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Journal articles on the topic 'Sufi Orders'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

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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3

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> 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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Taufik, Zulfan, and Muhammad Taufik. "Mediated Tarekat Qadiriyah wa Naqshabandiyah in the Digital Era: An Ethnographic Overview." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 22, no. 1 (2021): 35. http://dx.doi.org/10.14421/esensia.v22i1.2511.

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This article examines how Tarekat Qadiriyah wa Naqshabandiyah (TQN) utilizes online media to strengthen its existence. As an integral part of the Islamic revival in Indonesia, Sufi orders (tarekat) are facing remarkable challenges and opportunities in maintaining their existence in the digital era. Nevertheless, previous studies observed Sufi orders as a traditional community that would be exterminated by the pace of modernization and globalization. This article argues that Sufi orders may survive in the internet of things era, contrary to preceding discourses. Based on ethnography research, b

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Jung, Sejin, and Songwoong Kwak. "Religious Ideas and Practice in Sufi Orders." Voprosy filosofii, no. 6 (June 2019): 206–13. http://dx.doi.org/10.31857/s004287440005428-5.

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Suyuti, Machmud. "Validity Of Hadith Ru‘yah ‘Al-Ṣādiqah: Implementation of Hadith Exegesis in the Encounter of Sufi Order Guides with Prophet Muhammad SAW through Dreams". Jurnal Kajian Manajemen Dakwah 5, № 2 (2024): 110–31. http://dx.doi.org/10.35905/jkmd.v5i2.6547.

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This article examines the significance of the Qur'an and Hadith as fundamental sources of Islamic teachings, focusing specifically on the concept of ru‘yah ‘al-ṣādiqah (true dream) within the context of Sufi orders. The Hadith, serving as an explanation of the Qur'an, plays a critical role in comprehensively understanding Islamic teachings. This research particularly highlights the importance of syarḥ al-ḥadiṡ bi al-ḥadiṡ, the practice of interpreting one Hadith with another, to understand the concept of ru‘yah ‘al-ṣādiqah. In the realm of Sufi orders, ru‘yah ‘al-ṣādiqah is interpreted as a me

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Khamami, Akhmad Rizqon. "Tasawuf Tanpa Tarekat: Pengalaman Turki dan Indonesia." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 6, no. 1 (2016): 1–28. http://dx.doi.org/10.15642/teosofi.2016.6.1.1-28.

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This article seeks to display a development of sufi without t}arîqah in two countries, namely Turkey and Indonesia. In spite of the banning of sufi orders in Turkey, hitherto Sufism lingers in the Republic. Several sufi orders work in silent, but they do make contribution on the socio-political sphere of Turkey. On the other side, some Turkish sufi practitioners transform themselves into sufi without ṭarîqah as an adaptation to the secular state’s strict policy on religion, such those as Bediuzzaman Said Nursi dan Fethullah Gülen. In Indonesia, Sufism has arisen conspicuo-usly among the Salafi

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Ahmed, Zahid. "Sufi Revivalism in South Asia: A Study of the Role of Pir Syed Jamaat Ali Shah." Qlantic Journal of Social Sciences 4, no. 4 (2023): 225–31. http://dx.doi.org/10.55737/qjss.117945005.

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The Naqashbandiyya is the most outstanding of the Sufi orders in India. Its foundation is attributed to Bahauddin Naqashband, a resident of the town Naqashband, situated near Bokhara. It was developed by Ahmad Ata Yaswi (d. 1116 A.D.). The order was established in India by Muhammad Baqi Billah (1536-1603 A.D.) in the reign of Mughal Emperor Akbar (1556-1605 A.D.). The order was further popularized by the great Indian Naqashbandi Sufi, Shaikh Ahmad Sirhindi (d. 1624) in the 17th century. The present study analyses the religious and social services of Pir Syed Jamaat Ali Shah (b. 1841- d. 1951),

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Fakhriati, Fakhriati. "FROM KONYA TO NUSANTARA: RUMI’S SUFI DIASPORA IN PIDIE, ACEH, INDONESIA." Jurnal Ilmiah Islam Futura 20, no. 2 (2020): 153. http://dx.doi.org/10.22373/jiif.v0i0.5841.

