To see the other types of publications on this topic, follow the link: Sufi teachings.
Journal articles on the topic 'Sufi teachings'
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 teachings.'
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
Nusrat, Mustafa, та Sibghatullah Bhutto Dr. "ہندوستان میں سلسلہ چشت کا تعارف اور ارتقاء". AL-MISBAH research journal 4, № 3 (2024): 75–85. https://doi.org/10.5281/zenodo.14455346.
Full textAbstract:
<strong>ABSTRACT</strong> Sufism possesses a prominent place in the propagation of Islam and its basic teachings are the teaching of simplicity with purity and piety. The land of Hind has had been center of Sufiya since centuries and uncountable Sufiz had come here to preach and spent their whole lives in this land till died. Sufism began and evolved with the teachings of Khawaja Hasan Basri and then four major Sufis came into existence, one of which is the Chishtiya Sufi order. It started with Hazrat Ishaaq Shaami, Hazrat Ziauddin Chishti and then spread to the land of India by Hazrat Khawaja Moinuddin Chishti a caliph of Khawaja Usman Haruni. After him, through Khawaja Bakhtiar Kaki, Fariduddin Masood Ganj Shakar, Nizamuddin Auliya and Hazrat Chirag Dehlavi. The Chishti Order has had a lasting impact on the spiritual and cultural landscape of India, promoting a message of love, tolerance, and inclusivity. Its unique teachings were going to influence people across various cultures and religions so it became the largest Sufi order of the subcontinent thanks to Khwaja Noor Mahd Maharavi, Khwaja Muhammad Sulaiman Tunsvi and Khwaja Qamaruddin Sialvi. This paper is comprehensive and detailed study of the introduction and evolution of Chishtiya Sufi order in Hind.<em> </em>
2
Akhmedova, Zebiniso A. "ANTHROPOLOGY AND SUFI ETHICS." Journal of Social Sciences and Humanities Research Fundamentals 3, no. 11 (2023): 55–57. http://dx.doi.org/10.55640/jsshrf-03-11-13.
Full textAbstract:
In this article, the author analyzed the anthropology and ethics of the Sufis. The central place in Sufi anthropology is occupied by the teaching about the Perfect Man, who acts as a mediator between God and an ordinary person. As in many others aspects, here one can also trace the influence of earlier teachings on Sufism
3
Sahib, Muhammad Amin. "Jihad Sufi." KOMUNIDA : Media Komunikasi dan Dakwah 10, no. 01 (2020): 98–117. http://dx.doi.org/10.35905/komunida.v10i01.1204.
Full textAbstract:
This paper explores what the meaning of jihad and Sufi is and how a Sufi jihad. The aim of this research is to correct the wrong understanding of Sufism and Sufi teachings and explain that Sufism in Sufism never lags in jihad with its various aspects. Jihad is all forms of maximum effort for the application of Islamic teachings and eradication of tyranny, both for oneself, society and the universe by not knowing despair, surrender, and strings attached, both through physical struggle, emotions, possessions, energy, and science in order reach the pleasure of Allah Almighty. Being Sufi is a person who tries to purify and decorate himself with commendable qualities to draw closer to Allah. Sufis not only adorn themselves with praiseworthy qualities and mahdhah worship rites only to God Almighty, but a Sufi person is still required to draw closer to Allah swt with jihad efforts such as spiritual jihad, ethical jihad, intellectual jihad and politics.
 Keyword: Islam; Jihad; Sufi
4
Mosavi, Sayed Jamal al-Din. "THE DIALOGUE AMONG BELIEFS: THE MUTUAL REACTIONS OF SUFIS AND CRITICS OF SUFISM, FOCUSING ON THE EARLY CENTURIES." Metafizika Journal 8, no. 3 (2025): 283–304. https://doi.org/10.33864/2617-751x.2025.v8.i3.283-304.
Full textAbstract:
This article examines the dialogue between Sufis and their critics in the early centuries of Islam, aiming to analyze the reciprocal reactions of these two groups towards each other. Relying on historical sources, religious texts, and intellectual works from the early periods, the study explores how Sufis were influenced by and interacted with their critics, as well as the criticisms directed at Sufi beliefs. Using an analytical-descriptive method, the research analyzes relevant texts and documents to investigate the mutual impacts of these interactions on the evolution of Sufi theories and the related criticisms. The examination of Sufi responses to critical feedback and the analysis of changes in Sufi teachings highlight the key role these interactions played in the development and diversity of Sufi thought. Critics of Sufism have frequently challenged this movement due to ambiguities in Sufi beliefs, a lack of familiarity with their intellectual foundations, and the practices of certain Sufi groups. In response, Sufis sought to defend and vindicate themselves by revisiting their teachings, refining their beliefs, and presenting their epistemological foundations. The results of this study indicate that the dialogue between Sufis and critics not only influenced the evolution and refinement of Sufi beliefs but also played a fundamental role in shaping intellectual and cultural debates during the Islamic era. This research contributes to a better understanding of the study of religion and the historiography of Sufism in the early centuries, while also providing a broader analysis of the impacts of these interactions on intellectual and cultural developments.
5
Dr. Qurat ul Ain Bashir, Hafiz Falak Shair Faizi, and Aamir Ali. "Social Impact Assessment of Sufi Education on District Gujrāt: A Case Study of Khwāja Gohar-ud-Dīn Ahmed." Al-Qamar 3, no. 1 (2020): 79–94. https://doi.org/10.53762/hek17g92.
Full textAbstract:
A general view states that Sufism commenced with the emergence and through the teachings of Islam. Sufis promoted the lessons of Islam through their ideology. Sufi education defines the Islamic course of life defined by Islam in Sharīʻah. They follow the spiritual trajectory for the love of Allah and influence people with their ideology against mundane activities. This paper deals with the impact of Sufi teachings of Khwāja Gohar-ud-Dīn Ahmed from Gujrāt on District Gujrāt. The finding of this study reveals that most respondents consider Sufi as the mediator between Allah and them. The people also offer zikr , Nawāfils, and distribute the food at the shrine when their vows get to fulfill. The people also responded that the teachings of the Khwāja Gohar-ud-Dīn have brought changes in the society, especially in the promotion of values of peace, contentment, patience, and humanism.
6
Mawardi, Mawardi, Amroeni Drajat, and Sulidar Sulidar. "Eksplorasi Kesahihan Hadis dalam Tradisi Sufi Aceh: Studi Kasus Majelis Pengkajian Tauhid dan Tasawuf Indonesia." AL QUDS : Jurnal Studi Alquran dan Hadis 7, no. 3 (2023): 593. http://dx.doi.org/10.29240/alquds.v7i3.8579.
Full textAbstract:
Exploring the Authenticity of Hadith in the Sufi Tradition of Aceh: A Case Study of the Majelis Pengkajian Tauhid dan Tasawuf IndonesiaThis article explores the Majelis Pengkajian Tauhid dan Tasawuf Indonesia (MPTT-I), a Sufi group, and its critique of Hadith. Drawing on data from the book "Ajaran Tauhid Tasawuf dan Tauhid Sufi," it identifies several Hadith used by MPTT-I, which hadith scholars classify as fabricated. Despite their dubious status, MPTT-I employs these Hadith to substantiate their Sufi teachings. Theoretical disparities in standards for authenticating Hadith between Hadith scholars and Sufi scholars prompt an inquiry: Does MPTT-I lean towards the Sufi scholars' method, involving kashf, or the Hadith scholars' method, prevalent among Acehnese scholars, or do they strike a balance by internalizing the Sufi scholars' approach for teaching while deploying the Hadith scholars' method as a negotiation strategy with the majority's teachings? To answer this, data from interviews and documentation are subjected to content analysis and an interdisciplinary approach. Findings reveal that MPTT-I's Hadith criticism method differs from both Sufi and Hadith scholars. They eschew the kashf method, prioritizing content quality over the chain of narration (sanad). Moreover, MPTT-I accords equal importance to the authority of core and ancillary texts when assessing Hadith quality, especially in legitimizing their Sufi teachings.
