Sufi Order Research Articles

Manuscripts with the Seal of the Safavid Shrine in Ardabil at the Hekimoğlu Ali Paşa Library in Istanbul

Abstract Shaykh Safi al-Din Ishaq (d. 1334), who founded the Safavid (Safaviyya) Sufi order and gave his name to the Safavid dynasty, lived in Ardabil in northwestern Iran. Shah Ismaʿil (d. 1524), founder of the Safavid state, was buried in a tomb adjoining that of Shaykh Safi. Over time, a complex of buildings grew up around these two tombs and diverse objects were endowed to what became the Shakh Safi al-Din Shrine. Today, the holdings of some libraries and museums in Istanbul include manuscripts containing endowment annotations and the endowment seal of the shrine, most of which also contain the endowment seal of Hekimoğlu Ali Paşa (d. 1758), an Ottoman statesman, as well as a calligrapher, man of letters, and patron of poets. Ali Paşa served for five years in Tabriz, where he established a waqf, as well as in Ardabil and the surrounding region, before being appointed grand vizier (g.v. 1732–35, 1742–43). Shortly after he returned to the capital, he founded a complex there with a library on the grounds, to which he endowed his books, including a large number of works by poets who wrote in Persian. I argue that it must have been Ali Paşa who brought to Istanbul the manuscripts containing the endowment seal and endowment annotations of the Shaykh Safi al-Din Shrine in Ardabil.

Suharwardia Sufi Order The Spiritual Legacy, Influence, Contributions & Connections of Shaikh Rukn-e-Alam in South Asia

Hazrat Shaikh Rukn-e-Alam was an admired Sufi saint belonging to the Suhrawardia order who was born in Multan in 1251 AD. He was the descendant of Hazrat Bahauddin Zakariya who was educated in the city of Baghdad & later started following Sheikh Shahab-ud-Din Sahurwardi. Sheikh Bahauddin was sent to Multan by his master for the spiritual guidance of the people. Shaikh Rukn-e-Alam carried on the legacy of his grandfather as an esteemed Sufi saint, known for his spiritual teachings and literary works. Shaikh Rukn-e-Alam was widely renowned for his kind-heartedness and empathy, miraculous healings and charitable deeds. After his death in 1334 AD, his disciples continued to promote his spiritual guidance marking a significant era in Sufi history in India. Shaikh Rukn-e-Alam, a respected Sufi saint significantly influenced his era by advocating for inclusiveness and compassion to foster unity among diverse groups of people. His close relationships with rulers (governors, kings, Sultans) like Alauddin Khilji, Ghiyasuddin Tughlaq & Muhammad bin Tughlaq showcased a reciprocal bond of respect and influence as he assisted the underprivileged and settled conflicts. Despite engaging in political scheming, his relationship with Khwaja Nizamuddin Auliya prioritized spiritual unity over rivalry among the saints. The shrine of Shaikh remains a purposeful destination for pilgrims in Multan demonstrating the enduring impact of his legacy of compassion over the years. This research focuses on the lineage/ancestry, political involvement of this saint, connections with other saints and religious duties of the Suharwardia order specifically Shaikh Rukn-e-Alam.

Faith and Governance: A Study of Mawlid in Contemporary Morocco

ABSTRACT The Mawlid, a sacred holiday commemorating the birth of the Prophet Muhammad, holds immense power in Morocco as a communal prayer event that animates citizens, transcending its religious significance to become a potent sociopolitical tool. This article delves into the multifaceted nature of Mawlid, examining its dynamic role as both a collective expression of faith and a means of governmental control. Through the example of the Qadiri Boutchichiyya Sufi order’s annual Mawlid programming, it explores how the Moroccan government has skillfully harnessed Mawlid’s enlivening energy to further its political agendas, utilizing it as a vector to transmit the kingdom’s particular brand of Islam. However, while the government may seek to manipulate Mawlid for political gains, Moroccans are not mere pawns in this dynamic. On the contrary, the Mawlid’s animating quality extends well beyond the public sphere and resonates deeply within the private lives of individuals. By delving into this intricate web of interactions, we can better grasp the vibrant and multivalent nature of religious expression in Morocco and its implications for the broader dynamics of faith-based governance in the country today.