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Rumi’s Sufism has not only flourished in Turkey, where the sufi was born, but also in many other far-flung world regions such as Nusantara. Its worldwide success invites many questions, for example, the reasons for its ability to attract both Muslims and non-Muslims. In Pidie, Aceh, Indonesia, one of its popular aspects is the sema ritual dance, which has spread to other Aceh sufi orders (tariqa), especially the Naqshbandi sufi order. This dance is an adaptation of foreign teaching and performance to local context in the location of the study, the village of Lampôh Saka in Pidie. Aceh’s sufi o

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Auer, Blain. "The Origins and Evolution of Sufi Communities in South Asia Revisited." Journal of Sufi Studies 8, no. 1 (2020): 30–49. http://dx.doi.org/10.1163/22105956-12341314.

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Abstract This article offers a reevaluation of studies on the origins of Sufism in South Asia. Generally, scholars have pointed to the thirteenth century as the genesis of Sufi orders in Northern India. However, this period supplies no textual evidence to support this claim. The vague picture of the thirteenth century is one of individual shaykhs unattached to specific Sufi orders or distinct religious teachings. By contrast, in the fourteenth century there is a wealth of Sufi textual sources available in the genres of malfūẓāt, letters and biographical texts that seek to institutionalize Sufi

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Nasidi, Nadir A. "Some Biographical Notes on Artists of Sacred Sufi Painting in Kano, Nigeria." Journal of West African History 9, no. 2 (2023): 1–20. http://dx.doi.org/10.14321/jwestafrihist.9.2.0001.

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Abstract The Sufi Islamic leader, Sheikh Ibrahim Niass first came to Kano in 1937. His repeated visits paved the way for the development of Sufi artists in Kano. Through their representational art, they celebrate the various Sufi saints, particularly those of the Qādiriyyah and Tijjāniyyah Sufi orders. This article puts the growth of Sufi representational art in the context of the history of Tijjāniyyah Islam in Kano by examining the biographies and works of six Kano artists and their sacred Sufi painting, from the 1980s to the present day. This article concludes that paintings of Sufi saints

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Rakhmanova, Odinaxon. "Sufi orders during the formation of the kokand khanate." Asian Journal of Multidimensional Research (AJMR) 9, no. 11 (2020): 151–56. http://dx.doi.org/10.5958/2278-4853.2020.00316.x.

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van Bruinessen, Martin. "Studies of Sufism and the Sufi Orders in Indonesia." Die Welt des Islams 38, no. 2 (1998): 192–219. http://dx.doi.org/10.1163/1570060981254813.

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Paonessa, Costantino. "L’après 2013 des confréries soufies égyptiennes : allégeance au pouvoir, dissensions internes et « renouveau du discours religieux »." Social Compass 66, no. 3 (2019): 352–65. http://dx.doi.org/10.1177/0037768619856294.

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This article discusses the role of some Sufi orders and some of their sheikhs who are members of the Higher Council of Egyptian Sufi Brotherhoods in the project to ‘renew religious discourse’ (tajdīd khitab al-dīnī) launched by President al-Sissi in 2015. In particular, it raises the question of the extent to which contemporary Sufi ulemas reclaim concepts belonging to the Islamic mystical tradition, such as that of tajdīd (renewal), in order to adapt it to the needs of the country’s political agenda. Finally, based on the case of the al-’Azamiya brotherhood, this article aims to question the

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Fayyaz, Fatima. "Rūmī and Chishtī Mystics in the Subcontinent (18th Century to present)." Pakistan Journal of Historical Studies 6, no. 1-2 (2021): 1–28. https://doi.org/10.2979/pak.00001.

