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Journal articles on the topic 'Sufi Rituals'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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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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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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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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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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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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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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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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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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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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Munir, Munir. "Ajaran Tarekat Alawiyah Palembang dan Urgensinya dalam Konteks Kehidupan Kontemporer." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 8, no. 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 importa

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Burhanuddin, Nunu, and Usman Syihab. "Cosmological Dimensions in The Teachings of The Naqshabandi Sufi Order." KALAM 13, no. 2 (2019): 31–54. http://dx.doi.org/10.24042/klm.v13i2.4548.

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In general, studies about tariqa have put more emphasis on aspects related to ritual teachings and spiritual experience of the Sufi leaders. Little has been studied so far about how teachings of a Sufi order are related to cosmological concepts. This paper aims to analyze the cosmological concepts that are taught in the teachings of the Naqshbandi Sufi order in the district of Pauh, the city of Padang, West Sumatera. Data for this research are gathered through interviews, observation and documentation. These data are then analyzed with content analysis method. The research find that the Naqshb

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SAİFUNOV, Bauyrzhan. "SHEIKH HUDAYDAD AND BROTHERHOOD OF MUJADDIDIYYE." IEDSR Association 6, no. 14 (2021): 98–108. http://dx.doi.org/10.46872/pj.320.

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İn the second half of the XVIII century, some ritual and religious issues shifted from a dogmatic platform to a political one and were revived during the persecution of some Yesevi sheikhs, including our author. Sheikh Hudaydad was forcibly transferred out of Bukhara. The political, economic and social activities of the Naqshbandi-Mujaddidiyye Brotherhood at that time were also criticized by Sheikh Hudaydad. According to Sheikh Hudaydad, the dogmatic conflicts he paid attention to were not limited to Sufism. The discussion also revolved around the fardh and Sufi rituals, which the author often

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SALAMAH-QUDSI, ARIN. "The Concept of jadhb and the Image of majdhūb in Sufi Teachings and Life in the Period between the Fourth/Tenth and the Tenth/Sixteenth Centuries." Journal of the Royal Asiatic Society 28, no. 2 (2017): 255–71. http://dx.doi.org/10.1017/s1356186317000530.

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AbstractThis paper discusses the theoretical basis of the Sufi term jadhb (the effortless attraction of man by God), and examines the different approaches towards the figure of majdhūb as developed and presented in Sufi compendia and both Sufi and non-Sufi biographies of the period between the fourth/tenth and the tenth/sixteenth centuries. It suggests that there are three major phases in the development of the theoretical basis of jadhb. The first stage covers the period between the fourth/tenth century and the first half of the sixth/twelfth century. Jadhb during this stage was not discussed

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16

Mushtaq, Abdul Qadir, Muhammad Shabbir, and Zil-e.-Huma Rafique. "Spiritual Rituals at Sufi Shrines in Punjab: A Study of Khawaja Shams-Ud-Din Sialvi, Sial Sharif and Meher Ali Shah of Golra Sharif." Global Regional Review IV, no. I (2019): 209–14. http://dx.doi.org/10.31703/grr.2019(iv-i).23.

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This research narrates Sufi institution�s influence on the religious, political and cultural system. The masses frequently visit Sufi shrines and perform different rituals. The shrines of Khawaja Shams-Ud-Din Sialvi of Sial Sharif and Meher Ali Shah of Golra Sharif have been taken as case study due to their religious importance. It is a common perception that people practice religion according to their cultural requirements and this paper deals rituals keeping in view cultural practices of the society. It has given new direction to the concept of �cultural dimensions of religious analysis� by

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

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

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

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

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

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Although marked by diversity, the Moroccan Sufi rituals have been associated with mysterious aspects and reputed for the dichotomy of their different facets. The complexity of this field has intrigued my curiosity to investigate to what extent the type of music deployed can contribute to categorizing Sufi orders. In this context, it is worth exploring how the music is used and for which purposes. Through contrasting samaã to gnawa as major Sufi music genres, this paper sheds light on the duality inherent within the former as an elitist Sufi practice and the latter as its popular counterpart. I

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Huda, M. Dimyati, and Nur Chamid. "Teosofi Tariqa and Its Principles, Rituals, and Rationality as a Religious Movement." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 10, no. 1 (2020): 110–33. http://dx.doi.org/10.15642/teosofi.2020.10.1.110-133.