7
Suyuti, Machmud. "Validity Of Hadith Ru‘yah ‘Al-Ṣādiqah: Implementation of Hadith Exegesis in the Encounter of Sufi Order Guides with Prophet Muhammad SAW through Dreams". Jurnal Kajian Manajemen Dakwah 5, № 2 (2024): 110–31. http://dx.doi.org/10.35905/jkmd.v5i2.6547.
Full textAbstract:
This article examines the significance of the Qur'an and Hadith as fundamental sources of Islamic teachings, focusing specifically on the concept of ru‘yah ‘al-ṣādiqah (true dream) within the context of Sufi orders. The Hadith, serving as an explanation of the Qur'an, plays a critical role in comprehensively understanding Islamic teachings. This research particularly highlights the importance of syarḥ al-ḥadiṡ bi al-ḥadiṡ, the practice of interpreting one Hadith with another, to understand the concept of ru‘yah ‘al-ṣādiqah. In the realm of Sufi orders, ru‘yah ‘al-ṣādiqah is interpreted as a meeting with Prophet Muhammad SAW in a dream, a prerequisite for a mursyid (spiritual guide) to authorize the practice of Sufi order rituals to their disciples. The continuity of sanad (the teaching chain) from a mursyid to the Prophet is considered evidence of authenticity and blessing. The Forum Bahsul Masail Multaqa Sufi Ṭariqiyah al-Alami al-Rābi’ affirmed that meeting the Prophet through dreams or in a conscious state is a requirement for a Sufi order mursyid. The experience of waliyullah dreaming of meeting Prophet Muhammad SAW is acknowledged as a truth and a requisite for a Sufi order mursyid. This emphasizes the presence of ittiṣāl al-sanad (connectivity of the teaching chain) within the Sufi order domain. This study hypothesizes that accurate understanding of the Hadith ru‘yah ‘al-ṣādiqah and the encounters of the Prophet with mursyid through dreams are key in validating the practices and teachings within Sufi orders.
8
Shoaib, Ali, та Muhammad Baqir Khan Khakwani Dr. "صوفیاء برصغیر کا شاندار علمی، تبلیغی سیاسی و سماجی کردار اور مذہبی رواداری". Al-Misbah Research Journal 02, № 03 (2022): 185–99. https://doi.org/10.5281/zenodo.7738667.
Full textAbstract:
<strong>ABSTRACT</strong> <em>This article focuses on the Sufi saints' contributions to the spread of Islam over the Indian subcontinent in addition to reformation of people belonging to any religion whether muslims or non-muslims, teaching of tolerance, peace, harmony, compassion etc. They also ran a movement for purgation and repentance of Muslims also. The method of the Sufis in reforming and improving behavior and ethics of people was based on the teachings of love, wisdom, moderation, and humanity</em><em>.</em> <em>Besides all, they played an active role in politics too. The Sufi saints' adaptable outlook was one of the key elements in the expansion of Islam over the Indian subcontinent. Islam was promoted as the most practical and simple faith to accept and follow. They never paused to adapt Islamic teachings to the customs and principles of the region. As a result, Sufi philosophy, writings, knowledge, and syncretic ideals have had a long-lasting influence on region However, the Sufis adapted their message to the mentality and way of life in the region. The natives had a sense of resonance with their teachings as well. Thus, as a result of their strength of faith and belief, the purity of morals, the extreme asceticism and greedless life, the sympathy with God's people without discrimination of class, nation and religion, the love and respect for humanity not only established harmony among people of different religions but also illuminated subcontinent with the light of Islam.</em>
9
Sherzad Shafie Babo Barzani and Sirwan Abudlkarim Ali. "Unlocking Spiritual Enlightenment: A Critical Study of Idries Shah’s The Way of the Sufi." Zanco Journal of Humanity Sciences 28, SpC (2024): 328–43. https://doi.org/10.21271/zjhs.28.spc.19.
Full textAbstract:
The Way of the Sufi (2015) stands as a significant signpost into Sufi literature, offering profound insights into the mystical tradition of Sufism, and introducing revered Sufi figures, their ideologies, and texts. This study analyses Shah's main work, focusing on its portrayal of Sufi philosophy, enlightenment practices, and transmission of spiritual knowledge through literary styles used in the book. The study argues that Sufi literature’s effective method of spiritual guidance and enlightenment is empowered by the distinctive narrative style and philosophical themes presented by the Sufis in the form of poems or stories. This study highlights the significance of Sufi literature in general, its literary style, and the spiritual accomplishments presented. A comprehensive examination of Shah’s thoughts is aimed at revealing the profound depths of Sufi teachings to offer new insights and develop an understanding of Sufi’s philosophical tenets, deep divine love, and broader cultural implications of spiritual devotion.
10
Marsuki, Marsuki, Umi Sumbulah, and Helmi Syaifuddin. "The Network of Middle Eastern and Archipelagic Sufi Scholars: Tracing the Dynamics of Sufism Development in Indonesia." Teosofia: Indonesian Journal of Islamic Mysticism 13, no. 2 (2024): 355–76. https://doi.org/10.21580/tos.v13i2.19064.
Full textAbstract:
The network of Middle Eastern and archipelagic Sufi scholars can be traced from various dimensions. The Islamic arrival history in Indonesia was brought by Arab, Persian, and Indian merchants, as well as scholars. This study aims to disclose the formation of the network between Middle Eastern and archipelagic Sufi scholars and uncover the dynamics of the development of Sufi teachings in Indonesia. The method applied is qualitative-descriptive with library research. The data sources are books and scientific works. The data were then analysed using Miles and Huberman, consisting of three activities simultaneously: data reduction, data display, and conclusion. This study revealed that the network of Middle Eastern and Archipelagic Sufi scholars was created through trade, da'wah, marriage, arts, culture, and education. Therefore, the process of Islamization in Indonesia was mostly carried out through the Sufi path because of the cultural similarities between the two. The impact of the network form of these two Sufi scholars shows the dynamics of the development of Sufism from groups that (1) sympathise, those who believe that Sufism is a teaching from the Prophet, and (2) those who are antipathetic and reject the presence of Sufism and tariqa teachings, especially in Indonesia because the Prophet never exemplify these teachings. Contribution: The results of this study provide scientific insight into the arrival of Islam in Indonesia, which occurred more through a Sufi process through a network of Sufi scholars from the Archipelago and the Middle East.
11
BORODOVSKAYA, Liliya Z. "Historical information about the influence of Ibn-Arabi on the Tatar Sufi medieval culture." Service plus 18, no. 3 (2024): 25–33. https://doi.org/10.5281/zenodo.14498944.
Full textAbstract:
The article is devoted to the analysis of scientific and historical sources on Islamic esoteric treatises of Ibn Arabi, the famous Sufi philosopher of the 12th-13th centuries. The main searches were aimed at identifying the admirers of this scientist among the members of the Naqshbandiyya Tariqat in Central Asia and among the Tatars. the identification of little-cited foreign sources on the topic, their translation and introduction into the scientific turnover. Sufi terms and symbolic images most popular in Tatar Sufi literature have been separately identified. Among the English-language works on the topic, the article by H. Algar “Reflections of Ibn Arabi in Early Naqshbandi Tradition” is singled out and analyzed. It contains valuable information about the attitude of many influential leaders and representatives of the Naqshbandi tariqa of the 15th-16th centuries towards Ibn Arabi. It also gives the important names of the Sufis of the Naqshbandiyya tariqa who spread the teachings of Ibn Arabi to other countries of the Islamic world. To obtain information on the influence of Ibn Arabi's Sufi teachings on Tatar religious figures and Sufi sheikhs of the XIX-XX centuries, the book by R. Fakhretdin translated into Russian by R. Gatin was analyzed. A number of Sufi symbols and concepts common to Ibn Arabi's treatises and members of the Naqshbandiyya tariqat were identified.
12
Valjevac, Mensur. "The perfect man (al-insa:n al-ka:mil) in the quranic exegesis, hadith tradition and taṣawwuf". Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), № 21 (15 грудня 2023): 199–213. http://dx.doi.org/10.51728/issn.2637-1480.2023.199.
