Philosophical Understanding of Music and Poetry in Sufism

Islam lays down that whole of the universe was created by Almighty Allah and is governed by ‘Him’ all the time. It is ‘He’ who created man on the earth, and instead of binding him to follow the divine path in the whole of his life like other creatures, gave him freedom of choice to follow it or do otherwise in the sphere of his life. The divine guidance regarding that sphere of human life in which man is given freedom has been revealed to him through the Messengers of God who came to the world in different ages and conveyed to mankind the message which was revealed to them along with the warning that if man does not follow it he has to face bitter consequences in the life-hereafter and sometimes in the worldly life as well. It was revealed through Prophets that the purpose of creation of human beings was that they should live in the world as the representatives of Almighty and that the Divine guidance should be followed in all spheres of life and those who they this will be rewarded in the life-hereafter and may enjoy a life of harmony and prosperity in this world as well. The revelations of Almighty conveyed through Prophet Mohammad (SAW) the last Messenger’s lays down only the abstract ideas but the practical guidance for all aspects and spheres of life. “O you who believe! Ward of yourselves and your families against a Fire (Hell) whose fuel is men and stones over which are (appointed) angles stern and severe who disobey not (from executing) the commands they receive from Allah but do that which they are commanded”. Thus it is the duty of the parents to pay full attention to proper training and education of children from their early childhood. We should have no stone unturned to save our descendants from the devils which lie in ambush to misguide them. It is the responsibility of the parents to encourage the child to be gentle, well-mannered and pious. This is what Allah says for the guidance of such people. “And those who struggle in our cases, surely we shall guide them in our ways, and God is with the gooddoers”

This study examines the complex process of Islam’s localization in Sudan, focusing on how hospitality, Sufi dhikr, and Mawlid celebrations integrate with Islamic practices. Drawing on three years of qualitative fieldwork, it demonstrates how Sudan’s geography, ethnic diversity, and historical heritage enable the blending of core religious principles with local customs. Sufi brotherhoods—particularly Qādiriyya, Tījāniyya, Shādhiliyya, and Khatmiyya—play a pivotal role in local culture by incorporating traditional musical, choreographic, and narrative art forms into their rituals, resulting in highly dynamic worship and social interaction. In Sudan, hospitality emerges as a near-sovereign social norm, reflecting the Islamic ethics of charity and mutual assistance while remaining deeply intertwined with local traditions. Islam’s adaptability toward local customs is further illustrated by the vibrant drumming, chanting, and dancing that enhance large-scale Mawlid al-Nabi celebrations, uniting Muslims under a religious identity that goes beyond dogmatic definitions. Beyond their spiritual meanings, these Sufi practices and networks also serve as tools for social cohesion, often functioning as support systems in regions with minimal state presence. They help prevent disputes and foster unity, demonstrating the positive impact of a flexible Islam—one that draws on both scripture and local traditions—on peacebuilding in Sudan. While highlighting the country’s social realities, this study offers insights into how Islam can function as a transformative force within society.

