DOCSLIB.ORG

Wujud Dan Tajalli Allah

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Wujud Dan Tajalli Allah 36 35 PEMIKIRAN YUSUF QARDHAWI TENTANG ISLAM DAN DEMOKRASI A. Rusdiana Fakulas Tarbiyah dan Keguruan UIN Bandung ABSTRACT This study discusses Islamic Thinking and Democracy Yusuf Qoedhawi; through descriptive- analytical, the focus of this study looks at how the thinking is. It is known that the essence of democracy according to Yusuf Qardhawi is: "the people who choose the people who will govern and organize their problems, should not be forced upon those rulers whom they do not like or the regimes they hate.” The truth is that they are given the right to correct the authorities if they are wrong, given the right to revoke and replace them if they deviate, they are not allowed to be forced to follow various economic, social and political systems they neither know nor like. If some of them refuse, they should not be tortured, persecuted, and killed. "Democracy will provide some form and practical way in the life of the nation and the state.” Therefore, the study of the historical reflection of Yusuf Qardhawi is very urgent and strategic to do. Discussion begins with the life history, the works of Yusuf Qardhawi, and ends the style of thought and the basis of his argument. Keywords: participation, equity, understanding, supervision, and coverage. PENDAHULUAN universitas terkemuka di Barat. Sejak etelah runtuhnya Kekhalifahan Islam itulah banayk cendikiawan-cendikiawan Sterakhir yaitu Turki Utsmani, poros Muslim yang mempelajari ilmu kekuatan dunia berubah drastis. Barat pengetahuan dari Barat, salah satunya mulai menguasai dunia dengan adalah ideologi demokrasi. hegemoninya yang mencakup berbagai Demokrasi adalah pemerintahan bidang, baik bidang sosial, budaya, oleh rakyat, dari rakyat, untuk rakyat. politik, ekonomi, teknologi, ideologi, dan Ada lima kriteria untuk mengenali ilmu pengetahuan. Di bidang ilmu proses pemerintahan sebuah asosiasi pengetahuan, banyak orang-orang dari agar dapat memenuhi suatu persyaratan berbagai penjuru dunia termasuk dari sebagai proses Demokrasi yaitu agar negara-negara Islam mulai berlomba semua anggota memiliki hak yang sama lomba untuk menuntut ilmu di untuk berpartisipasi dalam berbagai universitas-universitas terkenal di Barat, keputusan kebijakan asosiasi, yaitu: 1 (1) khususnya di negara-negara Eropa dan Partisipasi efektif, sebelum sebuah Amerika Serikat. Alhasil, banyak sarjana-sarjana muda Muslim yang 1Robert A. Dahl. 2001. Demokrasi: Menjalajahi merupakan lulusan dari universitas- Teori dan Praktek Demokrasi. Jakarta: Yayasan Obor Indonesia. hlm. 52 36 kebijakan digunakan oleh asosiasi, demok rasi. Konsep negara tersebut seluruh anggota harus mempunyai dinilai merupakan konsep negara yang kesempatan yang sama dan efektif untuk paling tepat untuk digunakan di abad membuat pandangan mereka diketahui modern saat ini. Di dunia Islam muncul oleh anggota-anggota lainnya sebagai perdebatan apakah mlebih baik men mana seharusnya kebijakan itu dibuat; dirikan negara demokrasi atau men (2) persamaan suara, ketika akhirnya tiba dirikan negara Islam? Seperti yang kita saat dibuatnya keputusan tentang tahu banyak negara dengan penduduk kebijakan itu, setiap anggota harus mem negara mayoritas