Log in

Relevant bibliographies by topics / Sufi Muslim / Journal articles

To see the other types of publications on this topic, follow the link: Sufi Muslim.

Journal articles on the topic 'Sufi Muslim'

Author: Grafiati

Published: 5 June 2025

Last updated: 15 July 2025

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Sufi Muslim.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Dr. Badshah Rehman та Haroon Ur Rashid. "موقف بإسقاط التكاليف الشرعية عند أقطاب الصوفية: تحلیل نقدی". Al-Qamar 2, № 2 (2019): 15–26. https://doi.org/10.53762/1t97dv84.

Full text

Abstract:

This article discusses the question whether the accomplished Sufis are innocent and are exempted from duties of Sharīʻah? It argues that obligations of Sharīʻah are the same for Sufis and general Muslim community. There are no exceptions to the Sharīʻah rules for Sufis. Details of the forms and the manner of observance of four basic Islamic tenets duties (Imāniāt, Aḥkām, Ibādāt and Akhlāqiāt) enunciated in the Holy Quran, Ḥadīth and the books of Fiqh are identical for all Muslims. Sufis, like other Muslims, have to follow all the relevant commandments. It highlights the point that every Sufi i

APA, Harvard, Vancouver, ISO, and other styles

2

Alam, Sarwar. "Sufism Without Boundaries: Pluralism, Coexistence, and Interfaith Dialogue in Bangladesh." Comparative Islamic Studies 9, no. 1 (2015): 67–90. http://dx.doi.org/10.1558/cis.v9i1.26765.

Full text

Abstract:

Most scholars believe that the majority of the population of Bangladesh embraced Islam through the influence of the Sufis (mystics, holy men). A large majority of Bangladeshi Muslims perceives Sufis as sources of their spiritual wisdom and guidance, viewing Sufi khanqahs [hospices] and dargahs [mausoleums] to be the nerve centers of Muslim society. It has been argued that the greatest achievement of the Sufis of Bengal is the “growth of cordiality and unity between the Hindus and the Muslims.” Yet, Sufism is a contested phenomenon in Bangladesh. Islamic reform movements in the nineteenth and t

APA, Harvard, Vancouver, ISO, and other styles

3

Elius, Mohammad, Issa Khan, Mohd Roslan Mohd Nor, Abdul Muneem, Fadillah Mansor, and Mohd Yakub @ Zulkifli Bin Mohd Yusoff. "Muslim Treatment of Other Religions in Medieval Bengal." SAGE Open 10, no. 4 (2020): 215824402097054. http://dx.doi.org/10.1177/2158244020970546.

Full text

Abstract:

This research analyzes Muslim treatment of other religions in Medieval Bengal from 1204 to 1757 CE with a special reference to Muslim rulers and Sufi saints. The study is based on historical content analysis using a qualitative research design. The study shows the Muslim sultans and Mughals in the medieval period played a vital role in promoting interreligious harmony and human rights in Bengal. In addition, the Muslim missionaries and Sufis served as a force against religious hatred in society. The Muslim sultans and Mughals applied liberal and accommodative views toward non-Muslims. They did

APA, Harvard, Vancouver, ISO, and other styles

4

Cook, Abu Bakr Sirajuddin. "The Role of the Sufi Centre Within the Muslim World." Australian Journal of Islamic Studies 2, no. 3 (2017): 76–86. http://dx.doi.org/10.55831/ajis.v2i3.61.

Full text

Abstract:

For Muslims generally, and Sufis in particular, the Sufi Centre is often the heart of a community across the Muslim world. Known variously as a zawiya, ribat, khanaqah, tekke, and dargah, the development of these institutions shows some historical diversity that has converged into a soteriologically significant place for individual development and congregational worship. In tracking the historical development of these institutions, this paper highlights how the once literal meanings have retained symbolic significance in referencing the functions of a Sufi Centre. There have been some scholarl

APA, Harvard, Vancouver, ISO, and other styles

5

International, Journal of Social Political and Economic Research. "The Contribution of Sufi Saints to the Propagation of Islam and Socio-Culture in Bengal: A Review in the Light of Archaeological Data." International Journal of Social, Political and Economic Research 11, no. 2 (2024): 66–88. https://doi.org/10.5281/zenodo.12590722.

Full text

Abstract:

Centuries before the establishment of Islamic rule in Bangladesh, numerous Sufi saints and dervishes came to this land via merchants. The Sufis were spread over different parts of Bengal and devoted themselves to social service and preaching the religious message in their respective regions. The contribution of Sufis to the society and culture of ancient Bengal is still remembered in the pages of history. Various activities of Sufi saints are also found in archaeological evidence in different parts of Bengal. The present study attempts to review the history of Sufi saints' religious, social, a

APA, Harvard, Vancouver, ISO, and other styles

6

Dulin, John. "Are Salafis and Pentecostals the Same? How Orthodox and Sufi Mediation Practices Shape Responses to Reformism in Gondar, Ethiopia." Northeast African Studies 22, no. 2 (2022): 37–67. http://dx.doi.org/10.14321/nortafristud.22.2.0037.

