservative Islam. Crypto-Christianism was a typical phenomenon among converted Slavs. Orders using the language of symbolic tales (like the Bektashi) involved some Christian rites. The orders which proved most popular were the Mevlevi, Naqshbandi, Chalwati and Bektashi, which are still active in some parts of the Balkans. Their role also reconciled the national thought of newly forming national identities in the Balkans. In the novels Death and the Dervish by Meša Selimović and Konak by Ćamil Sijarić, the mystical idea of the Arab tariqa (tarika), i.e. „path,” meets the modern literary concepts of fate and the search for truth and sense of life. The paper constitutes an attempt to present how these two aesthetics have been unwoven into modern literary texts. Kręte drogi sufich. Turecko-bałkańskie wątki sufickiej koncepcji „drogi” we współczesnej odsłonie (na wybranych przykładach literackich) Tekst jest próbą przybliżenia mistycznej koncepcji drogi tarika i jej realizacji przez różne bractwa sufickie (m.in. bektaszytów, mewlewitów, malamitów, chalwetytów, nakszbandytów), które z Anatolii rozprzestrzeniły się na Bałkany. Praca odwołuje się do znanych postaci derwiszy, zarówno tych z epoki literatury świętych podbojów islamu, jak i tych wykreowanych postaci zasłużonych derwiszy noszących cechy chrześcijańskich „świętych”. W części analitycznej tekst podejmuje interpretację współczesnych literackich kreacji ascetów i mistyków oraz realizowania przez nich koncepcji „drogi”. Służy temu analiza poszczególnych wątków z powieści Mešy Selimovicia Derwisz i śmierć i Sijaricia Ćamila Ja, eunuch. Całość jest próbą przyjrzenia się na wybranych przykładach, jak i czy współczesna literatura południowosłowiańska splata koncepcję literacką z filozofią mistycyzmu bałkańskiego, tworząc oryginalne, autorskie odsłony.
45
KILICHEVA, KAROMAT. "THE IMPORTANCE OF TOLERANCE IN ISLAM THOUGHTS OF BAHAUDDIN NAQSHBAND." RA Journal Of Applied Research 07, no. 02 (February 27, 2021). http://dx.doi.org/10.47191/rajar/v7i2.07.
Full textAbstract:
Tolerance in Islam is a complex act, based on two foundations, that is, the nature of reward and that of prophecy. Whilst it does not lead to indifference, it also rejects any retreatment from the main beliefs of Islam. On the other hand, it reconciles with the rule of commanding right and forbidding wrong which emphasises being responsible towards any true or wrong belief and any good or bad behaviour. Additionally, Sufism is a mystical form of Islam that has flourished in the Muslim world for centuries. The Sufi emphasis on love as a central attribute of a believer shifts the focus from institution and ritual to the diffusion of love for God and for others. Therefore, the Muslim path leads to a kind of openness to others that the institutional aspect of the faith cannot embrace. Thus, this article will discuss Islamic and Sufi teachings on the importance of religious tolerance and human perfection.
46
Medina, Sebastián Pelayo Benavides. "Naqshbandi Sufism in Southern Chile: A Case Study." Asian Research Journal of Arts & Social Sciences, January 5, 2021, 52–68. http://dx.doi.org/10.9734/arjass/2020/v12i430200.
Full textAbstract:
The present article presents the motivations and perceptions of Chilean Naqshbandi Haqqani Sufis. The research sought a deeper understanding of the experience of these practices in contemporary Chile, studying a specific case and some of its effects on the social integration of the participants. Perceptions of the intercultural contact involved were recorded and analyzed, with phenomena such as prejudices and discrimination, considering the country’s mainly Christian context. The most important themes analyzed in the results were the centrality of the concept of “search” and the weight of the figure of the master as motivating factors
47
Medina, Sebastián Pelayo Benavides. "Naqshbandi Sufism in Southern Chile: A Case Study." Asian Research Journal of Arts & Social Sciences, January 5, 2021, 52–68. http://dx.doi.org/10.9734/arjass/2020/v12i430200.