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This article seeks to reveal the principles, rituals, and rationality of a religious movement named Teosofi Tariqa. This Sufi order has existed in Indonesia since 1908. This research finds its importance on the basis of the fact that the Teosofi Tariqa offers different perspectives from other religious movements. It also becomes an interesting study in terms of religious conflict resolution in Indonesia. Using a qualitative approach, this research relies much on a number of data collecting instruments such as observations, interviews, and documentation. The Miles and Huberman versions are used

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

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

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Mansouri, Mabrouk Chibani. "Holy Time and Popular Invented Rituals in Islam: Structures and Symbolism." Al-Jami'ah: Journal of Islamic Studies 56, no. 1 (2018): 121–54. http://dx.doi.org/10.14421/ajis.2018.561.121-154.

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This paper tackles three popular invented rituals in the early centuries of Islam performed in the seventh and eighth months of the Islamic calendar; Rajab and Shacbān, namely the sacrifices of faraca and catīra, fasting and prayers. In the light of sociocultural and psycho-cultural perspectives, the paper discusses the cultural and spiritual perceptions of time and space in Islam, and the reasons that make specific settings fertile soils suitable for inventing new rituals. Then, it analyses the structures and symbolism of these rituals as a means of dialogical relationship with the self, the

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Ahmed, Syed Jamil. "Performing and Supplicating Mānik Pīr: Infrapolitics in the Domain of Popular Islam." TDR/The Drama Review 53, no. 2 (2009): 51–76. http://dx.doi.org/10.1162/dram.2009.53.2.51.

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Rituals and performances supplicating Mānik Pīr, a Sufi culture-hero venerated in isolated rural pockets of western Bangladesh and southern West Bengal (India), function as “infrapolitics” of the subaltern classes in the domain of “popular Islam.” A substantial segment of popular (“folk”) culture of the subaltern classes articulates disguised ideological insubordination critiquing the dominant classes.

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Makhasin, Luthfi. "Urban Sufism, Media and Religious Change in Indonesia." Ijtimā'iyya: Journal of Muslim Society Research 1, no. 1 (2016): 23–36. http://dx.doi.org/10.24090/ijtimaiyya.v1i1.925.

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In this paper, I contend that Sufism is only preoccupied with initiating new disciples and performing emotive religious rituals. By focusing on Naqshbandi-Haqqani, I argue that Sufi group actively involves in propagating its teaching to the general public. I also argue that Sufi movement actively involves in public campaign, along with other Muslim groups with similar religious outlook, to respond the perceived growing influence of Salafism and political Islamism among Indonesian Muslims. It represents contemporary public face of Sufism and Sufi activism in Indonesia. At the heart of the argum

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Mubeen, Muhammad. "The Modern State, the Politicization of Sufi Rituals, and the Local Religious Authority of Sufi Shrines: A Study of the Shrine of Baba Farid (Pakpattan-Punjab)." Global Political Review 2, no. 1 (2017): 120–29. http://dx.doi.org/10.31703/gpr.2017(ii-i).13.

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The modern state that developed in the Indian subcontinent after the arrival of colonial power in the region had profound effects on the internal religious-spiritual matters of Sufi shrines. The Chishti Sufi shrine of Baba Farid, in Pakpattan, also heavily affected by the emergent state's policies in all respects. The state's intrusion into the ritualistic matters of the shrine has gradually reduced the traditional custodian of the shrine to a mere ceremonial head of the institution. The process of politicization of Sufi rituals started during the British Raj; the crucial interference in the c

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Firro, Kais M. "The Druze Faith: Origin, Development and Interpretation." Arabica 58, no. 1 (2011): 76–99. http://dx.doi.org/10.1163/157005811x550309.