Full textAbstract:
The Qur’anic verses and prophetic traditions confirm the physical, ethical and universal perfection of a man. The highest level of perfection belongs to Prophet Muhammad, peace be upon him, and to his righteous successors. Every man, according to the Sufi teaching, can potentially become perfect, while the main purpose of a perfect man is to serve others making them happy in this world and hereafter. Perfect men are teachers and guides to other people. Inspired with other Sufi scholars, Bosnian Sufis wrote about the Perfect Man. Their teachings greatly relied upon Ibn ʻArabi and Al-Ru:mi. They clearly deny any form of pantheism, panentheism, anthropomorphism (a combination of God and man), the embodiment of the God, the God becoming a man etc. Shaykh Mustafa Colic, in his teaching of the Perfect Man uses a new term in the Bosnian language 'Allah's Revealed Entirety'. His teaching, also, relies on the teaching of early Sufis but it contains some new aspects as well. Keywords: taṣawwuf, the Perfect Man, Ibn ʻArabi:, Sheikh Mustafa Colic (Čolić), Allah’s Revealed Entirety.
13
Abdullah, Munawiah, Nurul Husna, Arif Akbar, and Cut Zaenab. "REFLECTION OF SUFI POCUT DI BEUTONG IN ACEH’S MANUSCRIPT." JURNAL AL-IJTIMAIYYAH 9, no. 2 (2023): 347. http://dx.doi.org/10.22373/al-ijtimaiyyah.v9i2.19983.
Full textAbstract:
Abstrak: Tulisan ini bermaksud untuk mendeskripsikan sosok perempuan sufi di Aceh yang dikenal dengan sebutan Pocut di Butong yang terdapat dalam naskah tersebut. Sejarah panjang tasawuf di Aceh memberikan peranan yang sangat penting bagi masyarakat Aceh. Aceh yang juga dikenal dengan nama Serambi Mekkah, pada saat itu diterapkan syariat Islam. Keberadaan para sufi atau pembawa tasawuf begitu esensialnya agar ajaran tersebut terus berkembang. Sufi di Aceh terkenal di kalangan laki-laki karena sikap mereka yang tidak peduli terhadap perempuan. Di kalangan sufi perempuan, keberadaannya sangat minim dan tidak tertulis dalam sejarah apapun. Yang paling sering disebutkan adalah Rabiah al-Adawiyah, namun sufi perempuan masih perlu lebih banyak dipublikasikan, dan lain halnya jika tokohnya laki-laki. Penelitian ini merupakan tinjauan naskah ‘Munajat Perempuan Sufi Aceh Pocut di Beutong’ mengenai eksistensi dan peran seorang sufi perempuan berinisial Pocut di Beutong. Hasil penelitian menunjukkan bahwa puisi-puisi dalam buku ‘Munajat Wanita Sufi Aceh’ menjelaskan bahwa keberadaan dan peranan Pocut di Beutong sangat berarti pada masa itu. Hal ini terlihat dari sejarah yang diceritakan dalam buku tersebut mengenai bagaimana Pocut di Beutong turut membantu mempertahankan tanah Aceh dengan berbagai cara, seperti berdoa, mengajar, mengembangkan amalan, dan berupaya mendekatkan diri kepada Allah. Hal ini sama pentingnya dengan Cut Nyak Dien dan pahlawan wanita lainnya yang akan berperang.Kata Kunci: Naskah; Wanita Sufi; Aceh.Abstract: This paper intends to describe the Sufis woman in Aceh, known as Pocut di Butong contained in the manuscript. The long history of Sufism in Aceh provides a crucial role for the people of Acehnese. Aceh, also known as Serambi Mecca, at that time of Islamic law was implemented. The existence of Sufi or carriers of Sufism is so essential that these teachings continue to develop. Sufi in Aceh have been popular with men for their disregard for women. Among female Sufis, their existence is minimal and not written in any history. The most often mentioned is Rabiah al-Adawiyah, but more female Sufis still need to be published, and it is different if the character is male. This study is a manuscript review of ‘Munajat Perempuan Sufi Aceh Pocut di Beutong’ regarding the existence and role of a female Sufis with the initial Pocut di Beutong. The study results show that the poems in the book ‘Munajat Wanita Sufi Aceh’ explain that the existence and role of Pocut di Beutong was very significant at that time. This can be seen from the history recounted in the book regarding how Pocut di Beutong also helped defend the land of Aceh in different ways, such as praying, teaching, developing practice, and attempting to get closer to Allah. This is just as important as Cut Nyak Dien and other female heroes going to war.Keywords: Manuscript; Sufis Woman; Aceh.
14
Budhwani, Nadir N., and Gary N. McLean. "The Roles of Sufi Teachings in Social Movements: An HRD Perspective." Advances in Developing Human Resources 21, no. 2 (2019): 205–23. http://dx.doi.org/10.1177/1523422319827938.
Full textAbstract:
The Problem There is a growing need to explore the role of the centuries-old tradition of Sufism and its teachings which, through social movements, have contributed to, and continue to influence, human resource development (HRD) at various levels—individual, group, organization, community, nation, and international. The Solution To address this need, we present cases of social movements inspired by Sufi teachings in selected parts of the world. We discuss, using literature and personal experiences, links among Sufi teachings, social movements, and HRD, and provide a framework for understanding Sufi teachings within the context of the social movement phenomenon. We end with recommendations for practice and research. The Stakeholders We target broadening the horizons of HRD researchers, practitioners, civil society members, and social movement activists, encouraging them to address long-term changes and collective learning through the quest for unconditional love and liberation, which represent the core of Sufi teachings.
15
Rajabova Rohila Zakirovna. "The Depiction of Tolerance in Sufi Sources." Indonesian Culture and Religion Issues 2, no. 1 (2025): 5. https://doi.org/10.47134/diksima.v2i1.167.
Full textAbstract:
This study explores the concept of tolerance in Sufi sources, particularly within the Naqshbandiya tariqah, and its impact on interfaith harmony and social coexistence. The research aims to analyze the historical and philosophical foundations of tolerance in Sufism and its role in fostering justice, equality, and mutual respect among different religious and ethnic groups. The study employs a qualitative descriptive method, utilizing literary analysis and historical interpretation of Sufi manuscripts, the Qur’an, and Hadith. Primary sources include classical Sufi texts and scholarly works from the Manghit period, which emphasize the significance of tolerance and community-oriented teachings in Sufi thought. The findings reveal that Sufi teachings strongly advocate for tolerance as a fundamental principle of justice, rooted in Islamic teachings and reflected in the practices of Sufi orders. The Naqshbandiya-Mujaddidiya tariqah, in particular, promotes an active social life alongside spiritual discipline, reinforcing social unity and ethical conduct. The study underscores that Sufi principles continue to play a crucial role in contemporary discussions on interfaith harmony and cultural integration, highlighting their relevance in addressing modern religious and social challenges
16
Knysh, Alexander. "Tasting, Drinking and Quenching Thirst: From Mystical Experience to Mystical Gnoseology." Manuscripta Orientalia. International Journal for Oriental Manuscript Research 26, no. 2 (2020): 37–43. http://dx.doi.org/10.31250/1238-5018-2020-26-2-37-43.
Full textAbstract:
The Sufi term “tasting” (dhawq) and its semantic cognates “drinking” (shirb / shurb) and “quenching of thirst” (riyy) appear frequently in the Sufi writings of the ninth — eleventh centuries AD to denote a mystical experience of the true reality of God and the divine creation. Originally referring primarily to the mystic's psychological or somatic state (hal), in later Sufi literature and oral teachings, especially in the writings of Ibn al‑‘Arabi (560—638 / 1165—1240), these concepts acquire metaphysical and cosmological connotations and are construed as being shared by both God and his elect servants, that is, Sufi “gnostics” (‘arifun bi‑Allah). Consequently, they become an important part of not just the Sufi cosmology, but also of Sufi gnoseology conceived by later Sufis as the only true knowledge about the Divine Absolute and its manifestation in the entities and phenomena of the material universe. This semantic shift reflects the wider process of Sufism's transformation from a mystical psychology to a mystical philosophy with its distinctive psychology, epistemology, cosmology and soteriology.
17
Askarova, Zilolakhon. "INTERPRETATION OF SUFI IDEAS IN LYRICAL-ROMANTIC THEMES OF EASTERN MINIATURE ART." Art and Design: Social Science 05, no. 01 (2025): 112–16. https://doi.org/10.37547/ssa-v5-01-24.
