To see the other types of publications on this topic, follow the link: Sufi saints.
Journal articles on the topic 'Sufi saints'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Sufi saints.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Fatima, Samza, Muhammad Bilal, and Aamir Abbas. "Sufism and the Socio-Legal Services of Hazrat Moinuddin Hasan Sanjari of Ajmer Urf "Khwaja Gareeb Nawaz"." Global Regional Review IV, no. III (September 30, 2019): 277–82. http://dx.doi.org/10.31703/grr.2019(iv-iii).31.
Full textAbstract:
The Sufi saints, Ulemas and Mashaikhs always had an important place in the history of mankind. These Sufi saints belong to different tariqas but their basic belief has been same and that is “oneness of Allah”. A tariqa is a school of thought or a concept for the mystical teaching and spiritual practices with the intention of seeking the ultimate truth. The history of Moinuddin Chishti, the Sufi saint of Ajmer is much mired in mythology. Therefore, it is often infuriating to shift fact from friction. Loveable and the legends declare Moinuddin Chishti a great saint, many are curious to know why he is considered to be so. This paper explores why Moinuddin Chisti is considered greater above all in the Chishti tariqa. In addition to this, this paper also explores the socio-legal services of Moinuddin Chishti for Muslim world generally and for Rajasthan particularly.
2
Ismoilov, L. E., and R. T. Yuzmukhametov. "Some Features of the Mysterious Invisible World of Sufism." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 37 (2021): 138–45. http://dx.doi.org/10.26516/2073-3380.2021.37.138.
Full textAbstract:
The article is devoted to the reflection of the theme of dreams in Sufi writings, mainly manakibs (Lives of Saints), relating to the Middle-Age Transoxiana. Sufism is the earliest form of the spread of the Islamic faith in the world. Sufism has absorbed both some elements of the Qur'anic teachings, and many popular beliefs associated with the belief in supernatural forces. Sufis are people who dedicated their lives to the knowledge of God through various spiritual practices, one of which is, for example, the interpretation of dreams. In these dreams there are various images that are interpreted as flukes of providence, for example, appearing Saint Khidr (or Khoja Khizr) in a dream, who is considered as absolute authority and patron of the Sufis, and who is the bearer of the moral principle; he supports and guides people on the path of virtue. On the opposite side there is the genies community, which is “hostile” towards the Sufi community. Moreover, many Sufi authorities interpreted their presence in dreams or in reality as “good” or “bad” omens. Constant presence of such theme in Muslim hagiographic writings reflects the complex and specific worldview of Sufism. Some historical and Muslim hagiographic works (manakibs) of the late Medieval Transoxiana became the source base of our work. They contain numerous hagiographic episodes that tell us of such unusual phenomena in the life of Sufis. The subject of this article is the study of the dreaming spiritual practice of the Sufis. The purpose of the research is to study the phenomenon of dreams and its significance in Sufism, to consider the place and meaning of such an important hagiographic character as Khoja Khizra and such creatures as jinn in the Sufi’s worldview. The novelty of this work lies in the introduction of new information contained in the Lives of Muslim Saints of Transoxiana in the 16th century.
3
Molotova, Gulbakhrem, and Elvira Molotova. "The concept of “insan-i kamil” in the teaching of Sufi." OOO "Zhurnal "Voprosy Istorii" 2020, no. 10-4 (October 1, 2020): 206–15. http://dx.doi.org/10.31166/voprosyistorii202010statyi100.
Full textAbstract:
The article discovers the meaning of one of the central concepts in the teaching of Sufi “insan- i kamil” - a perfect person. This is the last step of the path that dedicated himself to the search for Truth. The term “salik” is used in relation to the traveller. The degree of the perfect person, according to the Sufi world view, can be achieved only by the chosen one. The purpose of the article is discovered on the basis of written sources. Also chosen thoughts of Sufi shaykhs given in work by “Abd al-Husayn Zarrinkub” are used. In addition, samples of Sufi poetry, thoughts of Sufi saints about the hierarchy of saints that existed in the Muslim world were also attracted.
4
el-Aswad, el-Sayed. "SPIRITUAL GENEALOGY: SUFISM AND SAINTLY PLACES IN THE NILE DELTA." International Journal of Middle East Studies 38, no. 4 (October 25, 2006): 501–18. http://dx.doi.org/10.1017/s0020743806412447.
Full textAbstract:
Although spiritual realities do not find a place in the explanatory scheme of modern science, they nevertheless play a significant role in the everyday life of people. This article discusses the interrelationship between blood and spiritual genealogies among Sufi orders in the Muslim world in general and in the Nile Delta of Egypt in particular. Contrary to theories of geographic reductionism that highlight the geographical features of the Delta, this research sheds light on the impact of cultural and religious factors, such as regional Sufi orders and related saint cults, on the inhabitation and perpetuation of the local landscape. Moreover, compared with the rich scholarship of the grand Sufi orders and saints, studies that deal with local branches of dominant Sufi orders are sparse. The relationship between Sufi beliefs and practices in local contexts and in broader national or global (Muslim) worldviews is also considered.
5
Saeed, Muzammil. "Newspapers and Dynamics of Religious Communication: The Test Case of Sufi News." Journal of Islamic Thought and Civilization 11, no. 1 (May 20, 2021): 201–16. http://dx.doi.org/10.32350/jitc.111.11.
Full textAbstract:
Religion and the print media are two powerful motivators and sources of meaning, information and culture, and their relationship has been there seen since 19th century with the advent of industrial revolution. This research aims to analyze the portrayal of Sufism in the print media by investigating features of Sufi news stories of Urdu newspapers. For this purpose, this study applied qualitative approach to investigate news writings of national newspapers published from the city of saints, Multan. To provide a comprehensive overview, this study has analyzed news stories printed on the occasions of death anniversaries of prolific Sufi saints in four leading newspapers, Jang, Nawa-i-Waqt, Express and Khabrain, to contribute to the contemporary studies of religion and the print media. Probing the dynamics of religious communication, the study found the holy sketch of Sufi saints that portrayed them as great Muslim and spiritual mentors, and a heart of love and religious harmony. Their path and ideologies were recognized as the sources of inspiration for eternal success. The newspaper writings stated that Sufis are the treasures of the divine grace, wisdom and spiritual knowledge whose teachings address the love of God and Prophet Muhammad (SAW), the concept of piety, humbleness, pardon, the uncertainty of the world, and optimism. In this background, this research, with its results, is an important addition for a better understanding of the association of religion and media.
6
Ijaz, Muhammad Sulaman, Waheed Chaudhry, and Syed Kazim Ali Shah. "Impacts of the Saint (Sufi) Mast Tawakli Marri Baloch Poetry on Baloch Society." Global Sociological Review V, no. III (September 30, 2020): 33–40. http://dx.doi.org/10.31703/gsr.2020(v-iii).04.
