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Journal articles on the topic 'Sufi literature'
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1
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-`Aattar 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-`Attarr? 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 Darwīsh given life by Al-`Attar, the Sufi saint?
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Aripova, Zukhra. "Sufi Motives in the Literature of the Egyptian Period." International Journal of Psychosocial Rehabilitation 24, no. 02 (February 20, 2020): 395–99. http://dx.doi.org/10.37200/ijpr/v24i2/pr200348.
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Abdullah, Muhammad Farid, and Ahmad Agus Suaidi. "Binyat ar-Ramz al-Lugawiyyah fī at-Tafsīr aṣ-Ṣūfī." LISANIA: Journal of Arabic Education and Literature 6, no. 2 (December 21, 2022): 235–54. http://dx.doi.org/10.18326/lisania.v6i2.235-254.
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This research aimed to demonstrate the distinctive and comprehensive scholarship of the Sufi knowledge structure. The descriptive method and comparative analysis were used in this literature study. Meanwhile, the data were obtained through a review of the literature, which included books, journals, and academic writings with both primary and secondary references. Through in-depth readings, the researchers found that Sufi thought tends to be symbolic and unconventional. They exist in a sort of semantic intensity that is organized by open spiritual experience, which by nature is in alignment with various symbolic objects and their various manifestations by a strong spiritual sense, equipped with imagination and intuition that emanates from the depths of their being. There are numerous sign systems used in the Sufi language that, in terms of functionality, go beyond those used in conventional language. The study's findings suggest that symbols have the following qualities in the intuitive dimension: First, mystical knowledge produces symbols (Gnosticism). The foundation of sufi symbols is the integration of mental, emotional, and spiritual intelligence. Second, the symbolism that Sufis understand is very extensive. The Sufi is endowed with the power to reveal different secrets and inner truths when he reaches the state of mukafah and muhadah. He is capable of understanding sign language's symbolic expressions. Third, symbols offer a wide range of possible interpretations. Symbolism is based on an approach to interpretation that, by accurately reproducing meaning, broadens thought. This talent shows how the Sufi's spiritual level evolved from the sensory level to the level of infinite totality.
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Shadi, Heydar. "Escaping Plato’s Cave as a Mystical Experience: A Survey in Sufi Literature." Religions 13, no. 10 (October 14, 2022): 970. http://dx.doi.org/10.3390/rel13100970.
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This paper put forward a mystical reading of Plato’s Allegory of the Cave by comparing it with some allegories from Sufi literature, Islamic mystical tradition. The paper holds that the determining parts of the allegory, such as escaping the cave as the world of shadows, seeing the sun/truth and becoming a philosopher, and the necessity of returning to the cave, have significant similarities to what Sufis have said about their mystical experience and spiritual enlightenment. The paper compares the Allegory of the Cave with some similar allegories in Sufi literature, focusing on the allegories of prison, hunting the shadows of a flying bird, dying before dying, and the elephant in the dark Room in Rumi’s works. After an introduction to the reception of Plato in the Islamic intellectual tradition and different interpretations of the Allegory of the Cave, this paper discusses four similarities between these allegories. Finally, the paper supports the mystical reading of Plato’s Cave by using Pierre Hadot’s thesis on Philosophy as a Way of Life, which challenges the sharp dichotomy of philosophy and mysticism in mainstream intellectual historiography.
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Zh. A. Suleimenova, N. A. Yildiz, and A. N. Muratova. ""THE FEMALE IDEAL IN MEDIEVAL SUFI LITERATURE (ON THE BASIS OF YASAWI HIKMETS)"." Bulletin of Toraighyrov University. Philology series, no. 1.2023 (March 31, 2023): 332–44. http://dx.doi.org/10.48081/nqzh5049.
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"Attitudes towards women define the moral side of all literature. In medieval Sufi literature, female protagonists always had female characters as its main characters. In our society, it is a common opinion that medieval works depict women as voiceless and repressed by religious prejudice and beliefs. Images of Muslim women have entered Sufi literature in line with religious beliefs and spiritual aspirations. They were the bearers of certain characteristic qualities of a socially significant woman, served as role models, and were not religiously repressive. On the contrary, their active life stance played an important role in the establishment of new social relations and new morals and manners. Apparently, literature was striving to solve the issues arising in the society in favor of establishing new morals. Sufi poets played an important role in this process. Their poetry portrays a woman as a morally stable and spiritually pure Muslim. The purpose of this paper is to examine the image of woman through Yasawi hikmets and to identify the feminine ideal in medieval Sufi literature. In order to achieve this research objective, a comprehensive analysis of Yasawi’s hikmets will be conducted and thus we will try to determine that the female ideal images were more vital, more earthly and rational in Sufi literature. Sufi traditions have so far been studied at different levels by philologists, musicologists and folklorists. However, among the available studies, the paucity of special papers on women image determines the relevance of scientific work. The hermeneutical, historical comparative analysis; literary-cognitive methods were used to address the research problem. According to the results of the study, it can be concluded that the ideal image of a woman in Sufi literature is a combination of the Islamic religion principles characteristic and the Turkic people female images characteristic, praised in Yasawi Hikmets. Keywords: Woman, Turkic literature, Diwani Hikmet, Sufi literature, Islam, Yasawi teaching, zykyr, female nature. "
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Abduh, Muhammad Arrafie. "Gender dalam Paradigma Sufisme." TAJDID 25, no. 1 (June 4, 2018): 53. http://dx.doi.org/10.36667/tajdid.v25i1.344.
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This study aims to analyze gender issues in the Sufism paradigm. Through a study of relevant Sufism literature, this research has proven that Sufism paradigmatically views men and women as no different. In the eyes of God, according to the Sufis, the position of men and women (gender) is equal. The paradigm still recognizes the instinctive and instinctive differences between men and women with their respective strengths and weaknesses to give each other, receive and fill the void to reach al-insân al-kâmil (perfect human) on God's side. However, this article also finds that Sufi views on gender are not homogeneous. A number of Sufi figures examined in this article do have positive views towards women, but other Sufi figures may have different views. The difference between men and women from the view of Sufism is more emphasized on the outward aspect, while the inner aspect is essentially the same thing.
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Braginsky, Vladimir. "Light, Sound and Fragrance: The Impact of Sufism on the Aesthetics of Traditional Malay Literature." Malay Literature 24, no. 1 (March 11, 2011): 51–69. http://dx.doi.org/10.37052/ml.24(1)no3.
