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Journal articles on the topic 'Sufi philosophy'

Author: Grafiati

Published: 7 June 2025

Last updated: 2 August 2025

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1

Sherzad Shafie Babo Barzani and Sirwan Abudlkarim Ali. "Unlocking Spiritual Enlightenment: A Critical Study of Idries Shah’s The Way of the Sufi." Zanco Journal of Humanity Sciences 28, SpC (2024): 328–43. https://doi.org/10.21271/zjhs.28.spc.19.

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The Way of the Sufi (2015) stands as a significant signpost into Sufi literature, offering profound insights into the mystical tradition of Sufism, and introducing revered Sufi figures, their ideologies, and texts. This study analyses Shah's main work, focusing on its portrayal of Sufi philosophy, enlightenment practices, and transmission of spiritual knowledge through literary styles used in the book. The study argues that Sufi literature’s effective method of spiritual guidance and enlightenment is empowered by the distinctive narrative style and philosophical themes presented by the Sufis i

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Nuruddin Al Akbar and Salih Abdulrahman Yousuf Assenhaji. "MULLA SADRA AND SUFISM." Living Sufism: Journal of Sufism and Psychotherapy 3, no. 2 (2024): 88–108. https://doi.org/10.59005/ls.v3i2.579.

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This article examines the complex link between Mulla Sadra, a famous person in Islamic philosophy, and Sufism, a mystical school within Islam, via the lens of Fazlur Rahman's perspective. The essay opens by describing the historical background in which Sadra formulated his theories, emphasizing the sociopolitical and religious issues of the time. Mulla Sadra's philosophy is distinguished by its emphasis on existence, knowledge, and the nature of reality, setting it distinct from Sufi thought. While Sufism frequently emphasizes experiential knowledge and mystical states, Sadra combines intellec

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Shadi, Heydar. "Escaping Plato’s Cave as a Mystical Experience: A Survey in Sufi Literature." Religions 13, no. 10 (2022): 970. http://dx.doi.org/10.3390/rel13100970.

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This paper put forward a mystical reading of Plato’s Allegory of the Cave by comparing it with some allegories from Sufi literature, Islamic mystical tradition. The paper holds that the determining parts of the allegory, such as escaping the cave as the world of shadows, seeing the sun/truth and becoming a philosopher, and the necessity of returning to the cave, have significant similarities to what Sufis have said about their mystical experience and spiritual enlightenment. The paper compares the Allegory of the Cave with some similar allegories in Sufi literature, focusing on the allegories

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Rapoport, Michael A. "Sufi Vocabulary, but Avicennan Philosophy." Oriens 47, no. 1-2 (2019): 145–96. http://dx.doi.org/10.1163/18778372-04701003.

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Abstract In the more than 125 years since A.F. Mehren included Chapters VIII–X of al-Išārāt wa-l-tanbīhāt in his anthology of Ibn Sīnā’s allegedly mystical treatises, scholars have used the presence of Sufi vocabulary in these chapters as evidence of Ibn Sīnā’s mysticism. Yet, his use of Sufi terminology has received little dedicated, critical study. Through careful philological analysis, this study demonstrates that even though Ibn Sīnā appropriated technical vocabulary from Sufism, the meanings that he applied to those terms agree with his philosophical system. His use of these terms is not

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Knysh, Alexander. "Tasting, Drinking and Quenching Thirst: From Mystical Experience to Mystical Gnoseology." Manuscripta Orientalia. International Journal for Oriental Manuscript Research 26, no. 2 (2020): 37–43. http://dx.doi.org/10.31250/1238-5018-2020-26-2-37-43.

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The Sufi term “tasting” (dhawq) and its semantic cognates “drinking” (shirb / shurb) and “quenching of thirst” (riyy) appear frequently in the Sufi writings of the ninth — eleventh centuries AD to denote a mystical experience of the true reality of God and the divine creation. Originally referring primarily to the mystic's psychological or somatic state (hal), in later Sufi literature and oral teachings, especially in the writings of Ibn al‑‘Arabi (560—638 / 1165—1240), these concepts acquire metaphysical and cosmological connotations and are construed as being shared by both God and his elect

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Islam, E. Karshiev. "ANALYSIS OF MYSTICAL IDEAS IN THE VIEWS OF THE THINKER SUFI ALLAYAR." Look to the past 1, SI 3 (2022): 3. https://doi.org/10.5281/zenodo.7485344.