Full textAbstract:
Sufism is associated with the expression of devotion towards God and spreading the message of truth. The Sufis in Pakistan and Balochistan remain the ambassadors of love, peace, respect for humanity, and social harmony. The Sufi Saints have contributed significantly to the literature, philosophy, and theological ideas. The study employs an anthropological perspective to examine the impacts of Saint Mast Tawaklis poetry on the Baloch Society by using qualitative research methods. The technique of triangulation and translation was used to verify the data. The research has been conducted in the district of Kohlu, Balochistan. This research reveals that Saint Tawakli is a famous poet of the Balochi language whose poetry is full of messages of love and respect for humanity. His work accurately depicts a lovers emotion and affection, precisely a source of inspiration for young people.
7
GREEN, NILE. "Stories of Saints and Sultans: Re-membering History at the Sufi Shrines of Aurangabad." Modern Asian Studies 38, no. 2 (April 21, 2004): 419–46. http://dx.doi.org/10.1017/s0026749x03001173.
Full textAbstract:
Encounters between Sufi saints and Muslim rulers have played a long and important role in the textual historical traditions of Muslim South Asia. Historians of the sultanates of Delhi and the Deccan writing in Persian such as Ziya al-din Barani and Abu'l Qasim Firishtah peppered their accounts with such narratives, much to the distaste of their nineteenth century British translators who frequently excised such episodes wholesale. Some of the earliest Sufi literature composed in South Asia, such as the ‘recorded conversations’ (malfuzat) written in the circle of Nizam al-din Awliya of Delhi (d.725/1325), make clear the importance of this topos of the interview between the saint and king. The actual historical nature of such encounters is sometimes difficult to ascertain in view of the didactic and moralizing dimensions to both medieval historiography and Sufi literature in Persian.
8
GREEN, NILE. "Geography, empire and sainthood in the eighteenth-century Muslim Deccan." Bulletin of the School of Oriental and African Studies 67, no. 2 (June 2004): 207–25. http://dx.doi.org/10.1017/s0041977x04000151.
Full textAbstract:
This article examines the relationship between the Mughal colonization of the Deccan during the twelfth/eighteenth century and the development of the Sufi traditions of Awrangabad. Concurrent with the defeat of the Deccan sultanates was a process of re-ordering the sacred Muslim landscape of the Deccan into harmony with the cultural and political values of the region's new elites by the importation of Sufi traditions from the north. As a reflection of the wider cultural make-up of the Mughal world, questions of regional, political and ethnic affiliation were articulated by writers whose own remembered homelands lay far from the Deccan. Placing Sufi commemorative texts written in Awrangabad into a wider social and literary context, the article discusses the place of the city's Sufis in the social, political and intellectual life of a short-lived imperial centre. The city's saints are in this way seen as the most semantically rich of all the cultural products of the period.
9
Dabiri, Ghazzal. "“When a Lion is Chided by an Ant”: Everyday Saints and the Making of Sufi Kings in ʿAttār’s Elāhi-nāma." Journal of Persianate Studies 12, no. 1 (December 5, 2019): 62–102. http://dx.doi.org/10.1163/18747167-12341329.
Full textAbstract:
Abstract This paper addresses Farid al-Din ʿAttār’s views on social and kingly ethics as espoused in the Elāhi-nāma. It offers a holistic reading of its stories, which are suffused with the tenets of Sufism, to illustrate the myriad ways that the Elāhi-nāma adopts and adapts the characteristics and tropes of practical ethics and Sufi hagiographies to advance its views. Indeed, the Elāhi-nāma promotes the ideal Sufi king and society by encouraging its members—saints, kings, and common folk—to be responsible, as individuals, for nurturing their souls, each other, and a love for the divine. It accomplishes this through a number of tale types, such as the saint or ruler who stumbles his or her way into self-awareness, the Sufi master or ruler who falters and is in need of guidance, or the hagiographical portraits of kings-as-Sufi lovers. In order to provide the appropriate context for the arguments herein, the paper explores several prominent themes and tropes from practical ethics and hagiographies and discusses Ebn ʿArabi’s al-Tadbirāt al-elāhiyya fi eslāh al-mamlaka al-ensāniyya for current notions on the responsibility of individuals and kings.
10
Subramony, Dr R. "Role of Sufi Saints in North –Western India." IJOHMN (International Journal online of Humanities) 5, no. 1 (February 14, 2019): 24. http://dx.doi.org/10.24113/ijohmn.v5i1.113.
Full textAbstract:
The eighteenth century in Indian History is characterized as an epoch of political anarchy and social chaos that spread unchecked in the wake of the collapse of the Mughal empire. But disintegration of the imperial center and its administrative institutions did not produce any profound effect on the pre-existing pluralistic socio-cultural structure, which was distinguished by widespread Hindu-Muslim unity and culture syncretism in northern India.
11
Elias, Jamal J. "Sufi Saints and Shrines in Muslim Society: Introduction." Muslim World 90, no. 3-4 (September 2000): 253–58. http://dx.doi.org/10.1111/j.1478-1913.2000.tb03690.x.
Full text
12
Cifuentes, Frédérique. "Sufi Sheikhs, Sheikhas, and Saints of the Sudan." African Arts 41, no. 2 (June 2008): 50–59. http://dx.doi.org/10.1162/afar.2008.41.2.50.
Full text
13
Flueckiger, Joyce Burkhalter. "The “Deep Secret” and Dangers of Kar?mat: MiraculousActs, Revelation, and Secrecy in a South Indian Sufi Tradition." Comparative Islamic Studies 1, no. 2 (February 4, 2007): 159–76. http://dx.doi.org/10.1558/cis.v1i2.159.
Full textAbstract:
In classical Islamic traditions, miraculous deeds are identified by two words: mujizat and kar?mat, words distinguishing the miraculous deeds of prophets and imams from those of the saints. Mujizat are public acts that confirm the identity of the prophets, whereas kar?mat are not intended to be public, for fear of witnesses misunderstanding the source and nature of the miracle. However,in contemporary Indian Sufi practice, kar?mat are often public acts through which the religious authority of the saint/p?r is identified. Nevertheless, the“deep secret” of how kar?mat “work” can be understood only by the spiritually adept. This article analyzes the ambivalent nature of the secrecy of kar?mat in the practice and narrative performance of a South Indian Sufi female healer, a pir?nim?, and her p?r husband.
14
Walmsley, Nicholas. "The Yasaviyya in the Nasāʾim al-maḥabba of ʿAlī Shīr Navāʾī: A Case Study in Central Asian Hagiography." Journal of Sufi Studies 3, no. 1 (August 20, 2014): 38–66. http://dx.doi.org/10.1163/22105956-12341261.
Full textAbstract:
The Timurid statesman and poet ʿAlī Shīr Navāʾī (d. 906/1501) was the author of the first biographical dictionary (taẕkira) of Sufi saints to be written in the Central Asian dialect of Chaghatay Turkic. Although he started it as a translation of Nafaḥāt al-uns by Jāmī, he expanded upon that work by including many saints from Khurasan, India, and Turkestan. Of particular note are his entries for a clutch of Sufis associated with Aḥmad Yasavī, whom he described as the mashāʾīkh-i turk—the Turkish shaykhs. This was the first substantial overview of these saints in hagiographical literature, even though they had been active since the seventh/thirteenth century. The problem for historians is that Navāʾī supplies little by way of chronology for these saints, nor does he provide a clear indication of his sources. The problem for scholars of Sufism is that he provides little information on issues of doctrine or praxis. What is significant about this survey is its emphasis on the importance of hereditary descent among the shaykhs, suggesting that what was key to uniting them was not an institutional framework, but one of common genealogies from one of the immediate successors of Aḥmad Yasavī.