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ABSTRACT: From the eighteenth century onwards, Rūmī’s Ma ṡ navī significantly influenced the Chishtī Silsilah, one of the most popular mystic orders of the subcontinent. Biographies, discourses, treatises, and other writings of Chishtī Sufis reveal how Ma ṡ navī was integrated into theological and mystical debates within Chishtī ḳhānqāhs. The shared emphasis on the centrality of the pīr (spiritual guide) in both Rūmī’s mystical ideology and Chishtī Sufism allowed Chishtīs to frequently quote Ma ṡ navī in their discussions. Leading Chishtī figures referenced Ma ṡ navī’ s verses to support their

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Salati, Marco. "A Legal Dispute Over the Leadership of the Zayniyyah Sufi Order in Aleppo as Recorded in a Document from the Ottoman Court Records (1098/1687)." Oriente Moderno 93, no. 1 (2013): 205–11. http://dx.doi.org/10.1163/22138617-12340009.

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Abstract This article examines the situation of a not well-known local sufi Order of Ottoman Aleppo, the Zayniyyah, around the end of the 17th century, through the use of a legal document preserved in the Ottoman Court Records of the city. By recording a dispute over the leadership of the order, the document constitutes precious evidence on the history of the Zayniyyah, the importance of organized Sufi brotherhoods in Ottoman Aleppo and the keen interest shown by the Ottoman power system in monitoring the activities and dealings of Sufi orders.

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Bangura, Ahmed Sheikh. "Islamic Society and State Power in Senegal." American Journal of Islam and Society 14, no. 4 (1997): 112–14. http://dx.doi.org/10.35632/ajis.v14i4.2228.

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Senegal is one of the most stable sub-Saharan African countries. LeonardoVillal6n's book, Islamic Society and State Power in Senegal, attributes that stabilityto the forms of religious organization provided by Senegal's unique brandsof Sufism. Most Senegalese are affiliated to a marabout (Sufi leader) and aremembers of a Senegalese Sufi order. These orders remain the most pervasiveforms of social organization. Leonardo Villal6n's work, devoted to an examinationof the shape of Senegalese society, therefore focuses on its most salient feature:the forms and patterns of its religious organization.

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Leccese, Francesco Alfonso. "Il ḏikr nella ṭarīqa Burhāniyya secondo l’insegnamento di Muḥammad ‘Uṯmān ‘Abduhu al-Burhānī". Annali Sezione Orientale 79, № 1-2 (2019): 180–204. http://dx.doi.org/10.1163/24685631-12340076.

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Abstract The ḏikr, the remembrance of God, is a Sufi ritual that is common to many Sufi orders and is performed by each of them in accordance to precise rules. While the rules may differ in its practice, the final aim is the same: coming near God through the repetition of His beautiful names. My paper is focused on the method introduced by šayḫ Muḥammad ‘Uṯmān ‘Abduhu al-Burhānī, a Sudanese Sufi master who lived and spread his teachings during the 20th century. Collective ḏikr is also an important element of the procedure of ḥaḍra, a traditional sufi ceremony which is performed regularly by th

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Rajabova Rohila Zakirovna. "The Depiction of Tolerance in Sufi Sources." Indonesian Culture and Religion Issues 2, no. 1 (2025): 5. https://doi.org/10.47134/diksima.v2i1.167.

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This study explores the concept of tolerance in Sufi sources, particularly within the Naqshbandiya tariqah, and its impact on interfaith harmony and social coexistence. The research aims to analyze the historical and philosophical foundations of tolerance in Sufism and its role in fostering justice, equality, and mutual respect among different religious and ethnic groups. The study employs a qualitative descriptive method, utilizing literary analysis and historical interpretation of Sufi manuscripts, the Qur’an, and Hadith. Primary sources include classical Sufi texts and scholarly works from

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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 (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 s

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Faleeha, Zehra Kazmi. "Sufism and Mysticism in Aurangzeb Alamgir's Era." Global Social Sciences Review 4, no. 2 (2019): 378–83. https://doi.org/10.5281/zenodo.4383463.

