Relevant bibliographies by topics / Sufi Orders

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

Academic literature on the topic 'Sufi Orders'

Author: Grafiati
Published: 4 June 2021
Last updated: 25 July 2025

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Journal articles on the topic "Sufi Orders"

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Syakur, Abd. "Mekanisme Pertahanan diri Kaum Tarekat." ISLAMICA: Jurnal Studi Keislaman 4, no. 2 (2014): 211. http://dx.doi.org/10.15642/islamica.2010.4.2.211-228.

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Sufi orders have been instrumental in the life of the Sufis as centers for spiritual training and education. In these centers the Sufis can elaborate their ideas, and apply them in real life. In the passages of time however, these orders were no longer considered simply as religious centers but also as social groupings consisting of people committed not only to practice the teaching of their religion but also to get involved in social problems. There are indeed many Sufi orders with different character and upbringing. But as a whole, a Sufi order is mechanism for the spiritual survival of its
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Mohammad Dilshad Mohabbat. "The Sufi Ritual of Zikr: A Historical Study." Social Science Review Archives 2, no. 2 (2024): 2168–76. https://doi.org/10.70670/sra.v2i2.288.

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The aim of the study is twofold: to describe the origin, development and historical importance of Zikr in early period of Islam and to analyze historical emergence of the practice of Zikr to its present form as Sufi ritual with the emergence of Sufism and within different Sufi Orders. The Sufi ritual of Zikr, characterized by the repetitive remembrance of God, stands as a cornerstone of Islamic mysticism. Islam's spiritual side is represented by Sufism. It is a Sufi quest to be near Allah. In order to become closer to Allah, Self-purification is essential and the observance of Zikrleads to pur
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Ahmed ALI, Lecturer Dr Laith. "SUFI ORDERS IN EGYPT 1517 - 1805." RIMAK International Journal of Humanities and Social Sciences 06, no. 02 (2024): 550–68. http://dx.doi.org/10.47832/2717-8293.28.30.

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Dhu al-Nun al-Misri (d. 245 AH / 859 AD) is considered the first to lay the foundations of Islamic Sufism in Egypt, and Sufism derived after him a method of a special, individual nature, until the Ayyubid era when Sultan Saladin al-Ayyubi established the Khanqah of Sa’id al-Sa’da in the year 569 AH / 1173 AD as a stable. Sufism became a social presence with its status and independence through its favor with the state and the endowments allocated to it. Then the Sufi orders coming from Iraq and Morocco began to spread widely in Egypt, the most important of which were the Rifa’iyya, the Qadiriyy
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Yuslia Styawati. "MENGENAL TAREKAT DI DUNIA ISLAM." Jurnal Ilmiah Spiritualis: Jurnal Pemikiran Islam dan Tasawuf 5, no. 1 (2020): 63–86. http://dx.doi.org/10.53429/spiritualis.v5i1.61.

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Sufi orders have been instrumental in the life of the Sufis as centers for spiritual training and education. In these centers the Sufis can elaborate their ideas, and apply them in real life. In the passages of time however, these orders were no longer considered simply as religious centers but also as sufis grouping consisting of people committed to practice the teaching of their religion.This article tries to describes these sufis grouping and their doctrins. Such as Qadiriah, Syadziliyah and Syattariyah.
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Çift, Salih. "Gazzalî Öncesi Mutasavvıfların Hz. Ali ve Ehl-i Beyt'le İlgili Görüşleri." Marife 5, no. 1 (2005): 163–71. https://doi.org/10.5281/zenodo.3343563.

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<b>Ali and Ahl al-Bayt in the Views of Sufis Before Gazzali</b>Sufism has developed as an ascetic tradition in the Umayyads period. However we know little about the earliest appearance of ascetic tendencies in Islam. Later, Ali has been acclaimed as the father of sufism and most of the sufi orders claimed their descent from Ali. According to sufis Ali got his knowledge from the Prophet. On the other hand, until Gazzali's time there was only a few narrations in sufi texts about Ali's high rank.https://www.marife.org/marife/article/view/250
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Rohmawati, Hanung Sito, and Zulkifli Zulkifli. "The Role of Sufi Orders in Social Change in Indonesia: A Systematic Literature Review." Teosofia: Indonesian Journal of Islamic Mysticism 13, no. 2 (2024): 187–212. https://doi.org/10.21580/tos.v13i2.22567.

