Sufi Practices Research Articles

The Ālūsī Family between Baghdad and Istanbul: Imperial Connections and the Development of Salafi Commitments

Abstract The Ālūsīs of Baghdad were one of the most influential families in the late Ottoman Empire, producing various prolific scholars. They were inspired by Ibn Taymiyya, supported the permissibility of ijtihād, and criticized excessive Sufi practices. Although accused of being Wahhabi owing to their Salafi ideas, they maintained strong ties with the Ottoman state, holding judicial and bureaucratic positions. This article situates the family within the Ottoman imperial framework and explains how they navigated as Salafi scholars in the predominantly Ḥanafī-Māturīdī structure of the Ottoman Empire.

Sufism with the Integration of Humans: Seyyed Hossein Nasr’s Perspective

In this research paper, I aim to explore and discover the relation of Sufism with the integration of humans in the light of Seyyed Hossein Nasr’s view. I will also discuss the fundamental principle of Sufism, the historical development of Sufism, Seyyed Hossein Nasr’s view on Sufism, the spiritual trends in Sufism, Classical as well as the Modern approach to Sufism, and finally Sufi thoughts and Practices. Sufism, which, in my opinion, is a psycho-physical analysis, is a philosophy of love and God-intoxication. Initially, it was ascetic and devotional but later became speculative and doctrinal. It is a path of spiritualism and achievement of purity and gnosis of God. It is a philosophy that is as old as Islam and an essential part of it. The Sufi practice comprises the dogma of love towards God through the love of human beings, purification of the soul, the process of detachment, simplicity, and service to humankind. Most Sufis put an undivided importance on the moral value system and the sacred relation of Murshid (Guide) and Murid (Disciple). If we analyze these principles of Sufism, then it becomes clear that Sufism is a philosophy that promotes communal harmony, peace, tolerance, and co-existence in society. Seyyed Hossein Nasr explains Sufism as the marrow of the bones or the internal aspects of the Islamic revelation is the means par excellence whereby Tawhid is achieved. The integration of human beings implies the awareness of the One and the transformation of the countless in the light of the One. It is, therefore, the full realization of that faith or Iman, which is the fundamental basis of Islam. Philosophy and Progress, Vol#73-74; No#1-2; Jan-Dec 2023 P 113-129

Mengintegrasikan Praktik Sufi Dalam Pendidikan: Kerangka Strategis Untuk Mengembangkan Karakter Religius Pada Siswa

Religion is the primary foundation for character formation. However, religious values have not yet fully integrated into the students’ psyche. This research explores the development of religious character by integrating Sufi practices in education. The study was conducted at an Islamic boarding school, Aliyah madrasah, in Malang. The findings indicate that integrating Sufi practices into the educational curriculum significantly impacts the development of religious character. The strategy begins with the preparation of a clear vision and mission, an integrated curriculum, and the presence of teacher role models, all of which are crucial for fostering religious character. A conducive environment, regular evaluations, and religious extracurricular programs are also essential. In conclusion, a comprehensive educational process emphasizing responsibility, obedience, regular evaluations, religious extracurricular programs, partnerships with families and communities, and spiritual strengthening activities can effectively enhance students' religiosity.

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.

Ulul Albab Character Formation In Al-Ghazali's Intellectual Tradition: Wahdatul Ulum's Perspective

The term "ulul albab" is frequently mentioned in the Quran. Ulul albab refers to individuals known for their sharp intellect, unclouded by confusion, as well as strong spiritual and intellectual integrity. Drawing on the ideas of Al-Ghazali as a foundation, this study aims to explore Al-Ghazali's thoughts on shaping the character of Ulul Albab from the perspective of Wahdatul Ulum. Through qualitative approaches and a literature review, the integration of reason and revelation, the importance of Sufi practices, and the virtues of ethics in seeking closeness to Allah are analyzed. The research findings demonstrate that Al-Ghazali, as a brilliant Islamic scholar and humanist, mastered various branches of knowledge, ranging from jurisprudence, theology, logic, philosophy, and Sufism and ethics. In Al-Ghazali's view, Ulul Albab are depicted as individuals who combine knowledge and action, possess firm beliefs rooted in true understanding, and develop noble traits reflected in everyday life. This research significantly contributes to enriching insights into the concept of Ulul Albab from the perspective of Al-Ghazali's thought, while highlighting the importance of spiritual and moral practices in attaining perfection as servants of Allah, as well as the integration of reason and revelation.

