Relevant bibliographies by topics / Sufism Sufi literature Islam

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Academic literature on the topic 'Sufism Sufi literature Islam'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Sufism Sufi literature Islam"

1

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.

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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
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2

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.

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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
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3

Biyanto, Biyanto. "The typology of Muhammadiyah Sufism: tracing its figures’ thoughts and exemplary lives." Indonesian Journal of Islam and Muslim Societies 7, no. 2 (December 1, 2017): 221. http://dx.doi.org/10.18326/ijims.v7i2.221-249.

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; "> This article explores the style of sufism from the perspective of Muhammadiyah.It is a literature study on the official fatwa given by Muhammadiyah on sufism as a part of spiritual dimension in Islamic teaching. This study places a number of Muhammadiyah figures as the subject of study. This study concludes that the views of Muhammadiyah and its figures on sufism are very positive. Sufistic life in fact also becomes a trend among the followers of Muhammadiyah. Important styles of Muhammadiyah sufism include: first, Muhammadiyah sufistic teachings are based on pure monotheism. The second, Muhammadiyah sufistic is practiced under the frame of shari‘ah, on the basis of the Qur’an and Hadith. Third, the substance of sufism in the Muhammadiyah perspective is noble character that should be realized in daily life. Fourth, the orientation of Muhammadiyah sufism emphasizes the dimension of righteous deeds, social praxis, and of moving from theory to practice. Fifth, Muhammadiyah sufism presents sufistic teachings adjusted to the spirit of modernity so that it may be called modern sufism. Sixth, Muhammadiyah sufism is expressed in more active and dynamic styles. A sufi is not allowed to do nothing, but is obliged to work actively and to interact with society. Seventh, Muhammadiyah sufism stays away from the philosophical sufism discourse that may potentially cause debates. Muhammadiyah views that to become sufi, one should not become the member of sufi order with the style of “teacher-centered” in practice.Artikel ini membahas corak sufisme dalam perspektif Muhammadiyah. Kajianini merupakan studi literatur terhadap fatwa resmi Muhammadiyah terhadap sufisme sebagai bagian dari dimensi spiritual ajaran Islam. Kajian ini juga menempatkan sejumlah tokoh Muhammadiyah sebagai subjek studi. Kajian ini menyimpulkan bahwa perspektif Muhammadiyah dan tokoh-tokohnya terhadap sufisme sangat positif. Kehidupan sufistik dalam kenyataannya juga menjadi trend di kalangan pengikut Muhammadiyah. Corak sufisme Muhammadiyah yang penting meliputi: pertama, ajaran sufisme Muhammadiyah berbasis pada tauhid murni. Kedua, sufisme Muhammadiyah dipraktekkan dalam bingkai syariah, berdasar al-Qur’an dan hadits. Ketiga, substansi sufisme dalam perspektif Muhammadiyah adalah akhlak mulia dan harus diwujudkan dalam kehidupan sehari-hari. Keempat, orientasi sufisme Muhammadiyah menekankan dimensi amal salih, praksis sosial, dan bergerak dari teori ke praktek. Kelima, sufisme Muhammadiyah menampilkan ajaran tasawuf yang disesuaikan dengan spirit modernitas sehingga layak disebut tasawuf modern. Keenam, sufisme Muhammadiyah diekspresikan dalam corak yang lebih aktif dan dinamis. Seorang sufi tidak boleh berpangku tangan, melainkan harus aktifbekerja dan berinteraksi dengan masyarakat. Ketujuh, sufisme Muhammadiyahmenjauhi wacana tasawuf falsafi yang potensial mengundang perdebatan.Terakhir, Muhammadiyah berpandangan untuk menjadi sufi, seseorang tidakharus menjadi anggota tarekat yang dalam prakteknya bercorak guru sentris.
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4

Aishima, Hatsuki. "Between “Public” Islam and “Private” Sufism: Producing a National Icon through Mass Mediated Hagiography." Die Welt des Islams 56, no. 1 (April 19, 2016): 34–54. http://dx.doi.org/10.1163/15700607-00561p04.