Tijaniyah Sufi Order's Contribution to Social Righteousness Practices

This research delves into a Sufi Order’s significant role in fostering social piety among its followers. Rooted in Sufism, the Tijaniyah Order (Tariqa) emphasizes a dual focus on spiritual relations with Allah (hablum minallah) and social contributions (hablum minannas). Social piety, in this context, involves embodying religious values in everyday life, such as performing good deeds, assisting those in need, and fulfilling social responsibilities. The study employs a qualitative methodology, incorporating participatory observation, in-depth interviews, and documentary studies. Data analysis follows a rigorous process of reduction, presentation, and verification to draw valid conclusions. Central to this research are the Tazkiyatun Nafs (soul purification) concepts of Takhalli, Tahalli, and Tajalli. Takhalli refers to purging oneself of negative traits like greed and selfishness, thereby heightening sensitivity to social needs. Tahalli involves cultivating positive attributes like compassion and kindness, which encourage proactive social engagement. Tajalli represents achieving a profound realization that social actions reflect divine love. The Tijaniyah Tariqa's blend of spiritual and social values significantly contributes to societal welfare and harmony. Continuous practices such as amaliah wirid lazimah, wadhifah, and hailalah reinforce values like trust, honesty, almsgiving, and cooperation. This integration fosters harmonious social interactions, underscoring the Tijaniyah Tariqa's enduring and meaningful impact on social welfare. Through its presence at Al-Falah Islamic Boarding School, of Biru, Garut Regency, West Java, Indonesia, the Tijaniyah Tariqa not only strengthens individual spirituality but also enhances social bonds, leaving a positive mark on the community.

SELECTIVE AND ANNOTATED BIBLIOGRAPHY OF CLASSICAL PERSIAN LITERATURE TRANSLATED INTO ALBANIAN

Persian literature, with its deep-rooted connection to Sufi thought, found fertile ground for spreading in the Balkans, facilitated by the Ottoman Empire’s expansion. The establishment of Sufi orders in Albania led to the expansion of Persian mystical texts and the translation of significant Persian classical literature into Albanian. This study aims to review and introduce classical Persian literary works that have been translated into Albanian and consequently recorded in library repositories. Using advanced searches in COBISS instances for Albania, Kosovo, Northern Macedonia, and Serbia with the Boolean query “LO=per AND LA=alb” (original language Persian & translation language Albanian), and the database of National Library of Albania (NLA) the results indicate that notable Persian classical literary works have been translated into Albanian. While a brief overview of classical Persian literature is provided, the study highlights how Persian literary and spiritual texts have been popular in the region, especially in Albania.

Ritual Dynamics and Spiritual Practices in the Teaching of Tarekat Qadiriyah wa Naqsyabandiyah

This study explores the intricate dynamics of rituals and spiritual practices within the Tarekat Qadiriyah wa Naqsyabandiyah, a prominent Sufi order in Indonesia. Through a comprehensive literature analysis, in-depth interviews, and participant observation, the research delves into the historical evolution, theological foundations, and the multifaceted role of rituals and spiritual exercises in shaping the followers' spiritual journey. The findings reveal that the integration of Qadiriyah and Naqsyabandiyah traditions fosters a unique spiritual path that balances exoteric religious observance with esoteric contemplation. Key themes include the transformative impact of rituals, the pivotal role of the sheikh, the significance of communal practices, and the holistic pedagogical approaches employed within the Tarekat. The study concludes that these rituals and practices are central to individual and collective spirituality, providing a cohesive and supportive spiritual community. This research contributes to the broader understanding of Indonesian Sufism and the enduring relevance of Sufi practices in contemporary Islamic spirituality.

Sufi Politics, A Study of the Activities and Political Thought of the Khalwatiyah Samman Order