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In this article, the interpretation of Sufi ideas in the views of the great Uzbek poet and mystic Sufi Allayar and his contribution to Sufism are philosophically researched. Also, the issues of the influence of representatives of Sufi philosophy on the life and work of Sufi Allayar are covered.

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iraj, Fuad Mahbub, Ridwan Arif, M. Syadli, and Amril Amril. "The Existence and the Challenges of Sufi Literature in Indonesia." Jurnal Akidah & Pemikiran Islam 24, no. 1 (2022): 243–70. http://dx.doi.org/10.22452/afkar.vol24no1.7.

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The article is aimed at elaborating on the challenges of Sufi literature in Indonesia. This research is library research using a historical approach to obtain data and conducting content analysis. This research shows that Sufi literary treasures are the largest and most important part of the Islamic literature treasury. Sufi poets are not only pioneers in the revival of national literature in their countries, but they are also pioneers of the rise of the Islamic world. Sufis did not write mystical and transcendental works which are individualistic in nature. Their works are also associated wit

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Hamed Ezzeldin, Hend. "A Flight Within: Keat’s Nightingale In Light of the Sufis." Advances in Language and Literary Studies 9, no. 3 (2018): 121. http://dx.doi.org/10.7575/aiac.alls.v.9n.3p.121.

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Sufism is the mode of religious life in Islam in which emphasis is placed on the activities of the inner self than external rituals and performances. The essence of Sufism lies in its internal transcendental experience. The aim of Sufis is to delve into the human soul and see through its darkness in order to reach the ultimate truth. Sufi poetry is abundant with images that present the human soul as a mystery that could be decrypted via contemplation, meditation, and inner vision. The target of Sufis is to reunite with the Universal Self that is the ‘truer’ self of every human (i.e. God). Like

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Salamah-Qudsi, Arin. "Crossing the Desert: Siyāḥa and Safar as Key Concepts in Early Sufi Literature and Life". Journal of Sufi Studies 2, № 2 (2013): 129–47. http://dx.doi.org/10.1163/22105956-12341252.

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Abstract This article aims to introduce some inquiries concerning travel as a customary mode of ascetic life among early Sufis in the period between the third/ninth and sixth/twelfth centuries. Two prominent concepts are involved in this discussion: siyāḥa and safar. While safar was a general term that refers to a wide spectrum of traditions and customs included in the medieval Islamic culture of travel, the term siyāḥa indicated the custom of roving in solitude without provisions undertaken by some early ascetics and Sufis. The use of both terms over the course of the period under discussion

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Khalid Saifullah. "Discourse Analysis." Linguistics and Literature Review 2, no. 1 (2016): 29–38. http://dx.doi.org/10.32350/llr.v2i1.245.

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The present study aims at analyzing the discourse of Sufi poetry, a prominent genre of Sufi Literature. Sufi poets have been publicizing Sufism and their philosophy through poetry. Text and language is central to Sufi literature therefore Sufi poets use poetic language to mesmerize the hearts of people. In this study thematic discourse analysis of Sufi poetry is conducted in qualitative research paradigm whereas Post-structuralism is used as theoretical framework epistemologically. Textual data in form of poetry verses is collected purposively from online resources. The study concludes that po

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Djumaniyazova, Dilfuza. "Humanity And Divinity Are The Objects Of Sufi Teachings." American Journal of Social Science and Education Innovations 03, no. 03 (2021): 16–26. http://dx.doi.org/10.37547/tajssei/volume03issue03-03.

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Philosophy, especially Eastern philosophy, has always developed in harmony with religion, religious teachings. It is true that at one-time Imam al-Ghazali in his "Tahafut ul-Falasifa" (“Incoherence of the Philosophers”) opposed philosophers, sharply criticized their sixteen metaphysical and four physical rules, and sought to absolutize the divine will, which, although it gained followers and successes in this respect, cannot eliminate the harmony [1] between philosophy and religion, humanity, and divinity. Perhaps he brought Ibn Rushd into the world of philosophy, and Ibn Rushd became famous f

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Konul Bunyadzade. "EIDOS IN SUFI PHENOMENOLOGY." Al-Shajarah: Journal of the International Institute of Islamic Thought and Civilization (ISTAC) 27, no. 2 (2022): 311–26. http://dx.doi.org/10.31436/shajarah.v27i2.1499.