Islam bermunculan punyai kesempatan yang sama dan seperti Irak, Iran, Suriah, Mesir dan lain- efektif untuk memberikan suara dan lain termasuk Indonesia. seluruh suara harus dihitung semua; (3) Banyak para ulama dan pemahaman yang cerah, dalam batas cendikiawan Muslim yang waktu yang rasional, setiap anggota mempertanyakan tentang ideologi harus mempunyai kesempatan yang demokrasi dalam Islam. Perdebatan sama dan efektif untuk mempelajari tersebut terjadi terkait dengan konsep kebijakankebijakan alternatif yang dari demokrasi itu sendiri. Pertanyaan- relevan dan konsekuensi-konsekuensi pertanyaan yang sering dikemukakan yang mungkin; (4) pengawasan agenda, para cendekiawan Muslim, antara lain, setiap anggota harus mempunyai “adakah demokrasi dalam Islam?” kesempatan eksklusif untuk “Apakah Islam kom patibel dengan memutuskan bagaimana dan apa demokrasi?” “Apakah demokrasi cocok permasalahan yang dibahas dalam dengan Islam” dan “Apakah Islam agenda; (5) pencakupan orang dewasa, mendukung atau me nentang prinsip- semua atau paling tidak sebagian besar, prinsip demokrasi?” Pertanyaan- orang dewasa yang menjadi penduduk pertanyaan ini mendapat reaksi dan tetap seharusnya memiliki hak kewarga tenggapan yang berbeda-beda di negaraan penuh. kalangan ulama dan cendekiawan Pada awal abad 19, banyak sekali Muslim. Itu artinya, Islam dan demok negara-negara yang baru merdeka rasi masih menjadi persoalan yang bermunculan di dunia. Negara yang kontroversial di kalangan pemikir baru merdeka ini kebanykan Muslim. mengadopsi konsep negara dari barat Dalam konteks negara Indonesia yaitu konsep nation state atau konsep yang notabene merupakan negara negara bangsa yang menganut paham dengan mayoritas penduduknya yang 37 beragama Islam juga tak luput dari permaslahan umat. Selain itu, beliau juga perdebatan tentang demokrasi dalam diakui sebagai orang yang objektif dalam Islam. Islam memang agama mayoritas menilai sesuatu dan melihatnya dari di Indonesia, tetapi di sisi lain penduduk berbagai sudut pandang yang berbeda, Indonesia juga ada yang beragama sehingga pendapat yang dihasilkan Kristen, Hindu, Budha, dan Konghucu. komprehensif dan kuat akan Samapi saat ini, perdebatan kebenarannya. Oleh karena itu, kajian tersebut masih terus terdengar, apalagi terhadap refleksi historis dan ide-ide banyak kelompok-kelompok yang Yusuf Qordawi ini, sangat urgen serta beranggapan bahwa demokrasi telah strategis untuk dilakukan. Fokus kajian gagal diterapkan di Indonesia, sehingga ini adalah bagai mana pemikiran Islam harus digantikan dengan khilafah Islam. dan demokrasi Yusuf Qordawi,. Baik dikalangan culama dan Pembahasan nya dimulai riwayat hidup cendekiawan Muslim juga terjadi karya monu mental Yusuf Qordawi dan perdebatan seputar Islam dan di akhiri dengan corak landasan Demokrasi. Ada yang berpendapat argumen tasi Yusuf Qordawi. prinsip demokrasi sesuai dengan prinsip PEMBAHSAN Islam dan ada juga yang menentang Biografi Yusuf Qardhawi demokrasi ditegakkan di Indonesia Salah satu ulama terkemuka yang karena merupakan produk barat dan terkenal di abad modern ini dengan beda konsep dengan Islam. pemikirannya yang kontemporer dalah Dalam memandang Islam dan Dr. Yusuf Qardhawi. Beliau lahir di Desa Demokrasi, salah satu tokoh Islam Shafat at-Turab, Mahallah