Full text

Abstract:

Abstract Many Orthodox Christians and Sufi Muslims in Ethiopia put Salafis and Pentecostals in the same category. Because both denounce the intercessory powers of otherworldly figures, like saints and awaliyya, some claim Salafis are “like Pentes.” Some refer to the similar mediation practices of Sufis and Orthodox Christians to paint Pentecostals/Salafis as other, as foreign. This article explores how these discursive parallels play out in practical interactions in Gondar, Ethiopia, a historical center of Ethiopian Orthodoxy with a sizable Muslim minority. In some ways, Orthodox-Pentecostal r

APA, Harvard, Vancouver, ISO, and other styles

7

Norhidayat, Norhidayat. "THE ORIGIN OF WOMEN CREATION IN THE PERSPECTIVE OF SUFI COMMENTARY." Khazanah: Jurnal Studi Islam dan Humaniora 15, no. 1 (2017): 1. http://dx.doi.org/10.18592/khazanah.v15i1.1129.

Full text

Abstract:

Jika sebagian kalangan feminis muslim menolak riwayat hadis yang menyebutkan tulang rusuk sebagai asal-usul kejadian perempuan pertama kali karena secara tidak langsung menyimbolkan posisi sub-ordinasi bagi perempuan, sebagian kaum sufi, justru memanfaatkan riwayat tersebut dalam penjelasan mereka dan memaknainya secara positif. Kaum sufi justru menilainya sebagai simbol saling ketergantungan, cinta kasih, dan keberpasangan antara laki-laki dan perempuan. Penulis dalam tulisan ini menyimpulkan bahwa dalam pandangan kaum sufi, perempuan semenjak awal penciptaannya telah ditakdirkan untuk menjad

APA, Harvard, Vancouver, ISO, and other styles

8

Iqbal, Dr Aamar, Dr Qamar Abbas, and Dr Mazhar Iqbal (Kalyar). "The journalistic and literary services of Editor Sufi Muhammad Ud din, A Critical Analysis." Al-Aijaz Research Journal of Islamic Studies & Humanities 6, no. 1 (2022): 30–35. http://dx.doi.org/10.53575/u4.v6.01.(22)30-35.

Full text

Abstract:

This article aims to investigate the contribution of poet, writer and journalist Malik Muhammad Din Awan. Malik Muhammad Din Awan started his career with poetry with famous poems "Qatta, Rubai and Musalis." He was well known for this Newspaper "Sufi" which explained the Muslim situation in Sub-continent. He also described the British hatred against Muslims through writings in Sufi Newspaper. He tried to awake the Muslims through poetry. He worked in Urdu poetry and prose by writing Khatoon e Jannat, Seerat e Ayesha and Zikar e Habib in which he emphasized the significant role of women in Islam

APA, Harvard, Vancouver, ISO, and other styles

9

Ismoilov, L. E., and I. M. Abrorov. "Features of the Sufi Sheikh's Therapeutic Practice in the Late Medieval Transoxiana." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 49 (2024): 184–91. http://dx.doi.org/10.26516/2073-3380.2024.49.184.

Full text

Abstract:

Miracles and miraculous deeds of the Sufi sheikh (auliyya), performed in various forms and types, are considered one of the important elements in Sufism. They show the Sufi sheikh as the God's chosen one and at the same time his holy nature. A key area of life where the miraculous deeds of a Sufi sheikh is more fully realized is the treatment of sick people from different social strata of the population. While treating their patients Sufi sheikhs did not particularly hide their material or other interests. They were especially intent on the treatment of representatives of the political and eco

APA, Harvard, Vancouver, ISO, and other styles

10

Stjernholm, Simon. "Sufi politics in Britain: the Sufi Muslim Council and the ‘silent majority’ of Muslims." Journal of Islamic Law and Culture 12, no. 3 (2010): 215–26. http://dx.doi.org/10.1080/1528817x.2010.618025.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

GREEN, NILE. "Geography, empire and sainthood in the eighteenth-century Muslim Deccan." Bulletin of the School of Oriental and African Studies 67, no. 2 (2004): 207–25. http://dx.doi.org/10.1017/s0041977x04000151.