Full textAbstract:
This article presents an interpretation of Sufi ideas in lyrical romantic themes in medieval Eastern miniatures. The teachings of Sufism are aimed at studying the human heart and psyche. The article highlights that in Eastern miniatures representing Sufi poetry through imagery, the romantic feelings of the characters and their Sufi interpretation are depicted using figurative artistic and visual means, colors, lines, metaphors, signs, and symbols. These are portrayed in a way that only those familiar with the Sufi teachings of the exoteric and esoteric can understand.
18
Attiya Saifullah та Dr. Abu Sufyan Qazi Furqan Ahmed. "عہدِ سلاطینِ دہلی(1206-1526) کی معروف صوفی خواتین اور ان کی مذہبی خدماتFamous Sufi Women of Delhi Sultanate (1206-1526) and their Religious Services". Al-Qamar 5, № 3 (2022): 33–40. https://doi.org/10.53762/0798vk05.
Full textAbstract:
This article studies the famous Sufi Women of Delhi Sultanate and their Religious Services. It explores that with the advent of Islam in the subcontinent, many Sufis came here and spread Islam with their teachings. Their teachings were not only limited to men, but women were also able to receive their education and religious training. It was said that countless women of the subcontinent achieved perfection in the religion of Islam and played an important role in the society. He explained the purpose of Islam and taught them to live their whole life according to the Islamic teachings. Because of this education and training, the women also trained their children religiously. Bibi Zulikha, Bibi Auliya, Bibi Rasti, Bibi Khadija and Bibi Fatima are among such famous religious women. These are the women who, in good bad situation, kept themselves and their families limited to the teachings of Islam. Among them there are some women who were given spiritual strength due to their piety and devotion. This article highlights the services of these spiritual or Sufi women.
19
Maulana, M. Iqbal. "SPIRITUALITAS DAN GENDER: Sufi-Sufi Perempuan." Living Islam: Journal of Islamic Discourses 1, no. 2 (2018): 359. http://dx.doi.org/10.14421/lijid.v1i2.1734.
Full textAbstract:
Today there have been many studies of Sufism, but not many studies have discussed the involvement and contribution of women in the realm of Islamic mysticism in particular. This fact cannot be used as an excuse to say that Sufism, especially Islam, completely ignores the position and contribution of women. The few studies, once again, cannot be used as an excuse that women have little contribution and position in the development and spread of Sufism's teachings, doctrines and prac- tices.This paper discusses the equality of women and men not only in the conceptual level as stated in the Qur'an and Hadith. Furthermore, a number of female Sufi fig- ures such as Rabi'ah Adawiyah, Aishah al-Ba'uniyyah, Jahan Malek Khatun, Mahsati Ganjavi (Persia), Habba Khatoon, Jahanara Begum (India), were shown, which proved that women had equal opportunities in achieving spiritual knowledge.
20
Noreen, Sadia, and Hamayun Abbas. "U-7 Utilization of the Thoughts of Chishti Sufis in Monastic System." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 1 (2020): 91–105. http://dx.doi.org/10.53575/u7.v4.01.91-105.
Full textAbstract:
The ancient path of Chishti Sufi as it is known in the Indo-Pak, is the inward dimension of Islam, essentially Islamic mysticism. Chishti order practitioners seek to find the truth of divine love and knowledge through direct personal experience of the Beloved. The teaching of Chishti order is the way to God via spirituality rather than through reason, and it celebrates the intimate relationship of the seeker with Allah. The Chishti order teachings and practices of the Sufis have great relevance for seekers today, and can help you to deepen your spiritual practice . The Chishti Sufis say that the reason of the whole creation is that the perfect Being wished to know Himself, and did so by awakening the love of His nature and creating out of it His object of love. The Chishti Sufi responds with loving-kindness and harmony towards those who harm them, for they see everything in themselves and themselves in everything, and because of this it is said that the highest form of human love is ‘God love’. The Chishti Sufi traditions have a well-developed philosophical psychology, which includes dream interpretation. Chishti Sufi’s stand above all of us in their deeds and actions. Chishtisufis spent their whole life span in loving almighty and sharing their love with us.For restoring peace,harmony,love and brotherhood across the universe and religions, we all must follow Chishti Sufi ways unquestionably.
21
Mirzaev Akhrorjon Azamovich. "THE PROBLEM OF MAN IN THE RELIGIOUS-PHILOSOPHICAL TEACHINGS OF IBN AL-ARABI." Sciental Journal of Education Humanities and Social Sciences 3, no. 5 (2025): 90–94. https://doi.org/10.62536/sjehss.2025.v3.i5.pp90-94.
Full textAbstract:
This scientific article briefly discusses Ibn al-Arabi's Sufi teachings, the main direction of his Sufi teachings, the natural structure of humans, the history of natural structure, his divine and religious views in the fields of philosophy and Sufism, his scientific works, and their essence.
22
Subaidi, Subaidi. "SUFI EDUCATIONAL TENETS: Practical Encounters of Sufi Teachings and Educational Curricula." Teosofia 5, no. 1 (2016): 21. http://dx.doi.org/10.21580/tos.v5i1.1720.
Full textAbstract:
<p><em>This research focused on Sufism of ‘Abdul Wahab al-Sya’rani and studied about the education components which covers: the aspects of purpose and teaching material, the aspects of teacher and students, the aspects of method and strategy in Sufism Education, as well as the relevance of Sufism education by as-Sya’rani with the development of character building. The objectives of this research are: a) To describe what the objectives and teaching materials in Sufism by as-Sya’rani are; b) To describe how the position of the teacher and students in Sufism education by as-Sya’rani is; c) To describe what the method in Sufism education by as-Sya’rani is; d) To describe how relevant the Sufism by as-Sya’rani with the development of character building is. This qualitative research uses hermeneutic approach. The analysis method used in this research is content analysis with the descriptive features. The writer uses the hermeneutic approach because he efforts to describe the facts gained from text containing as-Sya’rani’s thoughts on Sufism education and performs the perception towards the sense of texts in effort to be possibly close to understand the idea of as-Sya’rani’s Sufism education.</em></p>
23
Anbreen Yasin Khan, Rachmah Ida, and Muhammad Rehan Shaikh. "COMMUNICATING SUFI TEACHINGS IN 21ST CENTURY." Jurnal Komunikasi Islam 12, no. 2 (2022): 169–89. http://dx.doi.org/10.15642/jki.2022.12.2.169-189.
Full textAbstract:
This paper reports on research conducted with Muslim Institute of Hadrat Sultan Bahoo order in Pakistan. Using a qualitative approach and Manuel Castells' theory of the network society, the findings illustrate that respondents recognize the role of digital media to increase the outreach of Sufi messages. The leaders of the institute realize the evils of the digital era and suggest spiritual solutions. However, although the use of the modern mode of communication increases access, live events have greater value and a strong impact.
24
Kilicheva, Karomat, and Gavkhar Klicheva. "Sufi and philosophical heritage of Jalaluddin Rumi." International journal of humanities, literature & arts 5, no. 1 (2021): 1–4. http://dx.doi.org/10.21744/ijhla.v5n1.1799.
Full textAbstract:
Rumi was one of the most famous Sufi, poet, and spiritual teachers who have globally drawn the attention of many. Rumi's teachings have been valued and used by Sufi masters after him, and are studied in contemporary mystic circles. Not only Sufis, but others as well refer to his teachings for lessons, and those who enjoy poetry are intoxicated by Rumi's magical words. He views that, humans tend to move upwards to realize their potential. Rumi’s poetry whether or not is the result of his ecstatic moment is a reflection of his close relationship with people around him. Despite his greatness as a scholar, he always mingled with society, listened to their sharing, and advised them to solve the problem. This interaction created a paradigm that enabled him to see things as a whole, in an interactional way that is interconnected as a harmony. Thus, this paper attempts to review and analyze Rumi’s life and his contributions in the fields of spirituality and philosophy.
25
Nasir, Mohamad Nasrin. "A Study of the Reinterpretation of the Qur’ān in a Seventeenth-Century Malay Sufi Text Written by al-Rānīrī." Islamic Studies 62, no. 4 (2023): 453–69. http://dx.doi.org/10.52541/isiri.v62i4.2659.