Full textAbstract:
The present article presents the motivations and perceptions of Chilean Naqshbandi Haqqani Sufis. The research sought a deeper understanding of the experience of these practices in contemporary Chile, studying a specific case and some of its effects on the social integration of the participants. Perceptions of the intercultural contact involved were recorded and analyzed, with phenomena such as prejudices and discrimination, considering the country’s mainly Christian context. The most important themes analyzed in the results were the centrality of the concept of “search” and the weight of the figure of the master as motivating factors
48
Batool, Dr Munazza. "من مناهج علماء شبه القارة الهندية فى بيان العقيدة الصحيحة: جهود الشيخ أحمد السرهندى نموذجا." rahatulquloob, July 27, 2020, 198–206. http://dx.doi.org/10.51411/rahat.4.2.2020.233.
Full textAbstract:
Mujaddid-e-Alfi Sani Shaikh Ahmad al-Fārūqī al-Sirhindī (1564–1624) was an Indian Islamic scholar, a Hanafi jurist, and a prominent member of the Naqshbandī Sufi order. He has been described as a Mujaddid, meaning "the reviver" for his work in rejuvenating Islam and opposing the newly made religion of Din-i Ilahi and other dissident opinions of Mughal emperor Akbar. Shaikh Ahmad Sirhindi's teaching emphasized the inter-dependence of both the Sufi path and sharia, stating that "what is outside the path shown by the prophet is forbidden. Shaykh Ahmad Sirhindi advanced the notion of wahdat ash-shuhūd (oneness of appearance). According to this doctrine, the experience of unity between God and creation is purely subjective and occurs only in the mind of the Sufi who has reached the state of fana' fi Allah (to forget about everything except Almighty Allah). Sirhindi consi-dered wahdat ash-shuhūd to be superior to wahdat al-wujūd (oneness of being), which he understood to be a preliminary step on the way to the Absolute Truth.
49
"On The Question of the Role of Sufism among Tatars of the Late XIX - Early XX: Zainullah Rasulev's “Fawaid Al-Muhimma”." International Journal of Engineering and Advanced Technology 9, no. 1 (October 30, 2019): 7418–20. http://dx.doi.org/10.35940/ijeat.a3105.109119.
Full textAbstract:
The study of Tatar Muslim literature is an important part of studying the specifics of Islam in Russia. One of the books related to Islam and published in large numbers is “Fawaid al-muhimma” written by Zainullah Rasulev. This book, published in two editions, is a detailed description of the daily spiritual practices of the Sufi from Naqshbandiya-Khalidiya tariqah. The necessity of publishing a book twice in a large circulation allows us to assume certain features of the spread of Sufism in the Volga-Ural region in the late 19th - early 20th centuries. Analysis of the contents of the book allows us to suggest the following: sheikh Zainullah Rasulev’s work “Al-fawaid al-muhimma li-l-muridin al-nakshbandiya wa avrad al-lisaniya wa al-salawat al-ma'asura” is a kind of educational and methodical guide for Muslims who entered the path of tariqa. The book contains detailed information about the daily spiritual practices of Sufi, and, perhaps, could act as a “virtual” murshid, allowing the salik (Muslim who entered the sufi path) to be outside the community of their sheikh and perform all the necessary sufi practices after personal initiation. Perhaps because of the increased popularity of Zainullah ishan there was a great demand for this kind of book, and therefore “Al-fawaid al-muhimma” became the first book published by Rasulev in print and large circulation.
50
Possamai, Adam, and Milad Milani. "The Nimatullahiya and Naqshbandiya Sufi Orders on the Internet: The Cyber-construction of Tradition and the McDonaldisation of Spirituality." Journal for the Academic Study of Religion 26, no. 1 (August 9, 2013). http://dx.doi.org/10.1558/arsr.v26i1.51.
Full text