Relevant bibliographies by topics / Sufi literature

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Sufi literature'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Sufi literature"

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iraj, Fuad Mahbub, Ridwan Arif, M. Syadli, and Amril Amril. "The Existence and the Challenges of Sufi Literature in Indonesia." Jurnal Akidah & Pemikiran Islam 24, no. 1 (June 30, 2022): 243–70. http://dx.doi.org/10.22452/afkar.vol24no1.7.

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The article is aimed at elaborating on the challenges of Sufi literature in Indonesia. This research is library research using a historical approach to obtain data and conducting content analysis. This research shows that Sufi literary treasures are the largest and most important part of the Islamic literature treasury. Sufi poets are not only pioneers in the revival of national literature in their countries, but they are also pioneers of the rise of the Islamic world. Sufis did not write mystical and transcendental works which are individualistic in nature. Their works are also associated with a social life that appeared in political allegory and literary whit history patterns. Sufism has influenced Indonesian literature since the early era of the spread of Islam in the Archipelago, i.e., in the 13th century. The emergence and development of Sufi literature in Indonesia is a direct impact on the swift process of Islamization, in which among the main actors are saints, scholars, teachers, and Sufi scholars. The works of the 16th-18th centuries have their position in the overall history of Islamic intellectuals in Indonesia. There are many important aspects in these works, especially those related to the way of life, the picture of the world (weltanschauung), and the value system of society. Even these Sufi works influence modern Indonesian literature. The existence of Sufi literature in Indonesia in this modern era is being challenged. The technical issues such as difficulty in obtaining theory and material resources, as well as references for Islamic aesthetics, literature, and culture, were often propounded as a reason for the less attention to the study of Sufi literature. In reality, the real reason is not purely technical; it is caused by the domination of Western theory in their minds, especially from the philosophy of neo-positivism also there is an assumption that non-Western theory has never grown the relevant theory of literary and aesthetics.
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Salamah-Qudsi, Arin. "Crossing the Desert: Siyāḥa and Safar as Key Concepts in Early Sufi Literature and Life." Journal of Sufi Studies 2, no. 2 (2013): 129–47. http://dx.doi.org/10.1163/22105956-12341252.

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Abstract This article aims to introduce some inquiries concerning travel as a customary mode of ascetic life among early Sufis in the period between the third/ninth and sixth/twelfth centuries. Two prominent concepts are involved in this discussion: siyāḥa and safar. While safar was a general term that refers to a wide spectrum of traditions and customs included in the medieval Islamic culture of travel, the term siyāḥa indicated the custom of roving in solitude without provisions undertaken by some early ascetics and Sufis. The use of both terms over the course of the period under discussion was subjected to different shifts and developments in Sufi spheres. Critical censure against the early custom of siyāḥa was made essentially out of fear of ignoring the communal religious duties of Islam. Although siyāḥa seems to have been adopted by early ascetics, it was gradually replaced by Sufi authors and theoreticians with the term safar instead. After the fifth/eleventh century, the process of the “stabilization” of Sufi activities in particular spaces contributed to change the early Sufi principle in which spiritual progress was combined with, or even conditioned upon, spatial and physical mobility. However, individual cases in which the early ideal of siyāḥa was preserved should not be neglected.
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Ilham, Muh. "PUNCAK KLIMAKS CAPAIAN SUFISTIK DALAM PERSPEKTIF TASAWUF." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 13, no. 2 (February 5, 2018): 169–200. http://dx.doi.org/10.24239/rsy.v13i2.264.

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A Sufi has his own way (tariqah) in his spiritual journey. The difference of tariqah pursued by the Sufis creates schools of Sufism. However, one thing is mutually agreed that all the Sufi with various tariqah towards one goal, namely ma'rifatullah. This article will examine the process of achieving the Sufis in makrifatullah by passing comparative studies between one school with another. Through the analysis of some literature tasawuf researchers conclude that each Sufi has a distinctive tariqah in reaching the peak makrifatullah. In addition, all schools also have a tendency that the common tariqah that must be passed is the takhalli, tahalli and tajalli stages.
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Knysh, Alexander. "Tasting, Drinking and Quenching Thirst: From Mystical Experience to Mystical Gnoseology." Manuscripta Orientalia. International Journal for Oriental Manuscript Research 26, no. 2 (December 2020): 37–43. http://dx.doi.org/10.31250/1238-5018-2020-26-2-37-43.