Full textAbstract:
Sufi interpretations of the Qur’ān aim to justify a mystic view of the God-human-universe relationship, focusing on the Qur’ānic verses. This paper studies controversies related to the interpretations of the Qur’ān by the Wujūdiyyah Sufis of Malay in the seventeenth-century Acheh and the Malay Archipelago. Their interpretations were pantheistic according to their opponent, the Shaykh al-Islām of Acheh, Nūr al-Dīn al-Rānīrī (d. 1658). Al-Rānīrī challenged the teachings of the Wujūdiyyah Sufis to cleanse Sufism from pantheistic views. The text chosen, al-Fatḥ al-Mubīn ‘alā ’l-Mulḥidīn (A Clear Victory against the Heretics) is a Jawi text written by al-Rānīrī before he left Acheh in 1446 for India. The Wujūdiyyah Sufis interpreted the Qur’ānic verses to support their ideas. In response, al-Rānīrī reinterpreted the same verses to demonstrate the flaws found in their teachings. Issues of reinterpretation, authoritative interpretation, and cogency are clearly expressed in the text. The article provides an overview of the seventeenth-century Malay Sufism which the contemporary scholars of the Islamics often ignore. The paper begins by giving a background of the controversy and proceeds to discuss arguments articulated by al-Rānīrī for a reinterpretation of the Qur’ānic texts misinterpreted by the Wujūdiyyah Sufis, in his quest for upholding the true Sufi view. Whenever possible, a comparative view of the teachings and statements of Ibn al-‘Arabī (d. 1240 CE) is brought into the analysis.
26
Yahaya, Abdulrahman. "An Examination of Socio-Religious Practices of Sufi Adherents in Bida, Niger State." Teosofia: Indonesian Journal of Islamic Mysticism 12, no. 2 (2023): 183–206. http://dx.doi.org/10.21580/tos.v12i2.17449.
Full textAbstract:
Sufis were known to have contributed to spreading Islam across the world. This paper seeks to encapsulate the early religious belief of the Nupe people in Bida, Niger state, until the introduction of Islam by the Sufis. The emergence of Sufism was assessed rightly from the time of Qadiriyyah Sufi practice and some scholars that were known with it, like Sheikh Abdulrahman Muhammad bin Sharif and Sheikh Muhammad Wazir (1882-1945), called “Waziri Mamma” before the emergence of Tijjaniyyah Sufi order through a scholar Man-Haruna, alias “Man-yisa Naku” in Banwuya, during the reign of the 2nd Etsu Nupe Muhammadu Saba (1859-1873) known as “Ma’asaba”. The paper adopted a qualitative survey where Interviews were conducted with seasoned Sufi members. The researchers purposively selected participants for the study because they are Muslims and possess knowledge about the phenomenon investigated. The paper provides an overview of some socio-religious practices of Sufis in Bida, Niger State, with the way and manner they are practised in accordance with the teachings of Islam and also reveals the effects of training on adherents by the Sufis in Bida.Contribution: This study contributes to revealing the shift of the Nupe people from polytheism to Monotheism with the role of the Sufis.
27
ugli, Ubaydullaev Abdullo Khabibullo. "Sufi Terms Used In "Nasoyim Ul-Muhabbat"." European International Journal of Philological Sciences 5, no. 5 (2025): 102–6. https://doi.org/10.55640/eijps-05-05-24.
Full textAbstract:
"Nasoyimu-l muhabbat" is one of Alisher Navoi's most significant works on Sufi teachings, which recounts the lives, wise sayings, and miracles of 770 saints who lived between the 7th and 15th centuries. The work extensively covers the formation and development of Sufi knowledge, while analyzing the main aspects of Sufism such as Sharia, Tariqa, Ma'rifat, and Haqiqat. Navoi wrote this work in 901 Hijri (1495-1496 CE), incorporating his life experience and mystical knowledge. The work contains 27 Quranic verses, 9 hadiths, 3 sacred hadiths, 126 wise sayings, 9 prayers, and numerous other Sufi terms, through which the essence of Sufi teachings is revealed. The article analyzes Sufi terms used in the work, such as darvesh (dervish), so'fiylik (Sufism), faqirlik (poverty), murid, murshid, zuhd, zohiriy, and others. These terms are explained with examples, highlighting Navoi's profound knowledge of Sufism and his contribution to its development.
28
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.
Full textAbstract:
The article seeks to analyze the teachings of the Tarekat Alawiyah in Palembang. The study employs qualitative approach emphasizing descriptive and phenomenological analyses toward the subject of the research, namely the leaders and the followers of this Sufi order. The study finds that the teaching of the Tarekat Alawiyah in Palembang relevantly belongs to the teachings of Taṣawwuf Akhlāqī which put emphasis on the importance of worship, noble manners, sharī‘ah, and knowledge. This Sufi order practices such number of rituals as recitation of the rātib, ḥawl (commemorating the death of important figures like murshid), mawlid (commemorating the birth of the Prophet Muhammad), and making devotional visit to the tombs of the Muslim clerics and habā’ib (descendants of the Prophet). This tarekat differs from other Sufi orders in a sense that it nullifies the process of bay‘ah (taking an oath from new member). The study concludes that the Alawiyah Tarekat seems to be relevantly compatible with the needs of the contemporary society. This is so because this tarekat has practically simple rituals which can be easily performed by its members. This feature attracts even youngsters to join this Sufi order.
29
Jinan, Mutohharun. "KONTEKS RELIGIO-POLITIK PERKEMBANGAN SUFISME: Telaah Konsep Mahabbah dan Ma’rifah." Profetika: Jurnal Studi Islam 18, no. 1 (2017): 64. http://dx.doi.org/10.23917/profetika.v18i1.6354.
Full textAbstract:
This paper discusses the essence of the concepts of Sufism (Sufism) mahabbah and ma'rifah and how and in what context the concepts of Sufism are formulated. These two concepts are the teachings of Sufism from three Sufi figures namely Rabi'ah al-Adawiyah, Zunnun al-Mishri and al-Gahazali. Can be concluded that the three Sufis in laying the foundations of Sufism teachings did not escape from the context of his time. Rabi'a and Zunnun both live in situations where people are busy taking care of the exoteric things that do not penetrate to the esoteric dimensions of Islam. Both have shifted from the paradigm of worship held by Muslims of his day, from fear of God to love to God. While al-Ghazali lives in a state of contradiction between various Islamic groups. Mahabbah and ma'rifah taught by the three Sufis is the implementation of piety in the process of truth-seeking encompassing plurality and cosmopolitanism in a phase of civilization.Makalah ini membahas hakikat konsep-konsep tasawuf (sufisme) mahabbah dan ma’rifah dan bagaimana dan dalam konteks apa konsep-konsep tasawuf itu dirumuskan. Kedua konsep ini merupaka ajaran tasawuf dari tiga tokoh sufi yaitu Rabi’ah al-Adawiyah, Zunnun al-Mishri dan al-Gahazali. Dapat disimpulkan bahwa ketiga sufi dalam meletakkan dasar-dasar ajaran tasawuf tidak luput dari konteks zamannya. Rabi’ah dan Zunnun sama-sama hidup dalam situasi dimana umat sibuk mengurus hal-hal yang sifatnya eksoteris yang tidak menembus pada dimensi esoteris Islam. Keduanya telah menggeser dari paradigma ibadah yang dipegangi oleh umat Islam di zamannya, dari takut kepada Allah menjadi cinta kepada Allah. Sedangkan al-Ghazali hidup dalam keadaan pertentangan antar berbagai golongan Islam. Mahabbah dan ma’rifah yang diajarkan oleh ketiga sufi merupakan implementasi kesalehan dalam proses pencarian kebenaran yang dilingkupi pluralitas dan kosmopolitanisme dalam suatu fase peradaban.
30
Atsani, Lalu Gede Muhammad Zainuddin, Ulyan Nasri, Muzakkir Walad, Lalu Fauzi Haryadi, and Hakkul Yakin. "Sufi Educational Narratives in Wasiat Renungan Masa by TGKH. Muhammad Zainuddin Abdul Madjid." Jurnal Ilmiah Profesi Pendidikan 8, no. 3 (2023): 1699–704. http://dx.doi.org/10.29303/jipp.v8i3.1571.
