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Journal articles on the topic 'Sufism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Rizal, Fahmi. "Mengislamkan Turki: Peradaban Tasawuf di Turki-Ottoman Abad ke 13-16." Khazanah: Jurnal Sejarah dan Kebudayaan Islam 13, no. 1 (2023): 17–34. http://dx.doi.org/10.15548/khazanah.v13i1.953.

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This article will explain in a descriptive-analytical manner the early development of Sufism or Sufism in the Turkish region, especially in Anatolia in the thirteenth to sixteenth centuries. This study uses historical research by tracing various sources, including books, journals and articles on Sufism and Sufism in Turkey in the thirteenth to sixteenth centuries. The result is that the majority of Sufis and Sufi groups or tarekat originate from Central Asia and Khurasan or Persia. Initially Islam or in this case Sufism and Sufism were spread through individuals, who were usually called by ded

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Biyanto, Biyanto. "The typology of Muhammadiyah Sufism: tracing its figures’ thoughts and exemplary lives." Indonesian Journal of Islam and Muslim Societies 7, no. 2 (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 secon

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3

Rahmatullah, Muhammad, Suwito, Ahmad Sahnan, and Hendri Purbo Waseso. "Sufism and Politics: Internalization of Political Piety in Young Sufi in Indonesia." Revista de Gestão Social e Ambiental 18, no. 1 (2024): e07339. http://dx.doi.org/10.24857/rgsa.v18n1-195.

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Objective: At the end of this decade, a phenomenon emerged that there were groups of young people in Indonesia who tended to carry out activities with Islamic spiritual nuances (Sufism). Their studies intensely discuss, and practice Sufism associated with political piety. This activity is very productive to build a nation that is spiritually intelligent and has Sufism-based religious moderation. This research was conducted at Jamaah Maiyah Yogyakarta, Café Rumi Jakarta, Jamaah Nahdatul Aulia, Al-Mu'min Pontianak, Jamaah Masjid Aolia Gunung Kidul, Yogyakarta. This article aims to describe and a

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4

Yasir, Hussain, and Ghulam Anwar Dr.Hafiz. "Analytical study of fusion of different ideologies in Islamic Sufism and Sufi styles in contemporary times." khair ul ummah 2, no. 1 (2022): 47–60. https://doi.org/10.5281/zenodo.7332518.

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       Regarding Sufism in Islamic history, we find two groups, firstly, Ahle Sunnah Sufis, secondly, the Esoteric, in Islamic history, the Esoteric always tried to emerge under the guise of Sufism. Sufism has passed through different periods like other arts such as the science of interpretation, the science of hadith, the science of jurisprudence, the science of history, etc. Just like in other fields, there were people who harmed their respective fields, similarly in Sufism, we see esoteric and Mu'tazili interpretations, themes are created, and divergent opi

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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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In’amuzzahidin, Muhammad. "PEMIKIRAN SUFISTIK MUHAMMAD SHALIH AL-SAMARANI." Walisongo: Jurnal Penelitian Sosial Keagamaan 20, no. 2 (2012): 321–46. http://dx.doi.org/10.21580/ws.20.2.202.

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The ideas of sufism of Muhammad Shalih al-Samarani in Matn al-Ḥikam and Majmū‘at al-Sharī‘ah al-Kāfiyah li ’l-‘Awām is still rarely studied by researcher. The sufism of Muhammad Shalih al-Samarani emphasizes on implementing islamic doctrine with sincerity and submition to God. Muhammad Shalih bases his sufism on practical (sunni-amali) sufism. He reject philosophical (falsafi) sufism, embraced by especially lay people.***Ide tentang sufismeMuhammad Shalih al-Samarani dalam Matn al-Ḥikam dan Majmū‘at al-Sharī‘ah al-Kāfiyah li ’l-‘Awām masih jarang dikaji. Sufisme Muhammad Shalih alSamarani mene

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7

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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Gambari, Yusuph Dauda, and Karatu Fatiu. "A Critique Of Ibn Al-Jawzi’s Discourse On Some Sufi Themes In His Talibisu Iblis." AL-WIJDÃN Journal of Islamic Education Studies 8, no. 4 (2023): 600–621. http://dx.doi.org/10.58788/alwijdn.v8i4.3199.