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AbstractThis study examines the basic components of the Druze doctrine which had become crystallized at the beginning of the eleventh century by five dā‘īs (propagators). The study attempts to introduce some new insights for understanding the Druze faith as articulated by its founders and as interpreted by the guwwānī (internal) literature of the Druze ‘uqqāl. Although the Druze doctrine follows Ismaili terminologies and the Ismaili esoteric interpretation of the Qur’ān, it adds many new elements that placed the Druze doctrine outside the main stream of Ismā‘īliyya. The study argues that the D

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Montgomery, David W. "Nicolaas Biegman, Living Sufism: Sufi rituals in the Middle East and the Balkans." Contemporary Islam 6, no. 2 (2010): 199–200. http://dx.doi.org/10.1007/s11562-010-0142-7.

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Zaranggi, Ahmed. "The Influence of Remembrance on Sobriety Modern Society at Café Rumi." Proceeding International Conference on Science and Engineering 2 (March 1, 2019): 283–90. http://dx.doi.org/10.14421/icse.v2.104.

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The spiritual crisis is so much engulfed by the urban community with its materialistic life, this leads to a vacuum of heart and leads to serious stress and turmoil. This turmoil mobilized everyone to overcome it, including Café Rumi worshipers. A spiritual café that offers spiritual needs that are being sought by the urban community. Through the application of routine zikir rituals, it can be a solution to this problem This study aims to find out whether the typical ritual remembrance activities at Café Rumi can have a significant impact and influence on the sobriety of the pilgrims who regul

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Rooney, Caroline. "Sufi Springs: Air on an Oud String." CounterText 1, no. 1 (2015): 38–58. http://dx.doi.org/10.3366/count.2015.0005.

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The initial part of Caroline Rooney's essay offers an incisive account of the author's experience of Cairo in the years leading up to the 2011 uprisings that led to the end of Hosni Mubarak's rule. Rooney's narrative evinces an active Downtown cosmopolitan spirit characterised by a burgeoning sense of ‘audacity’ in forms of arts activism, and its attendant collective spirit of perseverance that increasingly rendered ineffective the repressive manoeuvres of Egypt's disciplinary State. Criticising the impulse to construe the Egyptian revolution in terms of a mimetic desire for a secular democrac

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Villalon, Leonardo A. "Sufi Rituals as Rallies: Religious Ceremonies in the Politics of Senegalese State-Society Relations." Comparative Politics 26, no. 4 (1994): 415. http://dx.doi.org/10.2307/422024.

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Mashadi, Mashadi. "Konteks dan Corak Mistisisme Islam dalam Tradisi Keagamaan Masyarakat Gorontalo." Ulumuna 17, no. 2 (2017): 259–74. http://dx.doi.org/10.20414/ujis.v17i2.162.

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Many studies on religion generally focus on two important points. The first is the discussion about God and His Attributes, such as invisible, sacred and absolute. The second point relates to social dimensions of religion which are profane, empirical and relative. These are two points that this paper attempts to reveal when elucidating mysticism in the context of Muslim local tradition in Gorontalo. This study shows that Muslim ritual traditions of Gorontalo are deeply influenced by Sufi order’s mysticisms and practices. These traditions are expressed in various local rituals and cultures. Thi

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Muzakir, Ali. "Petunjuk Baru Silsilah Ahmad Khatib Sambas: Tiga Teks Tulisan Melayu." Jurnal Lektur Keagamaan 13, no. 2 (2015): 513. http://dx.doi.org/10.31291/jlk.v13i2.238.

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Each sufi order (tarekat) follower believes that rituals they performing tightly is coming from the previous teachers that connects to Nabi Muhammad PBUH. The clearance of lineage is the foundation of a tarekat establishment. This paper tries to elaborate a new light about the lineage of Ahmad Khatib Sambas in the tarekat especially tarekat Naqsabandiyah.Based on exploring the manuscript Fath al-‘Arifin, the author shows that Ahmad Khatib Sambas is a spiritual guru (mursyid) for tarekat that has linked with tarekat Qadiriah as well as tarekat Naqsabandiyah. Manuscript of Fath al-‘Arifin was fo

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Wasim Frembgen, Jürgen. "Light at Pakistani Sufi Shrines: Notes on Lampstands, Lamp Niches, and Lamp Houses." Muqarnas Online 37, no. 1 (2020): 315–24. http://dx.doi.org/10.1163/22118993-00371p12.