Digital Media Impact on Sufi Practices: Analyzing Ijāza Wirid Dhikr

This article discusses the impact of digital media on Sufi practices, specifically in the context of conducting ijāza (authorization) for wird dhikr rituals through digital platforms. Traditionally, Sufi practices such as the ijāza involve direct teaching from teacher to student. However, with the rapid development of digital media, the ijāza process has undergone significant changes. This study adopts an eclectic approach, which combines digital ethnography to study online participant engagement and a comprehensive literature review to track and measure the transformation of ijāza through digital media. Data were gathered from various sources, including books, scholarly journals, and relevant digital content related to the research topic. The findings show that the evolution of digital media has transformed the implementation of ijāza for wird dhikr from direct (traditional) to indirect transmission through online media, and it is considered valid. Yet, ijāza is not merely dealing with the process of authorization but also the transmission of blessings and spiritual knowledge from the teacher to the student, which needs close engagement and relationships that can only be achieved with direct interaction.Contribution: This article provides an understanding of the impact and validity of ijāza conducted through digital media compared to traditional methods yet considered valid.

Pancasilais Sufi: Kiai Asrori as a Portrait of Nationalist and Moderate Figure in Disruption Era

The relationship between Islam and the state is still debatable in Indonesia. Pancasila, as the foundation of the state, is also often contested, even though it was formulated by the Indonesian founding fathers through a very serious academic debate. This study will examine the role of K.H. Ahmad Asrori Al-Ishaqi (hereafter Kiai Asrori) Kedinding Surabaya as a Pancasilaist Sufi. This is qualitative-based research, where the data were collected from Kiai Asrori's works and his lectures uploaded on YouTube, observations, and direct and indirect interviews. The findings show that Kiai Asrori is a Sufi who is able to demonstrate that there are similarities between the teachings of Sufism and nationalism, especially with Pancasila. Both even have a symbiotic association. Kiai Asrori is an ulama and a Sufi who upholds the values of nationalism and democracy, which are reflected in the Majelis Lima Pilar (Five Pillars Assembly) he established. This assembly was built on two foundations, namely the practice and teachings of Sufism and nationalism and democratic values.Contribution: This study will provide new insights into Sufi practices and teachings that align with Pancasila values reflected in the figure of Kiai Asrori.

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.

The Barelvi movement in South Asian Islam

AbstractThe Barelvi movement in South Asia—particularly in Pakistan—has long been regarded as the indigenous Islam of the region. It is equated with Sufism, and highlighted as the peaceful and moderate Islam of the majority of Muslims. In doing so, it is contrasted with competing Sunni traditions such as the Deobandis, as an explicit binary is created between the two. However, the narrative has seen a shift since 2011, with the rise of Mumtaz Qadri, who murdered a politician due to allegations of blasphemy. In this article, I trace these developments in the perceptions of, and discourses about, Barelvis in South Asia, especially over the last twenty years. In doing so I explore four key ways of being Barelvi, including love for the Prophet Muhammad, an affiliation with the founder of the movement, Sufi practices and shrines, and opposition to Deobandi Islam.

Religious Inclusiveness and the Medieval Sindhi Sufi Poetry: Intangible Cultural Heritage of Sindh

Cultural heritage in a given society may take the form of both tangible and intangible manifestations. Concerning Sufism in Sindh, manifestations of tangible cultural heritage may include Sufi shrine complexes, sites of meditation and dwellings, Sufi relics, and artifacts of devotion. In contrast, intangible cultural heritage may include, inter alia, Sufi traditions, literary productions, music and dance, festivals, and Sufi ethos. The rich Sufi ethos of multi-ethnic and multi-religious medieval Sindhi society was informed by varied socio-historical traditions. The Sufis of Sindh composed vernacular poetry encompassing the theme of religious inclusiveness and pluralistic accommodation, squarely in line with the eclecticism of the region's religious landscape. It freely imbibed elements from varied local cultural traditions. Sufi poetry, together with centuries-old Sufi practices, allowed fluidity of religious affiliation and created a space where religious identities became inextricably intertwined. However, these identities were communalized and rigidified in colonial and post-colonial periods. Recent years have unfortunately witnessed the growing menace of religious radicalization, considerably undermining the Sufi ethos. The situation calls for devising a coherent strategy to cope with religious radicalization to reclaim and preserve the tolerant cultural heritage of the region.