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Sufism is shrouded with many polemics which keep thickened by the day. The gap between the anti and pro-Sufi scholars continues to widen with time. As the former scholars intensified efforts to discredit Sufism, the latter strengthened moves to consolidate it in Islam. One of the scholars both sides relied on in their discussions is Ibn Al-Jawzī. Talbīs Iblīs, which forms the kernel of discussions in this paper, is one of his works on Sufism. It is often said that the work is an attack on Sufism, but the Sufis denied this, stating that it is just an appraisal of different groups that make up I

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9

Jones, Linda G. "Mystical Encounters: Locating Sufis and Sufism in the Biographical Writings of Ibn al-Khaṭīb". Medieval Encounters 20, № 4-5 (2014): 352–82. http://dx.doi.org/10.1163/15700674-12342179.

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Ibn al-Khaṭīb’s engagement with Sufism has received less attention among scholars than other aspects of his political and literary career. The existing research has focused primarily on the debate concerning the sincerity of his commitment to Sufism. This article proposes to locate Ibn al-Khaṭīb’s attitude toward Sufism and the Sufis of fourteenth-century Nasrid Granada by analyzing some of the notices he dedicated to Sufis in his biographical dictionary, al-Iḥāṭa fī akhbār Gharnāṭa. By studying a broad range of biographies, this article hopes to shed light on Ibn al-Khaṭīb’s views regarding t

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10

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.

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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

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11

In’amuzzahidin, Muhammad. "PEMIKIRAN SUFISTIK MUHAMMAD SHALIH AL-SAMARANI." Walisongo: Jurnal Penelitian Sosial Keagamaan 20, no. 2 (2012): 321. http://dx.doi.org/10.21580/ws.2012.20.2.202.

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<p class="IIABSBARU">The ideas of sufism of Muhammad Shalih al-Samarani in Matn al-Ḥikam and Majmū‘at al-Sharī‘ah al-Kāfiyah li ’l-‘Awām is still rarely studied by researcher. The sufism of Muhammad Shalih al-Samarani emphasizes on implementing islamic doctrine with sincerity and submition to God. Muhammad Shalih bases his sufism on practical (sunni-amali) sufism. He reject philosophical (falsafi) sufism, embraced by especially lay people.</p><p class="IKa-ABSTRAK">***</p>Ide tentang sufismeMuhammad Shalih al-Samarani dalam <em>Matn al-Ḥikam </em>dan<em&g

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12

Ulum, Miftahul. "Pendekatan Studi Islam: Sejarah Awal Perkenalan Islam dengan Tasawuf." Al-Mada: Jurnal Agama, Sosial, dan Budaya 3, no. 2 (2020): 203–17. http://dx.doi.org/10.31538/almada.v3i2.632.

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Sufism is the most important religious heritage for Muslims who can bring it closer to the God. Therefore, Sufism and Islam cannot be separated. Although initially there was a debate about the origins of Sufism which many orientalists say came from outside Islam. However, then some Orientalists reviewed their opinions, one of which was R.A. Nicholson finally referred to Sufism to Islamic sources. And Rasullah is both a source and a prime example for Sufis based on the Qur'an and its Sunnah. In its development Sufism consists of four periods, namely: the period of the Prophet, Friends, Tabi'in

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13

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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14

Washil, Izzuddin, and Ahmad Khoirul Fata. "Pemikiran Ibn Taymīyah tentang Sharī‘ah sebagai Tujuan Tasawuf." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 7, no. 2 (2017): 316–38. http://dx.doi.org/10.15642/teosofi.2017.7.2.316-338.

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Ibn Taymīyah rejects no all doctrines of Sufism although he criticizes some of them. He, for an instance, does firmly refuse altogether the doctrine of waḥdat al-wujūd and fanā’. Ibn Taymīyah has a unique concept of sufism, which differs from other concepts of Sufism promulgated by other sufis, especially those of Wujūdīyah proponents. Ibn Taymīyah’s concept of Sufism puts great emphasis on it appropriateness with stipulations of sharī‘ah. The compatibility of sharī‘ah and tasawuf has been the main feature of his model of Sufism. When other Sufis start their mystical journey from the stage of

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15

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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16

Saeed, Bareera, and Syeda Shahida Batool. "Experiences and Practices of Contemporary Sufis in Pakistan." NUST Journal of Social Sciences and Humanities 7, no. 1 (2021): 99–119. http://dx.doi.org/10.51732/njssh.v7i1.69.