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Abstract: This research examines the role of Sufi orders in social change in Indonesia. Based on a Systematic Literature Review (SLR) following the PRISMA 2020 guidelines, the study reviews journal articles from Google Scholar. The analysis of 14 articles indicates that Sufi orders in Indonesia play a significant role in various fields: socio-political, educational, philanthropic, economic, personal, and spiritual transformation, as well as da'wa&gt; and religious dissemination. The reviewed articles demonstrate that Sufi orders function as effective agents of social change with adaptive, evol
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el-Aswad, el-Sayed. "SPIRITUAL GENEALOGY: SUFISM AND SAINTLY PLACES IN THE NILE DELTA." International Journal of Middle East Studies 38, no. 4 (2006): 501–18. http://dx.doi.org/10.1017/s0020743806412447.

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Although spiritual realities do not find a place in the explanatory scheme of modern science, they nevertheless play a significant role in the everyday life of people. This article discusses the interrelationship between blood and spiritual genealogies among Sufi orders in the Muslim world in general and in the Nile Delta of Egypt in particular. Contrary to theories of geographic reductionism that highlight the geographical features of the Delta, this research sheds light on the impact of cultural and religious factors, such as regional Sufi orders and related saint cults, on the inhabitation
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Sedgwick, Mark. "Sufi Religious Leaders and Sufi Orders in the Contemporary Middle East." Sociology of Islam 6, no. 2 (2018): 212–32. http://dx.doi.org/10.1163/22131418-00602007.

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This article examines the authority of the Sufi shaykh, which it divides between the esoteric and the exoteric (which includes the social implications of esoteric authority) and analyses with help from Weber. In principle Sufi shaykhs are among the most important leaders of the Sunni faithful. In practice, however, the Sufi shaykh now has much less power and authority than might be expected. This is partly because modern states have, in general, reduced the power of Sufi shaykhs, and because decline in the power of the ʿulamaʾ has included the decline of the power of Sufi shaykhs who are also
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Laskar, Sakir Hossain. "Islam and Sufism in South Asia." ISLAMIC STUDIES 61, no. 3 (2022): 331–43. http://dx.doi.org/10.52541/isiri.v61i3.2430.

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In his Lovers of God: Sufism and the Politics of Islam in Medieval India, Raziuddin Aquil studied the role of Sufis in preaching Islam in medieval South Asia. He saw the preaching of Islam in South Asia as a gradual process. Many Sufi orders preached Islam in South Asia from medieval times. Among these Sufi orders, the Chishtī order caught the attention of many scholars of Islamics. Carl W. Ernst and Bruce B. Lawrence also penned a highly acclaimed work Sufi Martyrs of Love: Chishti Sufism in South Asia and Beyond. While Aquil detailed various practices of the Chishtī order and Chishtī saints’
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Vatchagaev, Mairbek. "The politicization of Sufism in Chechnya." Caucasus Survey 1, no. 2 (2014): 1–9. http://dx.doi.org/10.1080/23761202-00102002.

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The present article analyses the evolution of Sufism in Chechnya. The study of the Sufi community, by one of its members, contributes to an understanding of the changes that took place in Chechen society in the second half of the twentieth century. Particular attention is paid to the integration of Sufi orders into the political system of the Republic. This essay investigates the isolation of Chechen Sufism from the rest of the Sufi world and its reasons, likewise its impact on the formation of a specifically Chechen Sufism. First among studies of North Caucasian Sufism, it raises the issue of
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Dissertations / Theses on the topic "Sufi Orders"

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Spellman, Kathryn Rosemary. "Religion, nation and identity : Iranians in London." Thesis, Birkbeck (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.367944.

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Taffazoli, Parasto. "Khomeini and Sufism : Ayatollah Khomeini’s influence on the oppression against Sufi Orders in the Islamic Republic of Iran." Thesis, Stockholms universitet, Statsvetenskapliga institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-106476.