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Sufi phenomenology is a new philosophical system that embraces Sufism and Husserl’s phenomenology. Eidos is one of the basic principles of this system. It underlies philosophy both in the ontological and epistemological sense. We will consider only the ontological side of this term and compare the divine and human sides in this article. The article consists of seven sections, where we consider the new approach from different prisms. First, we research the ‘Eidos in the History of Philosophy’ from Plato until Husserl. This philosophical and historical study of this term helps to analyze the nee

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Ridgeon, Lloyd. "The Controversy of Shaykh Awḥad al-Dīn Kirmānī and Handsome, Moon-Faced Youths: A Case Study of Shāhid-Bāzī in Medieval Sufism". Journal of Sufi Studies 1, № 1 (2012): 3–30. http://dx.doi.org/10.1163/221059512x617658.

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Abstract The ability to witness the divine in creation has been one of the features that has often distinguished Sufis from non-Sufis. One of the most controversial manifestations of this was shāhid-bāzī (“playing the witness”), which was a practice of gazing at the form of young males in order to witness the inner, divine presence. Since medieval times a Persian Sufi by the name of Awḥad al-Dīn Kirmānī has been most commonly associated with shāhid-bāzī (especially during the samāʿ—or the ritual of Sufi music and dance). The controversy relating to Kirmānī seems to have focused on the homoerot

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Bidabad, Bijan. "Philosophy of law: an Islamic Sufi approach." International Journal of Law and Management 60, no. 5 (2018): 1179–95. http://dx.doi.org/10.1108/ijlma-06-2017-0132.

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Purpose The purpose of this paper is to investigate the first causes of right, law and legislation, namely, the philosophy of law. To know the principles of right, it is essential to recognise its aim. The concept of “Justicia” is in full agreement with Islamic law. The adaptation of duty to genesis and nature is crucial to distinguish the legal and illegal domains of deeds. The legislation domain is one of the subjects of this paper. Design/methodology/approach In Sufi viewpoint, justice stands for: “Putting everything in its own place that causes its utmost growth”. This definition expands t

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Baltabayeva, A. Yu, and G. K. Akhmetova. "The image of a woman in the philosophy of Sufi Tarikas." Bulletin of the Karaganda university History.Philosophy series 111, no. 3 (2023): 161–69. http://dx.doi.org/10.31489/2023hph3/161-169.

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In this study, investigations were carried out on the teachings and basic principles of Sufi tarikats in Central Asia, as well as an analysis of the role and place of women mothers in Muslim society. Explanations were given about the founders of the tarikats and the basic principles inherent in their directions. A comparative analysis of the philosophy of the Sufi tarikats, as well as the role, rights and opportunities for the participation of men and women in the performance of zikr, was made. The issue was considered that woman and man were always equal on the spiritual path. It was suggeste

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16

Murata, Sachiko. "Sufi Theory in Chinese." Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 3, no. 2 (2024): 141–48. https://doi.org/10.32739/ustad.2024.6.72.

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There are only four Islamic texts on theology and philosophy which are known to have been translated into Chinese before the twentieth century. One of them, Ashiʿʿat al-lamaʿāt, Jāmī’s commentary on Fakhr al-Dīn ʿIrāqī’s Lamaʿāt, was translated by She Yunshan. He was one of the earliest members of the school of thought known as “the Muslim Confucianists.” In this article, I will present a few examples from Yunshan’s translation, who is also known by the penname Ponachi, in order to illustrate the elegance of his understanding of the universal dimensions of Sufism.

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Mirzaev Akhrorjon Azamovich. "THE PROBLEM OF MAN IN THE RELIGIOUS-PHILOSOPHICAL TEACHINGS OF IBN AL-ARABI." Sciental Journal of Education Humanities and Social Sciences 3, no. 5 (2025): 90–94. https://doi.org/10.62536/sjehss.2025.v3.i5.pp90-94.

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This scientific article briefly discusses Ibn al-Arabi's Sufi teachings, the main direction of his Sufi teachings, the natural structure of humans, the history of natural structure, his divine and religious views in the fields of philosophy and Sufism, his scientific works, and their essence.

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Bilokopytova, Nina, and Karim El Guessab. "Historical and Philosophical Essence of Turkic Alevism Bektashism." ALEVİLİK–BEKTAŞİLİK ARAŞTIRMALARI DERGİSİ, no. 31 (June 25, 2025): 122–37. https://doi.org/10.24082/2025.abked.506.

