To see the other types of publications on this topic, follow the link: Principles of Naqshbandi Order.
Journal articles on the topic 'Principles of Naqshbandi Order'
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 'Principles of Naqshbandi Order.'
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 (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
Nugroho, Wahyu. "Sufism and Interreligious Dialogue: The Naqshbandi Haqqani Sufi Order in Indonesia." Teosofia: Indonesian Journal of Islamic Mysticism 10, no. 1 (2021): 111–26. http://dx.doi.org/10.21580/tos.v10i1.8459.
Full textAbstract:
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.
3
KAROMAT, KILICHEVA, and KLICHEVA GAVKHAR. "THE IMPORTANCE OF TOLERANCE IN ISLAM THOUGHTS OF BAHAUDDIN NAQSHBAND." RA JOURNAL OF APPLIED RESEARCH 07, no. 02 (2021): 2868–70. https://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.
4
Kuramatov, Murad. "THE IDEA OF GOODNESS IN THE DOCTRINE OF NAQSHBANDI." Journal of Contemporary World Studies 3, no. 3 (2025): 5–10. https://doi.org/10.5281/zenodo.15017385.
Full textAbstract:
<strong>Annotation</strong>: This academic article explores the concept of goodness within the doctrine of the Naqshbandi order, analyzing its unique characteristics and spiritual-moral foundations. The Naqshbandi Sufi order emphasizes the importance of following a singular path to divine closeness, with the ultimate goal being spiritual enlightenment through goodness and sincere intention. The paper discusses the Naqshbandi doctrine and its approach to understanding and practicing goodness in daily life. Key aspects such as "suhbat" (spiritual discourse), "dhikr" (remembrance of God), "sabr" (patience), and "ikhlas" (sincerity) are examined as essential moral virtues that facilitate inner purification and the realization of goodness. The concept of goodness in Naqshbandi thought transcends mere outward actions and is deeply tied to the purity of one's inner intention. This exploration offers a broader understanding of the Naqshbandi approach to religious ethics and its practical application in the pursuit of goodness. <strong>Keywords:</strong> Naqshbandi, Goodness, Sufism, Moral virtues, Dhikr, Suhbat, Sabr, Ikhlas, Spiritual purification, Divinity, Religious doctrine.
5
Dickson, William Rory. "An American Sufism." Studies in Religion/Sciences Religieuses 43, no. 3 (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
Azhimov, Bekzhan, Karlygash Borbassova, Temur Amakul, and Nurzat Mukan. "PRINCIPLES OF PERFECT HUMAN IN NAKSHBANDIYA TARIQA AND LEVEL OF THEIR PROPAGANDA IN INTERNET." Адам әлемі 103, no. 1 (2025): 139–48. https://doi.org/10.48010/aa.v103i1.730.
Full textAbstract:
The concept of the perfect man in Sufism is a profound and multifaceted idea that harmoniously combines spiritual, ethical and philosophical aspects. The perfect man, or "insan-i kamil", is perceived as the ideal that every seeker of truth strives for. He is not just a master of self-knowledge, but also a bridge between the material and spiritual worlds, personifying divine quality, love and compassion. This article explains the meaning of the expression "perfect man", analyzes the concept of the "perfect man" through the prism of the teachings of the Naqshbandi tariqa. Since its inception, this tariqa has inspired its followers on the path of spiritual growth using a variety of practices and principles. One of the key aspects that distinguishes the Naqshbandi tariqa from others is its ability to find harmony between spirituality and everyday life. This quality contributed to its spread from Central Asia and India, where followers actively participated in the social and political life of their countries. In our study, we intend to present the methodology of the Naqshbandi tariqa for achieving spiritual maturity, emphasize its importance among believers and assess the level of propaganda activities of the tariqa in the online space of Kazakhstan.
7
Rajabova Rohila Zakirovna. "The Depiction of Tolerance in Sufi Sources." Indonesian Culture and Religion Issues 2, no. 1 (2025): 5. https://doi.org/10.47134/diksima.v2i1.167.