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Abstract In Pakistan, the burning of oil lamps at Sufi shrines shapes the visitor’s sensual perception, but is above all connected with the practice of making vows. The offering of light is therefore considered auspicious in popular devotional Islam. Consequently, the lighting of lamps at shrines also marks the beginning of commemorative rituals and festivities. The present article documents and investigates contemporary lampstands, lamp niches, and lamp houses in the lowlands of Pakistan that until today have remained largely unnoticed as far as material religion is concerned. On the basis o

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Mahatma, Masmuni, and Zarrina Saari. "Embodied Religious Belief: The Experience of Syahadatain Sufi Order in Indonesia." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 6, no. 1 (2021): 87–100. http://dx.doi.org/10.15575/jw.v6i1.13462.

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Several types of research on religion in Indonesia emphasise more on religious knowledge and belief and less on other approaches such as material aspects. Religion is always related to material aspects such as mosque buildings, veils or robes for prayer, or holy water obtained from grave visitors. This study uses embodiment approach and material theory of religion to the imposition of special fashion in prayer that gives consequences on awareness and attitude of a new morality in-group cohesion. This study is a case study through participatory observations and interviews of new members of Syah

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Hatina, Meir. "WHERE EAST MEETS WEST: SUFISM, CULTURAL RAPPROCHEMENT, AND POLITICS." International Journal of Middle East Studies 39, no. 3 (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). T

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Gemmeke, Amber. "African Power." African Diaspora 9, no. 1-2 (2016): 39–60. http://dx.doi.org/10.1163/18725465-00901004.

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This paper explores how West African migrants’ movements impacts their religious imagery and that of those they encounter in the diaspora. It specifically addresses how, through the circulation of objects, rituals, and themselves, West Africans and Black Dutchmen of Surinamese descent link, in a Dutch urban setting, spiritual empowering and protection to the African soil. West African ‘mediums’ offer services such as divination and amulet making since about twenty years in the Netherlands. Dutch-Surinamese clients form a large part of their clientele, soliciting a connection to African, ancest

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EPHRAT, DAPHNA, and HATIM MAHAMID. "The Creation of Sufi Spheres in Medieval Damascus (mid-6th/12th to mid-8th/14th centuries)." Journal of the Royal Asiatic Society of Great Britain & Ireland 25, no. 2 (2014): 189–208. http://dx.doi.org/10.1017/s1356186314000601.

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AbstractThis article explores the processes by which medieval Sufi masters and holy men established themselves through their physical and spatial settings and left their mark on the religious and sacred topography. Focusing on Damascus from the mid-6th/12th to mid-8th/14th centuries under the reign of the Zangids, Ayyubids and early Mamluks. The article offers observations on three parallel developments: the genesis and growth of a local space around masters of the Path, the spread of endowed establishments designed by their founders to support the mystics and their rituals, and the incorporat

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Asmawi, Asmawi. "Tradisi Hagiografi Sufi Yasawî: Relasi Tasawuf dan Politik." ISLAMICA: Jurnal Studi Keislaman 1, no. 1 (2014): 86. http://dx.doi.org/10.15642/islamica.2006.1.1.86-98.

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<p><em>Every method and approach in Islamic Studies currently available to us has</em></p><p><em>weaknesses in looking at religious data. For that reason, efforts to find better and more</em></p><p><em>integrative method are needed. One of the approaches that might be useful for Islamic</em></p><p><em>Studies is historical approach. Sufism in the meantime, has become an important part</em></p><p><em>of the history of Islam. Nonetheless, it is only recently that Sufism–as well as its orig

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Hoffman-Ladd, Valerie J. "Devotion to the Prophet and His Family in Egyptian Sufism." International Journal of Middle East Studies 24, no. 4 (1992): 615–37. http://dx.doi.org/10.1017/s0020743800022376.

