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Journal articles on the topic 'Naqshbandi'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 January 2023

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1

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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2

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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4

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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5

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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6

Salahuddin, Salahuddin. "MENIMBANG TEORI LATHĀIF UNTUK PERBAIKAN KARAKTER DALAM TAREKAT NAQSYABANDIYAH." Al asma : Journal of Islamic Education 3, no. 2 (August 22, 2021): 175. http://dx.doi.org/10.24252/asma.v3i2.21151.

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AbstrakTulisan ini secara singkat akan menyorot teori dan struktur lathāif dalam Tarekat Naqsyabandi. Tulisan ini dipandang penting karena bisa menjadi tawaran salah satu solusi bagi pembinaan karakter dalam dunia pendidikan kita di Indonesia. Diketahui bahwa tarekat Naqsyabandi merupakan salah satu tarekat yang titik tekannya adalah akhlak, yang dalam tasawuf disebut dengan Tasawuf Amali. Lathāif dalam tarekat ini sebagai media untuk membina dan memperbaiki karakter tersebut. Caranya dengan mengontemplasikan kalimat atau ayat tertentu ke arah/tempat latif itu berada. Meski banyak sufi yang sudah menulis tentang interiosasi batin ini dengan sedikit perbedaan, tapi dari sejumlah tarekat yang ada, hanya di Tarekat Naqsyabandiy yang merumuskan interiosasi batin yang disebut dengan latifah ini dengan secara tegas dan jelas. Latifah inilah yang menjadi sasaran obyek dzikir dalam tarekat ini. AbstractThis paper will briefly highlight the theory and structure of lathāif in the Naqshbandi Order. This paper is considered important because it can offer a solution for character building in our education in Indonesia. It is known that the Naqshbandi Order is one of the orders whose emphasis is on morality, which in Sufism is called Amali Sufism. Lathaif in this order as a medium to foster and improve this character. The trick is to contemplate certain sentences or verses in the direction/place of the lative. Although many Sufis have written about this inner internalization with slight differences, from a number of existing order, only the Naqshbandiy Order has clearly and clearly formulated this inner innerization called latifah. Latifah is the object of dhikr in this order.
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7

Nugroho, Wahyu. "Sufism and Interreligious Dialogue: The Naqshbandi Haqqani Sufi Order in Indonesia." Teosofia: Indonesian Journal of Islamic Mysticism 10, no. 1 (April 29, 2021): 111–26. http://dx.doi.org/10.21580/tos.v10i1.8459.

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Sufism plays a vital role in the process of spreading Islam in Indonesia, the key factor being inclusion and tolerance. Nowadays, the tolerant spirit of Sufi Islam is more and more challenged by certain intolerant Salafi groups. It seems that some Sufi groups in Indonesia have unfortunately adopted some of their attitudes and have become increasingly wary of other religions and unwilling to engage with them in a constructive dialogue. This negative trend creates tension within the Muslim community and in Indonesian society at large. After all, Indonesia is a country that is built on the principles of religious plurality. This article explores the teachings and practices of the Naqshbandi Haqqani Sufi order and their understanding of religious plurality. The study found that—despite the existing Salafi trend— the Naqshbandi shaykhs continue to praise religious plurality as one of God’s blessings. In their view, the sincere engagement in interreligious dialogue allows their followers to experience and actualize God’s Love. The Naqshbandi order also actively engages in interreligious dialogue with other communities in Jakarta and Kartasura.
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8

Mohammed Najeeb Al-Barzinji, Sabah. "The fundamentalist culture of Mawlana Khalid Naqshbandi." Halabja University Journal 5, no. 2 (April 1, 2016): 191–99. http://dx.doi.org/10.32410/huj-10302.

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9

Lizzio, Ken. "Embodying history: a Naqshbandi shaikh of Afghanistan." Central Asian Survey 22, no. 2-3 (June 2003): 163–85. http://dx.doi.org/10.1080/0263493032000157717.

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10

Lizzio, Kenneth. "The Naqshbandi/Saifiyya Battle for Islamic Tradition." Muslim World 96, no. 1 (January 2006): 37–59. http://dx.doi.org/10.1111/j.1478-1913.2006.00117.x.