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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 s

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Machlis, Elisheva. "Reevaluating Sectarianism in Light of Sufi Islam." Sociology of Islam 7, no. 1 (2019): 22–40. http://dx.doi.org/10.1163/22131418-00701003.

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This study will evaluate the relationship between Sufism, ethnicity and sectarianism, through the prism of the Naqshbandiyya and Qadiriyya orders in Syria and Iraq, during the last two decades. It will demonstrate that the complex interaction between religion and politics in Iraq and Syria resulted in dynamic and even contradictory positions within these two orders in regards to questions of sectarianism and ethnicity. With the growing struggle over religious identities in the region, this research highlights the role of informal Sufi leaders in blending political participation with a mystical

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Ueno, Manami. "Sufism and Sufi orders in compulsory religious education in Turkey." Turkish Studies 19, no. 3 (2018): 381–99. http://dx.doi.org/10.1080/14683849.2018.1438194.

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Rozina, Olga Vladimirovna. "Bektashi and Mevlevi Sufi Orders: the Founders and Contemporary Abodes." Islamovedenie 10, no. 3 (2019): 117–28. http://dx.doi.org/10.21779/2077-8155-2019-10-3-117-128.

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Guner, Ezgi. "NGOization of Islamic Education: The Post-Coup Turkish State and Sufi Orders in Africa South of the Sahara." Religions 12, no. 1 (2020): 24. http://dx.doi.org/10.3390/rel12010024.

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This article analyzes the recently formed transnational networks of Islamic education between Turkey and Africa south of the Sahara through the study of the neglected case of Erenköy Cemaati. The expansion of the schools affiliated with Erenköy Cemaati cannot be divorced from Turkey’s Africa strategy and the growing importance of education within it since the late 2000s. Although Sufi orders and state institutions historically represent two divergent and conflicting streams of Islamic education in Turkey, the analysis of Erenköy Cemaati’s schools in Africa south of the Sahara reveal their rapp

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Zulqarnain, Muhammad. "Addendum of Sheikh Muhammad Baha-ud-Din Naqshband in the ‘Principles of Naqshbandi Sufi Order’ and its Effectiveness in accomplishing Psychological and Spiritual Advancement." Journal Intellectual Sufism Research (JISR) 2, no. 2 (2020): 7–13. http://dx.doi.org/10.52032/jisr.v2i2.61.

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Sufi Orders played a significant role in the religious, moral and spiritual development of people. Particularly, Naqshbandi Sufi Order gained distinguished fame around the globe due to its complete compatibility with Quran and Sunnah and abstain from invented heresies. One of the prominent Sufi Masters of Naqshband “Sheiek Abdul Khaliq al-Ghujdawani” introduced eight principles for spiritual enhancement. Shah Baha-ud-Din Naqshband added three more principles which were being recognized “Principles of Naqshbandi Sufi Order”. This research paper was designed to explore the effectiveness of these

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علامہ اکرم ولی та ڈاکٹر رشاد احمد. "سلسلہ قادریہ محمودیہ کے اسباق کی متابعت اصطلاحات ِتصوف کی روشنی میں تجزیاتی مطالعہ". Al Basirah 9, № 02 (2021): 1–26. http://dx.doi.org/10.52015/albasirah.v9i02.94.

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Islamic mysticism is one of the famous and important Corrective Movement, which has different ṭuruq or "orders. Order of Qadriyya Mahmoodiyah is one of these Turuq which has some specific Adhkar / Sufi ritual for recitation like other Turuq.In this article the sequence of the these Adhkar is discussed in the light of Islamic mysticism. This study will help the scholars to understand the Order of Qadriyya Mahmoodiyah and elaborate the importance of this Sufi ritual and also the sequence among the Adhkar.

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Guilhon, Giselle. "Sufi Night: Music, Ritual and Ecstasy on the Conteporary Scene." Arteriais - Revista do Programa de Pós-Gradução em Artes 3, no. 5 (2017): 70. http://dx.doi.org/10.18542/arteriais.v3i5.5356.