Full textAbstract:
This study explores the concept of tolerance in Sufi sources, particularly within the Naqshbandiya tariqah, and its impact on interfaith harmony and social coexistence. The research aims to analyze the historical and philosophical foundations of tolerance in Sufism and its role in fostering justice, equality, and mutual respect among different religious and ethnic groups. The study employs a qualitative descriptive method, utilizing literary analysis and historical interpretation of Sufi manuscripts, the Qur’an, and Hadith. Primary sources include classical Sufi texts and scholarly works from the Manghit period, which emphasize the significance of tolerance and community-oriented teachings in Sufi thought. The findings reveal that Sufi teachings strongly advocate for tolerance as a fundamental principle of justice, rooted in Islamic teachings and reflected in the practices of Sufi orders. The Naqshbandiya-Mujaddidiya tariqah, in particular, promotes an active social life alongside spiritual discipline, reinforcing social unity and ethical conduct. The study underscores that Sufi principles continue to play a crucial role in contemporary discussions on interfaith harmony and cultural integration, highlighting their relevance in addressing modern religious and social challenges
8
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, № 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.
9
Burhanuddin, Nunu, and Usman Syihab. "Cosmological Dimensions in The Teachings of The Naqshabandi Sufi Order." KALAM 13, no. 2 (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.
10
Rasella, Rasella, and Rahmi Wiza. "Implementasi Ajaran Tarekat Naqsyabandiyah Yayasan Jabal Qubis dalam Membina Akhlak Jamaah." TSAQOFAH 5, no. 3 (2025): 2266–77. https://doi.org/10.58578/tsaqofah.v5i3.5750.
Full textAbstract:
The moral crisis currently afflicting society has become a serious concern in various aspects of life, including social, cultural, and spiritual dimensions. One approach believed to effectively address this crisis is through moral development based on Sufism teachings, particularly the tariqa (order). This article discusses the implementation of the Naqshbandi teachings of the Jabal Qubis Foundation in nurturing the morals of its congregants. The objective of this research is to understand how the implementation of the Naqshbandi teachings, particularly at the Naqshbandi surau (prayer house) of the Jabal Qubis Foundation, fosters the morals of congregants in Pasaman District. The method employed is qualitative, with data collection techniques including observation, interviews, and documentation. The data sources for this research were obtained from eight informants, consisting of one mursyid (spiritual guide) and seven congregants of the Naqshbandi Foundation. The results of the study indicate that: 1) The application of the tariqa teachings consists of three stages: baiat (initiation), tawajuh (spiritual focus), and suluk (spiritual journey); 2) The challenges faced by the mursyid include the presence of unseen beings within congregants who feel discontent, while challenges from the congregants arise internally, such as laziness in doing good deeds, and externally, including ridicule from family, society, friends, as well as economic factors.
11
Salomova, Hakima Yusupovna. "A PERFECT MAN IN SUFISM ESSENCE OF SPIRITUAL MEASURES AND ITS CRITERIA." Scientific Reports of Bukhara State University 3, no. 1 (2019): 216–23. http://dx.doi.org/10.52297/2181-1466/2019/3/1/14.
Full textAbstract:
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.
12
Saidakbarova Muqaddas Muhammadrahimovna. "Activity Creativity of Mysticism Literature and Major Representatives." Journal of Advanced Zoology 44, S6 (2023): 1494–98. http://dx.doi.org/10.17762/jaz.v44is6.2503.
Full textAbstract:
The article discusses the identity of the founder of Naqshbandiyya doctrine, Khwaja Muhammad Naqshbandi, the theoretical foundations of the Naqshbandiyya order, the influence of the Naqshbandiyya order on fiction, the interpretation of mystical ideas in Sayyid Qasimi's masnavis, the artistic expression of metaphor and truth in Atoyi's lyrics.
