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Статті в журналах з теми "Sufism India"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 10 лютого 2022

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1

Subramony, Dr R. "Sufism in Jammu." IJOHMN (International Journal Online of Humanities) 5, no. 3 (June 7, 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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2

Rizvi, Sajjad H. "Indian Sufism since the Seventeenth Century." American Journal of Islam and Society 25, no. 3 (July 1, 2008): 129–31. http://dx.doi.org/10.35632/ajis.v25i3.1457.

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Based on his doctoral dissertation submitted to the University of London,the present book is a wonderful study of the Sufis ofAurangabad (and, moregenerally, in the Deccan realms of Hyderabad’s Nizams) and their consequentlegacy in independent India. Green builds upon earlier research on theMuslim Deccan undertaken by Carl Ernst (Sufism at Khuldabad, which isadjacent to Aurangabad) and Richard Eaton (Sufis of Bijapur) and brings tothe fore insights from religious studies on the nature of holy men and theirinteraction with politics, words, and worlds.The Deccan has a rich Muslim heritage: Persi

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3

Mratkhuzina, Guzel Ferdinandovna, Dmitriy Vyacheslavovich Bobkov, Alfiya Marselevna Khabibullina, and Ishtiak Gilkar Ahmad. "Sufism: Spiritual and Cultural Traditions in India." Journal of History Culture and Art Research 8, no. 3 (October 1, 2019): 434. http://dx.doi.org/10.7596/taksad.v8i3.2258.

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4

Gaind-Krishnan, Sonia. "Qawwali Routes: Notes on a Sufi Music’s Transformation in Diaspora." Religions 11, no. 12 (December 21, 2020): 685. http://dx.doi.org/10.3390/rel11120685.

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In recent years, alongside the concurrent rise of political Islam and reactionary state policies in India, Sufism has been championed as an “acceptable” form of Islam from neoliberal perspectives within India and the Western world. Sufism is noted as an arena of spiritual/religious practice that highlights musical routes to the Divine. Among Chishti Sufis of South Asia, that musical pathway is qawwali, a song form that been in circulation for over seven centuries, and which continues to maintain a vibrant sonic presence on the subcontinent, both in its ritual usage among Sufis and more broadly

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5

Maulana, M. Iqbal. "SPIRITUALITAS DAN GENDER: Sufi-Sufi Perempuan." Living Islam: Journal of Islamic Discourses 1, no. 2 (November 28, 2018): 359. http://dx.doi.org/10.14421/lijid.v1i2.1734.

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Today there have been many studies of Sufism, but not many studies have discussed the involvement and contribution of women in the realm of Islamic mysticism in particular. This fact cannot be used as an excuse to say that Sufism, especially Islam, completely ignores the position and contribution of women. The few studies, once again, cannot be used as an excuse that women have little contribution and position in the development and spread of Sufism's teachings, doctrines and prac- tices.This paper discusses the equality of women and men not only in the conceptual level as stated in the Qur'an

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6

Siddiqui, Iqtidar Husain. "The Islamic Path: Sufism, Politics and Society in India." Indian Historical Review 34, no. 1 (January 2007): 311–15. http://dx.doi.org/10.1177/037698360703400119.

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7

Liebeskind, Claudia. "The Islamic Path. Sufism, Politics and Society in India." Die Welt des Islams 51, no. 1 (2011): 125–28. http://dx.doi.org/10.1163/004325309x12529279606537.

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8

Bustamam-Ahmad, Kamaruzzaman. "The History of Jama‘ah Tabligh in Southeast Asia: The Role of Islamic Sufism in Islamic Revival." Al-Jami'ah: Journal of Islamic Studies 46, no. 2 (December 26, 2008): 353–400. http://dx.doi.org/10.14421/ajis.2008.462.353-400.

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The article examines the history of Jama‘ah Tabligh in Southeast Asia, especially in Kuala Lumpur and Aceh. The author traces the historical background of this religious movement with particular reference to the birth place of Jama‘ah Tabligh , India. The author investigates the major role of Indian in disseminating Islam in Southeast Asia, especially in Malaysia and Indonesia. Many scholars believe that Islam came to Southeast Asia from India (Gujarat), and this is the reason why many Islamic traditions in this region were influenced by Indian culture. However, to analyze Islamic movement in

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9

Afrianti, Dwi. "Sufism Scholars Network in the Middle East, India, and Indonesia." International Journal of Nusantara Islam 4, no. 1 (March 14, 2016): 79–92. http://dx.doi.org/10.15575/ijni.v4i1.1226.

