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Books on the topic 'Sufi chants'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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1

Muḥammad ibn Aḥmad Ibn Ismāʻīl. al- Naṣīhah fī al-adhkār wa-al-adʻiyah al-ṣaḥīḥah. 2nd ed. [Cairo]: Dār Ṭībah, 1986.

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2

Aḥmad, Muṣṭafá ibn al-ʻAdawī. al- Ṣaḥīḥ al-musnad min adhkār al-yawm wa-al-laylah. 3rd ed. [Egypt]: Maktabat al-Tawʻiyah al-Islāmīyah, 1987.

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3

Muḥammad ibn Aḥmad Ibn Ismāʻīl. al- Naṣīhah fī al-adhkār wa-al-adʻiyah al-ṣaḥīḥah. 2nd ed. [Cairo]: Dār Ṭībah, 1986.

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4

al-Ḥayy, Muḥammad ʻAbd. Sibāḥat al-fikr fī al-jahr bi-al-dhikr. 4th ed. Ḥalab: Maktab al-Maṭbūʻāt al-Islāmīyah, 1988.

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5

Aḥmad, Muṣṭafá ibn al-ʻAdawī. al- Ṣaḥīḥ al-musnad min adhkār al-yawm wa-al-laylah. al-ʻAqrabīyah, al-Mamlakah al-ʻArabīyah al-Saʻūdīyah: Dār Ibn ʻAffān, 1991.

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6

al-Ḥayy, Muḥammad ʻAbd. Sibāḥat al-fikr fī al-jahr bi-al-dhikr. 4th ed. Ḥalab: Maktab al-Maṭbūʻāt al-Islāmīyah, 1988.

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7

Ḥarrāq, Muḥammad al-Tihāmī. Mūsīqá al-mawājīd: Muqārabāt fī fann al-samāʻ al-Ṣūfī al-Maghribī. al-Rabāṭ: Manshūrāt al-Zaman, 2010.

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8

al-Laṭīf, Muḥammad Fahmī ʻAbd. al- Fann al-Ilāhī. [Cairo]: al-Hayʼah al-Miṣrīyah al-ʻĀmmah lil-Kitāb, 1986.

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9

Ḥajjāj, Juhaydah Muḥammad. Risālat ḥubb: [tajribah rūḥānīyah wa-wijdānīyah]. Al-Jazāʼir: Manshūrāt al-Barzakh, 2006.

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10

Dīb, Muḥammad Rajab. Dhikr Allāh taʻālá kamā fī al-Kitāb wa-al-Sunnah. Bayrūt, Lubnān: Dār al-Aḥbāb, 1993.

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11

Ṣabbāgh, Maḥmūd. al- Dhikr fī al-Qurʼān al-karīm wa-al-sunnah al-muṭahharah. al-Qāhirah: Dār al-Iʻtiṣām, 1986.

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12

Muḥammad Yāsīn Shāh Rāshidī Qādirī. Ṣirāt̤ut̤t̤ālibīn. Lāhaur: Zāviyah Pablisharz, 2007.

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13

Ḥājjī, Mīr Maḥmūd. Ṭarīqahʹhā va az̲kār. Afghanistan]: [publisher not identified], 1995.

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14

Aḥmad ibn ʻAmr Ibn Abī ʻĀṣim al-Ḍaḥḥāk. al- Mudhakkir wa-al-tadhkīr wa-al-dhikr. al-Riyāḍ: Dār al-Manār, 1993.

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15

ʻAbduh, Aḥmad Aḥmad. al-Inshād al-Ṣūfī wa-atharuhu fī intishār al-daʻwah al-Islāmīyah: Al-mawlawīyah namūdhajan. al-Qāhirah: al-Wābil al-Ṣayyib lil-Nashr wa-al-Tawzīʻ, 2020.

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16

Kılıç, Hamza. Özbenlik: Kişisel gei︡şmede zikir ve tesbih. İstanbul: İnsan Yayınları, 2000.