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Sufi ideas exerted a great influence on nearly every aspect of traditional Malay literature of the late 16th to the 17th century. Not only Malay literary practice of that age owed much to the Sufi inspiration, equally important is the fact that Sufism brought to life a pre-modern Malay literary theory including, inter alia, fundamental concepts of literary aesthetics. On the basis of a poem by Hamzah Fansuri and Sufi allegories Hikayat Inderaputera and Hikayat Si Burung Pingai the article investigates the Sufi doctrine of imagination as a particular world all of its own, the “aesthetics of light” expressed through specific illumination of portrayed events and “lighting effects”, and the “aesthetics of ecstasy” communicated through acoustic and olfactory images. By embodying these aesthetics in the “flesh and blood” of literary works, their creators not only managed to reveal Sufi doctrines with more clarity and beauty, but also let their audience experience them both intellectually and emotionally. Keyword : Sufism, Hamzah Fansuri, literary aesthetic, Hikayat Metaphysics.
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Fajri, Barlian. "Perkembangan Tasawuf di Nusantara." Tihamah: Jurnal Studi Islam 1, no. 1 (June 6, 2023): 34–49. http://dx.doi.org/10.61444/tihamah.v1i1.10.
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Sufism as an integral part of Islamic thought has been known to the people of Indonesia for centuries, paralleling the development of Islam at the end of the 12th century. Although various theories have been raised to determine the beginning of the arrival of Islam, the end of the 12th century can be used as the starting point for the development of Sufism in Indonesia. Archipelago. This research is a type of literature research, in which researchers conduct in-depth studies by reading, researching, and analyzing various types of relevant literature. The mass spread of Islam in Indonesia, especially since the 16th century, was colored by the role of the Sufis. From these Sufi teachers who were directly initiated in the Middle East, the tarekat then experienced a spread through their students, to all regions of Indonesia. Sufi figures who influenced the development of Sufism in Indonesia
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Mansouri, Mohammad Amin. "Casket of Light, Padlocked with Light: Sayyid Ḥaydar Āmulī, Ahl al-Bayt, and Shiʿi Philosophical Esotericism." Shii Studies Review 7, no. 1-2 (November 14, 2023): 1–33. http://dx.doi.org/10.1163/24682470-12340091.
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Abstract This article examines the views of the Twelver philosopher Sayyid Ḥaydar Āmulī (d. ca. 787/1385) regarding the prophetic family (ahl al-bayt), their connection with the initiatory robe (khirqa), and their status as “those firmly rooted in knowledge” (al-rāsikhūn fī l-ʿilm). Āmulī’s conception blends early esoteric traditions within Shiʿi literature with the Sufi and mystical ideas prevalent during his time, resulting in a fresh understanding of Shiʿi spirituality. Moreover, he surpasses sectarian divisions by theorizing an inclusive monotheistic doctrine, enabling individuals who embrace monotheism both within the Shiʿi community and among Sunni Sufis to be acknowledged as followers of the prophetic family and to attain redemption. This article contributes to a deeper understanding of the portrayal of the prophetic family in medieval Sufi and mystical literature, the intricate relationship between Shiʿism and Sufism, and the inclusive nature of Āmulī’s theoretical framework.
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Kholil, Ahmad. "God in the Narrative of the Zindiq’s Literature." Journal of Arabic Literature (Jali) 1, no. 1 (December 27, 2019): 51–59. http://dx.doi.org/10.18860/jali.v1i1.7634.
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It is undeniable that humans as an active subject highly involve in colouring religion, necessarily leading to the belief in the existence of God. God is then described in accordance with certain narratives based on their knowledge and experience. Some suggest with majestic beauty through an emphasis on Jamaliyah that the narrative invites sympathy and longing for God. On the contrary, some also emphasize on Jalaliyah, so the narrative leads to fear in His punishment. This paper presents a comprehensive description of God under the literary narratives of Sufi, the practitioners of Sufism, widely known as people who emphasize on the esoteric side of religion. God, in the narrative of Sufi, is the Supreme, Most Gracious, and Loving. According to them, God manifests in various entities, so everything in the universe is 'deified'. Only the One God is worshipped while others only need to be respected. Keywords: God, literature, religion, Sufi, Sufism
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Djojosuroto, Kinayati. "KORELASI ANTARA PENGUASAAN KOSAKATA, MINAT BACA, DAN KEMAMPUAN MERESEPSI CERPEN SUFISTIK: Survei Pada Siswa Madrasah Tsanawiyah Kampung Jawa Tondano Minahasa." El-HARAKAH (TERAKREDITASI) 16, no. 1 (June 30, 2014): 130. http://dx.doi.org/10.18860/el.v16i1.2773.
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At Madrasah Tsanawiyah (MTs), literature is a part of Indonesian Letters and Language class. Literature can refine manners, enrich aesthetic experience, and improve the knowledge of students. Literature teaching increases their ability in understanding, enjoying, loving, and appreciating literary work, and also to help their development of psychological aspects towards shaping their character as a whole. Regarding reading interest, students were helped in understanding and comprehending sufi short story when they mastered the adequate vocabulary. The sufi short story as a work of literature is rich of life values, either local or spiritual ones. Sufi value belongs to spiritual value assessed to develop a person’s spiritual state. This study used the survey method with correlation technique. The respondents were tested on vocabulary mastery, given quiz for reading interest, and also taken essay test for the ability to comprehend sufi short story. It was done in MTs Kampung Jawa, Tondano, Minahasa. Based on the analysis of the hypothesis test, all of the alternative hypothesizes (H1) given in this research were accepted. This means that the ability to comprehend sufi short story (Y) can be improved by developing the mastery of vocabulary (X1) and reading interest (X2).
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Waskito, Puthut. "Relevansi Ajaran Tasawuf Bagi Kehidupan Muslim di Era Modern." el-Tarbawi 14, no. 1 (June 15, 2021): 1–24. http://dx.doi.org/10.20885/tarbawi.vol14.iss1.art1.
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This research is based on the fact that materialistic culture is in rise and spread across Muslim society. Almost all aspects of life are judged only by material measures. On that basis, the author sees the relevance of Sufi teachings. This research is conduct through library research methode. The primary data sources in this study are Sufi literature and the social condition of Muslim community. The secondary data sources were obtained from several writings from Sufis observer and the results of Sufi practitioners in alleviating various problems and providing various solutions to the society. The results of this study indicate that the morals of Sufism as exemplified by the Prophet Muhammad are very relevant if applied to the current modern era. In addition, various ahwal conditions or spiritual conditions such as qurbah, khauf and raja' can contribute to peace of mind and human peace in everyday life in today's modern era. Especially it can reduce the condition of the soul which always refers to the aspect of materialism which is only focused on outward needs.