15
Smith, Bianca J. "Sufism and the Sacred Feminine in Lombok, Indonesia: Situating Spirit Queen Dewi Anjani and Female Saints in Nahdlatul Wathan." Religions 12, no. 8 (July 21, 2021): 563. http://dx.doi.org/10.3390/rel12080563.
Full textAbstract:
This article is a feminist ethnographic exploration of how ‘indigenous’ notions of a ‘sacred feminine’ shape Sufi praxis on the island of Lombok in the eastern part of Indonesia in Southeast Asia. I demonstrate through long-term immersive anthropological fieldwork how in her indigenous form as Dewi Anjani ‘Spirit Queen of Jinn’ and as ‘Holy Saint of Allah’ who rules Lombok from Mount Rinjani, together with a living female saint and Murshida with whom she shares sacred kinship, these feminine beings shape the kind of Sufi praxis that has formed in the largest local Islamic organization in Lombok, Nahdlatul Wathan, and its Sufi order, Hizib Nahdlatul Wathan. Arguments are situated in a Sufi feminist standpoint, revealing how an active integration of indigeneity into understandings of mystical experience gives meaning to the sacred feminine in aspects of Sufi praxis in both complementary and hierarchical ways without challenging Islamic gender constructs that reproduce patriarchal expressions of Sufism and Islam.
16
Leccese, Francesco Alfonso. "Il ḏikr nella ṭarīqa Burhāniyya secondo l’insegnamento di Muḥammad ‘Uṯmān ‘Abduhu al-Burhānī." Annali Sezione Orientale 79, no. 1-2 (May 16, 2019): 180–204. http://dx.doi.org/10.1163/24685631-12340076.
Full textAbstract:
Abstract The ḏikr, the remembrance of God, is a Sufi ritual that is common to many Sufi orders and is performed by each of them in accordance to precise rules. While the rules may differ in its practice, the final aim is the same: coming near God through the repetition of His beautiful names. My paper is focused on the method introduced by šayḫ Muḥammad ‘Uṯmān ‘Abduhu al-Burhānī, a Sudanese Sufi master who lived and spread his teachings during the 20th century. Collective ḏikr is also an important element of the procedure of ḥaḍra, a traditional sufi ceremony which is performed regularly by the disciples of Burhāniyya once a week, as well as on important occasions, such as the mawlid in commemoration of the birth of the Prophet and of Sufi saints. Today the participation in this ritual has a crucial meaning for the Burhāniyya adherents, as it represents the affirmation of their Sufi identity within contemporary Muslim world.
17
Le Gall, Dina. "RECENT THINKING ON SUFIS AND SAINTS IN THE LIVES OF MUSLIM SOCIETIES, PAST AND PRESENT." International Journal of Middle East Studies 42, no. 4 (October 15, 2010): 673–87. http://dx.doi.org/10.1017/s0020743810000917.
Full textAbstract:
These books demonstrate in various ways the momentous progress achieved in the study of Sufism over the past three decades while pointing to lacunae and problems that remain. Until the 1970s, Western scholarship on Sufism was shaped by a set of paradigms that originated among orientalists, travelers, colonial officials, and modernist Muslims in the late 19th and early 20th centuries. Scholars privileged the mystical insights and poetry of great Sufi masters and championed personal and unmediated religious forms. Sufism's devotional and corporate aspects were unappreciated, as were the Sufi practitioners, especially ragged dervishes and worshippers at saints' tombs. It was common to separate such practitioners and practices from “genuine” mysticism through a schema of elite versus popular religion. A related paradigm of decline cast later Sufi practice as a corruption of the classical mystical tradition and a culprit in a wider decline of Muslim civilization, while yet another focused on the Sufi brotherhoods as networks of anticolonial Muslim activism and hence purveyors of “fanaticism.”
18
Gintsburg, Sarali. "Identity, Place, Space, and Rhymes During a Pilgrimage to the Shrine of Moulay Abdessalam, Morocco." Journal of Religion in Africa 48, no. 3 (December 5, 2018): 204–30. http://dx.doi.org/10.1163/15700666-12340138.
Full textAbstract:
AbstractThe Jbala region in northern Morocco is known for an enormous number of Sufi lodges, shrines of local saints, and the cults of those saints. However, this topic has entirely escaped the attention of modern scholars. This paper focuses on the ziyara, or tradition of pilgrimage to a shrine of a saint, connecting it to the debate on place and space on the one hand, and identity studies on the other. Using a classical ethnographic approach, I analyze one such pilgrimage that took place in 2018, in which I was invited to participate as a guest,. In this paper I understand pilgrimage as a communal spiritual journey and analyze the roles the collective and individual play in it, as well as how and by what means the participants cocreate and experience constructs of place and space.
19
Hegazy, Wael. "The Salience of Saintliness in Islam: A Sufi Perspective." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 11, no. 1 (June 3, 2021): 1–19. http://dx.doi.org/10.15642/teosofi.2021.11.1.1-19.
Full textAbstract:
While materialism largely failed in achieving humanity’s essential goal of attaining happiness in life, as it intensified people’s attachment to the material world, spirituality represents an alternative way towards accomplishing ultimate joy. Multiple approaches have brought the value of spirituality. Classical saintly experience and practice have played a significant role in Islamic spirituality and became in its various forms integrated into social, political, and intellectual life. This paper discusses the ascetic practices of Sufis in approaching the ultimate spiritual goal of inner purification. While classical Sufism’s disciplinary methods have varied significantly across time and place, in many cases, these practices revolve around obedience and asceticism. It then discusses the unique attributes Sufi saints are characterized that speak to the existence of more profound dimensions of reality such as Wilāya and Baraka and their impact on social life.
20
Ismoilov, Lotfullo Eshonovich, and Alfiya Marselevna Khabibullina. "The concept of travel in the late medieval transoxiana sufism." Laplage em Revista 6, Extra-A (December 14, 2020): 116–22. http://dx.doi.org/10.24115/s2446-622020206extra-a568p.116-122.
Full textAbstract:
The article is devoted to the topic of the concept of safar (“travel”) in the Sufi sources of Transoxiana of the 16th century, on the example of manakibs, or the Lives of Saints. The importance of research on this topic lies in determining the place of traveling in religious traditions of Sufism. In addition, the relevance of the topic is due to insufficient study of the issues of semantic interpretation of the concept safar (“travel”) in Sufi writings. In this regard, the purpose of this article is to disclose the various meanings of the concept of traveling, contained in Sufi writings. The main method in the study of this issue is the historical and comparative method, and the method of literary analysis, which allow creating a holistic view of the traveling-related themes in the Sufi writings of Transoxiana of the 16th century.