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The article examines the historical-philosophical essence of the Turkic Sufi mystical-religious phenomenon of Alevism-Bektashism. The study was written to examine the Turkic mystical tradition that constitutes the historical and philosophical essence of Alevi-Bektashism. It was emphasized that Ahmed al-Yassawi is considered the progenitor of all Turkic Sufis, and that Haji Bektash is descended from him. It is noted that Ahmed al-Yassawi’s Divani Hikmet (collection of wisdom) is still a poetic guide for achieving human perfection. It is also stated that Haji Bektash’s “Maqalyat” is a guide book

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Hashim, Mahyuddin. "التفسير الصوفي الإشاري ومقارنته بتفسير الإسماعيلية الباطنية والتفسير الصوفي النظري والتفسير العلمي الإشاري". Ulum Islamiyyah 27 (17 травня 2019): 53–65. http://dx.doi.org/10.33102/uij.vol27no1.132.

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Tafsir Sufi al-Isyari is the commentary related to the implied symbol behind the utterance of the Quran and not the explicit meanings. The purpose of this research is to define Tafsir Sufi al-Isyari and compare it with Tafsir Batiniah, Tafsir Sufi of Philosophy, and Tafsir Scientific Ishari. The researcher used comparison and critic methods to conduct this research. As a result, the opinion of Sufism experts about Tafsir Sufi al-Isyari is different with the exegesis of the Quran by Batiniah’s group. This is because, Batiniah’s group did not acknowledge outwardly of the Quran but they only ackn

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Kilicheva, Karomat, and Gavkhar Klicheva. "Sufi and philosophical heritage of Jalaluddin Rumi." International journal of humanities, literature & arts 5, no. 1 (2021): 1–4. http://dx.doi.org/10.21744/ijhla.v5n1.1799.

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Rumi was one of the most famous Sufi, poet, and spiritual teachers who have globally drawn the attention of many. Rumi's teachings have been valued and used by Sufi masters after him, and are studied in contemporary mystic circles. Not only Sufis, but others as well refer to his teachings for lessons, and those who enjoy poetry are intoxicated by Rumi's magical words. He views that, humans tend to move upwards to realize their potential. Rumi’s poetry whether or not is the result of his ecstatic moment is a reflection of his close relationship with people around him. Despite his greatness as a

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Bunyadzade, Kenul. "Sufi Phenomenology as a New Look at Philosophy." METAFIZIKA International Journal of Philosophy and Interdisciplinary Studies 11, no. 11 (2020): 7–24. http://dx.doi.org/10.29228/metafizika.15.

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Fajrin, Dinella Irawati, Hasan Mud’is, and Yulianti Yulianti. "Konsepsi Pengendalian Diri dalam Perspektif Psikologi Sufi dan Filsafat Stoisisme: Studi Komparatif dalam Buku Karya Robert Frager dan Henry Manampiring." Jurnal Riset Agama 2, no. 1 (2022): 162–80. http://dx.doi.org/10.15575/jra.v2i1.17122.

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Self-control based on spiritual elements can be said to be the cause of human obstruction in achieving peace and happiness. Thus, this study aims to uncover the concept of self-control in the perspective of sufi psychology and stoicism philosophy that is able to answer the problems of life today in achieving peace and happiness. In its preparation, this article uses qualitative methods with a library approach and is analyzed comparatively. The results and discussions of this study include an explanation of self-control in Robert Frager's view, self-control in the philosophy of stoicism, and a

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Nigmatullina, Alsu M., and Anastasiya O. Vdovina. "Sufi Worldview of Jalal al-Din Rumi as Reflected in Modern Turkish Literature: the Case of Elif Shafak’s ‘Love’." Вестник Пермского университета. Российская и зарубежная филология 15, no. 3 (2023): 115–25. http://dx.doi.org/10.17072/2073-6681-2023-3-115-125.

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Jalal al-Din Rumi is one of the most controversial figures of medieval Sufi poetry. Thesystem of his ideas, which originate from the legacy of earlier Sufi scholars, can be traced in many mod-ern pop-cultural elements. The article examines Sufi motifs presented in Jalal al-Din Rumi’s writings as they appear in the novel Love(Aşk) written by the modern English writer of Turkish origin Elif Shafak. Turning to religious and philosophical motifs in modern literature is associated with the ambiguous popularity of Rumi in the Western media space. The purpose of this study is to identify the features

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Bouchoir, Tayeb, and Rachid Acim. "Journey to Union: Exploring Ibn Arabi’s Nomadic Philosophy and Imaginal Spaces in Sufism." Teosofia: Indonesian Journal of Islamic Mysticism 12, no. 2 (2023): 257–78. http://dx.doi.org/10.21580/tos.v12i2.17682.