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The history of Islam in Indonesia cannot be separated from the affected of local culture, religion, belief earlier, and culture of the spreader of Islam which are also influenced by religion and beliefs held previously, as well as the entry period into certain areas of different life times, willingness to form the teachings of the scholars/king. All of this shows the complexity of the uniqueness of Islam in Indonesian as the majority religion among diverse religions in Indonesia. Sufism are directly involved in the spread of Islam in Indonesia with a unique teaching that facilitate the engagin

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10

Amir Arjomand, Saïd. "The Salience of Political Ethic in the Spread of Persianate Islam." Journal of Persianate Studies 1, no. 1 (2008): 5–29. http://dx.doi.org/10.1163/187471608784772751.

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AbstractPersianate Islam developed in close connection with the rise of independent monarchies and state formation in Iran from the last decades of the ninth century onward. Political ethic and norms of statecraft developed under the Sāmānids and Ghaznavids, and constituted a major component of Persianate Islam from the very beginning. When Islam spread to India under the Delhi Sultanate in the thirteenth century and to the Sultanates in Malaysia and Indonesia after the fifteenth, Persianate political ethic was one of its two salient components, Sufism being the other. The immigrating Persian

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11

Auer, Blain. "The Origins and Evolution of Sufi Communities in South Asia Revisited." Journal of Sufi Studies 8, no. 1 (February 28, 2020): 30–49. http://dx.doi.org/10.1163/22105956-12341314.

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Abstract This article offers a reevaluation of studies on the origins of Sufism in South Asia. Generally, scholars have pointed to the thirteenth century as the genesis of Sufi orders in Northern India. However, this period supplies no textual evidence to support this claim. The vague picture of the thirteenth century is one of individual shaykhs unattached to specific Sufi orders or distinct religious teachings. By contrast, in the fourteenth century there is a wealth of Sufi textual sources available in the genres of malfūẓāt, letters and biographical texts that seek to institutionalize Sufi

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12

RIZVI, SAJJAD. "Faith Deployed for a New Shiʿi Polity in India: The Theology of Sayyid Dildar ‘Ali Nasirabadi". Journal of the Royal Asiatic Society 24, № 3 (19 травня 2014): 363–80. http://dx.doi.org/10.1017/s1356186314000303.

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AbstractWhile Shiʿi Islam and its imperial expressions were known in the Deccan sultanates from the sixteenth century and expressed in court-sponsored production of theology, it was only in the eighteenth century that Shiʿi political theology emerged in North India in the new state of Awadh. In this paper, I argue that one can discern in the theology of Sayyid Dildar ʿAli Nasirabadi (d. 1820) a clear attempt at forging a new Shiʿi theological dispensation to bolster the state, based upon a tripartite attack on three rival approaches to faith and politics: Akhbarism, Sufism, and the Sunni ratio

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13

Damrel, D. W. "Sufism, Culture and Politics: Afghans and Islam in Medieval North India * BY RAZIUDDIN AQUIL." Journal of Islamic Studies 20, no. 1 (January 1, 2009): 105–7. http://dx.doi.org/10.1093/jis/etn069.

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14

Bevilacqua, Daniela. "Patton E. Burchett, A Genealogy of Devotion. Bhakti, Tantra, Yoga, and Sufism in North India." Archives de sciences sociales des religions, no. 188 (December 5, 2019): 289–91. http://dx.doi.org/10.4000/assr.48637.

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15

Walmsley, Nicholas. "The Yasaviyya in the Nasāʾim al-maḥabba of ʿAlī Shīr Navāʾī: A Case Study in Central Asian Hagiography". Journal of Sufi Studies 3, № 1 (20 серпня 2014): 38–66. http://dx.doi.org/10.1163/22105956-12341261.

