Philosophical Sufism Research Articles

Harmonisasi Doktrin Tasawuf dan Al-Qur’an dalam Kitāb al-‘Ishq

The tendency to bring Sufism closer to the main sources of Shari'a in Indonesian contexts began in the 17th century. One manuscript that strongly indicates this phenomenon is the Kitāb al-'Ishq (The Nature of Jamāl and Jalāl), DS 0012 00001, a Sufism text from the Kuningan area which is thought to have been written in the 18th–19th centuries. This philological study aims to reveal how Kitāb al-'Ishq contributed to promoting philosophical Sufism, in this case the doctrine of Nūr Muḥammad, which in fact is part of the doctrine of Martabat Tujuh. This study shows that Kitāb al-'Ishq has at least two important contributions. First, Kitāb al-'Ishq contributes to showing the harmony of Nūr Muḥammad's doctrine with the Shari'a, namely by providing a number of Qur'ānī arguments. From a number of arguments presented, it appears that this text is still connected to the thoughts of several previous Middle Eastern Sufi figures, such as Saḥl al-Tustarī, al-Qushayrī and 'Abd al-Qādir al-Jīlānī. Second, Kitāb al-'Ishq shows the author's efforts to ground his doctrine, namely by using metaphors and analogies that are popular among Indonesian people in explaining the concept of Nūr Muḥammad with the aim of making it easy to digest and acceptable. Its position in Kuningan proves that in the Indonesian context, the tendency to harmonize Sufism with the Al-Qur'an and Hadith does not only occur in the Sumatra region, but also in West Java.

THE DOCTRINE OF SUFI PHILOSOPHY AS A POWERFUL ANTIDOTE TO GLOBAL TERRORISM

The rise of global terrorism presents a critical challenge to peace and stability worldwide, fueled by divisive ideologies that promote hatred and violence. There is a growing need for alternative frameworks that promote understanding, tolerance, and reconciliation. This paper explores the doctrine of Sufi philosophy as a powerful antidote to global terrorism, examining its principles and practices in fostering peace and countering extremist ideologies. A comprehensive review of literature on Sufi philosophy, Islamic mysticism, and counter-terrorism strategies was conducted to elucidate the principles and practices of Sufism in promoting peace and countering extremist narratives. The findings reveal that Sufi philosophy embodies principles of love, compassion, and spiritual enlightenment, potent antidotes to the rhetoric of hatred and violence propagated by extremist groups. Sufi teachings emphasize the interconnectedness of humanity, fostering a culture of tolerance, understanding, and mutual respect. In conclusion, the doctrine of Sufi philosophy offers a transformative framework for countering global terrorism by addressing its root causes of ignorance, fear, and alienation. Through its emphasis on love, compassion, and spiritual enlightenment, Sufism provides a compelling alternative to extremist ideologies, inspiring individuals and communities worldwide to embrace a path of peace, unity, and understanding.

Rumi and the Paradox of Character in The Forty Rules of Love by Elif Shafak

This paper aims to study the characters in Elif Shafak’s The Forty Rules of Love in the context of Sufism. It primarily examines what Aziz and Ella represent beyond the text. Parallels are drawn between the eponymous characters, Rumi, and other mystics of the time. Sufi philosophy is studied through symbolic significance of the elements fire and water. The Christian wisdom present is also observed. Allusions to the Masnavi, Rumi’s magnum opus, is inferred to be present in the novel. Ella and Aziz grow and change. This growth is examined through the four stages of Sufism.

The Philosophical Sufism of Harun Nasution: A Phenomenological-Historical Investigation of The Influence of Neo-Mu’tazilism

Sufism is the mystical form of Islam that emphasises spirituality which is commonly seen as irrational. Conversely, rationalism (mu’tazilism) stresses the rational dimension of Islam. Is philosophical or rational sufism then an oxymoron? Surprisingly, Harun Nasution manages to reconcile the two seemingly opposite dimensions in Indonesian Muslims’ way of thinking and weltanschauung. Genealogically, his thought emerged in four stages: firstly, his religious upbringing during childhood; secondly, the impact of Muhammad Abduh's rationalism on his progressive thought which challenged the Ash’arite school of theology in Indonesia; thirdly, his sufistic spiritual practices (riyāḍah) as he engaged in dhikr (remembrance of Allah) and embraced a simple lifestyle; and finally, the influence of his much-criticised rational approach similar to the Mu’tazilites on Indonesian Islamic thought. This study uses the historical-phenomenological theory to investigate the influence of neo-Mu’tazilism on Nasution’s thought and its impact on the struggle for Islamic reformation.