13
Rubaidi, Rubaidi, Masdar Hilmy, Ali Mas’ud, and Kunawi Basyir. "Resisting the Surge of Salafism among Malay and Javanese Muslims: The Dynamics of the Tarekat Naqshbandiya and Qadiriya wa Naqshbandiya in Promoting Peaceful Islam in Riau Sumatera." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 13, no. 1 (2023): 1–31. http://dx.doi.org/10.15642/teosofi.2023.13.1.1-31.
Full textAbstract:
This article examines the role of two Sufi orders, the Naqshbandiya order and the Qadiriyya wa al-Naqshbandiya order, in the social and cultural transformation of Malay and Javanese Muslims in contemporary Sumatra, specifically in the Malay Riau region. Socio-political approach is employed in order to analyze the internal and external dynamics of the actors involved in the object of study. The argument presented in this article states that, the Naqshbandi order or ‘Malay Riau Muslim tarekat’ has played a vital role in the social and cultural transformation of Malay Muslims by promoting a peaceful and moderate interpretation of Islam. However, the more legalistic and rigid interpretation of Islam from Saudi Arabia has promoted the Naqshbandi order to adopt a more Shari‘a-oriented approach which has gradually eroded the spiritual essence of the order’s culture and given way to more radical Islamic beliefs in the Malay Riau region. In response, the Qadiriya wa al-Naqshbandiya order continues to represent the authentic Javanese Muslim traditions and beliefs, propagating the original heritage of Malay Islamic tradition and culture. This article found out that the ethnicity embedded in the followers of tarekat may influence the orientation of a particular sufi order.
14
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 (2015): 57–69. http://dx.doi.org/10.5356/jorient.58.1_57.
Full text
15
Khoimah, Khusnul. "AJARAN SOSIAL DAN IMPLIKASINYA TERHADAP PERILAKU PENGIKUTNYA (STUDI KASUS TAREKAT NAQSYABANDIYAH KHOLODIYAH DI SOKARAJA BANYUMAS)." Jurnal Penelitian Agama 16, no. 1 (2015): 1–14. http://dx.doi.org/10.24090/jpa.v16i1.2015.pp1-14.
Full textAbstract:
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
16
Gitosaroso, Muh, Mohamad Anton Athoillah, Naqiyah Mukhtar, and Shobirin Shobirin. "LIVING HADITH IN THE PERSPECTIVE OF THE HAQ NAQSHBANDI SUFI ORDER." Riwayah : Jurnal Studi Hadis 8, no. 2 (2023): 195. http://dx.doi.org/10.21043/riwayah.v8i2.12099.
Full textAbstract:
<p class="06IsiAbstrak">This study aims to determine the implementation of hadith contents in the <em>tariqa</em> world. The command of the hadith in question is the command of <em>dhikr</em>. Therefore, this article discusses the practice of <em>dhikr</em> orders in hadith, based on the views of the Haq Naqsyabandi Order. This congregation was founded by Maulana Sheikh Tuan Guru Haji Abdussomad Al-Haqqi Habibullah in Lombok, West Nusa Tenggara, in 1986. Its followers have various backgrounds and have spread throughout the archipelago, even in foreign countries. To examine in more depth about this issue, researchers used qualitative methods and phenomenological descriptive research approaches. The data sources in this study are sourced from two things: primary sources (<em>Murshid, Badal Murshid</em>, Foundation Management, College Management, and active congregations) and secondary sources (relevant previous literature studies). The data collection technique in this study is the PAR (Participation Action Research) technique. At the same time, the data analysis technique used the <em>takhrij al-ḥadīth</em> analysis technique followed by <em>sharh al-hadith</em>. This article finds that many scholars recognize the command to <em>dhikr</em> to make Muslims generally remember Allah. However, the scholars still have their respective views on the practice of the command of <em>dhikr</em> from the perspective of hadith, giving rise to many kinds of implementation. Likewise, with the Haq Naqsyabandi Order, the <em>dhikr’s</em> obligation starts from the congregation taking allegiance (<em>tawajjuh</em>) with stages determined and decided by the <em>murshid</em> of the <em>tariqa</em>.