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The Sufi term “tasting” (dhawq) and its semantic cognates “drinking” (shirb / shurb) and “quenching of thirst” (riyy) appear frequently in the Sufi writings of the ninth — eleventh centuries AD to denote a mystical experience of the true reality of God and the divine creation. Originally referring primarily to the mystic's psychological or somatic state (hal), in later Sufi literature and oral teachings, especially in the writings of Ibn al‑‘Arabi (560—638 / 1165—1240), these concepts acquire metaphysical and cosmological connotations and are construed as being shared by both God and his elect servants, that is, Sufi “gnostics” (‘arifun bi‑Allah). Consequently, they become an important part of not just the Sufi cosmology, but also of Sufi gnoseology conceived by later Sufis as the only true knowledge about the Divine Absolute and its manifestation in the entities and phenomena of the material universe. This semantic shift reflects the wider process of Sufism's transformation from a mystical psychology to a mystical philosophy with its distinctive psychology, epistemology, cosmology and soteriology.
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Baried, Ariani Barroroh, A. Hanief Saha Ghafur, and Mulawarman Hannase. "Sufis and Women: The Study of Women's Sufis in The Western World." Jurnal Ushuluddin 30, no. 1 (August 16, 2022): 1. http://dx.doi.org/10.24014/jush.v30i1.14801.

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The lack of records about the involvement and contribution of women in Sufism texts cannot be used as an excuse that women have a small role and position in the development and dissemination of Sufism teachings, doctrines and practices. So far, the well-known female Sufis, namely Rabi'ah al-Adawiyah (717-801) and Aishah al-Ba'uniyyah (c. 1456-1517), are two big names who prove that women have equal opportunities in spiritual attainment. Many researchers discuss female Sufis but focus on the eastern world and parts of India, only a few researchers have written about female Sufis in the West, therefore the authors are interested in discussing female Sufis in the West. This research is a library research. The author uses a literature review with the data sources used in this paper are secondary data originating from the literature such as books, journals, articles, and various sources that are relevant to the theme of the discussion in this paper.. The results of the study describe female Sufisin the contemporary era such as Hajjah Amina Adil and Hajjah Naziha Adil with their organizations engaged in philanthropy. Then another female Sufi is Nahid Angha who is known as one of the founders of the International Sufi Woman Organization, a world Sufi women's organization. This organization is concerned with peace programs and women's empowerment.The next female Sufi, namely Eva de Vitray in the path of Sufism, Eva de Vitray-Meyerovitch or Hawwa Hanim, took allegiance to the murshid of the Qadiriyah order from Morocco, Sheikh Hamzah al-Qadiri al-Boutchichi. Eva is also connected with Sheikh Khaled Bentounes, a murshid of the Syadziliyah-Alawiyahtarekat who lives in France
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Russ-Fishbane, Elisha. "Jews and Judaism in Classical Sufi Literature." Journal of Sufi Studies 6, no. 2 (January 30, 2018): 143–64. http://dx.doi.org/10.1163/22105956-12341300.

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Abstract This paper addresses a paradox at the heart of the classical Sufi tradition. On the one hand, key Sufi writers express a radical universalism or ‘transconfessionalism’ in their mystical verse. This has led a variety of modern scholars to identify Sufism as an ecumenical and non-dogmatic tradition. On the other hand, in other writings the selfsame authors conduct a vigorous literary polemic and celebrate missionary efforts against unbelievers of all stripes, yet with a notable emphasis on Jewish unbelievers. This article examines the image of Jews and Judaism in key Sufi texts in both Arabic and Persian between the tenth and thirteenth centuries through a variety of motifs, including the construction of the Jew as embodiment of the demonic and as archetypal unbeliever. These images become critical to the literary function of the Jew in classical Sufi texts with little connection to their historical role in Near Eastern societies.
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Khalid Saifullah. "Discourse Analysis." Linguistics and Literature Review 2, no. 1 (March 31, 2016): 29–38. http://dx.doi.org/10.32350/llr.v2i1.245.

