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Relevant bibliographies by topics / Sufi Rituals

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Journal articles

Academic literature on the topic 'Sufi Rituals'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Sufi Rituals"

1

Manzoor, Seema, and Nasreen Aslam Shah. "Highlighting the Importance of Women Sufis in Sindh." Pakistan Journal of Gender Studies 17, no. 1 (2018): 219–51. http://dx.doi.org/10.46568/pjgs.v17i1.5.

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 This study aims to express the importance of Sufi shrines in a Sindhi society. The Sufi shrines dwell a central status in our social, cultural and religious setup regarding socio-spatial relationships, status of women in Sufism/Mysticism, rituals, beliefs, spiritual influence, customs and traditions and spiritual healing. Sufi shrines are not only the source of satisfaction for the devotees but also a place where Muslims and non-Muslims participate in all rituals and festivities together. Sindh is the land of Sufis and it holds great importance in Sindhi culture. Hence, the case studies

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2

Ali Andrabi, Syed Damsaz. "Khanqahi Pir Dastgir and the Evolution of Rituals." International Journal of Culture and History 4, no. 1 (2017): 1. http://dx.doi.org/10.5296/ijch.v4i1.11156.

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Khanqahi Pir Dastgir at Khanyar in Srinagar is the centre of Qadriya Sufis in the valley of Kashmir. Among the Sufi Silsilas they the last to enter into the valley. But within a short period of time they became too much popular as compared to others. People of all faiths got attracted towards Qadriya Sufi center to seek guidance and also acquired knowledge of different allied subjects. Encouraging efforts changed the educational system and position of women in valley. The simplicity of the communication and uncomplicated devotional practices attracted the different groups towards Qadriya ritua

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3

Pinto, Paulo G. "The Anthropologist and the Initiated: Reflections on the Ethnography of Mystical Experience among the Sufis of Aleppo, Syria." Social Compass 57, no. 4 (2010): 464–78. http://dx.doi.org/10.1177/0037768610383371.

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The construction of the religious self of the members of the Sufi communities in Aleppo, Syria, is achieved through the embodiment of principles of the Sufi tradition as a form of corporality that the author calls the mystical body. This corporality is shaped and enacted in the mystical experiences that the Sufis have during the rituals and religious practices linked to their initiation into the mystical path of Sufism. Thus, the author aims at raising some questions about the ethnographic practice of embodied phenomena such as the mystical experiences among the Syrian Sufis.

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4

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

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

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5

Kamaludin, Ihsan, and Maya Najihatul Ula. "Sufism Healing Method for Drugs Rehabilitation: A Case Study in PP. Suryalaya Tasikmalaya, West Java, Indonesia." Ulumuna 23, no. 2 (2020): 384–401. http://dx.doi.org/10.20414/ujis.v23i2.351.

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Sufism activities cover not only rituals but also pseudo-medical treatment. This can be seen from the daily routines of Sufi order (tarekat) of Qadiriah wa Naqsabandiah (TQN) at the Pesantren Suryalaya, Tasikmalaya, West Java. Known as a center of Islamic learning, the pesantren also offers spiritual treatments to cure victims of drug abuse. This study aims to explore this Sufis practices of healing method. Based on an ethnographic study in this locale, the study specifically analyses the method of treatment called inābah. This is a unique technique employed by the Sufis to cure the patients o

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6

Khalid, Iffat, Shazia Gulzar, and Muhammad Amin. "A Critical Review of Shamsuddin Azeemi's "Murāqabah" through the Lens of The Qur’ān and Hadīth." Journal of Islamic Thought and Civilization 11, no. 1 (2021): 301–17. http://dx.doi.org/10.32350/jitc.111.16.

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Meditation is an ancient practice that allows people to think about the existence and the main purpose of their lives. It has various forms and is associated with the different religions. Meditation in Islamic societies/cultures is linked with Sufism (Mysticism). During meditation Sufis follow certain practices; most of which are common among different Sufi Schools (Silsila) including Murāqabah. This research article critically analyses the famous practice of Murāqabah, also presented by Khawaja Shamsuddin Azeemi, in his manuscript “Murāqabah: The Art and Science of Sufi Meditation.” Azeemi st

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7

Alam, Sarwar. "Sufism Without Boundaries: Pluralism, Coexistence, and Interfaith Dialogue in Bangladesh." Comparative Islamic Studies 9, no. 1 (2015): 67–90. http://dx.doi.org/10.1558/cis.v9i1.26765.

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Most scholars believe that the majority of the population of Bangladesh embraced Islam through the influence of the Sufis (mystics, holy men). A large majority of Bangladeshi Muslims perceives Sufis as sources of their spiritual wisdom and guidance, viewing Sufi khanqahs [hospices] and dargahs [mausoleums] to be the nerve centers of Muslim society. It has been argued that the greatest achievement of the Sufis of Bengal is the “growth of cordiality and unity between the Hindus and the Muslims.” Yet, Sufism is a contested phenomenon in Bangladesh. Islamic reform movements in the nineteenth and t

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8

Hebbouch, Sarah. "Crafting Sociability in Female Spiritual Practices: The Case of Boutchichiyyat." European Journal of Multidisciplinary Studies 4, no. 2 (2019): 121. http://dx.doi.org/10.26417/ejms-2019.v4i2-545.

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Research on sufism and female spirituality has centered on framing narratives of sufi women within individualized practices, constructing thereby sufi women as mere individual and assisting players in historical accounts of more famous male scholars. In recent years, academic interest has geared towards the investigation of sufi women’s collective and ritualistic performance within structured sufi circles. Henceforth, this paper explores ways in which the gathering of sufi women of Boutchichiyya, a Morocco-based sufi order, in a zawiya mediates not only ritual performances but also promotes th

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9

Barghouti, Dia. "Exploring Ibn ‘Arabi’s Metaphysics of Time and Space in Sufi Ritual: the ‘Issawiya Dhikr of Sidi Bou-Sa‘id." New Theatre Quarterly 36, no. 3 (2020): 237–48. http://dx.doi.org/10.1017/s0266464x20000445.

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This article examines the relationship between medieval Islamic philosophy and contemporary Tunisian Sufi ritual. Focusing on the metaphysics of time and space in the writings of the twelfth-century Andalusian saint Muhyiddin Ibn ‘Arabi, the author explores the dhikr ritual within the framework of Sufi ontology in order to highlight the relevance of Islamic intellectual history to the religious practices of the ‘Issawiya Sufi community. The dhikr is one example of many indigenous performance traditions that are part of the rich cultural life of Tunisia. These are spaces where adepts engage wit

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10

Hatina, Meir. "Religious Culture Contested: The Sufi Ritual of Dawsa in Nineteenth-Century Cairo." Die Welt des Islams 47, no. 1 (2007): 33–62. http://dx.doi.org/10.1163/157006007780331499.

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AbstractWith the entry of Muslim society into the modern era in the nineteenth century, Sufi beliefs and rituals became the focus of systematic debate and denunciation by local and foreign observers alike. An illuminating example is the dawsa ritual—a ceremony involving the shaykh of the Sa'diyya order riding his horse over the backs of his prostrate disciple s, which was particularly widespread in the Cairene milieu. This practice, intended to prove that true believers are protected from all harm, was officially abolished in 1881 in the name of enlightenment and human dignity. The present art

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