</p>[Penelitian ini bertujuan untuk mengetahui tentang bagaimana implementasi makna hadits dalam dunia tarekat. Perintah hadits yang dimaksud adalah perintah dzikir. Oleh karena itu, artikel ini membahas tentang pengamalan perintah dzikir dalam hadits, berdasarkan pandangan Tarekat Haq Naqsyabandi. Tarekat ini adalah sebuah tarekat yang didirikan oleh Maulana Syeikh Tuan Guru Haji Abdussomad Al-Haqqi Habibullah di Lombok, Nusa Tenggara Barat, pada tahun 1986. Para pengikutnya terdiri dari berbagai kalangan, dan telah menyebar ke seluruh nusantara, bahkan di manca negara. Untuk mengkaji secara lebih mendalam mengenai persoalan ini, peneliti menggunakan metode kualitatif dan pendekatan penelitian deskriptif fenomenologis. Sumber data dalam kajian ini bersumber pada dua hal yaitu sumber primer (<em>Mursyid, Badal Mursyid</em>, Pengurus Yayasan, Pengurus Perguruan, dan jamaah aktif) dan sumber sekunder (kajian kepustakaan terdahulu yang terkait). Teknik pengumpulan data dalam kajian ini melalui teknik PAR (<em>Partisipation Action Riseach</em>). Sedangkan teknik analisis data menggunakan teknik analisis <em>takhrīj al-ḥadīth </em>yang dilanjutkan dengan <em>sharḥ al-ḥadīth</em>. Artikel ini menemukan bahwa perintah untuk berdzikir diakui oleh banyak ulama sebagai upaya agar umat Islam secara umum dapat mengingat Allah. Namun, para ulama masih memiliki pandangan masing-masing dalam pengamalan perintah dzikir perspektif hadis sehingga menimbulkan banyak macam pelaksanaannya. Demikian juga dengan Tarekat Haq Naqsyabandi, bahwa kewajiban dzikir dimulai dari sejak jamaah berbai’at (ditawajjuh) dengan tahapan yang telah ditentukan dan diputuskan oleh mursyid tarekat.]
17
Salahuddin, Salahuddin. "MENIMBANG TEORI LATHĀIF UNTUK PERBAIKAN KARAKTER DALAM TAREKAT NAQSYABANDIYAH." Al asma : Journal of Islamic Education 3, no. 2 (2021): 175. http://dx.doi.org/10.24252/asma.v3i2.21151.
Full textAbstract:
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.
18
Chagas, Gisele Fonseca. "The Spiritual Kitchen: Food and Religious Teachings in a Damascene Sufi Order (Tariqa)." Studia Religiologica 56, no. 4 (2024): 47. https://doi.org/10.4467/20844077sr.23.016.20997.
Full textAbstract:
This article examines how a Naqshbandi Damascene Sufi Shaykh employed discourses and practices related to food and eating manners as a method for the spiritual training for his disciples. The Shaykh’s reputation was based on his Quranic as well as his phytotherapeutic knowledge, which mix combinations of medicinal herbs, teas or certain types of food for those who seek him to heal some physical/spiritual evil. The Shaykh authored a book, Human health in the light of divine nature, dealing specifically with the subject, claiming that it was written following Prophet Muhammad’s recommendations on healthy food and drink. Beyond general halal and haram classifications of food in Islam, this article shows how the connections between food, human health and God’s commands work in the construction of a specific Sufi identity.
19
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 (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.
20
Manço, Ural. "Corporéités, ascétismes et sécularisation dans le discours de la confrérie Naqshbandi turque contemporaine." Social Compass 57, no. 4 (2010): 479–92. http://dx.doi.org/10.1177/0037768610383369.
Full textAbstract:
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.
21
Rytter, Mikkel. "What's in a beard?: Mundane and transcendent Otherness among Danish Sufi Muslims." Anthropology Today 41, no. 2 (2025): 3–6. https://doi.org/10.1111/1467-8322.12953.