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The present study aims at analyzing the discourse of Sufi poetry, a prominent genre of Sufi Literature. Sufi poets have been publicizing Sufism and their philosophy through poetry. Text and language is central to Sufi literature therefore Sufi poets use poetic language to mesmerize the hearts of people. In this study thematic discourse analysis of Sufi poetry is conducted in qualitative research paradigm whereas Post-structuralism is used as theoretical framework epistemologically. Textual data in form of poetry verses is collected purposively from online resources. The study concludes that poetry of two Sufi poets, Bulleh Shah and Rumi holds common themes of universal love, purification of soul and humility.
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SYAMSIYANI, JAMALUL MUTTAQIN. "MEMBONGKAR HISTORIOGRAFI SUFI PEREMPUAN." Jurnal Ilmiah Spiritualis: Jurnal Pemikiran Islam dan Tasawuf 9, no. 2 (September 11, 2023): 198–214. http://dx.doi.org/10.53429/spiritualis.v9i2.721.

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In various literary histories, women are inseparable from discriminatory construction. Women's problems often attract discourse which has yet to be resolved. Women are often considered foreign, vulnerable, and subordinate, inferior. In the historical constellation of Sufism literature, women always get second place compared to men in terms of quantity. This study tries to reveal three things: first, what is called the female Sufi ritual in Sufism literature, Second, it examines the history of female Sufi marginalization. Third, look deeply into the historical roots of the formation of Sufi marginalization of women. In addition, this study has a specific purpose, namely: first, to explain the position of women in the scope of Sufism literature, why so few write Sufi women. Second, we will look at the factors underlying the marginalization of women in Sufism literature. This study uses a library research model, gathering some literature that is directly related to the themes of this study using descriptive historical analytical methods.
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Naqvi, Syed Izfar Haider. "A-7 Understanding the terminology of mysticism in the light of Risala-tul-Qasheeria." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 2 (December 20, 2020): 97–106. http://dx.doi.org/10.53575/a7.v4.02(20).97-106.

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All branches of knowledge, art and literature contain multiple distinctions in themselves which distinguish them from one another. The Sufi Literature too, has many such feathers in its cap which make bring prominence to it mong the rest. Isharaat e Sufia – the metaphors and symbols, are of pivotal significance in this context. Imam Qusheri (D.465) has used many Ishaaraat i.e. metaphors and symbols, in his “Risala Qusheria” and explained their meanings to in sufistic context to avoid misunderstanding and confusion in their meanings by the preceding scholars and Salikeens. The words like Time, Space, Metaphysics, Ecstasy, Haal, Alhaibat, Being, Self and Jama ul Jama have their specific meanings in typical Sufi context. This helps avoide distraction regarding false meanings and hence, explanation of Sufi terms. This also restricts the students and scholars of Sufism in drawing and there after relying the wrong interpretation of Ishaaraat. In this article, a conscious effort has been made to explore the symbols and metphors of Sufism (Ishaaraat e Taswuf) and their meanmgs used by Imam Qusheri
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Assadi, Jamal, and Mahmud Naamneh. "Mahmud Darwish: A Revived Sufi or a Sufi Reviver?" JOURNAL OF ADVANCES IN HUMANITIES 3, no. 1 (August 31, 2014): 152–60. http://dx.doi.org/10.24297/jah.v3i2.5117.

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This paper will discuss the mask of Farid Ed-Din Al-`Aattar as portrayed in the poetry of Mahmud Darwish with the aim of studying the concatenation between the Sufi mask and intertextuality, and between poetry and meta-poetry. To be more specific, this paper will investigate are some questions: Why did Darwish wear the mask of Al-`Attarr? Was it a mere fondness of an influential ancestor? Was it an act of protest against severe spiritual and intellectual deficiency and poverty which modern Arab literature suffers from? Was Al-`Attar simply used as a Sufi mask, or as a signal of inter-textuality? Did Darwish intend to pay homage to an ancient ancestor without whom he could not live his present and lead a successful struggle? In other words, did Darwish intend to resurrect Arab poetry and its revolutionary spirit by using Al-`Attar's heritage? If so, is Al-`Attar a revived Sufi living among us to guide in person the battle for freedom and to promote the level of Arab literature? Or was DarwÄ«sh given life by Al-`Attar, the Sufi saint?
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Dissertations / Theses on the topic "Sufi literature"

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Hines, Naseem Akhtar. "The Sufi elements in the Indo-Sufi masnavī, with specific reference to Maulana Daud's Cāndayān /." Thesis, Connect to this title online; UW restricted, 1997. http://hdl.handle.net/1773/11140.