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11

Sosnov, Georgy I. "Naqshbandi Tariqa: From Spiritual Practices to Political Islam." Problemy natsional'noi strategii, no. 6 (2021): 46–59. http://dx.doi.org/10.52311/2079-3359_2021_6_46.

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12

Samatov, Khurshid. "ISSUES NAQSHBANDI TEACHING PEACE AND HARMONY IN SOCIETY." Theoretical & Applied Science 34, no. 02 (February 28, 2016): 175–79. http://dx.doi.org/10.15863/tas.2016.02.34.24.

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13

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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14

Khoimah, Khusnul. "AJARAN SOSIAL DAN IMPLIKASINYA TERHADAP PERILAKU PENGIKUTNYA (STUDI KASUS TAREKAT NAQSYABANDIYAH KHOLODIYAH DI SOKARAJA BANYUMAS)." Jurnal Penelitian Agama 16, no. 1 (February 16, 2015): 1–14. http://dx.doi.org/10.24090/jpa.v16i1.2015.pp1-14.

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Abstract: The results of this study show that tarekat (congregations) should aim to increase the degree of Ihsan with various rituals that accompany it, in order to improve the moral and spiritual perfection. But in the era of globalization, many people think is not responsive to the advancement of age (anti-progress). In fact, the congregation became a place for salik to avoid the bustle of the world lives. Tarekat should hold social change and must be explained in three aspects, religious, social and even political. However, such an assumption does not occur in the Naqshbandi Kholidiyah Sokaraja Banyumas. This congregation is to have a social doctrine that affect the social behavior of his followers, both in the fields of religion, social, economic and political as explored in this study. Keywords: Doctrine, Naqshbandi Kholidiyah Sokaraja, Social Behavior
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15

FOLTZ, R. "THE CENTRAL ASIAN NAQSHBANDI CONNECTIONS OF THE MUGHAL EMPERORS." Journal of Islamic Studies 7, no. 2 (February 1, 1996): 229–39. http://dx.doi.org/10.1093/jis/7.2.229.

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16

Rashydov, Seifulla. "SHEIKH OF THE NAQSHBANDI AND SHAZILI TARIKATS SAID-AFANDI AL-CHIRKAVI." Modern Islamic Studies 1, no. 1 (December 19, 2019): 31–38. http://dx.doi.org/10.25264/2707-4013-2019-1-31-38.

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17

Razzokov, Alisher. "ARTISTIC INTERPRETATION OF MAQAM OF FAQR AND IMAGE OF FAQIR IN THE WORKS OF ALISHER NAVOI." INTERNATIONAL JOURNAL OF ALISHER NAVOI 1, no. 2 (April 30, 2021): 73–79. http://dx.doi.org/10.26739/2181-1490-2021-2-8.

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This article examines the artistic interpretations of the status and images of poverty in mystical teaching in the works of Alisher Navoi. The author of the article has first studied the definitions of the status of poverty in Islamic history, the latest mystical teachings, and other areas of thought and opinion. The history and definitions of the word «Faqr» were written by the first authors of mysticism, such as Abu Nasr Sarraj, Abu Talib Makki, Shahabuddin Suhrawardi and Ali ibn Usman Hujviri, as well as from the representatives of the Naqshbandi sect belongs to Alisher Navoi, Khoja Bahauddin Naqshband. In addition, special encyclopedic dictionaries of authors such as Sayyid Ja'far Sajjadi, Abdulboki Hiylaman, Aliakbar Dehhudo and Sulaymon Uludagh were used. Then attention is paid to the various interpretations of poverty in mystical literature. Alisher Navoi's own works were mostly used for comparative interpretations in fiction. Navoi's lyrical works were selected as the main object of analysis, and the ideas in the works of friends and prose before him were involved in a comparative analysis. Navoi's views on the reality of his work are surrounded by artistic interpretations of images such as the poor, the gado, the dervish, which they embody. At the end of the article summaries are made
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18

UENO, Manami. "Erenköy Group of Naqshbandi Order in the Republic of Turkey." Bulletin of the Society for Near Eastern Studies in Japan 58, no. 1 (September 30, 2015): 57–69. http://dx.doi.org/10.5356/jorient.58.1_57.

