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Books on the topic 'Sufi Orders'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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1

The Sufi orders in Islam. New York: Oxford University Press, 1998.

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2

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

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3

Some aspects of the principal Sufi orders in India. Dhaka: Islamic Foundation Bangladesh, 1985.

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4

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

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5

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

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6

Doğanay, Eraslan. Anadolu'da yaşayan dergahlar: Sivas, Samsun, Amasya, Tokat, Çorum, Yozgat çevresi dergahları ve tekkeleri. Cağaloğlu, İst. [i.e. İstanbul]: Can Yayınları, 2000.

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7

Doğu-batı sentezinde bir Paşa-Şeyh-Maarif ailesi: Morevîler. İstanbul: Kaknüs Yayınları, 2011.

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8

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

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9

Mir Saiyid Ali Hamadani and Kubraviya Sufi order in Kashmir. New Delhi: Kanikshka Publishers, Distributors, 2003.

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10

Rasool, Md Gholam. Chishti-Nizami sufi order of Bengal: Till mid 15th century and its socio-religious contribution. Delhi, India: Idarah-i Adabiyat-i Delli, 1990.

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11

Bestower of light: A portrait of Dr. Javad Nurbakhsh, master of the Nimatullahi Sufi order. London: Khaniqahi Nimatullahi Publications, 1999.

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12

Rasool, Md Gholam. Chishti-Nizami sufi order of Bengal: Till mid 15th century and its socio-religious contribution. Delhi, India: Idarah-i Adabiyat-i Delli, 1990.

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13

Mostaccio, Silvia. Osservanza vissuta, osservanza insegnata: La domenicana genovese Tommasina Fieschi e i suoi scritti (1448 ca.-1534). Firenze: L.S. Olschki, 1999.

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14

Pashmīnahʹpūshān: Farhang-i silsilahʹhā-yi ṣūfiyah. Tihrān: Nashr-i Nay, 2008.

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15

Forte, Bruno. Sentieri del deserto: A San Bruno, i suoi figli, novecento anni dopo. Soveria Mannelli (Catanzaro): Rubbettino, 2001.

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16

Buhara Bursa Bosna: Şehirler, sûfîler, tekkeler. İstanbul: Dergâh, 2012.

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17

Friedlander, Shems. The whirling dervishes: Being an account of the Sufi order known as the Mevlevis and its founder the poet and mystic Mevlana Jalalu'ddin Rumi. Albany, NY: State University of New York Press, 1992.

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18

Velikâhyaoğlu, Nazif. Sümbüliyye tarikatı ve Kocamustafapaşa Külliyesi. İstanbul: Çağrı Yayınları, 2000.

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19

1946-, Ansari Ishrat Husain, Qureshi, H. A. (Hamid Afaq), 1945-, and Idarah-i. Adabiyāt-i. Delli, eds. Sufis of Naqshbandia Mujaddidya order: English translation of Maulvi Muhammad Hasan Naqshbandi Mujaddadi's Urdu book Masha,ikh Naqshbandia Mujaddidya. Delhi: Idarah-i Adabiyat-i Delli, 2010.

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20

Aḥmad ibn Muḥammad Ibn ʻAṭāʾ Allāh. The subtle blessings in the saintly lives of Abū al-ʻAbbās al-Mursī and his master Abū al-Ḥasan al-Shādhilī, the founders of the Shādhilī order =: Laṭāʾif al-minan. Louisville, Ky: Fons Vitae, 2005.

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21

Rumi and the whirling dervishes: Being an account of the Sufi order known as the Mevlevis and its founder the poet and mystic Mevlana Jalaluʾddin Rumi. New York: Parabola Books, 2003.

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22

Kabbani, Shaykh Muhammad Hisham. Pearls and coral: Secrets of the sufi way : discourses of Shaykh Muhammad Hisham Kabbani delivered by permission of his master Shaykh Muhammad Nazim Adil Al-Haqqani, world leader of the most distinguished Naqshbandi sufi order, December 1991-January 1993, Ann Arbor, Detroit, London, Los Altos, Montreal, New York City, Oakland, Washington, Woodstock. Fenton, MI: Islamic Supreme Council of America, 2005.

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23

Sufi Saints of Kashmir Sufi Orders in Kashmir. Srinagar Kashmir: Gulshan Books Srinagar, 2017.

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24

Sufi saints of Kashmir: Sufi orders in Kashmir. India: partridge publishers, 2014.

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25

Founders of the Great Sufi Orders (RoutledgeCurzon Sufi). RoutledgeCurzon, 2009.

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26

Sufi Saints of Kashmir: Sufi Orders in Kashmir. Delhi India: Partridge Publishers India, 2014.

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27

Sufi Saints of Kashmir: Sufi Orders in Kashmir. India: Partridge Publishers India, 2014.

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28

Founders of the Great Sufi Orders (RoutledgeCurzon Sufi). RoutledgeCurzon, 2009.

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29

Gray, Henry, and Rob Baker. Sufi orders, lineages, and saints: A comprehensive guide. Fons Vitae, 1999.

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30

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. [Bulgaria]: International Center for Minority Studies and Intercultural Relations, 2001.

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31

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. [Bulgaria]: International Center for Minority Studies and Intercultural Relations, 2001.

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32

Muslim Communities of Grace: The Sufi Brotherhoods in Islamic Religious Life. Columbia University Press, 2007.

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33

Varieties of American Sufism: Islam, Sufi Orders, and Authority in a Time of Transition. State University of New York Press, 2020.

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34

Lawrence, B. B., and C. Ernst. Burnt Hearts: The Chishti Sufi Order in South Asia and Beyond (RoutledgeCurzon Sufi). Curzon Pr, 2002.