al-Kubra, terkemuka yang patut dijadikan Gharbiah, Mesir, pada 7 September 1926. referensi dalam mengkaji hal tersebut Kota tersebut pernah ditinnggali oleh adalah Yusuf Qardhawi. Beliau salah satu sahabat Rasulullah yang ikut merupakan ulama, cendekiawan,dan menaklukkan Mesir pada masa Khalifah aktivis dakwah Islam yang sudah tidak Umar bin Khattab, yaitu Zaid bin diragu kan lagi kemampuannya. Haritsah. Ia beristiri wanita Shaft Thurab Dalam menilai persoalan umat, beranak pinak dan meninggal di sana. Qardhawi dipandang sebagai orang Sahabat ini telah menanamkan semangat yang memiliki kredibilitas yang tinggi untuk mendalami agama Islam di dalam menilai permasalahan umat Islam kepada penduduk Shaft Thurab. Salah kontemporer dewas ini. Beliau juga satu tradisi desa itu adalah adanya para dikenal sebagai pemikir moderat atau guru agama yang bertugas membimbing pertengahan dalam mengkaji 38 anak-anak untuk belajar agama dan ranking pertama. Kecerdasan pikirannya menghapal Al-Qur’an.2 telah tampak sejak dia kecil. Sehingga Nama lengkapnya adalah Yusuf salah satu gurunya memberi gelar “al- bin Abdullah bin Ali bin Yusuf. lamah” (sebuah gelar yang biasanya Sedangkan Qardhawi merupakan nama diberikan pada seseorang yang memiliki keluarga yang diambil dari nama daerah ilmu yang sangat luas). Dia meraih tempat mereka berasal, yakni al ranking kedua untuk tingkat nasional, Qarādhah.3 Ayah Qaradhawi meninggal Mesir, pada saat kelulusannya di sekolah dunia ketika ia berusia dua tahun. Oleh Menengah Umum. Padahal waktu itu karena itu, beliau dipelihara oleh dia pernah dipenjarakan. Setelah lulus pamannya. Paman yang memeliharanya SMA, Qardhawi merantau ke Kairo. Di itu sangat menyayanginya, sehingga Kairo, beliau kuliah di Universitas Al- Qaradhawi kecil telah menganggap Azhar Fakultas Ushuluddin. Beliau pamannya sebagai ayahnya sendiri dan menyelesaikan pendidikan S1 selama anakanak pamannya dianggap saudara lima tahun dan mendapatkan ijazah sendiri.4 sarjana pada tahun 1953. Pada usia tujuh tahun, beliau Lalu kemudian beliau melanjutkan masuk ke Madrasah Ilzamiyyah di pendidikan S2 dengan mengambil bawah kementrian Pendidikan. Setelah spesialis pengajaran Bahasa Arab di keluar dari madrasah tersebut, beliau fakultas Bahasa Arab. Beliau melanjutkan ke Madrasah Ibtidaiyyah menyelesaikan pendidikan S2-nya “Thantha”, yang diselesaikannya dalam selama dua tahun dan lulus waktu empat tahun. Kemudian pindah mendapatkan gelar M.A, ijazah ke Madrasah Tsanawiyah yang sama internasional, dan sertifikat penga jaran. selama lima tahun.5 Setelah itu, pada tahun 1973, beliau Beliau menyelesaikan sekolah berhasil menyelesaikan S3-nya dan dasar dan menengahnya di lembaga mendapatkan gelar Phd (Doctor of pendidikan itu dan selalu menempati Philosophy) dari fakultas Ushuluddin.6 Beliau lulus dengan peringkat 2Muhammad al-Majdzūb. 1992 ‘Ulamā wa summa cum laude dengan disertasi yang Mufakkirūn ‘Araftuhum. Riyādh: Dār asy-Syurūk, berjudul “az-Zakat wa Atsaruha fi Hill al- hlm 423. 3Anjar Papaw. “Biografi al-Qardhawi”, Masyakil al-Ijtimaiyyah” (Zakat dan pen http://berita.univpancasila.ac.id/berita-1759- biografi-dryusuf-al-qaradhawi.html,
Load more

Recommended publications
  • Islamic Education in Malaysia