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17

Saʻīdī, G̲ẖulām Rasūl. Ẕikr biljahr: Buland āvāz se ẕikr-i ilāhī ke jāʼiz o mustaḥabb hone kā bayān ... 4th ed. Lāhaur: Farīd Buk Sṭāl, 2006.

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18

Obidov, Raḣmatilla Qosimovich. Alloḣning gŭzal ismlari va ismi aʺzam: (zikrlar, duolar, qasidalar, salavotlar). Toshkent: Movarounnaḣr, 2005.

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19

Aḥmad ibn Muḥammad Ibn ʻAṭāʼ Allāh. Miftāḥ al-falāḥ wa-miṣbāḥ al-arwāḥ: Fī dhikr Allāh al-karīm al-fattāḥ. Cairo]: Al-Maktabah al-Azharīyah lil-Turāth, 2005.

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20

Mirahmadi, Sayyid Nurjan. The practice of Sufi meditation and the healing power of divine energy. Fenton, MI: Islamic Supreme Council of America, 2005.

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21

Ḥasan, ʻIrqsūsī Muḥammad Khayr, and Rūdānī, Muḥammad ibn Muḥammad, 1627 or 1628-1682 or 1683, eds. al-Dhikr wa-al-duʻāʼ wa-al-tawbah wa-al-istighfār: Fawāʼid fiqhīyah wa-tawjīhāt daʻawīyah, Aḥādīth min kitāb Jamʻ al-fawāʼid. al-Qāhirah: Dār al-Kalimah lil-Nashr wa-al-Tawzīʻ, 2013.

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22

Erseven, İlhan Cem. Aleviler'de semah. Kavaklıdere, Ankara: Ekin Yayınları, 1990.

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23

Rasūl, Ufuqī, ed. Nahj al-dhikr. Qum: Dār al-Ḥadīth lil-Ṭibāʻah wa-al-Nashr wa-al-Tawzīʻ, 2007.

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24

Naqshbandī, G̲ẖulām Dastgīr Zaidī. Jamāl-i ẕikr-i ilāhī. Lāhaur: Z̤iyāʼulqurʼān Pablīkeshanz, 2004.

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25

Rasūl, Ufuqī, Shaykhī, Ḥamīd Riz̤ā, 1966 or 7-, and Dār al-Ḥadīth (Iran), eds. Nahj al-z̲ikr: Fārsī - ʻArabī. Qum: Sāzmān-i Chāp va Nashr-i Dār al-Ḥadīs̲, 2008.

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26

Elena, Bertuzzi. Au coeur du debaa: Un chant soufi dansé par les femmes : Océan Indien, Mayotte. Mamoudzou: Direction des affaires culturelles de la Préfecture de Mayotte, 2015.

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27

Ambrose. S. Ambrogio i suoi inni: Xvi centenario santambrosiano. Milano: NED, 1996.

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28

Hanretta, Sean. Islam and social change in French West Africa: History of an emancipatory community. Cambridge: Cambridge University Press, 2010.

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29

Ḥukm al-Islām fī al-mūsīqá wa-al-ghināʼ: Al-samāʻ al-Ṣūfī. al-Qāhirah: Dār al-Ṣafwah lil-Nashr wa-al-Tawzīʻ, 2010.

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30

The remembrance of God: The outcome of contemplation over loud Dhikr = (Natījatu al-fikr fīl-jahri bil-dhikr). Bristol, England: Amal Press, 2008.

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31

La clef de la realisation spirituelle et l'illumination des ames =: Miftāḥ al-falāḥ wa-miṣbāḥ al-arwāḥ. Beyrouth, Liban: Dar Albouraq, 2002.

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32

Raudvere, Catharina. The Book and the Roses: Sufi Women, Visibility and Zikr in Contemporary Istanbul (In Association with the Swedish Research Institute in Istanbul). I. B. Tauris, 2003.

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33

Bennett, Clinton, and Sarwar Alam, eds. Sufism, Pluralism and Democracy. Equinox Publishing, 2017. http://dx.doi.org/10.1558/isbn.9781781796108.