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ResumoÀs vinte horas dos dias 14 e 15 de maio de 2004, a Sala de Concertos da Cité de la Musique, em Paris, abriu suas portas para quatro ordens sufis do mundo muçulmano – Murid (do Senegal), Yesevi (do Egito), Kadiri (do Afeganistão) e Chisti-Qawwali (do Paquistão) – uma após a outra, apresentarem seus concertos espirituais. A audição (al-sama) da Nuit Soufie (nome dado ao concerto) terminou, nas duas noites, de madrugada. Através das recitações e cantos poéticos dos Murids do Senegal, das recitações corânicas apresentadas em elaboradas técnicas vocais, pelo Sheikh Ahmad Al-Tûni (do Egito), d

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Guilhon, Giselle. "SUFI NIGHT: MUSIC, RITUAL AND ECSTASY ON THE CONTEMPORARY SCENE." Arteriais - Revista do Programa de Pós-Gradução em Artes 3, no. 5 (2017): 70. http://dx.doi.org/10.18542/arteriais.v3i5.5508.

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ResumoÀs vinte horas dos dias 14 e 15 de maio de 2004, a Sala de Concertos da Cité de la Musique, em Paris, abriu suas portas para quatro ordens sufis do mundo muçulmano – Murid (do Senegal), Yesevi (do Egito), Kadiri (do Afeganistão) e Chisti-Qawwali (do Paquistão) – uma após a outra, apresentarem seus concertos espirituais. A audição (al-sama) da Nuit Soufie (nome dado ao concerto) terminou, nas duas noites, de madrugada. Através das recitações e cantos poéticos dos Murids do Senegal, das recitações corânicas apresentadas em elaboradas técnicas vocais, pelo Sheikh Ahmad Al-Tûni (do Egito), d

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Qasbi, Rachid. "(Re)defining the Dichotomies within Moroccan Sufism." Advances in Social Sciences Research Journal 8, no. 1 (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. I

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Egamberdıyev, Mırzahan, and Shynar Kanafyeva. "THE TRADITION OF SUFISM IN THE CONTEXT OF HISTORICAL INTERACTION: THE CASE OF KAZAKHSTAN AND PAKISTAN." Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi, no. 113 (March 24, 2025): 267–86. https://doi.org/10.60163/tkhcbva.1596648.

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This study examines the tradition of Tasawwuf in Kazakhstan and Pakistan within the framework of historical interactions, offering a comprehensive analysis of its impact on the cultural, social, and religious structures of these countries. Tasawwuf has historically played a pivotal role in shaping the spiritual and societal fabric of Central and South Asia, particularly in Kazakhstan and the South Punjab region of Pakistan. The research evaluates the influence of prominent Sufi orders such as Yasawiyya, Naqshbandiyya, Chishtiyya, and Suhrawardiyya, delving into their roles in religious practic

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Maulani, Abdullah, and Munawar Holil. "Malay Text Reception among Sufi Orders in West Java: A Study on Wawacan Layang Siti Hasanah." KEMANUSIAAN The Asian Journal of Humanities 29, no. 2 (2022): 99–120. http://dx.doi.org/10.21315/kajh2022.29.2.5.

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The article discusses the active reception of Malay texts among members of the Qadiriyah wa Naqshabandiyah (TQN) Sufi order in West Java. It focuses on the text entitled Wawacan Layang Siti Hasanah. The TQN members adapted the Malay Cerita Siti Hasanah and turned it into a wawacan, a narrative text in Javanese verse specific to West Java, from as early as 1792 up to the early 20th century. This article discusses the various TQN members’ reception of the Malay hikayat (tales) from the end of the 18th century until the 20th century. Using a literary reception and literary anthropology analysis a

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Cornell, Vincent J. "Muḥammad ibn Sulaymān al-Jazūlī and the Place of Dalāʾil al-Khayrāt in Jazūlite Sufism". Journal of Islamic Manuscripts 12, № 3-4 (2021): 235–64. http://dx.doi.org/10.1163/1878464x-01203002.