AN EXAMINATION OF SOCIO-RELIGIOUS PRACTICES OF SUFI ADHERENTS IN BIDA, NIGER STATE

Socio-religious concept is a term that was derived from a compound word of “social and religion” meaning different activities of people in communities which some historians suggested to be part and parcel of religions especially Islam. The paper seeks to encapsulate Bida in Nupe land, economic situation and locations where Nupe people are located in Nigeria, including their early religious worship such as Kuti (idol) which exist among people up to the time of introduction of Islam by some agents like Wangarawa Muslim scholars from Mali and Malam Muhammadu Bagana popularly known by Nupe people as “Manko” and others. The emergence of Sufism was assessed rightly from the time of Qadiriyyah Sufi practice and some scholars that were known with it like Sheikh Abdulrahman Muhammad bn Sharif and Sheikh Muhammad Wazir (1882-1945) called “Waziri Mamma” before the emergence of Tijjaniyyah Sufi order during the reign of 2nd Etsu Nupe Muhammadu Saba (1859-1873) known as “Ma’asaba” by Nupe people through a scholar Man-Haruna, alias “Man-yisa Naku” in Banwuya among people in Bida. The paper provides an overview of some socio-religious practices of Sufis in Bida, Niger State with the way and manner they are practice in accordance with the teachings of Islam. The paper examines the effects of training on adherents among Sufis in Bida, Niger State. In this paper, exploratory design method would be used for obtaining data from relevant areas of primary and secondary sources.

The Expressions of Indonesian Muslims in Performing the ʿUmrah Pilgrimage to Mecca

Minor Islamic pilgrimages (ʿumrah) are increasingly being studied as part of commodified pilgrimages in the age of trade and tourism. This relatively modern construction has restricted researchers’ understandings of practices like pilgrimages to the graves of saints. This article compares two imagined Indonesian Muslim religio-cultural communities performing ʿumrah, utilizing a hybrid ethnography method to obtain data. The paper is structured in two sections. Firstly, it discusses how traditionalist Muslims understand ʿumrah as a means of maintaining the authority of the teachings of Sufi ʿulamāʾ. This group adopts the ethical principles of Sufi practices, which involve three key elements: reverence for Sufi ʿulamāʾ, observance of sacred times, and the recitation of prayers to obtain intercession (shafāʿah) and blessings in life (barākah). The second section explores how another group, guided by Muslim ethics, aligns ʿumrah journeys with the principles of capitalism within Islam. Using global and cosmopolitan Muslim perspectives, these spiritual reformers and coaches approach ʿumrah by creating practices suitable for the aspirations of the middle-class Muslims. They tailor the practice of ʿumrah, based on Islamic practices, to account for the ethical principles of self-managing individuals. This comparative presentation demonstrates diverse Muslim experiences, refraining from a homogenous expression of the ʿumrah. Ultimately, this paper advocates for more comprehensive studies of the ʿumrah pilgrimage in Indonesia, including ones that focus on nuanced expressions of pilgrims and diverse roles played by Islamic religious authorities, moving beyond simplified commercial interpretations.