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This paper sheds light on Ibn Arabi’s philosophy of journey, which takes place in an empty space where mystical characters, noble saints, Prophets and Messengers of God are given a chance to communicate and interact peacefully. Considering the hermeneutics’ approach to Sufi discourse and Gilles Deleuze’s concept of nomad thought, we aim to showcase that Ibn Arabi regards the Sufi wayfarers as “nomadic subjects” as long as they can journey to the inward and outward realms. The intersection of these two antagonistic realms— the realm of Seen (al-hiss) and Unseen (al-ghayb)— liberates the Sufi pr

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Balıkçıoğlu, Efe Murat. "In the Crucible of Ottoman Taḥqīq: A Fifteenth-Century Case of Verifying Philosophy and Theology under Sufi Agnosticism". Journal of Early Modern History 27, № 4 (2023): 321–37. http://dx.doi.org/10.1163/15700658-bja10068.

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Abstract Verification (taḥqīq) was a post-classical practice in Islamicate scholarship that sought ways to attain syntheses between rational and religious sciences. This article argues, however, that the early Ottoman practice of taḥqīq was not limited to the “verification of theology and philosophy,” as it also included attempts to reconcile certain Sufi doctrines with philosophical theology. This tendency is evident in the works of fifteenth-century scholars, such as Sinān Paşa and his shaykh Vefā’, as well as al-Jāmī and İbn Kemāl, all of whom tried to reconcile conflicting aspects of philo

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Nazir, Asiya. "Sufism and Mysticism: Short Biography of Hazrat Abdul Qadir Jeelani (R.A)." British Journal of Multidisciplinary and Advanced Studies 5, no. 4 (2024): 17–26. http://dx.doi.org/10.37745/bjmas.2022.04139.

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Sufism is a mystic body of religious practice found in Islam which is characterized by a focus on Islamic purification, spirituality, ritualism, asceticism and esotericism. Sufism is a path of spiritual advancements cum expansion of consciousness leading to awareness of self in the universe. The practice of Sufism leads to the development of innate spiritual and initiative abilities. Ancient Kashmir has been a practical place of stay and meditation for the saints, Sufis, Rishis and other devoted worshipers of Allah. The philosophy spread along the valley after the arrival of Sufis from central

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Kizi, Yarashova. "Ibn Arabi’s Epistemological Views In The Context of Sufism and Islamic Philosophy." Buletin Antropologi Indonesia 2, no. 1 (2025): 8. https://doi.org/10.47134/bai.v2i1.3616.

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In this article, issues related to the social, spiritual, and moral essence of humans are discussed within the framework of Eastern philosophy’s ontological, epistemological, axiological, and philosophical-sufistical principles. The development of gnosis, its place in Eastern philosophical thought, the classification of sufistical knowledge, and its importance in filling the gaps in human spirituality, ethics, and morality are analyzed. The theoretical and practical aspects of Sufism based on Ibn Arabi’s sufistical teachings and Sufi science are revealed, along with the concepts of Sharia, Tar

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Sejin, Jung. "The Idea, Role and Function of the Sheikh in Sufism." Voprosy Filosofii, no. 3 (March 2024): 207–12. http://dx.doi.org/10.21146/0042-8744-2024-3-207-212.

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Sufism is a philosophy among religions and a religion among philosophies. In the circle of religions, it appears as a philosophy due to the freedom of thought characteristic of Sufism; Among philosophical systems, it seems to be a religion due to the fact that the Sufi worships God and devotes himself to him. A Sufi is a lover of truth, one who, through love and devotion, moves towards truth and perfection, which in reality are the aspirations of all people. Spiritual seekers following the Sufi path entrust the process of their spiritual awakening to a sheikh – a spiritual mentor who monitors

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Kholikovna, Rakhmatova Kholida. "IMPORTANT FEATURES OF SOCIO-ETHICAL VIEWS OF KHOJA AHROR VALI." Frontline Social Sciences and History Journal 02, no. 01 (2022): 43–56. http://dx.doi.org/10.37547/social-fsshj-02-01-06.