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Scholary works on Sufism have been almost entirely concerned with the classical textual tradition and have given scant attention to the contemporary practice of Sufism. Such Studies as have been done in Egypt inadequately reflect actual popular beliefs and practices by exhibiting tendencies either to interpret contemporary sufism in light of classical Sufism,to dismiss popular Sufism as a degradation of “true” Sufism,or to conclude, in light of the presentation of Sufism propagated by the Supreme Council of Sufi Orders, that there is nothing that distinguishes contemporary Sufism from any othe

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Quddus, Abdul. "The Book of Ṣirāṭ al-Mustaqīm by Nūr al-Dīn al-Rānirī and the Development of Taṣawwuf in Lombok". Ulumuna 23, № 2 (2020): 402–24. http://dx.doi.org/10.20414/ujis.v23i2.380.

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Al-Rānirī is the first modern Sufi figure among the Malay Muslims in the 17th century. Ṣirāṭ al-Mustaqīm is his popular book that features Sufism in the archipelago. This study looks into the influence of the book on the development of Sufism in the island of Lombok. Based on the combination of anthropological-phenomenological and textual method, this study shows that al-Rānirī emphasizes in his work Ṣirāṭ al-Mustaqīm emphasized on the importance of fiqh (Islamic jurisprudence) on the practice of taṣawwuf as a response to the doctrines of wujūdiyya burgeoning among the Muslims in Aceh. The man

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Buggenhagen, Beth Anne. "Prophets and Profits: Gendered and Generational Visions of Wealth and Value in Senegalese Murid Households1." Journal of Religion in Africa 31, no. 4 (2001): 373–401. http://dx.doi.org/10.1163/157006601x00248.

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AbstractThis paper analyzes the disjuncture between the projected prosperity of male migrant traders of the Murid Sufi order and the actual ability of these traders to maintain the social relations that engender wealth. I focus on an exchange of bridewealth that ultimately resulted in a collapsed marriage to show how households are made and unmade across time and space by diasporic practices. I aim to show how two decades of neoliberal reform in Senegal have had unintended consequences for the prospects of social production. The movement of male traders into transnational trade networks to sho

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Sudarman, Sudarman, Awliya Rahmi, Urwatul Wusqo, Safrudin Halimy, and Rahmawati Rahmawati. "Trade and Religious Conversion in the Malay World: Study on Islamization in the Inderapura Kingdom in the 17 th - 18 th Centuries AD." IBDA` : Jurnal Kajian Islam dan Budaya 19, no. 1 (2021): 44–57. http://dx.doi.org/10.24090/ibda.v19i1.3728.

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This study was derived from a paradegm developed by historians that the process of conversion to Islam in the Malay world was spread dominantly by the Sufis. As a result, historical reconstruction in this region has always been linked to the teachings, rituals and religious behavior of the Sufi. Based on available sources (manuscripts and archives), the role of traders was very significant in conversion to Islam in the Malay world. Through trade and religion, the countries in the Indian Ocean were interconnected. The religious conversion among traders grew faster as in the 17-18th century AD t

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Karataş, Hasan. "An Idiosyncratic Building in Amasya? Early Ottoman Architecture and the Waqfiyya of the Yakub Pasha Çilehane-Mosque." Muqarnas Online 37, no. 1 (2020): 291–313. http://dx.doi.org/10.1163/22118993-00371p11.

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Abstract This article examines the waqfiyya of the earliest surviving Halveti lodge, the Yakub Pasha Çilehane-Mosque in Amasya. Built in 1412 by the Ottoman vizier Yakub Pasha for his shaykh, Gümüşlüoğlu Abdurrahman, the foundation of this building stands at the intersection of historical processes such as the development of Ottoman architecture and Sufism, and urban colonization in Anatolia during Ottoman expansion in the fifteenth century. The particular layout of the Çilehane contributes to debates on the role of form vs. function in the categorization and naming of early Ottoman T-shaped b

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Ghosh, Banhishikha. "Invigorating and Reinventing Sacred Space: Hijra and Non-Hijra Relationships in a Dargah." Indian Journal of Gender Studies 28, no. 2 (2021): 209–27. http://dx.doi.org/10.1177/0971521521997963.