21
Blair, Sheila S. "Sufi Saints and Shrine Architecture in the Early Fourteenth Century." Muqarnas 7 (1990): 35. http://dx.doi.org/10.2307/1523120.
Full text
22
Arakelova, Victoria. "SUFI SAINTS IN THE YEZIDI TRADITION I Qawlē H'usēyīnī H'alā." Iran and the Caucasus 5, no. 1 (2001): 183–92. http://dx.doi.org/10.1163/157338401x00215.
Full text
23
Blair, Sheila S. "SUFI SAINTS AND SHRINE ARCHITECTURE IN THE EARLY FOURTEENTH CENTURY." Muqarnas Online 7, no. 1 (1989): 35–49. http://dx.doi.org/10.1163/22118993-90000247.
Full text
24
Khoja, Neelam. "Competing Sovereignties in Eighteenth-Century South Asia: Afghan Claims to Kingship." Journal of the Economic and Social History of the Orient 63, no. 4 (June 16, 2020): 555–81. http://dx.doi.org/10.1163/15685209-12341519.
Full textAbstract:
Abstract Ahmad Shah Abdali-Durrani’s court chronicle, Taʾrīkh-i Aḥmad Shāhī, written by Mahmud bin Ibrahim al-Husaini and completed soon after Ahmad Shah’s death in 1772, provides an eighteenth-century perspective on the criterion for kingship and sovereignty. Unsurprisingly, the only person who fulfills these requirements, according to the historian, is Ahmad Shah. While this is standard practice in most Persianate and Islamic histories about a king, the text deviates from a number of other literary conventions. The historian deemphasizes Ahmad Shah’s genealogy and connection to Sufi saints; instead, he focuses on Ahmad Shah’s inner piety and morality by attributing to him the concept of ilhām (direct revelation from God)—an attribute more generally characteristic of prophets and saints, not kings. The double move of deemphasizing lineage and Sufi connection while privileging personal, God-bestowed attributes is sharpened through comparison: Mughal governors and emperors are depicted by the author as descendants of noble, dynastic genealogies, but govern incompetently because they do not have the clarity of vision and fate of victory on their side, as God has not bestowed them with ilhām.
25
Valdés Sánchez, Amanda. "“A Desora Desperto y vio una Grand Claridat”: The Role of Dreams and Light in the Construction of a Multi-Confessional Audience of the Miracles of the Virgin of Guadalupe." Religions 10, no. 12 (November 29, 2019): 652. http://dx.doi.org/10.3390/rel10120652.
Full textAbstract:
This paper examines the religious proselytizing agenda of the order of Saint Jerome that ruled the Extremaduran sanctuary of the Virgin of Guadalupe since 1389. To this end, I analyze how the Hieronymite’s used literary motifs such as dreams and light in the codex of the Miracles of the Virgin of Guadalupe to create a multi-confessional audience for their collection of miracles. I contend that these motifs were chosen because they were key elements in the construction of a particular image of the Virgin that could appeal to pilgrims of different faiths. Through them, the Hieronymites evoked in the minds of Muslim pilgrims and Christian captives beyond the sea the imagery and rhetoric of Sufi devotional literature and Islamic hagiography, in order to create a vision of the Virgin that was able to compete with the more important Islamic devotional figures: the Prophet, Sufi masters and charismatic saints. Finally, I explore how the possible influence of North African devotional models, such as the Shadhiliyya order or the hagiography of the Tunisian saint, Aisha al-Manubiyya, suggests that the aims of the monastic authors of this Marian miracles collection went far beyond the conversion of Castilian Muslims, aiming at the transformation of the Extremaduran Marian sanctuary of Guadalupe into a Mediterranean devotional center.
26
Fisher, Michael H., and Sarah F. D. Ansari. "Sufi Saints and State Power: The pirs of Sind, 1843-1947." American Historical Review 98, no. 4 (October 1993): 1307. http://dx.doi.org/10.2307/2166756.
Full text
27
Maclean, Derryl N., and Sarah F. D. Ansari. "Sufi Saints and State Power: The Pirs of Sind, 1843-1947." Pacific Affairs 66, no. 3 (1993): 435. http://dx.doi.org/10.2307/2759642.
Full text
28
Moin, A. Azfar. "Sovereign Violence: Temple Destruction in India and Shrine Desecration in Iran and Central Asia." Comparative Studies in Society and History 57, no. 2 (March 20, 2015): 467–96. http://dx.doi.org/10.1017/s0010417515000109.
Full textAbstract:
AbstractWas the destruction of Sufi and ‘Alid saint shrines as a rite of conquest in Iran and Central Asia a phenomenon comparable to the desecration of temples in war in India? With this question in mind, this essay examines the changing nature of Islamic kingship in premodern Iran and Central Asia and compares it to developments in Indic kingship. It begins with the thesis that the decline of the caliphate and the rise of Muslim saints and shrines in thirteenth-century Iran and Central Asia led to a new form of “shrine-centered” sovereignty practiced by the rulers of these regions. This development, in turn, gave rise to a notable pattern in which Muslim kings threatened or attacked the shrines of their enemies’ patron saints in times of war. A focus on this ritual violence, which remains neglected in the studies of Islamic iconoclasm and jihad, reveals how the protocols of violence and accommodation that governed these Muslim milieus became analogous to those enacted by Indic kings who also sacked temples of rival sovereigns in times of war. With the spread of Muslim shrines and the related belief that the “real” sovereign was not the caliph but the enshrined saint, Islam and Hinduism developed comparable grammars of “gifting” and “looting.” This argument allows for a new, transcultural perspective to examine the premodern history of India, Iran, and Central Asia, connected by the rise of Muslim saints and their shrines.
29
Abbink, Jon. "Muslim Monasteries? Some Aspects of Religious Culture in Northern Ethiopia." Aethiopica 11 (April 26, 2012): 117–33. http://dx.doi.org/10.15460/aethiopica.11.1.151.
Full textAbstract:
This paper presents some preliminary observations on Sufi Muslim shrines or retreats in the Ethiopian Wällo region, places where local Muslim holy men or ‘saints’ lead the faithful and act as religious mediators and advisors. Some of these retreats of Sufi Muslims have a ‘monastic’ character, and allow males and females a life of reflection and devotion to God. An obvious parallel with Christian monasteries presents itself, referring to a partly shared religious culture. Some reflections on the extent and nature of this similarity are made, and the need for a fresh approach to the study of religion in Ethiopia/Africa, in the context of contemporary debates about religious identity and the hardening of communal boundaries, is underlined.
30
Ismoilov, Lutfullo Eshonovich, Ramil Tagirovich Yuzmukhametov, and Markhabo Tukhtasunovna Rajabova. "The place of the plant world in the worldview system of transoxiana sufism in 16th century." Laplage em Revista 6, Extra-A (December 14, 2020): 157–61. http://dx.doi.org/10.24115/s2446-622020206extra-a574p.157-161.