    Islamic Education in Malaysia RSIS Monograph No. 18 Ahmad Fauzi Abdul Hamid i i RSIS MONOGRAPH NO. 18 ISLAMIC EDUCATION IN MALAYSIA Ahmad Fauzi Abdul Hamid S. Rajaratnam School of International Studies i Copyright © 2010 Ahmad Fauzi Abdul Hamid Published by S. Rajaratnam School of International Studies Nanyang Technological University South Spine, S4, Level B4, Nanyang Avenue Singapore 639798 Telephone: 6790 6982 Fax: 6793 2991 E-mail: [email protected] Website: www.idss.edu.sg First published in 2010 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior written permission of the S. Rajaratnam School of International Studies. Body text set in 11/14 point Warnock Pro Produced by BOOKSMITH ([email protected]) ISBN 978-981-08-5952-7 ii CONTENTS 1 Introduction 1 2 Islamic Education 7 3 Introductory Framework and Concepts 7 4 Islamic Education in Malaysia: 13 The Pre-independence Era 5 Islamic Education in Malaysia: 25 The Independence and Post-Independence Era 6 The Contemporary Setting: Which Islamic 44 Education in Malaysia? 7 The Darul Arqam—Rufaqa’—Global Ikhwan 57 Alternative 8 Concluding Analysis 73 Appendixes 80 Bibliography 86 iii The RSIS/IDSS Monograph Series Monograph No. Title 1 Neither Friend Nor Foe Myanmar’s Relations with Thailand since 1988 2 China’s Strategic Engagement with the New ASEAN 3 Beyond Vulnerability? Water in Singapore-Malaysia Relations 4 A New Agenda for the ASEAN Regional Forum 5 The South China Sea Dispute in Philippine Foreign Policy Problems, Challenges and Prospects 6 The OSCE and Co-operative Security in Europe Lessons for Asia 7 Betwixt and Between Southeast Asian Strategic Relations with the U.S.
    [Show full text]
  • HUMAN SPIRITUALITY PHASES in SUFISM the Study of Abu> Nas}R Al
    Teosofia: Indonesian Journal of Islamic Mysticism, Volume 6, Number 1, 2017 DOI: http://dx.doi.org/10.21580/tos.v6i1.1699Human Spirituality Phases in Sufism… HUMAN SPIRITUALITY PHASES IN SUFISM The Study of Abu> Nas}r Al-Sarra>j’s Thought in The Book of al-Luma' Ayis Mukholik Ph.D Candidate, Pascasarjana Universitas Indonesia [email protected] Abstract This study discusses the phases that human beings must go through to achieve a noble degree in the sight of God. In Sufism, this topic is known as maqa>ma>t and ah}wa>l. Maqa>ma>t is the spiritual position, that is, the existence of a person in the way of Allah by trying to practice the deeds to be closer to Allah. While ahwa>l is a condition or spiritual circumstance within heart bestowed by God because of the intensity of the dh}ikr (remembering God). To reach the highest level (ma'rifatullah), it can not be reached in a way that is easy and short time. Man must try to empty himself from sin and fill it with good deeds. For only with a holy soul, God gives much of His knowledge. This paper describes and analyze the stages of human spirituality in the book of a classic Sufi figure, Abu Nas}r Al-Sarra>j. Through inner experience, Sarraj formulated the concept of being close to God. This thought is based on the social conditions of society at that time concerning with material matters rather than spiritual ones. Therefore, the question is how the spiritual phases should be achieved by Al-Sarra>j? To answer this question, the researcher uses a qualitative method by examining the text and analyzing it to find the sequences of phases.