<scp>Al‐Azhar</scp> and the Salafis in Egypt: Contestation of two traditions

The relevance of this study lies in the need for historical reflection on successful models of intercivilizational dialogue, particularly the accommodation strategy that demonstrates the efficacy of cultural interaction. The focus is on the musical component of Matteo Ricci's mission in China, which remains a peripheral topic in the study of the particular style of musical thinking within Chinese culture. The aim of this research is to identify the philosophical and cultural foundations of the musical dimension of Ricci's mission and to describe them within the context of the cultural accommodation techniques he employed. To achieve this, the following objectives were set: 1) to systematize available data on China's first “musical encounter” with Europe and refine approaches to understanding the initial appearance of European music in China; 2) to identify the prerequisites for Ricci's use of musical activity as a missionary tool; 3) to clarify factual information regarding dates, names of musical instruments, compositions, and other aspects of Ricci's mission relevant to the topic; 4) to describe the communicatively significant outcomes of the musical “interaction” between Ricci and the Wanli Emperor, Chinese scholars, and officials; 5) to establish how the Jesuits utilized elements of European music theory in teaching the Chinese language. The research materials included primary sources, commentaries, and scholarly literature in Chinese and European languages pertaining to the theme of the “first encounter” between European music and Chinese culture. The methodology is based on a synthesis of hermeneutic analysis of compared texts (Ricci's works, letters, Latin and Chinese sources) and the principles of historical-cultural anthropology, enabling the reconstruction of symbolic meanings and communicative intentions embedded in musical practices. A comprehensive interdisciplinary approach was applied, combining perspectives from the philosophy of culture, history, musicology, semiotics, and linguistics. Hermeneutic analysis of the texts employed biographical and historical-genetic methods, as well as techniques for comparing corresponding European and Chinese names for instruments. The results demonstrate that music served as a key component of Ricci's missionary strategy due to its worldview significance in Chinese culture, its relative accessibility, the permissibility of using a “musical” form of preaching among the Chinese elite, and the rich potential for accommodating musical material to their worldview and ethical frameworks. These findings can be summarized as follows:1. Ricci's mission successfully overcame initial misunderstanding and rejection through a well-chosen initial accommodation strategy, in which music played a significant role. 2. The use of music as a specific “code” for evangelization was determined by Ricci's affiliation with the Jesuit Order and his education, which included music as a significant component. 3. Comparing a wide range of available data suggests with a high degree of probability that the first Western instrument brought to China by Matteo Ricci was a harpsichord, not a clavichord. Furthermore, discrepancies in existing data regarding the appearance of the first European instrument in China can be resolved by comparing key sources with known biographical facts: based on this, the construction year of the first Catholic church in mainland China was 1585, not 1583. 4. The gradual development of a “musical” dialogue with the Chinese elite led Ricci to closer interaction with its representatives based on technical interest in musical instruments, as well as the development of mutual respect due to a convergence of moral ideas embedded in the texts of Ricci's “Songs”. It is evident that the musical solutions in these works did not contradict the norms of Chinese scholarship, and that musical practices (performance, gifting of instruments, creation of song texts) were not merely a form of symbolic exchange but also a diplomatic gesture aimed at demonstrating intellectual and aesthetic equality between cultures. 5. Thanks to the “musical component” of Ricci's mission, the Jesuits created and expanded a strategy of using elements of European music theory in the process of teaching Chinese as a tonal language, which requires sound production and recognition techniques uncommon in European languages. Further study of the functional role of Western European music as an instrument of cultural accommodation, and subsequently adaptation, in the context of Chinese culture's interaction with foreign cultural environments can contribute to developing a more complete picture of the historical and contemporary pathways for interaction between representatives of Chinese culture and non-Chinese partners.

Since the thirteenth century, longstanding connections between tariqa (Sufi Orders) and Malay Sultanates brought new Islamic knowledge and practices which were fused with local traditions. The coming of Islam also brought the nobat musical ensemble and religious-related musical practices. From the court of Pasai, North Sumatera, the ensemble later spread to other parts of the Malay world and was still played in the succeeding Aceh sultanate in the early seventeenth century. Evidence for this exists in the court manual, Adat Aceh, which details the use of music in royal religious processions and the practice zikir by the Sultan and his subjects. The Sufi spiritual performativity continued in the 1980s at the court of Perak with the introduction of the Naqshbandi Haqqani tariqa, where certain devotional-musical practices such as zikir, qasida, and mawlid were occasionally performed. However, the nobat was not used in these Sufi practices but replaced by percussion-based musical ensembles. Both these Naqshbandi Sufi tariqa were theologically contested, and their esoteric doctrines were considered blasphemous by those with religious power. This article examines the parallel existence of two Malay sultanates in different times, their connections to branches of Sufi tariqa, musical practices and the contestations that ensued.

