Sufi Research Articles

How a New Sufi Movement Globalized

When a charismatic Sri Lankan holy man moved to Philadelphia in the early 1970s and set up a new branch of his movement, he began a process of adaptation to the North American context that has continued since his death. Within the new Bawa Muhaiyaddeen Fellowship, adherents in favor of a more liberal style of worship have clashed with a stricter official interpretation of the founder’s views on Islamic requirements, while relations with the original Sri Lankan organization have also experienced frictions. The history of the fellowship is a case study in how the globalization of religion results in heterogeneous versions of a common faith.

A Study on Baul Lalon Shah's Songs of Humanity in Communication Theory Perspective

This article explores the songs of Baul Lalon Shah, a prominent figure in the classical folklore of 19th-century Bengal under British rule. Lalon's music, deeply rooted in humanism, transcends caste, religion, and social divisions, emphasizing unity, equality, and peace. As a member of the Baul community, Lalon integrated diverse religious philosophies, including Hinduism, Tantric Buddhism, and Sufi Islam, into a unique spiritual discourse centred on humanity. His songs advocate for the primacy of humanism over religious and societal binaries. Despite their profound philosophical contributions, Lalon's songs have not been analyzed using rhetorical methods thoroughly. This study seeks to fill that gap by applying rhetorical analysis to examine the humanistic philosophy embedded in Lalon Shah's works. By doing so, it aims to reveal the enduring significance of his message in Bengali society and contribute to the broader discourse on global humanism. Disseminating these insights can play a transformative role in cultural and philosophical spheres.

Morocco’s Distinctive Islam at a Crossroads: The State’s Support for Sufism

In the aftermath of the 2003 Casablanca bombings, the Moroccan state emphasized, through official public discourse, the components that constitute “official Moroccan Islam” to combat extremist ideologies. These religious elements include Mālikism in jurisprudence, Ashʿarism in theology, and the Sufism of Imam Al-Junayd (d. 298/910), all balanced by the pledge of allegiance to King Mohammed VI (a descendant of the Sharifian lineage), the constitutionally designated Commander of the Faithful and sole religious leader. Since the reform policy initiated in 2004, the Moroccan state has constructed a narrative on the distinctiveness of Moroccan Islam—moderate and tolerant—and promoted it among its own citizens and beyond its borders. However, while the Moroccan state claims to have a unique form of Islam, controversial arguments have been raised questioning the nature of the state’s purported Islam. Other criticisms include investigating the state’s endorsement of Sufism and its broader policy of institutionalization. Yet, this article argues that the state supports any form of Islam, not necessarily Sufism, that aligns with its religious and political leadership. Like other Arab and Muslim states, Morocco’s religious policy is impacted by the global context, where Salafism is now perceived as a threat to established worldviews. In addition, this article argues that Morocco’s support for Sufi Islam is based not merely on its perceived political passivity, but because it complements the state’s policies and gains advantages from this support. It concludes that the official narrative of Moroccan Islam, which emphasizes a Sufi-oriented approach to counter extremism, is open to question, particularly given that Salafism was the state’s preferred form of Islam in post-colonial Morocco. This highlights the complex and often conflicting relationship between political actors and religious leaders in shaping Morocco’s religious discourse.

Arabic Panegyrics On The Prophet In Tamil Nadu State Of India Cultural Reverence

This research article explores the significance of panegyrics in Arabic on the Prophet in the Arabic literature of Tamil Nadu, India. Panegyrics, known as al-Madaih al-Nabawiyyah, are prominent in Islamic culture and express profound love, respect, and loyalty towards the Prophet. The article examines the historical background of panegyrics and their decline during the emergence of Islam. It discusses the poets who composed panegyrics in the presence of the Prophet and their alignment with the decline of pagan poetry. Additionally, the article highlights the relationship between panegyrics and Sira (biography), their formalization, and their association with Islamic mysticism. It focuses on notable panegyric compositions by scholars from Tamil Nadu, discussing their themes and contributions to Arabic literature. The article concludes by emphasizing the diversity of styles and meanings in prophetic panegyrics and their integration and cultural reverence into Sufism.