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To what extent can a national hero be a Sufi? This article examines the much contested yet still underexplored relationship between the public discourse of modernity and Sufism by looking at how television producers dealt with Sufi elements in ʿAbd al-Ḥalīm Maḥmūd’s (1910–78) biography. The Egyptian public remembers ʿAbd al-Ḥalīm Maḥ­mūd as a Shaykh al-Azhar and a distinguished scholar of Sufism of the 1970s. His biopic series broadcast on national television during the Ramadan of 2008 showed the delicate nature of exposing Sufi practices in public Islam. ʿAbd al-Ḥalīm’s career path leading up to the level of a high-ranking scholar of al-Azhar was celebrated as the result of strong faith in God. However, his Sufi practices were modified to correspond to the television producers’ understanding of correct Sufism and to show how “private” spiritual pursuits would not hinder one from being an economically productive individual in the public sphere.
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Syukur, Muhammad Amin. "SUFI HEALING: TERAPI DALAM LITERATUR TASAWUF." Walisongo: Jurnal Penelitian Sosial Keagamaan 20, no. 2 (December 15, 2012): 391. http://dx.doi.org/10.21580/ws.2012.20.2.205.

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<p class="IIABSBARU">This study reveals the Sufi healing, a therapy in the literature of Sufism. This study focuses on behaviors associated with the Sufi healing or prevention of disease, both physically and mentally, and then determines the aspects that support a system of rational and empirical therapy. The result achieved through this research is the discovery of an alternative treatment or prevention of appropriate disease in accordance with the tendency of society in the current era, the digital age. After investigation, it is revealed that Sufi healing is a form of alternative therapy that is done by taking the values of Sufism as a means of treatment or prevention. This model has been known in the community since Islam and Sufism itself evolved. Scientific references about the work system of medicine or healing in this manner, was found in a variety of transpersonal psychology theories, in which consciousness become one focus of the study. Medically, it is also known by the term psycho-neurons- endocrine-immunology, where the conclusion states that there is a relationship between mind and body in the health problems for everyone. In other word, the mind influences health.</p><p class="IKa-ABSTRAK">***</p>Kajian ini mengungkap tentang <em>sufi</em><em> healing</em>, yaitu terapi di dalam literatur tentang sifisme. Kajian ini memfokuskan pada perilaku yang berasosiasi dengan sufi healing atau pencegahan penyakit, baik secara fisik maupun mental, dan kemudian menentukan aspek-aspek yang mendukung sistem terapi rasional dan empirik. Hasil yang diperoleh dari kajian ini adalah penemuan <em>treatment</em> alternatif atau preventif terhadap penyakit secara tepat yang sesuai dengan tuntutan masyarakat saat ini. Ditemukan bahwa sufi healing merupakan bentuk terapi alternatif yang dilakukan dengan menggunakan nilai-nilai sufisme se­bagai cara treatment atau pencegahan. Model ini telah dikenal dalam ma­syarakat sejak Islam dan sufisme berkembang. Rujukan ilmiah dari mengenai sistem kerja peng­obatan­nya dapat ditemukan dalam berbagai teori psikologi transpersonal, di mana kesadaran menjadi fokus kajian. Secara medis, pengobatan ini juga disebut psycho-neurons-endocrine-immunology, yang kesimpulannya adalah adanya hubungan antara fikiran dan tubuh dalam kesehatan manusia,
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6

Henning, Stefan. "History of the Soul: A Chinese Writer, Nietzsche, and Tiananmen 1989." Comparative Studies in Society and History 51, no. 3 (June 26, 2009): 473–501. http://dx.doi.org/10.1017/s0010417509000206.