Full textAbstract:
This article examines how for contemporary Danish Muslim men, growing a beard becomes a spiritual practice and a marker of visible difference. Drawing on Clifford Geertz's interpretive approach to symbolic meaning, the analysis explores how a beard can function simultaneously as an expression of religious devotion and a contested symbol in public spaces. Through ethnographic research with an offshoot of the global Sufi order referred to as Naqshbandi Mujaddidi Saifi tariqa, the article analyzes how Danish Muslim men navigate between what is termed ‘mundane otherness’ – the everyday experience of being visibly Muslim in a secular society – and ‘transcendent Otherness’ – the spiritual goal of emulating the Prophet Muhammad. The analysis reveals how visible markers of faith, rather than simply acting as signs of difference, can serve as active means of spiritual transformation, even as they subject practitioners to various forms of discrimination and contestation.
22
Aigle, Denise. "ʿAṭṭār’s Taḏkirat al-awliyāʾ and Jāmī’s Nafaḥāt al-uns". Oriente Moderno 96, № 2 (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
Fakhriati, Fakhriati. "FROM KONYA TO NUSANTARA: RUMI’S SUFI DIASPORA IN PIDIE, ACEH, INDONESIA." Jurnal Ilmiah Islam Futura 20, no. 2 (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.
24
Marshall R., M. Victoria. "Higher order reflection principles." Journal of Symbolic Logic 54, no. 2 (1989): 474–89. http://dx.doi.org/10.2307/2274862.
Full textAbstract:
In [1] and [2] there is a development of a class theory, whose axioms were formulated by Bernays and based on a reflection principle. See [3]. These axioms are formulated in first order logic with ∈:(A1)Extensionality.(A2)Class specification. Ifϕis a formula andAis not free inϕ, thenNote that “xis a set“ can be written as “∃u(x∈u)”.(A3)Subsets.Note also that “B⊆A” can be written as “∀x(x∈B→x∈A)”.(A4)Reflection principle. Ifϕ(x)is a formula, thenwhere “uis a transitive set” is the formula “∃v(u∈v) ∧ ∀x∀y(x∈y∧y∈u→x∈u)” andϕPuis the formulaϕrelativized to subsets ofu.(A5)Foundation.(A6)Choice for sets.We denote byB1the theory with axioms (A1) to (A6).The existence of weakly compact and-indescribable cardinals for everynis established inB1by the method of defining all metamathematical concepts forB1in a weaker theory of classes where the natural numbers can be defined and using the reflection principle to reflect the satisfaction relation; see [1]. There is a proof of the consistency ofB1assuming the existence of a measurable cardinal; see [4] and [5]. In [6] several set and class theories with reflection principles are developed. In them, the existence of inaccessible cardinals and some kinds of indescribable cardinals can be proved; and also there is a generalization of indescribability for higher-order languages using only class parameters.The purpose of this work is to develop higher order reflection principles, including higher order parameters, in order to obtain other large cardinals.
25
Mount, Beau Madison. "Higher-Order Abstraction Principles." Thought: A Journal of Philosophy 4, no. 4 (2015): 228–36. http://dx.doi.org/10.1002/tht3.182.
Full text
26
Alam, Muzaffar. "Strategy and imagination in a Mughal Sufi story of creation." Indian Economic & Social History Review 49, no. 2 (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.
27
Mohammed, Qaraman Nadir. "Women in the Perspective of The Haqqah Movement." Journal of University of Raparin 9, no. 2 (2022): 251–73. http://dx.doi.org/10.26750/vol(9).no(2).paper11.
Full textAbstract:
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.
28
Suratno, Suratno. "Sufism and Peace: The Profile and Role of Shaykh Husamuddin in the Deradicalisation Program." Teosofia: Indonesian Journal of Islamic Mysticism 11, no. 2 (2022): 203–22. http://dx.doi.org/10.21580/tos.v11i2.17577.