Since the thirteenth century, longstanding connections between tariqa (Sufi Orders) and Malay Sultanates brought new Islamic knowledge and practices which were fused with local traditions. The coming of Islam also brought the nobat musical ensemble and religious-related musical practices. From the court of Pasai, North Sumatera, the ensemble later spread to other parts of the Malay world and was still played in the succeeding Aceh sultanate in the early seventeenth century. Evidence for this exists in the court manual, Adat Aceh, which details the use of music in royal religious processions and the practice zikir by the Sultan and his subjects. The Sufi spiritual performativity continued in the 1980s at the court of Perak with the introduction of the Naqshbandi Haqqani tariqa, where certain devotional-musical practices such as zikir, qasida, and mawlid were occasionally performed. However, the nobat was not used in these Sufi practices but replaced by percussion-based musical ensembles. Both these Naqshbandi Sufi tariqa were theologically contested, and their esoteric doctrines were considered blasphemous by those with religious power. This article examines the parallel existence of two Malay sultanates in different times, their connections to branches of Sufi tariqa, musical practices and the contestations that ensued.

Today, innovative technologies get into all spheres of life: medicine, transport, entertainment, education. Specialists who use modern technologies, understand complex technical problems, develop new solutions and possess universal skills are increasingly needed on the labor market. The modern stage of development of the international education system is determined by innovations. Such activity in the scientific field is quite important in today’s conditions, because it makes a significant contribution to the development of an innovative person. STEM-education is the best way to educate the society of the future: students can easily become goal-oriented, educated and reliable members of society. That is why foreign experience is very relevant for the modernization of education. The purpose of the article is to analyze the peculiarities of the formation of STEM education based on foreign experience. The scientific novelty of this work is that it singles out the peculiarities of the implementation of STEM-education abroad and in Ukraine. The scientific novelty consists in structuring and highlighting the peculiarities of the implementation of STEM-education abroad and in Ukraine.The analysis of scientific publications proved that the theoretical foundations of STEM education were considered by M. John, A. Nicholas, V. Rokhlov, H. Fleischman, А. Frolov. The implementation of STEM-technologies and their research was carried out by J. Gerlach, О. Patrykeieva, І. Slipukhina, V. Chornomorets, G. Yakman. It was found that the strategy for the development of STEM-education involves the creation of solid foundations for the formation of physical and mathematical literacy of educators, which is combined with creative thinking; ensuring equality for all students who will be able to acquire innovative skills regardless of gender, nationality or financial status;preparing students for future professions.Bright example of institutions implementing STEM-education is the University of Lower Silesia in Wroclaw. In the world, there is an increase in federations, organizations that help in the development of STEM: Washington STEM (provides resources and support to teachers and students to improve knowledge in this subject), companies (Danish private company The Lego Group) and corporations (USC Rossier School of Education, Intel and Northeastern University). The article examines the peculiarities of the introduction of STEM-education in Ukraine and abroad: the using of organizational and interactive forms of learning: individual, group work, creating projects, combining several subjects for better learning and focusing on students. The next feature is partnership between countries. Cooperation of organizations, help with tools for work, holding webinars. The next feature that we have highlighted is the creation and improvement of new programs, the combination of subjects by direction is implemented in order to improve the level of assimilation of professional disciplines in colleges and universities and the creation of subject cycles in schools. Level education should also be singled out, for example abroad there are 3 levels: STEM1 theoretical programs “Science, Technology and Engineering” and “International Baccalaureate”; STEM2 – STEM1 and 2–3 years of professionally oriented education with the application of biology; STEM3 – STEM2 and 2-3-year professionally oriented education with the application of technology and engineering.Attention was also paid to the gender education. Gender equality means that the interests, needs and priorities of both women and men are taken into account, recognizing the diversity of different groups of men and women. the using of specialized programs, applications, methods, work in groups or individually, all this creates conditions for training, development, creativity of future specialists. The use of robotics in educational institutions is considered, as there is alreadyan urgent need for specialists for the development, design and programming of innovative machines. Attracting young people to learn robotics is also extremely important for the further development of technology in any progressive nation. S. Papert’s research showed that with the use of robots, pupils and students not only acquire many key skills, especially in the field of creative and critical thinking, but also “metacognitive skills”, learn to learn, communicate. It also highlights the problems that hinder the process of education modernization, possible ways to overcome them, describes a number of European institutions and methods of implementing STEM-education in them.Thus, STEM-education is gaining more and more popularity in today’s world. Focusing on innovative pedagogical approaches, modern European and American educational institutions already have competent specialists who know how to build an effective dialogue with students using new teaching methods. The experience of introducing STEM-technologies into the educational process of the USA and the EU shows that the upbringing of modern and intellectually gifted children is our g uide f or t he f uture, b ecause t he l evel o f e ducation o f s ociety i s t he k ey t o p rogressive d evelopment and competitiveness for the country. The key point in the implementation of new technologies in the classroom is the objective assessment of the student’s progress, not the relationship with the teacher.The conducted research did not cover all aspects of the identified features, therefore it requires a more detailed analysis of the STEM-education system.

