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Journal articles on the topic 'Sufi Orders'

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

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1

Syakur, Abd. "Mekanisme Pertahanan diri Kaum Tarekat." ISLAMICA: Jurnal Studi Keislaman 4, no. 2 (January 22, 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 fellows. This paper tries to look at the other side of the matter and argues that a Sufi order is not only spiritual in its nature but is also social. It treats Sufi orders as a social body that functions socially to help the murids to survive socially and not spiritually. We believe that the extinction of some Sufi orders is due mainly to their inability to curb with social issues and not because of the nature of their spiritual teaching. The survival of any Sufi order in other words depends very much on its social mechanism and not on the strength of its spiritual dictum.
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2

Yuslia Styawati. "MENGENAL TAREKAT DI DUNIA ISLAM." Jurnal Ilmiah Spiritualis: Jurnal Pemikiran Islam dan Tasawuf 5, no. 1 (August 26, 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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3

Sedgwick, Mark. "Sufi Religious Leaders and Sufi Orders in the Contemporary Middle East." Sociology of Islam 6, no. 2 (June 6, 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 ʿulamaʾ. It is also because there is an inverse relationship between the power of the shaykh and the size of his ṭarīqa (order). The most powerful shaykh is the one with primarily charismatic authority, but his ṭarīqa will be small. The largest ṭarīqa is led by a shaykh whose authority depends on tradition and heredity; his power is not so great. This paradox is not changed by the availability, for political reasons, of new sources of state support for the leadership role of Sufi shaykhs as an alternative to Salafi and ikhwāni Islam.
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4

el-Aswad, el-Sayed. "SPIRITUAL GENEALOGY: SUFISM AND SAINTLY PLACES IN THE NILE DELTA." International Journal of Middle East Studies 38, no. 4 (October 25, 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 and perpetuation of the local landscape. Moreover, compared with the rich scholarship of the grand Sufi orders and saints, studies that deal with local branches of dominant Sufi orders are sparse. The relationship between Sufi beliefs and practices in local contexts and in broader national or global (Muslim) worldviews is also considered.
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5

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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6

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 (May 29, 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, both online and offline, the authors found out that the vitality of the Sufi order can adapt, develop, and innovate using online media. TQN's use of online media through various platforms proves Sufi order’s adaptive efforts to the internet-based era. TQN’s online media provide informations on Islamic and Sufism teachings, news, schedule of activities, and fundraising. Even though TQN members’ being active in cyber-Islamic environments, they resist online asceticism thus leverage the vertical-personal obedience, conservative authorities, and sacred rituals. These practices done by TQN members illuminate its identity as an authentic online sufism. Premises shown in this paper may enrich the scope of study within the relationship of Sufi orders and Islamic-cyber environment, especially in Indonesian context.
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7

Khamami, Akhmad Rizqon. "Tasawuf Tanpa Tarekat: Pengalaman Turki dan Indonesia." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 6, no. 1 (June 6, 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 after for some times being lied down due to an accusation of being the source for backwardness of Muslim community. In turn, it is that sufi without ṭarîqah eventually take shape. Due to differing on socio-political condition and on intellectual debates of the both countries, the sufi without ṭarîqah leads to different ways in respective country. While Turkish sufi without ṭarîqah turn out to be a movement taking part in secular Turkey, sufi without ṭarîqah in Indonesia—particularly that of Salafi—tends to be a mode of self-entertaining for the sake of religious sensation.
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8

Fakhriati, Fakhriati. "FROM KONYA TO NUSANTARA: RUMI’S SUFI DIASPORA IN PIDIE, ACEH, INDONESIA." Jurnal Ilmiah Islam Futura 20, no. 2 (August 19, 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 orders have succeeded in synthesizing foreign and local culture to create something uniquely their own. This study could offer an example of how to develop harmony and peace in Indonesian life, as exemplified by the sema dance, which symbolizes care towards creation while maintaining submission to the Creator.
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9

Auer, Blain. "The Origins and Evolution of Sufi Communities in South Asia Revisited." Journal of Sufi Studies 8, no. 1 (February 28, 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 teachings and create genealogies of learning. Based on textual and archeological sources this author demonstrates that it was during the fourteenth century that we see the development of institutionalized forms of Sufism. Special attention is given to the origins and development of the Chishtiyya lineage of shaykhs during this critical period.
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10

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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11

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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12

Paonessa, Costantino. "L’après 2013 des confréries soufies égyptiennes : allégeance au pouvoir, dissensions internes et « renouveau du discours religieux »." Social Compass 66, no. 3 (July 15, 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 role played by Sufi identity as a factor of political mobilisation.
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13

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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14

Bangura, Ahmed Sheikh. "Islamic Society and State Power in Senegal." American Journal of Islam and Society 14, no. 4 (January 1, 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.The author argues that the Senegalese Sufi orders, developed in the wake ofFrench colonialism, provide an effective mode of social organization vis-a-visthe state. They check the hegemonic ambitions of the state and give a measureof leverage to the disciple-citizens in their dealings with it. This maraboutic systemexplains much of Senegal's relative success in maintaining a dynamic balancebetween state and society. In other words, the Sufi pattern has become thebasis for the establishment of a religiously based "civil society." While this balanceremains precarious, as there are conceivable factors that can disrupt it, ithas thus far shielded Senegal from the instability and strife that continue tobedevil many African societies ...
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15

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

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16

Ueno, Manami. "Sufism and Sufi orders in compulsory religious education in Turkey." Turkish Studies 19, no. 3 (February 17, 2018): 381–99. http://dx.doi.org/10.1080/14683849.2018.1438194.