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Campbell, Madeleine. "Translating Mohammed Dib : Deleuzean rhizome or Sufi errancy?" Thesis, University of Glasgow, 2014. http://theses.gla.ac.uk/5105/.

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There is a conceptual resonance between the rhizomatic habit in the world of plants and the perennial errancy in the (meta)physical world of man traversed by Mohammed Dib’s writing. In so far as reflective research and the practice of translation can ‘mirror’ the surface of their object, this project is a rhizomatic endeavour. It is a fragmentary journey into the desert, in search of the mysterious at’lāl, the trace of the sign, drawn and effaced and redrawn again by Mohammed Dib to reveal ephemeral truths about the self and its others. Dib’s focus migrates from early realist ‘socio-ethnographic’ novels in the 1950s to metaphysical explorations described by critics as ‘hermetic’, ‘mystical’ or ‘surreal’. The historical and the mystical, however, are two facets of the same inexorable acts of deterritorialization and reterritorialization in a precarious, often oneiric, universe. The ‘visions’ expressed in his poetics are couched in the elemental vocabularies of light and shadow, fire and water, space and duration and draw their substance from Sufi mystical scholars and poets. I posit that Dib’s nomadic contemporary writing arises from the place that lies between the sensible and the intelligible in Sufi mysticism, in a secular transposition of the Sufi Imagination: Dib neither constructs nor deconstructs. Rather, his singular style serves to hone an acutely experiential expression. Further, there is a sense in which each ouvrage is a heterotrope whereby his poetry and prose collections are inextricably embedded in each other, thus one is always in the middle of his universe. The ubiquitous entry point to this universe lies in the middle of his metaphorical desert, an aesthetic landscape stripped of idiocultural signification. Central to its lines of flight is the sign, both ephemeral and enduring, and what is enveloped in the sign is the non-signifying impact of its expression. I argue that Dib’s perennial re-assembling of ‘ces chaînes aux mailles d’acier qui sont mots’ (those chains with links of steel that are words) doesn’t so much ‘give rise to thought’ as ‘give rise to affect’.
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Burgess, Linda Kathryn. "The Sufi teaching story and contemporary approaches to composition." CSUSB ScholarWorks, 1999. https://scholarworks.lib.csusb.edu/etd-project/1533.

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Abdul, Nabi Saleh Ali. "The concept of the Sufi Saintly Miracle: A Literary Approach." University of Western cape, 2020. http://hdl.handle.net/11394/7302.

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Masters of Art
study analyses the concept of al-Karāmah al-Sūfīyah (the Sufi Saintly Miracle) in both its religious and literary dimensions. The researcher will shed more light on this genre of narrative literary phenomena by developing its definition and placing it in the social and historical context of the Sufi thought as a whole. Many communities in the Islamic world embrace and practice the Sufi doctrine and also believe in the Ṣūfī Sheikhs’ saintly miracles and its paranormal aspects, which they also consider to be parallel in its sacredness to the miracles of the Prophets. Furthermore, in this study the researcher will not only focus on the religious significance of the saintly miracle but also on their literary approach and aesthetic dimensions. In fact many of the contemporary Arab scholars and Litterateurs categorize this narrative discourse to fall under the cloak of al-Adab al-‘ajāibī (miraculous literature) due to the nature of its narrative style and structure from which it achieves its goals, such as: Myth – Legend – Superstition – Storytelling, etc. The study will be mainly qualitative. It is a content analysis study in the sense that the researcher will analyse the stylistic, formal and rhetorical techniques of the saintly miracles’ discourse with specific reference to extracts taken from al- Sheikh al-Hassan al- Shadili and al-Sheikh Abdelssalam Bin Machich. The study will use an eclectic theoretical and conceptual framework which combines the historical approach with the reception theory.
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Dreher, Josef Ibn Qasi. "Das Imamat des islamischen Mystikers Abūlqāsim Aḥmad ibn al- Ḥusain ibn Qasī (gest. 1151) : eine Studie zum Selbstverständnis des Autors des "Buchs vom Ausziehen der beiden Sandalen" (Kitāb Halʻ an-naʻlain) /." Bonn, 1985. http://bibpurl.oclc.org/web/19656.

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Yang, Wei-Yun. "Doris Lessing's use of Sufi teaching stories : a study of the literary treatment of the theme of transformation in some recent novels by Doris Lessing." Thesis, Royal Holloway, University of London, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.309742.