Full textAbstract:
The findings of the research indicate that “Wasiat Renungan Masa” contains various narratives of Sufi education that impart spiritual values, ethics, and life concepts within the Sufi tradition. These narratives encompass teachings on the unity of God, the individual's relationship with God, the significance of divine love, submission, as well as spiritual practices that embrace simplicity and introspection. This research provides a deeper understanding of how the narratives of Sufi education within “Wasiat Renungan Masa” reflect and convey the values of Sufism as taught by TGKH. Muhammad Zainuddin Abdul Madjid. The implications of this research offer insights into how Sufi teachings can be applied in daily life and how these narratives can influence the spiritual growth and ethics of individuals.
31
Setiawan, Mohamad Nur Kholis. "Sufism and Pandemic: Lesson Learned from Sufi Teachings and its Prominent Figures." Teosofia: Indonesian Journal of Islamic Mysticism 10, no. 2 (2021): 161–76. http://dx.doi.org/10.21580/tos.v10i2.10054.
Full textAbstract:
Religious perspective is an important aspect to be used in dealing with the COVID-19 global pandemic and the Islamic one is not an exception. It is Sufism that concerns more on the spiritual dimension of Islam that might be taken into consideration. Based on several books on Sufi scholars and teachings, such as al-Isfahani’s Ḥilyat al-Auliyā’ wa-ṭabaqāt al-Aṣfiyā, al-Attar’s Tadhkirat al-Auliyā, al-Sakandari’s al-Ḥikam, and others, this article proposes Sufi teachings as inevitable tools in facing the pandemic. Using content analysis, intertextuality, and historical approaches, this paper concludes how Sufism with its basic teachings such as ‘uzlah, ṣumtu, qanā’ah, shukr, et cetera, will be the suitable elements for Muslims to face and overcome the pandemic. Several prominent Sufi scholars will also be used to strengthen the argument.
32
Shah, Sadaqat Ali, та Yasir Arfat. "فن حدیث میں متصوفین کی مساعی جلیلہ The Efforts of Sufis in the Science of Hadith". Al-Wifaq, № 6.2 (31 грудня 2023): 1–15. http://dx.doi.org/10.55603/alwifaq.v6i2.u1.
Full textAbstract:
Tasawwuf is one of the four major fields of Islam; the Quran, Hadith, and fiqh are the three others. The Holy Quran and the Science of Hadith are the material sources for the rest of the two fields. Quranic Teachings and Spirit and Hadiths of the holy Prophet Muhammad (SAW) and His Seerah laid the foundations of the science of Tasawwuf. Sufi Scholars of different ages contributed a lot to the field of Tafsir and other areas of Quranic sciences, as well as they also contributed to the field of Hadith and its sciences. Their scholarship not only integrated a profound understanding of the inner meanings and ethical implications of Hadith but also involved the meticulous transmission of prophetic traditions. One can find Sufi scholars in chains of Hadiths, Sufis contributions to the field of Ilm ul Riwayyat and Ilm ul Dirayyat and many Sufi scholars’ compiled Hadith collections. In Islamic intellectual history, we find many Sufi scholarly figures, like Al-Tirmidhi, Kalabadhi, Al-Fuḍayl ibn ʻIyāḍ, Ibn-e-Aarabi, Atiya bin Saeed Andulusi, Muhammad bin Sulumi, Abu Nuaim, Abdullah Ansari Haravi etc. This article will explore the contribution of Sufi scholarship to the science of Hadith and its development.
33
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.
Full textAbstract:
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-verbal meanings such as Sufi body movements in ritual prayers and dhikr. Dhikr “silence” is a command to observe silence which is the purpose of dhikr silent. The purpose of this article is to open the essence of Sufi and semiotics of tasawwuf as the deepest spiritual teachings of the Prophet Muhammad in achieving of silence of “qolbu mu’min Baitullah”
34
Isgandi, Yiyin. "Moderasi Bertasawuf Perpektif Abdul Halim Mahmud." PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah 8, no. 2 (2025): 55–76. https://doi.org/10.51498/ar19vc59.
Full textAbstract:
Sufi muslims are divided into two extreme groups, there are; 1) ultra-conservative sufi as right extreme, and 2) liberalist sufi as left extreme. The ultra-conservative sufi are those who are fanatical toward mursyid teachers, teaching process, blame other teacher, and sufism order without proper explanation or do tasawuf only for wordly material interest. Meanwhile, the liberalists sufi who are free to interpret religious teachings according to their own thinking logically, or who regard themselves as prophets who receive revelation or even claim to be God. This study aims to explore the form of Abdul Halim Mahmud’s moderation of tasawuf and its typology. This study categorized as qualitative library research that uses an analytical descriptive approach. In short, the result finding showed that Mahmud’s moderation of tasawuf includes three elements which interwinned and continued from the begining of the journey to the end; knowledge, mujahadah, and worship. Furthermore, Mahmud’s form moderation of tasawuf suggested that; 1) to follow the messenger of Allah and guided by the Al-Qur’an and Sunnah as always, 2) to mediate two extreme sufi groups in wise ways, 3) to tolerance intra and inter-religious with a rational reinterpretation the concept of sufism based on Islamic law, and 4) to avoid violence by instilling the teachings of love and pleasure as well as supporting the true goverment programs and acomodating the local culture. In the last finding, Mahmud’s moderation of tasawuf also included in catagory of moral, practicing, and philosopical tasawuf models at the same time.
35
Yiyin Isgandi, Yiyin. "Moderasi Bertasawuf Perpektif Abdul Halim Mahmud." PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah 8, no. 2 (2023): 55–76. http://dx.doi.org/10.51498/putih.v8i2.121.
Full textAbstract:
Sufi muslims are divided into two extreme groups, there are; 1) ultra-conservative sufi as right extreme, and 2) liberalist sufi as left extreme. The ultra-conservative sufi are those who are fanatical toward mursyid teachers, teaching process, blame other teacher, and sufism order without proper explanation or do tasawuf only for wordly material interest. Meanwhile, the liberalists sufi who are free to interpret religious teachings according to their own thinking logically, or who regard themselves as prophets who receive revelation or even claim to be God. This study aims to explore the form of Abdul Halim Mahmud’s moderation of tasawuf and its typology. This study categorized as qualitative library research that uses an analytical descriptive approach. In short, the result finding showed that Mahmud’s moderation of tasawuf includes three elements which interwinned and continued from the begining of the journey to the end; knowledge, mujahadah, and worship. Furthermore, Mahmud’s form moderation of tasawuf suggested that; 1) to follow the messenger of Allah and guided by the Al-Qur’an and Sunnah as always, 2) to mediate two extreme sufi groups in wise ways, 3) to tolerance intra and inter-religious with a rational reinterpretation the concept of sufism based on Islamic law, and 4) to avoid violence by instilling the teachings of love and pleasure as well as supporting the true goverment programs and acomodating the local culture. In the last finding, Mahmud’s moderation of tasawuf also included in catagory of moral, practicing, and philosopical tasawuf models at the same time.
36
Aly Mashar. "Konsep Sufi Sejati dalam Kitab Utama Tarekat di Indonesia: Studi atas Kitab Al-Risālah Al-Qusyairiyyah." Bulletin of Indonesian Islamic Studies 2, no. 1 (2023): 39–54. http://dx.doi.org/10.51214/biis.v2i1.495.
Full textAbstract:
This paper examines one of the most popular Sufism books among Sufism akhlāqī, the al-Risālah al-Qusyairiyyah by Imām al-Qusyairi. More specifically, it is about the concept of True Sufi, or what is often referred to as al-Insān al-Kāmil, according to the great figure of Sufism whose views are widely followed by Hujjatul Islam al-Ghazali, Imām al-Qusyairi. The result of this study is that al-Qusyairi does not clearly explain in his book the concept of 'True Sufi’, but from the many explanations contained in the book, especially in the chapter of Taşawwūf, which contains the definitions of Sufism according to Sufi figures, and also the expression of al-Qusyairi respect for the earlier Sufis found in the introduction to the book, then it can be concluded that the 'True Sufis' according to al-Qusyairi are: have a solid aqidah, practice all the teachings of sharia, always seek to cleanse oneself -both żāhir and bāṭin- from despicable morals and adorn oneself with the morals of the Prophet, always hope to be close to Allah 'taqarrub ilā Allāh’, and be the source of the protector of all beings on earth.