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Salomova, Hakima Yusupovna. "A PERFECT MAN IN SUFISM ESSENCE OF SPIRITUAL MEASURES AND ITS CRITERIA." Scientific Reports of Bukhara State University 3, no. 1 (January 30, 2019): 216–23. http://dx.doi.org/10.52297/2181-1466/2019/3/1/14.

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This article reveals the nature of spiritual measure, its essence. The complexity of spiritual principles, their criteria, stability and variability, and the dialectic links between spiritual measure and perfect man are defined. Professional, clean, honest living through a human quality, a way to approach Allah, and those with a spiritual patron of Abdukholik Gijduvoni dictated their spiritual followers of Bahauddin Naqshbandi.
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Kholikovna, Rakhmatova Kholida. "IMPORTANT FEATURES OF SOCIO-ETHICAL VIEWS OF KHOJA AHROR VALI." Frontline Social Sciences and History Journal 02, no. 01 (January 1, 2022): 43–56. http://dx.doi.org/10.37547/social-fsshj-02-01-06.

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The article analyzes the beginning of the reform of the Naqshbandi doctrine of active participation in social and political life, the abolition of the opposition between the state and religion at the initiative of the Sufi, the system of protection of the Sufi. It has been analyzed that the teachings of Sufism are in line with the philosophy of compromise.
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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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22

Kucharov, Jamshid Kulnazarovich. "The Influence Of Bukhara Priests On The Socio-Political Life Of The Timurids." American Journal of Social Science and Education Innovations 03, no. 04 (April 30, 2021): 544–51. http://dx.doi.org/10.37547/tajssei/volume03issue04-88.

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This article discusses the politicization of the activities of Naqshbandi orders, the growing influence of the state and society since the death of Amir Temur and the struggle for the throne, which began in the kingdom between his children and grandchildren. After the death of Amir Temur, the Timurid Empire was mainly divided into two major centers, Samarkand and Herat, and its historical significance was discussed as well.
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23

Abdrasulov, Ulfat. "«Дело о Ходжа Ахраре вернуть на доследование»: накшбандийский шайх в публикациях и личной корреспонденции советских востоковедов." Islamology 7, no. 2 (December 31, 2017): 101. http://dx.doi.org/10.24848/islmlg.07.2.05.

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The essay deals with the discussion between renowned Soviet era academics Alexey Boldyrev and Ol’ga Chekhovich on the ‘historical role’ of Khwāja Aḥrār – an influential political figure and Naqshbandi shaykh of the 15th century. Based upon the scholarly publications as well as private correspondence of both academics the author seeks to highlight the very dynamics of the discussion, the main arguments as well as some hermeneutical exercises implemented by both discussants.
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Raja Halid, Raja Iskandar. "SUFISM, SPIRITUAL PERFORMATIVITY AND THEOLOGICAL CONTESTATIONS: PARALLELISMS OF THE ACEH AND PERAK SULTANATES ACROSS THE CENTURIES." International Journal of Asia Pacific Studies 18, no. 2 (July 25, 2022): 341–63. http://dx.doi.org/10.21315/ijaps2022.18.2.14.