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Abstract This article discusses the career of Muḥammad ibn Sulaymān al-Jazūlī (d. 869/1465), his compilation of Dalāʾil al-Khayrāt, and the place of this work in Jazūlite Sufism. The teachings of the Jazūliyya Sufi order emphasized intense spiritual devotion to the Prophet Muḥammad as a means of access to the Divine. As a manual of prayers and invocations on behalf of the Prophet, Dalāʾil al-Khayrāt became one of the most popular works of Islamic devotional literature. This widespread popularity was partly due to the Jazūliyya’s doctrinal connections with the Qādiriyya and Shādhiliyya Sufi ord

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Rahmah, St, Akhmad Hasan Saleh, and Sri Nur Rahmi. "The Influence of Sufism on Social Practices in Contemporary Muslim Societies: A Case Study in Indonesia." Journal of Noesantara Islamic Studies 1, no. 4 (2024): 214–32. https://doi.org/10.70177/jnis.v1i4.1396.

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Sufism, emphasizing spirituality and inner transformation, has significantly shaped the cultural and social practices of Muslim communities, including in Indonesia. Despite its widespread influence, the specific ways Sufism impacts modern social practices are underexplored, particularly in regions where Sufi traditions have adapted to societal changes. This study examines the influence of Sufism on social practices in contemporary Muslim societies, focusing on Indonesia. It explores how Sufi teachings shape social behaviors, community structures, and intergroup relations, and investigates the

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Bonate, Liazzat J. K. "The Advent and Schisms of Sufi Orders in Mozambique, 1896–1964." Islam and Christian–Muslim Relations 26, no. 4 (2015): 483–501. http://dx.doi.org/10.1080/09596410.2015.1080976.

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بن صفية, سليمان. "الأصول المنهجية للطرق الصوفية = The Methodological Foundations of the Sufi Orders". مجلة الدراسات العقدية 9, № 18 (2016): 339–421. http://dx.doi.org/10.12816/0030494.

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Abdullahi, Sani Abubakar, та Hamza Umar. "الأسلوب في ديوان "ثمرات الحب في مدح نجل القطب" لبشير بِيْرَيْ: دراسة تحليلية". Yandoto Academic Journal of Arabic Language and Literature 6, № 01 (2022): 90–106. http://dx.doi.org/10.36349/yajoall.2022.v06i01.007.

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Eulogy is one of the most important poetic purposes dealt with by Arab poets in their poems, because it is concerned with explaining the moral and ethical aspects of the addressee, as Eulogy inspires in people the spirit of love tolerance and humility among themselves, and these attributes called the attention of the Sheikhs of the Sufi orders, as they showed the morals of the Prophet Muhammad (may Allah bless him and grand him peace) they also showed the compliance of his Companions and the entire Muslim Ummah to it. That is why Nigerian poets have a great role in emulating this art in their

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AB, Zuherni. "Khirqah in Sufi Traditions: Hadith-Based Legitimacy and Its Spiritual Transmission." El-Sunan: Journal of Hadith and Religious Studies 2, no. 2 (2024): 246–56. https://doi.org/10.22373/el-sunan.v2i2.6825.

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The khirqah is a significant element in Sufi traditions, symbolizing spiritual initiation and the transmission of esoteric knowledge. However, its origins remain debated, particularly regarding its connection to the Prophet Muhammad (PBUH) through Imam ‘Ali and Hasan al-Basri. Some scholars affirm this lineage, while others argue that khirqah was a later development within Sufi circles rather than a direct prophetic practice. This study employs a qualitative approach, analyzing classical Sufi literature, historical records, and hadith collections. Key hadith narrations related to the bestowal

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Sarfraz Ahmad Javed та Dr. Mahmood Ahmad. "وسطی پنجاب کی خانقاہوں پرمحکمہ اوقاف کی عمل داری کے دینی و علمی اثرات". Al-Qamar 4, № 03 (2021): 283–96. https://doi.org/10.53762/g70ahp48.