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17

Leccese, Francesco Alfonso. "Il ḏikr nella ṭarīqa Burhāniyya secondo l’insegnamento di Muḥammad ‘Uṯmān ‘Abduhu al-Burhānī." Annali Sezione Orientale 79, no. 1-2 (May 16, 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 the disciples of Burhāniyya once a week, as well as on important occasions, such as the mawlid in commemoration of the birth of the Prophet and of Sufi saints. Today the participation in this ritual has a crucial meaning for the Burhāniyya adherents, as it represents the affirmation of their Sufi identity within contemporary Muslim world.
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18

Kazmi, Faleeha Zehra, Farzana Riaz, and Syeda Hira Gilani. "Sufism and Mysticism in Aurangzeb Alamgir's Era." Global Social Sciences Review IV, no. II (June 30, 2019): 378–83. http://dx.doi.org/10.31703/gssr.2019(iv-ii).49.

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Mysticism is defined as a search of God, Spiritual truth and ultimate reality. It is a practice of religious ideologies, myths, ethics and ecstasies. The Christian mysticism is the practise or theory which is within Christianity. The Jewish mysticism is theosophical, meditative and practical. A school of practice that emphasizes the search for Allah is defined as Islamic mysticism. It is believed that the earliest figure of Sufism is Prophet Muhammad (PBUH). Different Sufis and their writings have played an important role in guidance and counselling of people and peaceful co-existence in the society. Mughal era was an important period regarding Sufism in the subcontinent. The Mughal kings were devotees of different Sufi orders and promoted Sufism and Sufi literature. It is said that Aurangzeb Alamgir was against Sufism, but a lot of Mystic prose and poetic work can be seen during Aurangzeb Alamgir's era. In this article, we will discuss Mystic Poetry and Prose of Aurangzeb's period.
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Machlis, Elisheva. "Reevaluating Sectarianism in Light of Sufi Islam." Sociology of Islam 7, no. 1 (March 5, 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 inclination, within a dynamic relationship with the state. This nominal Sufi inclination provided an opening for combining Islamic mysticism with other, and at times, opposing affiliations, ranging from nationalism to Jihad. As a result, some Sufi supporters showed sympathy towards Shi‘is while others tended towards a Salafi Jihadist orientation, with its exclusionist worldview. These non-affiliated Sufi voices play an important role in promoting new and diverse blends between mysticism, orthodoxy, activism and sectarianism. As a result, the historical role of Sufism as a cross-sectarian agent is maintained only in particular conditions, within a balance between the doctrines of a particular order, relations with the holders of power and ethnic membership.
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20

Guner, Ezgi. "NGOization of Islamic Education: The Post-Coup Turkish State and Sufi Orders in Africa South of the Sahara." Religions 12, no. 1 (December 30, 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 rapprochement in novel ways. Drawing on ethnographic fieldwork in Turkey, Tanzania, and Senegal, this article shows that the complex relations between the Turkish state and Sufi orders in the field of education in Africa are facilitated by a constellation of non-governmental organizations (NGOs). Situating ethnographic data in historical context, it argues that the Islamic schools of Erenköy Cemaati are produced by the overlapping processes of the NGOization of Sufi orders in response to earlier state repression in Turkey and the NGOization of education in the wake of the neoliberal restructuring in Africa. While contributing to our understanding of post-coup Turkey and its evolving relations with Africa south of the Sahara, this article provides at the same time a new window into the NGOization of Islamic education on the continent.
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21

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 (May 26, 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 three of its eleven basic principles: Temporal pause (وقوف زمانى), Numerical pause (وقوف عددى), and Heart pause (وقوف قلبى). Qualitative and descriptive research approach was employed in this research for the analysis of data. For clear and better understanding, the article was divided into three sections. The first section gave a brief introduction to famous orders of Sufism, Second explained the Principles of Naqshbandi Sufi order formed by Sheikh Abdul Khaliq Gujdwani, Third looked into addendum of Hazrat Baha-ud-Din in the Naqshbandi principles and explored its effectiveness in psychological and spiritual advancement. The systematic review of literature concluded that these principles played a significant role in psychological, ethical and spiritual enhancement. On one hand they made a strong link between man and Allah in terms of Tawheed, love, and unshakeable trust while on the other hand, provided an opportunity of self-purification from wrong emotions, desires and sinful inclination which ultimately led towards good morals as well as promotion of social peace. It is therefore suggested that religious scholars in general, and Masters of Naqshbandi Sufi order should strictly advise their followers to follow these principles in order to get psychological and spiritual benefits.
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22