Full textAbstract:
This article examines the contribution of Sufism to peace by studying the role of Shaykh Husamuddin Martin Mayer in the deradicalisation program in Germany. Shaykh Husam has a unique background as a convert (Muallaf), Sufi figure, anthropologist and peace activist. This study used a qualitative method in which the data were obtained through documentation studies and interviews. Data were analysed using the theory of the Sufism Peace Paradigm and the eight Stages of Psychosocial Development theory. This study revealed that Sufism correlates and could contribute positively to creating peace. This is evident in the profile of Shaykh Husam, a convert (muallaf) who then became a murshid of the Naqshbandi-Haqqani Order (NHO) and is active in the deradicalisation program in Germany. In his opinion, Sufism can function as a coping mechanism that is effective for today's social, political and religious challenges, including deradicalisation peace programs, such as peace-making, peace-building, and peace-keeping.Contribution: This study contributes to revealing the role of sufism in creating peace and a deradicalisation program initiated by Shaykh Husam in Germany.
29
Dr. Ume Farwa, Dr. Zainab Sadiq та Dr. Farhat Nisar. "وجوه الترجيح عند القاضي ثناء الله في تفسيره المسمّى بالتفسير المظهريWujūh al-Tarjīh in the Interpretation of Qazi Sanaullah in his Tafsīr named al-Tafsīr al-Mazharī". Al-Qamar 4, № 1 (2021): 171–78. https://doi.org/10.53762/wf755h03.
Full textAbstract:
Qazi Sanaullah Pani Patti was one of the eminent scholars of subcontinent. He belonged to the Mujaddidi order of Sufism, which is the main branch of Naqshbandi Sufi tariqah. He was the author of many books. One of the major contribution by Qazi Sanaullah is in the field of Tafseer. He wrote a famous tafseer on the name of one of his teachers Mazhar Jane Janan. Name of the tafseer is “Tafseer e Mazhari”. In the given research article I have discussed the ways Qazi Sanaullah prefers opinions of some scholars over opinions of other scholars in his tafseer. As rules of preferences is a great concern for those interpreting the words of Quran because this requires careful consideration and thought in the context of different opinions, and linking them to reach a conclusion, similarly it necessitates for the exegetes that these rules be in the light of Quran and Sunnah and not their personal opinions. This research paper discusses the ways of preference used by Qazi Sanaullah.
30
Yao, Bokai. "Reflection principles and second-order choice principles with urelements." Annals of Pure and Applied Logic 173, no. 4 (2022): 103073. http://dx.doi.org/10.1016/j.apal.2021.103073.
Full text
31
Noonan, Michael, and Russell S. Tomlin. "Basic Word Order: Functional Principles." Language 64, no. 1 (1988): 196. http://dx.doi.org/10.2307/414811.
Full text
32
Horn, Eric B. "On Callicott’s Second-Order Principles." Environmental Ethics 27, no. 4 (2005): 411–28. http://dx.doi.org/10.5840/enviroethics20052746.
Full text
33
Ansari, K. H. "Pan-Islam and the Making of the Early Indian Muslim Socialists." Modern Asian Studies 20, no. 3 (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.
34
Wang, Shaun, and Jan Dhaene. "Comonotonicity, correlation order and premium principles." Insurance: Mathematics and Economics 22, no. 3 (1998): 235–42. http://dx.doi.org/10.1016/s0167-6687(97)00040-1.
Full text
35
Fischer-Baum, S. "General Principles of Serial Order Representation." Procedia - Social and Behavioral Sciences 94 (October 2013): 216–17. http://dx.doi.org/10.1016/j.sbspro.2013.09.107.
Full text
36
Strehovec, Janez. "Between the Principles of Order and Ecstasy." Glimpse 8 (2006): 17–22. http://dx.doi.org/10.5840/glimpse200684.
Full text
37
Brown, G. J. N., S. F. C. O'Rourke, and D. S. F. Crothers. "Variational principles and second-order Lagrangian densities." Physica Scripta 49, no. 2 (1994): 129–34. http://dx.doi.org/10.1088/0031-8949/49/2/001.