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The Timurid statesman and poet ʿAlī Shīr Navāʾī (d. 906/1501) was the author of the first biographical dictionary (taẕkira) of Sufi saints to be written in the Central Asian dialect of Chaghatay Turkic. Although he started it as a translation of Nafaḥāt al-uns by Jāmī, he expanded upon that work by including many saints from Khurasan, India, and Turkestan. Of particular note are his entries for a clutch of Sufis associated with Aḥmad Yasavī, whom he described as the mashāʾīkh-i turk—the Turkish shaykhs. This was the first substantial overview of these saints in hagiographical literature, even

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16

Borges, Charles. "Sufism and Society in Medieval India. Edited by Raziuddin Aquil. (New Delhi, India: Oxford University Press, 2010. Pp. xxiv, 184. $55.00.)." Historian 76, no. 1 (March 1, 2014): 150–51. http://dx.doi.org/10.1111/hisn.12030_41.

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17

Hussain, Ghulam. "‘Dalits are in India, not in Pakistan’: Exploring the Discursive Bases of the Denial of Dalitness under the Ashrafia Hegemony." Journal of Asian and African Studies 55, no. 1 (August 2, 2019): 17–43. http://dx.doi.org/10.1177/0021909619863455.

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This paper is an attempt to investigate the discursive bases of the categorical and identity-based choices available to the Dalits under the Ashrafia hegemony, and the resultant denial of Dalitness prevalent among the Dalits and the Sindhi civil society in, Pakistan. Informed by the Ambedkarian (subaltern) perspective, I analyse the conversational interviews conducted with the Dalit activists (mostly Scheduled Castes), and with their Ashrafia class counterparts. Interrogating the superior status of Sayed caste(s), I contend that the the denial of casteism, the opposition to the use of the ‘Dal

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18

Bahri, Media Zainul. "Gagasan Pluralisme Agama pada Kaum Teosofi Indonesia (1901-1933)." Ulumuna 17, no. 2 (November 8, 2017): 387–420. http://dx.doi.org/10.20414/ujis.v17i2.168.

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This article elucidates the idea of religious pluralism among Indonesian theosophies society (MTI), an association of well-educated people of Nusantara from 1901 through 1933, whose members were dominated by the high-class of Javanese and Sumatran people, Dutch and other Europeans. It argues that MTI’s ideas about pluralistic and inclusive religious perceptions and attitudes were indeed influenced by perennialism, religious humanism, Javanese Islam and Sufism that accepted religious pluralism. MTI’s deep religious outlooks and insights resulted from mixed ideas coming from diverse socio-cultur

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19

Sarbadhikary, Sukanya. "A Genealogy of Devotion: Bhakti, Tantra, Yoga, and Sufism in North India. By Patton E. Burchett." Journal of the American Academy of Religion 88, no. 2 (March 24, 2020): 631–34. http://dx.doi.org/10.1093/jaarel/lfaa010.

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20

Rozi, Syafwan. "WACANA SUFISTIK : TASAWUF FALSAFI DI NUSANTARA ABAD XVII M: ANALISIS HISTORIS DAN FILOSOFIS." Islam Realitas: Journal of Islamic & Social Studies 3, no. 2 (December 31, 2017): 169. http://dx.doi.org/10.30983/islam_realitas.v3i2.405.

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Sufistict discourse of Sufism philosophy has grown rapidly to accompany the development of Islam in the period of growth in the archipelago. Seen from the source or network, in the 17th century AD it understood to be brought by the Sufi clerics or nomads who came from Persia and India, although the period appears haramain network is considered as a counter that ultimately criticize the ideology of philosophical Sufism that has developed before. The ideology of philosophical Sufism which developed in the archipelago in terms of the essence of the teachings comes from the philosophical Sufi murs

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21

Rajab, Hadarah. "Implementasi Nilai-Nilai Sufisme Tarekat Naqsyabandiyah di Sulawesi Selatan." Ulumuna 14, no. 2 (December 31, 2010): 341–68. http://dx.doi.org/10.20414/ujis.v14i2.221.