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In December of 1984, Zhang Chengzhi, a thirty-six-year-old ethnologist from Beijing and an important novelist in contemporary Chinese literature, reached a small village on the loess plateaus of northwestern China. An impoverished farmer, Ma Zhiwen, hosted Zhang during his brief stay and introduced him to the local community of Muslims who practiced Sufism, a form of mystical Islam. Night after night, the Muslim villagers sought Zhang out to tell him about events in the history of their Sufi order, the Zheherenye. Zhang learned that Zheherenye Sufis carefully cultivated historical memories reaching back to the mid-eighteenth century when the order was founded by a Chinese Sufi returned from Yemen. Since then, the order had been led by amurshid, the Arabic word for mentor or spiritual guide. During the last dynasty of the Chinese empire, which fell in 1911, the Zheherenye were often outlawed and clashed repeatedly with the imperial army in regional wars that the Sufis always lost. Interpreting their defeats as martyrdom, the Zheherenye narrated the lives of the successivemurshidin their transmission of oral histories, but also in handwritten histories that were often written in Persian or Arabic.
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7

De Nicola, Bruno. "The Ladies of Rūm: A Hagiographic View of Women in Thirteenth- and Fourteenth-Century Anatolia." Journal of Sufi Studies 3, no. 2 (November 20, 2014): 132–56. http://dx.doi.org/10.1163/22105956-12341267.

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In the medieval Middle East, the Sufi experience was not only a male enterprise. Women also participated in the development of this mystical representation of Islam in different ways. Despite the existence of scholarly studies on Sufism in medieval Anatolia, the role played by women in this period has generally been overlooked. Only recently have studies started to highlight the relevance that some of these Sufi ladies had in spreading Sufism in the Middle East. Accounts of women’s deeds are especially abundant in hagiographic literature produced in the seventh/thirteenth and eighth/fourteenth centuries. However, it has been generally downgraded as historically unreliable for consisting of biased ‘inside accounts’ of the lives of Sufi shaykhs and their followers. This article has a twofold goal: first, to investigate what information hagiographies provide about the role of women in medieval Anatolia; and second, to try to vindicate the option of using hagiographic literature as a relevant source of information in researching aspects of cultural history that cannot be found in other source materials.
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Fauzan Adim. "Konsep Tasawuf Abdurrahman Al-Tha’alibi dalam Tafsir Al-Jawa>hir Al-H{isa>n fi> Tafsi>r al-Qur’a>n." Jurnal Online Studi Al-Qur an 17, no. 01 (January 25, 2021): 19–40. http://dx.doi.org/10.21009/jsq.017.1.02.

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This article discusses some of the Sufism concepts, al-walayah, al-khalwah, al-dhikr, al-tafakkur and al-tawakkal according to Al-Tha'alibi, Muslim scholar from Algeria in the 8th and 9th centuries in Tafsi>r Al-Jawa>hir al-H{isa>n fi> Tafsi>r al-Qur'a>n. Using the descriptive-analytic method, this literature study found that Al-Tha'alibi in his tafsir in interpreting the verses was influenced by Sufi scholars who supported the Sunni Sufi concept, namely the Sufi way of life guided by al- Qur`an, Hadith, and the journey of life of the Companions and Salaf al-Ummah. As a Sufi and 'a>lim fi> al-di>n, Al-Tha'alibi certainly practiced the Sufi life patterns according to what he believed, namely the Sunni Sufi which was different from the Sufi understanding practiced by the majority of the Algerian population at that time which was considered to have come out of many demands Islam. It is caused by political, economic, and social conditions that are unstable and have a significant impact on the religious life of the Algerian population, especially in the understanding and practice of Sufism.
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Altabaa, Homam, and Adham Hamawiya. "Mysticism and the Renewal of Islamic Literature (Tasawuf dan Pembaharuan Kesusasteraan Islam)." Journal of Islam in Asia (E-ISSN 2289-8077) 16, no. 3 (December 30, 2019): 374–94. http://dx.doi.org/10.31436/jia.v16i3.838.