Full text
38
Nesper, R. "Internal surfaces as order principles in solids." Acta Crystallographica Section A Foundations of Crystallography 49, s1 (1993): c5. http://dx.doi.org/10.1107/s0108767378099857.
Full text
39
Morbiato, Anna. "Cognitive-functional principles and Chinese linear order." Cognitive Linguistic Aspects of Information Structure and Flow 7, no. 2 (2020): 307–33. http://dx.doi.org/10.1075/cogls.00059.mor.
Full textAbstract:
Abstract In Modern Standard Chinese, word order patterns and constructions are motivated by factors and restrictions connected to different levels of linguistic organization, including not only semantics and syntax, but also pragmatics, information-structure, and the conceptual domain. The functional and the cognitive paradigms have offered distinct but complementary perspectives capable of accounting for word order patterns and regularities related to either the topic-prominent nature of Chinese or the iconic dimension of its grammar. This article shows how cognitive and functional aspects are in fact tightly intertwined and display significant and not yet fully explored parallelisms. Specifically, it looks into the notions of ‘frame’, ‘scope’, and ‘part’, features shared by both functional accounts of topic-comment structures and conceptually motivated word order principles. It proposes a qualitative corpus analysis of such notions and shows that first, Chinese topics are better defined in terms of frames; second, a number of word order regularities can be accounted for with a single cognitive-functional schema, which I refer to as frame-part, or frame-participant, which is connected to the image schema of containment. This article hopes to contribute to bridging the gap between functional studies on information structure in Chinese and perspectives offered by the cognitive approach to linguistic structures, and to offer effective tools for Chinese as a second language acquisition.
40
Song, Jae Jung. "Word Order Patterns and Principles: An Overview." Language and Linguistics Compass 3, no. 5 (2009): 1328–41. http://dx.doi.org/10.1111/j.1749-818x.2009.00153.x.
Full text
41
Shapiro, Stewart. "Principles of reflection and second-order logic." Journal of Philosophical Logic 16, no. 3 (1987): 309–33. http://dx.doi.org/10.1007/bf00152934.
Full text
42
Benham, William T. "Order 636-a faithful to restructuring principles." Natural Gas 9, no. 3 (2008): 1–6. http://dx.doi.org/10.1002/gas.3410090302.
Full text
43
Arif Pratiwindyo. "The T.R.E.E Principles." Ideguru: Jurnal Karya Ilmiah Guru 4, no. 1 (2019): 22–34. http://dx.doi.org/10.51169/ideguru.v4i1.79.
Full textAbstract:
Health and Physical Education (HPE) is one of the lesson which become part of the integral in total education in order to develop physical fitness, social mental,also emotional as well in order to create Indonesian people completely through physical activity’s vehicle as a shape from interaction’s process among learners with sphere through physical activitis that arranged systematically. So that HPE has it’s roles such as: life long education utility, life long health utility, life long skill utility. To solve various obstacles during learning HPE such as diversity in learner’s conditions, diversity of facilities and infrastructures, and also the condition of school’s environment we could apply The T.R.E.E. Principles that stand for Teaching Styles, Rules and Regulations, Environments, and Equipments.
44
Horn, Laurence. "First things first: The pragmatics of “natural order”." Intercultural Pragmatics 16, no. 3 (2019): 257–87. http://dx.doi.org/10.1515/ip-2019-0013.
Full textAbstract:
Abstract Classical rhetoricians dating back to Aristotle sought to define the principles of natural order that determine priority in sequences, especially in linguistic representations. Among the principles with the widest predictive power for the ancients and their modern heirs are those stating that A can be prior to B “with respect to temporal order”, that A can be prior to B with respect to what is “known or less informative” than what comes later, and that A can be prior to B with respect to what is “better” or “more worthy”. But when and how do these ordering principles influence the form of linguistic sequences, and how are conflicts between the principles resolved? What determines the priority between the principles of priority? What makes “natural order” natural? Drawing on over two millennia of scholarship, we explore the pragmatic motivation for the primary ordering principles, and in particular for those affecting the order of logically symmetric but rhetorically asymmetric conjunctions.