UNDERGROUND MOSQUES OF MANGISTAU: CONTINUITY OF SUFI PATH OF ISLAM

Mosques, as places of worship in Islam, are places where Muslims fulfill their religious duties and unite. Muslims coming together in a place of worship ensures that the theoretical principles of religion combine with folk culture and are reflected concretely in life. Dervish lodges, where the Sufi interpretation of Islam is kept alive, also integrate folklore and Islam. Throughout the historical process, Muslims have had to build underground mosques for various reasons. These mosques have functions similar to dergahs, inns and caravanserais, other elements of Islamic architecture. Mangistau, one of the regions where Sufi Islam is most vital in Kazakhstan, is rich in underground mosques and khanakas, which are the reflection of Sufi culture in architecture. This region is considered a unique cultural landscape, where the most significant part of the country’s monuments and holy places is concentrated. The underground mosques in Mangistau and Ustirt are unique in terms of historical and spiritual value. Excavation of shelters, places of worship, or “mortal abodes” by digging caves out of the common ground or mountain gorges has been a practice since very early times. Some of their samples are kept in Spain, Turkey, Jordan, and Crimea. The article analyzes the similarities and peculiarities of underground mosques with Sufi khanakas in the Middle Ages and their history and current use

المرتكزات القرآنية لإدارة الوقت في الحكم العطائية

The Holy Qur’an represents the intellectual reference and the basic starting point for all sciences and knowledge, as it represents the axis around which all legal sciences revolve. With the passage of time, scholars expanded in deducing Quranic knowledge in a way that keeps pace with different eras. This paper deals with the effort of one of the distinguished scholars who belong to the doctrine of Islamic Sufism, which is the science of He is concerned with purification and linking life in all its details to God Almighty. This is the divine scholar Ibn Ata Allah of Alexandria. The paper discusses the issue of time management in Alhikam Alatayia and its Qur’anic foundations. It has become clear that Ibn Ata Allah presented a special vision on this subject based on Qur’anic verses, and this is what this paper reveals, which came in an introduction and three sections. The first topic dealt with the introduction of Ibn Ata Allah and his wisdom, and the second topic dealt with the definition of time in Sufi thought, and the topic was the third is a survey of the rulings related to time and their Qur’anic meanings.

Strategi dan Ajaran tokoh Syekh Siti Jenar dalam Menyebarkan Agama Islam di Kabupaten Bojonegoro

This article discusses the strategies and teachings of Syekh Siti Jenar. Syekh Siti Jenar is known as one of the figures spreading Islam in Java, especially in the Bojonegoro region in the 15th century. This study examines the strategies and teachings used by Sheikh Siti Jenar in preaching Islam among the people of Bojonegoro. Through a historical approach and analysis of primary and secondary sources, it was found that Sheikh Siti Jenar applied an accommodating method of spreading Islam to local culture. He taught Sufism or Islamic mysticism using language and symbols close to the local community. The strategy of spreading Islam applied by Sheikh Siti Jenar is among others through the teaching of Sufism or Islamic mysticism. He taught the concept of oneness with God (manunggaling kawulo Gusti) which emphasized the union of oneself with the Creator. This teaching is conveyed with language and symbols that are close to the local community, making it easier to accept. In addition, Syekh Siti Jenar also uses cultural arts approaches such as puppet performances and cgamcelanc as da'wah media. He incorporated elements of Islamic teachings into the local culture to attract more people to learn Islam. Although his teachings are considered controversial and considered deviant by some scholars, Sheikh Siti Jenar's approach can facilitate the spread of Islam in the midst of Bojonegoro society which is still thick with local beliefs. However, his contribution in spreading Islam in Bojonegoro and its surroundings should be appreciated as one of the milestones in the history of spreading Islam in the archipelago. This research contributed to enriching the historical treasures of the spread of Islam in the archipelago, especially in the Bojonegoro region at that time

Practical Mysticism in Islam and Christianity: A Comparative Study of Rabia al-Adawiyya and Catherine of Genoa

Practical Mysticism in Islam and Christianity: A Comparative Study of Rabia al-Adawiyya and Catherine of Genoa