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Literature has been a medium to express and explore the depths of human life and Truth. This is accurate of Islamic literature that has been produced across the globe over hundreds of years. This paper seeks to highlight key mystical aspects of classical Islamic literature and their relevance to world literature and culture. Mysticism is essentially understood in this context as a set of beliefs and practices that lead to a form of proximity or union with the Divine. The paper explores key manifestations of mysticism in prominent works of Islamic literature by renowned classical figures such as Rumi, Ibn ‘Arabī, ’Al-Ghazālī, Ibn ‘Al-Fāriḍ and Rābi‘ah. These manifestations include prevalent themes such as divine essence and attributes, gnosis and knowledge, the concept of mystical path and divine love. The paper concludes that contemporary Muslim writers and literary commentators have a rich tradition that can be re-examined, revived and matched to renew and rejuvenate the literatures of Muslim nations. Keywords: Islamic literature, Mysticism, Mystical literature, Sufism, Sufi poetry. Abstrak Kesusasteraan merupakan satu medium untuk menzahir dan meneroka kehidupan manusia dan kebenaran. Ini bertepatan dengan kesusasteraan Islam yang terhasil dari seluruh dunia sejak ratusan tahun dahulu. Makalah ini bertujuan untuk menyoroti aspek tasawuf dalam kesusasteraan Islam klasik dan kaitannya dengan kesusasteraan dan budaya dunia. Tasawuf dalam konteks ini pada asasnya difahami sebagai satu set kepercayaan dan amalan yang membawa kepada suatu bentuk kedekatan atau kesatuan dengan ketuhanan. Makalah ini meneroka manifestasi utama dalam karya-karya kesusasteraan Islam oleh tokoh terkenal seperti Rumi, Ibn 'Arabī,' Al-Ghazali, Ibn 'Al-Fāriḍ dan Rābi'ah. Manifestasi ini termasuk tema lazim seperti intipati dan sifat ketuhanan, gnosis dan pengetahuan, konsep tasawuf dan ketuhanan. Makalah ini menyimpulkan bahawa para pengarang Islam kontemporari dan pengulas kesusasteraan telah ditinggalkan dengan tradisi yang kaya untuk dikaji, dihidupkan semula dan dipadankan untuk memperbaharui dan memperkasa kesusasteraan Islam. Kata Kunci: Kesusasteraan Islam, Tasawuf, Persuratan Tasawuf, Sufism, Puisi sufi.
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Zainal Abidin, Azmil bin. "Perspektif Tasawwuf Kontemporari: Analisis Terhadap Sumbangan Sa`id Hawwa [Contemporary Sufism Perspectives: An Analysis of Contribution of Sa`Id Hawwa]." Jurnal Islam dan Masyarakat Kontemporari 11 (October 1, 2015): 47–56. http://dx.doi.org/10.37231/jimk.2015.11.3.138.