This essay aims to delve into the activities and political ideology of the Khalwatiyah Samman Sufi order. Politics and Sufism are akin to contrasting poles: while politics navigates the affairs of the state and the intricate world, Sufism gravitates towards the afterlife, often disregarding worldly matters, particularly politics. Employing a mixed-method approach, this study incorporates literature review and interviews. Interviews were conducted with the successors of the order's leadership, two members involved in practical politics, and two participating members. Documentation was utilized, as certain fundamental and significant documents regarding the order remain unpublished, necessitating reference to ensure the research's comprehensiveness. As for the findings, the Khalwatiyah Samman Sufi order regards the world as a realm for deeds towards the afterlife; thus, it should not be shunned but rather utilized for deeds as much as possible. Similarly, in politics, which lacks inherent orientation, the morality of politics hinges on the politicians; hence, virtuous individuals must engage to uphold ethical standards. The political trajectory of the Khalwatiyah Samman order has a rich history, commencing from its initial congregation of seven individuals in South Sulawesi, three of whom ascended to kingship?namely, the 28th king of Bone, the 33rd king of Gowa, and the 44th king of Wajo. During the Oerde Baru era, one successor of the order assumed membership in the honor council in South Sulawesi. Post-reformation, numerous order members assumed roles in regional and central representative councils, as well as leadership positions such as regents and mayors. According to the Khalwatiyah Samman order, politics is perceived as a tool for drawing closer to God by serving the community indiscriminately, characterized by honesty and trustworthiness. Therefore, politics represents a realm of merit for achieving success in both this world and the hereafter.

An Introduction to the Intellectual Biography of ʿAbd al-Shakūr from the Banten Sultanate

ʿAbd al-Shakūr b. ʿAbd al-Karīm al-Bantanī was a prominent disciple of the renowned scholar Burhān al-Dīn Ibrāhīm b. Ḥasan al-Kūrānī. Despite his importance as a scholar and Sufi shaykh connected to the Shāṭṭārīyah order, ʿAbd al-Shakūr has received relatively little attention compared to other Jāwī students of al-Kūrānī. The research draws on a range of primary sources, including manuscripts copied by ʿAbd al-Shakūr himself or containing references to him, as well as secondary literature. Key findings include the establishment of ʿAbd al-Shakūr’s genealogical ties to the Banten royal family, his role as a scribe and disseminator of his teacher al-Kūrānī’s works, and his participation in the theological discourse of his time, particularly on the concept of waḥdat al-wujūd (the unity of existence). Additionally, the study explores ʿAbd al-Shakūr’s contribution to the spread of the Shāṭṭārīyah Sufi order in the Malay-Indonesian Archipelago, tracing its transmission from al-Kūrānī through ʿAbd al-Shakūr to his son ʿAbd al-Muḥyī al-Dīn and other disciples. The discovery of manuscripts documenting the Shāṭṭārīyah lineage in Jasinga, Bogor, and Mindanao in the Philippines, further highlights ʿAbd al-Shakūr’s significance as a pivotal figure in the dissemination of this Sufi tradition within the region.

Abd al-Ḥayy al-Urdanwī and His Manuscript “Fatḥ al-Bayān Li Ḩuṣūl al-Naṣr Wa al-Fatḥ Wa alAmān”; An Introductory Study

Abd al-Ḥayy al-Urdanwī and his manuscript “Fatḥ al-Bayān Li Ḩuṣūl al-Naṣr Wa al-Fatḥ Wa al-Amān” represent a significant scholarly endeavor, delving into the realms of Sufism, Quranic exegesis, and Ottoman intellectual history. This manuscript, written in the 12th century Hijri, illuminates the scholarly rigor and spiritual depth of ʿAbd al-Ḥayy al-Urdanwī, a distinguished figure in the Geluti Sufi order. Born in Edirne and nurtured in a family renowned for its spiritual and scholarly contributions, ʿAbd al-Ḥayy was profoundly influenced by his father, ʿIbrāhīm Saajilī, and the broader Sufi teachings and practices of the Geluti tradition. His scholarly journey was marked by a deep engagement with Islamic sciences, leading to his authoritative role in the Geluti Sufi order. His manuscript, “Fatḥ al-Bayān,” serves as a testament to his scholarly and spiritual legacy, offering insights into the Quranic Surah al-Fath. The work encapsulates a blend of Quranic exegesis, spiritual reflections, and the sociopolitical milieu of the Ottoman era, aiming to bolster the morale and spiritual resolve of Muslims, especially during the military campaigns of Sultan Mustafa II. ʿAbd al-Ḥayy’s exegesis reveals his methodological adherence to the Hanafi school of thought, while also engaging with a wide array of Islamic scholarship. His work is characterized by a harmonious integration of Quranic exegesis, Hadith interpretations, and Sufi mysticism, reflecting a comprehensive approach to understanding and conveying the divine message. The scholarly value of “Fatḥ al-Bayān” extends beyond its immediate historical context, offering a window into the intellectual and spiritual landscape of the Ottoman Islamic scholarship. It stands as a monument to ʿAbd al-Ḥayy’s erudition, embodying the synthesis of rigorous Islamic scholarship and profound Sufi spirituality that marked the Geluti tradition. Through this manuscript, ʿAbd al-Ḥayy alUrdanwī’s legacy continues to enlighten and inspire, bridging the realms of the past and the present in the ongoing journey of Islamic intellectual and spiritual exploration.