RELIGIOUS AND CULTURAL DEMARCATION: THE MYSTICISM DIMENSION IN THE PAJONJONG BAGAS TRADITION BY THE BATAK ANGKOLA MUSLIM COMMUNITY

Abstract This study aims to determine the mystical dimensions of the pajonjong bagas ceremony, a series of rituals in building a new house, as part of the culture of the Batak Angkola community. In this traditional ceremony, several rituals contain mystical elements, to influence the beliefs of Ahlu Sunnah wal Jama'ah. Based on the qualitative study, an ethnographic approach was employed, with data obtained through observation, interviews, and documentation of the entire pajonjong bagas ceremonial processes in the Batang Angkola sub-district, South Tapanuli. The results showed that the pajonjong bagas encompassed a high philosophical value and were highly beneficial for the community, specifically for those establishing new houses and still deeply rooted in local traditions or wisdom. However, several elements of the rituals were not explicitly studied or significant in the teachings of Islam. Various symbols were also used in the ceremony, such as coconut, sugarcane and palm sugar, chayote, and banana symbolizing usefulness, sweet speech actualization, continuity, and coolness. All these symbols were assembled and hung on the rabung bukkulan, a wooden structure used as a framework. This cultural accommodation was subsequently associated with local and Sufi mysticism.

Between remembrance and forgetfulness: heart perception, oneness and the human-landscape relationship in a Bashkir Sufi circle

ABSTRACT wIn this article, I explore human-landscape and human-nature relationships from the perspective of Sufi ontologies by examining how Sufi Muslims revive the sacred landscape in Bashkortostan. I foreground an alternative mode of knowing, the heart perception, to analyze how they experience the landscape’s aliveness. I argue that this mode of experiencing the natural environment goes further than the idea of the sentience and agency of non-humans in the post-humanist turn and the literature on sentient landscapes. Indeed, Sufi ontologies foreground the presence of the Divine in human-landscape and human-nature relationships, shedding light on how my interlocutors differentiate between humans with an ‘open’ or a ‘closed heart’ to warn of the dangers of forgetting their ancestors’ knowledge and care for nature. By foregrounding the heart perception, I explore this diversity of human beings and ways of relating to the landscape between remembrance and forgetfulness.

The Spiritual Garment in Medieval Islamic Mysticism and Kabbalah

Abstract This article seeks to compare two of the most significant mystical corpora of Judaism and Islam, Zoharic literature and the oeuvre of Muḥyī al-Dīn Ibn al-ʿArabī (1165–1240) respectively. Following a few pioneering studies on relations between Jewish and Islamic mysticism in the medieval Iberian Peninsula from recent years, this article intends to contribute further to the understanding of such relations. It compares one motif or concept shared by both corpora, that of the spiritual garment, according to which the different realms of creation are divine “garments” that cover the Godhead or veil the primordial divine light. It suggests that the similarities between Zoharic literature and Ibn al-ʿArabī’s writings can be explained by their shared roots, which can be traced to the tradition of Arabic Neoplatonism. Some possible Neoplatonic sources for the similarity between the two corpora are also discussed.

Acculturation of Religion and Culture Within Muslim Sundanese Society in West Java

This article explores the acculturation of culture and religion, focusing on the interaction between Islam and Sundanese culture in West Java, Indonesia. Early Islamic preachers employed accommodating strategies, integrating pre-existing cultural elements, which led to the development of a unique form of Islam in the region. The purpose of this article is to examine and highlight the ways in which Islam has blended with Sundanese culture in West Java. The study utilized a qualitative research approach, combining field research with data from both primary sources (observations and interviews) and secondary sources, such as books, scholarly articles, research reports, and other relevant materials. The data were displayed in a narrative-descriptive format and analyzed using the qualitative data analysis techniques including data condensation, data display, and conclusion drawing. The findings reveal that the long-standing process of acculturation between Islam and Sundanese culture in West Java has produced a distinct Sundanese culture influenced by Islamic principles. This is evident in elements such as the wawacan texts, which contain Islamic teachings, the prevalence of Islamic boarding schools, the practice of Islamic mysticism (Sufism-Tariqa), and the unique Islamic-Sundanese architectural style. The widespread acceptance of Islamic teachings among the Sundanese has led to the incorporation of these principles and traditions into Sundanese society, aligning them closely with Islamic values.