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Sa`id Hawwa was a prominent figure of the post-Ottoman Islamic revival. As well as being a member of the Muslim Brotherhood of Syria, he was also grounded in Sufi tradition and education. He exerted an effort to re-organize the orientation of understanding about the tradition of Islamic knowledge in order to answer the challenge of the Western thoughts. His work is impregnated with new ideas related to the forms of interactions towards the Islamic disciplines which come in equilibrium; this includes the knowledge of tasawwuf. The objective of this study is to identify the Sufi framework which underlies Sa'id Hawwa’s works. The study also examines his perspective in revitalizing Sufi discourse in relation to current reality. Another objective of the study is to analyse his recommendations in endorsing the current understanding and practice of Sufism. This research was based on literature review through the documentation method in collecting data related to the research questions as well as data analysis method; thaht was the process of identifying the form of data collected for interpretation. The study finds that Sa'id Hawwa’s works are centered on purifying the conceptions of the Muslim community in their interaction with the world and Sufism. He stressed on the link between tasawwuf with other Islamic branches of knowledge. In the theoretical context, he reaffirmed that Sufism, as a stage of experiential faith (dhawqi), is a consequence of the monotheistic creed of Islam, which is a stage of intellectual faith (aqli). In the practical context, he emphasized the importance of orientating Sufism so as not to neglect the demands of the current obligations (wajib al-waqt) based on the current Islamic scenarios. The study concludes that Sa'id Hawwa made several contributions to the field of Sufism: they are the integration of Sufi discourse with perspectives from other forms of Islamic knowledge; and the revitalization of Sufi discourse by acknowledging current reality; and the criticism of those apsects of Sufism that are deemed to have deviated from the authentic Sufi path. He also linked aspects of the practice of Sufism with spiritual preparation for the restoration of the caliphate system. In other words, Sa’id Hawwa’s perspective is centered on the re-interpretation of Sufism, as a medium to elevate the status of the Islamic Sharia comprehensively. Keywords: Sa`id Hawwa; contemporary tasawwuf perspective; Sufism tradition. Sa`id Hawwa adalah tokoh idea kebangkitan Islam pasca-Uthmaniyyah. Selain menceburi gerakan al-Ikhwan al-Muslimin Syria, keperibadian beliau berlatarkan tradisi dan pendidikan kesufian. Dalam konteks keilmuan, beliau berusaha menyusun semula kerangka tradisi ilmu agar siap menghadapi bentuk cabaran dan serangan pemikiran Barat. Karya beliau sarat dengan idea pembaharuan berhubung bentuk interaksi terhadap disiplin ilmu Islam secara sepadu dan seimbang, termasuk ilmu tasawuf. Kajian ini bertujuan mengenal pasti sudut pandang yang melatari karya tasawuf Sa`id Hawwa. Penulisan ini turut mengkaji perspektif beliau dalam menyegarkan wacana tasawuf menurut realiti semasa. Termasuk dalam objektif kajian adalah menganalisis saranan beliau dalam memperbaiki aspek kefahaman dan pengamalan tasawuf semasa. Penulisan ini diasaskan kepada kajian kepustakaan menerusi metode dokumentasi dalam mengumpulkan data penting berkaitan persoalan yang dikaji dan metode analisis data iaitu proses mengesan bentuk data yang telah dikumpul untuk melakukan interpretasi. Kajian mendapati, karya Sa`id Hawwa adalah berpaksikan pemurnian semula konsepsi umat Islam dalam berinteraksi dengan tasawuf. Beliau menekankan pertautan di antara ilmu tasawuf dengan panduan ilmu-ilmu Islam lainnya. Dalam konteks teoretikal, beliau menegaskan kedudukan ilmu tasawuf yang berupa iman di peringkat rasaan (dhawqi) sebagai susulan ilmu akidah tauhid yang berupa iman di peringkat akliah (aqli). Dalam konteks praktikal, beliau menekankan kepentingan orientasi penghayatan tasawuf yang tidak mencuaikan tuntutan kewajipan semasa (wajib al-waqt) menurut senario umat Islam. Kajian merumuskan sumbangan utama Sa`id Hawwa di bidang tasawuf iaitu mengintegrasikan tasawuf dengan perspektif ilmu-ilmu Islam lain, mengaitkan wacana tasawuf dengan realiti semasa dan mengkritik gejala penyimpangan dari landasan tasawuf yang sahih. Beliau turut mengaitkan aspek pengamalan tasawuf sebagai persiapan rohani dalam mengembalikan semula sistem khilafah. Dalam erti kata lain, perspektif Sa`id Hawwa berpaksikan kepada pemaknaan semula tasawuf sebagai wahana memartabatkan syariat Islam secara komprehensif. Kata kunci: Sa`id Hawwa; perspektif tasawuf kontemporari; tradisi kesufian.
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Dissertations / Theses on the topic "Sufism Sufi literature Islam"

1

Dreher, Josef Ibn Qasi. "Das Imamat des islamischen Mystikers Abūlqāsim Aḥmad ibn al- Ḥusain ibn Qasī (gest. 1151) : eine Studie zum Selbstverständnis des Autors des "Buchs vom Ausziehen der beiden Sandalen" (Kitāb Halʻ an-naʻlain) /." Bonn, 1985. http://bibpurl.oclc.org/web/19656.

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2

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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This study is a theoretical research concerning Ibn Arabi's Sufi experience and his philosophy of the "
unity of being"
(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 contemporaries for example, Al-Hallaj and Ibn Al Farid, and how they influenced him as a Sufi thinker during this time.