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For Muslims, especially those who are interested in sufism, Naqsabandiya sufi order is of special interest due to its important position in society. This is also because the great influence that this sufi order has played in the Islamic world, especially in Indonesia, India, China and Middle East. In Indonesia, this sufi order has spread throughout the islands, including in South Celebes. One of the great teacher of this sufi order came from this region, namely Syaikh Yusuf al-Makassari. He was believed to be the first to introduce this sufi in Indonesia. This essay attempts to explain the met

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22

Arjomand, Saïd Amir. "Unity of the Persianate World under Turko-Mongolian Domination and Divergent Development of Imperial Autocracies in the Sixteenth Century." Journal of Persianate Studies 9, no. 1 (June 8, 2016): 1–18. http://dx.doi.org/10.1163/18747167-12341292.

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The promotion of the Persianate normative model of imperial kingship was the major ecumenical contribution of the Persian bureaucrats who served the Saljuq and Mongol rulers of Iran and Anatolia in the thirteenth and fourteenth centuries to state-building. The phenomenal growth of popular Sufism in Timurid Iran and early Ottoman Anatolia had a highly paradoxical impact on the legitimacy of kingship, making its conception increasingly autocratic. Both in the Ottoman and the Safavid successor empires, the disintegrative tendency of nomadic patrimonial empires was countered by variants of Persian

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23

Ernst, Carl W. "“The Islamization of Yoga in the Amrtakunda Translations”." Journal of the Royal Asiatic Society of Great Britain & Ireland 13, no. 2 (July 2003): 199–226. http://dx.doi.org/10.1017/s1356186303003079.

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AbstractFrom the beginning of Orientalist studies of the Muslim world, it was axiomatic to define certain religious phenomena in terms of their origins. Because of the tendency to view all Eastern doctrines as essentially alike, Orientalist scholars of the Romantic period invariably defined Sufism as a mysticism that was Indian in origin; from the first appearance of the term in European languages, “Sufism” was characterised as essentially Looking back at this early scholarship today, it is surprising that this unanimous belief in the Indian origin of Sufism was almost entirely unconnected to

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24

Danish, Iqbal. "Ethics In Islam." American Journal of Islam and Society 6, no. 1 (September 1, 1989): 173–80. http://dx.doi.org/10.35632/ajis.v6i1.2705.

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The seminar on "Ethics in Islam" was held in Faridabad, Haryana, onJuly 30-31 1988, sponsored by the Institute of Objective Studies, New Delhiand the Department of Philosophy at Aligarh Muslim University, Aligarh,India. Mr. Muqimuddin, the seminar organizer, opened the proceedings byremarking at the outset that the seminar's theme was of prime importancein the context of the present world. Justifying any aspect of Islamic Ethicsis both tricky and difficult. According to him, ethics has developed in theWest in the form of philosophical theories but classical philosophers did notgive much attent

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25

Nur Awalin, Fatkur Rohman. "SEJARAH PERKEMBANGAN DAN PERUBAHAN FUNGSI WAYANG DALAM MASYARAKAT." Kebudayaan 13, no. 1 (March 25, 2019): 77–89. http://dx.doi.org/10.24832/jk.v13i1.234.

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AbstractWayang art performance that develops in Java is a traditional performing art that is able to survive and adapt to all aspects of its changes. The issue of this research is to know, how does the history of development and change of wayang function in society? The development of wayang art performance is influenced by social conditions, which affect the change of function of wayang art performance. The objective of the research is to explain the history of development and change of wayang function in society.This study uses descriptive method, with the support of literature review and ob

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26

Kugle, S. "Review: Change and Continuity in Indian Sufism * Thomas Dahnhardt: Change and Continuity in Indian Sufism." Journal of Islamic Studies 15, no. 3 (September 1, 2004): 359–64. http://dx.doi.org/10.1093/jis/15.3.359.

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27

Hermansen, Marcia K. "Dr. Arthur Buehler obituary." Comparative Islamic Studies 12, no. 1-2 (August 28, 2019): 237. http://dx.doi.org/10.1558/cis.39593.

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Comparative Islamic Studies mourns the loss of editorial board member, Dr. Arthur Buehler, who passed away in Tucson, Arizona April 1, 2019. Before pursuing his doctorate at Harvard University under Annemarie Schimmel, he had mastered the Arabic language and spent several years in Yemen and Oman teaching English. Before his retirement Dr. Buehler had been Senior Lecturer in Religious Studies at Victoria University of Wellington, New Zealand. He had also taught Islamic Studies at several American Universities. Art Buehler was a scholar of Sufism, especially the Persianate Sufism of South

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28

Afrizal El-Adzim Syahputra. "Sufisme Dalam Hindu dan Islam." Jurnal Ilmiah Spiritualis: Jurnal Pemikiran Islam dan Tasawuf 4, no. 1 (August 8, 2020): 14–27. http://dx.doi.org/10.53429/spiritualis.v4i1.41.