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The article juxtaposes the lived realities and perceptions of a hijra gharana connected to a dargah (shrine of a revered religious figure belonging to the Sufi tradition) in a North Indian city, Narayanpura. It addresses how a hijra community interacts and develops interpersonal relationships with their non-hijra neighbours, devotees and shopkeepers, thereby engendering hijra selfhood. The potent element of symbolism enunciated through mythology, rituals and festivals becomes pertinent in constructing and authenticating the hijra identity. Concomitantly, the spiritual pursuits of these groups

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Frøystad, Kathinka. "Divine Intersections: Hindu Ritual and the Incorporation of Religious Others." Cosmopolitan Civil Societies: An Interdisciplinary Journal 4, no. 2 (2012): 1–21. http://dx.doi.org/10.5130/ccs.v4i2.2589.

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This article throws the study of multireligious sociality in Western contexts into sharp relief by examining the case of India. Much of the current scholarship of cosmopolitanism and multiculturalism tends to assume that religious beliefs, practices and spaces make the respective religious communities close entirely in upon themselves. While this assumption may hold true for most of the Western settings we study, it does not necessarily give an accurate description of the conditions for multireligious sociality in other parts of the world. In India, for instance, religious boundaries still dis

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Howell, Julia Day. "Sufism and the Indonesian Islamic Revival." Journal of Asian Studies 60, no. 3 (2001): 701–29. http://dx.doi.org/10.2307/2700107.

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Like other parts of the muslim world, Indonesia has experienced an Islamic revival since the 1970s (cf. Hefner 1997; Jones 1980; Liddle 1996, 622–25; Muzaffar 1986; Schwarz 1994, 173–76; Tessler and Jesse 1996). To date, representations of Indonesia's Islamic revival have featured forms of religious practice and political activity concerned with what in the Sufi tradition is called the “outer” (lahir) expression of Islam: support for and observance of religious law (I.syariah, A.syari'at), including the practice of obligatory rituals. Thus commonly mentioned as evidence of a revival in Indones

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Brown, Tristan G. "A Mountain of Saints and Sages: Muslims in the Landscape of Popular Religion in Late Imperial China." T’oung Pao 105, no. 3-4 (2019): 437–91. http://dx.doi.org/10.1163/15685322-10534p06.

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AbstractNear the beginning of the Qing dynasty (1636-1912), the mausoleum of a Sufi saint, the Pavilion of Lingering Illumination, was constructed on an ancient Daoist mountain in the town of Baoning, Sichuan province. Over the following centuries, the shrine became one of the most heavily patronized religious sites in the province. There, state officials oversaw rain-making rituals, local gentry supplicated for success in the civil examinations, and Manchu bannermen bestowed dedications celebrating the empire’s military campaigns in Xinjiang. While Qing officials recognized it as an Islamic s

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Sudarman, Sudarman, and Mohammad Hidayaturrahman. "RELATION OF RELIGION, ECONOMY AND POLITICS: Islamization of Malay Community through Trade and Kingdom." Al-Tahrir: Jurnal Pemikiran Islam 20, no. 2 (2020): 175–94. http://dx.doi.org/10.21154/altahrir.v20i2.2007.

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Abstract: Some scholars have suggested a paradigm that the process of conversion to Islam in the Malay community was spread by Sufis. Historical reconstruction in this region is always associated with the teachings, rituals and religious behavior of Sufis. This research was conducted to describe the process of conversion to Islam in three paradigms, namely, political economy, history, and religion. This study found that the conversion of religion in Malay society was mostly played by economic actors. To facilitate this conversion, economic agents married local women and negotiated with the rul

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Chaer, Hasanuddin, Ahmad Sirulhaq, and Abdul Rasyad. "ZIKIR HENING SUFI DALAM ANALISIS SEMIOTIKA." Syifa al-Qulub 4, no. 2 (2020): 49–60. http://dx.doi.org/10.15575/saq.v4i2.7308.

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The Sufis are practitioners of the science of purification of heart. Sufism is the esoteric or inner dimension of Islam. Sufism can’t to be explained theoretically, it can only be understood through participation and practice. The activities of the ritual dhikr of Sufi have signs and meanings. The Sign of systems include words, movements, pictures, numbers, and objects. These signs have meaning to convey. The Signs have denotative and connotative of meanings.This article uses a descriptive analysis method. We analyze discursive and non-discursive symbols, is words that involve emotions and non

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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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