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Saidi, Mustapha. "Ibn Arabi's Sufi and poetic experiences (through his collection of mystical poems Tarjuman al-Ashwaq)." Thesis, University of the Western Cape, 2005. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_2270_1183723387.

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This study is a theoretical research concerning Ibn Arabi's Sufi experience and his philosophy of the "
unity of being"
(also his poetical talent). I therefore adopted the historical and analytical methodologies to analyse and reply on the questions and suggestions I have raised in this paper. Both of the methodologies reveal the actual status of the Sufism of Ibn Arabi who came with a challenging sufi doctrine. Also, in the theoretical methodology I attempt to define Sufism by giving a panoramic history of it. I have also researched Ibn Arabi's status amongst his contemporaries for example, Al-Hallaj and Ibn Al Farid, and how they influenced him as a Sufi thinker during this time.


In the analytical study I explore the poems "
Tarjuman al Ashwaq"
of Ibn Arabi, of which I have selected some poems to study analytically. Through this I discovered Ibn Arabi's Sufi inclinations and the criticisms of various literary scholars, theologians, philosophers and also sufi thinkers, both from the East and the West. In this analysis I have also focused on the artistic value of the poetry which he utilized to promote his own doctrine "
the unity of being."

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Brodnicka, Monika Luiza. "The ancient wor(l)d of knowledge invoking Amadou Hampaté Bâ's living tradition in West African tales of initiation, Sufi practice, and literature /." Diss., Online access via UMI:, 2007.

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Prus, Erin S. "Divine presence, gender, and the Sufi spiritual path: An analysis of Rabi’ah the Mystic’s identity and poetry." Xavier University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=xavier1274714058.

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Karamustafa, Ahmet T. 1956. "Vāḥīdī's Menāḳıb-i Ḥvoca-i Cihān ve Netīce-i Cān : critical edition and historical analysis." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74032.

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Books on the topic "Sufi literature"

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Sahabdeen, A. M. Mohamed. The Sufi doctrine in Tamil literature. Colombo-3, Sri Lanka (Ceylon): A.M.M. Sahabdeen Foundation, 1986.

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Gajwani, S. L. Sindhi Sufi literature in independent India. New Delhi: Sindhi Academy, Delhi, 1996.

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Dr. A.M. Mohamed Sahabdeen. The Sufi doctrine in Tamil literature. Colombo: Abdul Majeed Mohamed Sahabdeen Foundation, 1986.

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Zengin, Mevlâna İdris. Sufi ile Pufi. İstanbul: Çocuk Vakfı Yayınları, 1992.

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Bulliet, Richard W. The Sufi fiddle. New York: St. Martin's Press, 1991.

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Falconar, A. E. I. Sufi literature and the journey to immortality. Delhi: Motilal Banarsidass Publishers, 1991.

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Saʻīd, Javād Burūmand. Zabān-i taṣavvuf. Tehran: Shirkat-i Intishārāt-i Pāzhang, 1991.

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Javād, Burūmand Saʻīd, ed. Zabān-i taṣavvuf. Tehran: Shirkat-i Intishārāt-i Pāzhang, 1991.

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Erzincânî, Pîr Muhammed. Halvetî azizlerinin etvâr-ı seb'a risaleleri: Pîr Muhammed Erzincânî - Yiğitbaşı Ahmed Şemseddin Marmaravî - Cemâleddin İshak Karamânî - Yusuf Sünbül Sinan - İbrahim Gülşenî - Sofyalı Bâlî Efendi - Kurt Mehmed Efendi - Halîlî- i Mar'aşî - İbrahim Kırîmî -. Istanbul: Büyüyenay Yayınları, 2019.

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editor, Alparslan Yaşar, and Yakar Serdar 1965 editor, eds. Tasavvuf risâlesi. Kahramanmaraş: UKDE, 2013.

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Book chapters on the topic "Sufi literature"

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Ayad, Omneya. "Love and Sin." In Love in Sufi Literature, 149–72. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003406310-5.

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Ayad, Omneya. "The Paradigm of Love in Aḥmad Ibn ‘Ajība's Qur'ānic Commentary." In Love in Sufi Literature, 87–148. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003406310-4.

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Ayad, Omneya. "Love and the Unity of Being." In Love in Sufi Literature, 193–232. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003406310-7.

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Ayad, Omneya. "Aḥmad Ibn ‘Ajība (d. 1224/1809)." In Love in Sufi Literature, 15–55. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003406310-2.