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Since the thirteenth century, longstanding connections between tariqa (Sufi Orders) and Malay Sultanates brought new Islamic knowledge and practices which were fused with local traditions. The coming of Islam also brought the nobat musical ensemble and religious-related musical practices. From the court of Pasai, North Sumatera, the ensemble later spread to other parts of the Malay world and was still played in the succeeding Aceh sultanate in the early seventeenth century. Evidence for this exists in the court manual, Adat Aceh, which details the use of music in royal religious processions and the practice zikir by the Sultan and his subjects. The Sufi spiritual performativity continued in the 1980s at the court of Perak with the introduction of the Naqshbandi Haqqani tariqa, where certain devotional-musical practices such as zikir, qasida, and mawlid were occasionally performed. However, the nobat was not used in these Sufi practices but replaced by percussion-based musical ensembles. Both these Naqshbandi Sufi tariqa were theologically contested, and their esoteric doctrines were considered blasphemous by those with religious power. This article examines the parallel existence of two Malay sultanates in different times, their connections to branches of Sufi tariqa, musical practices and the contestations that ensued.
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Raja Halid, Raja Iskandar. "SUFISM, SPIRITUAL PERFORMATIVITY AND THEOLOGICAL CONTESTATIONS: PARALLELISMS OF THE ACEH AND PERAK SULTANATES ACROSS THE CENTURIES." International Journal of Asia Pacific Studies 18, no. 2 (August 19, 2022): 315–37. http://dx.doi.org/10.21315/ijaps2022.18.2.13.

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Since the thirteenth century, longstanding connections between tariqa (Sufi Orders) and Malay Sultanates brought new Islamic knowledge and practices which were fused with local traditions. The coming of Islam also brought the nobat musical ensemble and religious-related musical practices. From the court of Pasai, North Sumatera, the ensemble later spread to other parts of the Malay world and was still played in the succeeding Aceh sultanate in the early seventeenth century. Evidence for this exists in the court manual, Adat Aceh, which details the use of music in royal religious processions and the practice zikir by the Sultan and his subjects. The Sufi spiritual performativity continued in the 1980s at the court of Perak with the introduction of the Naqshbandi Haqqani tariqa, where certain devotional-musical practices such as zikir, qasida, and mawlid were occasionally performed. However, the nobat was not used in these Sufi practices but replaced by percussion-based musical ensembles. Both these Naqshbandi Sufi tariqa were theologically contested, and their esoteric doctrines were considered blasphemous by those with religious power. This article examines the parallel existence of two Malay sultanates in different times, their connections to branches of Sufi tariqa, musical practices and the contestations that ensued.
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26

Archakov, Mikhail K. "The Taliban and the Naqshbandi Tariqa: New Threats to Central Asia." Herald of Omsk University. Series: Historical Studies 7, no. 4 (28) (December 28, 2020): 111–15. http://dx.doi.org/10.24147/2312-1300.2020.7(4).111-115.

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The article is devoted to the study of the possible strategy of the Taliban movement in the Central Asian region. Special attention is paid to the study of contacts of this group with Islamic international extremist organizations. The author predicts the strengthening of manifestations of international extremism in Central Asia as a new springboard for the implementation of state projects of Islamic radicals.
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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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Manço, Ural. "Corporéités, ascétismes et sécularisation dans le discours de la confrérie Naqshbandi turque contemporaine." Social Compass 57, no. 4 (December 2010): 479–92. http://dx.doi.org/10.1177/0037768610383369.

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The author presents the body-related features of Naqshbandi speech from the late 20th century. The order in question is the most orthodox and one of the most influential of the country. The discourse studied is taken from the lectures of its last sheikh, M.E. Cosan (1938—2001). These lectures are the main means of initiating followers. The discursive sample consists of 140 lectures delivered between 1984 and 2001. The analysis relates to references to behaviour, worship and pleasure, and allows the contextualization of religious change as a function of Turkey’s structural changes since 1980, in other words shows the convergence of this religious discourse, which demonstrates rationality and this-worldliness, with the disciples’ process of urbanization and social mobilization.
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29

Paul, Jürgen. "Forming a Faction: The Ḥimāyat System of Khwaja Ahrar." International Journal of Middle East Studies 23, no. 4 (November 1991): 533–48. http://dx.doi.org/10.1017/s0020743800023400.