In the analytical study I explore the poems "
Tarjuman al Ashwaq"
of Ibn Arabi, of which I have selected some poems to study analytically. Through this I discovered Ibn Arabi's Sufi inclinations and the criticisms of various literary scholars, theologians, philosophers and also sufi thinkers, both from the East and the West. In this analysis I have also focused on the artistic value of the poetry which he utilized to promote his own doctrine "
the unity of being."

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3

Campbell, Madeleine. "Translating Mohammed Dib : Deleuzean rhizome or Sufi errancy?" Thesis, University of Glasgow, 2014. http://theses.gla.ac.uk/5105/.

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There is a conceptual resonance between the rhizomatic habit in the world of plants and the perennial errancy in the (meta)physical world of man traversed by Mohammed Dib’s writing. In so far as reflective research and the practice of translation can ‘mirror’ the surface of their object, this project is a rhizomatic endeavour. It is a fragmentary journey into the desert, in search of the mysterious at’lāl, the trace of the sign, drawn and effaced and redrawn again by Mohammed Dib to reveal ephemeral truths about the self and its others. Dib’s focus migrates from early realist ‘socio-ethnographic’ novels in the 1950s to metaphysical explorations described by critics as ‘hermetic’, ‘mystical’ or ‘surreal’. The historical and the mystical, however, are two facets of the same inexorable acts of deterritorialization and reterritorialization in a precarious, often oneiric, universe. The ‘visions’ expressed in his poetics are couched in the elemental vocabularies of light and shadow, fire and water, space and duration and draw their substance from Sufi mystical scholars and poets. I posit that Dib’s nomadic contemporary writing arises from the place that lies between the sensible and the intelligible in Sufi mysticism, in a secular transposition of the Sufi Imagination: Dib neither constructs nor deconstructs. Rather, his singular style serves to hone an acutely experiential expression. Further, there is a sense in which each ouvrage is a heterotrope whereby his poetry and prose collections are inextricably embedded in each other, thus one is always in the middle of his universe. The ubiquitous entry point to this universe lies in the middle of his metaphorical desert, an aesthetic landscape stripped of idiocultural signification. Central to its lines of flight is the sign, both ephemeral and enduring, and what is enveloped in the sign is the non-signifying impact of its expression. I argue that Dib’s perennial re-assembling of ‘ces chaînes aux mailles d’acier qui sont mots’ (those chains with links of steel that are words) doesn’t so much ‘give rise to thought’ as ‘give rise to affect’.
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Prus, Erin S. "Divine presence, gender, and the Sufi spiritual path: An analysis of Rabi’ah the Mystic’s identity and poetry." Xavier University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=xavier1274714058.

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Camara, Samba. "Recording Postcolonial Nationhood: Islam and Popular Music in Senegal." Ohio University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1510780384221502.

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Karamustafa, Ahmet T. 1956. "Vāḥīdī's Menāḳıb-i Ḥvoca-i Cihān ve Netīce-i Cān : critical edition and historical analysis." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74032.

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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 predominantly Persian Sufi biographies composed in Khorasan which form the main body of historiography of Sufism.
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Avanoglu, Ayse Serap. "Veiled Islam: A Deconstructive Sufi Formation." Master's thesis, METU, 2012. http://etd.lib.metu.edu.tr/upload/12614393/index.pdf.

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This thesis describes and analyzes the practice of Sufism in a contemporary setting in Ankara from the insider point of view. The research deals critically with various approaches to Sufism in the field of anthropology, and introduces the Sufi scene in Turkey. The subject of the study is a Sufi formation which eludes categories in the field of Sufism, presenting close master/disciple relationships instead of institutional structures and normativity, and avoiding dichotomies such as modern/traditional, sacred/profane or unity/multiplicity. The research focuses on the interaction between its lack of form and the content of this particular Sufi practice, on the levels of the individuals and the group, and contextualizes it within the tradition of Islam. It also analyzes the processes of change occurred in the formation and within individuals during the time with the master and after his death. Plurality, respect for individual and cultural differences, deconstruction of existing categories &ndash
such as being, religion, the self, power and hierarchy-, ambiguity, the processuality and the open-endedness of experience and signification processes are important characteristics of the formation. Participants in the ethnographic research are restricted to the educated middle-class members of the formation. The applied method of research is Multi Grounded Theory enriched with the phenomenological mode of interviewing and collaboration of the members of the formation.
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Liebeskind, Claudia. "Sufism, sufi leadership and #modernisation' in South Asia since c.1800." Thesis, Royal Holloway, University of London, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.297169.