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In the contemporary world, we cannot underestimate the importance of spirituality in the field of Psychology. Spirituality contributes in psychotherapeutic practice and healing process. Sufism is a subjective science of spirituality that is based on the reparation of the soul and the heart and connects the Sufi to the absolute reality, i.e., God Almighty. The purpose of this study was to explore spiritual and social experiences and practices of contemporary Sufis in Pakistan. For this investigation, a qualitative approach was employed. Based on previous research and theoretical models of Sufis

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17

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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18

Dr. Muzammil Saeed, Syed Iftikhar Ali Gilani, and Farasat Rasool. "The Mediatization of Sufism: A Content Analysis of Urdu Newspapers." Al-Qamar 4, no. 2 (2020): 121–34. https://doi.org/10.53762/zfdq6973.

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This research intends to examine and analyze the coverage of Sufism in Urdu newspapers of South Punjab, Pakistan. For this purpose, our study applied qualitative measures to investigate feature writings of national newspapers published from the city of saints, Multan. To provide a comprehensive picture of Sufi publications, this study analyzed special editions printed at the occasions of ‘Urs’ in three leading newspapers, Jang, Nawa-i-Waqt and Khabrain, to contribute to the contemporary studies of religion and news press. We randomly selected two years of new millennium to examine the content

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Sonia Nasir Khan and Muhammad Ahsan Bilal. "Knowledge of Sufism and the Symbolic Interpretation of Paradise Garden Design Concept." PERENNIAL JOURNAL OF HISTORY 2, no. 2 (2021): 254–83. http://dx.doi.org/10.52700/pjh.v2i2.74.

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As human beings we stand on the edge of two truths: the existing material world and the Spiritual being world. The knowing heart is the holy place, where these two dimensions meets and combined. In Sufi lessons the mortal heart of human is not an imaginary symbol but an objective organ of perception and intuition that reflect transcendent qualities in the world, for the assistance and help of other people. The Sufis, mystics of Islam, have been mentors of the heart for almost fourteen centuries. Their education and techniques purpose is to stimulate us and help us to wake up and clean the self

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Muhammad Ahsan Bilal and Sonia Nasir Khan. "Knowledge of Sufism and the Symbolic Interpretation of Paradise Garden Design Concept." PERENNIAL JOURNAL OF HISTORY 2, no. 2 (2021): 254–84. http://dx.doi.org/10.52700/pjh.v2i2.90.

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As human beings we stand on the edge of two truths: the existing material world and the Spiritual being world. The knowing heart is the holy place, where these two dimensions meets and combined. In Sufi lessons the mortal heart of human is not an imaginary symbol but an objective organ of perception and intuition that reflect transcendent qualities in the world, for the assistance and help of other people. The Sufis, mystics of Islam, have been mentors of the heart for almost fourteen centuries. Their education and techniques purpose is to stimulate us and help us to wake up and clean the self

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Kadyrov, Davron Hoshimovich, Ogiloy Hamdamovna Mavlonova, and Rustam Khasanovich Adizov. "THE ATTITUDE AND VIEWS OF THE SUNN TUDE AND VIEWS OF THE SUNNY ISLAMIC SCHOL AMIC SCHOLARS TO SUFIZM." Scientific Reports of Bukhara State University 3, no. 3 (2019): 222–27. http://dx.doi.org/10.52297/2181-1466/2019/3/3/15.

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In the article the views of notable scientists and mujtahids of Islam about sufizm are analyzed. The scholars of the time of the imams and salafis of the four sects highly valued mysticism and respected the Sufis. The ideas of purity and humanity in the teachings of Sufism are relevant in our society. At the same time, one of the main ideas of our national ideology is the study of mysticism in the education of the perfect man

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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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Ilham, Muhammad Amri, and Indo Santalia. "Ajaran Tasawuf dan Tokoh-Tokohnya." Jurnal Ilmu Pendidikan dan Sosial 1, no. 4 (2023): 549–59. http://dx.doi.org/10.58540/jipsi.v1i4.141.