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Since the 1979 Islamic revolution in Iran many Shia Sufi Orders, who are religious groups that exercise the mystical and spiritual elements of Shia Islam, have been forced to exile due to oppression from the government. The largest Sufi Order, The Nematollahi Soltan Alishahi Gonabadi are still in the country, but are oppressed by the Islamic regime; From an arson attack in central Tehran in 1980; The Iranian government being blamed to have imprisoned 11 members of the Soltan Alishahi Order for peaceful activities in 2013 (HRW, 2013); To the odd arrests and physical abuses of the Order’s member
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Bos, Matthijs Eduard Willem van den. "Mystic regimes an exploration of comparative social development and cultural performance : the Ṣafīʻalīšāhī and Solṭānʻalīšāhī-Neʻmatollāhī Sufi orders in the Pahlavi Dynasty and the Islamic Republic of Iran /". [S.l. : Amsterdam : s.n.] ; Universiteit van Amsterdam [Host], 2000. http://dare.uva.nl/document/56292.

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Buckley, Robert J. "The Halveti-Jerrahi : a Sufi order in modern Turkey." Thesis, Durham University, 1992. http://etheses.dur.ac.uk/1175/.

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Rahma, Awalia. "Sufi order and resistance movement : the Sans̄ưiyya of Libya, 1911-1932." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30206.

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This thesis is a study of the Sanusiyya order, in which particular emphasis is placed on its role as a resistance movement. Based on a survey of the social, economic, religious and political activities of this sufi brotherhood and its involvement in the tribal system of the North Africa during the first three decades of this century, an attempt will be made to identify on the one hand the factors that contributed to the strength of its resistance to Italian invasion, and on the other, the elements that led to its failure. It is argued that its initial success in the resistance benefited from t
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Rahma, Awalia. "Sufi order and resistance movement, the San¢usiyya of Libya, 1911-1932." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ64184.pdf.

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Santos, Delano de Jesus Silva. "O encontro de dois oceanos: a Ordem Sufi Chishti na Índia e o diálogo com as tradições do hinduísmo." Universidade Federal de Juiz de Fora (UFJF), 2017. https://repositorio.ufjf.br/jspui/handle/ufjf/5544.

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Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-08-09T13:07:48Z No. of bitstreams: 1 delanodejesussilvasantos.pdf: 135729870 bytes, checksum: f09e07640964778d2620f484b6a1357b (MD5)<br>Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-08-09T15:00:19Z (GMT) No. of bitstreams: 1 delanodejesussilvasantos.pdf: 135729870 bytes, checksum: f09e07640964778d2620f484b6a1357b (MD5)<br>Made available in DSpace on 2017-08-09T15:00:19Z (GMT). No. of bitstreams: 1 delanodejesussilvasantos.pdf: 135729870 bytes, checksum: f09e07640964778d2620f484b6a1357b (M
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Zito, Alex M. "Prosperity and purpose, today and tomorrow: Shaykh Ahmadu Bamba and discourses of work and salvation in the Muridiyya Sufi order of Senegal." Thesis, Boston University, 2012. https://hdl.handle.net/2144/31633.

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Thesis (Ph.D.)--Boston University<br>This dissertation examines the role of local oral and written sources in understanding belief and practice among followers of the Muridiyya Sufi order of Senegal. To date, scholarship on Muridiyya has tended to look to political and economic dimensions of the movement to explain its historical emergence and continuity. Works which have taken into account the movement's pedagogy and values have often focused on their economic and political implications. The present work examines discourses generated by Murid voices, mainly in the local language ofWolof. It a
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Salmassian, Leyla. "Spirituality and Art Therapy: The Practice of Sufi Zikr, Sufi Meditation Tamarkoz and Art-Making From an Art Therapist’s Lens." Digital Commons at Loyola Marymount University and Loyola Law School, 2017. https://digitalcommons.lmu.edu/etd/298.

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This research examines the effects of a daily, ritualistic, intentional practice of Sufi meditation Tamarzok, Sufi Zikr and art making in the life of a female art therapist graduate student, in a transitional professional and developmental stage of life. The general psychology and art therapy literature were examined to look at contemporary understanding in the integration of spirituality and art in mental health. A lack of information in the art therapy literature prompted the interest in the development of this study to respond to this inquiry. This art-centered research informed by a heuris
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Sedgwick, Mark J. "The heirs of Ahmad Ibn Idris : the spread and normalization of a Sufi order : 1799-1996 /." Bergen : Universitetet i Bergen, 1998. http://catalogue.bnf.fr/ark:/12148/cb375897390.