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Ayad, Omneya. "The Methodology of Ibn ‘Ajība's Qur'ānic Commentary." In Love in Sufi Literature, 56–86. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003406310-3.

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Ayad, Omneya. "Love and Gnosis." In Love in Sufi Literature, 173–92. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003406310-6.

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Ayad, Omneya. "Introduction." In Love in Sufi Literature, 1–14. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003406310-1.

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Ayad, Omneya. "Conclusion." In Love in Sufi Literature, 233–46. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003406310-8.

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Bahmany, Leila Rahimi. "Mirror Metaphors in Persian Sufi Literature." In Cursor Mundi, 113–29. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.cursor-eb.5.111044.

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Boivin, Michel. "Knowledge, Sufism, and the Issue of a Vernacular Literature." In The Sufi Paradigm and the Makings of a Vernacular Knowledge in Colonial India, 95–113. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-41991-2_4.

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Conference papers on the topic "Sufi literature"

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Asku, Uğurcan, Veysal Bayram Ali, and Alcan Cafer. "Sheikh Zahid Gilani and Other Azerbaijani Sufis in Nurbahş Kuhistani’s Silsile-i Evliya." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201803.

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The paper evaluates Nurbahş Kuhistani and Silsile-i Evliya, who lived in the 15th century. In his work, Nurbahş Kuhistani deals with Azerbaijani sufis, in which he includes names and short biographies. It is given about other Sufis who lived in the same geography and time zone as Sayyid Nesimi. This information aims to understand how Sheikh Zahid and other Sufis emerged in a geography of knowledge. Identifying the names of many Sufis from Azerbaijan, drawing attention to the Sufis that exist in their life and culture environment will contribute to the understanding of the Sufi thought and cultural environment. Thus, the aim of this study is to determine the personalities of the Azerbaijani Sufis from a broader perspective. In this form, the declaration and its source are also important in terms of being the first work about the Sufis of Azerbaijan. The introduction of the book as a new literature on the history of Azerbaijani sufi points to another importance of the paper. Nurbahş Kuhistani (d. 869/1464), on the other hand, is a great Sufi, who carried out activities around the philosophy of Sufism. Nurbahş Kuhistani, whose sect called Nurbahşiyye, was spread in Khorasan and Azerbaijan and had many disciples. Nurbahş Kuhistani included 254 sufis in his Arabic work Silsile-i Evliya. While these sufis were recorded to the cities of Azerbaijan such as Tabrizi, Shirvani and Bakuyi, they also gave Sufi schools which they were famous with in the form of Halveti and Ardabil. Keywords: Sheikh Zahid, Nurbahş Kuhistani, Azerbaijan, Silsile-i Evliya.
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Şamıyeva, Həyat. "Khurramism in Sufi System." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201817.

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First of all, we need to overview at the history and essence of Sufism in order to understand the place of the Sufism system and the teaching of Khurramism in this system. “Sufism“ or “tasavvuf“ are essentially of the same meaning. Both terms are used parallel to express the same belief system. Sufism had been a widespread religious-philosophical, mystical moral-ethical thinking and behavior system in the Middle Ages. There are various versions on the origin and essence of this term. The Sufism and the tasavvuf system have had proper and similar features with a number of religions, religious - philosophical and faith systems of human-cultural development up to it. One of these systems is Khurramism. The Khurramism was the ideology of the Khurramid movement, which took place in the late eighteenth -early ninth century. The Khurramid movement had a political, as well as religious-irfani, religious-philosophical-mystical character. The religious faith and values of this movement is the subject of disputes so far. In the historical literature, the words “Khurramids “ or “Khurramdinler “ have appeared since in the time of the Abu Muslim rebel. Among the ideological views of Khurramids known to science, there are some points considered important by them that they indicate the presence of religious-ideological views, and these views were later included in the Sufism system. There were three basic aspects of the religious beliefs of Khurramids: 1) Hulul - God's personification in man; 2) Tanasukh – (reincarnation, metamorphosis as a scientific term) - the pass of the soul from one body to another; 3) Rijat -rising from the dead; Resurrection. They are purely religiousphilosophical- mystical elements. The Sufism system and the Kizilbashlik widely embrace the religious and ideological principles of Babek and Khurramism, and we have also tried to talk about these issues in our articles. Keywords: Sufism, Khurramism, Hulul, Tanasukh, Rijat.
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Sarikose, Mehmet. "PERSONAGES IN THE DIVAN OF BABUR." In The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/hryx7126.