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Nigmatullina, Alsu M., and Anastasiya O. Vdovina. "Sufi Worldview of Jalal al-Din Rumi as Reflected in Modern Turkish Literature: the Case of Elif Shafak’s ‘Love’." Вестник Пермского университета. Российская и зарубежная филология 15, no. 3 (2023): 115–25. http://dx.doi.org/10.17072/2073-6681-2023-3-115-125.
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Jalal al-Din Rumi is one of the most controversial figures of medieval Sufi poetry. Thesystem of his ideas, which originate from the legacy of earlier Sufi scholars, can be traced in many mod-ern pop-cultural elements. The article examines Sufi motifs presented in Jalal al-Din Rumi’s writings as they appear in the novel Love(Aşk) written by the modern English writer of Turkish origin Elif Shafak. Turning to religious and philosophical motifs in modern literature is associated with the ambiguous popularity of Rumi in the Western media space. The purpose of this study is to identify the features of the domestication provided by Shafak as an example of cosmopolitan combination of Eastern mysticism and current socio-cultural problems. The article analyzes the novel with the aim of revealing intertextual characteristics in the text and also aims toestablish the feasibility of their use. To this end, the article proposes an analysis ofseveral provisions of Jalal al-Din Rumi’s worldview system, which he developed in his works in the context of the Arab-Muslim picture of the world and Sufi poetry: the concept of Love, dialectical understanding of the Unity of Existence, Sufi ethics, and tolerance of views. The transfer of elements of Sufi philosophy and ethics, present in the works of Jalal al-Din Rumi, into the novel serves as an ideological basis for the prob-lems that arise in Shafak’s narrative. The analysis reveals formal and substantive correlations between Sufi narrative, especially the narrative found in Rumi’s Masnavi-ye-Ma’navi, and the novel Loveby Shafak. Thearticle concludes that the writer successfully attempted to transfer Sufi philosophy to modern realities through addingthe idea that can be considered as a call for transcending inner barriers and following ideolo-gy of tolerance in order to overcome current social and individual crises.
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Жумаева, Г. "DIDACTIC REFLECTIONS IN THE VERSES OF KUL KOJO AHMED YASSAWI." Vestnik Bishkek state university af. K. Karasaev 1, no. 59 (April 28, 2022): 48–51. http://dx.doi.org/10.35254/bhu/2022.59.48.
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This article discusses the life and work of Kul Kojo Ahmed Yassawi, a medieval (10-12th century) "holy poet". First of all, the opinions of Turkologists who pay attention to the issue of clarifying the place of birth and residence of Kul Kojo Ahmed Yassawi will be given. In particular, one of the folk tales about the poet's childhood was cited as an example. The only surviving work - "Collection of poems" ("Divani kikhmet") - is of a religious and mystical nature, the philosophical and didactic thoughts of the Sufis based on Islam are analyzed in the literature. This proves by example that Kul Kojo Ahmed Yasawi was a Sufi poet who founded the medieval Sufi movement. It is emphasized that the didactic ideas in his poems are still relevant today.
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Krisgianto, Krisgianto, Rizqa Dwi Utami, Tasya Angelita, and Asep Yudha Wirajaya. "Tari Sufi sebagai Media Terapi Psikologis dalam Ranah Islam." Kontekstualita 37, no. 2 (March 15, 2023): 99–116. http://dx.doi.org/10.30631/37.2.99-116.
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Sufi dance seeks to unite humans with God so that they are always close to the Creator so that with this sufi dance movement that performs circular movements, someone who does it will be more focused and the mind will subconsciously calm down. This is what makes sufi dance known as a medium for psychological therapy. This study aims to analyze the psychological developments experienced by sufi dancers who have experienced psychological disorders and can successfully disappear by doing this sufi dance. This study uses descriptive qualitative methods to explain the results of the research that has been done. The data obtained were sourced from observations, interviews and questionnaires. The data are classified into six categories and analyzed with theories obtained from source books as the basis for literature. The results show the dynamics of sufism in social life, sufi dance as a manifestation of sufism, sufi dance and culture, the role of sufi dance on psychology, Sufi dance methods as a medium of psychological therapy, and the psychological development of sufi dancers.
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Alıcı, Gülfem. "Arabic Literature of the North Caucasian Naqshbandiyya in the 19th Century." Journal of Sufi Studies 8, no. 1 (February 28, 2020): 50–76. http://dx.doi.org/10.1163/22105956-12341315.
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Abstract This article analyses the Sufi treatise al-Ādāb al-marḍiyya fī l-ṭarīqa al-naqshbandiyya written by the Daghestanian Naqshbandī shaykh Jamāl al-Dīn al-Ghāzīghumūqī (d. 1866/67), the Sufi master, companion and father-in-law of Imām Shāmil (d. 1871). After providing an outline of the life and activities of Shaykh Jamāl al-Dīn I will examine the concepts, persons, and practices treated in his Ādāb which not only provide valuable insights regarding the mystical orientation of the Sufi shaykh, but the North Caucasian Naqshbandiyya during the anti-Russian jihād movement in the 19th century. My aim is to illustrate that this document indicates no or in a minor degree references to the Khālidiyya branch of the Naqshbandiyya. This leads me to the assumption that in the case of the Daghestanian Naqshbandiyya in the 19th century, we have a premature, i.e. not developed form of the Khālidiyya.
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Starkey, Paul. "Reimagining the Sufi Tradition in Modern Arabic Literature." Al-Karmil: Studies in Arabic Language and Literature, no. 40-41 (December 2020): 162–80. http://dx.doi.org/10.12816/0057803.
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SADRADDIN, Huseyn Bayram. "The stage of Nabati in Azerbaijani Sufi literature." Humanities science current issues 3, no. 47 (2022): 131–38. http://dx.doi.org/10.24919/2308-4863/47-3-21.
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Mylonelis, Ioannis Mylonelis, Ziaka Angeliki, Tsironis Christos, and Karakitsos Efstratios. "Mapping the Tekkes and Türbes in Western Thrace: A New Contribution to the Old Literature." Journal of Balkan Studies 4, no. 1 (January 28, 2024): 7–26. http://dx.doi.org/10.51331/a040.