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Books on the topic "Sufi Orders"

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Puslitbang Lektur dan Khazanah Keagamaan (Indonesia). Muʻtabara ṭarīqas (notable sufi orders) in Indonesian Islam. Kementerian Agama RI, Badan Litbang dan Diklat, Puslitbang Lektur dan Khazanah Keagamaan, 2011.

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Antonina, Zheli︠a︡zkova, and Nielsen J, eds. Ethnology of Sufi orders: Theory and practice : proceedings of the British-Bulgarian Workshop on Sufi Orders, 19-23 May 2000, Sofia, Bulgaria. International Center for Minority Studies and Intercultural Relations, 2001.

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Antonina, Zheliazkova, and Nielsen J, eds. Ethnology of Sufi orders: Theory and practice : proceedings of the British-Bulgarian Workshop on Sufi Orders, 19-23 May 2000, Sofia, Bulgaria. International Center for Minority Studies and Intercultural Relations, 2001.

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Abun-Nasr, Jamil M. Muslim communities of grace: The Sufi brotherhoods in Islamic religious life. Hurst & Company, 2007.

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Doğanay, Eraslan. Anadolu'da yaşayan dergahlar: Sivas, Samsun, Amasya, Tokat, Çorum, Yozgat çevresi dergahları ve tekkeleri. Can Yayınları, 2000.

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Jong, F. de. Sufi orders in Ottoman and post-Ottoman Egypt and the Middle East: Collected studies. Isis Press, 2000.

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Hanīyah, Ḥasan Abū. Sufism and Sufi orders: God's spiritual paths : adaptation and renewal in the context of modernization. Friedrich-Ebert-Stiftung, 2011.

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Draper, I. K. B. A case study of a Sufi order in Britain. University of Birmingham, 1985.

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Mansura, Haidar, Nurul Hasan S. 1921-1993, and Aligarh Muslim University. Centre of Advanced Study in History., eds. Sufis, sultans, and feudal orders: Professor Nurul Hasan commemoration volume. Manohar, 2004.

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author, Demir Abdullah, ed. Arşiv vesikaları ışığında Halveti şeyhi Molla Hasan Bânûkî ve zaviyeleri. Araştırma Yayınları, 2010.

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Book chapters on the topic "Sufi Orders"

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Jordan, David. "New Opportunities for Sufi Orders." In State and Sufism in Iraq. Routledge, 2021. http://dx.doi.org/10.4324/9781003221661-9.

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Ridgeon, Lloyd. "Sufi orders in the medieval period." In Routledge Handbook on Sufism. Routledge, 2020. http://dx.doi.org/10.4324/9781315175348-17.

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Fajrie Alatas, Ismail. "2. A Ḥadramī Sufi Tradition in the Indonesian Archipelago." In Buddhist and Islamic Orders in Southern Asia, edited by R. Michael Feener and Anne M. Blackburn. University of Hawaii Press, 2019. http://dx.doi.org/10.1515/9780824877200-003.

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Muedini, Fait. "Appealing to Sufi Orders and Shrines: The Case of Government Sufi Advocacy in Pakistan." In Sponsoring Sufism. Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137521071_5.

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Van Bruinessen, Martin. "6. Sufi “Orders” in Southeast Asia: From Private Devotions to Social Network and Corporate Action." In Buddhist and Islamic Orders in Southern Asia, edited by R. Michael Feener and Anne M. Blackburn. University of Hawaii Press, 2019. http://dx.doi.org/10.1515/9780824877200-007.

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Florida, Nancy K. "7. Shaṭṭāriyya Sufi Scents: The Literary World of the Surakarta Palace in Nineteenth-Century Java." In Buddhist and Islamic Orders in Southern Asia, edited by R. Michael Feener and Anne M. Blackburn. University of Hawaii Press, 2019. http://dx.doi.org/10.1515/9780824877200-008.

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Ernst, Carl W., and Bruce B. Lawrence. "What is a Sufi Order?" In Sufi Martyrs of Love. Palgrave Macmillan US, 2002. http://dx.doi.org/10.1007/978-1-137-09581-7_2.

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Rozehnal, Robert. "Introduction: Mapping the Chishti Sabiri Sufi Order." In Islamic Sufism Unbound. Palgrave Macmillan US, 2007. http://dx.doi.org/10.1007/978-0-230-60572-5_1.

