Relevant bibliographies by topics / Sufism – History

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Reports

Academic literature on the topic 'Sufism – History'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 February 2022

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Journal articles on the topic "Sufism – History"

1

Steinfels, Amina M., and Neeru Misra. "Sufis and Sufism: Some Reflections." Sixteenth Century Journal 37, no. 3 (2006): 853. http://dx.doi.org/10.2307/20478052.

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Nur, Syaifan, and Dudung Abdurahman. "Sufism of Archipelago: History, Thought, and Movement." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 18, no. 2 (2018): 123. http://dx.doi.org/10.14421/esensia.v18i2.1476.

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The development of Islam tend to shows the diversity according to the age and socio-cultural region of its adherents. This is the case with the development of Islam in the archipelago, which shows a diversity in the pattern of development of the teachings and religious aspects, along with the diversity of its society which includes various ethnicities and cultures. One such pattern of Islam is Sufism, the Islamic aspect which emphasizes the inner or esoteric aspects, based on the Sufi doctrine and comprehension. This paper focuses on the development of Sufism in the archipelago, viewed in term
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Bambang Suharto, Abdul Wachid. "The Concept of Love and The Basis of Its Doctrines Between Maqamat and Haal." Lensa: Kajian Kebahasaan, Kesusastraan, dan Budaya 11, no. 1 (2021): 42. http://dx.doi.org/10.26714/lensa.11.1.2021.42-53.

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Basically, Sufism is the spiritual "path" of the Sufis to achieve eternal happiness. Sufism's orientation is a noble love for Allah SWT. Throughout the history of Sufism, love (isyq) for the Sufis became an ideology as well as a method of spiritual purification. Love restores the essence of human life to the Qur'an and Allah alone so that it has an essential accentuation of spirituality. This research uses a qualitative approach. This type of research is a library of research by collecting and documenting all the data relating to Sufism, love, and teachings, especially in the Qur'an and some S
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Meirison, Meirison, and M. Harir Muzakki. "Implementing The Spirit of Jihad in Sufism." Jurnal THEOLOGIA 31, no. 1 (2020): 1. http://dx.doi.org/10.21580/teo.2020.31.1.5379.

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<p>This paper aims to illustrate that Sufism does not fully lead to scepticism and passivity in fighting for the benefit of Muslims. Sufism was originally a zuhud (ascetic) movement in Islam, and in its development, gave birth to the tradition of Islamic mysticism. Some Islamic thinkers argue that Sufism is an exile from the people who are more concerned with spiritual life so that they no longer think about the problems of Muslims. Sufism experts, as described the Sufis do not care about what is happening around them, let alone strive for the religion of Allah and also as defined by the
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Firdaus, Firdaus. "Meretas Jejak Sufisme Di Nusantara." Al-Adyan: Jurnal Studi Lintas Agama 13, no. 2 (2018): 303–35. http://dx.doi.org/10.24042/ajsla.v13i2.3854.

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Sufism that came and flourished on the archipelago was a saga that had been first formulated by the Sufis in the Middle East. The Sufis who spread the teachings of Sufism in the archipelago lived to adapt to the needs and desires of the people. The Sufis had come from abroad to preach in the archipelago and some of the area's sons studied directly in the Middle East and returned to their homeland to further their teachings. History of Sufism in Indonesia, Aceh occupies the first and strategic position, as it will eventually color the development of Sufism in the archipelago as a whole. Searchi
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Hadi Torabi, Seyed Mohammad. "Transformations of Iran Sufism in the 12th and 13th Centuries." Journal of Social Science Studies 7, no. 2 (2020): 29. http://dx.doi.org/10.5296/jsss.v7i2.16760.