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Sufism is part of the Islamic syari'at whose teachings are more focused on purification of the soul in order to achieve closeness, love, and unity with Allah as its creator. Historically Sufism can be divided into several periods, namely the formation period, the development period, the consolidation period, the philosophical period, and the purification period. From these several periods it can be seen that there were two streams in Sufism, namely semi-falsafi Sufism which later became philosophical Sufism and Sunni Sufism. These two streams then colored the world of Sufism. Sunni Sufism is c

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Muhammad, Saleem Sarwar. "اسلامی تصوف کے تناظر میں محبت اور انسانیت کے تعلق کا تجزیاتی مطالعہ". Al-Misbah Research Journal 02, № 04 (2022): 96–106. https://doi.org/10.5281/zenodo.7738748.

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<strong>ABSTRACT</strong> Sufism means attaining such a state of spiritual and moral purity by purifying oneself that the heart of man becomes the house of God. There is no conflict between Sufism and religion in Islam, because even the Sufis of Islam dedicate themselves to God and His creation following the way of the Prophet. The Sufis have described love as the soul of humanity and did not even care about life to fulfill this great goal. The Sufis said that the true love of humanity is the love of God. In this article, we will try to know the relationship between Islam and Sufism. Sophia&#3

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Аxаtov, Lutfillo. "MUTAFAKKIRLAR ADABIY MЕROSI VA MUTASAVVUF PORTRЕTI". TAMADDUN NURI JURNALI 3, № 66 (2025): 369–71. https://doi.org/10.69691/qzcj4b97.

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In this articlе, thе dеvеlopmеnt of Sufism is appliеd to Sufi еthics and philosophical obsеrvation basеd on an irrational approach. In this, wе look at thе еxamplе of sciеntific approachеs to Sufism and Sufis to undеrstand еthical viеws.

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Akhtar, sohail. "http://habibiaislamicus.com/index.php/hirj/article/view/235." Habibia islamicus 5, no. 3 (2021): 33–42. http://dx.doi.org/10.47720/hi.2021.0503u03.

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The term Sufism is related as mysticism which has assumed in Islam. Although it is not so much a set of doctrine but as a mode of feelings in the religious and spiritual domain. Sufism is based on piety and truth and it traces its origin from Quran and Hadith. Sufism or Tasawuf (mysticism) is actually the essence of Islamic thought and philosophy while this concept is based on high moral values of life and the purity of man with exalted spiritual emotions. The word Sufism in Islam was originated and developed in the noble persons of Arabia and it flourished in Iran and in central Asia and then

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Axatov, Lutfillo. "TASAVVUF MOHIYATINING TAZKIRALARDA NAMOYON BO‘LISHI." TAMADDUN NURI JURNALI 2, no. 65 (2025): 299–301. https://doi.org/10.69691/dmmjda97.

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In this rеsеarch work, thе еssеncе of Sufism and viеws on sciеncе arе analyzеd using thе lifе and viеws of Sufis. Thе dеvеlopmеnt of Sufism is considеrеd basеd on an irrational approach in thе philosophical obsеrvation of Sufi еthics.

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Darmaiza, Darmaiza, Meirison Meirison, Ayu Rustriana Rusli, and Qasim Muhammadi. "The Dynamics and Role of Sufism in Turkish Politics and Society." Teosofia: Indonesian Journal of Islamic Mysticism 11, no. 2 (2022): 123–42. http://dx.doi.org/10.21580/tos.v11i2.12443.

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Sufism is widespread in Turkey, and most Turkish people sympathise with the Sufis even if they do not adhere to particular Sufi orders. Sufism has been rooted in Turkish society throughout history and has experienced ups and downs. This article is a literature study that used a qualitative approach and descriptive analysis. Data were collected from documents, literature, and journals. This study found that Sufism was not entirely swept up by secularisation, particularly in rural areas. Even in urban areas, many still adhere to Islamic traditions, including Sufism, passed down from generation t

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Subramony, Dr R. "Sufism in Jammu." IJOHMN (International Journal Online of Humanities) 5, no. 3 (2019): 81–102. http://dx.doi.org/10.24113/ijohmn.v5i3.114.