Full text

Abstract:

This article examines the relationship between the Mughal colonization of the Deccan during the twelfth/eighteenth century and the development of the Sufi traditions of Awrangabad. Concurrent with the defeat of the Deccan sultanates was a process of re-ordering the sacred Muslim landscape of the Deccan into harmony with the cultural and political values of the region's new elites by the importation of Sufi traditions from the north. As a reflection of the wider cultural make-up of the Mughal world, questions of regional, political and ethnic affiliation were articulated by writers whose own re

APA, Harvard, Vancouver, ISO, and other styles

12

Waskito, Puthut. "Relevansi Ajaran Tasawuf Bagi Kehidupan Muslim di Era Modern." el-Tarbawi 14, no. 1 (2021): 1–24. http://dx.doi.org/10.20885/tarbawi.vol14.iss1.art1.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

13

Makhasin, Luthfi. "Urban Sufism, Media and Religious Change in Indonesia." Ijtimā'iyya: Journal of Muslim Society Research 1, no. 1 (2016): 23–36. http://dx.doi.org/10.24090/ijtimaiyya.v1i1.925.

Full text

Abstract:

In this paper, I contend that Sufism is only preoccupied with initiating new disciples and performing emotive religious rituals. By focusing on Naqshbandi-Haqqani, I argue that Sufi group actively involves in propagating its teaching to the general public. I also argue that Sufi movement actively involves in public campaign, along with other Muslim groups with similar religious outlook, to respond the perceived growing influence of Salafism and political Islamism among Indonesian Muslims. It represents contemporary public face of Sufism and Sufi activism in Indonesia. At the heart of the argum

APA, Harvard, Vancouver, ISO, and other styles

14

Muedini, Fait. "Sufism, Politics, and the Arab Spring." American Journal of Islam and Society 29, no. 3 (2012): 23–41. http://dx.doi.org/10.35632/ajis.v29i3.317.

Full text

Abstract:

This paper examines the role of Sufi individuals and groups in the politics of the Middle East and North Africa during and following the Arab Spring. While some have suggested that Sufis are distant from politics, this paper looks at events in Syria and Egypt, and how Sufis have been active in playing a political role in terms of calls for the dismissal of authoritarian leaders, as well as in the post-regime politics of the states. In the case of Syria, Muhammad al-Yaqoubi has taken a key role in advocating the removal of authoritarian regimes in the name of a democratic state. Similar calls h

APA, Harvard, Vancouver, ISO, and other styles

15

Muedini, Fait. "Sufism, Politics, and the Arab Spring." American Journal of Islamic Social Sciences 29, no. 3 (2012): 23–41. http://dx.doi.org/10.35632/ajiss.v29i3.317.

Full text

Abstract:

This paper examines the role of Sufi individuals and groups in the politics of the Middle East and North Africa during and following the Arab Spring. While some have suggested that Sufis are distant from politics, this paper looks at events in Syria and Egypt, and how Sufis have been active in playing a political role in terms of calls for the dismissal of authoritarian leaders, as well as in the post-regime politics of the states. In the case of Syria, Muhammad al-Yaqoubi has taken a key role in advocating the removal of authoritarian regimes in the name of a democratic state. Similar calls h

APA, Harvard, Vancouver, ISO, and other styles

16

Iqbal, Hafza. "The Digital Sufi Gaze: Between Love, Longing and Locality in COVID Britain." Religions 15, no. 9 (2024): 1131. http://dx.doi.org/10.3390/rel15091131.

Full text

Abstract:

This article examines British Sufi responses to the COVID-19 pandemic within the broader context of Muslim experiences of and reactions to the pandemic. Set within a discussion pertaining to classical and contemporary expressions of Sufism, this article explores Sufi phenomena, including the murshid–murid (Sufi master–novice) dynamic, collective gathering and Sufi gaze (nazar) and whether these phenomena were possible within the inevitable digital environments Sufis were forced into as a result of the COVID pandemic and subsequent lockdowns, experienced in Britain. The author explores Sufi soc

APA, Harvard, Vancouver, ISO, and other styles

17

চৌধুরী, মোহাম্মদ মীর সাইফুদ্দীন খালেদ. "অসাম্প্রদায়িক বাংলাদেশ প্রতিষ্ঠায় সুফি ভাবধারার প্রভাব". Arts Faculty Journal 13, № 18 (2024): 85–96. http://dx.doi.org/10.62296/kop20241318006.

Full text

Abstract:

The Sufi Saints played an important role to preach Islam in Bangladesh as well as South Asia. There are a lot of evidences about Shahaba (Companions of Prophet Sm.) came South Asia and Bangladesh for spreading Islam in the 7th Century. Next Centuries, hundreds of Sufis and their followers came for preaching Islam and spread over across the South Asia. Their excellent characteristics, strong morality, devotion, deep sense of humanity and serve to the poor people attracted non-Muslim people of this region. Generosity, equality and rich Islamic culture inspired local people to embrace new religio

APA, Harvard, Vancouver, ISO, and other styles

18

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

Full text

Abstract:

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

APA, Harvard, Vancouver, ISO, and other styles

19

Gambari, Yusuph Dauda. "A Critical Analysis of the Response of Ilorin Sufi Scholars to Anti-Sufi Uprising in the Seventies in Nigeria." Teosofia: Indonesian Journal of Islamic Mysticism 12, no. 1 (2023): 75–98. http://dx.doi.org/10.21580/tos.v12i1.14504.