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Classical Turkish literature is a literary tradition of approximately six centuries, within the general development of Turkish literature, whose theoretical and aesthetic principles were formed within the circle of Islamic civilization and shaped especially by the influence of Arabic and Persian literature. Classical Turkish literature, which is based on religious, historical, mythological and folklore foundations, also serves as a historical source with the "human" element it contains. Its’ statesmen, scholars, philosophers, poets, religious and sufi elders, legendary heroes and similar figures who left their mark on the culture and history of the society in which they lived are the most important sources of Classical Turkish Literature. Starting from this point, in this study, the names of the individuals mentioned in the Divan of Babur, one of the most important works of Chagatai Turkish, were examined and it was aimed at revealing the influence of the individuals within Babur's poetry world.
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Rahmatia, Rahmatia, and Tommy Christomy. "Sufism On the Buginese Kutika Manuscripts: Tracing the Influence Of Sufi Order In South Sulawesi XIX Century." In Proceedings of the 4th BASA: International Seminar on Recent Language, Literature and Local Culture Studies, BASA, November 4th 2020, Solok, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.4-11-2020.2314152.

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Hazratqulova, Elmira. "ATTITUDE TO THE SAINTS IN HISTORICAL WORKS." In The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/sqew2307.

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In the East mystical motifs developed in the literature of the Islamic period. In particular, when studying sources related to the history of medieval Maverannahr and Khorasan, the poetry of this period reflects different views on symbols, and historical works present biographical information about the life of Sufi writers. This article analyzes information about the representatives of Sufism in the works of "Baburnama" by Zahirad-Din Muhammad Babur and "Tarihi Rashidi" by Haidar Mirzo. At the same time, the prophecies characteristic of the saints and the attitude of the authors to this situation are studied.
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"Sufi Literature as an Effective Tool for Harmonization in the World: A Case Study of Sultan-ul-Arifeen Sultan Bahoo." In Dec. 5-6, 2019 Istanbul (Turkey). Universal Researchers, 2019. http://dx.doi.org/10.17758/uruae8.uh12194022.

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Esmaeili, Nooshin, and Dr Brian Robert Sinclair. "Wisdom of Persian Architecture: Exploring the Design of the M.T.O. Sufi Centres in Search for the ‘Spirit of Place’." In 3rd Valencia International Biennial of Research in Architecture, VIBRArch. València: Editorial Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/vibrarch2022.2022.15239.

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The field of architecture and design has changed and been impacted by advanced technology over the past few decades. Our world, which was already experiencing drastic change, has recently encountered accelerated upheaval due to the global pandemic. Enamored by virtual reality (VR), 3D printing, global positioning, and the proliferation of robots, we are arguably too often surrounded by resultant superficial, meaningless, and soulless spaces to which we can neither relate nor connect. The sense of delight, serenity, poetry, and beauty that we inherently desire and yearn for, is becoming increasingly rare -- and at times even lost -- in today’s architecture. It can be argued that contemporary architecture risks becoming more a tool and product than a work of art that mirrors society and self. As architects, we are responsible to humanity through our quest to design spaces that reunite us with our inner selves and foster a sense of being. Considering recent challenges, crises, and catastrophes, designers are continuously researching the well-known traditional and aged architecture of the past for novel approaches that can enlighten future works. Architects are beginning to more assertively seek factors that propel transcendental experience in space. The present paper considers the case of Persian architecture - one of the richest and most eminent architectural styles in the world. Most buildings of this genre were designed by individuals who were most notably spiritual masters, mystics, astronomers, mathematicians, philosophers, and then architects. This paper interrogates architecture to critically delineate Persian architecture’s role in enhancing contemplation and provoking reflection while highlighting spaces that poetically respond to and nurture our soul. Deploying a literature review and analysis of recently built Sufi Centers in the United States, the research then builds an argument for linking the wisdom of Persian architecture with the spirit of place focusing on the encounter of transcendental moments in space. All these Sufi centers are affiliated with the Maktab Tarighat Oveysi (M.T.O.) Shahamaghsoudi School of Islamic Sufism. Analysis of case studies culls out qualities of space that give rise to sacred (non-religious) experiences including connection with self, balance/ harmony, and most important of all, unity, and oneness internally and externally. Persian architecture, as one of history’s most celebrated building traditions, considers the intense relationship between the sacred and profane, between mortal and immortal, and between the physical and the non-physical. The analysis of these exceptional case studies serves as the foundation for an anticipated and thought-provoking guide to ‘transcendental design,’ introducing a novel approach for designers that encourages advancing beyond the physical form to pursue and optimize the vital intersection of wisdom, space, place, and self.
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HUSSEIN, ASSAL T. "BLAST PROTECTION WALL SYSTEMS: LITERATURE REVIEW." In SUSI 2020. Southampton UK: WIT Press, 2020. http://dx.doi.org/10.2495/susi200081.