    [Show full text]
  • The Teachings of Sufism in the Suluk Pesisiran
    The Teachings of Sufism in the Suluk Pesisiran Mohamad Zaelani¹, Zuriyati², Saifur Rohman2 ¹Doctoral Program of Language Education, Postgraduate, Universitas Negeri Jakarta, Indonesia 2Faculty of Language and Art, Universitas Negeri Jakarta, Jakarta, Indonesia Keywords: Sufism, suluk literature, Suluk Pesisiran, mystical teaching Abstract: Islam developed in Java, since the beginning, Sufism-style Islam. The world of Sufism among them is expressed through literary works. In the history of Javanese literature, the problem of Sufism is expressed in the form of suluk literature. Suluk literature was pioneered by one of Walisanga's members, namely Sunan Bonang at the end of the 15th century. This article focuses on the study of Sufism in one of Javanese suluk literary works, Suluk Pesisiran. The purpose of writing is to analyze Sufism in Suluk Pesisiran. The method used for this study is hermeneutics. The results of this study are in the form of an analysis of the meaning of mysticism values in the Suluk Pesisiran. From the results of these studies, it can be concluded that Suluk Pesisiran does have a close relationship with the teachings of Sufism, especially the moral teachings taken from the mystical teachings of Islam. 1 INTRODUCTION a literary tradition, there was a kind of view that Javanese society is a society that has a distinctive The presence of Islam in the archipelago --not only in mystical style (Ricklefs, 2013: 22). Because of the Java-- has influenced various joints of life. Not spared tendency of the people believe of mysticism, the from the influence of Islam, including in the field of attendance of Sufism-style of Islam which initially as literature.
    [Show full text]
  • Malfoozaat on Tasawwuf – Part One
    Malfoozaat on Tasawwuf – Part One Of Hazrat Moulana Ashraf Ali Thanwi rahmatullahi alayh TASAWWUF – The Rooh (Soul) of the Deen TASAWWUF IS THE ROOH (SOUL) OF ISLAM Tasawwuf in reality is nothing but the ROOH of Islam. Islam consists of two fundamental parts, viz the external laws pertaining to Ibadat and. the internal state of beauty, concern, sincerity and perfection on which (he external laws are to be based. Thus Tasawwuf is an integral part of the Shariat of Islam. Any “tasawwuf” beyond the confines of the Shariat is not the Tasawwuf of the Qur’an and Hadith, but is a practice of fraud and deception. The Tasawwuf of ALL the great and illustrious Auliyaa operate within strict control of the Sunnat of our Nabi (sallallahu alayhi wasallam). A tasawwuf which is at variance with the Tasawwuf of Rasulullah (Sallallahu alayhi wasallam) is not Tasawwuf, but is some satanic concept designed to obtain the pleasure of shaitaan. The main purpose of Tasawwuf is to eliminate the bestial qualities in man and to supplant them with the noble and virtuous qualities of angels. In this direction, Tasawwuf employs the advices, exhortations, restrictions, prohibitions and remedies prescribed by the Qur’aan, Hadith and the authoritative and authentic Auliyaa of Islam. TWO EXTREMES WITH REGARD TO TASAWWUF (SUFISM) All the authentic principles of Tasawwuf are to be found in the Qur’an and Hadith. The notion that Tasawwuf is not in the Qur’an is erroneous. Errant Sufis as well as the superficial Ulama (Ulama-e-Khushk) entertain this notion. Both groups have misunderstood the Qur’an and Ahadith.
    [Show full text]
  • Nabulusi's Commentary on Ibn Al-Farid's Khamriyah Shigeru Kamada
    NABULUSI'S COMMENTARY ON IBN AL-FARID'S KHAMRIYAH SHIGERU KAMADA* I. Introduction Ibn al-Farid (d. 632/1235) is one of the most celebrated mystical poets in Islam and probably the best mystical poet in Arabic literature. On his literary style, R. A. Nicholson remarks: "(The odes of his Diwan) exhibit a style of great delicacy and beauty and more or less copious use of rhetorical arti- fices."(1) Among his odes two purely mystical poems: the Khamriyah and the Nazm al-suluk (often called al-Ta'iyah al-kubra) are especially well-recognized, and a number of commentaries have been written on them. On the Diwan of Ibn al-Farid two commentaries of al-Hasan al-Burini (d. 1024/1615) and 'Abd al-Ghani al-Nabulusi (d. 1143/1731) are well-known. Here in thispaper I would like to discuss how Nabulusi interprets Ibn al-Farid's poems, and therefore it is not my primary purpose to discuss Ibn al-Farid's poems them- selves. To deal with the whole commentary(2) is beyond the scope of this paper, and I, choosing the Khamriyah, would closely examine the way of Nabulusi's interpretation of it. I use Rushayyid b. al-Dahdah's abridged version of Nabulusi's commentary as well as the French translation by E. Dermenghem, which is based on a manuscript of the Bibliotheque Nationale in Paris.(3) His translation seems not to be a complete one, either. However this is very help- ful in order to make up for passages which are not found in Dahdah's version.(4) Before starting an examination of the text of the commentary, I would like to trace the background of Nabulusi's life, work, and personality and to describe the general characteristics of his commentary.