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The 12th and 13th centuries are among the most important periods in the history of Sufism in Iran. During this period, the emergence of many great elders of Sufism and the establishment of the most famous ways and organized dynasty in Sufism by them, the formation of some of the most important treasures of Islamic Sufism, such as the dressing gown and the permission document of the dynasty, the systematic growth and development of the Monasteries as formal institutions and the social status of Sufis and the influence of Sufism in the development of Persian and Arabic prose and poetic, which in
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Welch, Logan. "Sufism." American Journal of Islam and Society 35, no. 2 (2018): 111–12. http://dx.doi.org/10.35632/ajis.v35i2.840.

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Alexander Knysh’s Sufism: A New History of Islamic Mysticism provides athorough understanding of Sufism. His detailed chapters break down thedifferent elements of Sufism, from how the term and practice emerged tothe specific traditions carried out by Sufis.The first chapter, “How and Why Sufism Came to Be,” contrasts SufiMuslims who believe they are supposed to live a frugal lifestyle with otherMuslims who believe they should enjoy all they have in life while remainingpious. Kynsh focuses heavily on American scholar Marshall Hodgson andhis argument of “temperament”, and Russian Ukrainian schol
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Ali, Isa Abdullah. "The Role of Sufism in Spreading Islam and Fighting Atonement." DINIKA : Academic Journal of Islamic Studies 3, no. 2 (2019): 239. http://dx.doi.org/10.22515/dinika.v3i1.1628.

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This paper delivered the need for Islamic thought to confront the Takfiri thought, through the return of Sufi thought. Sufism does not have fatwa to kill others, Sufism talks about tolerance, the love of the Prophet, and the non-compulsion of others tojoin either Islam or the way the murid belongs to. Sufism represents the spiritual and faithful state of Islam, the core of Islam. This paper find out the role of Sufism in the spread of Islam; in the past, and the contemporary in the fight against atonement. The aim of this paper is to describe the culture of Sufism, this paper studies the intel
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Alontsev, Maxim. "«Я надеваю рубище, чтобы стать суфием»: движение маламатиййа и конструирование суфийской истории в сочинениях X–XIII вв." Islamology 10, № 1 (2020): 9. http://dx.doi.org/10.24848/islmlg.10.1.01.

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The critical task of textualization of Sufi practices in the 10-13 centuries was legitimization and establishing Sufism within the framework of "orthodox" Islam. That is why the authors of this period strive to present Sufism as an authoritative "science," which uses other Muslim sciences' methods and techniques. Another important aspect of legitimizing the Sufi movement was creating its pious history, which traces the roots of Sufi teachings back to the Prophet Muhammad's time. The authors of Sufi bio- and hagiographic works of this period constructed the history of Sufism that involved the e
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Kolis, Nur. "KONSTRUKSI PEMIKIRAN TASAWUF WUJUDIYAH DALAM NASKAH AMBULUNG DI KALIMANTAN SELATAN." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 17, no. 1 (2020): 169–200. http://dx.doi.org/10.22515/ajpif.v17i1.1956.

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This article aims to refute the opinion that states, Sufism as a static construction of orthodox thought. It is done by looking deeply into the dynamic dimensions of Sufism and capturing the side of transformation that occurs, as seen in the Ambulungmanuscript in South Kalimantan. Starting from three main issues, related to; mapping the contextual (transformative) dimensions of Sufism in the Ambulung manuscript; various factors influencing the transition of Sufism understanding construction in the Ambulung manuscript; and the construction process of Sufism’s teaching concept in the Ambulungman
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Dissertations / Theses on the topic "Sufism – History"

1

Ghafoori, Ali. "Polemics in Medieval Sufi Biographies." Thesis, University of North Texas, 2009. https://digital.library.unt.edu/ark:/67531/metadc12127/.

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The eleventh and twelfth centuries represent a critical formative period for institutions and practices that characterized later Islam. Sufism also emerged during the same period as a distinct mode of piety that gained widespread acceptance in the aftermath of Mongol invasions in the thirteenth century. Using early Sufi biographies produced in Khorasan during that period, this study will argue that the early Sufis were not only preoccupied with locating their own tradition within the Islamic orthodoxy but also defining the contours of what constituted acceptable Islam. The sources used are pre
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Jordan, David [Verfasser]. "A History of Baʿthist Politics and the Revival of Sufism in Iraq / David Jordan". Hamburg : Staats- und Universitätsbibliothek Hamburg Carl von Ossietzky, 2018. http://d-nb.info/1238230989/34.