37
Ebstein, Michael. "Ḏū l-Nūn al-Miṣrī and Early Islamic Mysticism". Arabica 61, № 5 (2014): 559–612. http://dx.doi.org/10.1163/15700585-12341318.
Full textAbstract:
The article analyzes some of the main teachings that are attributed to Ḏū l-Nūn al-Miṣrī (died ca 245/859-860), a prominent figure in the formative period of the Sufi tradition. These teachings are reflected in the many sayings that are ascribed to Ḏū l-Nūn in Sufi literature, in non-Sufi biographical dictionaries, and in several other medieval Islamic sources, all dating from the 4th/10th century onwards. The article demonstrates the historical problems related to the figure of Ḏū l-Nūn al-Miṣrī, and, in this context, particular attention is given to the occult tendencies that are attributed to him in various writings.
38
Fuqohak, Mukhamad Agus Zuhurul. "Studi Semantik Linguistika Zikir Hû Hû Hû dalam Amalan Tarekat Syattariyyah." ESOTERIK 6, no. 1 (2020): 33. http://dx.doi.org/10.21043/esoterik.v6i1.6944.
Full textAbstract:
<p class="06IsiAbstrak">Syattariyyah Tariqa has its own uniqueness in dhikr. Namely, the process of change from the pronunciation of lâ ilâha illallâh to Allah, lahû, and the last is hû hû hû. There are so many motives and reasons why the word was chosen. This library-based research field, qualitative and ta'shîliyyah will see semantic language lessons in it. The result of this research is that the remembrance of hû hû hû can be called without pure intentions by the Sufi figure of the Syattariyyah Sufi Order. That is only done by people who have reached a high level in remembrance. Not only ordinary people and the lower middle class. In addition, the dhikr has an extraordinary spirit of glorification of God Almighty. Because dhamîr sya’nu (word hû) is presented to only refer to God Almighty. This research contributes to Sufi mystical treasures that study about how the foundations of Sufis and adherents of the tarekat in carrying out their teachings.</p>
39
Djumaniyazova, Dilfuza. "Humanity And Divinity Are The Objects Of Sufi Teachings." American Journal of Social Science and Education Innovations 03, no. 03 (2021): 16–26. http://dx.doi.org/10.37547/tajssei/volume03issue03-03.
Full textAbstract:
Philosophy, especially Eastern philosophy, has always developed in harmony with religion, religious teachings. It is true that at one-time Imam al-Ghazali in his "Tahafut ul-Falasifa" (“Incoherence of the Philosophers”) opposed philosophers, sharply criticized their sixteen metaphysical and four physical rules, and sought to absolutize the divine will, which, although it gained followers and successes in this respect, cannot eliminate the harmony [1] between philosophy and religion, humanity, and divinity. Perhaps he brought Ibn Rushd into the world of philosophy, and Ibn Rushd became famous for illuminating the relationship between philosophy and religion [2].
40
Azamatovna, Tillashayxova Xosiyat. "SOCIAL-PSYCHOLOGICAL WELL-BEING AND SATISFACTION IN SUFI TEACHINGS." Journal of Social Sciences and Humanities Research Fundamentals 4, no. 12 (2024): 73–75. https://doi.org/10.55640/jsshrf-04-12-12.
Full textAbstract:
This article examines human life, the system of relationships with others, and even with oneself, which are difficult to imagine without the internal ambivalence of experiencing the events of one's life.
41
Abitolkha, Amir Maliki. "Eklektisisme Tasawuf: Metamorfosis Sufisme dan Relevansinya dengan Tarekat Modern." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 6, no. 2 (2016): 435–59. http://dx.doi.org/10.15642/teosofi.2016.6.2.435-459.
Full textAbstract:
Among the background of the emergence of Sufism is the Muslim struggle against the contestation and power struggle of the Umayyads in the second century Hijri. The problems of power, politics and religious conflicts that gave birth to a pragmatic and materialist attitude by some Muslims were then addressed by some ascetics by voicing an ascetic attitude towards such matters. After developing and splitting into several tarekat, the ideological values of Sufism also changed and shifted and even led to the path of the ideology of Sufism. This shift is what this research wants to uncover, considering how important it is to explain the pure ideology of Sufism by presenting historical and contextual studies as a shield for worldly conflicts and power. By using literature research, this article concludes that the style of Sufi teaching that adheres to the eclecticism model has historical roots as a balance between the profane and the secular. The eclectic Sufi style contains three basic principles of Sufi teachings, namely realizing worldly life as an undeniable reality, spiritual practice rituals such as remembrance and relying on sharia. In addition, Sufi teachings with an eclectic style have a strong level of relevance to religious patterns in Indonesia, the pattern of Sunnī madhhab.
42
Baried, Ariani Barroroh, A. Hanief Saha Ghafur, and Mulawarman Hannase. "Sufis and Women: The Study of Women's Sufis in The Western World." Jurnal Ushuluddin 30, no. 1 (2022): 1. http://dx.doi.org/10.24014/jush.v30i1.14801.
Full textAbstract:
The lack of records about the involvement and contribution of women in Sufism texts cannot be used as an excuse that women have a small role and position in the development and dissemination of Sufism teachings, doctrines and practices. So far, the well-known female Sufis, namely Rabi'ah al-Adawiyah (717-801) and Aishah al-Ba'uniyyah (c. 1456-1517), are two big names who prove that women have equal opportunities in spiritual attainment. Many researchers discuss female Sufis but focus on the eastern world and parts of India, only a few researchers have written about female Sufis in the West, therefore the authors are interested in discussing female Sufis in the West. This research is a library research. The author uses a literature review with the data sources used in this paper are secondary data originating from the literature such as books, journals, articles, and various sources that are relevant to the theme of the discussion in this paper.. The results of the study describe female Sufisin the contemporary era such as Hajjah Amina Adil and Hajjah Naziha Adil with their organizations engaged in philanthropy. Then another female Sufi is Nahid Angha who is known as one of the founders of the International Sufi Woman Organization, a world Sufi women's organization. This organization is concerned with peace programs and women's empowerment.The next female Sufi, namely Eva de Vitray in the path of Sufism, Eva de Vitray-Meyerovitch or Hawwa Hanim, took allegiance to the murshid of the Qadiriyah order from Morocco, Sheikh Hamzah al-Qadiri al-Boutchichi. Eva is also connected with Sheikh Khaled Bentounes, a murshid of the Syadziliyah-Alawiyahtarekat who lives in France
43
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.
Full textAbstract:
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 Naqshbandi order perceives the notion of sharia as one that is intimately related with divine revelation and the universe’s law of order, a holistic approach that regards deeds of a sālik (a Sufi traveler) as part of the cosmic order. The existing seven types of sharia law outline seven layers of heaven and earth. Thus, a mystic attainment of martabah hakikat (degree of reality) represents seven layers of heaven and earth, which are manifested through amaliah lathāif (inner ‘worship’ rituals) - all of which are attributed to internal parts of the human soul, such as brain, heart, spleen, liver, lungs and all internal parts of the human physical body. Within the Naqshbandi Sufi order, all sālik aredevised to be able to attain close relationship with God, and to become an imagery of human’s mystical potentials in their everyday lives’ activities.
44
Shobah, Muhammad Nurush, Wiwik Setiyani, Ainul Yaqin, and Lukman Hakim. "Pancasilais Sufi: Kiai Asrori as a Portrait of Nationalist and Moderate Figure in Disruption Era." Teosofia: Indonesian Journal of Islamic Mysticism 13, no. 1 (2024): 19–40. http://dx.doi.org/10.21580/tos.v13i1.20392.