КОНЦЕПЦИЯ НООСУФИЗМА КАК ИНСТРУМЕНТ ИНТЕЛЛЕКТУАЛЬНОЙ МОДЕРНИЗАЦИИ

Доказывается, что для интеллектуальной модернизации Казахстана необходимо уделить повышенное внимание тем парадигмам развития науки и культуры, которые максимально полно отвечают его социокультурному коду. Показано, что существует возможность осуществить синтез идей В.И. Вернадского и практик, построенных на учении суфиев. Развитие идей В.И. Вернадского, в частности, нейросетевая теория ноосферы, позволяет, в частности, объяснить экстремально высокую эффективность деятельности суфийских орденов, которые фактически реорганизовали социокультурный код народов, населяющих огромную территорию от Алтая до Крыма. Инструменты, лежащие в основе суфийских практик, оказывали непосредственное воздействие на надличностный уровень переработки информации, существование которого также доказывается в рамках нейросетевой теории ноосферы на сугубо рациональной основе. Эти инструменты – уже на следующем витке исторического развития – могут быть использованы в целях интеллектуальной модернизации Казахстана, в чем имеется более чем острая необходимость. Синтез суфийских практик с идеями В.И. Вернадского, модернизированными с использованием современной теории нейроных сетей, приводит к концепции ноосуфизма, нацеленной на переход к когнитивному обществу за счет целенаправленного управления процессами, происходящими на надличностном уровне переработки информации. Важным направлением деятельности здесь является использование ресурсов профессионального коллективного бессознательного для повышения эффективности обучения в высшей школе. Дана трактовка обучения как направленной реконструкции интеллекта обучающегося. Основой для этого является тезис о дуальной сущности интеллекта и сознания человека, который также вытекает из нейросетевой теории ноосферы. Обоснована целесообразность издания учебников «ноосуфийского стиля», призванных обеспечить использование ресурсов надличностных информационных объектов. Сформулированы базовые критерии, которым должны отвечать такие учебники.

An Examination of Socio-Religious Practices of Sufi Adherents in Bida, Niger State

Sufis were known to have contributed to spreading Islam across the world. This paper seeks to encapsulate the early religious belief of the Nupe people in Bida, Niger state, until the introduction of Islam by the Sufis. The emergence of Sufism was assessed rightly from the time of Qadiriyyah Sufi practice and some scholars that were known with it, like Sheikh Abdulrahman Muhammad bin Sharif and Sheikh Muhammad Wazir (1882-1945), called “Waziri Mamma” before the emergence of Tijjaniyyah Sufi order through a scholar Man-Haruna, alias “Man-yisa Naku” in Banwuya, during the reign of the 2nd Etsu Nupe Muhammadu Saba (1859-1873) known as “Ma’asaba”. The paper adopted a qualitative survey where Interviews were conducted with seasoned Sufi members. The researchers purposively selected participants for the study because they are Muslims and possess knowledge about the phenomenon investigated. The paper provides an overview of some socio-religious practices of Sufis in Bida, Niger State, with the way and manner they are practised in accordance with the teachings of Islam and also reveals the effects of training on adherents by the Sufis in Bida.Contribution: This study contributes to revealing the shift of the Nupe people from polytheism to Monotheism with the role of the Sufis.

Bridging the Divine: The Construction of Sufism Thought by Akang Arfan Abdullah Syafi'i

This study examines the influence of Akang Arfan Abdullah Syafi'i's interpretation of Sufism within the Judatul Uqba Pesantren in Sukabumi, West Java. The research focuses on how Syafi'i's Sufism has resonated with and attracted a significant following among the local community, encouraging them to engage deeply with Sufi practices in their daily lives. This phenomenon is evidenced by the extensive participation in Sufi recitations and the growth of the Yā Wakῑl congregation across Indonesia. Employing a qualitative descriptive methodology, the study gathers data through observation, interviews, and documentary analysis. Central to Syafi'i's teaching is the concept of 'wushūl'—a spiritual connection to Allah SWT, facilitated through 'dzikr' (remembrance of Allah) and acts of charity. These practices are seen as dual pathways: 'dzikr' connects an individual to Allah (habl min Allah), while charity fosters interpersonal bonds (habl min an-Nās). The balance between these spiritual and social dimensions is posited as crucial for the cultivation of Islamic virtues and the attainment of the 'insān kāmil' or the perfect human being.

Spiritualitas dan Kewirausahaan: Eksplorasi Peran Praktik Tasawuf Dalam Kesuksesan Usaha

This article examines the impact of Sufi practices on entrepreneurial success, with a specific focus on jeans entrepreneurs in Wonosobo Regency. This research employs a qualitative approach within the framework of ethical Sufism to understand how spiritual values influence business behavior. The study subjects include three entrepreneurs, with data collected through observation, in-depth interviews, and documentation. Descriptive analysis indicates that the continuity of worship practices, especially prayer, significantly contributes to the formation of resilient and integrity-driven entrepreneur characters. The findings confirm that entrepreneurs who are consistent in their worship practices tend to experience better business stability and growth. This study confirms that integrating Sufism into entrepreneurship not only enriches the personal dimension of entrepreneurs but also generates competitive advantages. These conclusions suggest the importance of considering spiritual factors in modern business development strategies.

