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Relevant bibliographies by topics / Religious practices; Sufi Orders; Muslims

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Journal articles

Academic literature on the topic 'Religious practices; Sufi Orders; Muslims'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 February 2022

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Journal articles on the topic "Religious practices; Sufi Orders; Muslims"

1

el-Aswad, el-Sayed. "SPIRITUAL GENEALOGY: SUFISM AND SAINTLY PLACES IN THE NILE DELTA." International Journal of Middle East Studies 38, no. 4 (2006): 501–18. http://dx.doi.org/10.1017/s0020743806412447.

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Although spiritual realities do not find a place in the explanatory scheme of modern science, they nevertheless play a significant role in the everyday life of people. This article discusses the interrelationship between blood and spiritual genealogies among Sufi orders in the Muslim world in general and in the Nile Delta of Egypt in particular. Contrary to theories of geographic reductionism that highlight the geographical features of the Delta, this research sheds light on the impact of cultural and religious factors, such as regional Sufi orders and related saint cults, on the inhabitation

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2

Hoffman-Ladd, Valerie J. "Devotion to the Prophet and His Family in Egyptian Sufism." International Journal of Middle East Studies 24, no. 4 (1992): 615–37. http://dx.doi.org/10.1017/s0020743800022376.

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Scholary works on Sufism have been almost entirely concerned with the classical textual tradition and have given scant attention to the contemporary practice of Sufism. Such Studies as have been done in Egypt inadequately reflect actual popular beliefs and practices by exhibiting tendencies either to interpret contemporary sufism in light of classical Sufism,to dismiss popular Sufism as a degradation of “true” Sufism,or to conclude, in light of the presentation of Sufism propagated by the Supreme Council of Sufi Orders, that there is nothing that distinguishes contemporary Sufism from any othe

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3

Anzalone, Christopher. "Salafism in Nigeria: Islam, Preaching, and Politics." American Journal of Islamic Social Sciences 35, no. 3 (2018): 98–103. http://dx.doi.org/10.35632/ajiss.v35i3.489.

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The global spread of Salafism, though it began in the 1960s and 1970s, only started to attract significant attention from scholars and analysts outside of Islamic studies as well as journalists, politicians, and the general public following the September 11, 2001 terrorist attacks perpetrated by Al-Qaeda Central. After the attacks, Salafism—or, as it was pejoratively labeled by its critics inside and outside of the Islamic tradition, “Wahhabism”—was accused of being the ideological basis of all expressions of Sunni militancy from North America and Europe to West and East Africa, the Arab world

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4

Hatina, Meir. "WHERE EAST MEETS WEST: SUFISM, CULTURAL RAPPROCHEMENT, AND POLITICS." International Journal of Middle East Studies 39, no. 3 (2007): 389–409. http://dx.doi.org/10.1017/s0020743807070523.

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The growing gap in power and wealth between the West and the Muslim world from the end of the 18th century onward has engendered periodic demands for the rejuvenation of Islamic thought as a prerequisite for rehabilitating the status of the Muslim community. In Egypt and the Fertile Crescent, this quest for reform was led by Muslim modernists and Salafis (advocates of a return to ancestral piety and practice) in the late 19th century. Inter alia, these reformists opposed the gatekeepers of Islamic tradition—the establishment ʿulamaء as well as the popular Sufi orders or fraternities (ṭuruq). T

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5

Sirry, Munim. "Pious Muslims in the Making: A Closer Look at Narratives of Ascetic Conversion." Arabica 57, no. 4 (2010): 437–54. http://dx.doi.org/10.1163/157005810x519116.

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AbstractThis article examines conversion narratives of some Sufi ascetics by looking closely at their life-stories as expounded in Sufi biographical traditions. How is the ascetic conversion told in the Sufi biographical sources? What kind of purpose do the ascetic conversion narratives serve? In what sense can we see the ascetic practices as an intentional language of protest and opposition? and against whom/what? These questions form the major concern of this article. Different narratives of ascetic conversion will be discussed with the intention of demonstrating the larger context of settin

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6

Zárate, Arthur Shiwa. "Sufi Reformism and the Politics of Enchantment in Nasser’s Egypt (1954–1970)." Journal of the American Academy of Religion 89, no. 1 (2021): 143–73. http://dx.doi.org/10.1093/jaarel/lfab001.