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The article analyzes the beginning of the reform of the Naqshbandi doctrine of active participation in social and political life, the abolition of the opposition between the state and religion at the initiative of the Sufi, the system of protection of the Sufi. It has been analyzed that the teachings of Sufism are in line with the philosophy of compromise.

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Sidqi, Ahmad. "“THE SPIRITUAL TURN”." Epistemé: Jurnal Pengembangan Ilmu Keislaman 14, no. 2 (2019): 289–303. http://dx.doi.org/10.21274/epis.2019.14.2.289-303.

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This article discusses the philosophical dimension of post-modern societies. It examines the champion of rationalities of modern human beings and contends its contemporary limits. It argues that the modern rational philosophies that over-simplify the meaning “being” in metaphysical form has led to the civilizational crisis. In religious dimension, modern human has been sacrificing their inner spiritual dimension of humanity. As a response to this crisis, modernity has initiated the birth of “spiritual turn” that modern human tries to reinvent their spirituality, mainly through Islamic Sufism.

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Atanasova, Kameliya. "Writing about the Mawlid al-Sharīf in Eighth/Fourteenth-Century Maghrib: A Sufi-Legal Discourse." Journal of Sufi Studies 12, no. 1 (2023): 83–116. http://dx.doi.org/10.1163/22105956-bja10027.

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Abstract Recent scholarship on the relationship between premodern Sufism and Islamic jurisprudence (fiqh) has highlighted the overlap between Sufis and jurists at the level of social and intellectual life. Despite this growing body of studies on Sufi-jurist dynamics, the role of Sufi metaphysics in this intellectual intersection remains unexplored. To address this gap, I provide a close reading of an entry in the Miʿyār al-muʿrib, a fatwa collection written in the ninth/fifteenth-century by Aḥmad al-Wansharīsī (d. 914/1508) that deals with the birthday of the Prophet Muhammad, the mawlid al-sh

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Binmayaba, Mustafa Muhammad T. "Sufi Symbol as Gap, Metaphor as Clue." Journal of Sufi Studies 8, no. 2 (2020): 176–97. http://dx.doi.org/10.1163/22105956-12341318.

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Abstract This article introduces an approach to analyzing the way in which figurative language interfaces with cognitive, cultural, and spiritual experience in the symbols employed by the Sufis to express their love of God. It relies on the Cognitive Linguistic Approach to reveal the relationship between the Sufis’ thoughts about God, secular language of love, and the idea of divine love. Through a case study analysis of the symbols of love in Ibn ʿArabī’s poetry, the two chief undertakings here are: first, to argue that thoughts and feelings of human love inspired the Sufis to express their i

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Viktorahadi, R. F. Bhanu. "Etika Al-Ghazālian dan Titik Temunya dengan Etika Kantian." FOCUS 3, no. 1 (2022): 43–52. http://dx.doi.org/10.26593/focus.v3i1.5812.

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With his immense intellectual stature and his encyclopaedic knowledge, al-Ghazâli has influenced Islamic thought and defined its practice for nearly nine centuries. Like many legal experts and philosophers, al-Ghazâli divides the universe into the transient world and the eternal hereafter. This world, or temporary existence, is subject to the will of God. It is not governed by a set of scientific laws, but is maintained, governed and driven by the direct and continual intervention of God (rejection of causality). God is not only the creator of the universe and of its attributes and laws (or th

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Shoaib, Ali, та Muhammad Baqir Khan Khakwani Dr. "صوفیاء برصغیر کا شاندار علمی، تبلیغی سیاسی و سماجی کردار اور مذہبی رواداری". Al-Misbah Research Journal 02, № 03 (2022): 185–99. https://doi.org/10.5281/zenodo.7738667.

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<strong>ABSTRACT</strong> <em>This article focuses on the Sufi saints' contributions to the spread of Islam over the Indian subcontinent in addition to reformation of people belonging to any religion whether muslims or non-muslims, teaching of tolerance, peace, harmony, compassion etc. They also ran a movement for purgation and repentance of Muslims also. The method of the Sufis in reforming and improving behavior and ethics of people was based on the teachings of love, wisdom, moderation, and humanity</em><em>.</em> <em>Besides all, they played an active role in politics too. The Sufi sai

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Lewisohn. "Rabindranath Tagore’s Syncretistic Philosophy and the Persian Sufi Tradition." International Journal of Persian Literature 2, no. 1 (2017): 2. http://dx.doi.org/10.5325/intejperslite.2.1.0002.