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Agama Hindu dapat digolongkan sebagai agama tertua di dunia. Agama ini awalnya tidak memilik nama. Namun seiring perkembangan zaman, agama ini kemudian dinamakan Hindu karena mayoritas pemeluknya berada di kawasan sungai Indus di India. Konsep sufi dalam Islam seringkali dikaitkan dengan keberadaan agama lain. Hal ini tidak heran memang keberadaan agama Islam yang di bawa oleh nabi Muh}ammad memang datang belakangan. Selain itu perluasan Islam di berbagai penjuru dunia juga mengalami asimilasi dengan kearifan lokal dan budaya setempat. Penelitian ini menyimpulkan bahwa konsep sufi di dalam Isl

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29

Chowdury, Saeyd Rashed Hasan, and Vahit Göktaş. "A Critical Analysis of Imam Rabbani Ahmad Sirhindi’s Doctrines on Sufism." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 11, no. 1 (June 3, 2021): 93–121. http://dx.doi.org/10.15642/teosofi.2021.11.1.93-121.

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The purpose of this study is to present an analysis of the teachings and ideals of the life and thought of Imam Rabbani Ahmad Sirhindi’s followers inspires the Muslims of the present world to pursue the path of truth, welfare, and justice. We tried to collect data from secondary sources and found that various superstitions entered Sufism when many non-Islamic issues permeated Islam. Imam Rabbani has made tireless efforts in writings and discourses through Sufism to return Islam to its original purity. He was awarded the title of “Reformer of the second millennium” because he first introduced I

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30

Renard, John. "ARTHUR F. BUEHLER, Sufi Heirs of the Prophet: The Indian Naqshbandiyya and the Rise of the Mediating Sufi Shaykh (Columbia: University of South Carolina Press, 1998). Pp. 339. Price not available." International Journal of Middle East Studies 32, no. 4 (November 2000): 541–42. http://dx.doi.org/10.1017/s0020743800002737.

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Islamicists interested in Sufism have benefited from a growing number of worthwhile publications in recent years. Studies of South Asian Sufism in particular have broadened scholarly horizons by increasing the range of materials with which to reconstruct a complex history. One aspect of the history of Sufism that has been getting significant attention in various contexts lately is the role of authority in the person of the shaykh. Arthur Buehler offers in his study of South Asia's Naqshbandis something of a parallel to what Vincent Cornell has produced in his work on the role of the shaykh amo

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31

Green, Nile. "Making Sense of ‘Sufism’ in the Indian Subcontinent: A Survey of Trends." Religion Compass 2, no. 6 (October 21, 2008): 1044–61. http://dx.doi.org/10.1111/j.1749-8171.2008.00110.x.

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32

Arnold, Alison. "Sidi Sufis: African Indian Mystics of Gujarat (review)." Asian Music 36, no. 2 (2005): 117–20. http://dx.doi.org/10.1353/amu.2005.0013.

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Paribok, Andrew, and Ruzana Pskhu. "Mystical Experience of Eternity as a Limit of Time Experience." Ideas and Ideals 12, no. 4-1 (December 23, 2020): 59–76. http://dx.doi.org/10.17212/2075-0862-2020-12.4.1-59-76.

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This article aims to clarify two traditions of understanding time, namely the rationalistic, which includes the scientific (in the West, going back to the ‘Physics’ of Aristotle) and philosophical (going back in the West to Augustine), and mystical (the most methodically sustained is the Yogic tradition of Classical India and Sufism). The article contains several sections: Introduction raises the problem of time and sets the subject boundaries. The main part is comprised of the following sections: 1. Time as found in objects: a brief summary of the rational scientific and quasi scientific tren

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34

Alam, Muzaffar. "III. Competition and Co-existence: Indo-Islamic Interaction in Medieval North India." Itinerario 13, no. 1 (March 1989): 37–60. http://dx.doi.org/10.1017/s0165115300004149.