    [Show full text]
  • Secret Politics of the Sufi: the Sultan And
    THE SECRET POLITICS OF THE SUFI: THE SULTAN AND THE SAINT IN MODERN MOROCCO By Abdelilah Bouasria Submitted to the Faculty of the School of Public Affairs of American University in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy In Political Science Chair: Mark Sedgwick Dean of the School of Public Affairs Date 2010 American University Washington D.C. 20016 AMERICAN UNIVERSITY LIBRARY 95^ UMI Number: 3415750 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. UMT Dissertation Publishing UMI 3415750 Copyright 2010 by ProQuest LLC. All rights reserved. This edition of the work is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 © COPYRIGHT by Abdelilah Bouasria 2010 All RIGHTS RESERVED DEDICATION To my parents whose unconditional love and financing made me believe that I could do To my wife Paula whose greatness, sweetness and love are so huge that no word could fit, To my sister Leila whose chit chats and debates came to my blurring confusions as a split, To Sidi Hamza, my Sufi master, who taught me that dreams are a school of olives without a pit, To Michel Foucault, the archeologist, who befriended me in times of despair witch such abnormal wit.
    [Show full text]
  • Rhetoric, Philosophy and Politics in Ibn Khaldun's Critique of Sufism
    Harvard Middle Eastern and Islamic Review 8 (2009), 242–291 An Arab Machiavelli? Rhetoric, Philosophy and Politics in Ibn Khaldun’s Critique of Suªsm James Winston Morris Thoughtful and informed students of Ibn Khaldun’s Muqaddima (1377) are well aware that in many places his masterwork is anything but a straightforwardly objective or encyclopedic summary of the available histories and other Islamic sciences of his day. Instead, his writing throughout that unique work illustrates a highly complex, distinctive rhetoric that is constantly informed by the twofold focuses of his all- encompassing political philosophy. The ªrst and most obvious interest is discovering the essential preconditions for lastingly effective political and social organization—a task that involves far more than the outward passing forms of power. And the second is his ultimate end—the effec- tive reform of contemporary education, culture, and religion in direc- tions that would better encourage the ultimate human perfection of true scientiªc, philosophic knowing. In both of those areas, any understand- ing of Ibn Khaldun’s unique rhetoric—with its characteristic mix of multiple levels of meaning and intention expressed through irony, po- lemic satire, intentional misrepresentation and omissions, or equally un- expected inclusion and praise—necessarily presupposes an informed knowledge of the actual political, cultural, and intellectual worlds and corresponding attitudes and assumptions of various readers of his own time. It is not surprising that many modern-day students have over- looked or even misinterpreted many of the most powerful polemic ele- ments and intentions in his writing—elements that originally were often as intentionally provocative, shocking, and “politically incorrect” (in- deed frequently for very similar purposes) as the notorious writings of Nicolò Machiavelli (1536–1603) were in his time.