Guilhon, Giselle. "Sufi Night: Music, Ritual and Ecstasy on the Conteporary Scene." Arteriais - Revista do Programa de Pós-Gradução em Artes 3, no. 5 (December 29, 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), do círculo de zikr (repetição dos nomes de Deus), liderada por Mir Fakr al-Din Agha (do Afeganistão) e do canto alegre e contagiante dos Qawwâli (do Paquistão), sob a batuta de Asif Ali Khan, os rituais sufis rivalizaram com os “transes” techno da cultura rave atual. Neste texto – que é fruto de uma etnografia de passagem – a autora faz uma reflexão comparativa entre os “transes vertiginosos” produzidos nas pistas rave de dança e os “transes esotéricos” experimentados pelos participantes (“musicantes” e “musicados”) dos e nos concertos ou audições (al-sama) públicos, sufis.AbstractAt eight o’clock on the 14th and 15th of May 2004, the Salle des Concerts of the Cité de la Musique, in Paris, opened its doors to four Sufi orders of the Muslim world – Murid (from Senegal), Yesevi (from Uper Egypt), Kadiri (from Afghanistan) and Chisti-Qawwali (from Pakistan) –, one after another, present their spiritual concerts. The audition (al-sama) of the Sufi Night (the name given to the concert), on the both of the two nights, ended in the small hours. With the recitations and poetic songs of the Murids from Senegal, the Koranic recitations presented in elaborate vocal techniques by Sheikh Ahmad Al-Tûni (from Egypt), the zikr circle (repetition of the names of God), led by Mir Fakr al-Din Agha (from Afghanistan) and the joyful and contagious Qawwali songs (from Pakistan), led by Asif Ali Khan, the Sufi rituals rivaled the profane techno “trances” of modern rave culture. In this text – which is fruit of an ethnography of passage – the author makes a comparative reflexion between the “vertiginous trances” produced on the rave dance floors and the esoteric “trances” or “ecstasies” experienced by the participants (“musicians” and “listeners”) of and in the public Sufi concerts or auditions (al-sama).
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23

Guilhon, Giselle. "SUFI NIGHT: MUSIC, RITUAL AND ECSTASY ON THE CONTEMPORARY SCENE." Arteriais - Revista do Programa de Pós-Gradução em Artes 3, no. 5 (December 29, 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), do círculo de zikr (repetição dos nomes de Deus), liderada por Mir Fakr al-Din Agha (do Afeganistão) e do canto alegre e contagiante dos Qawwâli (do Paquistão), sob a batuta de Asif Ali Khan, os rituais sufis rivalizaram com os “transes” techno da cultura rave atual. Neste texto – que é fruto de uma etnografia de passagem – a autora faz uma reflexão comparativa entre os “transes vertiginosos” produzidos nas pistas rave de dança e os “transes esotéricos” experimentados pelos participantes (“musicantes” e “musicados”) dos e nos concertos ou audições (al-sama) públicos, sufis.AbstractAt eight o’clock on the 14th and 15th of May 2004, the Salle des Concerts of the Cité de la Musique, in Paris, opened its doors to four Sufi orders of the Muslim world – Murid (from Senegal), Yesevi (from Uper Egypt), Kadiri (from Afghanistan) and Chisti-Qawwali (from Pakistan) –, one after another, present their spiritual concerts. The audition (al-sama) of the Sufi Night (the name given to the concert), on the both of the two nights, ended in the small hours. With the recitations and poetic songs of the Murids from Senegal, the Koranic recitations presented in elaborate vocal techniques by Sheikh Ahmad Al-Tûni (from Egypt), the zikr circle (repetition of the names of God), led by Mir Fakr al-Din Agha (from Afghanistan) and the joyful and contagious Qawwali songs (from Pakistan), led by Asif Ali Khan, the Sufi rituals rivaled the profane techno “trances” of modern rave culture. In this text – which is fruit of an ethnography of passage – the author makes a comparative reflexion between the “vertiginous trances” produced on the rave dance floors and the esoteric “trances” or “ecstasies” experienced by the participants (“musicians” and “listeners”) of and in the public Sufi concerts or auditions (al-sama).
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24

Qasbi, Rachid. "(Re)defining the Dichotomies within Moroccan Sufism." Advances in Social Sciences Research Journal 8, no. 1 (February 2, 2021): 578–88. http://dx.doi.org/10.14738/assrj.81.9563.