Actualization of Meaning and Motives For Entering The Sufism Order On Max Weber Perpective

This paper interprets the actualization of the core beliefs and values meaning of the Tijaniyya Sufi Order by Kiai Djauhari, Kiai Tidjani and Kiai Ahmad Fauzi, the muqaddam of the Tijaniyya Order as well as the leaders and caregivers of a pesantren. This is a phenomenological study, conducted at the Al-Amien Prenduan Islamic boarding school. Observations, interviews and documentation were conducted to collect data. Max Weber's theory of social action were employed to analyze the data. This study concludes that the actualization was performed through being the role models as well as internalizing the practice of the Tijaniyya in the pesantren traditions. This actualization process stimulates the emergence of five motives of talqin Tijani (entering the Tijaniyya Order). They are traditional motives, affectual motives, instrumentally rational motives, value rational motives, and intuitive motives.

The Crucial Role of Sufi Order in Developing Emotional and Spiritual Intelligence and Shaping Social Integrity

The development of social interaction within Sufi Order (tarekat) offers a unique pathway to cultivate social piety in society. Rooted in the spiritual teachings and practices of the tarekat, this approach plays a pivotal role in enhancing emotional and spiritual intelligence (ESQ) among its members. This qualitative study, based on an extensive review of relevant literature, seeks to explore how the tarekat contributes to the growth of ESQ and its broader implications for fostering social piety. The findings reveal that the principles of maqāmat and aḥwal, central to tarekat teachings, significantly enhance both emotional and spiritual intelligence. This, in turn, encourages social piety, as demonstrated through the noble character and community-oriented actions of tarekat members. The research underscores the strong connection between tarekat practices and the development of ESQ, showing how this spiritual tradition serves as a vital religious social movement—one that not only deepens inner spiritual growth but also actively promotes social responsibility and engagement.

Exploring Students’ Perspectives on Sufism and Tarekat in Islamic Education

This study examines the perspectives of Islamic master's students in Bandung, Indonesia, towards sufism and tarekat, sufi orders (Arab: ṭarȋqah). The objective is to analyze graduates' beliefs regarding the influence of foreign practices on sufism and their explanations of the controversial doctrines associated with tarekat. Utilizing a qualitative approach, eight respondents from two universities, who demonstrated high proficiency in the sufism course, were selected. The research employed documentation studies and in-depth interviews as primary techniques. Assessments were conducted before and after the sufism course to gauge respondents' attitudes towards the central tenets of sufism and tarekat. The results indicated significant shifts in viewpoints, with the majority initially holding opposing perspectives that evolved positively after the course. Many graduates embraced tarekat under the guidance of a murshîd (spiritual guide) and accepted doctrines such as żikr-tarekat, talqȋn-żikr, ma'rifat, and waḥdat al-wujûd. The study concludes that Sufism lectures have a constructive impact on fostering religious moderation among students, effectively countering the negative narrative propagated by the Salafi campaign against sufism and tarekat. The findings highlight the importance of conducting Sufism lectures in Islamic master's programs, emphasizing their effectiveness in shaping graduate students' attitudes towards tarekat.

Becoming a ‘Fortress of Love’ for the Motherland: The Role of Local Sufi Order in Indonesia

Becoming a ‘Fortress of Love’ for the Motherland: The Role of Local Sufi Order in Indonesia

The Power of Musical Aesthetics

Abstract This article explores the role of music in eliciting emotional states among the Hamdouchiya Sufi order in Morocco. It highlights the aesthetic aspects of Sufi rituals as relational activities that impact sensory perceptions and mystical experiences. Music serves as a medium through which emotions are expressed, self-imagination takes form, and challenges to the study of rituals are presented. Aesthetics plays a pivotal role in Sufi practice and belief, involving the body as a vessel for spiritual transformation and interaction with music as reflections of the divine. The article also discusses the concept of aesthetics within a cultural context, emphasising its influence on socialisation and morality. Sufism provides an opportunity to contemplate the limits of the mind, self and emotions, thereby unveiling the ritualistic shaping of one's spiritual existence.