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The study of Islam and Muslims in relation to local non-Muslim population and their religious beliefs and social practices in medieval India has often tended to be conducted eventually along two lines, seemingly opposed to each other. On the one hand, there are communal historians who have reduced the history of medieval India into the conflict between Hindus and Muslims, which they have projected as having resulted from their divergent religious outlooks. The period was Islamic in their view, and the state a conversion machinery and an organ to bring Hindus under the hegemony of Islam. This w

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35

Schofield, Katherine Butler. "Book Review: KAVITA PANJABI, ed. Poetics and Politics of Sufism and Bhakti in South Asia: Love, Loss and Liberation; MADHU TRIVEDI, The Emergence of the Hindustani Tradition: Music, Dance and Drama in North India, 13th to 19th Centuries and T. K. VENKATASUBRAMANIAN, Music as History in Tamilnadu." Indian Economic & Social History Review 52, no. 1 (January 2015): 116–19. http://dx.doi.org/10.1177/0019464614564723.

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36

Pearson, Harlan O. "Islam Reformed in Indian History: The Dynamic Sufi Heart in Vital Transition to Printed Scripture." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 11, no. 1 (June 3, 2021): 71–92. http://dx.doi.org/10.15642/teosofi.2021.11.1.71-92.

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Attempting to comprehend the controversial subject of Islamic reform, this study compares the development of Indian Islam to the Protestant Reformation. Seminal findings from social science aid in understanding religious reform as an evolving historical process. During the transition to colonial rule in India, Christian missionaries introduced a scripturally defined concept of religion that challenged the traditional worldview with Sufis at the heart of organic universal order. Shah Waliullah interpreted the social disorder as the historical operation of the transcendent and willful God, decla

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Kruijtzer, Gijs. "Indian Sufism since the Seventeenth Century: Saints, Books and Empires in the Muslim Deccan." Journal of the Economic and Social History of the Orient 51, no. 4 (2008): 689–91. http://dx.doi.org/10.1163/156852008x354706.

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Eunjoo Lee. "The Process of Incorporation of Sufism into the Hindu Society and Indian Muslims’ Dilemma." Journal of South Asian Studies 15, no. 2 (October 2009): 53–80. http://dx.doi.org/10.21587/jsas.2009.15.2.003.

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Saniotis, Arthur. "Enchanted Landscapes: Sensuous Awareness as Mystical Practice among Sufis in North India." Australian Journal of Anthropology 19, no. 1 (April 2008): 17–26. http://dx.doi.org/10.1111/j.1835-9310.2008.tb00103.x.

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Bandy, Hunter. "Making Space: Sufis and Settlers in Early Modern India by Nile Green." Journal of Shi'a Islamic Studies 9, no. 2 (2016): 228–33. http://dx.doi.org/10.1353/isl.2016.0017.

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Tareen, S. "Making Space: Sufis and Settlers in Early Modern India By NILE GREEN." Journal of Islamic Studies 25, no. 1 (September 5, 2013): 62–65. http://dx.doi.org/10.1093/jis/ett032.

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Al zhery, Dr Nahy Abid Ibrahem. "Symbols of Sufism and Gratitude (Al-Irfan)in the poetry of Igbal Al-Lahouri." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 225, no. 1 (September 1, 2018): 247–82. http://dx.doi.org/10.36473/ujhss.v225i1.121.

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The Indiana poet Mohammad Iqbal Al-Lahouri is one of the great poets who shined Like as star in the Indian subcontinent in the past 100 years. He became a distinguished literary phenomenon in today's world. Many literary works and were written about him. One of the important aspects of Iqbal's poetry is the reflection of mystical concepts and knowledge in his poems as was the case of Sufi scholars one of which is the great persian Sufi poet (JalaluddinAl-Roumi). That is why the current research came under this title. (symbols of Sufism and Gratitude (Al-Irfan)in the poetry of Igbal Al-La

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Rezavi, Syed Ali Nadeem. "Book Review: Nile Green, Making Space: Sufis and Settlers in Early Modern India." Studies in History 30, no. 1 (February 2014): 109–10. http://dx.doi.org/10.1177/0257643013504657.