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35

Women in Sufism: Female Religiosities in a Transnational Order. Taylor & Francis Group, 2014.

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36

(Naqati), Surayia Gull. Mir Saiyid Ali Hamadani and Kubraviya Sufi Order in Kashmir. Kanishka Publishers & Distributors, 2003.

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37

Paul, Jürgen. The Rise of the Khwajagan-Naqshbandiyya Sufi Order in Timurid Herat. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520294134.003.0004.

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This chapter addresses the question why and how the Khwajagan-Naqshbandi order became the paramount Sufi group in Timurid Herat, so paving the way for the central Naqshbandi role in Afghan society down to the twentieth century. At the beginning of the fifteenth century they came to Herat as outsiders from the Bukhara region with the odds against them. The major factors in their rise to prominence seem to have been their Shari’a-mindedness, their flexibility in ritual practice and mystical training, and their intellectual appeal, particularly for the Timurid ruling elite. Another important factor was the sliding towards Naqshbandi tenets of local shrine shaykhs such as the wealthy Sufi descendants of Ahmad-i Jam. Political support became instrumental in the 1450s when the newly established group around Khwaja Ahrar in Samarqand exercised a notable influence. Since the impact of the Naqshbandiyya on Afghan Islam can hardly be overestimated, this chapter shows its early history before the later chapter by Waleed Ziad turns to its second phase when it won the support of the Afghan Durrani Empire in the eighteenth century.
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38

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. New Delhi: Manohar, 2004.

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39

Junaydi Order In The Deccan. Primus Books, 2013.

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40

Lawrence, Bruce B., and Carl W. Ernst. Sufi Martyrs of Love: The Chishti Order in South Asia and Beyond. Palgrave Macmillan, 2002.

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41

Lawrence, Bruce B., and Carl W. Ernst. Sufi Martyrs of Love: The Chishti Order in South Asia and Beyond. Palgrave Macmillan, 2002.

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42

Wilson, Peter Lamborn. Kings of Love: The Poetry and History of the Ni'Matullahi Sufi Order. Great Eastern Book Co, 1985.

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43

Lipton, Gregory A. Rethinking Ibn 'Arabi. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190684501.001.0001.

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For over a century, Euro-American scholars and esotericists alike have heralded the thirteenth-century Spanish mystic Ibn ‘Arabi (d. 1240) as the premodern Sufi theorist of inclusive religious universalism who claimed all contemporaneous religions as equally valid beyond the religio-political divide of medieval exclusivism. Rethinking Ibn ‘Arabi calls into question this Western image of Ibn ‘Arabi and throws into relief how his discourse is inseparably intertwined with the absolutist vision of his own religious milieu—that is, the triumphant claim that Islam fulfilled, superseded, and therefore abrogated all previously revealed religions. By exploring how Ibn ‘Arabi’s ideas have been read, appropriated, and universalized within the regnant interpretative field of Perennial Philosophy in the study of Sufism, Rethinking Ibn ‘Arabi theorizes Ibn ‘Arabi’s own absolutist conception of universalism in juxtaposition to his contemporary universalist reception. The contours that surface through this comparative analysis trace the discursive practices that inform Ibn ‘Arabi’s Western reception back to eighteenth- and nineteenth-century conceptions of “authentic” religion where European ethnoracial superiority is wielded against a Semitic Other—both Jewish and Muslim. Rethinking Ibn ‘Arabi thus argues that in ironically similar ways to Ibn ‘Arabi’s medieval absolutism, contemporary Western universalist constructions of religious authenticity contain buried orders of politics concealing supersessionist models of exclusivism.
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44

Visionaries of Silence: The Reformist Sufi Order of the Demirdashiya al-Khalwatiya in Cairo. American University in Cairo Press, 2007.

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45

Nurbakhsh, Javad. Masters of the Path: A History of the Masters of the Nimatullahi Sufi Order. 2nd ed. KNP, 1993.

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46

Rothschild, Jeffrey. Bestower of Light: A Portrait of Dr. Javad Nurbakh, Master of the Nimatullahi Sufi Order. Khaniqahi Nimatullahi Publications, 1998.

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47

Rothschild, Jeffrey. Bestower of Light: A Portrait of Dr. Javad Nurbakh, Master of the Nimatullahi Sufi Order. Khaniqahi Nimatullahi Pubns, 1998.

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48

McGregor, Richard J. A. Sanctity and Mysticism in Medieval Egypt: The Wafa Sufi Order and the Legacy of Ibn Arabi. State University of New York Press, 2004.

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49

Constructing Islam on the Indus: The Material History of the Suhrawardi Sufi Order, 1200-1500 AD. University of Cambridge ESOL Examinations, 2016.

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50

Ziad, Waleed. Transporting Knowledge in the Durrani Empire. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520294134.003.0006.

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Until the upheavals caused by the Soviet invasion, the leaders of the Naqshbandi-Mujaddidi Sufi order formed Afghanistan’s religious establishment. How this came about, however, has never been previously ascertained. This chapter examines how Muslim religious knowledge was first transmitted to Afghanistan from India through the lens of Naqshbandi-Mujaddidi Sufi manuals composed in Kabul and Peshawar at the turn of the nineteenth century. The chapter argues that these texts represent a new “handbook” genre, merging mystical theology and praxis. Before the advent of a regional print culture, they served as easily replicable tools enabling the efficient transfer of complex knowledge systems in the form of a regularized curriculum to diverse cultural environments beyond the Afghan Durrani Empire. Drawing from the field of readership studies, the chapter shows how these texts helped foster a uniform yet flexible cosmological and methodological system, which facilitated the exchange of human capital and texts across a vast territory, and absorbed a host of localized practices and institutions.
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