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Sufis, particularly the Alevi and Bektashi communities, tend to be overlooked within in Western Thrace, where Muslim identity is dominated by Orthodox Islam (i.e., Sunnism) for both cultural and political reasons. Consequently, the sacred places of groups that are perceived to be heterodox are, similar to these groups themselves, rendered invisible and many times deliberately left to obscurity. The present study combines bibliography and fieldwork to locate and derive information about Sufi tekkes [lodges], türbes [Muslim shrines], and cemevis [gathering places] in Western Thrace to broaden the future scope of research on the material culture and beliefs of those marginalized communities.
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Affan, Muhammad. "The Role of Sufis in Connecting Aceh to the Global Islamic Network in the 17th Century." ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture 4, no. 2 (October 6, 2023): 27–42. http://dx.doi.org/10.47776/islamnusantara.v4i2.700.
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In the 17th Century, the Sultanate of Aceh reached its peak. At that time, Aceh was connected to the Islamic world through diplomatic channels and maritime trade. In addition to these political and economic factors, Aceh's connectivity with the Islamic World was also connected through the Sufism network, where Sufis from Aceh sailed to Arabia and several other Muslim regions in order to study. These Sufis then returned to Aceh and established Islamic spiritual centers in Aceh and other Southeast Asian regions. The activities of these Sufis, in turn, helped connect Aceh to the global Islamic network. However, the actual role played by these Sufis in connecting Aceh to the global Islamic network has not been specifically explained because several studies that have been conducted tend to explain the pattern of the ulama network formed by Sufis in a broader scope. So that the more specific role of Sufis in connecting Aceh with the global Islamic network has not received adequate explanation. Based on these issues, this study aims to discuss the role of Sufis in building interconnectivity between Aceh and the global Islamic network in the 17th Century. The main question posed in this study is how the Sufis played their role as agents of connecting Aceh with the international Islamic network in the 17th Century. While, the method used in this study is the historical method where the source search is done through literature study. From the study, it is concluded that Sufis such as Hamzah Fansuri, Syamsuddin as Sumatrani and Shaykh Abdurrauf played an important role in connecting Aceh with the global Islamic network stretching from Southeast Asia to North Africa through wandering and sending students to study at international centers of Sufism in the Middle East. In addition, Sufis also established correspondence with other Sufis in other parts of the Islamic world. In this way, Aceh became connected to the global Islamic network.
Keywords: Sufism, Islamic interconnectivity, Sultanate of Aceh, global Islamic network, Islamic history
Pada Abad 17 Masehi, Kesultanan Aceh mencapai puncak kejayaannya. Pada masa itu, Aceh telah terhubung dengan Dunia Islam melalui jalur diplomatik dan perdagangan maritim rempah-rempah. Selain karena faktor politik dan ekonomi tersebut, konektivitas Aceh dengan Dunia Islam juga terhubung melalui jaringan sufisme, dimana para sufi dari Aceh berlayar ke Arab dan beberapa wilayah Muslim lainnya dalam kerangka menuntut ilmu. Para sufi ini kemudian kembali lagi ke Aceh dan mendirikan pusat-pusat spiritual Islam di Aceh dan kawasan Asia Tenggara lainnya. Aktivitas para sufi ini, pada gilirannya telah membantu menghubungkan Aceh dengan jaringan Islam global. Namun bagaimana peran sebenarnya yang dijalankan oleh para sufi ini dalam menghubungkan Aceh dengan jaringan Islam global belum dijelaskan secara khusus karena beberapa kajian yang telah dilakukan cenderung menjelaskan pola jaringan ulama yang terbentuk oleh para sufi dalam lingkup lebih luas. Sehingga peran sufi yang lebih spesifik dalam menghubungkan Aceh dengan jaringan Islam global belum mendapat penjelasan yang memadai. Berdasarkan pada persoalan tersebut, kajian ini bertujuan untuk mendiskusikan peran sufi dalam membangun interkonektivitas antara Aceh dengan jaringan Islam global pada Abad 17. Pertanyaan utama yang diajukan dalam kajian ini adalah bagaimana para sufi menjalankan peran sebagai agen penghubung Aceh dengan jaringan Islam internasional pada Abad 17. Metode yang dipergunakan dalam kajian ini adalah metode sejarah dimana penelusuran sumbernya dilakukan melalui studi kepustakaan. Dari kajian yang dilakukan diperoleh kesimpulan bahwa para sufi semacam Hamzah Fansuri, Syamsuddin as Sumatrani dan Syekh Abdurrauf telah berperan penting menghubungkan Aceh dengan jaringan Islam global yang membentang dari Asia Tenggara sampai ke Afrika Utara melalui pengembaraan dan pengiriman para murid-murid untuk belajar ke pusat-pusat sufisme internasional di kawasan Timur Tengah. Selain itu, para sufi juga menjalin hubungan korespondensi dengan sufi lainnya di belahan dunia Islam lainnya. Dengan cara tersebut, Aceh menjadi terhubung dengan jaringan Islam global.