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Ihsan (احسان) is an Arabic term meaning goodness or excellence, When the Prophet (PBUH) was asked about Ihsan he replied: “It is to worship Allah as though you see Him, and though you do not see Him, you know that He sees you.” Mysticism, which through belief and practice helps Muslims attain nearness to Allah by way of Ihsan with personal experience. While structures vary greatly between different Sufi orders, the basic components are that of the murshid, the spiritual guide, and the murid, a follower who pledges allegiance, Bayah, to the murshid. These spiritual guides derive their authority

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Ghani, Kashshaf. "Sound of Sama: The Use of Poetical Imagery in South Asian Sufi Music." Comparative Islamic Studies 5, no. 2 (2011): 273–96. http://dx.doi.org/10.1558/cis.v5i2.273.

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In the cultural space of the subcontinent Sufi rituals constitute an important area of research, stirring academic and non-academic inquisitiveness. And in this regard no aspect of Sufi ritualism has been more contentious than the practice of Sama (Sufi musical assemblies). Frowned upon by orders such as the Qadiris and Naqshbandis; regulated by the State in the name of Shariah (Islamic Law), Sama assemblies have been, for centuries, the defining spiritual exercise of many a leading Sufi silsila. But what constitutes the sama? How does the content(s) of such a ritual arouse spiritual sensibili

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Munandar, Siswoyo Aris. "Synthesizing Spirituality and Business: Exploring the Economic Dimensions of Sufism Orders in Indonesia." Jurnal Dakwah 23, no. 2 (2022): 25–56. http://dx.doi.org/10.14421/jd.23.2.22.3.

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AbstractSo far, the general view of the tarekat teaches to stay away from the world, only to carry out worship. Moreover, his doctrines live for the hereafter and distance themselves from the world of asceticism. In addition, Sufis are often imagined as someone who looks simple, even tends to be what he is. that the Sufis are a collection of poor, poor and desperate people. This opinion is not completely wrong and not completely correct. Therefore, in this study the author wants to show that the tarekat are also in business. This research is a descriptive-qualitative research by prioritizing p

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Raja Halid, Raja Iskandar. "SUFISM, SPIRITUAL PERFORMATIVITY AND THEOLOGICAL CONTESTATIONS: PARALLELISMS OF THE ACEH AND PERAK SULTANATES ACROSS THE CENTURIES." International Journal of Asia Pacific Studies 18, no. 2 (2022): 341–63. http://dx.doi.org/10.21315/ijaps2022.18.2.14.

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Since the thirteenth century, longstanding connections between tariqa (Sufi Orders) and Malay Sultanates brought new Islamic knowledge and practices which were fused with local traditions. The coming of Islam also brought the nobat musical ensemble and religious-related musical practices. From the court of Pasai, North Sumatera, the ensemble later spread to other parts of the Malay world and was still played in the succeeding Aceh sultanate in the early seventeenth century. Evidence for this exists in the court manual, Adat Aceh, which details the use of music in royal religious processions an

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Raja Halid, Raja Iskandar. "SUFISM, SPIRITUAL PERFORMATIVITY AND THEOLOGICAL CONTESTATIONS: PARALLELISMS OF THE ACEH AND PERAK SULTANATES ACROSS THE CENTURIES." International Journal of Asia Pacific Studies 18, no. 2 (2022): 315–37. http://dx.doi.org/10.21315/ijaps2022.18.2.13.

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Since the thirteenth century, longstanding connections between tariqa (Sufi Orders) and Malay Sultanates brought new Islamic knowledge and practices which were fused with local traditions. The coming of Islam also brought the nobat musical ensemble and religious-related musical practices. From the court of Pasai, North Sumatera, the ensemble later spread to other parts of the Malay world and was still played in the succeeding Aceh sultanate in the early seventeenth century. Evidence for this exists in the court manual, Adat Aceh, which details the use of music in royal religious processions an

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