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Shirvani, Hamid. "The Philosophy of Persian Garden Design: The Sufi Tradition." Landscape Journal 4, no. 1 (1985): 23–30. http://dx.doi.org/10.3368/lj.4.1.23.

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Zarrabi-Zadeh, Saeed, and Michael E. Asbury. "The Philosophy of Ecstasy: Rumi and the Sufi Tradition." Mawlana Rumi Review 7, no. 1 (2016): 198–208. http://dx.doi.org/10.1163/25898566-00701011.

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Abdurrahman, U., Moh Najib, and Ayi Sofyan. "Islamic Legal Paradigm and Methodology Philosophy and Sufi Interpretation." West Science Social and Humanities Studies 1, no. 05 (2023): 282–94. http://dx.doi.org/10.58812/wsshs.v1i05.412.

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The Qur'an, as a miracle of the Prophet Muhammad, has been proven to be able to reveal its extraordinary miraculous side, not only in its existence which has never been fragile, but also in its teachings which have been proven to be in accordance with the times. The Qur'an not only talks about morality and spirituality, but also talks about science related to human life. Many tafsir scholars have written several works on methods of interpreting the Qur'an. From these scholars emerged various models and methods of interpretation in order to reveal the messages of the Qur'an optimally according

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Novruzov, Rafig, and Gulnar Novruzova. "THE FORMULA OF THE SOUL IN DĪWĀN-I HIKMAT BY AHMAD YASAWI." Филология, no. 43 (2023): 32–41. http://dx.doi.org/10.60055/phl.2023.43.32-41.

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The article analyzes the concept of “soul” in the work of one of the founders of the Sufi Turkic branch of Islam Khoja Ahmed Yassavi “Divani Hikmet”. In the philosophy of the Sufis, the soul of a person emanating from the Creator occupies a special place. According to the ideology and practice given in Yassawi’s “Hikmets”, the knowledge of the path to God involves the following stages: following the codes of Islamic law (Sharia); following the Sufi teachings (tarikat); approaching Allah (haqiqah); knowledge of religion (ma’arifat). These stages, which contribute to the purification of the soul

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Chittick, William C. "Mullā Ṣadrā’s Arrivers in the Heart (al-Wāridāt al-Qalbiyya)". Journal of Sufi Studies 10, № 1-2 (2021): 53–107. http://dx.doi.org/10.1163/22105956-12341328.

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Abstract It is increasingly difficult after Ibn ʿArabī (d. 638/1240) to differentiate the aims of the Sufis from those of the philosophers. Mullā Ṣadrā (d. 1050/1640) offers a fine example of a thinker who synthesized the Sufi and philosophical methodologies in his voluminous writings. In Arrivers in the Heart he combines the precision of philosophical reasoning with the recognition (maʿrifa) of God and self that was central to the concerns of the Sufi teachers. In forty “effusions” (fayḍ) of mostly rhymed prose, he provides epitomes of many of the themes that he addresses in his long books. T

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

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

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Keir, Jonathan. "Mânevî Hümanizm: Tasavvuf Araştırmaları Alanında Yaratıcılığa Bir Çağrı." Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 1, no. 1 (2022): 27–40. http://dx.doi.org/10.32739/ustad.2022.1.15.

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Chinese philosopher Tu Weiming (1940-) has spent a lifetime in dialogue with cultural and spiritual traditions beyond the sanjiao or ‘three religions’ (Confucianism, Daoism, Buddhism) of the Sinic world. This engagement has included sustained intercourse with the Abrahamic monotheisms and Hellenic philosophy, Hinduism and Indian spirituality, and a variety of indigenous heritages. The outcome of such cross-cultural ferment has been the elaboration of a ‘spiritual humanist’ alternative to the secular humanism of post-Enlightenment modernity. We begin by introducing Tu’s concept of Spiritual Hum

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Nadvi, Muhammad Junaid. "Tales of God’s Friends." American Journal of Islam and Society 27, no. 2 (2010): 125–27. http://dx.doi.org/10.35632/ajis.v27i2.1337.