Full textAbstract:
The article considers the topic of the Plant World in the Sufi writings of the 16th century Transoxiana, based on the material of manakibs, i. e. the so-called Lives of the Saints. The significance and relevance of the topic is due to the need to study the issues of semantic interpretation of the concept of plant and plant world in Sufi writings. Hence, the purpose of this article is to disclose the diverse meanings of the concept of the “World of Plants” contained in the 16th-century Transoxiana manakibs of such authors as Abdurakhman Jami, Abu-l Baka b. Khodzha Bakha-ud-din, Khusein Serakhsi. The main method in the study of this issue is the historical and comparative method, and the method of literary analysis, which allows you to create a holistic understanding of the symbolism of the Plant World in Sufi writings of Transoxiana of the 16th century.
31
Hanafi, Ahmad. "Nilai Kesufian pada Naskah Asal Usul Besi Kharsani." Metahumaniora 7, no. 2 (September 3, 2017): 46. http://dx.doi.org/10.24198/metahumaniora.v7i2.18829.
Full textAbstract:
ABSTRAKAjaran tasawuf tidak dapat dipisahkan seiring perkembangan Islam di Indonesia.Masuknya Islam ke Indonesia yang kerap dikatakan secara damai, tidak luput dari penyebaranajaran tasawuf. Tumbuhnya ajaran tasawuf dan ‘sepak terjang’ para sufi di awalmasuknya Islam ke Indonesia terekam dalam sejumlah manuskrip yang dapat dikatakansebagai ‘hikayat hagiografis’. Munculnya hagiografi tersebut dikarenakan para sufi dikagumidan dipuja sebagai ‘orang suci’ karena menarik diri dari kenikmatan duniawi (zuhd),melakukan perjalanan panjang, mengembara, demi pencapaian spiritual dan dakwah kepadaorang lain. Diyakini bahwa pencapaian spiritual ini membuat mereka mampu menampakkantindakan-tindakan di luar kebiasaan (khawariq al-‘adat). Tulisan ini akan mengkajinaskah Asal Usul Besi Kharsani (AUBK) yang di dalamnya berbicara tentang ilmu BesiKharsani sebagai warisan sejarah dan budaya masyarakat Kerinci, yang berbentuk bungarampai dan merupakan bagian dari sastra Melayu klasik yang bergenre Hagiografi. Strukturgenre tersebut mengandung unsur hikayat, syair, sejarah, silsilah, dan hidayat. Juga termasukadanya unsur mitologi penelitian ini dikerjakan dengan metode kajian filologi.Kata kunci: sufisme, hagiografi, Kerinci, besi kharsaniABSTRACTThe teachings of Sufism can not be separated as the development of Islam in Indonesia.The entry of Islam into Indonesia that can be said peacefully, did not escape the spread ofSufism teachings. The growth of Sufism and the action of the Sufis in the early entry of Islaminto Indonesia is recorded in a number of manuscripts that can be said as ‘hagiographic saga’.The emergence of hagiography is due to The Sufis are admired and revered as ‘saints’ bywithdrawing from worldly pleasures (zuhd), Making long journeys, wandering, for the sakeof spiritual attainment and preaching to others. It is believed that this spiritual achievementenables them to manifest unbelievable acts (khawariq al-’adat). This paper will examinethe manuscripts of the Origin of Besi Kharsani (AUBK) in which it speaks of the science ofBesi Kharsani as a historical and cultural heritage of Kerinci society, which is in the formof a potpourri and is part of the classical Melayu literature of the Hagiography genre. Thestructure of the genre contains elements of saga, poetry, history, genealogy, and hidayat. Alsoincluded mythological elements. This research is done by the method of philological studies.Keywords: sufism, hagiography, Kerinci, besi kharsani
32
Hanafi, Ahmad. "Nilai Kesufian pada Naskah Asal Usul Besi Kharsani." Metahumaniora 7, no. 2 (September 3, 2017): 46. http://dx.doi.org/10.24198/mh.v7i2.18829.
Full textAbstract:
ABSTRAKAjaran tasawuf tidak dapat dipisahkan seiring perkembangan Islam di Indonesia.Masuknya Islam ke Indonesia yang kerap dikatakan secara damai, tidak luput dari penyebaranajaran tasawuf. Tumbuhnya ajaran tasawuf dan ‘sepak terjang’ para sufi di awalmasuknya Islam ke Indonesia terekam dalam sejumlah manuskrip yang dapat dikatakansebagai ‘hikayat hagiografis’. Munculnya hagiografi tersebut dikarenakan para sufi dikagumidan dipuja sebagai ‘orang suci’ karena menarik diri dari kenikmatan duniawi (zuhd),melakukan perjalanan panjang, mengembara, demi pencapaian spiritual dan dakwah kepadaorang lain. Diyakini bahwa pencapaian spiritual ini membuat mereka mampu menampakkantindakan-tindakan di luar kebiasaan (khawariq al-‘adat). Tulisan ini akan mengkajinaskah Asal Usul Besi Kharsani (AUBK) yang di dalamnya berbicara tentang ilmu BesiKharsani sebagai warisan sejarah dan budaya masyarakat Kerinci, yang berbentuk bungarampai dan merupakan bagian dari sastra Melayu klasik yang bergenre Hagiografi. Strukturgenre tersebut mengandung unsur hikayat, syair, sejarah, silsilah, dan hidayat. Juga termasukadanya unsur mitologi penelitian ini dikerjakan dengan metode kajian filologi.Kata kunci: sufisme, hagiografi, Kerinci, besi kharsaniABSTRACTThe teachings of Sufism can not be separated as the development of Islam in Indonesia.The entry of Islam into Indonesia that can be said peacefully, did not escape the spread ofSufism teachings. The growth of Sufism and the action of the Sufis in the early entry of Islaminto Indonesia is recorded in a number of manuscripts that can be said as ‘hagiographic saga’.The emergence of hagiography is due to The Sufis are admired and revered as ‘saints’ bywithdrawing from worldly pleasures (zuhd), Making long journeys, wandering, for the sakeof spiritual attainment and preaching to others. It is believed that this spiritual achievementenables them to manifest unbelievable acts (khawariq al-’adat). This paper will examinethe manuscripts of the Origin of Besi Kharsani (AUBK) in which it speaks of the science ofBesi Kharsani as a historical and cultural heritage of Kerinci society, which is in the formof a potpourri and is part of the classical Melayu literature of the Hagiography genre. Thestructure of the genre contains elements of saga, poetry, history, genealogy, and hidayat. Alsoincluded mythological elements. This research is done by the method of philological studies.Keywords: sufism, hagiography, Kerinci, besi kharsani
33
Birchok, Daniel Andrew. "Women, Genealogical Inheritance and Sufi Authority: The Female Saints of Seunagan, Indonesia." Asian Studies Review 40, no. 4 (September 7, 2016): 583–99. http://dx.doi.org/10.1080/10357823.2016.1224999.
Full text
34
Ceyhan, Semih. "Ibn Khaldun's Perception of Sufis and Sufism: The Discipline of Tasawwuf in Umran." Asian Journal of Social Science 36, no. 3-4 (2008): 483–515. http://dx.doi.org/10.1163/156853108x327056.