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Ghani, Kashshaf. "Sufi Rituals across Orders." In Sufi Rituals and Practices. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192889225.003.0005.

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Abstract Traditional approaches to Sufi rituals see these practices as non-permeable and sealed entities that are attached to a specific Sufi order. Sama is traditionally associated with Chishti Sufis, while zikr is considered an integral spiritual practice for Suhrawardi Sufis. The current chapter seeks to complicate the issue by questioning such neat spiritual boundaries, and at the same time thus looking into spiritual exercises as dynamic practices. Towards this end the Suhrawardi approach to sama is discussed through the writings of the earliest Suhrawardi Sufi masters, many of whom recog
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"Established Ṣūfī Orders." In Sufi Institutions. BRILL, 2020. http://dx.doi.org/10.1163/9789004392601_023.

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Conference papers on the topic "Sufi Orders"

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Aslandogan, Y. Alp. "PRESENT AND POTENTIAL IMPACT OF THE SPIRITUAL TRADITION OF ISLAM ON CONTEMPORARY MUSLIMS: FROM GHAZALI TO GÜLEN." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mnsp5562.

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Western analysts of trends in the contemporary Islamic world often overestimate the impact of contemporary Sufi orders and/or underestimate the impact of the spiritual tradition of Islam. Among the elements of the spiritual tradition conducive to religious pluralism is the ‘mirror’ concept: every human is seen as a mirror of God in three aspects: reflecting the at- tributes and names of God as His work of art, reflection through dependence on God, and reflection through actions God commands or commends. Since only the last aspect is vol- untary, every human, regardless of creed, is a mirror of
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Hüseyn, Fərəh. "Two Branches of One Sufi Order: Safaviyya and Khalwatiyya." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201821.

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The history of the Safaviyya and Khalwatiyya Sufi tariqas (brotherhoods), which were established on the basis of Sheikh Zahid Gilani’s sufi school, is discussed in this article. The both tariqas, one of which was established in Ardebil (Southern Azerbaijan) by Shaykh Safi ad-Din Ishaq al-Ardabili, and the another in Shirvan (Northern Azerbaijan) by Shaykh Umar al-Khalwati and Shaykh Seyid Yahya Bakuvi (Shirvani), belonged to the same sufi silsila. This silsila consisting of Zahidiyya-Ebheriyya-Suhrawardiyya sufi tariqas formed the Azerbaijani sufi tradition. These two sufism branches were simi
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Şamıyeva, Həyat. "Khurramism in Sufi System." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201817.

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First of all, we need to overview at the history and essence of Sufism in order to understand the place of the Sufism system and the teaching of Khurramism in this system. “Sufism“ or “tasavvuf“ are essentially of the same meaning. Both terms are used parallel to express the same belief system. Sufism had been a widespread religious-philosophical, mystical moral-ethical thinking and behavior system in the Middle Ages. There are various versions on the origin and essence of this term. The Sufism and the tasavvuf system have had proper and similar features with a number of religions, religious -
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İbrahimova, Ülviyyə. "Şah İsmayıl - şeyxlikdən şahlığa". У 1st International Shah Ismail Khatai Symposium. Namiq Musalı, 2024. https://doi.org/10.59402/ees02202415.

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The founder of this state, known in history as both the Qizilbash state and the Safavid state, Shah Ismail, the head of the Safavid sect, joined the political struggle as a sheikh and became the head of state after achieving his goal. The Safavid order, to which Ismail I belonged, played a major role in the creation of this state, and their main force was the Turkic tribes called the Qizilbash. Gilzalbashism, which began to spread rapidly from the time of Sheikh Junayd, became the main trend during the time of Sheikh Ismail, which protected him from enemy forces and turned him in the eyes of t
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Rəhimli, Gunel. "Şah İsmayıl Xətainin yaradıcılığında Qızılbaş ideologiyasının izləri". У 1st International Shah Ismail Khatai Symposium. Namiq Musalı, 2024. https://doi.org/10.59402/ees02202413.