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Dahnhardt, Thomas Wolfgang Peter. "Change and continuity in Naqshbandi Sufism : a Mujaddidi branch and its Hindu environment." Thesis, SOAS, University of London, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.391713.

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Books on the topic "Sufism Sufi literature Islam"

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Ḥallāj, al-Ḥusayn ibn Manṣūr. Turāth al-Ḥallāj, Akhbāruhu, Dīwānuhu, Ṭawāsīnuhu. Ḥimṣ: Dār al-Dhākirah, 1996.

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Needleman, Jacob. Sufism and American literary masters. Albany, NY: SUNY Press, 2014.

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Mardiono. Tasawuf dalam naskah Melayu. Jakarta: Perpustakaan Nasional RI, 2011.

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Badrān, Muḥammad Abū al-Faḍl. Adabīyāt al-karāmah al-Ṣūfīyah: Dirāsah fī al-shakl wa-al-maḍmūn. al-ʻAyn: Markaz Zāyid lil-Turāth wa-al-Tārīkh, 2001.

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Ghazzālī, Aḥmad ibn Muḥammad. La citadelle de Dieu--: Le dépouillement dans la parole de l'Unité. Paris: Éd. Iqra, 1995.

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Rūmī, Jalāl-Dīn. Rumi speaks through Sufi tales. Chicago, IL: Kazi Publications, 1996.

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Nūrbakhsh, Javād. Sag az dīdgāh-i Ṣūfīyān. Landan: Intishārāt-i Khānqāh-i Niʻmat Allāhī, 1987.

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Ṣūrat al-masīḥ fī al-turāth al-ṣūfī al-Islāmī. Bayrūt: Dār al-Ṭalīʻah lil-Ṭibāʻah wa-al-Nashr, 2010.

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Sufi narratives of intimacy: Ibn 'Arabī, gender, and sexuality. Chapel Hill, N.C: University of North Carolina Press, 2012.

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Naṛaywāl, Rāziqay. Pah Puṣhto adab ke ʻirfānī palwashe aw maz̲habī ṡarakūnah. Kābul: Maywand Khparandūyah Ṭolanah, 2014.

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Book chapters on the topic "Sufism Sufi literature Islam"

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Moursi, Abdullah Ramadan Khalaf, and Mohamed A. Mohamed. "Sufism and communism." In Cultural Fusion of Sufi Islam, 228–46. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge studies in religion: Routledge, 2019. http://dx.doi.org/10.4324/9780429463549-12.

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Milani, Milad. "The “Sufism” of Monsieur Ibrahim." In Cultural Fusion of Sufi Islam, 57–71. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge studies in religion: Routledge, 2019. http://dx.doi.org/10.4324/9780429463549-3.

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Baştürk, Barış. "Orthodoxy, sectarianism and ideals of Sufism in an early Ottoman context." In Cultural Fusion of Sufi Islam, 130–46. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge studies in religion: Routledge, 2019. http://dx.doi.org/10.4324/9780429463549-7.

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Boivin, Michel. "Knowledge, Sufism, and the Issue of a Vernacular Literature." In The Sufi Paradigm and the Makings of a Vernacular Knowledge in Colonial India, 95–113. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-41991-2_4.

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El Shakry, Hoda. "Existential Poiesis in Maḥmud al-Masʿadī’s Mawlid al-nisyān." In The Literary Qur'an, 37–57. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823286362.003.0002.