Kata kunci: sufi, interkonektivitas Islam, Kesultanan Aceh, jaringan Islam global, sejarah Islam
في القرن السابع عشر الميلادي ، وصلت سلطنة آتشيه إلى ذروة مجدها حيث سيطرت على تجارة الفلفل على الساحل الغربي لسومطرة وصلت سلطنة آتشيه إلى ذروتها في القرن السابع عشر. في ذلك الوقت ، كانت أتشيه مرتبطة بالعالم الإسلامي من خلال القنوات الدبلوماسية والتجارة البحرية. بالإضافة إلى هذه العوامل السياسية والاقتصادية ، كان ارتباط أتشيه بالعالم الإسلامي مرتبطًا أيضًا من خلال شبكة الصوفية ، حيث أبحر الصوفيون من آتشيه إلى شبه الجزيرة العربية والعديد من المناطق الإسلامية الأخرى للدراسة. عاد هؤلاء الصوفيون بعد ذلك إلى آتشيه وأنشأوا مراكز روحية إسلامية في آتشيه ومناطق أخرى في جنوب شرق آسيا. ساعدت أنشطة هؤلاء الصوفيين بدورهم على ربط أتشيه بالشبكة الإسلامية العالمية. ومع ذلك ، فإن الدور الفعلي الذي لعبه هؤلاء الصوفيون في ربط آتشيه بالشبكة الإسلامية العالمية لم يتم شرحه على وجه التحديد لأن العديد من الدراسات التي أجريت تميل إلى شرح نمط شبكة العلماء التي شكلها الصوفيون على نطاق أوسع. حتى أن الدور الأكثر تحديدًا للصوفيين في ربط أتشيه بالشبكة الإسلامية العالمية لم يتلق تفسيراً كافياً. بناءً على هذه القضايا ، تهدف هذه الدراسة إلى مناقشة دور الصوفيين في بناء الترابط بين أتشيه والشبكة الإسلامية العالمية في القرن السابع عشر. السؤال الرئيسي المطروح في هذه الدراسة هو كيف لعب الصوفيون دورهم كوكلاء لربط آتشيه بالشبكة الإسلامية العالمية في القرن السابع عشر. بينما الطريقة المستخدمة في هذه الدراسة هي الطريقة التاريخية حيث يتم البحث عن المصدر من خلال دراسة الأدب. خلصت الدراسة إلى أن الصوفيين مثل حمزة فنسوري وسيم الدين مثل سومطرة والشيخ عبد الرؤوف لعبوا دورًا مهمًا في ربط آتشيه بالشبكة الإسلامية العالمية الممتدة من جنوب شرق آسيا إلى شمال إفريقيا من خلال التجول وإرسال الطلاب للدراسة في المراكز الدولية. التصوف في الشرق الأوسط. بالإضافة إلى ذلك ، أنشأ الصوفيون أيضًا مراسلات مع صوفيين آخرين في أجزاء أخرى من العالم الإسلامي. وبهذه الطريقة ، أصبحت أتشيه متصلة بالشبكة الإسلامية العالمية.
الكلمات المفتاحية: الصوفية ، الترابط الإسلامي ، سلطنة آتشيه ، الشبكة الإسلامية العالمية ، التاريخ
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Khan, Dolat. "Impact of Persian Sufi Thoughts on D. H. Lawrence’s Writing." University of Chitral Journal of Linguistics and Literature 5, no. II (December 30, 2021): 34–48. http://dx.doi.org/10.33195/jll.v5iii.321.
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In this paper, we have argued that Lawrence’s interest in what is ancient wisdom brings him in direct or indirect contact with Sufi metaphysics. This outlook on the world brings him closer to a Sufi universe in two ways. Firstly, Lawrence portrays romantic relationships in a mystical language, he presents the sensuous relationships as sacred activities through which the characters aspire to self-discovery. Lawrence`s portrayal of romantic love corresponds with the higher concept of love in Sufi literature. Secondly, this paper takes a closer look at some of Lawrence’s spiritual works including his Study of Thomas Hardy to compare his sustained argument regarding spiritualism and transcendental motifs in comparison with Sufi cosmology. Moreover, the following discussion also includes a detailed engagement with Lawrence`s correspondence and biographical information of the time when Lawrence was writing his essays and novels which contain transcendental motifs. His correspondence and biographical information suggest he had some direct exposure to Sufi literature in translation. Keywords: mysticism, divinity, holistic vision, physical and spiritual connection, cosmology, transcendental, metaphysics, ontology
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Shukur, Eshqabil, and William Dirks. "The Corpse of a Sufi." World Literature Today 70, no. 3 (1996): 648. http://dx.doi.org/10.2307/40042118.
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Rohmanan, Mohammad. "Konsep Tasawuf Al-Ghazali dan Kritiknya Terhadap Para Sufi (Telaah Deskriptif Analitis)." JASNA : Journal For Aswaja Studies 1, no. 2 (July 2, 2021): 1–16. http://dx.doi.org/10.34001/jasna.v1i2.2206.
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Abstract Tasawwuf is one of the most valuable aspects of Islamic teachings. Al-Ghazali had a great influence on the world of Sufism and the Sufis. His thoughts are used as a reference by Muslim and non-Muslim scientists in the fields of psychology.. In this article, the author tries to discuss the concept of tasawwuf al-Ghazali and his criticisms of the Sufis. This research is a literature study with content analysis of the data that has been collected. The results of this study are: 1. al-Gh azalis tasawwuf is a psychomoral tasawwuf which emphasizes moral development and purification of the soul; 2. Al-Ghazali's criticisms were aimed at Sufis who forgot or were far from the essence of Sufism itself. Keywords: al-Ghazali, Criticism, Ghazali, Islamic Psychology, Psychology, Sufi, Tasawwuf
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Hadisaputraa, Prosmala, Ahmad Yussuf, and Tengku Sarina Aini Tengku Kasim. "Islamic Educational Tradition: Rebuilding Sufi Traditions in Nahdlatul Wathan Madrasas." Online Journal of Research in Islamic Studies 7, no. 1 (April 30, 2020): 17–30. http://dx.doi.org/10.22452/ris.vol7no1.2.
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This article discusses Sufi tradition as an Islamic educational tradition in the Nahdlatul Wathan (NW) madrassas. The article was examined through a literature review supported by interviews and analyzed through a sociological approach. We put the document as primary data, while the results of the interview as secondary data. These documents are works of Shaykh Zainuddin, founder of the NW organization, which houses around 1600 madrassas throughout Indonesia. In addition, we also used documents written by his students. As for the interviews, we carried out with three key informants. We concluded that Sufi rituals as the educational traditions in the NW madrassas are the original traditions of the Sufis which were rebuilt and modified both in terms of practice and material. The emergence of these traditions in two ways. Some of it arises through the bottom, which was traditions that occurred spontaneously, and partly arise through the above, namely a tradition that occurs utilizing being planned, promoted, and emphasized. The process of changing the old Sufi tradition into the NW version is in line with the formulation of the sociologist, Piotr Sztompka. He argues that changing tradition is a necessity, and human psychology always wants to realize its ideas. Besides, the clash between one tradition with another encourages changes in a tradition.
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Hartono, Djoko, Qurrotul A'yun, and Himatul Aliyah. "Existency of Green Coconut Fruit (Cocos nucifera Linn Var. Viridis) as a Sufi Education Media." Journal Intellectual Sufism Research (JISR) 3, no. 2 (May 27, 2021): 8–13. http://dx.doi.org/10.52032/jisr.v3i2.97.