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.

Feminen Characterization of The God

This study investigates how monotheistic religions depict God with masculine or feminine attributes, considering historical context. The issue arises from questioning the portrayal of a masculine God within these religions, influenced by a patriarchal socio-cultural backdrop. Instances mainly from Christianity and lesser from Judaism and Islam, the study analyzes the characteristics of religious theological language used in the depiction of God. In this context, we explore the linguistic challenge encountered by religious traditions when employing anthropomorphic language. Since the core issue revolves around expressing and labeling the divine, the paper initiates with a conceptual examination of God’s characterization as either masculine or feminine. In this analysis, tracing back historically, archaeological and anthropological evidence indicates that language used to describe God was initially predominantly feminine. Feminist perspectives contend that over time, particularly within monotheistic religions, this language has become masculine and that this historical shift has been a major factor in the social and cultural exclusion of women. Against this claim, the study aims to substantiate the claim that despite the effective historical dominance of the theological masculine language, the feminine divine image persists in both theistic and non-theistic traditions. Both the Holy Scriptures and early theological writings occasionally employ feminine language when discussing God, although less frequently than masculine language. Within this context, anthropomorphic depictions of God in the Holy Books of monotheistic religions—where God is perceived as an immaterial being—are interpreted metaphorically, analogically, or symbolically. In particular, the mystical traditions of these religions have emphasized feminine qualities more intensely in their depiction of the divine. They portray God not only as a father or male figure but also with feminine attributes, such as a mother, lover, or friend. These traditions contend that qualities like divine beauty and mercy find their fullest expression in women and the feminine manifestation of existence. Notably, the Nag Hammadi tradition, rooted in Jewish mysticism, highlights the feminine dimensions of the divine, emphasizing love and compassion. Medieval Christian mystics such as Meister Eckhart and Julian of Norwich also emphasized the feminine dimension of God in their experience of the divine. Similarly, within Islamic Sufism, influenced by the Our’an’s balance and harmony of tanzih(exoneratin God from human attributes) and tashbih (drawing similitude) the Ibn Arabi tradition, emphasizing the feminine portrayal of the divine. They recognized the divine presence within the feminine elements of creation. Additionally, a lesser-known figure, Molla al-Jaziri, dealt extensively with the theme of woman as a divine mirror. This study aimed aligns with the feminist theological approach, advocating for the reinterpretation of theological and religious language in order to liberate it from the dominance of a patriarchal language and reveal its feminine aspect. Additionally, study also suggests further research by examining specific time periods, approaches and individual scholars’ perspectives.

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.

Feminine Characterization of The God

This study investigates how monotheistic religions depict God with masculine or feminine attributes, considering historical context. The issue arises from questioning the portrayal of a masculine God within these religions, influenced by a patriarchal socio-cultural backdrop. Instances mainly from Christianity and lesser from Judaism and Islam, the study analyzes the characteristics of religious theological language used in the depiction of God. In this context, we explore the linguistic challenge encountered by religious traditions when employing anthropomorphic language. Since the core issue revolves around expressing and labeling the divine, the paper initiates with a conceptual examination of God’s characterization as either masculine or feminine. In this analysis, tracing back historically, archaeological and anthropological evidence indicates that language used to describe God was initially predominantly feminine. Feminist perspectives contend that over time, particularly within monotheistic religions, this language has become masculine and that this historical shift has been a major factor in the social and cultural exclusion of women. Against this claim, the study aims to substantiate the claim that despite the effective historical dominance of the theological masculine language, the feminine divine image persists in both theistic and non-theistic traditions. Both the Holy Scriptures and early theological writings occasionally employ feminine language when discussing God, although less frequently than masculine language. Within this context, anthropomorphic depictions of God in the Holy Books of monotheistic religions—where God is perceived as an immaterial being—are interpreted metaphorically, analogically, or symbolically. In particular, the mystical traditions of these religions have emphasized feminine qualities more intensely in their depiction of the divine. They portray God not only as a father or male figure but also with feminine attributes, such as a mother, lover, or friend. These traditions contend that qualities like divine beauty and mercy find their fullest expression in women and the feminine manifestation of existence. Notably, the Nag Hammadi tradition, rooted in Jewish mysticism, highlights the feminine dimensions of the divine, emphasizing love and compassion. Medieval Christian mystics such as Meister Eckhart and Julian of Norwich also emphasized the feminine dimension of God in their experience of the divine. Similarly, within Islamic Sufism, influenced by the Our’an’s balance and harmony of tanzih(exoneratin God from human attributes) and tashbih (drawing similitude) the Ibn Arabi tradition, emphasizing the feminine portrayal of the divine. They recognized the divine presence within the feminine elements of creation. Additionally, a lesser-known figure, Molla al-Jaziri, dealt extensively with the theme of woman as a divine mirror. This study aimed aligns with the feminist theological approach, advocating for the reinterpretation of theological and religious language in order to liberate it from the dominance of a patriarchal language and reveal its feminine aspect. Additionally, study also suggests further research by examining specific time periods, approaches and individual scholars’ perspectives.