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Masud, Rahat Haveed. "Materialising the spiritual in contemporary painting in Pakistan : an artist's exploration of figurative art and Sufism." Thesis, Kingston University, 2010. http://eprints.kingston.ac.uk/20229/.

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This practice led doctoral thesis explores the meaning of spirituality and its manifestation in figUrative art in the wider historical, religious and artistic contexts of Pakistan, alongside the presentation of a new body of artistic work which explores the contemporary possibilities of materialising spirituality in a predominately Muslim culture. The illustrated thesis engages with these two interconnected but distinct forms of research which underpin its two-part structure. The first part, Section A, comprises four chapters which investigate the various cultural and religious contexts of fig
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Johansson, Kiviaho Tilda. "Sufism ur ett genusperspektiv : En innehållsanalys av Muhuiddin Ibn ’Arabis och Abu-Hamid Muhammad al-Ghazalis texter." Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-374853.

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There are many negative preconceptions about Islam and especially how Islam affects men and women. Women are often described to be subjugated by Islam. Sufism is Islamic mysticism and has been described as one way to give women the same opportunities as men. This thesis examines and compares how men and women are portrayed in texts written by two prominent Sufi mystics, Muhuiddin Ibn ’Arabi and Abu-Hamid Muhammad al-Ghazali. To achieve this, I have analyzed one text of each author with a qualitative content analysis. Then I have compared the results to see if there are any differences or simil
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Mahendrarajah, Shivan. "The Ṣūfī Shaykhs of Jām : a history, from the Īl-Khāns to the Timurids." Thesis, University of Cambridge, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708225.

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Saidi, Mustapha. "Ibn Arabi's Sufi and poetic experiences (through his collection of mystical poems Tarjuman al-Ashwaq)." Thesis, University of the Western Cape, 2005. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_2270_1183723387.

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<p>This study is a theoretical research concerning Ibn Arabi's Sufi experience and his philosophy of the &quot<br>unity of being&quot<br>(also his poetical talent). I therefore adopted the historical and analytical methodologies to analyse and reply on the questions and suggestions I have raised in this paper. Both of the methodologies reveal the actual status of the Sufism of Ibn Arabi who came with a challenging sufi doctrine. Also, in the theoretical methodology I attempt to define Sufism by giving a panoramic history of it. I have also researched Ibn Arabi's status amongst his contemporari
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Yunis, Leandra Elena. "Samatradução: a dança num exercício de tradução do gazal de Jalal Uddin Rumi." Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/8/8159/tde-09022018-173648/.

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Apresentamos neste trabalho nove gazais de Jalal Uddin Rumi (1207-1273), fundador da Ordem dos Dervixes Rodopiantes de Konya, na Turquia, traduzidos diretamente do persa para o português a partir de uma perspectiva interdisciplinar que envolve História, Dança, Literatura e Tradutologia. Temas centrais da sua poesia, como raqs (dança) e samá (audição), são tomados pela problemática da fusão de seus significados, realizada pelos estudiosos e tradutores. Retoma-se o contexto histórico peculiar de emergência, reiteração e atualização semântica dos termos, pautado pelo debate islâmico sobre a músic
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Curry, John Joseph IV. "Transforming Muslim mystical thought in the Ottoman Empire: the case of the Shabaniyye Order in Kastamonu and beyond." The Ohio State University, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=osu1117560455.

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Siddiqui, Ali Gibran. "The Naqshbandiyya after Khwaja Ahrar: Networks of Trade in Central and South Asia." The Ohio State University, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=osu1471364890.

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Camara, Samba. "Sufism and Politics among Senegalese Immigrants in Columbus, Ohio: Ndigel and the Voting Preferences of a Transnational Community." Ohio University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1366973242.