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Students of Islamic history have long demanded that more attention be given to social and economic affairs, and it cannot be denied that substantial progress is being made inthe field. Nevertheless, many gaps remain that will have to be filled in by detailed investigations of various periods and regions, notions, nad relationships. An attempt will be made in this article to elucidate the functioning of a faction, or ṭā⊃ifa in Central Asia in the second half of the 15th century. This ṭā⊃ifa was the system of patronage and protection installedby Khwaja Ahrar, a famous shaykh of the Naqshbandi silsila.
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Shekhmagomedov, Magomed G. "“FALSE SHEIKH” CRITIQUE IN DAGESTAN IN THE END OF THE 19TH – EARLY 20TH CENTURIES (ON THE EXAMPLE OF THE WORK OF HASAN-HILMI AL-KAKHI “DURRA AL-BAYDA’ FI RADDI-L-BADA’ WA-L-AHWA”)." History, Archeology and Ethnography of the Caucasus 17, no. 3 (October 19, 2021): 558–67. http://dx.doi.org/10.32653/ch173558-567.

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Based on a brief source analysis of an Arabic-language work of a prominent Dagestan Sufi sheikh Hasan-Hilmi al-Kakhi “Durra al-bayda’ fi raddi-l-bada’ wa-l-ahwa” (A shining pearl for the refutation of innovations and whims), the article reveals the essence of an inter-Sufi dispute between the followers of different Sufi brotherhoods, which took place in Dagestan at the end of the 19th – early 20th centuries. This dispute was expressed in mutual criticism and accusations of some Sufi figures of being “false sheikhs”. The polemics were mainly initiated by the representatives of the Mahmudiyya branch of the Naqshbandi brotherhood; their opponents were the representatives of the Khalidiyya branch, which at that time amounted to the largest number of followers. One of the most active participants in the inter-Sufi polemics was the Naqshbandi sheikh Hasan-Hilmi al-Kakhi. In his work “Durra al-bayda’ fi raddi-l-bada’ wa-l-ahwa” al-Kakhi strongly criticizes some Dagestani Sufis, who, in his opinion, illegally engage in mentoring activity without the appropriate investiture, and thereby discredit the Sufi teaching. In the same work, al-Kakhi first attempted to classify the “Dagestani false sheikhs.” He devoted several more of his later works to this issue, in which he generalized and supplemented his ideas, while his positions on some issues and the rhetoric itself changed greatly. Al-Kakhi’s criticism provoked a backlash from his opponents. This problem was also reflected in the Arabic-language polemical works of other Dagestan Sufi contemporaries. The study of this issue is an important part in revealing the history of the spread and development of Sufism in Dagestan.
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Asbury, Michael E. "Naqshbandi Mujaddidi Mysticism in the West: The Case of Azad Rasool and His Heirs." Religions 13, no. 8 (July 27, 2022): 690. http://dx.doi.org/10.3390/rel13080690.

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The transfer of Sufism as a lived tradition to the Euro-American sphere, which first began in the early twentieth century, is a notable modern development that has been the subject of increasing academic interest in recent decades. Yet much of the literature on this topic to date has focused more on what has changed during the process of transfer, rather than on what has remained the same. It has also tended to prioritize context over mysticism. However, examining the main mystical doctrines and practices of the case study lineage of the Indian shaykh Azad Rasool (d. 2006), who from 1976 sought to introduce his teachings to Westerners arriving in India in search of spiritual fulfillment, in fact reveals substantial continuity with the early and pre-modern past. Such examination involved textual analysis of the primary sources of this lineage combined with multi-sited ethnography, comprised of participant observation as well as interviews, conducted primarily in Germany and the US, along with an excursion to India, among members of the two branches of this lineage between 2015 and 2020. It thus seems that shifting focus from context to mysticism itself, at least in some traditions, has the potential to also reveal much continuity in spite of changing contextual factors.
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Piraino, Francesco. "Between real and virtual communities: Sufism in Western societies and the Naqshbandi Haqqani case." Social Compass 63, no. 1 (March 2016): 93–108. http://dx.doi.org/10.1177/0037768615606619.

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Kurbanov, Jamshid Dj. "THE ROLE OF NAQSHBANDI IN SHAPING THE SPIRITUAL AND MORAL OUTLOOK IN YOUNGER GENERATION." Theoretical & Applied Science 65, no. 09 (September 30, 2018): 164–66. http://dx.doi.org/10.15863/tas.2018.09.65.27.