Full text

Abstract:

Sufism has been trailed by different criticisms for a long period. Different Muslim communities across the Muslim world have experienced anti-Sufism drives but launched in Nigeria in the seventies as it was inaugurated and coordinated by Shaykh Abubakar Mahmud Gumi, who acted under the guise and influence of Wahhābiyya-Salafiyya. As a result, Sufis across communities started responding by either preaching or writing. Sufi scholars in Ilorin, a border community between the North and South, were among the early responders to anti-Sufism who took to writing. Therefore, this paper is a critical an

APA, Harvard, Vancouver, ISO, and other styles

20

Hasan, In'amul, and Nurwahidin Nurwahidin. "Between Sufism and Marxism: Social Religious Movements in Twentieth Century Minangkabau." ESOTERIK 9, no. 2 (2023): 215. http://dx.doi.org/10.21043/esoterik.v9i2.22948.

Full text

Abstract:

<h2><span lang="EN-US">The Sufi movement in Minangkabau in the 20th century was influenced by Marxism. In some Muslim scholars' views, Marxism could not possibly be in line with Islam. On the ground, Islam and Marxism were able to act in dialectic as a weapon against colonialism that hit the entire Muslim society at the time. In Minangkabau, which has an Islamic view of life, the ideology of Marxism spread rapidly and captured the attention of the public, including the Sufis. To analyze this study uses the theory of social action by Max Weber, which is divided into four types, trad

APA, Harvard, Vancouver, ISO, and other styles

21

Katkova, Irina R. "Sufi Authority in “Post-Modern” Muslim Societies." KALAM 14, no. 1 (2021): 1–14. http://dx.doi.org/10.24042/klm.v14i1.5908.

Full text

Abstract:

While the beginning of the 21st century demonstrated the emergence of various distinctive styles of Sufism, the existing studies of Sufi practice and discourse in various countries across the world illustrate how social modern forms and techniques are now among the conditions of possibility for a great many movements that are concerned to extend the Islamic tradition, traditions of practice and piety. Yet, modern scholarship represents relatively little known area of Sufi leadership tradition as well as the role of shaykh as a mediating agent in Muslim societies. Fulfilling this scientific gap

APA, Harvard, Vancouver, ISO, and other styles

22

Nasidi, Nadir A. "Art-Historical Analysis of Selected Sacred Sufi Paintings in Kano, Nigeria." Al Qalam 40, no. 2 (2023): 113–29. http://dx.doi.org/10.32678/alqalam.v40i2.8171.

Full text

Abstract:

‘Iconoclasm’, which may simply be defined as the destruction of artworks as a result of hatred towards them is a common phenomenon in all the three major Abrahamic desert religions; Judaism, Christianity and Islam. Because Islam frowns at representational art, especially sculptures in the round, many Muslim artists pursue and develop their creativity in the elegant Arabic calligraphic embellishments used to adorn the walls of mosques, palaces and the covers of Islamic books. However, despite the growing nature of iconoclasm amongst mainstream Muslims, the Sufis see no harm in visually and arti

APA, Harvard, Vancouver, ISO, and other styles

23

Temirbayeva, A., T. Temirbayev, K. Tyshkhan, and R. Kamarova. "GENDER ASPECTS OF SUFI PRACTICES IN KAZAKHSTAN AND ABROAD." Adam alemi 90, no. 4 (2021): 142–52. http://dx.doi.org/10.48010/2021.4/1999-5849.15.

Full text

Abstract:

Previously, women have played an important role in the development of Sufism. Sufi tradition recognizes the unity of being, regardless of the gender duality of the world. The recognition of this doctrine contributed to the spiritual development of women in Sufism. Sufi women play an important role in tariqah. The study of the female Sufi experience, as well as the influence that women had on the Sufi worldview and Sufi practice, is not only valuable from a cultural and historical point of view, but also helps to better understand the place and role of women in Muslim society. In this regard, t

APA, Harvard, Vancouver, ISO, and other styles

24

Rizvi, Muneeza. "Sufis, Salafis, and Islamists." American Journal of Islamic Social Sciences 36, no. 3 (2019): 82–86. http://dx.doi.org/10.35632/ajiss.v36i3.623.

Full text

Abstract:

In Sufis, Salafis, and Islamists: The Contested Ground of British Islamic Activism, Sadek Hamid provides a rich history of nearly four decades of Muslim organizing in Britain. Replete with careful typologies and periodizations, the work reflects the author’s intimate grounding in the world of British Islam, and provides a unique insight into the challenges and successes of four trends he describes as the “reformist Islamist Young Muslims UK (YM), the Salafi-oriented JIMAS (Jamiyyah Ihya’ Minhaj as Sunnah)...the radical pan-Islamist movement Hizb ut-Tahrir, and the neo-Sufi Traditional Islam Ne

APA, Harvard, Vancouver, ISO, and other styles

25

Rizvi, Muneeza. "Sufis, Salafis, and Islamists." American Journal of Islam and Society 36, no. 3 (2019): 82–86. http://dx.doi.org/10.35632/ajis.v36i3.623.