DIGITAL LANDSCAPE OF CONTEMPORARY SUFI GROUPS IN KAZAKHSTAN

Innovative technology has changed the modern world. The development and mass availability of the Internet has expanded the possibilities for people to communicate. The processes of globalization and the popularization of social networks have practically erased the borders of states. The entire social and public life of people have undergone transformation. New religious communities and cults are being created. Religious postulates are changing. Proselytism and the translation of religious ideas are carried out in a new format - online or live, that is, it becomes more accessible, there are new ways and forms of transmission of spiritual knowledge. The content of Internet sermons seems relevant for modern society, but requires separate consideration in terms of structural analysis of texts. Sufi practices in Kazakhstan are also undergoing changes. Many of the Sufi groups are actively involved in the processes of digitalization and use new technologies in religious practice. In this regard, the purpose of this article is to consider the activities of Sufi tariqats through the prism of digitalization. Accordingly, the objectives are to identify what modern technologies modern Sufis are using in Kazakhstan, the role of social networks in attracting new adherents, and the legitimacy of such practices. The article is based on materials from open sources, personal pages of Sufi leaders and their followers in social networks, as well as field materials of the authors.

Tasavvuf, Dikkat ve Dijital Sömürgecilik

The contemporary world is being transformed by digitization with social life, politics and economics all in a process of flux. In this article we examine three key concepts, namely attention, the commons and digital colonialism. Attention economics argues that we have far too much information, but not enough attention. The received wisdom goes that attention has become a commodity in extremely short supply compared to the huge quantity of information available. However, the notion of digital commons allows us to imagine attention as a shared resource to be available to all, just as water or air that must be. The notion of digital colonialism allows us to imagine data and attention as resources which huge companies are extracting from human consciousness just as oil and coal are extracted from the earth. Attention is harvested and data extracted from humankind’s activities on digital media to generate profits for giant tech companies such as Meta and Google. However, the deeply rooted ‘mind and body cultivation’ practices of traditional cultures provide another perspective on attention which may not be in such short supply. Indeed, these suggest a different model of attention based on abundance and not scarcity. Foucault refers to such practices as ‘technologies of the self’. This article suggests that Sufi theory and practice can provide creative solutions to the over-solicitation of our minds by the global digital media platforms. The Sufi practice of tawajjuh (turning towards the eternal often through the intermediary form of a guide) allows us to consider the art of orientating attention spiritually as a technology beneficial to the self and others. Furthermore, Sufi practices, while active in knowledge production, are also underpinned by a theory of knowledge, ma‘rifa. An object of knowledge for the social sciences, they are very much active in the production of knowledge. From a normative point of view, the development of a dialogue between Sufism and the social sciences may allow us to imagine the generative abundance rather than an inevitable scarcity of attention. Keywords: Sufism, attention, data colonialism, commons, epistemology, technologies of the self.

Tasawwuf moderation in higher education: Empirical study of Al-Ghazālī’s Tasawwuf contribution to intellectual society

In Indonesia, Tasawwuf is not a new phenomenon. Religious practices that purifying the heart have been deeply rooted in religious traditions, from academics, Islamic boarding schools, and universities. However, lately, demands to disband the authority of Tasawwuf from Islamic teachings have come from reformist groups fronted by Salafi Jihadi, where the basis of their argument is based on the prevalence of Sufi practices that are too far-fetched, irrational, and even tend to injure the theological aspects. Amid the vortex of debate dialogue between reformists and traditionalists in the area of tasawwuf, a community emerged which they called “wasatiyyah” or moderate, where the main focus of their mission was to bring together different points of view in a wiser portion in responding to them. This article closely examines the contribution of Muslim intellectual “Tasawwuf Moderation” through Abū Hāmid Al-Ghazālī (who died in the 5th century) and its implications for Indonesian society’s culture in general to the discourse of socio-religious movements of intellectuals in higher education.

Al‐Azhar and the Salafis in Egypt: Contestation of two traditions

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