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Tales of God’s Friends: Islamic Hagiography in Translation, an anthologythat honors Sufis from every corner of the Muslim world, provides an easilyaccessible overview of Sufism’s history and the particularities of individualSufi experiences that helped spread Islam throughout the world. A valuablecontribution to the contemporary literature of Sufi studies, this volume alsooffers an excellent overview of the Sufi path and philosophy as well as classictexts of Islamic mysticism. The wide-ranging and eclectic collection of sources is a particular strength, and manuscripts have been edited with re

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Chowdury, Saeyd Rashed Hasan. "The Reflection of Sufi Influence on the Mughal Empire (1526-1857): A Spiritual and Cultural Analysis." Bilimname, no. 53 (April 30, 2025): 697–736. https://doi.org/10.28949/bilimname.1582161.

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This article examines the role of Mughal emperors in promoting Sufism and their contributions to the religious, social, and economic development of the Indian subcontinent during their nearly three-hundred-year reign from 1526 to 1857. The Mughal Empire, founded by Babur, a Turkic descendant from Central Asia, began in 1526 after defeating the Sultan of Delhi, Ibrahim Lodi, in the first Battle of Panipat. Babur laid the foundation, which was solidified during the reign of his grandson Akbar and expanded under Akbar’s great-grandson Aurangzeb. Under Aurangzeb’s reign, the Mughal Empire reached

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Sayidova, Sayyora Yorikulovna. "PHILOSOPHY OF THE MYSTICAL-ASCETIC CURRENT OF ISLAM IN THE POETRY OF SUFISM." International Journal of Education, Social Science & Humanities. FARS Publishers 11, no. 2 (2023): 509–16. https://doi.org/10.5281/zenodo.7653241.

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Sayidova, Sayyora Yorikulovna. "ASCETICISM AND MYSTICISM IN ISLAM." Multidisciplinary Journal of Science and Technology 4, no. 2 (2024): 382–87. https://doi.org/10.5281/zenodo.10725079.

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Coppens, Pieter. "Sufi Qurʾān Commentaries, Genealogy and Originality". Journal of Sufi Studies 7, № 1-2 (2018): 102–24. http://dx.doi.org/10.1163/22105956-12341309.

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Abstract This article reflects on some methodological issues in the study of tafsīr, taking the dissemination of the ideas of Ibn ʿArabī (d. 638/1240) on the non-perpetuity of the chastisement of Hell in Sufi tafsīr as a case study. I show that Ibn ʿArabī’s ideas on the issue were hardly adopted by later Sufi commentators on the Qurʾān. I investigate whether just as its exoteric counterpart, and despite the claim of Sufi tafsīr being rooted in ‘experience’ and thus being more ‘original’, Sufi tafsīr is ‘genealogical’ and is thus more conservative in its content. Although the Sufi genre of tafs

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Mardonova, Madina. "THE SIGNIFICANCE OF ILLUSTRATIVE MATERIALS FROM ARCHIVE SOURCES IN THE RESEARCH OF COUNTRY ETHNOGRAPHY." Journal of Social Research in Uzbekistan 03, no. 01 (2023): 53–57. http://dx.doi.org/10.37547/supsci-jsru-03-01-09.

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This issue provides an idea of the content of human, philosophical-religious, spiritual-educational ideas in the work of Maulana Jalaliddin Rumi “Masnaviyi-spirituality”. Analytical information was given about the philosophy and wisdom of the east, developed over thousands of years, Sufi philosophy, which taught Islamic truths, opened the dialectic of human life.

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Applebaum. "Remembrance: A Husserlian Phenomenology of Sufi Practice." Journal of Speculative Philosophy 33, no. 1 (2019): 22. http://dx.doi.org/10.5325/jspecphil.33.1.0022.

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Malaka, Andi, and Ahmad Rifai. "Teologi Tafsir Ayat Sufistik." Bayani 2, no. 1 (2022): 1–24. http://dx.doi.org/10.52496/bayaniv.2i.1pp1-24.

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Attention to the interpretation of Sufism and Sufism figures, including how to interpret verses displaying their own interpretation patterns in dynamic scientific patterns, the concept of thinking with the ijtihad approach carried out by Abdul Qadir Al-Jailani and Imam Al-Qursairi in understanding the meaning of the content of the Koran in an isyhari way through the method of approach. intuitive. Tafsir is present as an instrument and tool to carry out scientific studies that discuss various maqasid implied in the Qur'an through various methods of interpretation. The presence of patterns of in

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