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Pangesti, Nesa Riska, Dadi Satria, and Giya Anggraini. "Women in Shackles: The Space of Privacy in Cinta Suci Zahrana." In The 3rd International Conference on Language, Literature, and Education (ICLLE 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201109.028.

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Tong, Ling. "THE MANUSCRIPT CULTURE OF CONFUCIANISM AND BUDDHISM IN THE WEI, JIN, NORTHERN AND SOUTHERN DYNASTIES, SUI AND TANG CHINA." In 10th International Conference "Issues of Far Eastern Literatures (IFEL 2022)". St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063770.18.

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The Medieval China is a “Manuscript era”. The four divisions of Jing, Shi, Zi, Ji, and the documents of Buddhism and Taoism, all have to be considered based on this general background. For the first part of this paper, the keyword used in the comparison with “Buddhism” in the Medieval China is “Confucianism” rather than “Confucian classics”. Then, the concept and classification of Jiyi (collection of the lost parts of classics) are explained. The second part, starting from the newly published Lunyu Yi shu in Japan in 2020 and integrating with Jiang Zhou yi shulunjia yi ji and other manuscripts, is to analyze some Buddhist factors in the study of Confucianism Yi shu. The third part, from the East Asian Civilization sphere, explores the academic significance of Chinese Buddhism under the perspective of the integration of the Three teachings in the Middle Ages. Special attention will be paid to the Japanese written Guketsu getensho, and how the text form absorbed the Confucian thought will be analyzed. Through these cases, a preliminary conclusion about the relationship between the manuscript culture of Confucianism and Buddhism in the medieval China will be made.
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Reports on the topic "Sufi literature"

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Li, Shujuan, Qiaoqiao Zhu, Juan Wu, and Yuping Sa. Clinical Evidence for Acupuncture Related to the Improvement of Female Stress Urinary Incontinence:A systematic Review and Meta-Analysis. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, May 2022. http://dx.doi.org/10.37766/inplasy2022.5.0135.

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Review question / Objective: The purpose of this systematic review is to evaluate the effect of acupuncture on SUI and the quality of life-based on the latest literature. Condition being studied: At least 25% of adult females in the world have urinary incontinence in some measure, of which more than half are stress urinary incontinence (SUI). SUI seriously affects the mental health of patients, but also leads to perineal rash, urinary tract infection, and other harms. The American Urological Association recommends pelvic floor muscle training (PFMT) as a conservative treatment for patients with mild to moderate SUI, but the cost of treatment is the main obstacle to its wide use of it. Acupuncture is one of the traditional therapies in ancient China, which is simple and cheap. Some systematic reviews and meta-analyses provide evidence for acupuncture in the treatment of SUI. Due to the quality of the study, these research results are not very reliable.
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Wu, Yifan, Peiqi Li, Jiani Shi, Jiawei Li, Yuchen Zhang, and Bin Xiao. Effectiveness of conservative therapies in the treatment of mild to moderate female stress urinary incontinence：systematic review and network meta-analysis. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, February 2023. http://dx.doi.org/10.37766/inplasy2023.2.0098.

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Review question / Objective: Is electroacupuncture effective in the treatment for female mild to moderate stress urinary incontinence? More specifically: (1) Does electroacupuncture have a better curative effect over medicines and pelvic muscle training in treating SUI? (2) Does electroacupuncture have less side effect? (3) Will electroacupuncture treatment keep a long-term therapeutic effect? Information sources: We will electronically search the following international and domestic databases from 2002 to 2022: EMBASE, PubMed, Cochrane, Web of science, Clinical Trials.gov, CNKI, Wanfang, Chinese Biomedical Literature Database(CBM).
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