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Although marked by diversity, the Moroccan Sufi rituals have been associated with mysterious aspects and reputed for the dichotomy of their different facets. The complexity of this field has intrigued my curiosity to investigate to what extent the type of music deployed can contribute to categorizing Sufi orders. In this context, it is worth exploring how the music is used and for which purposes. Through contrasting samaã to gnawa as major Sufi music genres, this paper sheds light on the duality inherent within the former as an elitist Sufi practice and the latter as its popular counterpart. In support if this, I conduct interviews and focus groups with several Moroccan disciples to further investigate the type of audience they both attract and how the two genres help the disciples to get into the Sufi atmosphere and the desired metaphysical level. By reviewing the literature carried out by Moroccan as well as foreign authors in this field, I also look into how researchers position Sufi activities and whether they approach them with awareness of the dichotomies categorizing the two genres within high and low cultures.
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Bonate, Liazzat J. K. "The Advent and Schisms of Sufi Orders in Mozambique, 1896–1964." Islam and Christian–Muslim Relations 26, no. 4 (October 2, 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, no. 18 (October 2016): 339–421. http://dx.doi.org/10.12816/0030494.

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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 (November 3, 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 sensibilities? Is there any definite structure for conducting such assemblies? These are some of the questions this paper will try to answer. While analyzing the ritual content of Sufi music the vast range of mystical poetry of both classical and south Asian Sufism needs to be taken into consideration. Indeed the music of sama is not normally conceived as apart from Sufi poetry that constitute the text. These texts create a poetic idiom, rich in image and metaphor together with a discernable degree of symbolic interpretation. What sort of an image, and of whom, do these texts portray? Who constitutes the central focus of these poetical imageries? Is there any dominant ideology working behind these textual interpretations? Such questions tend to arise, an answer to which will be sought in the course of my discussion.
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Werenfels, Isabelle. "Beyond authoritarian upgrading: the re-emergence of Sufi orders in Maghrebi politics." Journal of North African Studies 19, no. 3 (November 8, 2013): 275–95. http://dx.doi.org/10.1080/13629387.2013.858036.

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Maslyuzhenko, Denis N. "The Sufi orders activities on the territory of Tyumen and Siberian khanates." Vestnik Tomskogo gosudarstvennogo universiteta. Istoriya, no. 2(34) (April 1, 2015): 5–9. http://dx.doi.org/10.17223/19988613/34/1.

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Golfetto, Marco Aurelio. "Co-optation and Engaged Distance: Sufism, Politics and Society in Contemporary Syria and Morocco." Oriente Moderno 100, no. 1 (June 18, 2020): 5–38. http://dx.doi.org/10.1163/22138617-12340225.

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Abstract The Sufis mainly aspire to the immaterial sphere, but they cannot be simply regarded as indifferent to the fate of the human societies in which they live. In recent years, Sufism has been revaluated as a political subject in the Middle East. Although it has historically had relations with power, it lacks a united and coherent attitude towards politics. Research on two contemporary Sufi orders in Syria and Morocco shows how they have taken the chance to expand their networks, endeavour to fulfil their moral and educational mission, and exert their influence on society. Within favourable political circumstances, they have also gained state recognition as ‘good’ or ‘official’ Islam and confronted their historical opponents among the Salafīs and Islamist organisations.
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Geels, Antoon. "A Note on the Psychology of Dhikr. The Halveti-Jerrahi Order of Dervishes in Istanbul." Scripta Instituti Donneriani Aboensis 15 (January 1, 1993): 53–82. http://dx.doi.org/10.30674/scripta.67206.

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Ritual prayer (salat), performed five times a day, belongs to the fundamental obligations of all Muslims. In addition to this fact, there is another type of prayer, associated with mystical orders in all Islamic countries. Repetitive prayer (dhikr) in mystical Islam (Sufism) belongs to the most central activities of the orders. Despite the geographic spread of the Sufi orders (turuq), accounts of the dhikr in the literature are rare. Psychological commentaries are even more scarce. The aim of this paper is to describe this ritual as it exists today within the Halveti-Jerrahi order of dervishes in Istanbul, Turkey, and to present a preliminary psychological analysis of the ritual.
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Munir, Munir. "Ajaran Tarekat Alawiyah Palembang dan Urgensinya dalam Konteks Kehidupan Kontemporer." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 8, no. 1 (June 1, 2018): 1–30. http://dx.doi.org/10.15642/teosofi.2018.8.1.1-30.

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The article seeks to analyze the teachings of the Tarekat Alawiyah in Palembang. The study employs qualitative approach emphasizing descriptive and phenomenological analyses toward the subject of the research, namely the leaders and the followers of this Sufi order. The study finds that the teaching of the Tarekat Alawiyah in Palembang relevantly belongs to the teachings of Taṣawwuf Akhlāqī which put emphasis on the importance of worship, noble manners, sharī‘ah, and knowledge. This Sufi order practices such number of rituals as recitation of the rātib, ḥawl (commemorating the death of important figures like murshid), mawlid (commemorating the birth of the Prophet Muhammad), and making devotional visit to the tombs of the Muslim clerics and habā’ib (descendants of the Prophet). This tarekat differs from other Sufi orders in a sense that it nullifies the process of bay‘ah (taking an oath from new member). The study concludes that the Alawiyah Tarekat seems to be relevantly compatible with the needs of the contemporary society. This is so because this tarekat has practically simple rituals which can be easily performed by its members. This feature attracts even youngsters to join this Sufi order.
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Hatina, Meir. "WHERE EAST MEETS WEST: SUFISM, CULTURAL RAPPROCHEMENT, AND POLITICS." International Journal of Middle East Studies 39, no. 3 (August 2007): 389–409. http://dx.doi.org/10.1017/s0020743807070523.