Full text

Abstract:

In Sufis, Salafis, and Islamists: The Contested Ground of British Islamic Activism, Sadek Hamid provides a rich history of nearly four decades of Muslim organizing in Britain. Replete with careful typologies and periodizations, the work reflects the author’s intimate grounding in the world of British Islam, and provides a unique insight into the challenges and successes of four trends he describes as the “reformist Islamist Young Muslims UK (YM), the Salafi-oriented JIMAS (Jamiyyah Ihya’ Minhaj as Sunnah)...the radical pan-Islamist movement Hizb ut-Tahrir, and the neo-Sufi Traditional Islam Ne

APA, Harvard, Vancouver, ISO, and other styles

26

Dewi, Subkhani Kusuma. "The Expressions of Indonesian Muslims in Performing the ʿUmrah Pilgrimage to Mecca". Islamic Studies Review 2, № 2 (2023): 183–216. http://dx.doi.org/10.56529/isr.v2i2.209.

Full text

Abstract:

Minor Islamic pilgrimages (ʿumrah) are increasingly being studied as part of commodified pilgrimages in the age of trade and tourism. This relatively modern construction has restricted researchers’ understandings of practices like pilgrimages to the graves of saints. This article compares two imagined Indonesian Muslim religio-cultural communities performing ʿumrah, utilizing a hybrid ethnography method to obtain data. The paper is structured in two sections. Firstly, it discusses how traditionalist Muslims understand ʿumrah as a means of maintaining the authority of the teachings of Sufi ʿula

APA, Harvard, Vancouver, ISO, and other styles

27

Ismoilov, L. E., and R. T. Yuzmukhametov. "Some Features of the Mysterious Invisible World of Sufism." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 37 (2021): 138–45. http://dx.doi.org/10.26516/2073-3380.2021.37.138.

Full text

Abstract:

The article is devoted to the reflection of the theme of dreams in Sufi writings, mainly manakibs (Lives of Saints), relating to the Middle-Age Transoxiana. Sufism is the earliest form of the spread of the Islamic faith in the world. Sufism has absorbed both some elements of the Qur'anic teachings, and many popular beliefs associated with the belief in supernatural forces. Sufis are people who dedicated their lives to the knowledge of God through various spiritual practices, one of which is, for example, the interpretation of dreams. In these dreams there are various images that are interprete

APA, Harvard, Vancouver, ISO, and other styles

28

Denise Adrian. "Resiliensi Muslim Ditinjau Dari Perspektif Psikologi Tasawuf." Jurnal Budi Pekerti Agama Islam 2, no. 5 (2024): 322–29. http://dx.doi.org/10.61132/jbpai.v2i5.569.

Full text

Abstract:

This research employs a literature review method aimed at exploring the development of resilience and how Sufi psychology can strengthen individual resilience. The findings indicate that one of the primary factors in Muslim resilience, according to Sufi psychology, is deep faith. Spiritual practices such as dhikr and prayer, along with social support from the community, play a crucial role in building mental and emotional resilience. The implications of this study suggest that integrating Sufi values into strategies for dealing with adversity can provide valuable guidance for Muslim individual

APA, Harvard, Vancouver, ISO, and other styles

29

DeWeese, Devin. "Mapping Khwārazmian Connections in the History of Sufi Traditions." Eurasian Studies 14, no. 1-2 (2016): 37–97. http://dx.doi.org/10.1163/24685623-12340017.

Full text

Abstract:

The history of Sufi traditions in Khwārazm reveals patterns of development that broadly correlate with patterns and alignments evident in the region’s social, political, and economic history; this is not unexpected, of course, but this correlation provides a convenient vantage point from which to explore Khwārazmian Sufi traditions, and it also lends significance to the literary and folkloric legacies of those traditions, which can illuminate aspects of Khwārazmian history for periods otherwise poorly represented in written sources. The present study offers a broad outline of Sufi activity in

APA, Harvard, Vancouver, ISO, and other styles

30

Abbink, Jon. "Muslim Monasteries? Some Aspects of Religious Culture in Northern Ethiopia." Aethiopica 11 (April 26, 2012): 117–33. http://dx.doi.org/10.15460/aethiopica.11.1.151.