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Sufism entered the Indian subcontinent in the twelfth century as a new socio-religious force. Within a short period, it mushroomed to different parts of India. Fro Punjab to Rajputana, from Jammu and Kashmir to Kerala, sufism influenced the life and thought of the people. Though on the eve of its advent, Muslim population in most parts of India was virtually negligible, yet the sufis hardly faced any local resistance to their activities. Sufism reviewed enthusiastic social response. It adjusted itself with the indigenous cultural modes in a smooth manner. As a result, it became a catalyst in s

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Maryam, Siti. "EKSISTENSI SUFISME SASAK DALAM NOVEL SANGGARGURI DAN PERANNYA DALAM KEHIDUPAN MASYARAKAT DI PULAU LOMBOK." GENTA BAHTERA: Jurnal Ilmiah Kebahasaan dan Kesastraan 4, no. 1 (2018): 34–48. http://dx.doi.org/10.47269/gb.v4i1.44.

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Sasak Sufism is one concept that set the values and norms, in particular the ones in public order Sasak in Lombok island. Its existence more universal when it is stated in the form of literary works in the form of the novel Sanggarguri. The novel through planting and character development Sufism Sasak continue so that the role of Sufism the Sasak can be felt its benefits in people's lives. Therefore, this study aims to describe a form of Sufism Sasak of the novel, along with a variety of its role in the life of society on the island of Lombok in order to be known and manifested in real life by

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Ansori, Muhammad Rizal, Duski Ibrahim, and Munir Munir. "Konsep Pendidikan Sufistik Menurut Syeh Abu Hasan Asy-Sadzily (Tela’ah Kitab Risalatul Amin Fi Wusuli Li Robbil Alamin)." Muaddib: Islamic Education Journal 2, no. 1 (2019): 60–69. http://dx.doi.org/10.19109/muaddib.v2i1.5658.

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Development of technology has an impact on high intellectuality, but beside it is also low morality and spirituality. This condition important to revitalization religious education and a self-approach to Allah SWT namely Sufism education. The formation of religious, steady and stable human beings. This is a qualitative research and including in library research, the approach used is the thought of figure, and the object of this research is Sufism . The purpose of this study is to achieve a comprehensive understanding of Sheikh Abul Hasan asy-Syadzili thoughts, founder of a Syadziliyah order of

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Hidayah, Ulil. "LAKU TASAWUF ORANG TUA UNTUK PENCAPAIAN KECERDASAN MORAL DAN SPIRITUAL ANAK." journal TA'LIMUNA 9, no. 2 (2020): 115. http://dx.doi.org/10.32478/talimuna.v9i2.488.

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Sufism is a morality that is used by Sufis to draw closer to God through practices of worship and penance. The aim of the approach taken by the Sufis is to find calm and tranquility in living life with all the achievements it hopes for. Sufism is also a practice for lay people to take part in as the goal of achieving the desired expectations. Like parents who also have hopes for the achievement of their child's success, parents make various efforts to have smart children. One of the efforts made beyond his limits is to get closer to the perpetrator of Sufism with the essence that determines ev

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Gambari, Yusuph Dauda. "A Critical Analysis of the Response of Ilorin Sufi Scholars to Anti-Sufi Uprising in the Seventies in Nigeria." Teosofia: Indonesian Journal of Islamic Mysticism 12, no. 1 (2023): 75–98. http://dx.doi.org/10.21580/tos.v12i1.14504.

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Sufism has been trailed by different criticisms for a long period. Different Muslim communities across the Muslim world have experienced anti-Sufism drives but launched in Nigeria in the seventies as it was inaugurated and coordinated by Shaykh Abubakar Mahmud Gumi, who acted under the guise and influence of Wahhābiyya-Salafiyya. As a result, Sufis across communities started responding by either preaching or writing. Sufi scholars in Ilorin, a border community between the North and South, were among the early responders to anti-Sufism who took to writing. Therefore, this paper is a critical an

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Sedgwick, Mark. "Eclectic Sufism in the Contemporary Arab World." Tidsskrift for Islamforskning 11, no. 1 (2017): 65. http://dx.doi.org/10.7146/tifo.v11i1.102873.