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The growing gap in power and wealth between the West and the Muslim world from the end of the 18th century onward has engendered periodic demands for the rejuvenation of Islamic thought as a prerequisite for rehabilitating the status of the Muslim community. In Egypt and the Fertile Crescent, this quest for reform was led by Muslim modernists and Salafis (advocates of a return to ancestral piety and practice) in the late 19th century. Inter alia, these reformists opposed the gatekeepers of Islamic tradition—the establishment ʿulamaء as well as the popular Sufi orders or fraternities (ṭuruq). The Sufi orders were portrayed by their reformist adversaries as at best irrelevant to social change and at worst as responsible for the backwardness of Muslim society. Criticism of customs and ceremonies in popular Islam, especially the cult of saints—denounced as a deviation from Islam—also had nationalist overtones: these rituals were attacked for fostering national passivity and a detachment from reality, in addition to eliciting ridicule by foreigners. Religious reform was thus interwoven with the quest for national pride and power.
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Dell, Jeremy. "The Sound of Laïcité." Comparative Studies of South Asia, Africa and the Middle East 41, no. 2 (August 1, 2021): 185–93. http://dx.doi.org/10.1215/1089201x-9127063.

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Abstract Sound control policies already had a long history in the French-controlled settlements of the Senegalese coast by the time the prefect of Dakar issued a decree in 1953 prohibiting the use of loudspeakers on public roads and in the open-air courtyards of private residences. Such policies aimed at silencing the nighttime recitation of poems known in the Wolof language of Senegambia as xasida (and referred to by French administrators as chants religieux). Derived from the Arabic term for “ode” (qaṣīda), such poems formed a key component of the liturgy of Senegal's expanding Sufi orders. In this same period, the first Senegalese-owned printing presses began disseminating xasida in printed form more widely than ever, and at times against the wishes of the leadership of the Muridiyya, one of Senegal's leading sufi orders. By highlighting the intertwined nature of print, public recitation, and sound control in midcentury Senegal, this article seeks to illuminate the institutional and political contexts that shaped the production and reception of specific genres of Islamic scholarship in the late colonial period.
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Arai, Kazuhiro. "Combining Innovation and Emotion in the Modernization of Sufi Orders in Contemporary Egypt." Critique: Critical Middle Eastern Studies 16, no. 2 (January 2007): 155–69. http://dx.doi.org/10.1080/10669920701378879.

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Bekkaoui, Khalid, Ricardo René Larémont, and Sadik Rddad. "Survey on Moroccan Youth: Perception and Participation in Sufi Orders/Evaluation and Interpretation." Journal of the Middle East and Africa 2, no. 1 (January 2011): 47–63. http://dx.doi.org/10.1080/21520844.2011.565712.

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Broadbent, Christine. "Celestial Magic as the ‘Love Path’: The Spiritual Cosmology of Ibn ‘Arabi." Culture and Cosmos 19, no. 1 and 2 (October 2015): 145–66. http://dx.doi.org/10.46472/cc.01219.0217.

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Nature’s secrets can be approached in a variety of ways and this paper explores celestial magic as the ‘path of love’ via the Sufi teachings of Muhyiddin Ibn al-Arabi (1165–1240 CE). Given the honorary title of ‘the greatest master’, al-Shaykh al-Akbar, he occupies a special place in the Sufi tradition, because his writings are by far the most extensive contribution to Islamic mystical philosophy. His terminology and works have become a main point of reference for most Sufi orders, partly due to the historical circumstances explored below. His teachings continue to be widely studied, and a range of contemporary Sufi schools, like Beshara in Scotland and Karnak in Northern Australia, have introduced westerners to the study, work, invocation and meditation of the Sufi path as passed down by Ibn ‘Arabi.1 This paper explores his use of astrological symbolism to illustrate Sufi cosmology, as for example, his ‘orientations to spirit’, which are a different way of viewing the ‘quadruplicities’. In Mystical Astrology According to Ibn ‘Arabi, translator and author Titus Burckhardt (1908–1984) calls attention to what Ibn ‘Arabi calls the ‘contemplative penetration of cosmic atmosphere’. Mystical correspondences, including ‘eternal prototypes’ and designated prophets, are linked to planets, like the symbolic chain he draws between the moon and Adam’s prophetic role as the ‘mirror’ of divinity.2 This may beg the question of an overlap between the mystical and the magical, yet any such engagement depends on cultural norms and social context for its nomenclature. Celestial ‘magic’, explored as an imaginative engagement with the cosmos for the production of knowledge, allows the Sufi ‘love path’, to be considered. Further, Tasawwuf, the mystical path of Sufism, is suggestive for the sociological discourse on the ‘magical subject’ and for the question that frames this paper: namely, what are the implications for our ways of knowing?
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Akhtar, sohail. "http://habibiaislamicus.com/index.php/hirj/article/view/235." Habibia islamicus 5, no. 3 (September 7, 2021): 33–42. http://dx.doi.org/10.47720/hi.2021.0503u03.