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Every word that is mentioned by Allah in the Qur'an, is related to giving lessons to humans or inviting people to think. In Al-Qur’an, Surah An-Nur:35, explained that the nature of Allah's light in the form of a parable, something that was known to the people at that time, namely the olive tree. Indonesian scholars interpret it as a coconut tree. This research uses literature study method with phenomenological analysis, functionalism analysis and critical analysis . The results are Coconut has an important meaning in Indonesian public belief. People believe that the coconut fruit is a symbol that represents the spiritual life of humans towards the divine. The use of the coconut fruit symbol has been used by Sufi scholars in delivering advice which is full of philosophical meanings. Each part of the coconut fruit has its own meaning representing a spiritual journey to the Divine. Coconut skin and coir as Sharia. The use of green coconut fruit as a medium for Sufi education is expected to provide Sufis with good and easy to understand learning so that Sufis can take the knowledge given by their teachers.
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Henning, Stefan. "History of the Soul: A Chinese Writer, Nietzsche, and Tiananmen 1989." Comparative Studies in Society and History 51, no. 3 (June 26, 2009): 473–501. http://dx.doi.org/10.1017/s0010417509000206.
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In December of 1984, Zhang Chengzhi, a thirty-six-year-old ethnologist from Beijing and an important novelist in contemporary Chinese literature, reached a small village on the loess plateaus of northwestern China. An impoverished farmer, Ma Zhiwen, hosted Zhang during his brief stay and introduced him to the local community of Muslims who practiced Sufism, a form of mystical Islam. Night after night, the Muslim villagers sought Zhang out to tell him about events in the history of their Sufi order, the Zheherenye. Zhang learned that Zheherenye Sufis carefully cultivated historical memories reaching back to the mid-eighteenth century when the order was founded by a Chinese Sufi returned from Yemen. Since then, the order had been led by amurshid, the Arabic word for mentor or spiritual guide. During the last dynasty of the Chinese empire, which fell in 1911, the Zheherenye were often outlawed and clashed repeatedly with the imperial army in regional wars that the Sufis always lost. Interpreting their defeats as martyrdom, the Zheherenye narrated the lives of the successivemurshidin their transmission of oral histories, but also in handwritten histories that were often written in Persian or Arabic.
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Turdiyev, Jahongir. "Motives in Turkic Mi'rajnama." Golden scripts 3, no. 2 (June 1, 2021): 20–33. http://dx.doi.org/10.52773/tsuull.gold.2021.2/hfoo1640.
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The culture of t Muslim county has passed through a number of stages of perfection in its spiritual ascent. Among these stages, the tari-kat (doctrine) of tasawwuf (Sufism) holds a special place, which is con-sidered important in a person's improvement to the status of ikhsan. It is well known that the tarikat of tasawwuf is the path of piety, and the path begins with purification of the soul. This stage in the spiritual development of the region began to be reflected in the arts. As a result, Sufi literature emerged. Sufi views began to take the center stage in literature from the 12th century onwards. The writers of that period mastered the science of tasawwuf thoroughly, and this reflected in their lifestyle and way of life. The works written by them and which have survived the present day also verify this idea. The subject of Isra and Mi‘raj has a special significance in Sufi literature. Many writers have devoted special chapters in their works. In general, the prose and poetry devoted to the events of Isra and Mi‘raj are an integral part of Sufi literature. This article is devoted to the analysis of the motives that underlie the Turkic traditions. It examines the reasons for writing mi‘rajnames in Turkic literature, their structure, and the motifs introduced the basis of reliable sources.
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Rohmana, Jajang A. "Tasawuf Sunda dalam Naskah Asmarandana Ngagurit Kaburu Burit (OR. 7876)." Ulumuna 17, no. 2 (November 8, 2017): 231–58. http://dx.doi.org/10.20414/ujis.v17i2.161.
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The spread of Islam in the Archipelago was closely tied to the roles of Sufi ulama. The circulation of Sufi work in Nusantara proves a strong connection between this region and the Middle East. In West Java, a number of these work expose Sufi teachings in the form of Sundanese Sufi literature, such as the work by Haji Hasan Mustafa. He is considered the greatest Sundanese poet whose work features strong influences of wahdat al-wujud. This paper aims to examine Sundanese Sufism expressed in Mustafa’s work of Asmarandana Ngagurit Kaburu Burit. This study shows that this work contains Sufi’s path that explores the self and its encounters with Supreme Being and the self’s diffusion, where there is no longer existence except the One. Mustafa called his Sufi poetry imperfect suluk because it was written in late afternoon. His work reveals local Sufi accommodation to wah}dat al-wujud in Sundanese language and culture.
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Munandar, Siswoyo Aris. "Sufi dan Perempuan: Studi Gerakan Perempuan Hajjah Naziha Adil al-Haqqani." Refleksi Jurnal Filsafat dan Pemikiran Islam 22, no. 1 (March 11, 2022): 79. http://dx.doi.org/10.14421/ref.2022.2201-04.
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The lack of texts about the contribution of female Sufis, but there are several female Sufis who spread the doctrine and practice of Sufism, namely Rabi'ah and Aishah al-Ba'uniyyah are two big names and female Sufis who prove that women have equal opportunities in attainment of spiritual knowledge. Therefore, writers are interested in female Sufis, especially in Western countries, where so far many writers have focused on female Sufis in the eastern world, therefore it is very interesting to discuss about female Sufis in the West, namely Hajjah Naziha, a female Sufi who has a movement. philanthropy at the international level. This study uses a qualitative descriptive approach and reviews 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 explained that female Sufis namely Hajjah Amina Adil and Hajjah Naziha Adil with their organization called HNCO (Hajjah Naziha Charitable Organization) were involved in philanthropy. The movement has spread its wings to several countries and continues to help the community, especially those who limit the spread of COVID-19.
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Munandar, Siswoyo Aris. "Sufi dan Perempuan: Studi Gerakan Perempuan Hajjah Naziha Adil al-Haqqani." Refleksi Jurnal Filsafat dan Pemikiran Islam 22, no. 1 (March 11, 2022): 79–102. http://dx.doi.org/10.14421/ref.v22i1.3237.
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The lack of texts about the contribution of female Sufis, but there are several female Sufis who spread the doctrine and practice of Sufism, namely Rabi'ah and Aishah al-Ba'uniyyah are two big names and female Sufis who prove that women have equal opportunities in attainment of spiritual knowledge. Therefore, writers are interested in female Sufis, especially in Western countries, where so far many writers have focused on female Sufis in the eastern world, therefore it is very interesting to discuss about female Sufis in the West, namely Hajjah Naziha, a female Sufi who has a movement. philanthropy at the international level. This study uses a qualitative descriptive approach and reviews 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 explained that female Sufis namely Hajjah Amina Adil and Hajjah Naziha Adil with their organization called HNCO (Hajjah Naziha Charitable Organization) were involved in philanthropy. The movement has spread its wings to several countries and continues to help the community, especially those who limit the spread of COVID-19.