Kajian Tasawuf Falsafi Mengenai Wahdat al-Wujud Ibn Arabi (1165-1243 M)

The study of philosophical Sufism should require deep appreciation and thought to study it so as not to fail to understand, because several figures of philosophical Sufism explain their thoughts through works written full of metaphors (figures of speech). Like Ibn Arabi, the concept of wahdat al-wujud, which is actually implied in his writings, especially Futuhat al-Makiyyah and Fushus al-Hikam, is said to be implied because the term wahdat al-wujud is not clearly stated. Wahdat al-wujud is interpreted as the unity of the universe with Allah SWT, but this unity is not complete or vice versa, the position of this unity still recognizes the transcendent superiority of Allah. In essence, only One exists, namely Allah, and its manifestation in the form of the universe is a picture of Allah's manifestation. In short, nothing that appears is eternal, because the only thing that is eternal and certain is One, namely Allah. Some thinkers say that this concept adapts and improvises previous Sufism thinkers, namely al-Hallaj with Hulul, then in western philosophy such as Plotinus with the One in emanation, and Permanindes with the Existing. The three dignities of Allah appear, namely ahadiyah, wahidiyah, and tajalli syuhudi. Each of these hierarchical dignities has its own way for God to appear.

The Relevance of Amali Sufism and Philosophical Sufism in Modern Times

In modern times there has been a humanistic decadence because humans have lost direct knowledge about the authenticity of themselves and due to the ego that humans have. This creates a spiritual crisis that grips the human mind and leads to various problems. The religion of Islam has all the things that are necessary for spiritual realisation and human inner peace. Sufism, which is the contemplative way of Islam, is a means to achieve that goal. This article will discuss what are the shortcomings of modernity that need to be filled by sufism and how is the relevance of sufism, especially in its two forms, namely practical and philosophical sufism, in modern times. The purpose of this article is to find out how far practical sufism and philosophical sufism can play a role in filling the void of modernity. By using a literature study, it was concluded that sufism plays roles in overcoming the negative impacts caused by a lack of contemplative attitudes in economic, political,and social life, as well as interactions with the natural environment. Both practical and philosophical sufism are relevant to modern times. Practical sufism has a role to improve morality, while philosophical sufism has a role to enrich intellectual treasures in modern times.

Specters of Sufism in Ḥammūr Ziyāda’s Shawq al-darwīsh

ABSTRACT This paper theorizes the Sufi notion of shawq (longing) in Ḥammūr Ziyāda’s novel Shawq al-darwīsh, as a method of critique emerging from Sufi philosophy and the history of nineteenth-century anti-colonial Sufi resistance movements in Sudan and throughout North Africa. Specifically, Ziyāda’s fictional return to the violence of the colonial era and the Mahdist revolt presents shawq as a radically persistent political and spiritual ethic. Through animating the figure of the darwīsh (dervish) and his subaltern longings, Ziyāda critiques historical violence and its reverberations through the present. This paper frames Ziyāda’s critique with David Scott’s theory of postcolonial tragedy and Maḥmūd al-Masʿadī’s theory of literary tragedy. By reading Shawq al-darwīsh alongside Jurjī Zaydān’s historical novel Asīr al-mutamahdī and Jacques Derrida’s Specters of Marx, I show how Ziyāda breaks with the Nahḍa origins of the Arabic historical novel and charts an urgent critical horizon for the Arabic historical novel’s post-2011 present.

PRIMORDIAL VERSTEHEN AND CONNOTATIVE SIGNIFICATION VIEWS OF PHILOSOPHICAL SUFISM TRADITION

The integration of modern Western philosophy with the study of Sufism tradition wasn’t quite familiar. So far, philosophical Sufism is often studied from the perspective of neo-platonic philosophy which is famous for its emanation doctrine. Through this research, the author proposes a new integration by using the philosophical concept of Heidegger’s hermeneutics and Roland Barthes’s semiotics as perspectives in studying the phenomena of the philosophical Sufism tradition. The hermeneutic theory of Martin Heidegger used in this research is existential primordial verstehen and the theory of facticity. Whereas Semiotic theory used in this research is Roland Barthes’s theory of order of signification which is used to analyze Sufi’s connotative interpretation of the Qur’an verse. The method used in this research is analysis descriptive by a combined table of hermeneutic and semiotic theories through library research on several primary sources concerning Sufi’s interpretation such as Miftahus Sufi, al-Luma‘, Shaṭaḥāt al-Sūfiyyah, etc. As a result, in the perspective of Sufism Primordial Verstehen, the doctrines of Sufism such as ittiḥād, ḥulūl, and waḥdah al-wujūd could be understood as existential primordial understanding in contemplating Sufi’s existence in the world and his arrival at the understanding of Allah as the only existing Being.