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The term Sufism is related as mysticism which has assumed in Islam. Although it is not so much a set of doctrine but as a mode of feelings in the religious and spiritual domain. Sufism is based on piety and truth and it traces its origin from Quran and Hadith. Sufism or Tasawuf (mysticism) is actually the essence of Islamic thought and philosophy while this concept is based on high moral values of life and the purity of man with exalted spiritual emotions. The word Sufism in Islam was originated and developed in the noble persons of Arabia and it flourished in Iran and in central Asia and then spread in Africa and final reached at Sub-continent in 5th century. Thousands of Sufis all over the world with their followers are affiliated with different Sufi orders. These Sufis influenced over the lives of the people with regard to their social and religious norms, etiquettes with special religious practice. The paper highlights the status and importance of mysticism in Islam under the concept of various thoughts of Sufis.
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Markoff, Irene. "Introduction to Sufi Music and Ritual in Turkey." Middle East Studies Association Bulletin 29, no. 2 (December 1995): 157–60. http://dx.doi.org/10.1017/s0026318400031552.

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It is difficult to appreciate and understand Sufism fully without an informed exposure to the expressive cultural forms that help define and enhance it. It is this dimension of Islamic mysticism that transports the seeker on the path of spiritual attainment into higher states of consciousness that promise spiritual intoxication (Wajd) and a unique and intimate union, even annihilation (fanā), in the supreme being. This emotional expression of faith is intensified and externalized in elaborate forms of meditation and esoteric techniques that are part of ritual ceremonies.Through ritual, many Sufi orders and Sufi-related sects throughout the world of Islam have been able to articulate doctrines and beliefs through artistic traditions such as sung poetry, instrumental music and dance-like movements (samā’ or spiritual concerts) and have utilized meditation patterns that combine corporeal techniques and controlled breathing (dhikr, Turkish, zikr) to induce or conduct trance and ecstatic states.
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Mubeen, Muhammad. "The Modern State and the Contestation of Succession in Sacred Spaces: Examining the Local Moral Authority of the Shrine of Baba Farid in Pakpattan (Punjab-Pakistan)." Global Regional Review II, no. I (December 30, 2017): 454–70. http://dx.doi.org/10.31703/grr.2017(ii-i).33.

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The Sufi shrines that emerged and developed in the Indian subcontinent during the medieval period had developed their respective patterns of succession to the office of their custodians based on relation to their separate Sufi orders. The office bearers also enjoyed a level of socio-religious, spiritual, and moral authority according to the status of their shrines in the realm. However, after the emergence of the modern state in the Indian subcontinent, the succession issues at the Sufi shrines became part of the judicial system established by the British. Likewise, the succession issues that emerged at the shrine of Baba Farid in Pakpattan (Punjab-Pakistan) during the colonial and postcolonial times were also dealt with through the new judicial apparatus. The arising phenomenon significantly impacted how issues were handled, affecting the office bearers local spiritual and moral standing. This study intends to explore the nature of the recent succession cases and analyze the effects of the encounter of the office of the sajjada-nishin of the shrine of Baba Farid with the modern state had on its socio-religious stature.
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Prigarina, N. I. "Linking the poetical text and the doctrines of Sufi brotherhoods: Sufi poetry of A. Lahuti." Orientalistica 2, no. 4 (January 16, 2020): 1021–37. http://dx.doi.org/10.31696/2618-7043-2019-2-4-1021-1037.

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The article deals with the poetical heritage of Abulqasim Lahuti, more precisely his poetical works of an early period, which constitute a special section in his collection of poems, the Divan. It was published in Teheran as early as in 1979 by 'Ali Bashiri under the title As'ar-e mazhabi va 'erfani («Religious and Sufi verses»). The revolutionary, patriotic and lyrical poetical works by A. Lahuti published since 1909 are well-known. However, his early poetry, which reflects the time when he was in contact with various Sufi brotherhoods remains almost a terra incognita for most scholars who have been studying his poetry ever since. Moreover, the existence of such poetry of his was hardly even accounted for, at least by the Soviet scholars who made attempts to reconstruct Lahuti’s biography as a poet. Usually, it is difficult to link an author of a poetical piece (ghazal) with a certain Sufi brotherhood or school unless there is a direct indication left by his biographers that he was taught by certain sheiks. One of the least researched questions in the text studies remains, whether an ideology of a given brotherhood can be traced in the poetic features of a given ghazai. The section from the Divan by A. Lahuti contains traditional “genres”, such as the tawhid (the Unicity of the Almighty); na't (praise to the Prophet Muhammad, praise to 'Ali and Hussain); lamentation on the events in Karbala; praise to Sheikh Hayran Kurdistani and some other works. The second part of the section comprises 107 ghazals. As A. Lahuti mentions in his autobiography, he became a member of a Sufi brotherhood. The article explores the connection between the early poetry by A. Lahuti and the doctrine of Sufi brotherhoods as reflected in the poetics of his ghazais. His work of this period reveals his awareness of the doctrines of ne'matallahi and ahl-i haqq (or 'Aii- ilahi) Sufi orders. The poet had three mentors, each of whom represented the following types of the Sufi Path: ecstatic and visionary one; a militant one; and a humble one praising holy behaviour and being content with little. The early ghazais by A. Lahuti respectively reflects these types of the Sufi Path.
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Suratman, Junizar, Husnul Fatarib, and Desmadi Saharuddin. "Sufism Between Asceticism and Jihad: A Conceptual and Historical Review." Al-Insyiroh: Jurnal Studi Keislaman 7, no. 2 (September 19, 2021): 36–57. http://dx.doi.org/10.35309/alinsyiroh.v7i2.4540.