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Kazmi, Faleeha Zehra, Farzana Riaz, and Syeda Hira Gilani. "Sufism and Mysticism in Aurangzeb Alamgir's Era." Global Social Sciences Review IV, no. II (June 30, 2019): 378–83. http://dx.doi.org/10.31703/gssr.2019(iv-ii).49.
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Mysticism is defined as a search of God, Spiritual truth and ultimate reality. It is a practice of religious ideologies, myths, ethics and ecstasies. The Christian mysticism is the practise or theory which is within Christianity. The Jewish mysticism is theosophical, meditative and practical. A school of practice that emphasizes the search for Allah is defined as Islamic mysticism. It is believed that the earliest figure of Sufism is Prophet Muhammad (PBUH). Different Sufis and their writings have played an important role in guidance and counselling of people and peaceful co-existence in the society. Mughal era was an important period regarding Sufism in the subcontinent. The Mughal kings were devotees of different Sufi orders and promoted Sufism and Sufi literature. It is said that Aurangzeb Alamgir was against Sufism, but a lot of Mystic prose and poetic work can be seen during Aurangzeb Alamgir's era. In this article, we will discuss Mystic Poetry and Prose of Aurangzeb's period.
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Salamah-Qudsi, Arin. "Remarks on Al-Niffarī's Neglect in Early Sufi Literature." British Journal of Middle Eastern Studies 41, no. 4 (June 10, 2014): 406–18. http://dx.doi.org/10.1080/13530194.2014.884298.
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Harahap, Khoirul Amru. "Hamzah Al-Fansuri: A Figure of Malay-Indonesian Philosophical Mysticism and Sufi Literature." International Conference of Moslem Society 2 (April 23, 2018): 33–42. http://dx.doi.org/10.24090/icms.2018.1847.
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This paper discusses Hamzah al-Fansuri and his mysticsm philosophical thought and his sufi literature. His mysticism philosopical thought was very controversial that it raises debates in in his era. One of the hardest figure that attack his mysticism philosophical thought was Nuruddin ar-Raniri. This sunni’s mysticism figure considered al-Fansuri a deviate mysticism, zindiq and mulhid (heathen). Mysticism concept he practiced was the concept of wahdah al-wujud or known as wujudiyah concept, which is mostly affected by Ibnu ‘Arabi. Al-Fansuri’s Wujudiyah concept is a concept stating that wujud (existency) is essentially one, even though it seems a lot. All things that are seen a lot by the sense organ, actually just appearance of a form of existency, Allah. However, al-Fansuri separated it between intrinsic form and inherent form. Inherent form is actually nothing, it can be fana’ at every time, and it does not exist without an essential being. Even though he practiced wujudiyah concept, he is strongly refused ittihad concept (the united of the sufi with God) and hulul concept (God put a place from the body of someone). Meanwhile, his sufi literature has 6 characteristics: 1. He used authorship markers. 2. He quoted a lot of verses of Quran, hadith, and Arabic words. 3. He put his name and nick name in the end of his poetry ties. 4. He used imageries and metaphorical symbolic. 5. He was clever in joining diction with rhythm in a balanced way. 6. He was clever in joining metaphysics sense, logical and sufi aesthetic in his poems.
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Saliyo, Saliyo. "Manfaat Perilaku Spiritual Sufi Pada Kesehatan Mental dan Well Being Seseorang." Jurnal Studia Insania 6, no. 1 (August 7, 2018): 001. http://dx.doi.org/10.18592/jsi.v6i1.2008.
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The purpose of this article is to know the connection of Sufi spiritual behavior with mental health in the form of well-being performed by the spiritual Sufi path. This article explores Sufi spiritual behavior with regard to mental health in the form of well-being that comes from literature.The method used in this research is qualitative research in the literature review. How to collect research data by researchers by writing, classifying and monitoring subjects of research studies carried out by researchers. Moreover, researchers conducting a survey of data collected related to the subject matter of the research is a spiritual relationship to mental health.The results of the literary research show that mystical spiritual behavior towards mental health, especially in the field of well-being, remains controversial. Sufi spiritual behavior has a positive effect. On the other hand, there are also results that mystic behavior has a negative effect. This incident occurred because of misunderstanding or perception of Sufi teachings, or lack of good guidance for the person in taking the Sufi path.
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Mujahiddin, Anas. "Corak Isyari dalam Tafsir Ruh al-Ma’ani Karya al-Alusi." Ulumul Qur'an: Jurnal Kajian Ilmu Al-Qur'an dan Tafsir 2, no. 1 (May 15, 2022): 111–21. http://dx.doi.org/10.58404/uq.v2i1.97.
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This article aims to find out the isyari style contained in this interpretation of Ru>h al-Ma'a>ni> by Imam al-Alu>si. This article also aims to state that this Ru>h al-Ma'a>ni> interpretation is an isya>ri style interpretation. The methodology used in this article is a literature study, by reviewing and analyzing the literature related to the style of Sufi interpretation, the method of Sufi interpretation, and the interpretation of Ru>h al-Ma'a>ni itself. The finding in this article is that this interpretation of Ru>h al-Ma'a>ni> has a Sufi tendency so that this interpretation is classified into the interpretation of the isya>ri style.
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Fauzan Adim. "Konsep Tasawuf Abdurrahman Al-Tha’alibi dalam Tafsir Al-Jawa>hir Al-H{isa>n fi> Tafsi>r al-Qur’a>n." Jurnal Online Studi Al-Qur an 17, no. 01 (January 25, 2021): 19–40. http://dx.doi.org/10.21009/jsq.017.1.02.