Bulleh Shah’s Anti-Orthodox Views on Self-Purification and Their Implications for Social Reforms in Punjabi Society

Bulleh Shah is regarded as a social critic and reformer, though he was not a conventional preacher, but he was a true critic of his contemporary society. Sufis aimed at ethical character reformation of the society. This article discusses the moral and ethical situation in Punjabi society of Bulleh Shah’s time and his Sufi philosophy for social reforms. Bulleh Shah reflected on the social situation of his time in his poetry. This article relates Bulleh Shah’s views regarding social reforms to the concurrent social issues in Punjabi society. Bulleh Shah focused on the real character and criticized hypocrisy and duality in pursuit of social, political, and religious aims. Punjab remained a gateway for the invading forces in India. So, the social structure in Punjab remained complex with a clear distinction between the privileged and underprivileged classes. The exploitative social order inspired pride and hollow show among the upper elite and inferiority sentiments among the least privileged classes. Bulleh Shah’s philosophy for self-purification and salvation focuses on the negation of self-pride to achieve harmony with nature and humanity in general. Punjab was not a land of homogeneous class structure, race, and religion. Here was a merger of various cultures, and people belonged to different religions. These differences were so obvious that it was difficult to extract the uniform principle on which the Punjabi identity could be constructed. Religion, caste structure, sect, and biradari all played important roles in constructing Punjabi identity. These were the critical issues of concern for the intelligentsia of that time.

The Development of Concepts in the Wujūdiyya Teachings

This article aims to analyze the development of philosophical Sufism of the <em>Wahdat al-Wujūd</em> school or in Malay-Nusantara term called <em>Wujūdiyya</em>. The research approach uses descriptive analysis. The research data use references related to the <em>Wahdat al-Wujūd</em> study. The research findings show that the essence of Sufism is philosophical Sufism. In the early days, philosophical Sufism focused on the philosophical meaning of some verses of Al-Qur’an. The early generations of philosophical Sufism were taught, among others, by Rabi’ah al-Adawiyah and Sufyān ats-Tsaurī. The philosophical study of Sufism was started by Dhu’nūn al-Misrī. Then followed by Abū Yazid al-Bistamī with <em>Hulūl </em>teachings and Abū Mansūr al-Hallaj with <em>Ittihad </em>teachings. The teachings of <em>Hulūl </em>and <em>Ittihad</em> were then questioned by ‘Ain al-Qudhad Hamadanī, because these concepts necessitate duality, even though <em>Wahdat al-Wujūd</em> does not accept dual existence. ‘<em>Urafā </em>at that time did not have adequate language tools to teach <em>Wahdat al-Wujūd</em>. It was only at the time of Ibn ‘Arabī that <em>Wahdat al-Wujūd</em> could be explained systematically and holistically, because at the time of Ibn ‘Arabī, philosophical language was very mature thanks to <em>al-Hikmah al-Masya</em><em>’iyyah</em>, especially by Ibn Sīnā.

ʿAyn al‐Quḍātal‐Hamadhānī: The Essence of Reality: A Defence of Philosophical Sufism, Edited and Translated by MohammedRustom. New York: New York University Press, 2022; pp. xxx + 241.