Full textAbstract:
The relationship between Islam and the state is still debatable in Indonesia. Pancasila, as the foundation of the state, is also often contested, even though it was formulated by the Indonesian founding fathers through a very serious academic debate. This study will examine the role of K.H. Ahmad Asrori Al-Ishaqi (hereafter Kiai Asrori) Kedinding Surabaya as a Pancasilaist Sufi. This is qualitative-based research, where the data were collected from Kiai Asrori's works and his lectures uploaded on YouTube, observations, and direct and indirect interviews. The findings show that Kiai Asrori is a Sufi who is able to demonstrate that there are similarities between the teachings of Sufism and nationalism, especially with Pancasila. Both even have a symbiotic association. Kiai Asrori is an ulama and a Sufi who upholds the values of nationalism and democracy, which are reflected in the Majelis Lima Pilar (Five Pillars Assembly) he established. This assembly was built on two foundations, namely the practice and teachings of Sufism and nationalism and democratic values.Contribution: This study will provide new insights into Sufi practices and teachings that align with Pancasila values reflected in the figure of Kiai Asrori.
45
Auer, Blain. "The Origins and Evolution of Sufi Communities in South Asia Revisited." Journal of Sufi Studies 8, no. 1 (2020): 30–49. http://dx.doi.org/10.1163/22105956-12341314.
Full textAbstract:
Abstract This article offers a reevaluation of studies on the origins of Sufism in South Asia. Generally, scholars have pointed to the thirteenth century as the genesis of Sufi orders in Northern India. However, this period supplies no textual evidence to support this claim. The vague picture of the thirteenth century is one of individual shaykhs unattached to specific Sufi orders or distinct religious teachings. By contrast, in the fourteenth century there is a wealth of Sufi textual sources available in the genres of malfūẓāt, letters and biographical texts that seek to institutionalize Sufi teachings and create genealogies of learning. Based on textual and archeological sources this author demonstrates that it was during the fourteenth century that we see the development of institutionalized forms of Sufism. Special attention is given to the origins and development of the Chishtiyya lineage of shaykhs during this critical period.
46
Jafar, Imad. "The Spiritual Teachings of Zakariyyā Kāndhlavī (d. 1982) in Fażāʾil-i Durūd Sharīf". Journal of Sufi Studies 12, № 2 (2023): 253–72. http://dx.doi.org/10.1163/22105956-bja10031.
Full textAbstract:
Abstract Although the influential transnational Deobandi missionary organisation Tablīghī Jamāʿat is scarcely portrayed in contemporary popular media as a “Sufi movement,” the elders of the trend – such as the late Zakariyyā Kāndhlavī (d. 1402/1982) – were staunch Sufi shaykhs. Therefore, it is not surprising to find that one of the core texts of the Tablīghī Jamāʿat – Kāndhlavī’s Fażāʾil-i ʿAmāl – is full of many distinctly Sufi concepts. In the following essay, I look into the spiritual themes found in that particular volume of Kāndhlavī’s aforementioned work which deals specifically with the virtuous act of sending blessings upon the Prophet. In doing so, we will see that the Tablīghī Jamāʿat – deeply rooted in Sufi thought as it is – is very far removed from the Wahhabism with which it is occasionally associated in popular Western imagination.
47
Rahmah, St, Akhmad Hasan Saleh, and Sri Nur Rahmi. "The Influence of Sufism on Social Practices in Contemporary Muslim Societies: A Case Study in Indonesia." Journal of Noesantara Islamic Studies 1, no. 4 (2024): 214–32. https://doi.org/10.70177/jnis.v1i4.1396.
Full textAbstract:
Sufism, emphasizing spirituality and inner transformation, has significantly shaped the cultural and social practices of Muslim communities, including in Indonesia. Despite its widespread influence, the specific ways Sufism impacts modern social practices are underexplored, particularly in regions where Sufi traditions have adapted to societal changes. This study examines the influence of Sufism on social practices in contemporary Muslim societies, focusing on Indonesia. It explores how Sufi teachings shape social behaviors, community structures, and intergroup relations, and investigates the role of Sufi orders (tariqas) in promoting social cohesion and addressing modern issues. Using a qualitative case study approach, the research employs ethnographic methods like participant observation and in-depth interviews in regions with strong Sufi traditions, such as Java and Sumatra. Thematic analysis reveals that Sufism promotes values like tolerance, communal harmony, and social justice. Sufi rituals and gatherings foster community building and interfaith dialogue, enhancing unity and mutual respect. The study also finds that Sufi teachings have adapted to address contemporary challenges like radicalism and social fragmentation, reinforcing their relevance in modern Indonesian society. The study concludes that Sufism plays a vital role in shaping Indonesia’s social fabric, contributing to social cohesion and offering a counter-narrative to more rigid Islamic interpretations.
48
Gani, Abdul, Fahururrozi Fahururrozi, and Muhammad Thohri. "Aktualisasi Nilai-Nilai Tasawuf dalam Buku Wasiat Renungan Masa Karya TGKH. Muhammad Zinuddin Abdul Madjid di Madrsah Aliyah Mu’alimin NW Anjani." Jurnal Ilmiah Profesi Pendidikan 9, no. 1 (2024): 523–30. http://dx.doi.org/10.29303/jipp.v9i1.1963.
Full textAbstract:
Sufism, a significant aspect of Muslim life, emphasizes spiritual development and the individual's connection with God. TGKH. Muhammad Zinuddin Abdul Madjid's book "Wasiat Renungan Masa" stands as a valuable legacy, guiding individuals in exploring life's meaning and religious teachings. Despite this, research on the actualization of Sufi values from the book in an educational context remains limited. This study analyzes how these values are realized in Madrasah Aliyah Mu'alimin NW Anjani. Employing a qualitative approach with a case study design, data is gathered through interviews, classroom observations, and document analysis. The study identifies and analyzes key themes related to Sufi values in "Wasiat Renungan Masa." Results show that the actualization involves Sufi-based education, providing spiritual enlightenment and character strengthening. Methods include indoctrination, reflection, application, education, and awareness. Factors influencing actualization include supportive infrastructure, teacher understanding, and curriculum integration. Leadership, parental involvement, and community participation reinforce Sufi teachings. Conversely, constraints include facility limitations, teacher understanding, curriculum depth, financial constraints, and low student participation.
49
Rustom, Mohammed. "The metaphysics of the heart in the Sufi doctrine of Rumi." Studies in Religion/Sciences Religieuses 37, no. 1 (2008): 3–14. http://dx.doi.org/10.1177/000842980803700101.
Full textAbstract:
In the Masnavi-yi Ma'navi (The Couplets of Esoteric Meaning) written by the famous Muslim mystical poet, Jalal al-Din Rumi (d. 1273 C.E.), countless metaphysical teachings are interwoven into the fabric of the text. It is, as one author has called it, "an ocean of gnosis" (Nasr 1993: 183). For this short paper I have dipped into this "ocean of gnosis" and resurfaced with several of the most important passages in which Rumi lays out his metaphysical teachings concerning the "heart" (lubb, fu'ad, qalb and sirr in Arabic; dil in Persian), which is a key concept in Sufi literature. For the Sufis it is not the eye but the heart that "perceives." In what follows I will first delineate some of Rumi's core teachings on the heart. I will then turn my attention to what he has to say about the heart as a means to seeing the Divine, for both human beings and God Himself.
50
Waskito, Puthut. "Relevansi Ajaran Tasawuf Bagi Kehidupan Muslim di Era Modern." el-Tarbawi 14, no. 1 (2021): 1–24. http://dx.doi.org/10.20885/tarbawi.vol14.iss1.art1.
Full textAbstract:
This research is based on the fact that materialistic culture is in rise and spread across Muslim society. Almost all aspects of life are judged only by material measures. On that basis, the author sees the relevance of Sufi teachings. This research is conduct through library research methode. The primary data sources in this study are Sufi literature and the social condition of Muslim community. The secondary data sources were obtained from several writings from Sufis observer and the results of Sufi practitioners in alleviating various problems and providing various solutions to the society. The results of this study indicate that the morals of Sufism as exemplified by the Prophet Muhammad are very relevant if applied to the current modern era. In addition, various ahwal conditions or spiritual conditions such as qurbah, khauf and raja' can contribute to peace of mind and human peace in everyday life in today's modern era. Especially it can reduce the condition of the soul which always refers to the aspect of materialism which is only focused on outward needs.