Electronic Extractionary Election (Voting): An Islamic Sufi Approach to Improve Democracies

Electronic Extractionary Election (Voting): An Islamic Sufi Approach to Improve Democracies

Cosmology of dewa ruci in the islamic tasawuf perspective

This study examines the cosmology of Dewa Ruci from the perspective of Islamic mysticism, focusing on faith, purity, and spiritual journey. The research aims to explore how the concept of Dewa Ruci in Javanese narratives relates to Islamic mysticism. To achieve this goal, the research method used is library research, involving the study of classical texts and literature related to Islamic mysticism as well as the stories of Dewa Ruci. The findings indicate that the cosmology of Dewa Ruci reflects harmony between Islam and Javanese culture, with Dewa Ruci symbolizing values. This study enhances our understanding of how Islamic teachings are conveyed through traditional narratives, enriching our understanding of Javanese cultural heritage and beliefs.

Kübreviyye Tarîkati Özelinde Tasavvufta Zikr

Among various orders of Islamic Sufism, , one of the common rituals is dhikr. While sharīa places significant emphasis on the repetition of different dhikr formulas, it does not mandate its practice. However, within the diverse orders of Sufism, dhikr is viewed as a fundamental aspect of conduct and a cornerstone of practical mysticism. In Islamic Sufism, disciples deem it obligatory to purify the nafs. Consequently, dhikr is regarded as a means to this end across various schools and branches of Islamic Sufism. Each order of Islamic Sufism has developed its own unique instructions and rituals for its followers. The Kubrawiyya order, one of the oldest schools of Islamic Sufism, has also established its own rituals and instructions pertaining to dhikr for its disciples. The primary objective of this paper is to elucidate the essence and the quality of dhikr in the Kubrawiyya order. This includes its importance, principles, objectives, methods, and results. The analysis is based on the materials presented in the texts of the Kubrawiyya order, supplemented by references to other sources of Islamic Sufism. This scholarly approach ensures a comprehensive understanding of the role and significance of dhikr within the Kubrawiyya order specifically, and Islamic Sufism more broadly.

The Portrait of an Alla Franca Shaykh: Sufism, Modernity, and Class in Turkey

AbstractThis paper illustrates the heterogeneity of Islamic publics in early 20th-century Turkey by examining the life and thought of Ken'an Rifai, a Sufi shaykh and high-ranking bureaucrat in the Ottoman Ministry of Education. It argues that Shaykh Rifai endorsed state secularization reforms on religious grounds and shows how he reformulated Sufi Islam by imbricating Sufi ethics with other social imaginaries of the time through the lens of an upper-class bureaucrat. This paper contributes to Turkish studies by highlighting the previously overlooked role of elite Islamic groups who collaborated with the early republic. It also challenges the dominant paradigm of a binary opposition between the secular ruling elite and pious masses. Additionally, this paper offers insight into broader anthropological and historical Islamic studies by demonstrating the diverse ways Sufi traditions adapted to modern governance.