The belief in prophets before the Prophet Muhammad (SAW) and in the divine books that Allah Almighty sent to humanity/books revealed to the humanity by Allah Almighty constitute two of the six/five articles of faith in Islam. The denial of any one of them would result in “apostasy” and excommunication. All textbooks on the Islamic creed as well as all other major theological sources acknowledge these beliefs which also comprise a primary component of the curriculum taught to Muslim children. However, the impact of these beliefs in Islamic thought and practice needs to be explored extensively.&#x0D; This paper attempts to highlight the role played by the previous prophets in Islamic life, especially in its devotional practices, with the hope that this type of study will contribute to/aim of increasing the awareness of other religions and developing a more inclusive approach towards them in the spirit of mutual appreciation and respect. These are –undoubtedly – some of/among the more pertinent and noble objectives that concern the modern man and the society.&#x0D; The paper begins by explaining the importance of belief in the previous prophets as set in the sources of Islam and then proceeds to highlight some aspects of its practical importance in Islamic thought and life. It concludes with a special focus on some Sufi concepts and practices that display their intrinsic connections to previous prophets.

The specifics of the narrative in the opera genre

The ballad as a narrative genre of the chamber-vocal music

The main subject of article is research of theological and philosophical aspects of Protestant ethics and a form of her realization in the modern world. There is a communication between religion (including Protestantism) and the main spheres of human life. Ethical doctrine in Protestantism provides specifics of a sociality. Authors give the facts of rather religious organizations in Krasnodar Krai.

The article analyzes the phenomenon of digital pressure and the accompanying circumstances from the point of view of the need to develop various forms of sustainability and creative thinking on the part of students in the educational system. Digital pressure is examined as the result of a massive invasion of digital technologies in various spheres of life as manifested in various forms which contribute to the destabilization of systems, disrupting their work, causing tension, and changing ways of life. Special attention is paid to the ability of the instrumental-technological mind (in the form of the technologies used) to manipulate human consciousness and behavior, collecting and accumulating information about the human subject. Now personal and biometric data are an important resource that aid in modeling future states and possible personal choices. Each individual is studied separately and the mechanisms involved in social networks greatly simplify this process. In this context, such phenomena as computer addiction, “digital dementia”, a simplified perception of reality, a person’s subjectless existence of a person, as well as “new civilization” and “new caste” are analyzed. Higher education is viewed not only in its relation to social advancement but also as a “socially safe”, ensuring not only consistency in the profession but also life success and fulfilment.KeywordsDigital pressureDigital technologiesCreative thinkingDeveloping sustainability formsEducation system