Full textAbstract:
AbstractThe purpose of this study is to analyse, against the backdrop of historical, social and political philosophy, Ibn Khaldun's perception of tasawwuf, a discipline he enumerates among the sharia sciences to emerge in umran, and notwithstanding his commending of the first phases of the incipience of tasawwuf rooted in ascetic ethics, his general criticisms of the Sufi thought of muhaqqiqs, i.e., investigative post-Ghazzalian Sufis, lead by Ibn al-Arabi. The analysis will seek to accentuate two determining problems of Ibn Khaldun's connected outlook: first, the identity of the religious-political authority; and second, how tasawwuf ought to be in umran. Historical experience illustrates, Ibn Khaldun holds, that the attempts of saints in seizing religious-worldly authority have been futile, as attested by the upheavals of Ibn al-Qasi and other Sufis, a failure which accordingly is occasioned by their deprivation of the support of tribalism, more precisely, their inefficiency in garnering social agreement on their ideas. Proceeding from this sociohistorical perspective, Ibn Khaldun has urged tasawwuf to abide by interpreting the spiritual states of pre-Ghazzalian Sufis, at the detriment of ruing the notion of tasawwuf espoused by muhaqqiq Sufis.
35
Averyanov, Yuri. "Источники по истории суфийской обители Сейида Али Султана (г. Димотика, Греция)." Islamology 6, no. 1 (March 4, 2013): 32. http://dx.doi.org/10.24848/islmlg.06.1.02.
Full textAbstract:
This paper is devoted to one of renowned abdals (saints) who migrated to Balkan in the 14th century. It is Seyyid ‘Ali Sultan who was nicknamed Qyzyl-deli. The author reconstructed his life on the basis of the wide spectrum of written sources: historical chronicles, hagiography (particularly, «Vilayet-name-i Seyyid ‘Ali Sultan»), mystic hymns (nefes) and waqfs. According to the Bektashi tradition, Seyyid ‘Ali Sultan was the link between Haji Bektash and Balym Sultan who has been educated in his tekke. The author puts his figure between two mystical type: the doctrine of the early Sufi masters of Bektashiyya and «janissarian» Sufism of the 16th century. He also touches upon the issue of history of genesis of Sufi tekkes in the Balkan peninsula in the early centuries of the Ottoman conquest.
36
Elius, Mohammad, Issa Khan, Mohd Roslan Mohd Nor, Abdul Muneem, Fadillah Mansor, and Mohd Yakub @ Zulkifli Bin Mohd Yusoff. "Muslim Treatment of Other Religions in Medieval Bengal." SAGE Open 10, no. 4 (October 2020): 215824402097054. http://dx.doi.org/10.1177/2158244020970546.
Full textAbstract:
This research analyzes Muslim treatment of other religions in Medieval Bengal from 1204 to 1757 CE with a special reference to Muslim rulers and Sufi saints. The study is based on historical content analysis using a qualitative research design. The study shows the Muslim sultans and Mughals in the medieval period played a vital role in promoting interreligious harmony and human rights in Bengal. In addition, the Muslim missionaries and Sufis served as a force against religious hatred in society. The Muslim sultans and Mughals applied liberal and accommodative views toward non-Muslims. They did not force non-Muslims to accept Islam. Muslims and non-Muslims were integrated society, and they enjoyed full socioeconomic and religious rights. Moreover, Sufis conducted various approaches toward Muslims and non-Muslims as well. They promoted the message of equality and moral conduct among the diver’s faiths of the people. They also applied liberal, syncretic, and accommodative attitude in attracting non-Muslims to Islam in Bengal. The study concludes that most rulers were sympathetic and cooperative in dealing with the people of other religions.
37
Mudasir, Mufti. "Holy Lives as Texts." Philological Encounters 1, no. 1-4 (January 26, 2016): 288–312. http://dx.doi.org/10.1163/24519197-00000008.
Full textAbstract:
The present paper aims to examine some important hagiographies of the Muslim saints of Kashmir to illustrate how these accounts contributed to the creation of a space vital for the emergence of a new religious subjectivity from the fourteenth century onwards. It argues against the tendency, underlying much recent scholarship on medieval Kashmir, to approach these texts as unproblematic historical documents without raising certain important questions regarding the context of their production. It, therefore, argues against the dichotomy of ‘myth’ and ‘history’ assumed by most historians who have engaged with these hagiographies. Questioning this approach, it argues that these texts nevertheless offer insights into how a Muslim subjectivity emerged and consolidated itself in medieval Kashmir. Writing lives of the saints should be seen as a discursive practice constructing ideal images for imitation rather than imitations of real lives. Following certain archetypes of saintliness, these texts created and perpetuated the concept of ideal life among a population experiencing a cultural and religious transition. Basing its argument on the thesis that a life is not how it is lived but how it is told and remembered, the paper argues that the narratives of Sufis and Rishis of Kashmir should be seen as constitutive of the very processes by which the Muslim community perceived itself and hence seminal to the formation of a distinct Muslim identity. It concludes with the argument that the binary opposition posited by certain stake holders between a Sufi/Rishi Islam and ‘scriptural’ Islam is a fallacy with no foundation in the recorded lives and teachings of Kashmiri Muslim saints.
38
Jeychandran. "Navigating African Sacred Geography: Shrines for African Sufi Saints and Spirits in India." Journal of Africana Religions 7, no. 1 (2019): 17. http://dx.doi.org/10.5325/jafrireli.7.1.0017.
Full text
39
Gardiner, Noah. "Stars and Saints: The Esotericist Astrology of the Sufi Occultist Aḥmad al-Būnī." Magic, Ritual, and Witchcraft 12, no. 1 (2017): 39–65. http://dx.doi.org/10.1353/mrw.2017.0000.
Full text
40
Yavuz, F. Betul. "The Cyclical Time and Burūz (Projection) of the Saint: Thematic Connections in the Early Modern Islamic Landscape." Journal of Early Modern History 24, no. 2 (April 27, 2020): 136–61. http://dx.doi.org/10.1163/15700658-12342656.
Full textAbstract:
Abstract This essay studies the concept of burūz, i.e. the spiritual projection of saints, as found in the Ṣoḥbetnāme (The Book of Companionship), a compilation of Oğlan Shaykh Ibrahim’s (d. 1655) oral discourses as recorded by his disciple, Ṣunʿullāh Gaybī (d. ca. 1676). Raised in the Balkans among a non-conformist Sufi milieu, Ibrahim Efendi operated as a prominent Sufi shaykh in the Ottoman capital for over fifty years. He was also a poet, and his instructions as recorded in the Ṣoḥbetnāme provide a rare view into a world that was defined by a consciousness of poetry and oral traditions. They also offer insight into the psyche and terminology that defined the mystico-messianic movements of the fifteenth and sixteenth centuries in various corners of the Islamic world. In this sense, the essay tries to foster a more detailed discussion of Turkish “heterodoxy” in connection with the broader Islamic world.