Pengguron as an Educational Center in Cirebon-Indonesia in the 15-16 Centuries

This study tries to trace the background of the appearance of Pengguron Sunan Gunung Jati and Pengguron Sunan Gunung Jati's characteristics, Pengguron Sunan Gunung Jati's role in education and social policy in the lives of Muslims in the 15-16 century and the status of the sufi order (thariqat) of both Satariyah and Muhammadiyah in Pengguron Sunan Gunung Jati. This research uses the functionalism theory as outlined by Bronislow Malinowski, the theory of the politics of power of Machiavelli outlined in The Prince and the Discourses, and the theory of thariqat as deeply elaborated in the texts of both Ratu Raja Fatimah based and the Muhammadiyah based Syathariyah. The study is conducted through historical methods consisting of five steps (determining the research topic, heuristics, source criticism, the interpretation and historiography). Research findings show the background of the establishment of Pengguron of Sunan Gunung Jati, the Pengguron of Sunan Gunung Jati’s peculiar characteristics as the early form of Islamic education institution in the archipelago, the roles of Pengguron of Sunan Gunung Jati in the 15-16 M century of Islamic propagation both in Cirebon or its surrounding areas, and the positions of the so-called Rama masters in relation to the sufi orders practiced in the Pengguran of Sunan Gunung Jati.

The Naqsabandiyah Khalidiyah Order: Syaikh Imam Manaqib's Role in Sufi Preaching in Adiluwih, Pringsewu 1960-1988

This study examines the Sufi teachings of Sheikh Imam Manaqib, with a focus on his role in spreading the Naqshbandiyya Khalidiyya Sufi order in Adiluwih and its surrounding areas. Sheikh Imam Manaqib, originally from East Java, migrated to Lampung in the 1950s and chose Adiluwih as his place of residence. This study employs a historical research approach with a social perspective. The author utilizes the Great Man Theory as an analytical tool. The results revealed that Sheikh Imam Manaqib played a significant role in his Sufi mission by dedicating himself to disseminating knowledge and seeking spiritual enlightenment. Sheikh Imam Manaqib developed a profound understanding of Sufism through formal and informal education in East Java, especially at the Islamic boarding school Mambaul Hikam. His teachings encompassed various subjects, ranging from the fundamentals of Sufism to the practical implementation of the doctrines of the Naqshbandiyya Khalidiyya order. Additionally, unique practices such as “Turu Mayit” were taught to seekers as part of their spiritual development. Sheikh Imam Manaqib’s efforts in teaching the Naqshbandiyya Khalidiyya order resulted in the rapid formation of a thriving community, officially recognized by the Central Lampung Regent in 1988. His legacy continues to have an impact to this day, influencing spiritual seekers from various age groups and backgrounds. This research provides insights into Sheikh Imam Manaqib’s distinctive approach to teaching the Sufi order and underscores the enduring influence of his teachings on the Lampung community.
 Keywords: Sufi Order, Sufism, Naqshbandiyyah Khalidiyah, Sheikh Imam Manaqib, Sufi Preaching

Islamic Multiplicities in Kashmir: Debates about the Food Practices of a XVIth-Century Sufi Saint and the Modern Cult

Abstract The spread of Islam to the South Asian region of Kashmir and its role in shaping the socio-religious and political contours in the region is a highly charged debate in academic as well as popular circles. This article examines the early modern debates about the vegetarian food practices of a sixteenth-century Sufi saint of Kashmir, Baba Hyder Rishi (b. 1504) and contemporary debates around the modern cult mainly centered around his shrine in the Anantnag (locally known as Islamabad) town of south Kashmir. It is divided into two parts; the first focuses on debates during the saint’s own lifetime and the second analyses modern debates about what has by now emerged as a cult around the saint’s shrine. We begin with a critical re-evaluation of the wide-spread notion that the saint’s practice of vegetarianism was, much like his predecessors in the local Rīshī Sufi order, grounded in local Buddhist-Hindu customs and thus exemplifies the syncretic nature of Islam in Kashmir. Instead, we argue that both the defence and contestation of the saint’s practice as well its modern cult was and continues to be located within the Islamic tradition itself. We use this discussion for a critical reflection on the widely prevalent idea of religious syncretism in Kashmir and the over-simplified and ahistorical view of Islam as a monolith, and then explore the possibility of using Islamic ‘multiplicity’ as an alternate analytical category.