Full text

Abstract:

This paper presents some preliminary observations on Sufi Muslim shrines or retreats in the Ethiopian Wällo region, places where local Muslim holy men or ‘saints’ lead the faithful and act as religious mediators and advisors. Some of these retreats of Sufi Muslims have a ‘monastic’ character, and allow males and females a life of reflection and devotion to God. An obvious parallel with Christian monasteries presents itself, referring to a partly shared religious culture. Some reflections on the extent and nature of this similarity are made, and the need for a fresh approach to the study of rel

APA, Harvard, Vancouver, ISO, and other styles

31

Rohmanan, Mohammad. "Konsep Tasawuf Al-Ghazali dan Kritiknya Terhadap Para Sufi (Telaah Deskriptif Analitis)." JASNA : Journal For Aswaja Studies 1, no. 2 (2021): 1–16. http://dx.doi.org/10.34001/jasna.v1i2.2206.

Full text

Abstract:

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 s

APA, Harvard, Vancouver, ISO, and other styles

32

Ajmal, Rahat, та Farwa Iftikhar. "برصغیر کی عربی کتب تصوف کا تعارفی جائزہ An Introductory Review of Subcontinent Arabic Sufism Books". Al-Wifaq 5, № 1 (2022): 159–80. http://dx.doi.org/10.55603/alwifaq.v5i1.u10.

Full text

Abstract:

Self-purification, morality, and mysticism are listed in those topics of the educational world, on which the books of Muslim scholars achieved a worldwide reputation. On one hand, these books have revolutionized the lives of Muslims whereas, on the other, there is also a huge number of non-Muslims who benefit from the books of Muslim scholars and intellectuals. These are undoubtedly honourable assets of the Islamic nation. No one can deny the effects and amendments caused to the hearts and minds of inhabitants of the Indo-Pak Sub-continent because of the teachings of Sufis. It is an undeniable

APA, Harvard, Vancouver, ISO, and other styles

33

Mahyuddin, M. Khairi. "The Position of Naqshabandi Order in The Islamic Law by Shaykh Islam Wan Sulaiman Wan Sidek (D.1354h/1935m)." Teosofia 9, no. 2 (2020): 129–48. http://dx.doi.org/10.21580/tos.v9i2.7686.

Full text

Abstract:

Sufi Order in the Malay World at 19thcentury is misunderstood as deviant teaching from Islam by some of Malay Muslim society. Reflecting on this, Wan Sulaiman bin Wan Sidek, a shaykh Islam and Malay Sufi scholar at 19th, he played a crucial role in clarifying this issue properly in his Malay Jawi script epistles, namely Fakihah Janiyyah fi Bayan Ma’rifah al-Ilahiyyah al-Mutabaqah Li’ayan al-Shari’ah al-‘Aliyyah and Mizan al-‘uqala wa al-Udaba’. However, some studies from contemporary Malay contested his Sufi's thought, particularly Naqshabandi Order’s position in Islamic law. This study aims t

APA, Harvard, Vancouver, ISO, and other styles

34

Elsässer, Sebastian. "Sufism and the Muslim Brotherhood: Ḥasan al-Bannā’s wird and the Transformation of Sufi Traditions in Modern Islamic Activism". Oriente Moderno 99, № 3 (2019): 280–305. http://dx.doi.org/10.1163/22138617-12340221.

Full text

Abstract:

Abstract Scholarship on the Muslim Brotherhood has often commented on its initial connection with Sufism. However, the question of how and why Sufism matters in the fully established Muslim Brotherhood movement has so far gone unanswered. This article gives a detailed account of the Sufi elements adopted into Muslim Brotherhood activism by its founder, Ḥasan al-Bannā (1906-1949). It analyses their function, especially their important role in the education of recruits as they become members of a hierarchical organisation based on the ‘family system’. Among the Sufi practices and ideas relevant

APA, Harvard, Vancouver, ISO, and other styles

35

Henning, Stefan. "History of the Soul: A Chinese Writer, Nietzsche, and Tiananmen 1989." Comparative Studies in Society and History 51, no. 3 (2009): 473–501. http://dx.doi.org/10.1017/s0010417509000206.

Full text

Abstract:

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 rea

APA, Harvard, Vancouver, ISO, and other styles

36

Isa, Kabiru Haruna. "A history of ‘Yan haƙiƙa, a revisionist Islamic group in northern Nigeria." Africa 92, no. 5 (2022): 780–97. http://dx.doi.org/10.1017/s0001972022000626.

Full text

Abstract:

Abstract‘Yan haƙiƙa are a Sufi group that has come to prominence in the second decade of the twenty-first century in northern Nigeria, with a significant following in Kano. Although members of the group perceive themselves to be bona fide followers of the path of Shaykh Ibrahim Niasse (Senegalese Islamic scholar and founder of Tijaniyya-Ibrahimiyya), they are considered by Sunni Muslims (both Salafis and Sufis) as a heretical faction. The basic ideology of this group is that Niasse Allah ne (Niasse is God); they also apotheosize their members. Their ideology stems from the concepts of Wahadat

APA, Harvard, Vancouver, ISO, and other styles

37

Dressler, Markus. "Sufism in the West." American Journal of Islam and Society 24, no. 3 (2007): 121–23. http://dx.doi.org/10.35632/ajis.v24i3.1533.