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Eclectic Sufism that might be interpreted as a modern form of subjectivity construction has been observed in Morocco and Pakistan. This article reports comparable phenomena elsewhere, using the case of the Arabic translation of Elif Shafak’s novel The Forty Rules of Love. The article argues that, in the wider Arab world as in Morocco and Pakistan, the localization of eclectic Sufism is an instance of the reinterpretation of Islamic traditions to incorporate globally relevant social imaginaries. It questions, however, the association between eclectic Sufism and individualism, and argues that th

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Axatov, Lutfillo. "TASAVVUF VA AXLOQ, FALSAFA VA Е’TIQOD". TAMADDUN NURI JURNALI 11, № 62 (2024): 369–72. https://doi.org/10.69691/jba1fk53.

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Thе еssеncе of philosophical-еthical viеws was analyzеd with thе hеlp of mystical lifе and mystical viеws. Thе dеvеlopmеnt of Sufism is basеd on an irrational approach to thе philosophical undеrstanding of Sufi еthics. An еxamplе of Sufism and sciеntific approachеs to Sufis was considеrеd to undеrstand еthical viеws.

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Аxаtov, Lutfillo. "MUTАFАKKIRLАRNING TАSАVVUF TIMSOLIDА АVLIYO TАSVIRI MАHORАTI". TAMADDUN NURI JURNALI 3, № 66 (2025): 244–46. https://doi.org/10.69691/4stbsy05.

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The development of Sufism is bаsed on аn irrаtionаl аpproаch to the philosophicаl understаnding of Sufi ethics. The essence of philosophicаl аnd ethicаl views wаs аnаlyzed with the help of Sufi life аnd mysticаl views. To understаnd ethicаl views, аn exаmple of scientific аpproаches to Sufism аnd Sufis wаs considered.

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Shayakhmetova, Alfiia K. "Philosophical Understanding of Music and Poetry in Sufism." Journal of Siberian Federal University. Humanities & Social Sciences 15, no. 1 (2022): 103–14. http://dx.doi.org/10.17516/1997-1370-0880.

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The role of music and words in Sufi practice is very high. It is through the musical component and the sounding word that the main attributes of the mystical direction in Islam are given, becoming a powerful sacred instrument in comprehending the truth. Sufism is a philosophical, aesthetic, religious, ethical doctrine and lifestyle. In the past, it had embraced all spheres of social life, influenced, and often determined the creative thinking of poets, musicians, architects, artisans, and other creators. Nowadays Sufism is an active practice of religious life in an unorthodox Islam. It is beco

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Dressler, Markus. "Sufism in the West." American Journal of Islam and Society 24, no. 3 (2007): 121–23. http://dx.doi.org/10.35632/ajis.v24i3.1533.

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This edited volume, along with David Westerlund’s edited Sufism in Europeand North America (RoutledgeCurzon: 2004), are pioneering works, sincethe systematic study of this topic is still in its infancy. Its introduction andnine chapters bring together anthropological, historical, Islamicist, and sociologicalperspectives on questions of identity as regards Sufism’s doublemarginalization within a non-Muslim majority environment and within thebroader Islamic discourse. The Sufis’ need to position themselves againstand reconcile themselves with a variety of others causes western Sufis toemploy a f

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Cholil, Abdul Munim. "Dimensi Sufistik Sulūk Muhammad Kholil Bangkalan." Islamika Inside: Jurnal Keislaman dan Humaniora 4, no. 2 (2018): 155–78. http://dx.doi.org/10.35719/islamikainside.v4i2.48.

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This article strives for describing the mystical dimension of sulūk practiced by Muhammad Kholil Bangkalan (known as Shaykhona Kholil) in which his concepts, doctrines, and ethical values of Sufism have been so far secretly unrevealed. All these aspects are covered with his famous and legendary supernatural narratives of his life. The study finds that there has been a similarity of mystical practices of Sufism performed by Shaykhona Kholil and ‘Abd al-Qādir al-Jīlānī. No one has adequate information of Kholil’s mystical life except short diminutive stories he told himself about the process of

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Elmansyah, Elmansyah. "Potential materials for teaching akhlak tasawuf based on West Kalimantan's local wisdoms." ATTARBIYAH: Journal of Islamic Culture and Education 9, no. 2 (2024): 109–25. https://doi.org/10.18326/attarbiyah.v9i2.109-125.