The Naqshbandiyya Mujaddidiyya in China

AbstractThe Naqshbandiyya Mujaddidiyya order is among the world's largest and most geographically widespread Sufi orders, but it has long been assumed to be absent among Chinese-speaking Muslims. Despite a handful of isolated references to local Chinese Mujaddidī groups in studies of particular communities, comprehensive histories of Chinese Islams make no mention of the Mujaddidiyya, and histories of the Naqshbandiyya Mujaddidiyya make no reference to Chinese-speaking Muslims. This article demonstrates that the Mujaddidiyya order has not only been present at various times and places among Chinese Muslims, but has also played a role in the development of nearly all major strains of Islam in China proper, including those commonly known as the Gedimu, Jahriyya, Khāfiyya, Qādiriyya, and Ikhwān. The article also uses new primary sources to provide an account of how a Mujaddidī order expanded into Eastern Turkistan and was transmitted from there to Muslims in China proper. It shows that adaptation to local environments created distinctive forms of Mujaddidī Sufism, highlights Hui-Uyghur connections, and argues that South Asia deserves a central place in any account of Islam in China.

SUFI ORDERS IN EGYPT 1517 - 1805

Dhu al-Nun al-Misri (d. 245 AH / 859 AD) is considered the first to lay the foundations of Islamic Sufism in Egypt, and Sufism derived after him a method of a special, individual nature, until the Ayyubid era when Sultan Saladin al-Ayyubi established the Khanqah of Sa’id al-Sa’da in the year 569 AH / 1173 AD as a stable. Sufism became a social presence with its status and independence through its favor with the state and the endowments allocated to it. Then the Sufi orders coming from Iraq and Morocco began to spread widely in Egypt, the most important of which were the Rifa’iyya, the Qadiriyya, the Ahmadiyya, and the Shadhiliyya. Sufism witnessed a great boom in terms of the number of people belonging to it and the nature of the Sufism. The thought associated with it in the Mamluk era 1250 AD - 1517 AD, when the Mamluks respected their sheikhs and their belief in them increased. Imam Abd al-Wahhab al-Shaarani (d. 1565 AD) is considered the most prominent Sufi man in Egypt in the early Ottoman era, i.e. the sixteenth century AD, and his approach embodied the connection between the science of Sharia (jurisprudence) and the science of method (truth), so there is no separation between them in his concept. It is noted that the Sufi orders coming from outside Egypt: Iraq, Morocco, the Levant, and Turkey were the most widespread in Egypt. Although the Shadhiliyya order was the oldest intellectually, the Ahmadiyya order was the most widespread, popular and present, to the point that it had 16 branches in various parts of Egypt. The Desouki order was the only Egyptian order, but it was related to it after the Ahmadiyya in terms of influence. Sheikh Qasim al-Khani (d. 1697 AD), Sheikh Muhammad al-Munir al-Samnoudi (d. 1785 AD) and Sheikh Ahmed al-Dardir (d. 1786 AD) emerged as the most prominent men of the Sufi order in the seventeenth and eighteenth centuries AD through their writings that were widely circulated among the Sufis, especially the followers of the order. Seclusion, especially Al-Khani’s writings related to the spiritual journey to God Almighty, which he divided into seven levels

Dimensions of Sufism Within The Islamic Religious Education Curriculum in Higher Education

Education is currently increasingly directing students toward a passion for competition. Competitive model education can blunt emotional and spiritual intelligence to inhibit the growth of vibrant and affective traits in student personalities. Therefore, the Dimensions of Sufism in education can function as an alternative to stem the disruption and problems of millennial education. This study uses a multi-case study type of Higher Education in East Java, Indonesia. The dimensions of Sufism in Islamic religious education in higher education show their uniqueness. The unique fact is the teaching of Sufism at Darul Ulum University (UNDAR) Jombang, which prioritizes the teaching of the Trisula course with three pillars: the concept of boarding schools, Sufi order, and campus. Sufism values are taught in all study programs and are internalized practically through the ritual of the Sufi order in the structured campus activity program. At the same time, the uniqueness of Sufism teaching in the other six higher educations emphasizes the basis of the cluster in the field of science. This study argues that the injection of Sufism values into the structure of the higher education curriculum is a primary need to equip intellect intelligence to control themselves against the dynamics of life.