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Abstract Although theories of disenchantment have been both utilized and critiqued by scholars of Islam, they have not received sufficient critical scrutiny within historical studies on Islamic reformism, a novel religiosity associated with modernity’s emergence in Muslim societies. Indeed, histories of Islamic reformism often portray this novel religiosity as an exclusive force of disenchantment, which is unhelpful for understanding the views of Muslims with reformist commitments and attachments to Sufi practices that invest supernatural powers into bodies and objects. Through an analysis of

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7

Supriadi, Lalu. "Studi Komparatif Pemikiran Tasawuf al-Gazālī dan Ibn Taimiyah." Ulumuna 17, no. 2 (2017): 421–40. http://dx.doi.org/10.20414/ujis.v17i2.169.

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Al-Gazālī plays an important role in purifying Sufism and directing it into the right path of Islam. Prior to his time, many people misunderstood Sufism. While some of them were concerned only with sufi theories but lost its practices, some others simply practiced Sufism without sufficient knowledge. In his time, where splits of religious sects and disintegration spread among Muslims, he emerged to offer his notion that integrates Sufi concepts of intuition, knowledge and spiritual path to achieve the highest objective of happiness. He himself reached these sufi paths through several stages in

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8

Le Gall, Dina. "RECENT THINKING ON SUFIS AND SAINTS IN THE LIVES OF MUSLIM SOCIETIES, PAST AND PRESENT." International Journal of Middle East Studies 42, no. 4 (2010): 673–87. http://dx.doi.org/10.1017/s0020743810000917.

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These books demonstrate in various ways the momentous progress achieved in the study of Sufism over the past three decades while pointing to lacunae and problems that remain. Until the 1970s, Western scholarship on Sufism was shaped by a set of paradigms that originated among orientalists, travelers, colonial officials, and modernist Muslims in the late 19th and early 20th centuries. Scholars privileged the mystical insights and poetry of great Sufi masters and championed personal and unmediated religious forms. Sufism's devotional and corporate aspects were unappreciated, as were the Sufi pra

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9

Huq, Fayzul, Arshad Islam, and Kazi Afifa Khatun. "The Strategies and Practices of Sheikh Azizur Rahman Nesarabadi in the Pursuit of Unity in Diversity and Harmony: The Global Viewpoint." Advances in Social Sciences Research Journal 8, no. 1 (2021): 520–38. http://dx.doi.org/10.14738/assrj.81.9664.

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The Muslims of Bangladesh are separated into diverse religious, political, and social groups. Several scholars tried to unite Muslims. One of the most significant Islamic intellectuals of Bangladesh, Sheikh Azizur Rahman Nesarabadi, proposed a paradigm of religious harmony to unite the Bangladeshi people and global nations. According to him, religious harmony with the doctrine of Ittihad Ma’al al-Ikhtelaf (Unity in Diversity) is the only key answer to the current disunity at the national, international, and global levels. This study examines his concept and his role in the society and politics

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10

Frembgen, Jürgen Wasim. "DHamāl and the Performing Body: Trance Dance in the Devotional Sufi Practice of Pakistan*." Journal of Sufi Studies 1, no. 1 (2012): 77–113. http://dx.doi.org/10.1163/221059512x626126.

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Abstract Guided by the hypnotic repetitive sound of drums, the ritual trance dance known as dhamāl belongs to the multiple worlds of Pakistani Sufi shrines and is characteristic of the concrete devotional practices of rural people and the urban poor, especially in Sindh and the Punjab. Drawing on Ronald L. Grimes’s concept of distinguishing various modes of embodied ritual attitudes, the study explores the performance and aesthetics of this public, predominantly collective dance at two selected ethnographic settings, differentiating three groups of actors in terms of ritual structure, techniqu

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