41
Temirbayeva, Aigerim, Talgat Temirbayev, Ruziya Kamarova, and Kenshilik Tyshkhan. "SUFI PRACTICES IN CONTEMPORARY KAZAKHSTAN: TRADITIONS AND INNOVATIONS." Central Asia and The Caucasus 22, no. 1 (March 23, 2021): 091–98. http://dx.doi.org/10.37178/ca-c.21.1.08.
Full textAbstract:
We deemed it necessary to write about the Sufi tradition in Kazakhstan and its unfolding transformation into new practices. Religious revival in Kazakhstan has made Sufism, its teaching and practices very attractive. Its traditions have survived in the Soviet past and were revived in post-Soviet Kazakhstan. Pilgrimage to holy places, first and foremost within Kazakhstan, and veneration of saints have gained popularity as prominent features of Sufism. The same process is unfolding in the neighboring states—in Uzbekistan, Kyrgyzstan, the Northern and Southern Caucasus, and Turkey. In Soviet times, in Kazakhstan, however, the Sufi tradition was partly crushed by repressive secularization practiced by Soviet authorities, which explains why Sufism is sometimes revived in the form of pseudo-Sufi teachings. Sufism is a multi-dimensional phenomenon, therefore, the forms of its revival should be studied in depth to tap its spiritual and moral potential for the purposes of our country’s cultural development. No wonder that Sufism and its profound spiritual teaching of Islamic mysticism have stirred up a lot of interest in both Muslim and Christian regions in the country’s western part. The article examines the forms of revival, traditions and transformations of Sufism in our country. In our analysis we relied on scientifically proven information from open academic sources and our field studies carried out using the methods of participant observation and in-depth interviews.
42
Aigle, Denise. "ʿAṭṭār’s Taḏkirat al-awliyāʾ and Jāmī’s Nafaḥāt al-uns." Oriente Moderno 96, no. 2 (November 18, 2016): 271–315. http://dx.doi.org/10.1163/22138617-12340106.
Full textAbstract:
This article presents two famous collections of the lives of saints: ʿAṭṭār’sTaḏkirat al-awliyāʾand Jāmī’sNafaḥāt al-uns. Every collection of the lives of saints shares the common tradition of Arabic-language works. Indeed, Hujvīrī’sKašf al-maḥjūband Anṣārī’sṬabaqāt al-ṣūfiyyahensured the transition with Sufi literature written in Arabic. However, theTaḏkirat al-awliyāʾis the first truly original work in Persian. ʿAṭṭār and Jāmī sought to make known to their respective communities of belief the words and deeds of spiritual masters, but they did so in two different ways. ʿAṭṭār chose a limited corpus of saints that, in his eyes, represented the primary movements of the first centuries of Sufism. Jāmī instead favoured exhaustiveness, amassing a great number of biographies, especially on the shaykhs of the Naqshbandi order. While Jāmī conveyed the paths of saintliness in accordance with the religious orthodoxy of his order, ʿAṭṭār showed a special attachment to the ecstatic masters. TheTaḏkirat al-awliyāʾandNafaḥāt al-unsthus represent two different ways of commemorating the memory of the spiritual masters who embodied the mystical thought of Islam.
43
Geaves, Ron. "Tradition, Innovation, and Authentication: Replicating the "Ahl as-Sunna wa Jamaat" in Britain." Comparative Islamic Studies 1, no. 1 (February 4, 2007): 1–20. http://dx.doi.org/10.1558/cis.v1i1.1.
Full textAbstract:
The article will argue that the normative definition referring to Sunni Muslims, “Ahl as-Sunna wa Jamaat” has become highly contested since used as a strategy for legitimization by South Asian Sufi tariqas. Critiquing arguments that link scripturalist reform movements within Islam to urbanization, the author demonstrates that contemporary Sufi resistance to the reformers in Britain has welded together both rural ‘folk’ practice and ‘high’ Sufism into a potentially politically mobilized union. Rather than a separation of ulama and saints as proposed by Gellner, the South Asian Muslims met the Reform critique with a powerful and erudite opposition consisting of both pirs and maulvis which defended their cultic beliefs and practices as normative. The article concludes that the British experience demonstrates not so much the demise of traditional Sufism in the face of Wahhabi or Salafi scripturalism, but rather that the former are learning the lessons of the revivalists and creating innovative ways that authenticate tradition in the new urban environments of the West.
44
Taneeva-Salomatshaeva, Lola Z. "The all-Embracing Light of Divine Grace in the Theory and Practice of the Sufi Brotherhood of Chishti." Minbar. Islamic Studies 11, no. 1 (June 30, 2018): 65–98. http://dx.doi.org/10.31162/2618-9569-2018-11-1-65-98.
Full textAbstract:
Abstract: the author, on the basis of the Philosophical-Sufi studies of medieval Muslim scholars, the achievements of modern theoretical thought and independent argumentation, reveals the Sufi understanding of The Existence of God and the Way to Him. The source of the material was, first of all, the treatises of Indian Islamic thinkers written in Farsi: the work of Ali ibn Uthman al-Hudjwiri Kashf al-Mahdzhub li Abrar al-Kulub («Disclosure of the hidden behind the veil for those who have knowledge in the Mystery of Hearts») and the lithographic edition of Fava’eed al-Fouad «Useful [knowledge] for the Heart», owned by the Sheikh Nizamuddin Awliya – one of the most significant Sufi saints of the Order of Chishti. It is convincingly proven, how, using the words-labels, for example, Light and Heart and their connotations (Anwar – plural Absolute Light, Nur – Light, and also refracted or reflected Ray), one can come to the understanding that Nur is Light, Ray, Shine and Allah Himself. Thus, the creators of the monuments of medieval writing in the countries of the Muslim East asserted the religious paradigm according to which, thanks to the Unity of the Existence (vahdat al-wujud), the Light of Divine Grace embraces the entire universe: from the simple to the complex, and from it to the heart of the person who has gone through all the ways of perfection.
45
Hatina, Meir. "WHERE EAST MEETS WEST: SUFISM, CULTURAL RAPPROCHEMENT, AND POLITICS." International Journal of Middle East Studies 39, no. 3 (August 2007): 389–409. http://dx.doi.org/10.1017/s0020743807070523.
Full textAbstract:
The growing gap in power and wealth between the West and the Muslim world from the end of the 18th century onward has engendered periodic demands for the rejuvenation of Islamic thought as a prerequisite for rehabilitating the status of the Muslim community. In Egypt and the Fertile Crescent, this quest for reform was led by Muslim modernists and Salafis (advocates of a return to ancestral piety and practice) in the late 19th century. Inter alia, these reformists opposed the gatekeepers of Islamic tradition—the establishment ʿulamaء as well as the popular Sufi orders or fraternities (ṭuruq). The Sufi orders were portrayed by their reformist adversaries as at best irrelevant to social change and at worst as responsible for the backwardness of Muslim society. Criticism of customs and ceremonies in popular Islam, especially the cult of saints—denounced as a deviation from Islam—also had nationalist overtones: these rituals were attacked for fostering national passivity and a detachment from reality, in addition to eliciting ridicule by foreigners. Religious reform was thus interwoven with the quest for national pride and power.