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In the picture of ordinary people, Sufism teaches Zuhud and distances itself from the world in theory and practice. But this is different from reality. Sufism orders in the archipelago also appeared in the vanguard to fight and repel the invaders. The history of Islamic civilization records a series of resistance movements led by Sheikh Sufism with his followers to fight against the Dutch colonialists. For this to become evident to us, we must examine some of their words and actions: Abu Hamid Al-Ghazali wrote his book (Reviving the Sciences of Religion) during the period of the Crusaders victory over the Levant, and the author remembered everything from the works of hearts and did not remember to write a chapter on jihad. We conducted literature studies and verified and interpreted the descriptions in the literature. With a descriptive analysis, the approach is obtained. The conceptual ambiguity that afflicted Sufism regarding the concepts of jihad and the application of Islamic law" played a major role in the emergence of some analyses that suggest Sufism playing a safe alternative to extremist Islamic movements. Therefore, in this article, we try to answer a complex question, which is the degree of The link between the Sufi orders and the concepts of jihad and the application of Islamic law, and is it possible for the Sufi orders to adopt a form of political violence to implement their goals?
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Kutlu, Sönmez. "The Presidency of Religious Affairs’ Relationship with Religious Groups (Sects/Sufi Orders) in Turkey." Muslim World 98, no. 2-3 (April 2008): 249–63. http://dx.doi.org/10.1111/j.1478-1913.2008.00223.x.

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Shadiqin, Sehat Ihsan. "Tasawuf di Era Syariat: Tipologi Adaptasi dan Transformasi Gerakan Tarekat dalam Masyarakat Aceh Kontemporer." Substantia: Jurnal Ilmu-Ilmu Ushuluddin 20, no. 1 (April 18, 2018): 66. http://dx.doi.org/10.22373/substantia.v20i1.3406.

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Abstract: Since the implementation of Sharia law in Aceh in 2001, the idea of Islam has always been related to Islamic yurisprudence. This has denied the aspect of spirituality in Sufi order (tariqa) which is actually the root of Islam in Aceh. Moreover, Sufi order in Aceh is like ducking and disappeared from the surface. Does the inconspicuious Sufi order attributable to the implementation of Sharia law? The answer is no. This paper attempts to explore the patterns of adaptation and transformation of Sufi orders movements in Aceh after the great wave in December 2004. I look at three different examples of Sufi orders; First, the Tawhid Tasawuf Study Council (Majelis Pengkajian Tauhid Tasawuf; MPTT) Syekh Haji Amran Wali who represents the Naqshabandi al-Khalidi congregation (South Aceh and Banda Aceh). Second, the Tarekat Qadiriyah wan Naqsyabandiyah (TQN) which led by Tgk. Sulfanwandi (Aceh Besar and Banda Aceh). Third, the Naqshabandi al-Haqqani order led by Ustaz Zamhuri (Banda Aceh). I found several patterns of tarekat adaptation to policies and Islamic society's trends in Islamic law. MPTT Amran Waly tends to re-interpret the classical Sufism doctrines, which considered contrary to the Sharia. TQN Sulfanwandi takes spirituality service while maintaining the urban lifestyle. While Haqqaniyah Ustaz Zamhuri made a pattern of cultural arts adaptation to show his tarekat as part of the life pattern of classical Acehnese Sufi scholars. The three tarekat groups seem to emphasize more on aspects of religious spirituality as an inseparable part of the development of modern society. Or in other words, it remains religiously valid even though it is modern in worldly life. Abstrak: Sejak penerapan syariat Islam di Aceh tahun 2001, ide tentang Islam selalu terkait dengan hukum Islam. Hal ini telah menafikan aspek spiritualitas dalam tarekat yang padahal merupakan akar Islam di Aceh. Apalagi kelompok-kelompok tarekat seperti merunduk dan tidak menampakkan diri ke permukaan. Namun, apakah kelompok tarekat benar-benar menghilang dari Aceh karena pemberlakukan syariat Islam? Kenyataannya tidak. Makalah ini akan mencoba menelusuri bagaiman pola adaptasi dan transformasi gerakan tarekat di Aceh pasca tsunami pada Desember 2004. Penulis mengambil tiga contoh tarekat yang berbeda; Pertama, Majelis Pengkajian Tawhid Tasawuf (MPTT) Syekh Haji Amran Wali sebagai representasi tarekat Naqsyabandi al-Khalidi (Aceh Selatan dan Banda Aceh). Kedua, Tarekat Qadiriyah wan Naqsyabandiyah (TQN) pimpinan Tgk. Sulfanwandi (Aceh Besar dan Banda Aceh). Ketiga, tarekat Naqsyabandi al-Haqqani pimpinan Ustaz Zamhuri (Banda Aceh). Dari penelusuran ini, penulis menemukan beberapa pola adaptasi tarekat terhadap kebijakan dan kecenderungan masyarakat Islam dalam hukum Islam. MPTT Amran Wali cenderung melakukan pemaknaan ulang atas doktrin-doktrin tasawuf klasik yang dianggap bertentangan dengan syariat. TQN Sulfanwandi mengambil pelayanan spiritualitas dengan tetap mempertahankan pola hidup masyarakat urban. Sementara Haqqaniyah Ustaz Zamhuri melakukan pola adaptasi seni budaya untuk menunjukkan tarekatnya sebagai bagian dari pola hidup ulama sufi Aceh klasik. Ketiga kelompok tarekat ini sepertinya lebih menekankan pada aspek spiritualitas agama sebagai bagian yang tidak terpisahkan dari perkembangan masyarakat modern. Atau dengan kata lain, tetap salih secara agama meskipun modern secara kehidupan duniawi.
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Soares de Azevedo, Mateus. "A hora e o lugar das Ordens Sufis na tradição islâmica." Araucaria, no. 41 (2019): 395–414. http://dx.doi.org/10.12795/araucaria.2019.i41.19.