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Books on the topic "Sufism – History"

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Sufism: A global history. Wiley-Blackwee, 2012.

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Kashmiri Sufism. Gulshan Publishers, 2002.

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Shaybī, Kāmil Muṣṭafá. Sufism and Shiʻism. LAAM, 1991.

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Farḥat, Iḥsās, and Z̲ākir Ḥusain Insṭīṭiyūṭ āf Islāmik Isṭaḍīz, eds. Sufism and Indian mysticism. Published by Readworthy Publications on behalf of Zakir Husain Institute of Islamic Studies, Jamia Millia Islamia, 2011.

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Sarā-yi surkh-i ṣūfiyān. Intishārāt-i Ardashīr, 1998.

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Kausar, Inamul Haq. Balocistān men̲ taḥrīk-i taṣavvuf. Sīrat Akādimī Balocistān, 1995.

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Fīrūzkūhī, N. A. Sarā-yi surkh-i Ṣūfiyān. s.n.], 1998.

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al-Taṣawwuf wa-ayyāmuh: Dawr al-mutaṣawwifah fī tārīkh Miṣr al-ḥadīth. Dār al-Kutub wa-al-Wathāʼiq al-Qawmīyah, 2013.

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Kausar, Inamul Haq. Balocistān men̲ taḥrīk-i taṣavvuf. Sīrat Akādimī Balocistān, 1995.

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Mutaṣawwifat Baghdād: Fī al-qarn al-sādis al-Hijrī/al-thānī ʻashar al-Mīlādī : dirāsah tārīkhīyah. Dār al-Maʼmūn lil-Nashr wa-al-Tawzīʻ, 2009.

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Book chapters on the topic "Sufism – History"

1

Muedini, Fait. "What Is Sufism? History, Characteristics, Patronage, and Politics." In Sponsoring Sufism. Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137521071_2.

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Malik, Jamal. "The Sociopolitical Entanglements of Sufism." In The Wiley Blackwell History of Islam. John Wiley & Sons, Ltd, 2018. http://dx.doi.org/10.1002/9781118527719.ch28.

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Gamard, Ibrahim. "Jalāl al-Dīn Rūmī and his place in the history of Sufism." In Routledge Handbook on Sufism. Routledge, 2020. http://dx.doi.org/10.4324/9781315175348-9.

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Karamustafa, Ahmet T. "Shi‘is, Sufis, and Popular Saints." In The Wiley Blackwell History of Islam. John Wiley & Sons, Ltd, 2018. http://dx.doi.org/10.1002/9781118527719.ch7.

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Neale, Harry S. "Overview of the History of Sufi Studies." In Jihad in Premodern Sufi Writings. Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-56155-8_2.

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DeWeese, Devin. "Organizational Patterns and Developments within Sufi Communities." In The Wiley Blackwell History of Islam. John Wiley & Sons, Ltd, 2018. http://dx.doi.org/10.1002/9781118527719.ch16.

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Chih, Rachida. "The Apogee and Consolidation of Sufi Teachings and Organizational Forms." In The Wiley Blackwell History of Islam. John Wiley & Sons, Ltd, 2018. http://dx.doi.org/10.1002/9781118527719.ch20.

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Knysh, Alexander. "Historiography of Sufi Studies in the West." In A Companion to the History of the Middle East. Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996423.ch7.

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Rahimi, Babak, and Armando Salvatore. "The Crystallization and Expansiveness of Sufi Networks within the Urban-Rural-Nomadic Nexus of the Islamic Ecumene." In The Wiley Blackwell History of Islam. John Wiley & Sons, Ltd, 2018. http://dx.doi.org/10.1002/9781118527719.ch12.

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Dobe, Timothy S. "The Global Gandhi of the Muslim Vernacular Press: Mahatma as Monumental Peasant and the Prophetic Rose in the Urdu Pamphlets of an Early Twentieth-Century Delhi Sufi." In Palgrave Studies in the History of the Media. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-59035-2_4.

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Reports on the topic "Sufism – History"

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against
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