45
Rushchak, I. V. "Anti-public transaction: separate principles." Analytical and Comparative Jurisprudence, no. 1 (March 1, 2025): 232–37. https://doi.org/10.24144/2788-6018.2025.01.37.
Full textAbstract:
It is indicated that the system of rules on the invalidity of transactions is central to civil law, since it is a key mechanism for ensuring the legality and reliability of property turnover, as well as a guarantee of protection of legitimate interests of conscientious participants of civil legal relations. Among the numerous grounds for the recognition of transactions invalid, their contradiction to the principles of law and order, established by the moral values of society and imperative prescriptions of legislation is of particular importance. The article examines the theoretical and practical aspects of the legal regime of transactions in civil law of Ukraine. A critical analysis of existing scientific approaches to understanding the legal regime of transactions and its elements has been carried out. It is substantiated that the design of the legal regime of transactions proposed in the scientific literature is excessively complicated and does not fully correspond to the established understanding of the legal regime as a special order of regulation, which is expressed in the complex of legal means. It is proved that the term «legal regime» is traditionally applied to the objects of law and means the method of acquiring and the order and limits of exercising rights in respect of such object of law. Particular attention is paid to the critical analysis of the category of «non-happening transaction». It is established that this category is logical in terms of the theory of legal facts and is of no practical importance, since cases of failure to reach the purpose of the transaction are already regulated by special rules of civil law. It is not despicable to introduce such a category into scientific circulation and legislation, as this can lead to an unjustified complication of legal regulation and law enforcement practice. On the basis of the analysis of case law revealed the problems of application of Art. 228 of the Civil Code of Ukraine on the declaration of transactions invalid as violation of public order. It is established that the courts sometimes unreasonably apply this rule to transactions that violate private rights and interests, not public order. It is proposed to distinguish between public order transactions from transactions that violate the private rights and interests of persons. The need to improve theoretical approaches to understanding the legal regime of transactions and the practice of applying the legislation on invalidity of transactions is substantiated. Proposals for improving the legal regulation of relations in the field of committing and invalidating the transactions that violate public order are formulated.
46
White, Nigel D. "Peacekeeping Doctrine: An Autonomous Legal Order?" Nordic Journal of International Law 88, no. 1 (2019): 86–110. http://dx.doi.org/10.1163/15718107-088010005.
Full textAbstract:
This article explores the legal bases of autonomy in peacekeeping and whether it has developed to such an extent that there are signs of a self-referential legal order governing peacekeeping, separate from other legal orders. Given that it will be shown that the principles governing peacekeeping are derived from general international law, there must be a presumption against there being a self-referential legal order, but the possibility that there has been a significant development of specific principles and rules will be explored. Moreover, this development may have occurred to such an extent that although the original source may remain in international law, a separate legal order has emerged. If the norms of that legal order no longer reflect the wider principles of international law then concerns revolve not only around fragmentation of international law but also around the continuing compatibility of peacekeeping with international law.
47
Sutton, Robert P., and Robert L. Utley. "Principles of the Constitutional Order: The Ratification Debates." Journal of the Early Republic 10, no. 3 (1990): 419. http://dx.doi.org/10.2307/3123400.
Full text
48
Poole, Gary. "Review of First Order Principles for College Teachers." Canadian Journal of Higher Education 28, no. 1 (1998): 134–39. http://dx.doi.org/10.47678/cjhe.v28i1.183316.
Full text
49
Rank, E., S. Kollmannsberger, and A. Düster. "High Order Finite Elements: Principles, Achievements, Open Questions." Computational Technology Reviews 1 (September 14, 2010): 29–55. http://dx.doi.org/10.4203/ctr.1.2.
Full text
50
Lutz, Donald S., Robert L. Utley, and Patricia B. Gray. "Principles of the Constitutional Order: The Ratification Debates." Journal of American History 77, no. 2 (1990): 654. http://dx.doi.org/10.2307/2079228.
Full text