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Ismoilov, Mas'udxon Makhdievich. "THE SIGNIFICANCE OF THE SCIENTIFIC HERITAGE OF KHOJA MUHAMMAD PORSO IN THE DEVELOPMENT OF THE NAQSHBANDI DOCTRINE." Theoretical & Applied Science 98, no. 06 (June 30, 2021): 369–72. http://dx.doi.org/10.15863/tas.2021.06.98.41.

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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.

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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.

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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.

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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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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.

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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.
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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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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.

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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.
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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.

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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.
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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.

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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.
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Tagirova, Natalia A. "The Naqshbandi Sheikn Jamal al-Din in the Works bу His Son 'Abd al-Rahman al-Ghazi-Qumuqi." Islamology 4, no. 2 (October 9, 2011): 37–47. http://dx.doi.org/10.24848/islmlg.04.2.04.

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45

Isa, Amrizal, and Riki Astafi. "The Existing of Naqshbandi Tariqa and Its Influence on Socio-Cultural Life of the Sakai People in Bengkalis Regency." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, no. 1 (July 30, 2019): 80–93. http://dx.doi.org/10.15575/jw.v4i1.4072.

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This study aims to determine the development of the Naqshabandiyah Tarekat and its influence on the socio-cultural life of the Sakai people in Bengkalis Regency. The findings of this study are that the Naqshabandiyah Tarekat entered and developed among the Sakai Tribe in a number of different regions, but not at the same time with different carrier figures. If mapped, there are three main lines (networks), namely the first line of the Ibrahim Caliph in 1912 at Bomban Potani in the area of Bathin Solapan. Second, the path of Sheikh Imam Sabar Al-Kholidi in 1925 in Beringin Village, Talang Muandau area. Third, Caliph Mahmud in 1947 in Tasik Serai. The presence of the Naqsyabandiyah Tarekat in the onder region of the Mandau district can be well accepted by the Sakai Tribe. This is evidenced by the existence of approximately 11 suluk houses in the Sakai Tribe domicile today. The teachings of the Naqshabandiyah Tarekat greatly influenced the socio-cultural life of the Sakai Tribe. Most of them have abandoned the bad habits that have been practiced and become devout Muslims. Islamic values are very thick coloring their social system both concerning the system of marriage and family life, social relations, political and government leadership, customs and traditions, and the economy.
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Rashid Ilyazovich, Malikov. "Life and Activities of Garifullah Ishan Gainullin (1894–1984)." Islamovedenie 12, no. 1 (March 30, 2021): 95–106. http://dx.doi.org/10.21779/2077-8155-2021-12-1-95-106.

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The article is the result of extensive research and generalization of available sources and literature that reflect the life and spiritual activities of Garifulla Ishan Gainullin – one of the most authoritative religious figures of the Middle Volga region of the Soviet period. He was the last Tatar Sheikh of the Naqshbandi tariqah, who was related to Dagestani Sheikh Bayazid Ishan Khairullin through Zainulla Ishan Rasulev. In his youth, he received a good theological educa-tion in a pre-revolutionary madrasah, passed many trials and overcame hardships of his time on his life's path. Despite the difficult situation in the country, he managed to gain additional reli-gious knowledge, spiritually improved himself and became an authoritative spiritual mentor (Ishan) in the Middle Volga region. Published for the first time are personal photos and docu-ments of Ishan, with some of them used in his biography. In Russian historiography, the person-ality of Garifulla Ishan Gainullin has not been studied in detail and many of its aspects are little known to general readers.
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Mohammed, Qaraman Nadir. "Women in the Perspective of The Haqqah Movement." Journal of University of Raparin 9, no. 2 (March 29, 2022): 251–73. http://dx.doi.org/10.26750/vol(9).no(2).paper11.