    [Show full text]
  • The Sufi As the Axis of the World
    University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2016 The Sufi As The Axis Of The orld:W Representations Of Religious Authority In The Works Of Ismail Hakki Bursevi (1653-1725) Kameliya Atanasova University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the History of Religion Commons, and the Islamic Studies Commons Recommended Citation Atanasova, Kameliya, "The Sufi As The Axis Of The orld:W Representations Of Religious Authority In The Works Of Ismail Hakki Bursevi (1653-1725)" (2016). Publicly Accessible Penn Dissertations. 2172. https://repository.upenn.edu/edissertations/2172 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/2172 For more information, please contact [email protected]. The Sufi As The Axis Of The orld:W Representations Of Religious Authority In The Works Of Ismail Hakki Bursevi (1653-1725) Abstract The present study examines the ways in which Ismail Hakki Bursevi (1653-1725) d(re)defines and deploys Islamic discursive practices and institutions to assert his religious authority as the most influential Sufi master in the Celveti order after its founder. Through a literary analysis of Bursevi’s autobiographical notes and dedicatory treatises (tuhfe) to Ottoman officials, I examine how he uses the institutions of the Sufi master (shaykh), order (tarīqa), and the Celestial Axis (quṭb) to argue for his superior status vis-�-vis other members of the Ottoman religious and learned elite. I speculate argue that the particulars of Hakki’s self-representation can be viewed as early indications of institutional anxiety and contested leadership within the Celveti Sufi order, which split into subbranches in the latter part of the eighteenth century.
    [Show full text]
  • Unit 3 Bhakti and Sufi Movements in Medieval India
    Plurality and Cultural Diversity UNIT 3 BHAKTI AND SUFI MOVEMENTS IN MEDIEVAL INDIA Structure 3.0 Objectives 3.1 Introduction 3.2 The Bhakti Movement in Medieval India 3.3 The Sufi Movement in India 3.4 Link between the Upanishads and the Quran 3.5 Bulleh Shah, the Sufi Mystic and Poet 3.5.1 Bulleh Shah, an Apostle of Peace 3.6 Kafi, a form of Sufi poetry 3.6.1 The Kafi Tradition 3.7 'Kafi 7' by Bulleh Shah 3.8 Analysis of the poem 3.9 Unity of Being: Meeting of Advaita and Sufi Philosophy 3.10 Let Us Sum Up 3.11 Aids to Activities 3.12 Glossary 3.13 Unit End Questions 3.14 References and Suggested Reading 3.0 OBJECTIVES This unit introduces you to the Bhakti and Sufi movements in medieval India. Medieval poetry in India is mainly devotional poetry and comprises poems of both the Bhakti and the Sufi movements. When you reach the end of this unit, you will have learnt about the common features of the Bhakti and Sufi Movements in Medieval India got to know Bulleh Shah, the Punjabi Sufi poet looked at the analysis of the poem “Kafi 7” by Bulleh Shah and become aware of the link between Advaita Philosophy and the Sufi philosophy. Words in bold are explained in the Glossary 3.1 INTRODUCTION As a sample of devotional poetry of the medieval period (belonging to both the Bhakti and Sufi traditions), this unit will introduce you to four poets in the third and the fourth units of this Block - Bulleh Shah (Punjabi Sufi), Baul Gaan (Bangla folk singers), Mahadeviyakka, often referred to as Akka Mahadevi (Kannada) 28 and Meera Bai (Rajasthani and Hindi).
    [Show full text]
  • What Is Sufism by Martin Lings
    WHAT IS SUFISM? by MARTIN LINGS (Abu Bakr Siraj-ud-DTn) S~LACADEMYLAHORE PAKISTAN Copyright © Martin Lings 1975,1983, 2005 All rights reserved .. No part of this publication may be reproduced in whole or in part, Of stored in a retrieval system, or transmitted in any form or by any means, electronic or mechanical; including photocopying and recording or otherwise, without written permission of the publisher. Published in Pakistan with the permission of the copyright owner Printed at the Carvan Press, Darbar Market, Lahore for Muhammad Aslam Suhail Produced and distributed by Suhail Academy, Chowk Urdu Bazar, Lahore, Pakistan First published in 1983 Second Impression 1999 Third Impression 2005 Cataloguing in Publication Data: 1. Martin Lings 2. What is Sufism? 3. Islam 4. Sufism 5. Sufism- Doctrines 4. Islamic Spirituality Pp. 134, Size, cm 22.5 x 14.5 ISBN 969-519-084-7 Author's Preface The title of this book is a question; and that question, as far as the Western world is concerned, has been given some dubious and suspect answers in recent years. Moreover the rapidly expanding interest in Sufism increases still further the need for a reliable introductory book-introductory in the sense that it requires no special knowledge, and reliable in that it is not written any more simply than truth will allow. But though such a book may presuppose no special know­ ledge, it necessarily presupposes a deep and searching interest in spiritual things. More particularly, it presupposes at least an inkling of the possibility of direct inward perception­ an inkling that may become a seed of aspiration.