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Hamzeh, A. Nizar, and R. Hrair Dekmejian. "A Sufi Response to Political Islamism: Al-Aḥbāsh of Lebanon." International Journal of Middle East Studies 28, no. 2 (May 1996): 217–29. http://dx.doi.org/10.1017/s0020743800063145.

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The rise and spread of Islamist political movements have been topics of focal concern for scholars and analysts in recent decades. Since Richard Mitchell's seminal work on the Muslim Brotherhood, a plethora of writers have analyzed the attributes of both Sunni and Shiʿa revivalist movements and the policies of Arab regimes and the West toward the Islamist phenomenon. Yet scant attention has been paid to the reactions generated within the larger Islamic community toward the Islamist groups and their militant offshoots. One such unnoticed source of reaction to political Islamism is the nebulous confraternity of Sufi orders (ṭuruq) whose mysticism and esoteric beliefs and practices have set them apart from the exoteric revivalism and political activism of the Islamist societies, such as the Muslim Brotherhood and its many affiliates.
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Cherstich, Igor. "Struggling for a Framework: Prolegomena to the study of the Libyan 'Isāwiyya." Libyan Studies 42 (2011): 59–68. http://dx.doi.org/10.1017/s0263718900004805.

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AbstractAs a consequence of the importance of the Sanūsiyya in Libyan history the literature on Sufism has shown a scarce curiosity for other Libyan brotherhoods. One of the reasons for this is the fact that, being characterised by a lack of central authority, these orders were considered unorganised entities that could not sustain the comparison with the Sanūsiyya. The article problematises this view by concentrating on the 'Isāwiyya, a Libyan brotherhood constituted by local leaders who do not recognise a common authority. In particular, the paper heavily relies on the recent re-conceptualisation of the idea of ‘Sufi order’ put forward by Rachida Chi, who suggests that Sufi brotherhoods could be best understood as ensembles of different local patronal rerlationships. The article discusses the weaknesses and strenghts of Chih's framework in an attempt to propose a set of preliminary conclusions for the study of the Libyan 'Isāwiyya.
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Syukur, M. Amin, and Abdul Muhaya. "ECONOMIC MOVEMENTS WITHIN SUFISM IN JAVA: A Case Study on Qadiriyah and Naqsyabandiyah Sufi Orders." JOURNAL OF INDONESIAN ISLAM 9, no. 2 (December 16, 2015): 229. http://dx.doi.org/10.15642/jiis.2015.9.2.229-256.

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Kim, Jeoung-Myoung. "The Expansion of European Colonialism in the Islamic World and the Sufi Orders’ Resistance Movement." Korean Historical Review 236 (December 31, 2017): 77–109. http://dx.doi.org/10.16912/tkhr.2017.12.236.77.

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Milani, Milad, and Adam Possamai. "Sufism, spirituality and consumerism: the case study of the Nimatullahiya and Naqshbandiya Sufi orders in Australia." Contemporary Islam 10, no. 1 (May 8, 2015): 67–85. http://dx.doi.org/10.1007/s11562-015-0335-1.

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