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This volume provides a composite of contemporary Sufi involvement in politics using a range of approaches and disciplines. It explores the role of Sufi-related parties where they exist or are emerging. It also examines how parties that condemn Sufism have adopted aspects of Sufi organization and practice. Changes in views within the academy on politics and Sufism are discussed. Perspectives on Egypt, Pakistan, Bangladesh and Indonesia are included as are overviews of Sufism’s political dimension across various regions. Contributions in the volume seek answer questions such as: Where Sufi related parties exist, what policies do they propose, and how do they differ from those of Islamist parties? How would “law” be understood? What is the relationship between secular and Sufi ideas about the role of religion in society? How do Sufi views about how to structure the state in Muslim majority space differ from alternatives? Are Sufis more likely to support democracy?
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34

Expeditions, Musical. Trance 1: Sufi Dervish Rite, Tibetan Overtone Chant, Indian Druphad (Musical Expeditions Mixed Media). Ellipsis Arts, 1995.

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35

Jorio, Rosa De. The Fate of Timbuktu’s Sufi Heritage. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252040276.003.0006.

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This chapter deals with the destruction of the Sufi saints' mausoleums (a World Heritage Site) during the six-month occupation of Mali's northern regions by Tuareg-Islamist forces. Prior to the occupation, the government, foreign entities, and religious NGOs had deeply invested in the field of culture as a strategy to strengthen the influence of moderate Islam in Mali and to counter the Islamist groups' proselytizing in the north. The chapter investigates the symbolic implications the mausoleums' destruction held for different constituencies (e.g. Islamist groups, UNESCO representatives, the local heritage elite, Mali's religious leaders) and charts some of the unintended consequences of the incursions by state and quasi-state organizations into the religious sphere—actions that ultimately produced a conservative shift in the Muslim community. The chapter lends support to efforts promoted by some representatives of Mali's Ministry of Culture to sustain and diversify Mali's cultural patrimony by not limiting heritage work to the protection of Sufi shrines, and suggests the importance of considering some of the debates surrounding the protection and restoration of Sufi heritage sites in Mali today.
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36

Lewiston, David. Trance 1: Sufi Dervish Rite, Tibetan Overtone Chant, Indian Dhrupad/Book and Cd (The Musical Expeditions). Ellipsis Arts, 1995.

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37

al-Musawi, Muhsin. The Medieval Turn in Modern Arabic Narrative. Edited by Waïl S. Hassan. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199349791.013.4.

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This chapter examines the medieval turn in modern Arabic fiction, which includes historical reconstruction, neo-historicism, topographical narration, Sufi dreams and visions, allegorical travelogues, biographies, chats and anecdotes, and majālis, or assemblies accommodating hashish addicts and Sufi gatherings. The chapter first considers the Arabic historical novel before turning to narrative genealogies in modern Arabic fiction in which visions and dreams are present as markers of medieval Sufism and poetics. It then explores the phenomenal growth of Sufism among peasants, craftsmen, and artisans, including women; Arabic novels that connect well with the khiṭaṭ genre; the travelogue as a venue for an allegorical critique; the use of Qur’anic phrases or catchwords in Arabic narratives; and works entrenched in classical style. The chapter provides examples to dispute the notion that pre-modern Arab culture has not survived its encounter with Europe and the engagement with European literary norms.
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38

Hernandez, Rebecca Skreslet. Authority by Allusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198805939.003.0006.

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The final chapter brings the discussion of al-Suyūṭī’s legal persona squarely into the modern era. The discussion explores how contemporary jurists in Egypt use the legacy of the great fifteenth-century scholar in their efforts to frame their identity and to assert authority as interpreters and spokesmen for the Sharīʿa in a political arena that is fraught with tension. In the midst of Mursī’s embattled presidency, leading scholars at Egypt’s state religious institutions rushed to news and social media outlets to affirm their status as representatives of “orthodoxy” and to distance themselves from more extreme salafī trends that threaten to change the way Islamic law is practiced in the modern Egyptian state. It is striking how closely the image of the moderate Sunni, Sufi-minded, theologically sound scholar grounded in the juristic tradition (according to the accepted legal schools) fits with the persona that al-Suyūṭī strove so tenaciously to construct.
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39

Healey, Richard. Probability and Explanation. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198714057.003.0009.