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This research aims to reveal various potential teaching materials for Sufism Morals courses that are available, and are original from the West Kalimantan region. This is important, in order to provide a more comprehensive picture of Sufism in the West Kalimantan region, such as the typology, characteristics, personalities and teachings that are exclusive to Sufism figures. The method used in this study is qualitative with a philological hermeneutic approach. Based on the results of philological analysis of classical books found by researchers, the following conclusions are obtained: Firstly, i

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Ayinde, Shehu Jawondo. "AN EXAMINATION OF SU FI (ISLAMIC MYSTICAL) PRACTICES WITHIN THE CONTEXT OF QUR'AN AND SUNNAH." Nigerian Educational Digest (NED) Volume 13, No. 1, June 2013 (2013): 382–94. https://doi.org/10.5281/zenodo.7771891.

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Sufism (Tasawwuf) was designed towards the actualization of the goal set by Islam. It is a well-known fact that many of the most eminent defenders of Islamic orthodoxy, such as ‘Abd al-Qadir Jilani, Salah ad-Din and Al-Ghazali were Sufis. Notwithstanding, as some scholars see Sufism as the heart of Islam, others consider it heretical or unislamic. This paper, therefore, examines some of the major practices of the Sufis and tries to see whether or not they are in conformity or agreement with the context of Qur'an and Sunnah. Only five Sufi practices were examined and proven with quota

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Suhayib, Suhayib, Muhammad Fadli Ramadhan, and Ayu Azkiah. "Empat Pilar Pemikiran Tasawuf Said Nursi dan Pengaruhnya terhadap Perjuangan Politik Masyarakat Muslim di Turki." ESOTERIK 7, no. 1 (2021): 55. http://dx.doi.org/10.21043/esoterik.v7i1.10515.

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<p class="06IsiAbstrak"><span lang="EN-GB">Sufism and political expressions are often considered contradictory. Politics tends to be secular, hedonic and materialist as the reason for the Sufis to stay away from it. Politicians also view that Sufi life only curbs political creativity. Secularization in Turkey failed because it met with resistance from the Sufis spearheaded by Said Nursi. This research is limited to the four pillars of thought Sufism Said Nursi. This study aims to determine the four pillars of Said Nursi's Sufism thought and its influence on the political struggle o

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Saeidi, Fateh. "The Early Sufi Tradition in Hamadān, Nahāwand, and Abhar." American Journal of Islam and Society 40, no. 3-4 (2023): 104–35. http://dx.doi.org/10.35632/ajis.v40i3-4.3210.

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Research on the early Sufis of Hamadān, Nahāwand, and Abhar holds immense significance in comprehending the development of Sufism in the Jibāl region. This article provides an in-depth exploration of the initial stages of Sufism’s formation, focusing on the analysis of significant early Sufi texts. Specifically, the study investigates the treatises Karāmāt Sheikh abī ʻalī al-Qūmsānī, Ādāb al-fuqarāʼ, and Rawḍat al-murīdīn, authored by Ibn Zīrak al-Nahāwandī (d. 471/1078), Bābā Jaʻfar al-Abharī (d. 428/1036), and Ibn Yazdānyār al-Hamadānī (d. 472/1079), respectively. Despite their profound sign

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Abdurahman, Dudung, and Kholili Badriza. "Sufism, Orthodoxy, and Nationalism in Modern Islamic Civilization in North Africa from The 19th- 20th Century." Sunan Kalijaga: International Journal of Islamic Civilization 4, no. 2 (2021): 129. http://dx.doi.org/10.14421/skijic.v4i2.1995.

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The phenomenon of Sufism in the tariqa movements played a significant role in Islamic reform and the growth of nationalism in North Africa from the 19th to 20th centuries. This phenomenon which started as a neo-Sufism for Islamic reform, gradually turned into a nationalist movement. Therefore, Sufism is assumed to be a part of Islam that occupies the basic component of national identity and is a symbol of the struggle for independence of Muslim countries in North Africa. This study aims to discuss "the role and influence of Sufism for the revival of Islam, resistance to Western colonialism, th

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Çift, Salih. "Gazzalî Öncesi Mutasavvıfların Hz. Ali ve Ehl-i Beyt'le İlgili Görüşleri." Marife 5, no. 1 (2005): 163–71. https://doi.org/10.5281/zenodo.3343563.