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The Haqqah movement that emerged from the Naqshbandi order gave women a position they had not previously enjoyed in Kurdish society, as it worked to give them a completely different social and religious role than what was present in the prevailing social milieu. The status of women increased even more when the leaders of the movement allowed them to attend religious and social meetings and express their opinion on the various issues raised in these meetings. Then they reconsidered how girls are married off and women are treated as commodities to be bought and sold. Not only that, but they also gave women a place in the movement's religious affairs department. The movement worked to redefine some social values, helping to create a kind of gender equality and giving women belonging to the movement a stronger personality than their counterparts in traditional Kurdish society. On the other hand, social and religious actors in the Kurdish social milieu have criticized the movement and downplayed its social reforms, as a stark departure from the prevailing social traditions.
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Gilmutdinov, D. R. "The specifi cs of Monotheism (tawhid) as “a thing-in-itself”. On the Evolution of Islamic Theology in the Late Russian Empire." Minbar. Islamic Studies 14, no. 4 (January 13, 2022): 866–82. http://dx.doi.org/10.31162/2618-9569-2021-14-4-866-882.

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In this paper, we will try to give a dynamic characterization of the object and the subject of Modern theology among the Tatar Muslims on the exemplar of the theological views of ‘Abdunnasīr Qursavi (1776–1812), Shihabutdin Marjani (1818–1889) and Murad Ramzi (1854–1934) (and partly of their contemporaries). The incognizability of the Creator and the faith as “a thing-in-itself” transformed Tatar Religious Epistemology into the cognition of more defi nite realities. Agnosticism in the question of God’s attributes led to the anthropocentric features of theological worldviews. The above-mentioned chain of theologians demonstrates not only the continuity of the Tatar Theology, but also refl ects the dynamics of the evolution of the attitude towards the madhhabs and towards the role of an individual, the specifi cs of the Naqshbandi-Mujaddidiya Sufi brotherhood, as well as the Ottoman ‘usul fi qh’ in the modernization period of the early XVIII century. In general, the works of Qursavi constitute a certain system of views that can be considered as a certain cornerstone, the so-called ‘starting point’ of Tatar School of Theology.
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Мехрожиддин, Аманов. "САМАРҚАНД МАДРАСАЛАРИ (XVIII-XIX асрлар) Амонов Мехрожиддин Узбекович Имом Бухорий халқаро илмий-тадқиқот маркази илмий ходими CАМАРКАНДСКИЕ МЕДРЕСЫ (XVIII-XIX вв.) Аманов Мехрожиддин Узбекович Научный сотрудник Международного научно-исследовательского центра Имама Бухари SAMARKAND MADRASAHS (XVIII-XIX centuries) Amаnov Mekhrojiddin Uzbekovich Scientific Fellow of the Imam Bukhari International Scientific Research Center." Ижтимоий-гуманитар фанларнинг долзарб муаммолари / Актуальные проблемы социально-гуманитарных наук / Actual Problems of Humanities and Social Sciences 2, no. 2 (October 10, 2020): 4–10. http://dx.doi.org/10.47390/a1342222020n1.

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Аннотация. Самарқанд мадрасалари – нафақат юртимиз балки жаҳон тамаддунига муносиб ҳисса қўшган улуғ мутафаккиру алломаларни тарбиялаб, илм-маърифатли бўлишларида хизмат катта бўлган. Самарқандда XVIII-XIX асрларда барпо этилган ва мазкур даврда фаолият олиб борган кўплаб мадрасалар бўлиб, уларнинг кўпчилиги нақшбандия тариқати билан бевосита боғлиқ ҳолатлар учратиш мумкин. Калит сўзлар: Самарқанд, мадраса, қўлёзма, ҳужжат, таълим-таърбия Аннотация. Самаркандские медресе сыграли важную роль в воспитании и просвещении великих мыслителей и ученых, внесших достойный вклад не только в нашу страну, но и в мировую цивилизацию. В Самарканде есть много медресе, построенных в XVIII-XIX веках и действующих в этот период, многие из которых имеют непосредственное отношение к суфийского ордена Накшбандия. Ключевые слова: Самарканд, медресе, рукопись, документ, образование Abstract. Samarkand madrassas have played an important role in educating and enlightening great thinkers and scholars who have made a worthy contribution not only to our country but also to world civilization. There are many madrasas in Samarkand built in the XVIII-XIX centuries and operating during this period, many of which are directly related to the Naqshbandi sect. Keywords: Samarkand, madrasa, manuscript, document, education
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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.

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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.
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