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We can use quantum theory to explain an enormous variety of phenomena by showing why they were to be expected and what they depend on. These explanations of probabilistic phenomena involve applications of the Born rule: to accept quantum theory is to let relevant Born probabilities guide one’s credences about presently inaccessible events. We use quantum theory to explain a probabilistic phenomenon by showing how its probabilities follow from a correct application of the Born rule, thereby exhibiting the phenomenon’s dependence on the quantum state to be assigned in circumstances of that type. This is not a causal explanation since a probabilistic phenomenon is not constituted by events that may manifest it: but each of those events does depend causally on events that actually occur in those circumstances. Born probabilities are objective and sui generis, but not all Born probabilities are chances.
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40

Alexandrowicz, C. H. The Role of Treaties in the European–African Confrontation in the Nineteenth Century (1975). Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780198766070.003.0021.

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This chapter discusses the origins and characteristic features of statehood in Africa, in particular the position at the time of the arrival of European agencies. It examines the climate of opinion in which the first treaties were concluded and compares it with the sui generis relationship between the contracting parties that later developed at the height of the European–African confrontation. The rapidity of change resulted in some abnormal legal institutions, including the ‘colonial protectorate’. A number of fundamental questions arise in the analysis of treaties: the legal capacity of the contracting parties, particularly of the African rulers and chiefs; the freedom of consent in the particular African circumstances as emphasised at the Berlin Conference of 1885; and the form of treaties and the application of various treaty rules. Among the particular stipulations, those referring to the establishment of protectorates and to jurisdictional capitulations are singled out for special attention.
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41

Hsy, Jonathan. Antiracist Medievalisms. Bloomsbury Publishing Plc, 2021. http://dx.doi.org/10.5040/9781641899611.

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How do marginalized communities across the globe use the medieval past to combat racism, educate the public, and create a just world? Jonathan Hsy advances urgent academic and public conversations about race and appropriations of the medieval past in popular culture and the arts. Examining poetry, fiction, journalism, and performances, Hsy shows how cultural icons such as Frederick Douglass, Wong Chin Foo, Alice Dunbar-Nelson, and Sui Sin Far reinvented medieval traditions to promote social change. Contemporary Asian, Black, Indigenous, Latinx, and multiracial artists embrace diverse pasts to build better futures. “Makes the crucial move of tying medievalism studies readings to social and racial justice work explicitly … innovative and greatly needed in the field.” Seeta Chaganti, author of Strange Footing “A major accomplishment that belongs on the shelves of every person who believes in antiracism.” Geraldine Heng, author of The Invention of Race in the European Middle Ages
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42

Tierney, Stephen. The Federal Contract. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780198806745.001.0001.

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Abstract Federalism is a very familiar form of government, deployed by constitution-makers to manage diverse polities at various key stages in the history of the modern state. Despite its pervasiveness in practice, federalism has been strangely neglected by constitutional theory, tending to be subsumed within one default account of modern constitutionalism or treated as an exotic outlier—a sui generis model of the state rather than a form of constitutional ordering for the state. This neglect is both unsatisfactory in conceptual terms and problematic for constitutional practitioners, obscuring the core meaning, purpose, and applicability of federalism as a specific model of constitutionalism with which to organise territorially pluralised and demotically complex states. In fact, the federal contract represents a highly distinctive order of rule which requires a particular, ‘territorialised’ approach to core constitutional concepts: constituent power, the nature of sovereignty, subjecthood and citizenship, the relationship between institutions and constitutional authority, patterns of constitutional change, and ultimately the legitimacy link between constitutionalism and democracy. In rethinking the idea and practice of federalism, this book adopts a root and branch recalibration of the federal contract. It does so by analysing federalism through the conceptual categories which characterise the nature of modern constitutionalism: Foundations, Authority, Subjecthood, Purpose, Design, and Dynamics. This approach seeks to explain and in so doing revitalise federalism as a discrete, capacious, and adaptable concept of rule that can be deployed imaginatively to facilitate the deep territorial variety of so many states in the twenty-first century.
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