Journal of Religious HistoryEarly View BOOK REVIEW ʿ Ayn al-Quḍāt al-Hamadhānī: The Essence of Reality: A Defence of Philosophical Sufism, Edited and Translated by Mohammed Rustom. New York: New York University Press, 2022; pp. xxx + 241. Aydogan Kars, Corresponding Author Aydogan Kars [email protected] orcid.org/0000-0002-3628-3474 Monash UniversitySearch for more papers by this author Aydogan Kars, Corresponding Author Aydogan Kars [email protected] orcid.org/0000-0002-3628-3474 Monash UniversitySearch for more papers by this author First published: 20 May 2023 https://doi.org/10.1111/1467-9809.12972Read the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL No abstract is available for this article. Early ViewOnline Version of Record before inclusion in an issue RelatedInformation

The Essence of Reality: A Defense of Philosophical Sufism by ʿAyn al-Quḍāt

The Essence of Reality: A Defense of Philosophical Sufism by ʿAyn al-Quḍāt

The debate on philosophical sufism: Dynamics and dialectics in Aceh

This research aims to explain the philosophy of tasawuf Hamzah Fansri in Nusantara Islam. The textual research method was employed to interpret the contents in the manuscripts of tasawuf falsafi in Aceh, especially regarding tasawuf falsafi, which Hamzah Fansūrī developed. The study findings confirm that Hamza Fansūrī's philosophical tasawuf thought is "symbolic-comtemplative" and attempts to locate the exploration of the symbols that are highlighted as the essence and substance of the teachings of philosophical tasawuf. There is a misunderstanding about philosophical Sufism, especially by other parties who try to observe and assess the substance of the teachings of philosophical Sufism, which is a natural thing. Criticism of Hamzah Fansurī's philosophical tasawuf thoughts, especially those made by Nūr al-Dīn al-Ranīrī, is commonplace and reasonable in the scientific realm of Islam. However, the accusation of slander and the opinion that Hamzah Fansurī has gone astray and deviated from Islamic principles is something common sense cannot accept. Hamzah Fansurī's thoughts related to Wujudiyah's views are widespread and have not only developed in Aceh. The originality of this study is that it confirms that philosophical Sufism has a symbolic and implicit aspect and characteristics that are difficult to understand. Therefore, if one is trapped in a narrow understanding of symbols, then philosophical Sufism is only a "skin" which is different from the substance or "content" inside.

PRACTICING VALUES OF PHILOSOPHICAL SUFISM IN THE PENCAK SILAT OF BROTHERHOOD FAITHFUL HEART OF TERATE

Purpose: Pencak silat has been a part of Indonesia's cultural heritage imparting lessons in Islamic morality, in addition to self-defense, cultural arts, sports, and mental and spiritual training. Members are trained in these skills along with Islamic religious lessons and the Sufi philosophy. Previous studies have however shown a grey side of pencak silat, which involved violence with other groups, and not the Sufi and the spiritual teachings. The current study, therefore, aimed to examine the Sufism in PSHT’s pencak silat and how its members practiced the teaching of Sufism and Islamic philosophy. Qualitative ethnographic research approach was used, with observation, semi-structured interviews, and documentation as data collection instruments. Finds show that Sufism in PSHT means mastering a control over heart or mind, showing good behavior, de-radicalizing religion, and learn the meaning of life to develop spiritual intelligence. It was also evident in the study that Sufism can strengthen Muslim members' faith and aqidah as it also teaches religious tolerance towards non-Muslims. It strengthens inner relationships, builds noble character, preserves nature and peace, and increases ma'rifah knowledge by drawing closer to God. This research recommends that the government should support mental spiritual, cultural arts, martial arts, and sports in all pencak silat organizations in Indonesia and preserve the cultural heritage to benefit the nation, state, and society

The Fana' Concept of Abu Yazid al-Busthomi and Imam Junaid al-Baghdadi (Comparative Study)

The concept of fana is a concept that developed in the third and fourth centuries hijriyah. A concept of fusion (trance) which later became an experience desired by many Sufism retainers. A Sufistic experience that must be passed and deliver Sufis at the top of the world of Sufism. with the experience that each Sufi feels so that many bring up various differences between one and another, then it also becomes a phenomenon for the fuqoha'. Abu Yazid al-Busthomi and Imam Junaid al-Baghdadi were one of the pioneers of the concept of Fana’. With a distinctly different background, between Sufi philosophy and Sunni. So the author takes the initiative and aims to combine the views between the two by examining a character who is balanced against and a character who has many adherents to this day, in order to get a good understanding and similarities or differences in the concept of Fana’'. This research uses library research, by means of qualitative analysis. As well as using primary and secondary sources. The results of this study are the concept of Fana’ must be together with the concept of Baqo’, awareness of a person's individuality has disappeared even though his physical form is still there. And to reach the peak of Fana’, the Salikin must leave the nature, character and personality as humans.