The article examines the peculiarities of the formation and development of critical thinking and creative abilities of students in an innovative educational environment. The article also explores the process of developing students' critical and creative thinking in an innovative educational environment; the directions of understanding critical thinking are also revealed: philosophical approach - focuses attention on critical thinking as a set of means of finding the truth and is oriented towards learning methods of rational reasoning; pedagogical approach - considers critical thinking as a manifestation of personality traits and insists on the education of relevant characteristics. The study focuses on the study of methods, strategies and tools that contribute to the formation of these important cognitive skills in students. In the innovation-oriented educational process, the emphasis is on the development of critical thinking, which helps students analyze, evaluate and draw conclusions from information, as well as on creative thinking, which stimulates students to generate new ideas and solutions. The research includes an analysis of effective teaching methods, the use of technology, and pedagogical approaches aimed at developing these skills in students. As a result of the study, strategies and recommendations for the introduction of innovative approaches into the educational process with the aim of increasing the level of critical and creative thinking among students are revealed. Innovative education gives every student the opportunity to reveal his potential and develop as a person. Through the introduction of innovative pedagogical methods, active use of technology and stimulation of creativity, innovative education creates favorable conditions for students' self-realization, their growth and success in various spheres of life. Every student has the opportunity to reveal his potential and grow as a person. Therefore, the introduction of innovative education is an important direction of the development of the educational system in general.

Modern realities regarding educational policy in the regions dictate the need to be guided by many nuances in Russia. The importance of education for non-Russians was also perceived as one of the most important components of the policy of the Russian Empire in the periphery, the main function of which was the nationalization of the peoples of the outskirts. Taking into account the fact that in pre-revolutionary Russia the "national school" was considered as a Russian national school, it is obvious that the presence of schools of other nations, for which Russian was not the mother language, could not take place. Based on this, the purpose of this article is to consider issues related to the policy of acculturation in the national periphery by introducing the state language — Russian in all spheres of life, including in the field of education. Dagestan was specifically chosen as a geographic area for the study, as a region of other cultures, where the vast majority of the population professed Islam, and the education system from time immemorial was an extensive network of Muslim religious schools. In the time we are studying, the latter became part of the so-called. "Muslim question" in the context of the general development of the Caucasus region. The attempts made to implement the policy of the "school-religion" tandem, the essence of which was to direct the Gentiles to the Christian-Russian future by establishing foreign schools and parochial education, did not lead to positive results. The chronological framework of the work covers the end of the 19th — beginning of the 20th centuries. The choice of such temporary boundaries was caused by the peculiarities in the political development of Russia under the conditions of the post-reform imperial-liberal model and the building of new relationships with the Muslim part of the population of the outskirts. As a result, a direction was developed that combined the loyal and delicate attitude of the authorities, on the one hand, and the manifestation of caution regarding Islamic life in the region, on the other, which took place throughout the entire period studied by the authors of the article up to the revolution of 1917.

Creativity is rapidly becoming central to scholarly discourse, research, and education practice. It is central to modern society and forms the basis for innovation and progress. In the current era, creative thinking skills (CTS) are pivotal skills one must possess to compete, succeed, and participate in the global economy. Therefore, the Ministry of Education must ensure the cultivation of such skills in today’s classrooms to produce the kind of learners that will be the perfect fit for societal needs around the globe. As such, Creative Thinking Skills development is one of the core objectives of the South African Curriculum and Technology Education (TE), encouraging learners to be creative and innovative. The study examined how Technology teachers enact Creative Thinking Skills in their classrooms. The study was based on a qualitative research approach complemented by the case study research design. Purposive sampling was used to sample four Technology Education teachers as study participants. Data was collected through interviews and complemented by observations and document analysis concerning four Technology teachers. The study discovered that although the design process (DP) is available to support them, teachers still struggle to adequately articulate the idea of creative thinking and what it entails. The study suggests that to support learners, technology teachers should engage themselves in a lesson study approach with colleagues in nearby districts to receive continuous pedagogical training that will help them understand the nature and components of creative thinking.