46
HOFFMAN, VALERIE J. "VINCENT J. CORNELL, Realm of the Saint: Power and Authority in Moroccan Sufism (Austin: University of Texas Press, 1998). Pp. 442." International Journal of Middle East Studies 33, no. 2 (May 2001): 309–11. http://dx.doi.org/10.1017/s0020743801302064.
Full textAbstract:
Vincent Cornell's Realm of the Saint is a masterly work, indisputably authoritative, the result of more than twenty years of research on Sufism in Morocco and Al-Andalus. Drawing on a critical reading of a vast array of textual sources, including hagiographies, histories, didactic treatises, devotional works, and poetry, this book brings to light material that has been virtually untouched in academic studies on Moroccan Sufism. As Cornell points out, Morocco has become a paradigm for the anthropological analysis of Sufism, but the vast archival resources of Morocco had been hitherto largely untouched by academicians. Through detailed analysis of the lives of many Sufi saints as presented in hagiographical literature, exploring both the ideological and sociological dimensions of sainthood in the Moroccan context, he convincingly argues that the “doctor” versus “saint” topos that prevails in the anthropological literature does not do justice to the reality of pre-modern Moroccan Sufism. He also deconstructs the centrality of “maraboutism” and rurality in Moroccan Sufism. Cornell compares his findings with studies of saints in Europe by scholars such as Peter Brown and Thomas Heffernan, as well as with the Weberian theories of charismatic leadership that have prevailed among social scientists, displaying an extraordinary range of competence in the literature of several academic disciplines. It is a rarity to find a scholar of Cornell's deep understanding of Arabic and Islamic tradition who also places his research within the broader context of the study of religion. Nevertheless, scholars outside Islamic studies are unlikely to read this book because of its length, excessive detail, and frequent use of Arabic terms, despite the presence of a glossary of technical terms at the end of the book.
47
Benton, Catherine. "Behind the Veil in Khuldabad, India: 14th Century Sufi Saints, 21st Century Islamic Reformers, and Muslim Women." ASIANetwork Exchange: A Journal for Asian Studies in the Liberal Arts 17, no. 1 (October 1, 2009): 26. http://dx.doi.org/10.16995/ane.213.
Full text
48
Dabiri, Ghazzal. "Reading ʿAttār’s Elāhināma as Sufi Practical Ethics: Between Genre, Reception, and Muslim and Christian Audiences." Journal of Persianate Studies 11, no. 1 (October 19, 2018): 29–55. http://dx.doi.org/10.1163/18747167-12341318.
Full textAbstract:
AbstractThis paper seeks to contribute to the field of reception and audience studies by analyzing ʿAttār’sElāhināma. Little studied, theElāhināmaoffers an opportunity to understand better ʿAttār’s attitudes towards socio-religious issues, as well as the types of audiences that the text seeks, how it addresses them, and what possible aims it has. The paper argues that theElāhināmamobilizes the formal characteristics of practical ethics and mirrors while disrupting them at the level of meaning towards its own aims, namely, a just society grounded in the tenets of Sufism, for a broad, non-specialized audience, which also includes Christians and Muslims. The paper analyzes and discusses not only the structure of the overall text, but also the first story, the “Tale of the Virtuous Woman,” which sets the tone. This story is an interesting case since it resembles the way that lives of female Byzantine Christian saints are constructed. It thus offers an opportunity to comment on the itinerant nature of narratives across Eurasia and more specifically the types of tales circulating in medieval eastern Iran.
49
Rahman, Luthfi. "The Spirituality of Music in The Light of al-Sarrāj and al-Hujwīrī." Teosofia 6, no. 2 (November 16, 2017): 141. http://dx.doi.org/10.21580/tos.v6i2.3407.
Full textAbstract:
<p>This paper discusses spiritual and fiqh (Islamic Jurisprudence) aspects of music in relation to two classical Sufi masters i.e, Abū Naṣr al-Sarrāj al-Ṭūsi (378/988) and Alī b. Uthmān al-Jullabi al-Ḥujwīrī (465/1072). It particularly focuses on their two masterpieces i.e., <em>Kitāb al-Luma’</em> and <em>Kashfu al-Maḥjūb</em>. It further compares three specific points; permissibility of music, listening to Quran and poetry and the state of ecstasy in auditing music. Based on this study, it is found that the Sufi Masters observed the matter of spirituality can be combined and approached with strict obedience through rigidly practicing fiqh. Yet, it should be noted that spirituality of music will be of course beyond dicta of jurisprudence by the fact that spirituality is inward thing while shari’ah (which is narrowly used to point religious law) is outward one. As to the matter of listening to Quran and poetry, both sufi masters offer more emphasis on listening Qur’an than poetry or odes. Nevertheless, they did not negate the importance of listening to poetry, poems and odes. It is evidenced by a <em>ḥadīth</em> stating that indeed there is wisdom in every poetry. In terms of the state of ecstasy, the two masters offer <em>tawājud</em> (artificial <em>wajd</em>). <em>Tawājud</em> is aimed to gain wajd by representing to one’s mind the bounties and evidences of God, and thinking of union (<em>ittiḥād</em>) and wishing for the practices of Muslim saints.</p>
50
ElTayeb, Salah ElDin ElZein. "The ‘Ulama and Islamic Renaissance in Algeria." American Journal of Islam and Society 6, no. 2 (December 1, 1989): 257–88. http://dx.doi.org/10.35632/ajis.v6i2.2825.
Full textAbstract:
IntroductionThis work is concerned primarily with the activities of the Algerian ‘Ulamain the social and religious field. The most organized activities of Islamicreformism in Algeria started in 1931 with the establishment of the Associationof the Algerian ‘Ulama. The ‘Ulama declared the ultimate goal of theirAssociation to be only religious and cultural. The subsequent Islamicrenaissance which they instituted in Algeria concentrated on the independenceof the Muslim Creed, and social and cultural revivalism. The objective wasto reform the practice of Islamic religion along the lines of the Islam of Suhjiyuhand not the Islam of Sufi sects. This was pursued by attacking the negativeaspects of a1 vzwiiyuh (Sufi centers) and by encouraging the spread of altu‘lim al hurr (the ‘Ulama type of education).The most significant role of al buthal dini (religious reformism) wasthat it ventured to prepare the Algerian masses for the violent conflict withFrance. Had it not been for this movement, the Algerian masses would haveremained under the influence of the saints whose followers supported andconsolidated the French colonial administration. In the following pages, thequestion will be posed as to how the liberation of Algeria was facilitatedby the Algerian religious renaissance, which managed to liberate the consciousnessof the masses. As a result, the Algerian masses were preparedmorally and psychologically for political liberation from France.The Origins of Islamic Renaissance In AlgeriaThe origins of the Islamic renaissance in Algeria were directly linkedto the Suluflyuh movement, which flourished in ul Mushriq al Arubi during ...