Ajaran Tasawuf dan Tokoh-Tokohnya

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 categorized as conscious Sufism, in which the understanding of Sufism is explained simply, so that it can be understood and understood by all groups. The teachings in Sunni Sufism are more directed towards behavior that is in accordance with the Qur'an and the Sunnah of the Prophet Muhammad, so that to become a Sufi candidate one must understand the Shari'ah very well. Meanwhile, philosophical Sufism bases its teachings more on reason and feeling (dzauq), but that does not mean abandoning Shari'at, these two schools of Sufism (Sunni and Falsafi) both prioritize Shari'at, it's just that the understanding of Sufism in Falsafi flow is rather complicated to be understood by humans in general, because the expressions used are vague (syathahiyyat) and contain symbolic elements, their Sufis also experience ecstasy (spiritual intoxication).

THE SIGNIFICANCE OF ILLUSTRATIVE MATERIALS FROM ARCHIVE SOURCES IN THE RESEARCH OF COUNTRY ETHNOGRAPHY

This issue provides an idea of the content of human, philosophical-religious, spiritual-educational ideas in the work of Maulana Jalaliddin Rumi “Masnaviyi-spirituality”. Analytical information was given about the philosophy and wisdom of the east, developed over thousands of years, Sufi philosophy, which taught Islamic truths, opened the dialectic of human life.

Отражение суфийского миросозерцания Джалаладдина Руми в современной турецкой литературе на примере романа Элиф Шафак «Любовь»

Jalal al-Din Rumi is one of the most controversial figures of medieval Sufi poetry. Thesystem of his ideas, which originate from the legacy of earlier Sufi scholars, can be traced in many mod-ern pop-cultural elements. The article examines Sufi motifs presented in Jalal al-Din Rumi’s writings as they appear in the novel Love(Aşk) written by the modern English writer of Turkish origin Elif Shafak. Turning to religious and philosophical motifs in modern literature is associated with the ambiguous popularity of Rumi in the Western media space. The purpose of this study is to identify the features of the domestication provided by Shafak as an example of cosmopolitan combination of Eastern mysticism and current socio-cultural problems. The article analyzes the novel with the aim of revealing intertextual characteristics in the text and also aims toestablish the feasibility of their use. To this end, the article proposes an analysis ofseveral provisions of Jalal al-Din Rumi’s worldview system, which he developed in his works in the context of the Arab-Muslim picture of the world and Sufi poetry: the concept of Love, dialectical understanding of the Unity of Existence, Sufi ethics, and tolerance of views. The transfer of elements of Sufi philosophy and ethics, present in the works of Jalal al-Din Rumi, into the novel serves as an ideological basis for the prob-lems that arise in Shafak’s narrative. The analysis reveals formal and substantive correlations between Sufi narrative, especially the narrative found in Rumi’s Masnavi-ye-Ma’navi, and the novel Loveby Shafak. Thearticle concludes that the writer successfully attempted to transfer Sufi philosophy to modern realities through addingthe idea that can be considered as a call for transcending inner barriers and following ideolo-gy of tolerance in order to overcome current social and individual crises.

Philosophical Sufism: An Introduction to the School of Ibn al-ʿArabī, written by Mukhtar H. Ali

Philosophical Sufism: An Introduction to the School of Ibn al-ʿArabī, written by Mukhtar H. Ali

Konsep Wahdatul Wujud dalam Pandangan Syekh Syamsuddin As-Sumatrani

Syamsuddin Asy-Syumatrani, the leading Sufi Ulama Sheikh who has influenced and developed Islamic intellectuality and spirituality in Aceh in the 16-17th century AD Wahdatul Wujud according to Syamsuddin Asy-Syumatrani is a teaching in philosophical Sufism, which explains that there is only one absolute form, namely Allah, while nature and humans are tajalli or madhar of Allah's nature. To understand this, he coined the concept of Wahdatul Wujud which is called the Dignity of Seven. Wahdatul Wujud is a concept to achieve our closeness to Allah SWT. But according to Syamsuddin asSumatrani Wahdatul Wujud is the Dignity of the Seven which consists of Ahadiyah, Wahdah, Wahidiyah, Spirit Realms, Mitsal Realms, Ajsam Nature and Human Nature. If we can understand the Seven Dignity, then we are united with God, which is what is called Wahdatul Wujud according to Syamsuddin asSumatrani. In fact, this Wahdatul Wujud can only be understood by feeling and revealing the unseen. However, most of the scholars until now have questioned the existence of wahdatul