Full text

Abstract:

This edited volume, along with David Westerlund’s edited Sufism in Europeand North America (RoutledgeCurzon: 2004), are pioneering works, sincethe systematic study of this topic is still in its infancy. Its introduction andnine chapters bring together anthropological, historical, Islamicist, and sociologicalperspectives on questions of identity as regards Sufism’s doublemarginalization within a non-Muslim majority environment and within thebroader Islamic discourse. The Sufis’ need to position themselves againstand reconcile themselves with a variety of others causes western Sufis toemploy a f

APA, Harvard, Vancouver, ISO, and other styles

38

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

Full text

Abstract:

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

APA, Harvard, Vancouver, ISO, and other styles

39

Ismoilov, L. E. "Features of Family and Marriage Relations in Late Medieval Transoxiana (Maverannahr) Sufism." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 47 (2024): 171–78. http://dx.doi.org/10.26516/2073-3380.2024.47.171.

Full text

Abstract:

The article highlights the issue of the institution of the family and family and marriage relations in the late medieval Transoxiana (Maverannahr) narrative sources in the Lives of Muslim saints (manakibs) of the 16th century. In the late medieval period, despite the relative predominance of asceticism, in most cases, family ties began to play an important role in the life of the Sufis. However, strict adherence to the family spiritual heritage was not always respected by successors. Due to the peculiarities of the perception of life by Sufis, the death of one of the children of a Sufi could b

APA, Harvard, Vancouver, ISO, and other styles

40

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

Full text

Abstract:

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

APA, Harvard, Vancouver, ISO, and other styles

41

Shikhaliev, Shamil Sh. "MODELS OF MUSLIM PERSONALITY IN CONTEXT OF SUFISM IN DAGHESTAN (17TH - 19TH CENTURIES)." History, Archeology and Ethnography of the Caucasus 20, no. 4 (2024): 791–802. https://doi.org/10.32653/ch204791-802.

Full text

Abstract:

This article examines how the history of Sufism in Daghestan might be written through the prism of time-specific behavioral models that characterize the ideal type of Muslim. Based on the analysis of a large number of manuscripts in private and public collections, four main models can be distinguished between the 17th and 19th centuries. The first of them is characterized by a deep immersion in ethical norms in conjunction with rituals. The second model paid close attention to issues of esotericism and occult knowledge. Third model, while not being Sufi, is nevertheless considered in this arti

APA, Harvard, Vancouver, ISO, and other styles

42

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 (2024): 7–26. http://dx.doi.org/10.51331/a040.

Full text

Abstract:

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 th

APA, Harvard, Vancouver, ISO, and other styles

43

Badaruddin, Faudzinaim. "Tuhfah al-Mursalah ila Ruh al-Nabiy as the Source of the Doctrine Seven Grades of Being in the Malay-Indonesian Archipelago." Teosofia 10, no. 1 (2021): 59–74. http://dx.doi.org/10.21580/tos.v10i1.8580.

Full text

Abstract:

The doctrine of seven grades of Being (Martabat Tujuh) has been widely known to be a sufi interpretation of God’s Oneness (al-Tawhid). It originated in the subcontinent of India in the early seventeenth century. The doctrine was later introduced in Aceh and gained popularity among the Malay sufi authors and practitioners until the present day. Amid its wide acceptance, the teaching has long been considered by many scholars to be incompatible with the Islamic principle teachings of God’s Unity. The purpose of this article is to give an insight into the background of the writing of the Tuhfah al

APA, Harvard, Vancouver, ISO, and other styles

44

Khodamoradi†, Soraya. "Indo-Muslim Interactions in the Mojaddedi Tradition: Observations on ʿAndalib’s Nāla-ye ʿAndalib". Journal of Persianate Studies 17, № 1-2 (2024): 90–118. https://doi.org/10.1163/18747167-bja10047.

Full text

Abstract:

Abstract Sufism in South Asia has enjoyed a rich heritage of interactions with Indian cultures, religions, and learned traditions. Sufis have continuously exchanged ideas and practices with adherents of Indian religions, as well as reactionary trends opposing such discourse. The reformist Sufi Mojaddediyya (“Renewal”) movement, founded by Ahmad Serhendi (1564–1624), with its call for a return to a pure Islam, is a remarkable example of such anti-hybridization dynamics. “Pure” refers, among other meanings, to a kind of Islam that is stripped of religious innovation (bedʿa), including non-Muslim

APA, Harvard, Vancouver, ISO, and other styles

45

Rais Ravkatovich, Suleymanov. "The Sufi Jamaat «Ismail aga» in the Territory of the Volga Region: Appearance, Distribution, Social Attitude." Islamovedenie 11, no. 4 (2020): 40–46. http://dx.doi.org/10.21779/2077-8155-2020-11-4-40-46.