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This article discusses some of the Sufism concepts, al-walayah, al-khalwah, al-dhikr, al-tafakkur and al-tawakkal according to Al-Tha'alibi, Muslim scholar from Algeria in the 8th and 9th centuries in Tafsi>r Al-Jawa>hir al-H{isa>n fi> Tafsi>r al-Qur'a>n. Using the descriptive-analytic method, this literature study found that Al-Tha'alibi in his tafsir in interpreting the verses was influenced by Sufi scholars who supported the Sunni Sufi concept, namely the Sufi way of life guided by al- Qur`an, Hadith, and the journey of life of the Companions and Salaf al-Ummah. As a Sufi and 'a>lim fi> al-di>n, Al-Tha'alibi certainly practiced the Sufi life patterns according to what he believed, namely the Sunni Sufi which was different from the Sufi understanding practiced by the majority of the Algerian population at that time which was considered to have come out of many demands Islam. It is caused by political, economic, and social conditions that are unstable and have a significant impact on the religious life of the Algerian population, especially in the understanding and practice of Sufism.
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Khotijah, Siti, and Inayah Rohmaniyah. "Struktur Epistemologi Tafsir Sufi Perspektif Pieter Coppens." Journal of Islamic Thought and Philosophy 3, no. 1 (June 1, 2024): 79–98. http://dx.doi.org/10.15642/jitp.2024.3.1.79-98.
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This paper explores Pieter Coppens' construction of Sufi interpretation epistemology that dismantles the old knowledge of Sufi interpretation. The general conception of Sufi interpretation lies in the subjectivity of the interpreter. The mystical experience of divinity expressed in the interpretation is said to make the resulting interpretation invalid. However, this opinion is not accompanied by a deepening of Sufism elements in the Qur'an as something interpreted. Less comprehensive studies compartmentalize and tend to authorize the legality of an interpretation. This paper will be elaborated through three questions, namely how the elements of Sufism in the Qur'an according to Coppens, the epistemological structure, and its implications for interpretation. This research is literature research with qualitative method. The results of this study indicate that Sufi interpretation is like any other interpretation, due to its dogmatic and conservative nature. Because of his opinion, he presents the Sufi mufasir's opinion that never comes out of his theological beliefs, and always uses the opinions of previous interpreters to strengthen his interpretation. According to Coppens, a tafsir is considered a 'Sufi' tafsir if it refers to terms such as 'figurative' (ishāra), 'revealing' (kasyf), and 'inward' (bāṭin) to describe its method of interpretation. In addition, Sufi tafsir is also based on visionary experiences that are experimental and mystical in nature.
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Leccese, Francesco Alfonso. "Sufi Glimpses in the Representation of Tolstoy’s Hadji Murat." Eurasian Studies 21, no. 1 (February 2, 2024): 56–66. http://dx.doi.org/10.1163/24685623-20230142.
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Abstract Literature, not infrequently, provides a starting point to learn about the cultural framework of specific historical events. It is the case of Tolstoy’s novel Hadji Murat (published posthumously in 1912). By analysing this work, we can catch a Sufi dimension in the author’s representation of the Caucasian resistance movement, so the novel can be seen as a tool that brings out the hidden Sufi heritage of the Caucasian society. As a matter of fact, the words Sufi or Sufism are never mentioned in the novel, even though, from a peculiar historical prospective, the Sufi characterization of this resistance movement is a well-known fact. Yet, the religious practices of the main characters of the Caucasian resistance described by Tolstoy, as well as some specific Arabic terms related to them, represent a clear, albeit unaware, echo of a Sufi imprinting, through Sufism’s peculiar institutions and religious rituals, on the 19th century Caucasian society.
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GREEN, NILE. "Stories of Saints and Sultans: Re-membering History at the Sufi Shrines of Aurangabad." Modern Asian Studies 38, no. 2 (April 21, 2004): 419–46. http://dx.doi.org/10.1017/s0026749x03001173.
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Encounters between Sufi saints and Muslim rulers have played a long and important role in the textual historical traditions of Muslim South Asia. Historians of the sultanates of Delhi and the Deccan writing in Persian such as Ziya al-din Barani and Abu'l Qasim Firishtah peppered their accounts with such narratives, much to the distaste of their nineteenth century British translators who frequently excised such episodes wholesale. Some of the earliest Sufi literature composed in South Asia, such as the ‘recorded conversations’ (malfuzat) written in the circle of Nizam al-din Awliya of Delhi (d.725/1325), make clear the importance of this topos of the interview between the saint and king. The actual historical nature of such encounters is sometimes difficult to ascertain in view of the didactic and moralizing dimensions to both medieval historiography and Sufi literature in Persian.
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Qasbi, Rachid. "(Re)defining the Dichotomies within Moroccan Sufism." Advances in Social Sciences Research Journal 8, no. 1 (February 2, 2021): 578–88. http://dx.doi.org/10.14738/assrj.81.9563.
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Although marked by diversity, the Moroccan Sufi rituals have been associated with mysterious aspects and reputed for the dichotomy of their different facets. The complexity of this field has intrigued my curiosity to investigate to what extent the type of music deployed can contribute to categorizing Sufi orders. In this context, it is worth exploring how the music is used and for which purposes. Through contrasting samaã to gnawa as major Sufi music genres, this paper sheds light on the duality inherent within the former as an elitist Sufi practice and the latter as its popular counterpart. In support if this, I conduct interviews and focus groups with several Moroccan disciples to further investigate the type of audience they both attract and how the two genres help the disciples to get into the Sufi atmosphere and the desired metaphysical level. By reviewing the literature carried out by Moroccan as well as foreign authors in this field, I also look into how researchers position Sufi activities and whether they approach them with awareness of the dichotomies categorizing the two genres within high and low cultures.
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Gardiner, Noah. "Esotericist Reading Communities and the Early Circulation of the Sufi Occultist Aḥmad al-Būnī’s Works." Arabica 64, no. 3-4 (September 13, 2017): 405–41. http://dx.doi.org/10.1163/15700585-12341455.
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Abstract The Ifrīqiyan cum Cairene Sufi Aḥmad al-Būnī (d. ca 622/1225 or 630/1232-1233) is a key figure in the history of the Islamicate occult sciences, particularly with regard to the “science of letters and names” (ʿilm al-ḥurūf wa-l-asmāʾ). Drawing on textual and manuscript evidence, this paper examines the role of esotericism—religious secrecy and exclusivity—in al-Būnī’s thought and in the promulgation and early circulation of his works in Egypt and environs. It is argued that al-Būnī intended his works only for elite Sufi initiates, and that, in the century or so after his death, they indeed circulated primarily in “esotericist reading communities,” groups of learned Sufis who guarded their contents from those outside their own circles. This tendency toward esotericism, and the eventual exposure of al-Būnī’s texts to a wider readership, are contextualized in relation to broader developments in late-medieval Mediterranean culture.