    [Show full text]
  • Nicholas of Cusa and Islam Studies in Medieval and Reformation Traditions
    Nicholas of Cusa and Islam Studies in Medieval and Reformation Traditions Edited by Andrew Colin Gow (Edmonton, Alberta) In cooperation with Sylvia Brown (Edmonton, Alberta) Falk Eisermann (Berlin) Berndt Hamm (Erlangen) Johannes Heil (Heidelberg) Susan C. Karant-Nunn (Tucson, Arizona) Martin Kaufhold (Augsburg) Erik Kwakkel (Leiden) Jürgen Miethke (Heidelberg) Christopher Ocker (San Anselmo and Berkeley, California) Founding Editor Heiko A. Oberman † VOLUME 183 The titles published in this series are listed at brill.com/smrt Nicholas of Cusa and Islam Polemic and Dialogue in the Late Middle Ages Edited by Ian Christopher Levy Rita George-Tvrtković Donald F. Duclow LEIDEN | BOSTON This is an open access title distributed under the terms of the CC BY-NC 4.0 license, which permits any non-commercial use, distribution, and reproduction in any medium, provided the original author(s) and source are credited. Further information and the complete license text can be found at https://creativecommons.org/licenses/ by-nc/4.0/ The terms of the CC license apply only to the original material. The use of material from other sources (indicated by a reference) such as diagrams, illustrations, photos and text samples may require further permission from the respective copyright holder. An electronic version of this book is freely available, thanks to the support of libraries working with Knowledge Unlatched. More information about the initiative can be found at www. knowledgeunlatched.org. Cover illustration: Opening leaf of ‘De pace fidei’ in Codex Cusanus 219, fol. 24v. (April–August 1464). Photo: Erich Gutberlet / © St. Nikolaus-Hospital/Cusanusstift, Bernkastel-Kues, Germany. Library of Congress Cataloging-in-Publication Data Nicholas of Cusa and Islam : polemic and dialogue in the late Middle Ages / edited by Ian Christopher Levy, Rita George-Tvrtkovic, Donald F.
    [Show full text]
  • The Metaphysics of Interfaith Dialogue
    Authors(s): Reza Shah-Kazemi [3] Publisher(s): Al-Taqrib [4] Category: Comparative Religion [5] General [6] General [7] General [8] Spirituality [9] Journal: number-4-winter-2009 [10] Miscellaneous information: This paper was first published in a volume of essays with this title: Paths to the Heart: Sufism and the Christian East, ed. J. Cutsinger (Bloomington: World Wisdom Books, 2002). It is being published here with the permission of the author and World Wisdom Books. This comprehensive paper is a presentation of the key verses relating to the universality of the Quranic message from a particular point of view, that adopted by those most steeped in the spiritual and mystical tradition of Islam, the Sufis or the ‘urafa’. Featured Category: Spirituality [11] Topic Tags: Irfan [12] Interfaith dialogue [13] Qur'an [14] Sufism [15] Spirituality [16] Spiritual Wayfaring [17] Mysticism [18] Reza Shah-Kazemi This paper was first published in a volume of essays with this title: Paths to the Heart: Sufism and the Christian East, ed. J. Cutsinger (Bloomington: World Wisdom Books, 2002). It is being published here with the permission of the author and World Wisdom Books. Abstract The Qur’an as the final and ultimate revelation is unique among the revealed books of the world in the explicit manner in which it refers not only to dialogue between adherents of different religions, but also to the divine ordainment of religious diversity. In its terminal role and as a ‘summing up’, the various religious paths are presented in the Qur’anic discourse as so many outwardly divergent facets of a single, universal revelation by the unique and indivisible Absolute for the one common spirit found in all men.
    [Show full text]