Full text

Abstract:

The article deals with the investigation of religious revival processes, observed in the post-Soviet period. The process of religious revival took place among the Muslims on the territory of the Volga region, accompanied by the emergence of new religious movements of Islamic origin, many of which had their spiritual centers in the Middle East. It is stated that alongside the emergence of Salafi groups, recognized as extremist and terrorist or-ganizations in the 2000s, the followers of various Sufi jamaats from Turkey also appeared – Ismail Agha is supposed to be one of the most pronounced. The

APA, Harvard, Vancouver, ISO, and other styles

46

Fattah, Ahmed Abdel, and Mary Eddy-U. "What Do Sufi Muslim Leaders Think About Visitors at Their Sacred Sites? A Research Need." Tourism Review International 23, no. 3 (2020): 165–71. http://dx.doi.org/10.3727/154427219x15773977783056.

Full text

Abstract:

The existing studies on Islamic tourism lack consideration of a particular form of Islamic practice, Sufism or "Islamic mysticism," which is seen as a more moderate and apolitical form of Islam in the West. The Sufi sheikhs' perceptions towards visitors at their sacred sites remain underresearched. This is despite the fact that Sufi religious sites exist throughout a number of African and Asian countries, providing pilgrimage sites and retreat centers for both Muslim visitors and those of other faiths. Although a number of academic studies examine the host/guest relationship at different sacre

APA, Harvard, Vancouver, ISO, and other styles

47

Yusdani, Yusdani, Hujair AH Sanaky, Edi Safitri, Imam Machali, and Muhammad Iqbal Juliansyahzen. "Yogyakarta Urban Middle-Class Sufism: Economic, Political and Cultural Networks." Ulumuna 23, no. 2 (2020): 266–93. http://dx.doi.org/10.20414/ujis.v23i2.342.

Full text

Abstract:

The phenomenon of strengthening religious activity in the urban middle-class society in Yogyakarta Special Region in the last decade has been remarkable. The shift from the traditional Sufism to the model of piety associated with this middle-class Sufism further reinforce the middle class's religiosity. This study focused on the problem of the middle-class Muslim community when involving in Sufi practices. Through an in-depth interview with Sufi members and observation on their Sufi practice, this study shows that the urban middle-class Sufism pattern in Yogyakarta places emphasis on aesthetic

APA, Harvard, Vancouver, ISO, and other styles

48

Mutawalli, Mutawalli. "Pemikiran Teologi Sufistik Syaikh Al-Akbar Ibn ‘Arabî." Ulumuna 14, no. 2 (2010): 271–98. http://dx.doi.org/10.20414/ujis.v14i2.218.

Full text

Abstract:

In any discourse of religion, the existence of God is central because God is the ultimate Being, from whom all creatures come to exist. However, religious perceptions of God have never been unified. In Islam, especially Sufis believe that God is present in all creatures because they are regarded to be the manifestation of God. This stance leads to a divinely-dominated view. This Sufi perception deviates from the maintream thought of Muslim who reject such a view since it reflects pantheism. As the view is common in Sufism, Ibn Arabi, one of the greates Sufi, holds the similar view and introduc

APA, Harvard, Vancouver, ISO, and other styles

49

Mustapha Balogun Solagberu, Abdur-Razzaq. "Nana Asma'u." ISLAMIC STUDIES 60, no. 4 (2021): 399–409. http://dx.doi.org/10.52541/isiri.v60i4.1846.

Full text

Abstract:

Nigeria has continued to produce many women who are recognized as great scholars. One of such women was Nana Asma’u (d. 1864), the daughter of Usman dan Fodio (d. 1817). She was a Sufi woman scholar of Qādiriyyah order, who lived a life of emulation in many respects. She had a remarkable influence on the people of her age, rather her impact on different aspects of human life continued to be felt in society. This article examines her life and her contribution to the sociopolitical, economic, and educational progress of her people. The objective of the research is to draw attention to the life a

APA, Harvard, Vancouver, ISO, and other styles

50

Cole, Juan. "Sufi Commentaries on a Quranic Peace Verse." Journal of Pacifism and Nonviolence 2, no. 2 (2024): 213–32. http://dx.doi.org/10.1163/27727882-bja00024.

Full text

Abstract:

Abstract Qur’ān 41:33–35 instructs that believers should return the greater or greatest good for acts of evil, and the commentators recognize that it is a counsel to nonviolence on the part of individuals. It is one of a series of peace verses in the Muslim scripture. The place of these ethical commandments in Muslim traditions has been little studied in the Western academy. This article focuses on prominent thinkers of Nishapur and Shiraz who laid the foundations for classical Sufism. The indigenous Muslim roots of Sufism and its tie to formal Islamic texts are increasingly underlined by sch

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!