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Hussain, Ghulam. "Understanding Hegemony of Caste in Political Islam and Sufism in Sindh, Pakistan." Journal of Asian and African Studies 54, no. 5 (April 4, 2019): 716–45. http://dx.doi.org/10.1177/0021909619839430.

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This paper is an attempt to investigate the historical trajectory of Ashrafia hegemony in Sindh, the province of Pakistan. I begin with the analysis of biopolitics of caste, class and religion organised around Hindu–Muslim binarism and unity as it unfolded during and after the partition of the Indian subcontinent. I particularly analyse the demographic shifts, the official categorisation of populations, and the communal and ethnonationalist claims that led to the specific kind of interpretation of religion, caste and class. Informed by the Ambedkarian subaltern perspective and based on the ana

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Burney Abbas, Shemeem. "Risky Knowledge in Risky Times: Political Discourses of Qawwālī and Sūfīana-kalam in Pakistan-Indian Sufism." Muslim World 97, no. 4 (October 2007): 626–39. http://dx.doi.org/10.1111/j.1478-1913.2007.00204.x.

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Юзмухаметов, Рамиль Тагирович. "ARABIC AND PERSIAN LEXICAL LOANWORDS IN THE INDONESIAN LANGUAGE." Bulletin of the Chuvash State Pedagogical University named after I Y Yakovlev, no. 2(107) (July 30, 2020): 96–103. http://dx.doi.org/10.37972/chgpu.2020.107.2.013.

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В статье содержатся результаты исследования усвоения арабо-персидских лексических заимствований в индонезийском (малайском) языке. Актуальность исследования обусловлена интересом к истории распространения арабо-мусульманской письменной традиции в ареале Малайского архипелага, а также способами усвоения иноязычных слов носителями индонезийского языка. В статье рассматриваются фонетические, морфологические и лексико-семантические изменения арабо-персидских заимствований в индонезийском языке на материале словарей современного индонезийского языка. Методологической и теоретической базой для иссле

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Ameena Banu, S. "இசுலாமியச் சமூகத்தில் ஊடாடும் சாதியப் படிநிலைகளுக்கிடையேயான உட்பூசல்கள் (இசுலாமியப் புதினங்களை முன்வைத்து)". Shanlax International Journal of Tamil Research 5, № 1 (1 липня 2020): 116–22. http://dx.doi.org/10.34293/tamil.v5i1.3405.

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The Indian entry into Islam is through Arab merchants, Sufis and various settlements. Islam used the classical literary forms of Tamils and folk literature as the main medium for its religious spread. The purpose of this article is to explore the issues of interaction within Islamic societies recorded in novels, contemporary literary forms of Islamic literature that continue to operate on such a historical surface.

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Eaton, R. M. "Indian Sufism since the Seventeenth Century: Saints, Books and Empires in the Muslim Deccan * By NILE GREEN." Journal of Islamic Studies 18, no. 3 (September 1, 2007): 423–25. http://dx.doi.org/10.1093/jis/etm039.

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ALVI, SAJIDA SULTANA. "Čištī Sufis And The Culture Of Books In Eighteenth Century India: The Punjab-Deccan Connection." Oriente Moderno 92, no. 2 (August 12, 2012): 1–30. http://dx.doi.org/10.1163/22138617-09202002.

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Rohmana, Jajang A. "Tasawuf Sunda dan Warisan Islam Nusantara: Martabat Tujuh dalam Dangding Haji Hasan Mustapa (1852-1930)." Buletin Al-Turas 20, no. 2 (January 29, 2020): 259–84. http://dx.doi.org/10.15408/bat.v20i2.3760.

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Abstrak Paper ini membahas martabat tujuh dalam puisi dangding sufistik Haji Hasan Mustapa. Ia merupakan salah satu penerus tradisi tasawuf Nusantara dari Jawa Barat yang menulis lebih dari sepuluh ribu bait dangding. Tema martabat tujuh merupakan poros inti pembahasan dalam hampir keseluruhan puisi dangding-nya. Berbagai kesalahpahaman dan kesulitan para sarjana dalam memahami puisi Mustapa kiranya dilatarbelakangi keterbatasan pengetahuan atas ajaran ini. Kajian ini menggunakan pendekatan interteks atas sejumlah puisi Mustapa yang bertema sama. Kajian ini memfokuskan pada tiga hal: martabat

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