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Chapter 1 examines Tunisian intellectual Maḥmūd al-Masʿadī’s 1945 mythical novella Mawlid al-Nisyān [the Genesis of Forgetfulness] about a physician on a spiritual quest for a drug to defeat time. Maḥmūd al-Masʿadī (1911–2004) was a prolific writer, educator, editor, trade unionist, and government official. The novella integrates Sufi philosophy, existentialism, and humanism in its exploration of the relationship between the human and divine. The chapter frames these concerns within the novella’s Qurʾanic intertextuality and al-Masʿadī’s broader philosophical writings on Islam and literature. Across his critical and literary oeuvre, al-Masʿadī explores literature as a creative praxis that speaks to broader existential and humanist concerns. Crowned the founder of “Muslim Existentialism,” he theorizes Islam as a philosophy of existence intimately connected to the artistic process. The chapter reads his novella Mawlid al-Nisyān as a Sufi spiritual journey that explores creation as an ethical imperative of human existence.
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El Shakry, Hoda. "The Quʾran as (Inter)text: Embodiment, Praxis, Critique." In The Literary Qur'an, 1–34. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823286362.003.0001.

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The introduction outlines the history of the Maghreb as it pertains to the ideological and methodological biases of Maghrebi Studies, particularly around the bifurcation of Francophone and Arabophone literatures. Arguing for the multilingual accenting of Maghrebi literature both within and across languages, it connects the lack of critical attention to Qurʾanic intertextuality to the privileging of Francophone literatures. The introduction further parses out the ways in which the term secular is often deeply inflected with its own orthodoxies, as well as how the secularization narrative has impacted the study of literary practices and forms—particularly the genre of the novel. It proposes that the classical Arab-Islamic concept of adab provides a valuable corrective, by offering a more expansive model of literature. Bringing in scholarship on the anthropology of Islam, Islamic philosophy, and Qurʾanic studies, the chapter interrogates the ethical, literary, and hermeneutical dimensions of Qurʾanic and Sufi aesthetics. Theorizing the Qurʾan as a literary object, process, and model, introduces ethical ways of approaching questions of writing, reading, and literary hermeneutics. Finally, the introduction explicates the book’s organizational logic of placing canonical Francophone novels into conversation with lesser-known Arabophone ones.
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Papas, Alexandre. "The Khāksār Shiʿi Sufi Order: An Updated Introduction." In Shiʿi Islam and Sufism. I.B. Tauris, 2020. http://dx.doi.org/10.5040/9780755602285.ch-009.

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Hatina, Meir. "Ivan Aguéli’s Humanist Vision: Islam, Sufism, and Universalism." In Anarchist, Artist, Sufi. Bloomsbury Academic, 2021. http://dx.doi.org/10.5040/9781350177925.ch-011.

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Yazaki, Saeko. "Morality in Early Sufi Literature." In The Cambridge Companion to Sufism, 74–98. Cambridge University Press, 2014. http://dx.doi.org/10.1017/cco9781139087599.006.

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Aljunied, Khairudin. "Sufis, Sufism, and Conversion Narratives." In Islam in Malaysia, 40–58. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190925192.003.0003.

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Chapter 2 bridges the gradualist with the populist phase of Islamization later in this book. It considers the emotive and mystical dimensions of the infusion and reception of Islam among the Malays. It explains how the Sufis gained Muslim converts through spiritual and cultural means. The Sufis employed wayang kulit (shadow puppet plays), dikir barat (lyrical verse debate), folk tales, religious stories, magic, and other forms of mystical arts as Islamizing tools. We then transition to what Tijana Krstić termed as “Islamic tradition of conversion narratives” found in Malay hikayat texts inspired by Sufi and mystical themes. These narratives are valuable in helping us understand how early Malay Muslims made sense of and sought to explain the significance of their conversion to Islam as a means to persuade the wider society to adopt the new faith. Sufi and mystical themes served another function: they masked underlying pragmatic and strategic motives that prompted Malay elites to accept Islam in the age of the expansion of Islamic empires.
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