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In this article, the “Divan” of Shah Ismail Khatai, which collects his poems, is analyzed as a historical source for studying the Qizilbash ideology, and the Sufi - mystical perspectives of the Qizilbash ideology are explored based on various sources. The Safaviye Order, founded by Sheikh Safi al-Din Ishaq in Ardabil in 1300, initially emerged as a Sufi order. Over time, the order shifted its religious orientation, which led to the formation of the Qizilbash ideology. Under this ideology, the Safaviye Order became involved in political processes, eventually leading to the creation of the Safav
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Arslan, Hüseyin Ongan. "Kızılbaş İslam’ı: Aceleci tanımlamalardan kaçınmak ve Divan-ı Hatâʾî’yi bağlamında okumak". У 1st International Shah Ismail Khatai Symposium. Namiq Musalı, 2024. https://doi.org/10.59402/ees02202411.

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This study emphasizes the necessity of analyzing the religious beliefs reflected in the poetry of Shah Ismail Hatâʾî, the founder of the Qizilbash Safavid Empire and the sheikh of the Safavid Sufi order, within the context of late medieval and early modern West Asian Sufi piety and literature. Rather than relying on decontextualized concepts inherited from Western Islamic and Oriental studies, the research advocates for a contextual understanding. The primary objective of this study is to critique (i.) the shortcomings in interpreting Shah Ismail Hatâʾî’s poetry, which serves as a key referenc
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Rahmatia, Rahmatia, and Tommy Christomy. "Sufism On the Buginese Kutika Manuscripts: Tracing the Influence Of Sufi Order In South Sulawesi XIX Century." In Proceedings of the 4th BASA: International Seminar on Recent Language, Literature and Local Culture Studies, BASA, November 4th 2020, Solok, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.4-11-2020.2314152.

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Vayghan, Manizhe Ghodrati. "Yitik hazinenin peşinde: Risale-i Sufiyye-i Safeviyye üzerine değerlendirme." In 1st International Shah Ismail Khatai Symposium. Namiq Musalı, 2024. https://doi.org/10.59402/ees02202401.

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This study deals with the work titled ‘Risale-i Sufiyye-i Safaviyye’. The work was written in Persian prose in the eleventh Hijri century. In this study, the introduction of the Safaviyya sect source, which deals with the principles of the sect of the Safaviyya sect and is not known by the academic circles, has been made. The Sufi aspect of the Safavid State or Ardabil tekke has remained in the background. The reason for this is that there is insufficient information and resources on the manners and manners of the Safavids or Ardabil tekke. The work that is the subject of this study provides s
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Wirajaya, Asep Yudha, Bani Sudardi, Istadiyantha, and Warto. "Representation of the Communication Strategy for the Da’wah of the Sufi Order in Syair Nasihat as an Effort to Strengthen National Unity." In 6th International Conference on Social and Political Sciences (ICOSAPS 2020). Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201219.010.

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10

Elbakidze, Maka, and Irine Modebadze. "The Concepts and Realities of the Eastern Culture in “The Knight in the Panther's Skin”." In XII Congress of the ICLA. Georgian Comparative Literature Association, 2024. https://doi.org/10.62119/icla.2.8415.

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To the present day the research on The Knight in the Panther’s Skin (“Vepkhistqaosani”) in connection with the Eastern Muslim world has been conducted in two main directions: 1. “Vepkhistqaosani” and literature composed in the Muslim world (for example, parallels with Nizami, Ferdowsi, Fakhraddin Gorgani etc.); 2. “Vepkhistqaosani” and the confession of the Muslim faith: this includes the works, which agree or deny the presence of the Muslim understanding of God, world, romantic love and the relationship between men and women in Rustaveli’s Romance. When analyzing the concepts and realities of
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Reports on the topic "Sufi Orders"

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Kenes, Bulent. CasaPound Italy: The Sui Generis Fascists of the New Millennium. European Center for Populism Studies (ECPS), 2021. http://dx.doi.org/10.55271/op0010.

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CasaPound Italy is one of the most interesting and ambiguous populist right-wing extremist groups emerged in Europe. Its supporters say they are not ‘racist’ but are against immigration because of its impact on wages and houses; not antisemitic, but anti-Israel vis-à-vis Palestine; not homophobic, but supporters of the ‘traditional family’. Never before there was in Italy an explicitly neo-fascist group enjoying the strategic viability and the marge of political manoeuvre that was secured today by the CasaPound. Although CasaPound remains substantially marginal from an electoral point of view,
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