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<b>Ali and Ahl al-Bayt in the Views of Sufis Before Gazzali</b>Sufism has developed as an ascetic tradition in the Umayyads period. However we know little about the earliest appearance of ascetic tendencies in Islam. Later, Ali has been acclaimed as the father of sufism and most of the sufi orders claimed their descent from Ali. According to sufis Ali got his knowledge from the Prophet. On the other hand, until Gazzali's time there was only a few narrations in sufi texts about Ali's high rank.https://www.marife.org/marife/article/view/250

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Ngadiman and Kholid Mawardi. "Integrasi Islam dan Sains Model Tasawuf." COMSERVA Indonesian Jurnal of Community Services and Development 1, no. 11 (2022): 927–31. http://dx.doi.org/10.36418/comserva.v1i11.93.

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This study is intended to examine the integration of Islam and science with the Sufi model. The Sufi tradition contains a large number of cosmological and metaphysical doctrines explained by a Sufi master and an Irfani expert. Sufism includes methods of spiritual perception that deal with almost all different psychic faculties on action, love, and intellectual levels. The study method used is qualitative with library research. Religion and science cannot be separated from the point of view of Sufism, there are many things that can be used as lessons from science, even more so from Sufism. The

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Arifka, Angga. "MYSTICAL EXPERIENCE IN SUFISM THE STUDY OF UNIQUENESS OF SUFISM IN RELATION TO MYSTICISM." At-Thullab : Jurnal Mahasiswa Studi Islam 7, no. 1 (2025): 52–69. https://doi.org/10.20885/tullab.vol7.iss1.art4.

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This article investigates Sufism and its closeness with the so-called mysticism. Indeed, mysticism is chiefly characterized by mystical experience, referring to, broadly speaking, that of union with the ultimate reality. On this basis, Sufism also evinces mystical experience from which the Sufis elaborate some terminological concepts such as fanā’, wahdat al-wujūd, ittihād, etc. As a qualitative study with a type of library research, this article employs content analysis to provide an in-depth interpretation of the texts analyzed, especially literature relevant to the field of study. The resul

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Ngadiman and Kholid Mawardi. "Integrasi Islam dan Sains Model Tasawuf." COMSERVA Indonesian Jurnal of Community Services and Development 1, no. 11 (2022): 927–31. http://dx.doi.org/10.59141/comserva.v1i11.93.

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This study is intended to examine the integration of Islam and science with the Sufi model. The Sufi tradition contains a large number of cosmological and metaphysical doctrines explained by a Sufi master and an Irfani expert. Sufism includes methods of spiritual perception that deal with almost all different psychic faculties on action, love, and intellectual levels. The study method used is qualitative with library research. Religion and science cannot be separated from the point of view of Sufism, there are many things that can be used as lessons from science, even more so from Sufism. The

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Asyari, Hasyim. "The Semiotic Study on Sasak Sufism Reflected in A Novel Sanggarguri by Lalu Agus Fathurrahman." International Journal of Linguistics, Literature and Culture 3, no. 5 (2017): 48. http://dx.doi.org/10.21744/ijllc.v3i5.542.

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The pivotal issues of this research are (a) how the signs of Sasak Sufism is reflected in novel Sanggarguri was written by Lalu Agus Fathurrahman, (b) how the Sufism role is implemented in Sasak community in modern life, (c) how the Sufism is somehow entangled with literacy learning. Thus, this study intends to interpret the meaning of sufist signs that are reflected in the novel, to study the role of Sufism in Sasak modern society, and to analyze any entanglement of Sufism with literacy learning in senior high school. The research is qualitative research with the descriptive analytic mode. Da

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Patih, Ahmad. "INTERKONEKSITAS TASAWUF FALSAFI DAN TASAWUF SUNNI." KARIMIYAH : Journal of Islamic Literature and Muslim Society 2, no. 1 (2022): 11–24. http://dx.doi.org/10.59623/karimiyah.v2i1.14.

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Efforts to realign the relationship between Sufism and philosophy have been led by several groups. The most concrete example is Suhrawardi al-Maqtul (11541191 AD) who is prominent in Hikmah al-Isyarqi (philosophy of enlightenment). Philosophical Sufism is a Sufism concept that knows about God (makrifat) with a proportional approach (philosophy) at a higher level, not only knowing God (makrifatullah) but also higher than that, namely ittihad, hullul and wahdatul form (united in form). . Sunni Sufism is a form of Sufism in which Sufis base their Sufism on the Qur'an and As-Sunnah, and link spiri

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